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ramana maharshi | who am I? | guru | self-enquiry | spiritual instruction | wisdom | words | silence | daily talks | reality | padam – the formless self
abide in the self | arunachala | annamalai swami | self alone is real | swami rama tirtha | real self | i am that | practical freedom | sun of self
h.w.l. poonja | freedom now | remembering | meeting ramana | who is aware of consciousness? | who are you? | words | no practice | final abode
eternal rest | lion's roar | peace is always everywhere | plunge into eternity | i am eternal self | summa iru | wisdom | here and now in lucknow
ma anandamayi | words | old tcheng | sayings | siddharameshwar maharaj | beyond nothing | perfection of material science | master key | non-action | self
nisargadatta maharaj | words | a great maharashtrian jnani | self-knowledge and self-realisation | meet the sage | detachment | awareness | who am I?
life | "i am" | all is a dream | guru and disciple | ranjit maharaj | meeting siddharameshwar | everything is nothing | forget everything | death is not true
real and unreal | u.g. krishnamurti | natural state | words | remembering | no separation | nothing to understand | chief joseph | way of the warrior
advaita | vedanta | devikalottara | supreme wisdom | atma sakshatkar | direct awareness of the self | vichara mani mala | jewel garland of enquiry
avadhuta gita | ever-free | ashtavakra gita | purest expression of truth | ribhu gita | heart | wisdom | bhagavad gita | essence | the song celestial
adi shankaracharya | atma bodha | aparokshanubhuti | dakshinamurti strotram | dasasloki | nirvana shatkam | drik drisya viveka | vivekachudamani
seng tsan | faith mind | gaudapada | mandukya karika | katha upanishad | death as teacher | yoga vasistha | dispassion | seeker's behaviour | essence
ramakant maharaj | reality has nothing to do with words | lama guendune rinpoché | free and easy | ellam ondre | all is one | william samuel | now

ADI  SHANKARACHARYA

DASASLOKI



Let there be peace and love among all beings of the universe. OM Shanti, Shanti, Shanti.


M.  That Transcendental Reality is Infinite; so also is this Reality immanent in the perceptible universe. The immanent is based on the transcendent. In spite of It's immanence in the finite universe, the Transcendental Reality remains Infinite. It does not in any way alter It's infinitude. May peace be on us forever.


1. The referent of the word "aham" ["I"] is the one Self without a second – the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. It cannot be referred to as the subtle elements like earth, water, fire air or ether. Nor can it be called a combination or modification of these – the gross body and the senses. The Self is experienced as the persisting consciousness, even in deep sleep when the gross body and the senses are not recognised.

2. Distinctions due to colour, caste, the stations of life, the feeling of "I" and "mine" which pertains to the body – do not dwell in Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. Nor do I stand in need of various processes of yoga, like dharana [concentration of mind] and dhyana [meditation], enjoined on ordinary aspirants as I have realised my Selfhood on the cessation of the feeling of "I" and "mine" associated with the non-Self.

3. The accidental and physical relations of father and mother, the worlds including their gods, the study of scriptures, the performing of Vedic rites, the bathing in holy rivers like the Ganges, have no relevance to Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood on the cessation of these differentiations, as during deep sleep.

4. The different methods of knowledge are approaches to the Ultimate, like sankhya, saiva, pancharatatra, jaina or mimamsa are not evolved for Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood, realisable only by the special process of Upanishadic enquiry when all prejudices cease and the feeling of oneness and aloofness arises.


5. There is nothing above or below, outside or inside, middle or across, east or west for Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood which in its wholeness and oneness may be compared to the void [as space] which is indivisible and all-pervading.

6. Colours like white, black, red or yellow, structural appellations like shortness, fatness, or height cannot be associated with Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood which is without a form and is of the nature of supreme effulgence.

7. The scriptures, the teacher of the scriptures, the mode of teaching and the taught are not applicable to Me. Nor may the wordly usage of words like "I", ""you" or "it" be predicated of Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood which is of the nature of supreme knowledge bereft of all superimpositions.

8. Neither the states of waking, dreaming or deep sleep, nor their identifiers visva [the Self identified with the experiencer of the waking state], taijasa [identified with the dream state] and prajna [identified with deep sleep] are I who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity. I have realised my Selfhood which is the fourth state [turiya] which is distinct and different from the three states and their identifiers and which are essentially ignorance.

9. In short, the Self is all-pervading. It is the only Good and is self-revealed. Nor does it stand on any support. The universe of name and form is insignificant and it is separate from Me who am in reality the one Self without a second, the attributeless Truth, indestructible even when the whole creation is dissolved and of the nature of supreme bliss and purity.

10. This Self, I tell you, is the essence and conclusion of the Vedanta. The Truth which is called Advaita in the Upanishads is the One without a second; It defies all empirical dealings and descriptions. It is neither one nor many, for there is none other. It is neither with attributes nor attributeless; It is neither aught nor naught.


OM. That Transcendental Reality is Infinite; so also is this Reality immanent in the perceptible universe. The immanent is based on the Transcendent. In spite of It's immanence in the finite universe, the Transcendental Reality remains Infinite. It does not in any way alter It's Infinitude. May peace be on us forever.

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