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Advaita Makaranda (by Sri Laksmidhara Kavi)

Advaita Makaranda by Sri Laksmidhara Kavi - Slokas, Meaning, Translation | Advaita Vedanta of Adi Shankaracharya - Philosophy, Books, Library, Quotes, Techings, Videos, Ashram, Meditations, Works Hindu Spiritual Articles and Videos

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1. Salutations to Lord Krishna, who is infinite bliss, whose form is auspicious to the whole universe, and who by a mere beam of His glance, dries up the ocean of delusion of thosewho surrender to Him.

2. Ever existent and luminous am I; never am I not dear to myself. Therefore, it is established that Brahman, of the nature of Existence-Consciousness-Bliss, alone am I.

3. In Me, the Space of Consciousness, alone does the whole world - like the castle-in-the-air - arise. How am I, therefore, not Brahman, the All-knower and the Cause of all?

4. By reasons of continuous memory (as 'I', 'I'), and partlessness, and even for any other reason, (such as) loss of support - because I am not dependent on any - can my destruction be brought about.

5. The element of space cannot be dried, burnt, wet, or cut, even by equally real elements like wind, fire, water, and weapons respectively. How then can I, the pure Consciousness, be destroyed by things imagined in (superimposed upon) Me?

6. The inert universe can never be experienced without the proximity of Consciousness. I, the Consciousness, therefore, am present everywhere.

7. Existence of the world cannot be without its experience. Without Consciousness the inert world cannot be experienced. The association of the inert with Consciousness also cannot be without superimposition. Therefore, I (the Consciousness) am one without a second.

8. I am not the body, nor the sense-organs, nor the vital airs, nor the mind nor the intellect, because these are all objects embraced by the 'my-thought', or (like) the sport of 'this-thought'.

9. I am the witness, all-pervading and dear, and never the ego, which has the misfortune of modifications, limitations and afflictions.

10. Sorrow and other defects are not experienced when the ego goes to sleep. Therefore, the circuit of mundane existence belongs to the ego alone which constantly undergoes transmigration, etc., and not to Me who is the witness of the ego.

11. One who sleeps does not know sleep. One that sleeps not (the atman), dream and waking cannot be. Therefore, I am the witness of the dream, waking and sleep states; and I do not have these conditions.

12. Cessation of all objective knowledge is deep sleep, and the rise of it is dream and waking. How can these three belong to Me, who is their witness, and ever of the nature of knowledge?

13. Being the knower of those that have the six modifications would in no way be possible to imagine.

14. If a thing is born and disappears every moment, taking different forms successively, then how can such a changing thing remember the changes?

15. And no one can ever see one's own birth or death. The birth is the final moment of prior non-existence, and the death is the first moment of later absence, respectively.

16. The statements like ' I do not know ' are illumined on the basis of  this Consciousness. How can such self-illumined Self be ever touched by the ignorance?

17. Even then, this inexplicable something (ignorance) does appear as long as one lives without discrimination. It is like the fog in the space of Consciousness that lasts till the rise of the sun of knowledge, born of discrimination.

18. In this long dream consisting of this universe, projected out of the great sleep called ignorance of the Self, do all these illusions like heaven, liberation, etc., arise.

19. This division as the inert things (worlds) and the sentient beings (jivas) is imagined in Me, the pure Consciousness, like the moving and the stationary things in a painting upon a portion of the wall.

20. Even my witnesshood is not absolute, but is influenced with reference to the thoughts appearing in the mind. This witnesshood is only an assumption in the waveless ocean-of-Consciousness (that I am).

21. There cannot be any loss to me, the ocean of Immortality, from the rise of unreal waves, nor can the false evening clouds color me, the mountain of pure crystal.

22. Like spaceness is the nature of space, existence is my very 'nature', and not one of my 'qualities'. Existence is not considered as a classifiable quality because there is no existence apart from Me.

23. Consciousness is my nature only and not my quality. If it is a quality, then, the atman is knowable by it. In that case it becomes not-Self. If the atman is not knowable, it would be non-existent.

24. Bliss is myself and not different. If it is different, it is not bliss at all. For, it would not be dear if it is not for me, and if it is for me, it is not dear by itself.

25. One reality cannot be of many natures ever. Therefore, discarding the differences that belong to the world, undivided do I exist.

26. That great light of Consciousness of one essence am I, indicated by the words of the shruti as "That Thou Art", and which is the pure One, eliminating the conditioning of remoteness and limitations.

27. That Effulgent Consciousness am I, which is Self-established, all-full, without beginning and end, and in which the illusory ideas of the worlds, the individual, the disciple, the teacher and God, are all extinct.

28. May this nectar of non-dual Brahman, prepared by poet Lakshmidhara's verses, which are like autumnal lotuses, be joyfully drunk by all wise men who are like bees.

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