BRAHMA-JNANAVALIMALA -Moksha in under 8 minutes

Self-Realisation is MOKSHA. The physical body of a person need not die in order for him or her to attain the Highest State of Omnipresent Being. Apart from opening the heart and mind, and dumping all delusional and superstitious ideas, as well as irrational thoughts and fears should suffice.

STUDY THE SRIMAD BHAGAVAD GITA.

STUDY UPANISHADS.

STUDY VEDANTA

ARISE.

Realise the All-Pervading Self in You. 

“Ahamevahamavyayaha” “I am the very “AHAM”, the formless, immutable, and All-Pervading Self.”

Self-Realisation is MOKSHA. The physical body of a person need not die in order for him or her to attain the Highest State of Omnipresent Being. Apart from opening the heart and mind, and dumping all delusional and superstitious ideas, as well as irrational thoughts and fears should suffice. 

-STUDY THE SRIMAD BHAGAVAD GITA

-STUDY THE UPANISHADS (At least the principal ones)

-STUDY VEDANTA ARISE

Shri Adi Shankaracharya said it in so many words about one and a half millennia ago, but what are a lot of people doing today? They are ‘looking for god.”

Erase all kinds of Superstition and irrational stuff from your minds. Studying Vedanta will surely help clear the mind of fallacies and other ridiculous ideas in the name of ‘religion’, ‘bhakti’, ‘blind faith’, ‘aastha’, and what not… Remember that there is nothing in Vedanta that cannot be explained rationally, substantiated, proven, or something that must be blindly believed.

Be Free. Be a seeker.

SatChidAnanda
Sat means Truth, or Existence.
Chid means the knowledge and/or awareness of the Truth.
Ananda is the joy or bliss that one experiences due to the Knowledge of the Truth.
The Truth is that You are the Truth, the Knowledge thereof, and the Bliss due to such Supreme Knowledge.

1.
सकृत श्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् ।
ब्रह्मज्ञानाव. लीमाला सर्वेषां मोक्षसिद्धये ॥ १ ॥
sakrut shravaNamaatreNa brahmajnAnam yato bhavet
brahmajnaanaa-valiimaalaa sarveshaam mokshasiddhaye
This is known as Brahma Jnanavali Mala, which, when heard even once, enables all to acquire the knowledge of Brahman, and achieve Moksha or liberation.

2.
असङगोऽहमसङगोऽहमसङजोऽहं पुनः पुनः ।
सच्चिदानन्दरुपोऽहमेवाहमव्ययः ॥ २ ॥
asango’ham asango’ham asango’ham punah punah
saccidaanandarUpo’ham ahame-vaaham-avyayah
I am unattached, I am unattached, I am unattached, and forever free from attachments of all kinds.
I am the embodiment of Truth, Knowledge and Bliss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

3.
नित्यशुद्धविमुक्तोऽहं निराकारोऽमव्ययः ।+
भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः ॥ ३ ॥
nityashuddhavimukto’ham niraakaaro’ham avyayah
bhuumaanandasvaruupo’ham ahame-vaaham-avyayah
I am eternal, I am pure and free from illusion. I am liberated. I am formless, indestructible and immutable. I am the embodiment of infinite bliss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

4.
नित्योऽहं निरवद्योऽहं निराकारोऽहमच्युतः ।
परमानन्दरूपोऽहमहमेवाहमव्ययः ॥ ४ ॥
nityo’ham niravadyo’ham niraakaaro’ham achyutah
paramaanandarUpo’ham ahame-vaaham-avyayah
I am eternal, I am stainless, I am formless, I am indestructible and immutable. I am of the nature of supreme bliss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

5.
शुद्धचैतन्यरूपोहमात्मारामोऽहमेव च ।
अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ॥ ५ ॥
shuddha-chaitanyaruupo’ham aatmaa-raamo’ham eva ha
akhaNdaa-nandaruupo’ham ahame-vaaham-avyayah
I am pure consciousness, I rejoice in my own Self. I am the embodiment of seamless bliss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

6.
प्रत्यक्वैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः ।
शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः ॥ ६ ॥
pratyakcaitanyaruupo’ham shaanto’ham prakruteh parah
shaashvataanandaruupo’ham ahame-vaaham-avyayah
I am inherent consciousness, I am peaceful, I am beyond Prakriti (the three Gunas). I am the embodiment of eternal blisss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

7.
तत्वातीतः परात्माऽहं मध्यातीतः परः शिवः ।
मायातीतः परंज्योतिरहमेवाहमव्ययः ॥ ७ ॥
tattvaatItah paraatmaaham madhyaatItah parah shivah
maayaatItah paramjyotih ahame-vaaham-avyayah
I am the Supreme Self, beyond all attributes and classifications, I am the Most Auspicious One. I am beyond illusion. I am the Supreme Light. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

8.
नानारूपव्यतीतोऽहं चिदाकारोऽमच्युतः ।
सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ॥ ८ ॥
naanaaruupavyatIto’ham chidaakaaro’ham achyutah
sukharuupasvaruupo’ham ahame-vaaham-avyayah
I am beyond all the various forms. I am the embodiment of pure consciousness. I am the embodiment of Bliss. I am the very ‘AHAM’ the formless, immutable and all-pervading ‘SELF’.

9.
मायातत्कार्यदेहादि मम नास्त्येव सर्वदा ।
स्वप्रकाशौकरूपोऽहमहमेवाहमव्ययः ॥ ९ ॥
maayaa-tatkaarya-dehaadi mama naastyeva sarvadaa
svaprakaashaukaruupo’ham ahame-vaaham-avyayah
Illusion does not exist nor the body caused by it. I am the embodiment of the self-luminous Self. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

10..
गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् ।
अनन्तानन्दरूपोऽहमहमेवाहमव्ययः ॥ १० ॥
guNatrayavyatiito’ham brahmaadiinaam cha saakshyaham
anantaanandaruupo’ham ahame-vaaham-avyayah
I am beyond the three gunas-sattva, rajas, and tamas. I am the witness of even Brahma and others. I am the embodiment of infinite bliss. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

11.
अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् ।
परमात्मस्वरूपोऽहमहमेवाहमव्ययः ॥ ११ ॥
antaryaamisvaruupo’ham kuutasthah sarvago’smyaham
paramaatmasvaruupo’ham ahame-vaaham-avyayah
I am the embodiment of the inner controller, I am immutable and all-pervading. I myself am the supreme SELF. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

12.
निष्कमोऽहं निष्क्रियोऽहं सर्वार्माऽऽद्यः अनातनः ।
अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः ॥ १२ ॥
nishkalo’ham nishkriyo’ham sarvaatmaa aadyah sanaatanah
aparokshasvaruupo’ham ahame-vaaham-avyayah
I am undivided. I am actionless. I am the SELF in all. I am the primordial and eternal one. I am the perceived SELF. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

13.
द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः ।
सर्वसाक्षिस्वरूपोऽहमहमेवाहमेवाहमव्ययः ॥ १३ ॥
dvandvaadisaakshiruupo’ham achalo’ham sanaatanah
sarvasaakshisvaruupo’ham ahame-vaaham-avyayah
I am the witness of all dualities. I am immovable. I am eternal. I am the witness of everything. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

14.
प्रज्ञानघन एवाहं विज्ञानघन एव च ।
अकर्ताहमभोक्ताहमहमेवाहमव्ययः ॥ १४ ॥
prajnaanaghana evaaham vijnaanaghana eva cha
akartaaham abhoktaaham ahame-vaaham-avyayah
I am nothing but awareness and intelligence. I am neither a doer nor an experiencer. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

15.
निराधारस्वरूपोऽहं सएवाधारोऽहमेव च ।
आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ॥ १५ ॥
niraadhaarasvaruupo’ham sarvaadhaaroham eva cha
aaptakaamasvaruupo’ham ahame-vaaham-avyayah
I am free of any support, and yet I am the support of all. I am desireless. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

16.
तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः ।
अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥ १६ ॥
taapatrayavinirmukto dehatrayavilakshaNah
avasthaatrayasaakshyasmi chaahame-vaaham-avyayah
I am free from the threefold miseries (those that stem from the body, those caused by others, and those caused by natural calamities). I am not the same as the gross, subtle and causal bodies. I am the witness of the three states of consciousness of waking, dream, and sound sleep. I am the very ‘AHAM’, the formless, immutable and all-pervading ‘SELF’.

17.
दृग्दृश्यौ द्वौ पदार्थो स्तः परस्परविलक्षणौ ।
दृग् ब्रह्म द्र्रिश्यं मायेति सर्ववेदान्तडिण्डिमः ॥ १७ ॥
drg drshyau dvau padaarthau stah parasparavilakshaNau
drg brahma drshyam maayeti sarvavedaanta-DiNDimah
The seer and the seen are two different things. The seer is Brahman and the seen is Maya (illusion). This is what is asserted by Vedanta.

18.
अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः ।
स एव मुक्तः सो विद्वानिति वेदान्तडिण्दिमः ॥ १८ ॥
aham saakshiiti yo vidyaat vivichyaivam punah punah
sa eva muktah so vidvaan iti vedaanta-DiNDimah
“I am merely a witness,” the one who realises this after contemplating repeatedly, is alone the one who is liberated, He, thus, is the enlightened one. This is what is asserted by Vedanta.

19.
घटकुड्यादिकं सर्व मृत्तिकामात्रमेव च ।
तद्वद्ब्रह्म जगत् सर्वमिति वेदान्तडिण्दिमः ॥ १९ ॥
ghatakuDyaadikam sarvam mrttikaamaatram eva cha
tadvad brahma jagat sarvam iti vedAntaDiNDimah
The pot, the wall and other such objects are all nothing but clay. Similarly, the entire universe is nothing but Brahman. This is what is asserted by Vedanta.

20.
ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।
अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २० ॥
brahma satyam jaganmithyaa jIvo brahmaiva naaparah
anena vedyam sacchaastram iti vedaantaDiNDimah
Brahman is the Truth, the universe is ‘Mitthya’ (beyond real or unreal). The jiva is not different from Brahman. This is to be known as the correct scriptural principles. This is what is asserted by Vedanta.

21.
अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।
ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम् ॥ २१ ॥
antarjyotirbahirjyotih pratyakjyotih paraatparah
jyotirjyotih svayamjyotih aatmajyotih shivo’smyaham
I am the inner light and the outer light, the indwelling light, higher than the highest, the light of all lights, self-luminous, the Light that is the Self.

॥ ईति श्री आदिशंकराचार्यकृत ब्रह्मज्ञानावली सम्पूर्ण ॥
Iti Shri aadishankaraacharyakruta Brahmajnaanaavali Sampuurna
Thus ends the Brahmanajnanavali composed by Shri Adi Shankarachaya

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