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Sata Sloki

Adi Sankaracharya's
Sata Sloki
Translated by S. N. Sastri

Foreword

Srimad Bhagavatpada, an incarnation of Lord Paramesvara, who has conferred blessings on the whole world, has composed works of different kinds. They can be divided into three categories, meant respectively for spiritual aspirants of inferior, medium and superior competence. These are, (1) devotional hymns, (2) independent works, known as Prakarana granthas, and (3) commentaries (Bhashyas) on the Prasthanatraya - the Upanishads, Brahmasutras, and Bhagavadgita. In all these works, a style that would facilitate their understanding by the category of persons for whom they are intended has been adopted by him and the true nature of the Atma and of Isvara has been expounded with great clarity.

The present work, Satasloki, is a pre-eminent one among the Prakarana granthas and is neither very short nor very long. In this work the essence of the Prasthanatraya is summarized in a very lucid manner. It seems to me that the saying 'one becomes learned through Satasloka' is perhaps with reference to this work itself. For, Self-knowledge is indeed what has been definitely described as learning by the Lord in the Gita - "The wise call him learned whose actions have been burnt off by the fire of knowledge" (4.19).

The style of the verses in this work is a little difficult, though very pleasing. All the topics expounded at various places in Vedanta are also found here. In particular, the means by which one can attain liberation easily, which has been stated in the Setu Sama of the Karmakanda of Samaveda, forms the subject-matter of verse 19.

The special feature of the present work in English by Sri S. N. Sastri is that, along with word-by-word meaning, relevant extracts from the Upanishads, the Bhashya, etc., are given, so as to bring out the true import of the verses clearly. To cite some examples; (1) in verse 26 dealing with the nature of Maya, the exposition, supported by reference to the relevant mantra of the Rigveda and extracts from the Mundakopanishad and Gita is very commendable, (2) in verse 42, many references have been given to explain the distinction between Jivanmukti and Videhamukti, (3) in verse 81 the 'Drishti-srishti-vada has been explained lucidly with extracts from Mandukya upanishad, etc., (4) in verse 82, in order to show that the world is similar to a creation by magic, extracts from various texts have been given and the unreality of the world has been conclusively established.

Sri S.N.Sastri has previously translated Narayaniyam, Hastamalakiyam and Anandasagarastava into English and these have been published. These translations are true to the original. Because of the experience so gained, his translation of the present work Satasloki has been very successful in bringing out the true spirit of the original. There is no doubt that seekers who are not particularly proficient in Sanskrit will be greatly benefited by the study of this book.

Dr. R. Krishnamurthi Sastri
Principal, Madras Sanskrit College
Chennai
27.2.2001

Introduction

Sri Sankara Bhagavatpada has blessed us with a large number of works. These can be grouped under three broad categories. The first category, meant for the intellectually most advanced, comprises his commentaries (Bhashya) on the Upanishads, Brahmasutras and the Bhagavadgita. The second category consists of independent works, known as Prakarana granthas, which expound the gist of the Upanishads in simple language. These vary in length from half a verse to one thousand verses. In the third category fall devotional hymns. There is a wrong impression among some persons that Sri Sankara did not attachimportance to devotion to a personal God. This is belied by his own statements in his commentaries, especially on the Gita. For example, in his commentary on the Gita, 2.39, he explains Krishna's words to Arjuna thus-"You will become free from bondage by the attainment of knowledge through God's grace". Again, in 18.65-"Knowing for certain that liberation is the definite result of devotion to God, one should be intent only on surrender to God".

The present work, Satasloki, is one of the Prakarana granthas, like Atmabodha, Vivekachudamani and others. This consists of a hundred and one verses. In the first verse the incomparable glory of the Sadguru who imparts Self-knowledge is described. The last verse ends with a prostration to Vasudeva, the supreme Being, who is the indweller of all bodies. While most of the verses are based on various mantras of the Upanishads, there are some based on mantras in the Karmakanda of the Vedas. Sri Sankara thus points out that the Karmakanda also contains valuable teachings for the spiritual aspirant who strives for realization of the Self. Unlike the Sankhyas who gave importance only to the Jnanakanda and the Purva Mimamsakas who dismissed the Upanishads as mere Arthavada or eulogy, Sankara established in his Bhashyas that both the kandas have validity, though at different stages of the aspirant's spiritual progress. In his Bhashya on Br. Up. 4.4.2 he says: "All the obligatory rites serve as means to liberation through the attainment of Self-knowledge. Hence we see that the ultimate purpose of the two parts of the Vedas, that dealing with rites and that dealing with Self-knowledge, is the same". In many places in the Karma kanda there are clear indications that the ultimate goal of life is liberation(see for example verse 19 in the present work).

The verses in Satasloki bring into sharp focus the main teachings of all the Upanishads. The particular statements in the Upanishads on which the verses are based are pointed out in the notes under the relevant verses. For the advanced students of Vedanta who have already studied the ten main Upanishads this work will serve as an aid to manana or reflection. For those less advanced, this work will be a good guide for understanding the subtleties and nuances of Advaita Vedanta. Some of the verses contain very useful instructions on what qualities one should cultivate in order to attain spiritual progress. Reference may be made here to verses 4,8,9,12 and 19.

It is said that H.H. Jagadguru Chandrasekhara Bharati Swami of Sringeri Mutt instructed His disciple, H.H. Abhinava Vidyatirtha Swami to study verse 12 of Satasloki and to practise what has been taught there. This verse explains how a spiritual aspirant should conduct his life.

A few words about the essential features of Advaita Vedanta will not be out of place here. Dr. T.M.P.Mahadevan says in his book 'Ramana Maharshi and His Philosophy of Existence' - "We believe that Advaita is not a sectarian doctrine. It is the culmination of all doctrines, the crown of all views. Though other views may imagine themselves to be opposed to Advaita, Advaita is opposed to none. As Gaudapada, a pre-Sankara teacher of Advaita, says, Advaita has no quarrel with any system of philosophy. While the pluralistic world-views may be in conflict with one another, Advaita is not opposed to any of them. It recognizes the measure of truth that there is in each of them; but only, that truth is not the whole. Hostility arises out of partial vision. When the whole truth is realized, there can be no hostility. (Mandukya Karika, III. 17 & 18; IV. 5)".

The core of Advaita is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti.

The Jiva, or individual, is Brahman alone, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The attainment of the state of liberation-in-life or Jivanmukti is the goal of human life according to the Upanishads.

I have derived great help for the preparation of this commentary from the commentary 'Gurupriya' in Tamil by Brahmasri V.S.V. Guruswamy Sastrigal. I further wish to place on record here my indebtedness to my Gurus, late Brahmasri M.S.Ramaswami Iyer, late Brahmasri Anna Subramania Iyer, Brahmasri Goda Venkateswara Sastry and Brahmasri R. Krishnamurthi Sastry, Principal, Madras Sanskrit College, to all of whom I owe all my knowledge of Vedanta.

I am very grateful to Brahmasri R. Krishnamurthi Sastri for kindly writing a Foreword to this book.

S. N. Sastri
Chennai
Feb 28, 2001

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