Author Topic: Swatmaprakasika of Sankara:  (Read 1640 times)

Subramanian.R

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Swatmaprakasika of Sankara:
« on: December 25, 2012, 02:26:14 PM »
Swatmaprakasika, is a lesser known work of Sri Sankara.

It ocntains 68 verses in all.  I shall give a few verses today:

1. The only causal factor for the appearance of the world is nescience endowed with conscious (self) and the witness of
mind alone knows the three worlds per se.

2. I know that the Self is one without the second using my rational intellect but still the concepts such as binding, liberation
etc., keep surfacing in my mind.

3. Though the appearance of the world is but illusory but still it appears realistic to me. I am bound by these doubts hence,
(Oh Preceptor!) remove these shackles.

4. Having heard the words of the disciple, the preceptor spoke with clarity:

5. Nescience, intellect, world, witness, binding, liberation etc., do not exist essentially. They are all superimposed on you who
are the absolute truth.

6. If the world is said to exist it has to be the Supreme Brahman, which alone is existing Reality. Just as the existence of
snake is due to the presence of rope, so too Brahman's existence is the support of the world which does not exist essentially.

7. Just as the sweetness of sugar is present uniformly over in the sugarcane similarly you pervade the three worlds in the
form of Brahman whose nature is a matter of surprise.

8. Just as the water perceived in a mirage is an illusory appearance of the sand of desert so too three (perceived) worlds
are essentially conscious principle if analyzed.

9. Just as the bubble, and waves are transformations of ocean and not separate entities, so too all the beings from Lord
Brahma up to an insect manifest on you.

10. Just as the ocean world would never desire to assume the form of a wave, similarly you whose nature is ever blissful
would not crave for sensual pleasures.

contd.,

Arunachala Siva.                 

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #1 on: December 26, 2012, 09:45:40 AM »


11. Just as the jaggery which pervades the flour does not desire the sweetness of  flour. Similarly the Self which is
unalloyed bliss does not desire to relish the world which it pervades.

12. Just as the rich man would never yearn to be poor, similarly the desire for sensual enjoyments would never sprout in
you, who are ever immersed in the blissful state of Supreme Brahman.

13. As a wise man rejects the fonia after seeing the difference between the fonia and ambrosia, similarly may your
attentively abandon the non-self having realized the Self.

14. The sun reflected in a pot of water in unaffected ever upon the destruction of the pot, so too the Self as a witness
and manifester of body does not perish upon the destruction of body.

15. the world essentially is the immaculate Self which is the only existing and conscious being. Then in absence of a second
thing, from whom can fear arise for you, who is the whole being?

16. Lord Brahma and all the three perceivable worlds are your manifestation (and depend on you for existence). Hence when
the world purges in you (being illusory) how can you merge with anything else?

17. Ultimately, the universe, the elemental creations, the senses, the vital airs, the body, the faculty of reasoning and
discrimination, the mind, doership (ego) are non existing, for the Supreme is the ultimate reality which is in the form of Self.

contd.

Arunachala Siva.
 
               
 

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #2 on: December 26, 2012, 10:28:31 AM »
Dear Tusnim,

Yes. I have a small book with Sanskrit and English published by Kanchi Kamakoti Math.  I can send you a photocopy if you
give me some time.

Arunachala Siva.

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #3 on: December 27, 2012, 12:46:53 PM »
continues.....

18. Know everything to be Bliss due to absence of sorrow, know everything to be Existence due to absence of non-existence, know
everything to be Conscious due to absence of ignorance, hence the nature of Supreme Self is sole Reality, the One without a second.
All other objects perceived in this world are conditioned by time and space.

19. The body is conscious, so are the worlds, the elements, the sense organs, the ego, the inner faculties too conscious.
Consciousness  is the ultimate form of Reality. (All the objects in the world are manifestations of the Consciousness).

20. I am not bound by worldly clutches, nor do I get liberated. I have neither a preceptor nor am I guided by scriptures for
all these are  products of nescience and I am beyond all the dualities transcending ignorance.

21. A pure and self realized person can either rule a kingdom or he may beg for alms. In either states he is not tainted  by
any faults as the leaf of the lotus is not affected  by the water.

22. Just as the merits and demerits acquired in the dream  state have no impact in the waking state, similarly the effects of
demerits and merits do not affect me, who is the Lord of all, in Absolute Consciousness.

23. Let the body function here, may the speech prattle, may the mind ever think about the kingdom. What harm can occur to me,
the Infinite.

24. May the vital airs move about in accordance with its nature, may the mind be afflicted by the desires. How can any pain
caused to me who am ever filled with the nectar of happiness and bliss.

25. This embodied self is not seen when I am immersed in the ocean of Bliss just as the salt rock is not seen when  it completely
dissolves in the water.

26. The senses, the mind, the vital airs, ego etc., abandons the insentient nature and get immersed in me, the ocean of
Consciousness.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #4 on: December 28, 2012, 06:39:21 PM »
continues....

27. Having realized the Self well, the ignorance inherent in me has drifted away. In the present state, the sense of doership
has faded as there is nothing that need to be accomplished.

28. In the ocean of blissful sencience the foam called the mind has merged as the unsteady wave called mental activities,
settles down.When this ocean of bliss turns still, I am always content and free from activities. How can pain even approach
me.

29. I am blissful, partless, and greater than the superior object. I am intense luminous of Consciousness. Just as the
clouds do not faint the sky, similarly the sorrows of he worldly existence do not disturb me.

30. I am not the gross body, subtle body, and causal body, I am Consciousness.

contd.

Arunachala Siva.

     

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #5 on: December 29, 2012, 02:15:01 PM »
31. Scalp is the gross body which is the consumer of food. But I am apart from it. I am pure Consciousness. The conglomerate
are in relation to the gross body, not to me, who am apart from them. I am neither the causal body, nor I am Consciousness One
without,

32. the second. The qualities such as thirst, blindness, deafness, desire, anger, etc., are inherent in the causal body. These
qualities don't bother me, for I am apart from the causal body, which I envelope.

33-34: The nescience with no beginning is said to be the cause for the causal body which is characterized by qualities, such as
insencience, dearness, pleasure, etc., but I am neither the causal body due to my eternal and immutable nature. Moreover I am
blemishless  and self manifest.

35. An inquiry is to be made into the statements of foolish men who say, Isvara exists distinctly from you as how can Godliness
exist in you. 

36. One is said to be a Jiva when three entities, the substratum of all (Pure Consciousness), the reflection of consciousness and
intellect appear to be on due to nescience.

37-38. The substratum (Pure Consciousness) can't be individual Jiva as it is immutable, even the reflected consciousness (reflected
in intellect) can't be a Jiva as it is not really existing independently, even the intellect can't be individual Jiva as it is insentient.
Hence the reflection of consciousness in intellect, the immutable consciousness and intellect are said to be collectively as Jiva.

contd.

Arunachala Siva.     
 

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #6 on: December 30, 2012, 10:45:09 AM »
39,40 & 41:

Isvara is said to be a tripartite of nescience, the Consciousness, reflected in nescience, and Pure Consciousness. Of the
three, the reflected consciousness being a non entity, in reality, can't be Iswara individually; the pure consciousness being
changeless entity can't be Isvara individually and the the nescience being an insentient product, it can't be Iswara too.
Hence all these three are severally unreal; hence they can't be Iswara. i.e Only when all the three are due to Ignorance.
Iswara alone exists as Reality, the One without a second.


42. Jiva and Iswara apparently manifest due to the ignorance of self's nature, and hence is not existentially real. Just as either
compartmentalized by pot or choultry all illusory being superimposed on ether. Thus Jiva and Iswara are superimposed on me,
the Conscious Being.

43. When the nescience and its products cease to exist the notions of Jiva and Iswara also become non existing. Therefore
I am Pure Consciousness as eternal and omnipresent as ether without any limiting adjuncts.

44. I exist silently in the state, where I am always present as truth and consciousness and infinite, one without second.

****

Arunachala Siva.           

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Re: Swatmaprakasika of Sankara:
« Reply #7 on: December 31, 2012, 12:32:41 PM »
continues......

45. I always exist silently being omnipresent, one without a second, immutable consciousness, devoid of the metamorphosis
of the world, incomparable gnosis.

46. I always exist silently as the causal matrix for this world which is but a projection of conscious being and as one unaffected
by birth and death, pleasures and pain, genus, moralities, family or lineage.

47. Just as the owl perceives darkness during the sun-shine, similarly a fool visualizes darkness (ignorance) when the self luminous
and blissful self manifests.

48. Just like a man without vision thinks that there is no sunrise so too a man developed by ignorance thinks that there is no Brahman.

49. As the ambrosia being different from venom is unaffected by the faults of venom, similarly I being distinct from the insentient
objects don's come into contact though I shed my light on them.

50. Just as a glitter of lamp however dim destroys the darkness similarly even a slight knowledge subsides the great ignorance.

51, I being the conscious principle have no insencience, being truth have no untruth, being blissful have no pain, these three
are products of ignorance.

52. As illusory snake never really exists in all the three division of time, similarly the illusory world from the principle of ego till
the physical body never exist in me for I am one without a second.

53. Just as intellectuals wold not accept the shining nature of darkness in sun (for they are mutually contradictory) similarly
imprisingly deluded people consider me to be witness of all the working and products of ignorance.

54. As the cool waters appears hot due to its contact with fire, so too the doership which is not innate in it is attributed to
the self as it shines forth in the intelligence.

contd.

Arunachala Siva.                 

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #8 on: January 01, 2013, 01:13:22 PM »

55. Just as the ether is neither drenched nor purified by water droplets similarly the Self is not purified by the water of Ganga
as pristine purity is its eternal nature.

56. As the tree laden with fruits is never fed by the fruits, similarly I am never satisfied / nourished by food, drinks etc., which
are projected in Me. The reason being that the Self is ever content as it has nothing to be achieved.

57. Just as the thief who is mistakenly conceived in a stump never affects the nature of the stump, similarly the individuality
superimposed on the Self never influences it. (Sankara proceeds to explain the stages of waking, dream and deep sleep
are not that of the Self.)

58.  Sleep is described by wise as a state where the intellect merges with ignorance, but how can sleep be attributed to me
wherein ignorance or even its traces don't exist.

59. Waking state is when the intellect is completely functional. But how can waking state exist for me as I am bereft of all
modifications.

60. The movement of intellect in subtle nadis turn out to be a dream. How can dream state occur to me who lacks the quality
of locomotion for the Self is omnipresent.

61. What purpose would bathing serve me as the impurities do not touch me who am complete, Eternal, Pure and Resplendent.

contd.,

Arunachala Siva. 

Subramanian.R

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Re: Swatmaprakasika of Sankara:
« Reply #9 on: January 02, 2013, 12:52:29 PM »
continues....

62. Where would I go or stay as the concept of limited space or contained space do not exist in me who am complete. The
concept of Space is actually imposed on Me, the one without a second.

63. Isn't thirst created due the dryness caused by movement of vital air? How then thirst be created in Me who am pure consciousness,
which provides no space for dryness.

64. When the different nadis are tormented (functioned) by air and internal fire hunger originates. How can fire and air have
any substance to function within Me who am consciousness personified.

65. The old age characterized by feeble body and grey hair can never exist in Me for I am omnipresent and partless.

66. Youthood with inner pride is for one who enjoys in the company of women. Youthhood does not exist in me who am Supreme
complete, and ever blissful.

67. Infanthood too does not belong to me as it is full of intellectual immaturity, ever an abode of pain and furious in objectivity.

68. The person who ever immerses is the ocean of intellectual reasoning undoubtedly attain the supreme state of non duality
if he makes it a matter of experience.

concluded.

Arunachala Siva.