Adi Shankara Vakya Vritti verses
- I bow down to that Pure Consciousness
Divine – a shoreless ocean of happiness, which is All-pervading
(Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe,
assuming endless forms and yet ever-free, having an inscrutable
power to become (apparently) the Cause of creation, maintenance, and
dissolution of the universe.
- Again and again I Prostrate at the feet of
my Guru, by whose grace I have come to realise, “I alone am the
All-pervading Essence (Vishnu)”, and that “the world of multiplicity
is all a super-imposition upon myself.”
- Scorched by the blazing sun of the three
miseries, a student – dejected with the world and restless for
release, having cultivated all the means of liberation especially
such virtues as self-control etc. – enquires of a noble teacher:
- “Merely out of your grace and mercy, holy
Teacher, please explain to me briefly the means by which I may
easily get liberated from the sorrows of this bondage-to-change”.
- The teacher said: “Your question is valid,
and so very clearly expressed, I shall answer it exhaustively to
make it as vivid to you as though you are seeing it near”.
- Direct knowledge of that total identity
between the individual-Self and the Universal-Self, stemming forth
from the Vedic statements such as “Thou art that”, etc., is the
immediate means to liberation.
- The disciple said: “What is the
individualised Self ? What, then, is the Universal Self ? How can
they both be identical ? And, how can statements like “That thou
art” discuss and prove this identity ?”
- The teacher said: “I shall answer your
question. Who else can be the individual Self (Jiva) other than
yourself, that asks me this question, “Who am I ?”. There is no
doubt about it. You alone are the Brahman.
- The disciple said: Not even the word
meaning do I fully grasp clearly; how can I then comprehend the
significance of the sentence, “I am Brahman” ?
- The teacher said: “You have said the truth
when you complained that the knowledge and understanding of the
meaning of the words employed in a sentence are indeed the cause of
the understanding of the full significance of the sentence. And
there are no two opinions about it.”
More Vakya Vritti Verses -
Back to Adi Shankara Teachings
Bookmark & Share