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w
Sareeram suroopam thadha va kalathram,
Yasacharu chithram dhanam meru thulyam,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 1
Even if you have a pretty mien, a beautiful wife,
Great fame and mountain like money,
If your mind does not bow at the Teachers feet,
What is the use? What is the use? And What is the use?
1.g
: C II
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I , M I A; MF Q.
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Kalathram Dhanam puthrapothradhi sarvam,
Gruham Bandhavam Sarvamethadhi jatham,
Even if you have a wife, wealth, children grand children.
House , relations and are born in a great family,
2. F
: U I
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Shadangadhi vedo Mukhe sasra vidhya ,

Kavithwadhi gadhyam, supadhyam karothi,
Even if you are an expert in six angas and the four Vedas,
And an expert in writing good prose and poems,
3.F vM
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: K
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Videseshu manya, swadeseshu danya,
Sadachara vrutheshu matho na cha anya,
Even if you are considered great abroad, rich in your own place,
And greatly regarded in virtues and life,
4.M :v :
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Kshama mandale bhoopa bhoopala vrundai,

Sada sevitham yasya padaravindam,
Even if you are a king of a great region,
And is served by kings and great kings,
5. :
M v MI
v K
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Yaso me gatham bikshu dana prathapa,
Jagadwasthu sarvam kare yah prasdath,
Thatha kim Thatha kim, Thatha kim Thatha kim. 6
Even if your fame has spread all over,
And the entire world is with you because of charity and fame,
6. F
v I
v K
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Na Bhoge, na yoge, Na vaa vajirajou,
Na kantha sukhe naiva vitheshu chitham,
Even if you do not concentrate your mind,
On passion, Yoga, fire sacrifice,
Or in the pleasure from the wife
Or in the affairs of wealth,
If your mind does not bow at the Teachers feet, What is the use? What is the
use? And What is the use?
7. T
M Ci
v K
:A :A :A :A II
F, F, F J, HKJ F,
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Aranye na vaa swasya gehe na karye,
Na dehe mano varthathemath vanarghye,
Even if your mind stays away in the forest, Or in the house, Or In duties or in
great thoughts, if your mind does not bow at the Teachers feet, What is the use?
What is the use? And What is the use?)
8. vv
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Phalasruthi:
Guror ashtakam ya padeth punya dehi,
Yathir bhoopathir , brahmacharee cha gehi,
Labeth vanchithartham padam brahma samgnam,
Guruor uktha vakye,mano yasya lagnam
Result of reading:
That blessed one who reads this octet to the teacher,
Be he a saint, king, bachelor or householder
If his mind gets attached to the words of the teacher, he would get the great gift
of attainment of Brahman.
9. w : q
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Anarghani rathnani mukthani samyak,
Samalingitha kamini yamineeshu,
Even if you have priceless jewel collection,
Even if you have an embracing passionate wife,
(Another version of Sloka no.8 :-
Adi Sankaras Svatmanirupanam
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Pearls of Wisdom : Teaching through Silence

We hear that Lord Daksinamurti revealed through silence, the truth of oneself being Brahman, the
limitless, to the four disciples, Sanaka, Sanandana, Sanatkumara and Sanatsujata. This story is
often cited to prove that silence is the means of communicating the ultimate truth, not words. This
notion has turned many a person away from the sastra. It is important, therefore, to understand
the truth of this concept.
What does silence convey? If it is a response to a question, silence can be construed differently
by the people waiting for a verbal answer. Ignorance, difficulty, reluctance to answer,
inexplicability, definition (laksana) of the subject in question or even hostility can be the construed
meaning of silence. In other words, the person who wants to know, who is ignorant of the subject,
is placed to interpret the silence! Suppose the question is "What is God?" or "Who am I?", the
person asking the question has no knowledge of the subject to interpret the response that is
silence. Don't we see here not only an absence of communication but also an opening for error?
If the knowledge of the Self is beyond the pale of perception and inference, it has got to be
gained by a means of knowledge entirely different from the ones that a human being is endowed
with. In other words, it has got to be from a source which is eternally knowing. Like even the
uncaused cause of the world, the source of knowledge should not have a source. If the Lord,
Isvara is looked upon as the uncauses cause of the world, then the source-free source of
knowledge is the same Isvara who is looked upon as the teacher of all teachers. That source is
presented in the form of Daksinamurti.
Various rituals, devatas etc., have got to be revealed, inasmuch as they are not available for the
means of knowledge a human being has.
Similarly, this knowledge also is revealed. The rsis who received the knowledge of rituals etc.
were not taught by any person external to them. And that is why, they are called sears,
mantradrastarah. In other words, that body of knowledge is revealed to the rsis and they, in turn,
reveal the knowledge through words. So too, the Lord revealed himself to the sanakadi-rsis as
non-separate from them and they, inturn, taught the same through words. In fact, in the
Chandogya Upanisad we see a dialogue between Sanatkumara, one of the four rsis, who
received the knowledge from the Lord and narada. We also see the teaching of Sanatsujata
through words presented in Mahabharata. So the teaching tradition has always been through
words. And the tradition knows the limitation of words.
Since the tradition knows the limitation of words, it has employed paradoxes with great care to
reveal the truth. The sampradaya has always looked upon the words revealing the truth as
laksana which reveals by implication. In fact, the Upanisad does not leave us in any ambiguity
about his twofold fact that words have to be employed to reveal the truth that is not the immediate
meaning of the words. That it is not the immediate meaning of the words is also the reason why
we say that it is beyond words. In fact, where the immediate meaning of the word ends, the
implied meaning begins. So the implied meaning is conveyed in silence. That does not mean the
word has no role to play. Even to imply, the word is a must. Neither silence is the svarupa of the
Lord nor is any given sound. But both silence and sound are nonseparate from God, he being
both the efficient and the material cause.
Adi Sankara- Jivanmuktanandalahari

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Shadangadhi vedo Mukhe sasra vidhya ,

Kshama mandale bhoopa bhoopala vrundai,

Adi Sankaras Svatmanirupanam

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Pearls of Wisdom : Teaching through Silence

Adi Sankara- Jivanmuktanandalahari

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