Name of
source book(sanskrit):naishkarmyasiddhi
witten by sri sureshwaracharya
Summary and
description and word to word meaning Written in kannada:by mamahopadhyaya
,vedantha chakravarthi dr K.G
Subrayasharma .Important
Stanzas
(shlokas) selected by dr.vidvan k.G.SUBRAYASHARMA.
Selective
summarised translation to English:by dr Raveendra hosadurga.
Published
by sri nithyananda printers.Bengaluru.I
am grateful to author and his family members and publishers.
First talk:
Naishkarmya
siddhi :this is great krithi written by sri sri Sureshwaracharya.Informing that liberation is not possible by
karmas(rituals,deeds,action)by self knowledge only liberation is possible.
There are
four chapters and 440 shlokas.:
In first
chapter:greatness of athmajnana(self knowledge) and naishkarmya siddhi form
liberation is told.
In second
chapter:In’ thath thvam asi’sentence ‘thvam’padartha is informed
In third
chapter:’thathvamasi’sentence meaning is told
extensively by logic.
In fourth
chapter:form of prathyagathma(individual soul)and features of jnanies are
informed.
In this
great book few important shlokas (stanzas)are selected.
.........................................................................................................................
1)
Namaskarams
to hari who is world cause:
Naishkarnyasiddhi1-1:
As serpent is born from garland ,this sky excetra to earth universeis born by which
paramathma(god,parabrahma),destroying avidya (ignorence) ,witness to
intellect to that mahavishnu namaskarams.
Description:in dull darkness, as flower garland is seen as serpent
,without knowing real form of
god(paramathma,supreme sel), knowing
Him only as world ignorents illuse.If seen really this world is parabrahma only.
2)sadguru bhaskara:
naishkarmyasiddhi1-5:
Summary:my guru sri shankara has
informed summary of all vedavedanthas well in his prasyhanathraya bhashya (commentary)granthas(books).In
that matter I can’t tell any more.when sun is enlighting Himalaya mountain only
,a small lamp insect can enlight that mountain?
Descriptions:Sri sureshwara’s guru means sri shankara.ssadguru sri shankara
has informed all summary of
vedavedanthas inhis
commentaries completely.this i can’t
describe or to criticise no ability to
me .like this sri Sureshwara has said.If sri shankara is sun ,I am one
twinkling insect.by this guru devotion of surashwara is understood.
3)athma(self)
is drik (viewer)form:
Naoskarmasiddhi2-71:
Summary:he without undergoing any
changes(vikaras) by himself he is enlighting all changes(vikaras) of senses and intellects.s,
Description:Intellect itself will
be seing through eye.by upadhies(adjuncts) of ears will be listening.through nose will be
smelling smells.through will be seing taste.,through skin will understand touch.like this mind
(internal organ,Anthahkarana)will be always changing.enlighting these all
changes(vikaras)
,
4)athma(self) is self evident:
naishkarmyasiddi 1-4:
After siddhi(accomplishment) of athma only,accomplishment of dvaitha
(dualism)world will take place.without athma to any substance there will be no
existence.he himself is orathyagathma.his form is told in naishkarmya
siddhi book.
Explanation:by athma only ‘idam’universe has to be accomplished.by athma
only knower(pramathri),pramana(evidence),prameya(to be known) all these are
accomplished.Athma means self.the supporter(aaspada.,room......?) of all ‘I’ is
myself.This athma itself is
prathagathma.as this prathyagathma is self evident all remaing are existing.
This prathyagatma himself is parabrahma.this prathyagathma himself
is is athma of all movers and non movers of the universe.by
him only pramanas are accomplished not
athma is accomplished by evidences.
5)fruit(result) of teaching of
shruthi:
naishkarmya siddhi2-116:
Summary:to achiever by adhyasa of
ego sorrow is produced.by this
sorrow if achiever goes near shruthi
shruthi tells ‘you are not this egos,when told shruthi tells this ahankara is
not you. If it is understood well achiever
attains kaivalya achiever
gets easily gets liberated.
Description:for achiever(practitioner) of adhyathma ,body,senses,mind and
intellect s and ego and indulgement in
ego by adhyasa(false superimposition) sorrow
appears.this is as though course of false ego.this is as though urse of
false ego(mithya ahamkara).by adhyasa of mithya ahamkara sorrow is produced.achiever
who is pained by sorrow. when he goes
near shruthi mothershruthi teaches that you are not hamkara(ego).by hearing
it,if understood then achiever becomes
sorrowless.like thi when shruthi’s advice is heard only liberation is attained.
6)capital of illusion:
naishkarmya siddhi3-66)
summary:darkness is not a true thing.darkness
is only lack(nonexistence ) of light.as soon as light comes darkness gets destroyed.In same way
avidya(ignorance) uules like darkness.this ignorance (avidya) has no matters at all.this ignorance is not reached by logic(tharka) and
evidence(pramana).by athmajnana only ignorance should go.s
Description:to avidya(ignorance)
prepared by non enquiry (avicharasiddha..........................?) has
no existence.sIf enquired ,if really deeply seen ignorance(avidya) is not there.avidya should
be removed by enquiry path only avidya should be removed.BY doer technique (karthri
thanthra)achievements avidya will not
go.when self realisation happens ,both avidya and avidya work will disappear.to understand existing avidya as non existant (no) is itself vidya.s
7)humbleness statue Sureshwara:
naishkarmya siddhi 1-6:
Not for fameor moneyor honouror earnings
i am not writing this naishkarmya siddhi.what is main is in
teststone called brahmavdas
To purify my knowledge I am writing this book.
Description:sri Sureshwaracharya
is going to write gret book
called naishkarmya siddhi.he is not writing this book with view of geting
fame,money,or honour.what is important putting forth his knowledge in front of
brahmavidas (brahma knowers),he wats to purify his knowledge.here sri
Goudapadacharya and sri shankaracharya are test stones(oregallu) for brahmajnana.i request my knowledge in
front in front of them.for jnanies should not have ego that I am writing even
in dream.
8)greatness of knowledge fire:
naishkarmya siddhi 1-8:
Right knowledge fire born from vedic
sentences burnsignorence into ashes.sby
self knowledge only ignorance
isremoved and not by karmas.
Because karmas and ignorences are
not opposites.
Description:vedic sentences means Aham brahmasmi,thathvamasi,brahmovedam
vishwam ,athmaivedam sarvam excetrasentences in vedas.Hearing meaning of these
sentences from sadgurus ,if
understood athma jnana(self knowledge)
is produced..this athmajnana is compared to fire.as fire burns sticks into
ashes ,athmajnana also destroys
beginingless avidya.but mere karmas fascination darkness can’t be destroyed.by athmajnana only
isliberattion.
9)destruction of avidya(ignorance) is liberation:
naishkarmya siddhi 1-24:
Liberation is removal of ignorance.If ajnana is destroyed that itself is
liberation.only vidya (knowledge) can destroy
inorence and not karmas.Ignorence (avidya) means wrong understanding. By ignorance only
doership,enjoyership,karma excetras appear.Karmas which are born out of
avidya(ignorence)can’t eradicate avidya(ignorance).dark produced by dark can’t
remove darkness.
Description:liberation is self evident.amrithathva(deathlessness) is
liberation.Ignorence is only obstruction to liberation.removal of ignorance is
liberation.Ignorence can only be destroyed by athmajnana(self knowledge) only
and nothing else(not any karmas)..
Because by ignorance only karmas
born.only by light darkness moves away.
10)they are tharka(logic) fever sufferers:
naishkarmya siddhi2-59:
Summary:all tharkikas(logicians)
depending upon experience only ,but leaving it for each decision telling
thvath thvath ,by arguuements ang antiarguements mutually blaming one another fascinate
others.
Description:prashnika means mediater who gives decision.for that only
name is experience.tharkikas(logicians) put forth their arguements depending upon experience only.words which
are lovable to tharkikas are thvath-.humavathvath,manushyathvath,ghatathvath-excetra giving reason sankhya,naiyyayika,vaisheshika,,mimamsa
excetra tharkikas argueing mutually produce fascination.for tharkikas tharka is
only main.universal total experience is
not needed to them.
11)knowledge rise by knowledge:
naishkarmyasiddhi 3-68:
Though he is tenth person,counting nine person only as he was drowned
In that only,to one who is pained thinking that there are only nine persons and no tenth person,,a great man came and told that ‘you are only tenth’he will be
happy knowing that he himself is tenth.in same way when shruthi tells
‘thathvamasi’one will come to know that he is brahma himself.
Description:’thathvamasi’sentence is taught by example of tenth
person.hough he was tenth himself ,as he was not knowing he was under pain.in same way though he himself is brahma ,without knowing
it achiever(saadhaka) will be sorrowful.but message of shruthi is adviced by sadguru as soon as he comes to
know truth he will understand’aham brahmasmi’( I am brahma ).
12)knowledge is not part of
karma(action,deed):
naishkarmya siddhi1-79:
Summary:sun can’t be part of darkness,fire can’t become part of
cold.water can’t become part of heat .like this brahma jnana(knowledge)can’t be part of karma.
Description:If brahmajnana(knowledge) is produced ,by that only
liberation is got..that brahmajnana can’t be made part to any karmopasana.To upasanas part brahmajnana
can’t be distributed.
For this three examples are given here:
1)
Sun
gives light independently .is it not?Sun need not give light in subordination
to dark.Sun is not subordinate to dark.
2)
To
fire heat is natural.fire is not
subordinate to cold.
3)
It
is natural water to be cool.water is not part
part of heat.
13)this is
meaning of ‘thathvamasi’:
naishkarmya
siddhi 1-98:
Summary:As
thathvamasi and Aham brahmasmi sentences
are informing matters which are self evident ,even gods can’t imagine different
meaning than this.
Description:’thath
thvam asi’is shruthi sentence.’you only are brahma’is it’s meaning.adjuctful brahma only
appears as jiva.If adjuncts (upadhies) are removed both are same.like this the sentence
‘thathvamasi’informs self evident matter
only.like sentence which tells ‘fire burns’.In this sentence to be left or not
to be left actions are not told.ownform of jiva is brahma.jivathva of jiva is
imagination of ignorance(avidya)..to sentence thathvamasi meaning should be done like this only ,to
this sentence nobody can imagine
different meaning to this sentence.
14)these are
karma kandies(part):
naishkarmyasiddhi1-22:
Summary:
mimamsakas wo are karmavadies hristanthahkaranas,svaprajnadhmaatha
chethas,dhumanaddha chitthas.those ruthvijas sitting yajnashalas “by karma only
heaven and liberation,by karmas only removal of avidya(ignorance),karmas only
are summaries of veda vedanthas;athmajnana(self knowledge)is not needed.by
karmas only liberation”- excetra in yajnashalas(in sacrifice rooms) loudly they will be lecturing.
Description:karmavadies
means mimamsakas who propound karma as
main summary.they can’t understand objective technique enquiry path or athma
Jnana(self
knowledge)and liberation’s spiritual(transcendental) own form.stherefore only they blame
athmajnana(self knowledge) path.liberation desirers should not go cheated
by mimamsaka’s words.;by knowledge liberation.
15)not to be
told to such person:
naishkarmya
siddhi 4-71:
Summary:one
who is not dispassioned(viraktha) in family,to one who has no shama damadies ,no
sense control, vedantha should not be told.athma thathyva(athma principle) shoulnot be told to people like this.
........................................................................................
(Shama=equal,,even,equanimity ,calmness,mind control,peace of mind)
Dama=self control)
......................................................................................
Description:athma thathva,taught in vedanthas should not be told to
To ineligibles.because they don’t want vedantha messages.s,to whom there is no liberation
desire ,who areineligibles to such
people vedantha should not be told.who are not eligibles for vedantha:
Those who are always indulged in family enjoyments,without getting
dispassioned(virakthas),,can’t understand vedantha.those who are not away from
eshanathrayas,those who have not left desires ,those who don’t practice shama
and dama,though vedantha is told it will be like rain pouring on stone.
16)meaning of words ‘thath’
‘thvam’:
naishkarmya siddhi 3-10:
summary: ‘thath-thvam-asi’-in this sentencethath and thvam both these
wordshave visheshana-visheshya bhaava(feel)(visheshya=relation of
substance,,visheshana means attribute),jivathma(Individual self) is
sorrowless,brahma is prathyagathma it informs.
Description: ‘thath-thvam-asi’this
is message of chandoghya upanishath.here ‘thath thvam’-you are that brahma
only,’thvam thath’you are that brahma only is informed.’that only you are’when
told
In you who are jiva samsarithva(familyship) is imaginary,when told ‘you
onlt are that’ that brahma is not paroksha.,your prathyagathma only it informs.like this prathyagathma is
paramathma(paraabrahma),this tha ‘thathvamasi’sentence teaches.as visheshana to thvam the word
thath ,as visheshana to thath word ,word
thvam is used here.when thath and thvam combine ‘svarasyartha will come.
17)does not know own self:
summarynaishkarma siddhi3-64:
As he is drowned in counting
outside nine members,as he has forgotten himself ,how he can’t understand myself is tenth(dashama),,similarly though prathyagathma such ignorents can’t understand.because they
have imagined body excetra itself as brahma.
Description:myself is tenth,that
means dashama.but he is indulged in
outside nine people counting ,as
he is indulged as his mind is fixed in all of then, could not understand. Able to understand though he himself is athma ,he is not
understanding ,he hi,mself is athma.By advice of brahmanista (sincere)sadguru
to mumukshus(liberation desirers) will come to experience that ‘Aham brahmasmi’.
18)shout of avidya(ignorance):
naishkarmya siddhi3-111:
Summary:boldness of ignorance nobody
can overcome.because pushing away
transcendental(spiritual)truth
athma ignorance(avidya) itself shines as paramathma(parabrahma,god).
Description:play of ignorance is very much.even sadhus sanyasies
,penanciers,rushi pungavas binding them in it’s rope makes all of them as their
servents.avidya (ignorance) growing by iself
shining itself as parrabrahma,covers athma which is transcendental(paramarthhika)
form.abba(alas!)In iggnorent condition this itself is vidya(education).
For ignorents there will be no
knowledge thdt there is avidya also.In avidya(ignorance) time will not listen to anybody.avidya itself is
like king.to ignorance all are vidtims only.what a boldness of avidya!by firm
brahmathma jnana only this world and
wonderful avidya will get destroyed
totally.
17)athmajnani
has no ego;
Naishkarma
siddhi4-49:
Smmary:to
athmajnani(brahmajnani) who knows he himself is athma who is
nirupadhika9adjunctless),myself ,mine-this ignorance will not be there.holding
enlighted lamp in his hand,there will be no darkness in front of him?
Description:myself and mine is work of ignorance.sI am total brahma
only-this knowledge is samyak knowledge(right knowledge).If ignorance is dark
athmajnana(self knowledge) is light.where there is light there can’t
light?therefore for athmajnani in this
body illusion thatmyselfor in
Selfless(anathema) materials fascination called mine is not there.by
ignorance only to human ,the illusion that
I am this body ,in senses mindintellect,in son wifeanimal the illusion called mine is appearing.by
knowledge ignorance disappears.to athma sincere
adhyasa(false super impostion) of
body will not there even in dream also.
18)by ignorance only family:
Naishkarmya siddhi 4-16:
Summary:if rabbit closes it’s eyes and
thinks thatthen hunter will not catch it.I can avoid death.like this
ignorant also sitting in ignorance
only tries to get relieved by this
family bandage.
Description:for fmily bondage ignorenceitself is cause.sitting in
ignorance only to desire for liberation
is it not dullardness.
?by mere closure of eyes will
hunter leave it?no;In same way ignorant
remaining in ignorance only,worshiping ignorance only is in trial of losing ignorance.this is
surely not possible.Ignorence which is seed for familt should be destroyed by
athma jnana (self knowledge)only.no other path.
19) by adhyasa(false superimposition)only indulgence in karma:
Naishkarma siddhi 1-39:
Summary:man knowing this muscleful
body only as myself ,I am brahmana,kshathriya,viiashya illusing ,indulging in veda told
karmas(deeds,actions) becomes servent of
vedic senmtences.
Description:as per message of vedantha each man is parabrahma only.this
muscleful body is not athma..but without
knowing this secret illusing this body only as myself ,brahmana
excetra body only grasping wrongly ,by
ignorences doing those karmas,being
caught in wheel of family is getting troubled(pained).In athma there is no
varnashrama differentiations..Athmajnani who knows i am pure athma only either for Vedas or karmas will never become dasa(servent).
20)summary of vedanthas:
Naishkarma siddhi 1-7:
Summary:not knowimng oneness of athma properly is ignorance.this is in experience of all.by
this ignorance only family(samsara).Avidya means not knowing ‘I am brahma form
only.’to not to know himself jivathma
Who has become himself family is also ignorance.by this avidya onlt
to jivathma birth and death form family is formed.
To remove(eradicate) avidya is itself is liberation..removal of avidya
itself is called liberation.for sun rise removal of dark is also name.I by
athmavidya(self knowledge) if avidya(ignorance) is removed that itself is
liberation.that itself ia amrithathva(deathlessness).
21)by fasinatin only knowledge of
good and bad:
Naishkarmya siddhi1-29:
Summary:man by his ignorance thinjs ‘this is good ,this is wanted,this is
not good,thias is not wanted’ like this by himself.this istanista9wanted
unwanted) is not informed by scriptures.but forgetting of wanted ,solution for
not good(anista) plans scriptures
shows shining like sun.that is all.
Description:what is wanted by one is not wanted by other.this likes and
dislikes are not same type to all.but everybody is searching for getting what is wanted and solution of
unwanted(anistas).his special plans only
Scriptures inform.scriptures won’t inform that this is wanted(ista) ,or it ia
anista(unwanted,disliked) to anybody.scriptures have no wanted9istas) and
unwanted(dislikes).Sun enlightens world simply is it not?he has wanted or unwanteds.
22)example of sky to athma(self,brahma):
Naishkarma siddhi2-79:
Summary: pot whether takes birth
,exists,if gets destroyed ,how there is no change(vikara) for sky in the pot.In
same way by production and destruction
of intellect there will be no change in
athma.
Description:sIf pot is born sky is not born.If pot is there n one place
and time it is not as though sky is present.If pot is destroyed
skt in it is not destroyed.Any changes
in pot does not affect shy in it.In same
way If intellect is destroyed
athma(self) is not destroyed,If intellect works no changes in Athma(self).If intellect is
destroyed athma is not destroyed.he is
very peculiar than untellect, and
kutastha nithya(eternal like base stone of Ironsmith).changeless, non dual,
consciousful form, athma there is no example .here example of sky which is
nearer toathma(self) is given here.Athma is unattached.
23)athma’s vision:
Naishkarmya siddhi 2-91:
Summary: appearing by adjuncts(upadhi)
of senses vision of
mind(Anthahkarana) is having haana and
upadana.this vision has eternally changing,non eternal(temporary) ,to athmawho is
chaneless is only Illusion.
Description:when mind enlightens forms through these senses like eye,ear,nose,tomgue,thvak(skin)a
consciousness is produced.that consciousness is
stranger(aganthuka),daily changing, ,having religion of haana and
upadana .this consciousness changelessly
kutastha(firm) knowing is athma.athma is
abhaasaka and mind is abhasya.athma is hanopadanaless ,intellect is hanopadana
form .Athma is eternal, conscious form,Intellect is non eternal(temporal) and
jada form(inert).
Athma who is only drik form is
witness.
24)Athma is
intellevct light:
Naishkarmya suddhi2-97:
Summary:Without
knowledge there is no meaning.but without meaning there may athma.like this
without Intellect also athma will be
drik form.
Without athma
there will be no intellect.
Description:Athma
and intellect both should be relieved delicately with viveka.(description of good or
bad or right or wrong.)Intellect is jada(inert,achethana),dependent and daily
changing. But athma is consciousful(chinmathra),Independent.
And changeless,without athma there is no intellect.without intellect athma can
stay.because intellect shining and nonshining
jyothi(light) form Athma, enlightens
changelessly.Intellect is object of
matter(object,semse).Athma is Intellect
enlighting witness form.therefore who knows I am athma by oneself experience is viveki.
,,
25)athmajnana(self
knowledge) itself is knowledge:
Naishkarmyasiddhi
3-22:
Summary:all
body excetra dharmas which are anathemas
won’t belong to me.Because all these come exist and go.this should be known firmly(decissively).To
such better achiever shruthi whentells
thath thvam asi- to such person
Ignorence (ajnana) goes off self
knowledge(athmajnana) is produced
naturally.
Description:dharmas
of senses and mind (anthahkarana) of body are not mine.because all these
dharmas are temporal(temporary,non eternal,anithya).these (none of them)are not
permanent.sbecause these are all ‘agamaapaayi’ nature. None of them are
eternal(nithya).these charecters(attributes) chane daily-if by experience know
properly to such person meaning of
sentence –thath thvam asi comes to experience.then he comes to know ‘Aham
brahmasmi’.
26)achiever(practitioner)
is not pellet(ball) of soil:
Naishkarmya
siddhi3-38:
summary:shruthi
tells to human – ‘thath thyvam asi’-that brahma itself is you.this is message
of shruthi.to achiever who has treasure
having sadhana chathustaya ,definitely understands this advice and comes to experience also.because man is
not asa dullard as soil pellet.this is man.this is human.,he is an
achiever?having pure mind(anthahkarana) ,if he is achiever of
liberation(moksha) to such personexperience that “aham brahmasmi”will surely
come.
27)in athma
there are no joys and sorrows:
Naishkarmya
siddhi 2-76:
Summary:If
athma is sorrowful who knows this?to Athma who is witness there is no relation of sorrows and joys.
Description:he
is witness of all changes..when it is so
he has no joys and sorrows in own
form(svarupa).to athma who is enlighting joys and sorrows has not even a little relation of joys and
sorrows.athma one only becoming witness can’t become joy and sorrows also.because one who is
enlighter can’t become enlighted,what is enlightened can’t become enlighter.In mind to to jivathma
there will be joys and
sorrows,grief-fascination,love and hatred(raga-dvesha)appear.but in athma who
is enlighting these changes no
vikara(changes) can’t be there.In athma who is witness form there are no joys and sorrows.
28)this himself is athma(self):
Naishkarmya
siddhi3-46:
Summary:by
athma only who is witness i am happy,I am sorrowful this type of
prathyayas(suffixes?,thoughts......................?) are known.I am this athma
only to to this ‘thathvamasi’sentence
easily meaning is produced.
Description:I
am happy,i am sorroeful,I am boy,Iam old man,I am diseaseless ,I am diseased
–this kind of hundreds of prathyayas(thoughts) are rising ,getting destroyed is it not?.changelessly(nirvikara) enlighting
witness form athma
himself(itself) I am.athma is witness too all bouddha
prathyas(.............?).athma is experience form.he himself is prathyagathma,
he himself is he.tjhis athma only shruthi
teaches-‘thath thvam –asi’.If it is known by experience properly
Immeadeatly we will come to know’Aham brahmasmi’.
30)like pot
body excetra are also non self(anathema):
Naishkarmya
siddhi 6-54:
Summary:as
it is view (drishya) pot is not myself all of us know this.In same way this body also ,senses also like body,like senses mind,Like mind i am not intellect also.because all these
are view(drishya) to me.
Description:swhen
a pot is seen nobody will know(think) it
as myself/because it appears clearly to
my eyes as object ,as anathma(non self).like this body senses mind intellect
pranas are not athma(self).beause all these appear to me as view and object.which is view(drishys) it is
not athma..athma is viewer(drik form).this ia named as drik drishya
viveka(.......................................?)
31)this(he)
himself is great jnani high(pungava):
Naishkarmya
siddhi 4-53:
Summary:
Different
from myself no ignorant(ajnanj) or jnani also.one who
knows both are myself is athmajnani.In
athma only jnana(knowledge) and
ajnana(ignorance) are appearing by
imagination.one who knows like this is brahmanista(brahma sincerity).
Description:whole
awakenness is myself ,In me only this whole universe is
Is appearing
by imagination,who knows like this is athmajnani(self knowledged).by his total
vision there is now jnana (knowledge)or
ajnana (ignorance).all appearing these names and forms are are athma(self) only .this knowledge is
‘samyagdarshana(samyak-darshana,right vision).this knowledge is not mere
vritthi(thoughts) produced in brain only.enlighting vritthies(thoughts,mental
atitude.) only athma form self
enlighted consciousness this is.ajanan
means without knowing like this,vijanathi-means knows.this knowledge is not
doership forn.
32)no
combination(samucchaya) between jnaka (knowledge) and karma(deed,action):
Naishkarmya siddhi1-55:
Summary:karma(work)
and athmajnana can’t be together in a
man.If he is brahmajnani (having knowledge of brahma) he is not karmi.If he is
karmi he is not brahmajnani.Athmajnna(self
knowledge) makes karmas into ashes.both lion and ram(tagaru) can’t be in a room
togrther.
Description:performance
of karma jnana combination does not
match.with athmajnana only let there be agnihothra excetra karmas;let
Athmajnana be also there.let there be karma upasanas(worships) be also
there-this is not possible for ever.because where there is karma there is no athmajnana.If
there is athmajnana no karmas.swhere there is lion there can’t be goats and
sheeps/sbecause lion eats sheeps and goats within a moment.by athmajnana only
liberation is got.
33)In athma
no differentiation:
Naishkarmya
siddhi 2-48:
Summary:In
one person only,by others imagination
feelings like friend,neglected,enemy are produced ,in same way
in sinle form athma only by
relation of mind(anthahkarana) differences may appear.
Description:Though
rama is one by view of Sugriva friend,by
vision pof anjaneya lord,by vision of
ravana enemy only.is it not?though srikrishna is one by vision of arjuna
friend(sakha),by vision of duryodhana enemy,by view of bhima god,by vies of pandavas swamy(lord).sIn same way mere conscious only
athma by relation of mind appears as doer,enjoyer, and knower also
appears as.these differentiations
are shown by adjuncts(upadhies)only
false imaginations .are not in athma svarupa.
34)namaskarams
to guru:
Naishkarnya
siddhi1-2:
Summary:Indicating
highness ‘thamap’,’istan’,’tharap’ excetra suffuxes (prathyas)which retun
without finding anything higher than guru,to such guru namaskarams.releasing
knot of avidya (ignorance) within us who gives liberation is guru.
Description:guru
means garista( maximum,high),weightful .In
word guru only thara,thama,istan-all prathyas(suffixes) are residing.nobody
is greater and higher than guru.guru
word is also is heavy.guru also as brahmanista(sincerity towards brahma) will be heavy.
Sadguru to
sad desciples teaches athmajnana(self knowledge).by guru only vedic
sentences meaning should be understood.namaskarams to sadguru like this.
35)for
actions(works,deeds) only four fruits:
Naishkarmyasiddhi
1-53:
Summary:uthpadya,prarya,samskarya,and
vikarya these are four karma fruits(results).but liberation is none these four.therefore
karmas(actions) can’t be means of liberation.
Description:karma
fruits are four only.they are;uthpadya,prapya,samskarya,vikarya.apart from these four, karmas have no other
fruits(results).by kriya(karma) performance
new fruits arise.therefore all karma fruits are temporary(temporal,non
eternal,impermanent).all karma fruits are
non eternal only.but liberation
won’t belong to none of these four.liberation is self evident,natural,athma
form(self form),,changeless(avikari),eternal(nithya).therefore for
liberation karmas are not means.by
karmas liberation is not got.by athmajnana only liberation is got(attained).
36)both are
different different:
Naishkarmyasiddhi
1-66:
Summary:there
is no mutual match between brahmajnana(selfknowledge) and karmas.sbecase these
two are cause(hethu) form.fruits are mutually opposite.like darkness and
light both these can’t be together.
Description:aham
brahmasmi –this definite(decided) knowledge itself is atthmajnana(self
knowledge). I am brahmana,aham kartha(doer),bhoktha(enjoyer) –this knowledge is
karmajnana(knowledge of action).to athmajnani there will be no doershi and
enjoyership.o karmi(one who does karmas)
there will be no brahmajnana.viveka (descrition power of deciding good
and bad and right and wrong) andvairagya(dispassion) are causes.for karma kamabhogas(lust enjoyments) are causes.for
one who has no dispassion there will no brahmajnana.ffor one who has no
kamasankalpa(desire determination) karma fruits are not got.liberaation is
fruit of athmajnana ,heavens excetra are karma fruits(results).therefore with
athmajnana karmas won’t match.like dark
and light jnana and karmas can’t be together.
37) heis
brahmanista:
Naishkarmya
siddhi1-73:
Summary:athmajnani
can’t indulge in any shroutha and smartha karmas/. Because he knows he
himself is amasti(universal) and
vyasti(individual) form and whole universe is himself.brahmajnani himself is
brahma form.to such how can there be indulgence in karmas?
Description:brahma
is not mere parrot lesson.not education of book (pusthaka) and head(masthaka)
vidya (education)also.this is self experience
happening to brahmanista by nonindirect(aparoksha)experience,self
experience.I am brahma only and not
family holder jivathma (individual
self) in this way who knows boldly and
firmly is brahmajnani.after knowing
nothing is different from him to such
brahmajnani which karmas will remain?to brahmajnani who knows by self
experience that whole universe is myself
indulgence in karma will never happen.
38)likes and
dislikes are natural:
Naishkarma
siddhi1-30:
Summary:scriptures
will not come and tell “you get this”or”you leave this”-is not telling with
compulsion.this desire of getting what is liked and solution of dislikes both these are natural to humans,animals and
birds.is it not?
Description:scriptures
are not telling directly “”you get this” or “you leave it” to humans.because
for each person getting what is desired and
solution of dislikes are natural.you
do trial of getting health and wealth or you get removed your poverty and
disease ,scriptures are not telling.no need of informing also.
39)for
person like this only acquirement oof knowledge;
Naishkamya
siddhi 4-68
Summary;as
informed in thirteenth chapter of
bhagavadgitha Amanithva excetra means,,told in twelth chapter Adestrithva
excetra means,to liberation
achiever only athmajnana(self knowledge
takes birth, not to persons who are
always drowned in external matters only.
Description:
Manithva
means added with pride.Amanithva means egolessness.advestrithva means without hating anybody to feel all as god pnly.,not to violate
anybody,arjava nature(one in body,mind
,speech),cleanliness(shoucha)-in this way
living good(sathvika) better
adhyathmic(spiritual) achiever only
athma jnana(self knowledge) is got(attained).
40) this
only is athmajnana(self knowledge):
Naishkarmya
siddhi 4-58:
Summary:In
athma only place and time are appearing
by imagintion.Different from athma (self) there are no place and time.as
it is like this there is no need of
athmajnana(self knowledge) to be born newly.there iis no ignorance which is to
be destroyed knowledge(jnana).to know
like this firmly itself is athmajnana(self knowledge).
Description:If
athmaknana happens there is no
ignorance in past or future ,always I am
chinmathra(pure consciousness only) comes to be known.all place(desha) time,
work,cause feels are mere false
appearences ,athma only is
transcendental(adhyathmic,spiritual)
truth .to know like this is athmajnana(self knowledge).After athma
jnana there is no past present future
,here and
there, now ,then ,like this there is no prathyaya which is different from athma.(Athnaivedam
sarvam’for this decisive knowledge is
called athma jnana.
41)by
knowledge, removal of karma eligibility(authority):
Napshkarma
siddhi 1-40:
Summary:the
knowledge that I am brahma itself is fire.this fire of brahmathma jnana will burn all karma authority(eligibility) into ashes.athmajnani
like this is beyond Vedas and karmas.
Description:fire
is all eater.athmajnana is compared here with
fire.the knowledge that myself is athma itself is fire.to understand that
I am not family holder but brahma
himself who knows like this is
brahmajnana.this fire called brahmajnana burns into ashes ,sticks called
‘avidyakamakarma’(ignorance and desired karma).to perform karma suitable colour(varna,ashrama(stage),age, linga(sex) excetra are needed.jnana destroys all these.to
brahmajnani who is blessed there are no fruits(results) to be got either by karmas or by Vedas.
42)athma(self)
is fascinationless:
Naishkarmya
siddhi2-73:
Summary:athma
by it’s own form without any change ,all changes (vikaras) of
Intellect enlightens as kutastha(firm) witness.
Description:chittha,intellect,mind,anthahkarana-all
are one only.this inert(jada,achethana)
intellect in presence of athma doing all works,changing .this intellect
going under fascination,for doing imagination,remembering,keeping
quiet will be seen by athma in witness
form.by these changes of intellect there are no changes of any kind in athma(self).In presence of of athma
who is conscious form this chittha appears as chidabhasa. athma only is eternal svayamjyothi( eternal self light).
,
43) athma is
kutastha(firm) :
Naishkarmya
siddhi 2-74:
Summary:athma
as nirakara(formless),,niranjana(unattached),beyond place and time,existing as
kutastha enlightens
transactions(vyapara,vyavahara,business) of intellect.
Description:athma(self)
as beyond time and place,without names and forms,in changeless (nirvikara) form
only.but this intellect will be getting various forms.
This
intellect is labouring for athma who is in spirit(chethana) form.Intellect
is caught by place and time is struggling.intellect which is fickle and
changing
every moment is enlighted by athma.athma who is
sacchidananda svarupa is kutastha nithya only.
...............................................................................................................................sath=existence,chith=consciousness,
ananda=bliss=sacchidananda.
Kutastha
nithya=he is firm like base stone of Iron smith (kammarana adigallinanthe)
........................................................................................................
44)these are
authorities (eligibles) knowledge(learning)
Naishkarmya
siddhi4-73:
Summary:Away
from defects like lust and anger excetra ,having done sanyasa(renunciation) of
all karma,,always thinking about prathyagthma,peaceful sanyasies9hermits) will
know brahmathathva.
Description:na
karmana na prajayaa dhanena-like this veda is announcing.vedantha vijnana
sunischittharthaha-as told alwats engaged in
meditation of prathyagathma,as per god’s message of vitharagbhayakrodhaaha,to peaceful sanyasies brahmathma form is understood.
Goudapada
has also said the same.
45)je is
desireless (lustless):
Naishkarmya
siddhi 1-48;
Summary:
leaving all kamas(lusts,desires) when intellect becomes
lustless(desireless),then only this
intellect becomes prepared to possess brahmathathva which is prathyagathma.
Description:anthahkarana is inner organ for name sake only.but it is
always external karana(organ) only.In anthahkarana(mind) desired are filled up
fully.
To mind which is indulged in enjoying sense objects ,athma knowledge or athma form
is not understood.when desire is filled in mind ,mind will be always disturbed
and fickle only.this mind is always external faced only.when mind becomes
peaceful by leaving sense objects meditation then athmajnana is produced easily
to such people.If mind becomes pure such person
will rise step of athmajnana.
46)these are
fruits of sin and punya(merit,good
deed):
Naishkarmya
siddhi1-41:
Summary:by
punya karmas god’s body,by sinful karmas
hell body,by mixed karmas of sins and punyas(merits) man will get human body.
Description:punyakarmas
means scriptures prescribed rituals; of
self ashramas(stages),sacrifices(yajnas yagas,donation,dharma(religion),chants
and penances are punyakarmas.if one is doing these karmas with interest,such
person in next birth takes birth as god.Papa (sinful) karmas
means karmas forbidden by scriptures.Adharma,violence,amritha
words, strealing,cheating,
Excetras.sby
these sinful karmas he goes to hell.takes
birth of dog,fox,snake,scorpion-excetra
takes birth as animals.but due to mixed
karmas again takes birth as humam.therefore one should be doing punya karmas always.
47)this is
fruit of sadguru service(seva):
Naishkarma
siddhi 4-74:
Summary:sri
sureshwara is direct disciple of sri
Shankara .this is known by this
stanza(shloka).this is last mangala
shloka of naishkarmya siddhi.greatness
of sadguru worship nd athmajnana
is told well here.
Descrition
too this stanza in text book.
48)to guru’s
devotee only luck of sentence hearing:
Naishkarma
siddhi2-7:
Summary:one
who is not mumukshu(liberation desirer) will not come near guru.if guru’s relation is not
there to such person who will sentence thathvamasi?
Description:man
to get relieved from bondage first he should be mumukshu(liberation
desirer).moksham Icchuhu=mumukshuhu,if there is no mumukshuthva such person can’t go near guru.because who shows path of liberation
himself is guru.If there is no guru’s relation then who will inform veda messages? That means
nobody.therefore mumukshu achiever (liberation achiever) going near sadguru
,doing service of sadguru ,by that guru only doing listening vedantha sentences ,,contemplating upon meaning
should become muktha(liberated). This is summary.
48)body is
not athma(self):
Naishkarmya
siddhi 2-11:
Summary:stool
(feaces)is vikara(change) of anna(food,rice) is not athma..it is known to
all.In same way as this body is also vikara(change) of same rice(anna,food) not
athma.why achievers should not know this?
Description:the
stool(feaces,amadhya) which comes out of body,nobody will know as ‘myself’.this
stool is vikaara(change) of eaten
food,this is not myself.similarly this body is also not myself.because this is
also vikara(change) of eaten food only?therefore why we should no know this body is also not myself?like pots(ghata
excetra) this body is also view(drishya).what
is drishya is not drik form athma.therefore like stool one who
knows this body is not myself that
viveki(person with descrition power),is scholar(praajna)and intelligent.
49)even
athma is non self:
Nashkarmya
siddhi 2-32:
summary:ego(aham)
is not dharma of athma.If it were
athma’s own formshould have appeared in
liberation and deep sleep(sushupthi,dreamless deep sleep).but it is not
there.therefore aham(ego) is not dharma(religion) of
own form.
Description:body,senses,mind,intellect
are dharma of non self(anathma).yes,but,ego is
added to athma form athma’s own form? If told this also is not dharma of
athma.because in liberation and deep sleep only
myselff exists,not ego is not
appearing.by avidya this aham only is appearing like
athma.ahamkara(ego) is
illusion(aabhssasa) of athma.therefore ego is anathma
only not athma ‘s own form.making
to leave from ahamkara athma should be known.
50)In one
only both can’t exist:
Naishkarmyasiddhi
2-39:
Summary:athma
is viewer(seer,) and ego is view.this is in experience of all.athma can’t
become viewer and view at the same time.to ahamkara which is view
athma can’t be view.athma can’t see himself by himself.
Description:In
athma viewship will never match.because athma is drik svarupa(form) is
enlighting ahankara(ego) also.because
athma as viewer (drik) can’t become
view(drishya).even drik form
appearing in him is also due to superimposition(adhyaropa) only.athma
can’t enlight on his own also not possible. Ego which is view can’t
enlighten athma who is viewer.therefore
athma can never become view.as
drik(viewer) form as witness form,in sacchidananda form only is prathyagathma of all of us.
51)In one only both can’t exist:
Naishkarmyasiddhi
2-39:
Summary:athma
is viewer(seer,) and ego is view.this is in experience of all.athma can’t
become viewer and view at the same time.to ahamkara which is view
athma can’t be view.athma can’t see himself by himself.
Description:In
athma viewship will never match.because athma is drik svarupa(form) is
enlighting ahankara(ego) also.because
athma as viewer (drik) can’t become
view(drishya).even drik form
appearing in him is also due to superimposition(adhyaropa) only.athma
can’t enlight on his own also not possible. Ego which is view can’t
enlighten athma who is viewer.therefore
athma can never become view.as
drik(viewer) form as witness form,in sacchidananda form only is prathyagathma of all of us.
52)athma(self)
is drik(viewer) from only:
Naiskarmya
siddhi 2-41:
Summary:athma
who is drik form can’t become view(drishya).if athma himself is view how
will viewership match/If
athma becomes view to himself then this view is not there to athma.or to this world there is no viewer
athma !both these are not cporrect.
Description:
partless(organless) athma is only drik(viewer) form.to athma all
anathema(nonself) are view only.-when
told like this there is no defect.it is not right to say athma only is both
drik (viewer)and drishya(view).if non dual athma is view(drishya) also then there will be no
viewership(drastrithva).or to this world
there is no viewer it may be
said!both these are not correct.
53) by karma
removal of ignorance is not possinle.:
Naishkarmya
siddhi 1-35:
Summary:karma can’t remove ignorance.because by ignorance
karma is born.by athmajnana (self knowledge) ignorance is removed.because both
these are mutually opposite.by sun only dark is destroyed.
Description:chanting,penance,sacrifice,donation,religion,yajna
yagadies by mere karma performance of karma
ignorance is destroyed.by this ignorance only differentiation intellect
is seen.karma and ignorences are not opposites.both are like close friends.by
karma ignorences,,by ignorance karma are
living mutually.
By
knowledge ignorance is disturbed(removed).if knowledge is sun
ignorance is like dark.by sun’s light only dark is removed.
54) only
knowledge is enough:
Naishkarma
siddhi 1-37:
Summary:to
this family ocean ignorance which is cause
is destroyed by samyakjnana(right knowledge).for removal of
knowledge only this is enough.by karmas
ignorance is not removed.
Description:this
family is like sorrow of ocean.to birth and
death
Form this
family ignorance is cause.by ignorance lust(kama),by kama karmas,by karmas
bondage.
Avidya(ignorance)
is wrong understanding.by athma jnana only
ignorance is removed and not by karma upasanas(worships).karmopasanas
are living by ignorance only.karmopasanas
surely can’t remove
avidya(ignorance).because karmopasanas and avidya are not mutually opposite.for
removal of avidya vidya(knowledge) only is needed.this only is enough.
55)greatness
of aham vritthi(mental attitude,thoughts0:
Naishkarmya
siddhi 2-55:
Summary:witness
form prathyagaathma (.........................?)is appearing by vritthi of ‘myself’’myself’.there are
three cuses for this:aham is very most inside.myself is very delicate.and
‘myself’ comes along with athma following .
Description:though
athma has many adjuncts(upadhies) like body,senses,mind,intellect,prana,aham(ego)-athma
is appearing in ‘aham’ form only wh?all
are calling themselves as ‘aham’ ‘aham’(myself) only why?
What is
speciality of aham vritthi?to this question here is answer.that vritthi(thought)is
nearer to prathyagathma,very delicateand is appearing following
dristi(vision) only,’aham’
prathyaya is very near to
prathyagathma who is spiritual(paramartha,transcendental).
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,maishkarmyasiddhi
completed.Important sentences selected and collected by
dr.vidvan,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
K.G.SUBRAYASHARMA.,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
Note:pashupathi=lord
of all jivies
,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
