Brahma Jnanavalli
by Adi Shankaracharya
with Commentary by Hitesh Khiani
PHALA SRUTI:
sakRt SravaNamAtreNa brahmajnAnam yato bhavet
brahmajnAnAvalImAlA sarveshAm mokshasiddhaye
The work entitled Brahma Jnanavali Mala, by hearing which just once knowledge of Brahman is attained, enables all to attain liberation.
Commentary:
In most of the sciptural works of Vedanta and Hinduism, there is something called "Phala Sruti", which is the reward that one gets by studying the particular work under consideration. Phala Sruti usually comes at the end of each work. However, for this work, Phala Sruti is coming at the beginning.
A question might arise thus : "How is it possible to attain Liberation by listening to or studying Brahma Jnanavalli Just once?? Sounds unrealistic? Well, actually, what happens when we hear or study any such work which promises liberation is that the seeds of liberation are sowed upon studying the work under consideration. The seeds being sowed, it requires regular revision and contemplation several times with sincerity for the seed of liberation to grow into a tree of liberation which will yeild fruit in the long run. Simply reading such works in a hurry with attention on the fruit of liberation will not produce an immediate effect of liberation. Only the seeds of liberation are sown.
So, I, Hitesh Khiani, sincerely pray that the seed of liberation may be sowed in the hearts of all seekers who study this work. All the very best!!
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SLOKA NO. 1
asango'ham asango'ham asango'ham punah punah
saccidAnandarUpo'ham ahamevAham avyayah
Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am
the very Self, indestructible and ever unchanging.
Commentary:
This work, Brahma Jnanavalli, is the soul which had been sung effortlessly by Adi Shankaracharya in his realization of the Truth and is also applicable in the case of all realized souls who have become the infinity of being that Brahman is.
Upon attaining Brahma Jnana, one becomes unattached to all the events, objects and people in the three worlds. Nothing can bind such a liberated soul who roams around in this mundane world like a lion of self-control and a Supreme Master of all Mystics. Attachment is found almost in the case of most people, if not all people who have not realized the truth. For example, a child is attached to his parents, his toys and games, his friends, etc. With passing time, these attachments increase and grow stronger. It requires regular and persistent sadhana over several lifetimes to overcome attachment to life and its petty pleasures.
The Self in a realized soul is free from attachment of every kind as the sage has realized himself to be of the nature of existence-consciousness0bliss; that he is indestructible self which is ever unchanging. Change belongs only to the relative universe but not to its substratum, which is, the Self. Upon relaization, one gets first hand knowledge of one's unchaning and eternal nature. These truths are affirmed here by Adi Shankaracharya.
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SLOKA NO. 2:
nityaSuddhavimukto'ham nirAkAro'ham avyayah
bhUmAnandasvarUpo'ham ahamevAham avyayah
I am eternal, I am pure (free from the control of mAyA). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.
Commentary:
The ever changing world is evanescent and temporary. However, the self is Eternal, meaning, it is without beginning an end.
This concept of eternity needs to be contemplated upon. Even if one takes his mind back zillions of years back into the past, one will still not be able to reach the beginning of time as time is without beginning and end. The concept of eternity is intimately concerned with the infinity that Brahman represents. Only that which is inifite can be eternal. All the worlds from Brahmaloka down to Patala are temporary as they are limited and are realms of experience. However the substatum of the creation which is the Supreme Self is infinite and eternal. In fact, eternity is a term for the infinity of time alone!!
The Self in all is eternally pure. This is more so in the case of a realized soul and hence Adi Shankaracharya expresses that he is pure and that he has realized it. An ordinary mortal like any of us may sometimes consider ourselves to be impure due to certain disturbing and impious thoughts and habits, but the Self that we are is eternally pure, completely unaffected by any gross impurities which may exist at the level of the Jeeva. All this purity is already there in all of us, still, it needs
to be realized by us so that we can revel in the state of Supreme bliss forever.
The next Truth which Adi Shankaracharya states in this verse is that we are ever liberated (Muktohan in sanskrit). There is a belief entertained by certain Vedantins that there is no bondage for the soul at any time because the Self is knowledge and is ever unchanging and therefore must necessarily be free at all times. This intrinsic freedom of the Self is affimed here and will be tangibly realized upon Self-realization. There is also a verse from the Ashtavakra Geeta which states that "If one considers oneself to be bound, then one is bound. If one considers oneself to be free, then one is free. The belief that thinking makes it so, is true."
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SLOKA NO. 3:
nityo'ham niravadyo'ham nirAkAro'ham acyutah
paramAnandarUpo'ham ahamevAhamavyayah
I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless.
Commentary:
Once again, the Self realized soul affirms that he is eternal and this is true for all souls too. Blemishes or limitations are imposed upon the Self by the Lord's Maya. It is the responsibility of the Jeeva to overcome these blemishes through self effort. Upon
Self-realization, one discovers onself to be free from blemishes and perfect. Here perfection does not refer to perfection in action, but perfection in intention.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 4:
SuddhacaitanyarUpo'ham AtmArAmo'ham eva ca
akhaNDAnandarUpo'ham ahamevAhamavyayah
I am pure consciousness, I revel in my own Self. I am of the nature of indivisible (concentrated) bliss. I am the very Self, indestructible and changeless.
Commentary:
So, what is this Self? The answer given here in this sloka is that the Self is pure consciousness. That which makes me cognize or comprehend things is called consciousness. It is in the light of this consciousness that I am which enables me to behlod objects, think thoughts and feel emotions, and perform all actions. And this consciousness is pure in its original nature. It is eternally free of impurities of the Jeeva. However, upon self-realization, one realizes the pure nature of one's consciousness.
A Self realized soul revels in his own bliss 24x7. He finds so much joy by taking shelter under His inifnite being that he does not find any incentive to do anything else but meditate. He maintains and enjoys this bliss even in the midst of great difficulties. And because this bliss comes from the Atman or Brahman, which is infinite, He says that He is of the nature of indivisible bliss.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 5
pratyakcaitanyarUpo'ham Santo'ham prakRteh parah
SASvatAnandarUpo'ham ahamevAhamavyayah
I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (mAyA), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless.
Commentary:
The Self is omnipresent and pervades all objects, beings and places in all the three worlds. But one cannot possibly go outside oneself for finding it, as it is not an object of perception, but is the subject! I am That! One should not think that one is the body and I have an indwelling consciousness. I am the consciousness that dwells in the body but which is all pervading and omnipresent. However, the Self can be realized only by going within. A self realized soul is calm under all circumstances as he is in contact with the depths of his being out of which he enjoys peace and bliss at all times. Therefore, what could agitate an ordinary person would never agitate a realized soul.
Prakrti means material nature which is inert and encompasses all the names and forms of the creation. Since I am the Self which is the basis of all names and forms, I must necessarily be beyond Prakriti.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 6
tattvAtItah parAtmAham madhyAtItah parah Sivah
mAyAtItah paramjyotih ahamevAhamavyayah
I am the supreme Self, beyond all the categories (such as prakRti, mahat, ahankAra, etc.), I am the supreme auspicious One, beyond all those in the middle. I am beyond mAyA. I am the supreme light. I am the very Self, indestructible and changeless.
Commentary:
In Vedanta there are 25 categories and in Yoga there are 26 categories. These categories are the Tattvas or elements out of which this creation is made. But since I am the Self which sustains creation, I am the basis of and beyond all the categories like Prakriti, Mahat, ahankara, the 5 elements, the 5 orgnas of knowledge and the 5 organs of action. All beings are in the middle as they have a beginningless past and an endless future, as time is eternal and unlimited. But since the realized soul has discovered his
true nature as the infinite consciousness, he is beyond all those who are in the middle, meaning he is not a limited Jeeva but is Himself ParmaShiva.
The Self is beyond the control of Maya as it is the basis of Maya. This is realized by the man of wisdom as a tangible experience. It is only the Supreme Light of the Self which is free from Maya and the realized soul has relized Himself to be that Supreme Light.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 7
nAnArUpavyatIto'ham cidAkAro'ham acyutah
sukharUpasvarUpo'ham ahamevAhamavyayah
I am beyond all the different forms. I am of the nature of pure consciousness. I am never subject to decline. I am of the nature of bliss. I am the very Self, indestructible and changeless.
Commentary:
Everything that we see in creation has got a name(Nama) and form(Rupa). But the Self that we are is the substratum of the whole creation. It is nameless and formless. It is attibuteless and hence is beyond all names and forms. Names are ascribed to it such as Brahman, Shiva, Krishna, etc. but even these are indicative and are in no way a limitation of the limitless Brahman that we are.
Once again it is stated that one is one of the nature of pure consciousness which has already been explained.
A jeeva is nothing but The Self plus Vasanas or mental conditioning. So, a jeeva can move up on the Spiritual path when his vasanas reduce and may decline on the spiritual path when his vasanas increase. But the Self that we are is never subject to decline as it is infinite and all pervading. If it declines, where does it decline from and what does it decline to? This undeclining nature of the Self is realized by the man of perfection.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 8
mAyAtatkAryadehAdi mama nAstyeva sarvadA
svaprakASaikarUpo'ham ahamevAhamavyayah
There is neither mAyA nor its effects such as the body for me. I am of the same nature and self-luminous. I am the very Self, indestructible and changeless.
Commentary:
Please see here the level or state or avastha of Adi Shankaracharya. Here He says that there is no Maya nor a body for Him. All self realized souls have experientially relized in their bossom that they are not the body/mind complex, but they are the Immutable Self.
The Self shines by its own light and hence it is self luminous. In the light of the Self or consicousness I am able to recognise outer objects, my body, my thoughts, my feelings etc. But in whose light or in what light is the self experienced? The answer is that The Self is seen in its own light with the eye of wisdom which is fully developed in a realized soul.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 9
guNatrayavyatIto'ham brahmAdInAm ca sAkshyaham
anantAnandarUpo'ham ahamevAhamavyayah
I am beyond the three gunas-sattva, rajas, and tamas. I am the witness of even Brahma and others. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless.
Commentary:
Material nature functions under spell of 3 modes called Sattva(Goodness), Rajas(Passion) and Tamas(ignorance). When a soul is conditioned by sattva, he is attached to happiness and knowledge. He is alert. He is positive, clear in his thinking, is good hearted, well mannered, etc.
When a soul is conditioned by Rajas he is attached to work and is greeding and passionate. He is restless, eager for the fruits of his labour, materialistic, selfish
and very wordly ambitious.
When a soul is condioned by Tamas, he tends to be lazy, careless, indifferent, procrastinating and confused. He is not well mannered and does not have cleanliness.
But the Self that we are and more specifically, the realized soul who has realized the Self is beyond the 3 modes of material nature. This does not mean that he does not have qualities, for it is impossible for an embodied being to be without certain qualities. It only means that he has transcended them and is no more influenced by them. He is known as a Gunatita. Lord Krishna says in the Bhagawad Geeta that a Gunatita neither hates goodness, passion or ignorance when they are present nor does he
crave for them when they are absent. He remains truly as a witness to the 3 modes.
Not only is a relaized soul a witness to the 3 modes of nature, but He is also a witness of all dieties ranging from Brahma, Vishnu, Shiva down to the demigods in charge of the necessities of life.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 10
antaryAmisvarUpo'ham kUTasthah sarvago'smyaham
paramAtmasvarUpo'ham ahamevAhamavyayah
I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very Self, indestructible and changeless.
Commentary:
A realized soul is an antaryami meaning that He is the inner knower of all. He can read the heart and mind of any being any where. Nothing is hidden from Him. Also, The Self that we are is immutable. Lord Krishna says in the Bhagawad Geeta that weapons cannot cleave it(The Self), fire cannot burn it, water cannot wet it and the wind cannot dry it. The Self is also not killed or destroyed when the body is destroyed. Only that which is finite can be destroyed. The Inifite Self being the Truth and the foundation of the whole creation, must necessarily be immutable and indestructible.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 11
nirAdhArasvarUpo'ham sarvAdhAroham eva ca
AptakAmasvarUpo'ham ahamevAhamavyayah
I am without any support, and I am the support of all. I have no desires to be fulfilled. I am the very Self, indestructible and changeless.
Commentary:
As stated before, the Self is the support or substratum of the creation. A question might arise that what is the support of the Self. If the creation rests in the Self, then what does the Self rest on. The answer is that the Self is the Final element or Truth. There is nothing subtler than or suprior to the Self. It is the ultimate and there is nothing beyond it. Therefore the self is Niradhar(supportless).
The Self that we are is Niradhar and is also the adhara or support of all the other elements of creation such as Prakriti, Mahat, Ahankara, manas, buddhi, etc. The Self is the support of all. We conditioned souls ususally have unfulfilled desires but a Perfected being is free from desires. When one realizes God, One gets everything as God or the Supreme Self is limitless, infinite and encompasses the whole creation. Having got the very foundation of creation, how can there exist any desire for a realized soul??
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 12
tApatrayavinirmukto dehatrayavilakshaNah
avasthAtrayasAkshyasmi cAhamevAhamavyayah
I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very Self, indestructible and changeless.
Commentary:
There are 3 kinds of afflictions we all face in life. They are, those coming from oneself, those coming from others, and those coming from higher powers. It is even said that the Devatas or demigods of heaven purposely put obstacles on the path of a seeker since liberation is possible only in the human form and not in the form of a Devata and hence they are jealous of this fact.
Man has 3 bodies: 1) a gross body which is visible to the senses, 2) a subtle body which cannot be seen but is the basis of the mind, intellect, memory, and other subtler faculties, and 3) a causal body, which is the cause and basis of the gross and subtle bodies.
But a realized soul has realized Himself to be free from all the 3 bodies! He only appears to have a physical body in the eyes of the common public.
The Jeeva or living entity has 3 states of consciousness namely : 1) waking, 2) dreaming and 3) deep sleep. The Mandukya Upanishad is all about these 3 states of consciousness and The self which is beyond the 3 states of consicouness. The 3 syllables of Om(A, U and M) are attributed to these 3 states of consciousness. But the Self is Om itself. Therefore, a realized soul who has realized Himself to be the Omkara has gone beyond the 3 states of consciousness into the blissful Self which is also considered to the fouth state of consciousness called Turiya.
So, once again it is affimed that one is formless, indestructible and changeless and that the Self is of the nature of Supreme Bliss.
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SLOKA NO. 13
asango'ham asango'ham asango'ham punah punah
saccidAnandarUpo'ham ahamevAham avyayah
Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging.
The above sloka has already been commented upon in the beginning.
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Thank you very much.
God bless u! All the Best!
Hari Om!