Select verses from Sadhachara Anusandhaanam by Sri Sankara Bhagavatpaada.

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Sri Shankara Bhagavatpada’s Sadhachara Anusandhaanam (select verses only)

सच्चिदानन्दकन्दाय जगदङ्कुरहेतवे ।

सदोदिताय पूर्णाय नमोऽनन्ताय विष्णवे ॥ १॥

saccidānandakandāya jagadaṅkurahetave ।

sadoditāya pūrṇāya namo'nantāya viṣṇave ॥ 1॥

Salutations to Sri Vishnu who is Satchidanandakanda (Jyothi Pizhambhu (tamizh) / Mass of Consciousness), the original source of universe, ever resplendent and absolute perfection & infinity. 

सर्ववेदान्तसिद्धान्तैर्ग्रथितं निर्मलं शिवम् ।

सदाचारं प्रवक्ष्यामि योगिनां ज्ञानसिद्धये ॥ २॥

Sarvavedānta siddhāntair grathitaṃ nirmalaṃ śivam ।

sadācāraṃ pravakṣyāmi yogināṃ jñānasiddhaye ॥ 2॥

Herewith is expounded the work – sadācāraṃ, where the comprehensive teachings of Vedanta are presented, which is blemishless and auspicious, so that Yogis (i.e. Sadhakas in lieu of Brahma Jnana) can attain jñānasiddhi (i.e. be established in Brahma Nista). 

प्रातःस्मरामि देवस्य सवितुर्भर्ग आत्मनः ।

वरेण्यं तद्धियो यो नश्चिदानन्दे प्रचोदयात् ॥ ३॥

prātaḥsmarāmi devasya saviturbharga ātmanaḥ ।

vareṇyaṃ taddhiyo yo naścidānande pracodayāt ॥ 3॥

At Sunrise (morning), meditate upon the supreme luminous form of Savitr, (self-luminous source of all creation) as the adorable effulgence of Atman, which shall (thereby) enlighten our intellect with bliss of Pure (infinite) Awareness. 

अत्यन्तमलिनो देहो देही चात्यन्तनिर्मलः ।

असङ्गोऽहमिति ज्ञात्वा शौचमेतत्प्रचक्षते ॥ ६॥

atyantamalino deho dehī cātyantanirmalaḥ ।

asaṅgo'hamiti jñātvā śaucametatpracakṣate ॥ 6॥

My purification rite consists of knowing (i.e. constantly reminding myself) that I am the eternally Pure Self (Atman of the nature of consciousness) detached from this body, ridden with blemishes/impurities.

लयविक्षेपयोः सन्धौ मनस्तत्र निरामिषम् ।

स सन्धिः साधितो येन स मुक्तो नात्र संशयः ॥ ९॥

layavikṣepayoḥ sandhau manastatra nirāmiṣam ।

sa sandhiḥ sādhito yena sa mukto nātra saṃśayaḥ ॥ 9॥

By constantly being established in the junction (sandhi) devoid of objective perception, between laya (deep sleep) and vikṣepa (dream/waking), one becomes liberated (mukta). Let there be no doubt in this. 

- laya (deepsleep where all names and forms dissolve into bliss of Atman)

- vikṣepa (dream/waking where duality is projected from Atman),

आत्मनि स्वप्रकाशाग्नौ चित्तमेकाहुतिं क्षिपेत् ।

अग्निहोत्री स विज्ञेयश्चेतरा नामधारकाः ॥ १२॥ 

ātmani svaprakāśāgnau cittamekāhutiṃ kṣipet ।

agnihotrī sa vijñeyaścetarā nāmadhārakāḥ ॥ 12॥

Agnihotra consist in offering as oblation (ahuti) of one’s mind (citta) into the self-effulgent fire of one’s Self of the nature of pure consciousness. Such a performer is indeed an Agnihotri, others may be called Agnihotri only by namesake. 

देहो देवालयः प्रोक्तो देही देवो निरञ्जनः ।

अर्चितः सर्वभावेन स्वानुभूत्या विराजते ॥ १३॥

deho devālayaḥ prokto dehī devo nirañjanaḥ ।

arcitaḥ sarvabhāvena svānubhūtyā virājate ॥ 13॥

Body is the devAlaya (temple) wherein Atman is the Pure indweller. He shines as the Self of all who worship him in diverse ways. 

मौनं स्वाध्ययनं ध्यानं ध्येयं ब्रह्मानुचिन्तनम् ।

ज्ञानेनेति तयोः सम्यङ्निषेधात्तत्त्वदर्शनम् ॥ १४॥

maunaṃ svādhyayanaṃ dhyānaṃ dhyeyaṃ brahmānucintanam ।

jñāneneti tayoḥ samyaṅniṣedhāttattvadarśanam ॥ 14॥

Maunam (silence) is svAdhyayam (devoted study of Vedanta) and dhyanam (Meditation) is contemplation on Brahman (subject matter revealed by Vedanta– i.e. Brahma Jiva Aiykyam). At the dawn of knowledge due to direct realization of Brahman, (formal) svAdhyayam and dhyanam (impelled by self-effort) naturally subside. 

अतीतानागतं किञ्चिन्न स्मरामि न चिन्तये ।

रागद्वेषं विना प्राप्तं भुञ्जाम्यत्र शुभाशुभम् ॥ १५॥

atītānāgataṃ kiñcinna smarāmi na cintaye ।

rāgadveṣaṃ vinā prāptaṃ bhuñjāmyatra śubhāśubham ॥ 15॥

Jnani does not brood on past or dwell (anxiously) on future. Living in the moment, he accepts peacefully whatever accrues to him (due to prarabdham), without attachment or aversion. 

अभयं सर्वभूतानां दानमाहुर्मनीषिणः ।

निजानन्दे स्पृहा नान्ये वैराग्यस्यावधिर्मता ॥ १७॥

abhayaṃ sarvabhūtānāṃ dānamāhurmanīṣiṇaḥ ।

nijānande spṛhā nānye vairāgyasyāvadhirmatā ॥ 17॥

Dhaanam consists of granting fearless (from himself) to all living beings. Vairagyam is being detached from all and reveling in the bliss on one’s infinite nature. 

वेदान्तश्रवणं कुर्यान्मननं चोपपत्तिभिः ।

योगेनाभ्यसनं नित्यं ततो दर्शनमात्मनः ॥ १८॥

vedāntaśravaṇaṃ kuryānmananaṃ copapattibhiḥ ।

yogenābhyasanaṃ nityaṃ tato darśanamātmanaḥ ॥ 18॥

Vedanta Sravanam (from Srotriya Brahma Nista) supported by proper reasoning and contemplation; constant disciplining of the mind (on daily basis) to dwell upon truths revealed by Vedanta leads to realization of Self (as infinite Brahman). 

शब्दशक्तेरचिन्त्यत्वाच्छब्दादेवापरोक्षधीः ।

प्रसुप्तः पुरुषो यद्वच्छब्देनैवावबुद्ध्यते ॥ १९॥

Śabdaśakter acintyatvācchabdādevāparokṣadhīḥ ।

prasuptaḥ puruṣo yadvacchabdenaivāvabuddhyate ॥ 19॥

The realization of one’s self is possible due to the unimaginable greatness that is present in the power of Sabdham (here it means Vedam). Just as sleeping person is awakened to sound (of some one calling him). Similarly one awakens from the sleep of ignorance (due to power of Sabdham – here it means Brahma Vidya as revealed in Upanisads). 

अहं ममेत्ययं बन्धो ममाहं नेति मुक्तता ।

बन्धमोक्षौ गुणैर्भाति गुणाः प्रकृतिसम्भवाः ॥ ३०॥

ahaṃ mametyayaṃ bandho mamāhaṃ neti muktatā ।

bandhamokṣau guṇairbhāti guṇāḥ prakṛtisambhavāḥ ॥ 30॥

“I” and “mine” are bondage (i.e. identification with non-self), whereas being devoid of identification with non-self (i.e. being established in one’s real nature as pure consciousness, existence, endless bliss) is liberation. Thus both ideas of liberation and bondage are products of prakrti (Avidya). 

ज्ञानमेकं सदा भाति सर्वावस्थासु निर्मलम् ।

मन्दभाग्या न जानन्ति स्वरूपं केवलं बृहत् ॥ ३१॥ 

jñānamekaṃ sadā bhāti sarvāvasthāsu nirmalam ।

mandabhāgyā na jānanti svarūpaṃ kevalaṃ bṛhat ॥ 31॥

Knowledge (i.e. consciousness) is singular, ever revealed and devoid of impurities (i.e. no trace of duality in its essential nature). Unfortunate are those who do not realize this absolute, infinite nature of one’s Self. 

वृत्तिव्याप्यत्वमेवास्तु फलव्याप्तिः कथं भवेत् ।

स्वप्रकाशस्वरूपत्वात्सिद्धत्वाच्च चिदात्मनः ॥ ३५॥

vṛttivyāpyatvamevāstu phalavyāptiḥ kathaṃ bhavet ।

svaprakāśa svarūpatvāt siddhatvācca cidātmanaḥ ॥ 35॥

As Atman is Self-luminous, to know Atma one need not have phalavyapti (something other than it – say like the relation a torchlight has to keys in a dark room) but mere vrittivyapyatva (Atman as consciousness pervades the thoughts hence sufficiently self-revealed) is sufficient. 

तकारो विषयाध्यासो जपारागो यथा मणौ ।

ज्ञेयवस्तु परित्यागाज्ज्ञानं तिष्ठति केवलम् ॥ ३८॥

takāro viṣayādhyāso japārāgo yathā maṇau ।

jñeyavastu parityāgājjñānaṃ tiṣṭhati kevalam ॥ 38॥

The letter ‘ta’ (in chitta) is equivalent to the adhyasa (superimposition) of names and forms on Atman (indicated by word chit*). This is comparable to the japa Pushpam lending redness to the crystal. One the adhyasa is removed (i.e. red flower is removed next to crystal or equivalent to removal of letter ta) the consciousness (chit) alone shines!

*chit + ta = chitta ; Chitta indicated Mind, while Chit indicates pure consciousness. So just as removing ta from Chitta leads to pure consciousness, removal of superimpositions of names and forms (a characteristics of extroverted mind) reveals the ever shining Atman of the nature of pure consciousness (chit). 

एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन ।

क्षेत्रक्षेत्रज्ञयोर्ज्ञानं तज्ज्ञानं ज्ञानमुच्यते ॥ ४४॥

ekamevādvayaṃ brahma neha nānāsti kiñcana ।

kṣetrakṣetrajñayorjñānaṃ tajjñānaṃ jñānamucyate ॥ 44॥

Nondual Brahman alone Is. The discrimination between kshetra and kshetrajna indeed leads to highest knowledge. 

विज्ञानं चोभयोरैक्यं क्षेत्रज्ञपरमात्मनोः ।

परोक्षं शास्त्रजं ज्ञानं विज्ञानं चात्मदर्शनम् ॥ ४५॥

vijñānaṃ cobhayoraikyaṃ kṣetrajñaparamātmanoḥ ।

parokṣaṃ śāstrajaṃ jñānaṃ vijñānaṃ cātmadarśanam ॥ 45॥

Vijnanam is the realization of Brahma Jiva Aiykyam by recognizing kshetrajna (knower inside the body namely Atman) as non different than Ishwara in essence (i.e. Brahman devoid of upadhi of Maya). Jnanam is the Brahmavidya obtained from scriptures, while Vijnanam is knowing one’s infinite Self. 

आत्मनो ब्रह्मणः सम्यगुपाधिद्वयवर्जितम् ।

त्वमर्थविषयं ज्ञानं विज्ञानं तत्पदाश्रयम् ॥ ४६॥

ātmano brahmaṇaḥ samyag upādhidvaya varjitam ।

tvam-arthaviṣayaṃ jñānaṃ vijñānaṃ tat-padāśrayam ॥ 46॥

Jnanam is knowing Atman as Brahman after rejecting upādhidvayam (two upadhis – namely Maya of Ishwara and Avidya of Jeeva). Knowing the essence of tvam padam (i.e. Jeeva in essence is Atman of the nature of pure consciousness devoid of upadhis) is Jnanam, while VijnAnam is realizing oneness with that indicated by the tat-padam (namely Brahman). 

अज्ञानं चान्यता लोके विज्ञानं तन्मयं जगत् ।

अन्वयव्यतिरेकाभ्यां सर्वत्रैकं प्रपश्यति ॥ ४८॥

ajñānaṃ cānyatā loke vijñānaṃ tanmayaṃ jagat ।

anvayavyatirekābhyāṃ sarvatraikaṃ prapaśyati ॥ 48॥

jnanam implies developing discriminating intellect, adopting anvaya vyatikeyam*, whereas vijnanam implies seeing everything as Brahman. 

* anvaya vyatikeyam – is process of inferential reasoning, whereby we recognize the persistent changeless reality, in & through a changeful process – example seeing that Atman as the seer is ever present in all transactions across waking, dream and deep sleep, even though the objecting phenomena keeps changing. 

ज्ञानविज्ञाननिष्ठोऽयं तत्सद्ब्रह्मणि चार्पणम् ।

भोक्ता सत्त्वगुणः शुद्धो भोगानां साधनं रजः ॥ ५०॥

jñānavijñānaniṣṭho'yaṃ tatsadbrahmaṇi cārpaṇam ।

bhoktā sattvaguṇaḥ śuddho bhogānāṃ sādhanaṃ rajaḥ ॥ 50॥

jñānavijñānaniṣṭha implies complete surrender to Brahman (i.e. non-doer). While outwardly the Atman is seen as enjoyer or sufferer as per upadhis of sattva or rajo guna. 

ब्रह्माध्ययनसंयुक्तो ब्रह्मचर्यारतः सदा ॥ ५१॥

सर्वं ब्रह्मेति यो वेद ब्रह्मचारी स उच्यते ।

Brahmādhyayana saṃyukto brahmacaryārataḥ sadā ॥ 51 2nd॥

sarvaṃ brahmeti yo veda brahmacārī sa ucyate । 52 1st line

Brahmachari is one who is constantly in Brahmādhyayana (reflecting on Brahman via Vedanta Svadhyayam, Sravanam etc). A Jnani who is eternally abides in knowledge that everythying is verily Brahman, can also be termed a Brahmachari. 

गृहस्थो गुणमध्यस्थः शरीरं गृहमुच्यते ॥ ५२॥

गुणाः कुर्वन्ति कर्माणि नाहं कर्तेति बुद्धिमान् ।

किमुग्रैश्च तपोभिश्च यस्य ज्ञानमयं तपः ॥ ५३॥

हर्षामर्षविनिर्मुक्तो वानप्रस्थः स उच्यते ।

स गृही यो गृहातीतः शरीरं गृहमुच्यते ॥ ५४॥

gṛhastho guṇamadhyasthaḥ śarīraṃ gṛhamucyate ॥ 52 2nd line॥

guṇāḥ kurvanti karmāṇi nāhaṃ karteti buddhimān ।

kimugraiśca tapobhiśca yasya jñānamayaṃ tapaḥ ॥ 53॥

harṣām arṣa vinirmukto vānaprasthaḥ sa ucyate । 541st line

Grhasta is one who living in a house is engaged in actions induced by three Gunas. Similarly, a realized soul can be called grhasta as he realized himself to be the Atman which lives in the body and known that body functions due to the influence of Gunas and not himself. What other Tapas is needed for one whose essential nature is Tapas consisting of Jnana (i.e. constant abidance in his essential nature as pure consciousness). Vaanaprasti is one who is free from joys and sorrow and performs penance.

सदाचारमिमं नित्यं योऽनुसंदधते बुधः ।

संसारसागराच्छीघ्रं स मुक्तो नात्र संशयः ॥ ५५॥ 

sadācāramimaṃ nityaṃ yo'nusaṃdadhate budhaḥ ।

saṃsāra sāgarācchīghraṃ sa mukto nātra saṃśayaḥ ॥ 55॥

The intelligent one who follows this sadācāram will doubtlessly be freed from saṃsāra sāgaram.