Darsana Mala: A Garland of Visions

DARSANA MALA
A GARLAND OF VISIONS
BY
SRI NARAYANA GURU
Thanks , Namaskarams !
Audio chanting of Darsana Mala of Sree narayana Guru
at https://www.youtube.com/watch?v=S_kkyJqbj7U
published on Mar 29, 2015 by uploader sreenarayana guru
Thanks , Namaskarams,
Darsana Mala
Book published by Sri.C.S.Gupta Satsangha Seva Samithi, Gandhi Bazaar,
Bangalore 4, 1977
Translated from the Sanskrit by Swami Shaktidhara, Narayana Gurukula,
Bangalore
(Commentary not included in this Video)
Thanks and Gratitude to Apple Mac , Pages, USB mouse, then

Highlighted text to record as speech ,
mouse right click, Services, Add to iTunes as a Spoken Track, System Voice
selected Veena, save as Text to Speech, where, at Desk Top, continue
Same highlighted text, mouse right click , Speech, Start Speaking
INTRODUCTION (as it is in book publication)

Narayana Guru (1854 - 1928) composed the Darsana Mala in the year 1916.
it is his most mature and major work in Sanskrit, of which nine of his
compositions , are extant (existent). The main body of his writing, over thirty
compositions, are in Malayalam. The Guru also composed works in classical
Tamil, but all of them are lost except for one which is called Thevara
Pathikangal.
The Darsana Mala is a work on Brahma Vidya or the Science of the Absolute.
It is both a science and an art, both theoretical and practical. The siddhanta or
final conclusion is moksha (spiritual freedom). To be free from ignorance and
confusion and to be emancipated and at peace with oneself and one's fellows
is the goal of all Hindu spirituality. For this reason all important sastras are
called moksha sastras. The attainment of spiritual freedom is never
accomplished by mere metaphysical and abstract philosophical speculation. It
is accomplished by applying theoretical wisdom to the practical wisdom and
spiritual discipline (sadhana) which is generally given to the aspirant by his
Guru.
The word darsana means vision or view. It is like the German word
Weltanschauung which means a vision of life or a world view. Mala is a
garland. We can picture to ourselves a garland comprised of ten lovely flowers.
We can choose any colours we wish. Each flower has a loveliness all its own,
yet it is an intrinsic part of the garland as a whole. The flowers are attached to
an almost invisible thread which symbolizes the sutra atma or Thread Self.
Without the Self there would be no darsana flowers at all.
Hindu philosophy is of the darsana type. Our ancient sages taught us that
Truth is one though expressed in different ways. This mature attitude produces
a tolerance of view points, which is also reflected in the general attitudes of the
people. Hinduism has many viewpoints or darsanas, yet all of them have the
common ideal of moksha. Even the Materialistic (yet ethically idealistic)
Charvaka darsana gives moksha the highest place.
Narayana Guru has no particular doctrine or creed which he wants us to

blindly believe.The darsana Mala is beyond all creeds. Being a darsana, it
could not be otherwise. The Guru deals with ten different subjects, all
important in themselves, and part of the Hindu spiritual tradition. The first is
Adhyaropa or superimposition. Sankaracharya prefaces his commentary on
the Brahma Sutras with a most illuminating description of superimposition and
teaches to how to overcome it.
The last chapter of the Darsana Mala is called Nirvana Darsana. We left
"Nirvana" untranslated because there is no English equivalent. It is nowadays
assumed by many westerners that Nirvana is attained when taking L.S.D. This
was first popularised by Aldous Huxley because he thought consciousness is
dualistic and something which 'expands" . Later during the Hippy Revolution
people like Dr.Timothy Leary described the effects of L.S.D on the drug-soaked
mind as Nirvana.
The spirit of western man is choked and wants mystical experience, but
Nirvana has never been described this way in the Hindu sastras, although it is
admitted that various types of secondary visions can be experienced through
the use of herbal drugs. As we will see, Narayana Guru uses the term Nirvana
in its traditional sense, although he does say that a person who desires
sidhdhis is an impure-impure (asuddha-asuddha) type seeking Nirvana. L.S.D
and similar drugs belong to the siddhi complex.
Narayana Guru says in his own gloss on the Darsana Mala that Nirvana is the
most important of all the chapters. It is the most important because it is the
siddhanta. After the reader has gone through the first nine chapters he is now
in a position to realize the siddhanta. Whatever particular ideas or concepts he
may have picked up on the way, he must gently put aside. As the Guru
declares:
By himself not knowing, even a little, then in like manner does not know (by
another) ,
He is the most excellent, always void of these movements (of the mind) being
the Absolute alone (at 8)
It is at this point that we fully taste and experience the Absolute. We are now
beyond name and form. The limitations of concepts and percepts vanish in the
light of the pure non-dual Self-Absolute.
Finally we offer our pranams to our Guru, Swami John Spiers. Whatever value
this translation and commentary has is due to his guidance in spiritual matters.
He has been our Guru for over fifteen years and his influence has been
profound.
Let us now proceed to the Darsana Mala.
Introduction by book publishers Satsangha Seva Samithi, Bangalore,

Concluded
नारायण गुरोः दशर्नमाला

Nārāyana Guru's - Darsana Mala
Chapter 1
Adhyaropadarsanam - Vision of Superimposition
आसीदग्रेSसदेवेदं भुवनं स्वपनवत् पुनः I
ससजर् सवर्ं संकल्पमात्रेण परमेश्वरः II 1 II
This phenomenal world existed at the point of inception as non-existence only,

(then) agin like a dream,
The Supreme Powerful God poured forth the totality by mere will.
Chapter 1
वासनामयमेवादवािसिददमद प्रभुः I
अस्रुजन्मायया स्वस्य मायावीवािखलं जगत् II 2 II
Now in the beginning this (moving world) only existed composed of memory
conditionings; (then) the Abundant One , Like a magician, by his own illusive
relativity emanated the complete moving world.
Chapter 1
प्रागुत्पक्तेिरदं स्विस्मन् िवलीनमथ वै स्वतः I
िबजादम्कुरुवत् स्वस्य शिक्तरेवास्रुजत्स्वयम् II 3 II
Before rising up this (world) was absorbed in Himself; now truly by Himself
Like a sprout from a seed, by His own energy-power, so emanated (this) by
Himself.
Chapter 1
शिक्तस्तु िद्विवधा ज्ञेया तेजसी तामसीित च I
सहवासोनयोनार्िस्त तेजिस्तिमरयोिरव II 4 II
Then energy-power is known as two types , the bright and thus the dark;
Of these, the bright and the dark, there is no co-existence.
Chapter 1
मनोमत्रिमदं िचत्रिमवाग्रे सवर्मीध्रशम् I
प्रापयामास वैिचत्र्यं भगवान् िचत्रकारवत् II 5 II
At the point of inception this (world) was mere mind, then like a picture all was
endowed with qualities;
Like an artist, the Revered One, gave out a wonderful display.
Chapter 1
आसीत् प्रकृितरेवेदं यथा यूगवैभवः I
व्यतनोदथ योगीव िसिद्वजालं जगत्पितः II 6 II
Then just as (in the beginning) this (moving world) existed as Nature, by the
might of Yoga,
The Overlord of the Moving World now spread this about, like a Yogi with a
magic net of psychic powers.
Chapter 1
यदाSत्मिवद्यासंकोचस्तदाSिवध्या भयंकरं I
नामरूपात्मनाSत्यथर् िवभातीह िपशाचवत् II 7 II
When Self-knowledge is shut out then there is non-knowledge, fearful

In the nature of name and form excessive, loomiing forth here like a ghost.
Chapter 1
भयंकारिमदं शून्यम् वीतालनगरं यथा I
तथैव िवश्वमिखलं व्याकरोदद्भुतं िवभुः II 8 II
This (cosmos) is fearful, void, just like a ghost town,

In like manner, the All-Pervading One wonderfully produced the entire cosmos.
Chapter 1
अकार्ध्यथाक्रमं िवश्वं तथा नैवेदमात्मनः I
सुप्तेिरव प्रादुरासीध्युगपत्स्वस्य वीक्षया II 9 II
From the sun the cosmos gradually (arose) , not so ; this (cosmos) is from the
Self;
By His look (the cosmos) appeared at once, existing like 9when arising) from
sleep.
Chapter 1
धानािदव वटो यस्मात् प्रादुरासीिददम् जगत् I
स ब्रह्मा स िशवो िवष्णुः स परः सवर् एव सः II 10 II
Like a fig tree from seed, (He) from whom this moving world appears existing,
He is Brahma, He is Siva (and) Vishnu. He is the Supreme, so, He is the
Totality.
Chapter 2
Apavada Darsanam - Vision of Refutation
चैतन्यादागतं स्थूलसूक्ष्मात्मकिमदं जगत् I
अिस्त चेत्सद्वनं सवर्ं नािस्त चेदिस्त िचद्वनम् II 1 II
From vital consciousness has come the nature of the gross and subtle moving
world;
If this is so, the totality is a composite of existence ; if this is not so, it is a
composite of consciousness.
Chapter 2
अन्यन्न कारणात्कायर्मसदेतदतोSिखलम् I
असतः कथमुत्पिक्तरनुत्पन्नस्य को लयः II 2 II

The effect is no other than the cause, so this (world) is entirely non-existent;
How can the non-existent rise up? How from not rising up, dissolution?
Chapter 2
यस्योत्पिक्तलर्यो नािस्त तत् परं ब्रह्म नेतरत् I
उत्पिक्तस्च लयोSस्तीित भ्रमत्यात्मिन मायया II 3 II
In whom there is no rising up and dissolution, that is no other than the

Supreme Absolute;
So rising up and dissolution have the nature of the whirling about of illusive
relativity
Chapter 2
कारणाव्यितिरक्तत्वात् कायर्स्य कथमिस्तता I
भवत्यतः कारणस्य कथमिस्त च नािस्तता II 4 II
How can the existence of thecause have a distinct difference from the effect ?
Likewise being a cause, how is it also non-existent ?
Chapter 2
कायर्त्वादसतोSस्यािस्त कारणं नह्यतो जगत् I
ब्रह्मैव तिहर् सदसिदित मुह्यित मन्दधी: II 5 II
Being an effect it is unreal, so the moving world is surely not a cause ;

Then in that case the Absolute is existence, thus the confused-minded are
deluded by non-existence.
Chapter 2
एकस्यैवािस्त सक्ता चेदन्यस्यासोउ क्व िवद्यते ई I
सात्यास्त्यात्माश्रयो यध्यप्यसित स्यादसंभवः II 6 II
If the One is only real, how can this other exist ?

The Real is lodged in the Self, so whatever is non-real has no origin of
becoming.
Chapter 2
िवभज्यावयवं सवर्मेकैकं तत्र ध्रुश्यते I
िचन्मात्रमिखलं नान्यिदित मायावदू रगम् II 7 II
Every single one of all divisible portions are therein visible,

Not different from what is completely composed of consciousness, which is far
away from illusive relativity.
Chapter 2
िचदेव नान्यदाभित िचतः परमतो निह I
यांच नामाित तदसध्यदसक्तन्न भाित च II 8 II
Then no other than consciousness shines forth, so surely not another is

consciousness;
What does not shine forth that is also non-existence, and what is non-
existence does not shine forth.
Chapter 2
आनन्द एवािस्त भाित नान्यः कस्च्दथोSिखलम् I
आनन्दघनमन्यन्न िवनाSSनन्देन िवध्यते II 9 II
Then wonder-joy completely shining forth, so not another 9shines forth);

Wonder-joy is a compact mass, no other exists except wonder-joy.
Chapter 2
सवर्ं िह संिचदानन्दं नेह नानाSिस्त िकंचन I
यः पश्यतीह नानेव मृत्योम्रुर्त्युं स गच्छित II 10 II
Indeed the totality is existence, consciousness and wonder-joy, manifoldness

is not here whatever ;
Whoever sees manifoldness here, he goes from death to death.
Chapter 3
Asatya Darsanam - Vision of Non-Truth
मनोमयिमदं सवर्ं न मनः क्वािप िवध्यते I
अतो व्योन्मीवनीलािद धृष्यते जगदात्मिन II 1 II
All this is composed of mind (and) the mind does not exist specifically ;
So like the blue etc in the sky, the moving world is seen in the Self.
Chapter 3
मनसोSनन्यया सवर्ं कल्प्यतेSिवध्यया जगत् I
िवध्ययासोउ लयं याित तदालेख्यिमवािखलम् II 2 II
By non-knowledge the moving world is structured, the totality is no other than

mind;
By knowledge this (moving world) goes to dissolution; this (moving world) is
exactly like a portrait.
Chapter 3
िवज्रुंभते यक्तमसो भीरोिरह िपशाचवत् I
तिददं जाग्रित स्वप्नलॊकवत् ध्रुश्यते बुधैः II 3 II
What expands forth here in darkness is like a ghost to a coward ;

That is seen by the intuitive person (for whom) this waking state is like a dream
world.
Chapter 3
संकल्पकिल्पतं ध्रुश्यं संकल्पो यत्र िवध्यते I
ध्रुश्यं तत्र च नान्यत्र कुत्रिचद्रज्जुसपर्वत् II 4 II
What is structured by the will is seen where there is will;

What is therein seen is also not elsewhere in another place, like the snake and
rope (error)
Chapter 3
संकल्पमनसोः किश्चन्निह भेदोSिस्त यन्मनः I
तदिवध्यात्मप्राख्यिमन्द्रजालािमवाद्भुतम् II 5 II
Surely there is no difference between will and mind; what is mind

Is then the darkness of non-knowledge, called the wonderful magic net of
Indra.
Chapter 3
मरीिचकावत्प्राग्न्यस्य जगदात्मिन भासते I
बालस्य सत्यिमित च प्रितिबम्बिमव भ्रमात् II 6 II
To a wiseman the moving world is in the Self, shining forth like water in a
mirage;
Like a reflection moving about is then also truth to a child.
Chapter 3
आत्मा न क्षीरवध्याित रूपान्तरमतोS िखलम् I
िववतर्िमन्द्रजालेव िवध्यते िनिमर् तं यथा II 7 II
Now the Self is complete , not going to another form like milk (turning to curd),
Just as the magic net of Indra turns round existing as a structure.
Chapter 3
मयैव जगतामािदकारणं िनिमर् तं तया I
सवर्ं िह माियनो नान्यदसत्यं िसिद्धजालवत् II 8 II
Then illusive relativity is the primal cause of the moving world structured by
this ;
Indeed, all is no other than the Magician, non-truth is like a magic net of
psychic powers.
Chapter 3
िवभाित िवश्वं वृद्धस्य िवयद्वनिमवात्मिन I
असत्यं पुित्रकारूपं बालस्येव िवपयर्यम् II 9 II
The cosmos shines forth in Self increasing like a forest in the sky,
Like a puppet to a child is the reverse of non-truth.
Chapter 3
एकं सत्यं न िद्वतीयं ह्यसत्यं भाित सत्यवत् I
शैलैव िशविलङ्गं न िद्वतीयं िशिल्पना कृतम् II 10 II
Truth is one, not a second; indeed ; non-truth shines forth like truth;
The Shiva Linga is just a stone, not a second made by a sculptor.
Chapter 4
Maya Darsanam - Vision of Illusive Relativity
न िवध्यते या सा माया िवध्याSिवध्या पराSपरा I
तमः प्रधानं प्रक्रुितबर्हुधा सैव भासते II 1 II
That which does not exist, that is illusive relativity, as knowledge, non-
knowledge, the supreme, the non-supreme.
Darkness, prime matter, (and) Nature, so this manifoldly shines forth.
Chapter 4
प्रागुत्पक्तेयर्थाSभावो मृदेव ब्रह्मणः पृथक् I
न िवद्यते ब्रह्म िह या सा मायाS मेयवैभवा II 2 II
Just as non-being before rising up (as a pot) is clay, separate then from the
Absolute.
That which is this illusive relativity of immeasurable might, indeed is not the
Absolute.
Chapter 4
अनात्मा न सदात्मा सिदित िवध्योतते यया I
सा िवध्येयं यथा रज्जुसपर्तक्त्वावधारणम् II 3 II
By which that knowledge of the non-Self as not existence, but the Self as
existence.
Then this is knowledge, placed down like the reality of the snake and the rope.
Chapter 4
आत्मा न सदनात्मा सिदित िवध्योतते यया I
सैवािवध्या यथा रज्जुसपर्यॊरयथाथर्ध्रक् II 4 II
By which knowledge of the Self as non-existence and the non-Self as

existence,
Then this is non-knowledge, just as a rope is erroneously seen as a snake.
Chapter 4
इिन्द्रयािण मनोबुिद्धपञ्चप्राणादयो यया I
िवस्रुज्यन्ते सैव परा सूक्ष्माङ्गािन िचदात्मनः II 5 II
That which is the senses, mind, intuitive judgement, the five vital breaths etc
Then that emitted forth as the Supreme, is the subtle limbs of the
Consciousness Self.
Chapter 4
अन्गान्येतान्यवष्ठभ्य सुखी दुःखीव मुह्यित I
िचदात्मा मायया स्वस्य तत्वतोSिस्त न िकञ्चन II 6 II
Resting upon these limbs , deluded by happiness or suffering,

Is the Consciousness Self by its own illusive relativity, (but) this is no relativity
whatever.
Chapter 4
इिन्द्रयाणां िह िवषयः प्रपञ्चोSयं िवसृज्यते I
यया सैवापराSध्यात्मस्थूलसङ्कल्पनामयी II 7 II
As this manifested world objects of the senses are indeed emitted forth
That which is the non-supreme pertains to the Gross Self composed of will
Chapter 4
सूिक्तकायां यथाSज्ञानं रजतस्य यदात्मिन I
किल्पतस्य िनदान तक्तमः इत्यवगम्यते II 8 II
Just as non-wisdom (makes) the mother-of-pearl (appear) as silver, what is the

Self
Is fastened on a structure ; thus this darkness becomes intelligible
Chapter 4
धीयतेSिस्मन् प्रकषेर्ण बीजे वृक्ष इवािखलम् I
अतः प्रागान्यतो चाSस्य प्रधानिमित कथ्यते II 9 II
In this thought to be pre-eminent, completely like the seed (becoming) the tree,
Or this is likewise the Chief, so Prime Matter is designated.
Chapter 4
करोतीित प्रकषर्ण प्रकृत्यैव गणान् पृथक् I
िनगध्यतेSसोउ प्रकृितिरतीह ित्रगुणाित्मका II 10 II
So made pre-eminent as Nature, separate as the strands of nature,

This is communicated as Nature, thus here composed of the three strands of
nature.
Chapter 5
Bhana Darsanam - Vision of Vital Awareness
अन्तबर्िहवर्दासीनं सदा भ्रमरचञ्चलम् I
भानं िद्वधैव सामान्यं िवशेषो इित िमध्यते II 1 II

Situated inwardly and outwardly , always moving to and fro like a bee
Vital awareness is thus divided into two types, the generic (and) the specific.
Chapter 5
स्थूलं सूक्ष्मं कारणं च तुयर्चेित चतुवर्धम् I
भानाश्रयं िह तन्नाम भानस्याप्युपचयर्ते II 2 II
The gross, subtle, causal and the Fourth are thus the four types
Inherent in vital awareness, indeed these named then attend on vital
awareness.
Chapter 5
धृश्यतिमह कायोSयं घटोSयिमित धृश्यते I
स्थूलमािश्रत्य यद्भानं स्थूलं तिथित मन्यते II 3 II
The perception here, "I am a body" (and) the perception "so this is a pot",
So this is understood as what is vital awareness lodged in the gross.
Chapter 5
अत्र कायो घट इित भानं यक्तिद्विशष्यते I
तथाहमयिमित यत् सामान्यिमित च स्मृतम् II 4 II
The senses, mind, intuitive judgement, the sense objects, the five airs,
Shine forth from which that is the subtle, inherent in the subtle.
Chapter 5
इिन्द्रयािण मनोबुिद्धिवषयः पञ्च वायवः I
भास्यन्ते येन तत्सूक्ष्मं अस्य सूक्ष्माश्रयत्वतः II 5 II
What is the vital awareness of "thus I am ignorant" is this designated as

casual;
Then here "I" is generic (and) 'ignorant" is specific, thus bursting forth.
Chapter 5
अज्ञोयिमित यद्भानं तङ्कारनमुदाःरुतम् I
अत्राSहिमित सामान्यं िविशषोSज्ञा इित स्पुरत् II 6 II

What is the vital awareness of " I am the Absolute" is then praised as the
Fourth ;
So the " I " portion is generic and "Absolute" here is specific
Chapter 5
अहं ब्रह्मेित यद्भानं तक्तुर्यिमित शंस्यते I
सामान्यमहिमत्यम्शो ब्रह्मेत्यत्र िविशष्यते II 7 II
What is the vital awareness of " I am the Absolute" is then praised as the
Fourth ;
So the "I" portion is generic, and "Absolute" here is specific
Chapter 5
यत्र मानं तत्र भास्यं भानं यत्र न तत्र न I
भास्यिमत्यन्वयेनाSिप व्यितरेकेण बोध्यते II 8 II
Where there is vital awareness there is a shining forth, where there is no vital
awareness, there is no shining forth ;
So this is knowledge by affirmation and negation.
Chapter 5
यथा धृग्धृशमात्मानं स्वयमात्मा न पश्यित I
अतो न भास्यते ह्यात्मा यं पश्यित स भास्यते II 9 II
Just as eye sees not itself, the Self sees not itself;
Likewise the Self surely does not shine forth, what it sees shines forth.
Chapter 5
यद्भास्यते तदध्यस्तं अनध्यस्तं न भास्यते I

यदध्यस्तं तदसदप्यनध्यस्तं सदेव तत् II 10 II
What shines forth, this is conditioned, the unconditioned does not shine forth,
What is conditioned this is non-existence, then the unconditioned, that is then
existence.
Chapter 6
Karma Darsanam - Vision of Action
आत्मैव मायया कमर् करोित बहुरूपधृक् I
असङ्गः स्वप्रकाशोSपी िनद्रायािमव तैजसः II 1 II
Then the Self bearing many forms does action through illusive relativity ;
Unattached (and) self-luminous, it is like the dream-subject in sleep.
Chapter 6
मनवे वदािम गृह्णािम शृणोमीत्यािदरूपतः I
िक्रयते कमर् परमात्मना िचक्तेिन्द्रयात्मना II 2 II
'I think, I speak, I grasp, I hear ", so beginning with (these) forms,
Action is done by the Supreme Self, which is the Self of the mind-stuff and
senses.
Chapter 6
आत्मैव कमर्णः पूवर्मन्यत् िकिञ्चन्न िवध्यते I
ततः स्वेनैव कमार्िण िक्रयन्ते िनजमायया II 3 II
Then before action not any other existed except the Self ;
So actions are done by It (the Self) inherent in illusive relativity.
Chapter 6
शिक्तरस्त्यात्मनः कािचद् दुगर्डा न पृथक् स्वतः I
तयैवारोप्यते कमर् िनिखलं िनिष्कयात्मिन II 4 II

Energy-power is in the Self as an intricate particular, not itself separate;
Then by action this superimposes, (but) the Self is completely without activity.
Chapter 6
सवर्दाSसङ्गं एवात्माSज्ञातया कमर् सङ्िगवत् I
करोित न करोमीित न ज्ञाः कमर्सु सज्जते II 5 II
Then the Self is always unattached (and) the unwise are attached to action;
The wise are not stuck to action thus (thinking) , " I act, I do not act "
Chapter 6
ज्वलित ज्वलनो वायु वाित वषर्ित वािरदः I
धरात्मा सन् धरित खल्वेको वाहित वािहनी II 6 II
As fire burns, as wind blows, as water rains,

As the earth supports, It is only the One, a flowing river.
Chapter 6
ऊध् वर्ं प्राणो ह्यधोSपानः खल्वेको याित िनिष्क्रयः I
नाडयन्तराले धमित क्रन्दित स्पन्दित िस्थतः II 7 II
Above the inward-moving vital breath, for certain below is the downward-
moving vital breath, only the One moves without activity,
Fixed within the channels, throbbing, roaring, vibrating.
Chapter 6
अिस्तजन्मिधर् पिरणत्यापक्षयिवनाशनम् I
षडूभाविमह यो याित स नान्योSिविक्रयात्मनम् II 8 II
Existence, birth, growth, change, decay (and) destruction,

These six phenomenal becomings which move about here are no other than
the action-less Self.
Chapter 6
स्वयं िक्रयन्ते कमार्िण कारणैिरिन्द्रयैरिप I
अहं त्वसङ्गः कूढ़स्थ इित जानाित कोिवदः II 9 II
Actions are self-alone by the inner-organ as well as the senses,

But the enlightened person knows, " So I am unattached and rock-firm "
Chapter 6
धृश्यत्वाद्भास्यमहमप्यतोSहं शुिक्तरङ्गवत् I
अध्यस्तमेक एवाध्य श्वोिप सवोर्पर्िरिस्थतः II 10 II
The " I " visibly shines forth, so likewise the " I " is like silver in mother-of-pearl
-
A superimposition; only the One, today and tomorrow, is fixed above the
totality.
Chapter 7
Jnana Darsanam - Vision of Wisdom
ज्ञानमेकं िह िनरूपािधकम् सोपािधकं च तत् I
अहम्कारािदहीनं यज्ज्ञानं तिन्नरूपािधकम् II 1 II
Certainly wisdom is one, and this without conditioning and with conditioning ;
Wisdom without this conditioning is what is without egotism etc.
Chapter 7
अहन्तयाSन्तवर्िहरिस्त यदेविमदन्तया I
भाववृक्त्याSिन्वतं यक्तु ज्ञानं सॊपािधकं मतम् II 2 II
The ego-sense within is outside, as what is outside,

Connected to the functions of vital awareness is thus understood as
conditioned wisdom.
Chapter 7
अनात्मनामहम्कारदीनां येनानुभूयते I
साक्षी तदात्मज्ञानं स्याध्यैनैवामृतमश्नुते II 3 II
That which experiences the non-Self , egotism etc

As the Witness, that is Self-wisdom, from which even non-death is obtained.
Chapter 7
अहंकारािद कायर्ं यदनात्मकमसम्ख्यकम् I
येनावगम्यतेSनात्मज्ञानं तदवधायर्ते II 4 II
What to the non-Self are the uncountable effects of egotism etc

This is placed down, by which the wisdom of the non-Self is intelligible.
Chapter 7
यथावद्वस्तुिवज्ञानं रज्जुतक्त्वावबोधवत् I
यक्तध्यथाथर्िवग्नानमय थाथर्मतोष्न्यथा II 5 II
Correct practical wisdom is like the awareness of the existential reality of the
snake;
This which agrees with reality is practical wisdom; likewise the contrary does
not agree with reality.
Chapter 7
यत्सािन्नध्यादेव सवर्ं भासते स्वयमेव तत् I
प्रात्यक्षग्नानिमित चापरोक्षिमित लक्ष्यते II 6 II
By the nearness of which the totality shines forth by itself, then this
Is thus perceptible wisdom and is marked out as non-invisible.
Chapter 7
ययाSनुसाधकं साध्यं मीयते ज्ञानरूपया I
वृक्त्या साS नुिमितस्साहचयर्सम्स्कार जन्यमा II 7 II

The form of wisdom whereby ends and means are inferred
Originating in conjunction with the memory faculty, this functions as inference.
Chapter 7
गत्वा समीपं मेयस्य मीयते श्रुतलक्षणः I
यया संिवत्सोपिमितम्रुर्गोSयिमित रूपया II 8 II
Going near what is to be measured, inferred from the characteristics heard,

Whereby, "So this is the form of a deer", this is fully known by analogy.
Chapter 7
अहं ममेित ज्ञानं यिददं तिदित यञ्च तत् I
जीवज्ञानं तदपरिमिन्द्रयज्ञानिमष्यते II 9 II
So the wisdom of what is " I " and "mine" , as well as what is " this " and " that "
(The first) is life-wisdom (and) the other is to be regarded as sense-wisdom.
Chapter 7
ओम तत् सिदित िनिदर् ष्टं ब्रह्मात्मैक्यमुपागतम् I
कल्पनािदिवहीनं यत्परज्ञानिमतीयर्ते II 10 II
"AUM that exists" is thus pointed out when arriving at the oneness of the Self
and the Absolute ;
With conceptual structures and the rest completely abandoned, this is what is
said to be supreme wisdom.
Chapter 8
Bhakti Darsana - Vision of Adoration
भिक्तरात्मानुसन्धानमात्माSनन्दधनो यतः I
आत्मानमनुसन्धक्ते सदैवात्मिवदात्मना II 1 II
Adoration is a close inquiry into the Self because the Self is a compact mass of
wonder-joy ;
So the knower of the Self always closely inquires into the Self by the Self.
Chapter 8
अनुसन्धीयते ब्रह्म ब्रह्मानन्दघनं यतः I
सदा ब्रह्मानुसन्धानं भिक्तिरत्यवगम्यते II 2 II
The Absolute is closely inquired into because the Absolute is a compact mass
of wonder-joy.
Thus adoration becomes intelligible always by a close inquiry into the
Absolute,
Thus adoration becomes intelligible always by a close inquiry into the
Absolute.
Chapter 8
आनन्दमेव ध्यायिन्त सवर्ं दुःखं न कश्चन I
यदानन्दपरं ध्यानं भिक्तिरत्युपिदष्यते II 3 II
It is only wonder-joy that all contemplate, not suffering anyone (contemplates);

What is contemplation towards wonder-joy is thus taught as adoration.
Chapter 8
आत्मैव ब्रह्म भजित नान्यमात्मानमानमात्मिवत् I
भजतीित यदात्मानं भिक्तिरत्यिभधीयते II 4 II
then the Self is the Absolute (and) the knower of the Self reveres the Self and
no other;
So what is reverence for the Self is then to be named adoration.
Chapter 8
आनन्द आत्मा ब्रह्मेित नामैतस्यैव तन्यते I
इित िनिश्चतधीयर्स्य स भक्त इित िवश्रुतः II 5 II
So wonder-joy, the Self (and) the Absolute are only the names this (adoration)
is called;
So whenever conclusively understands, then he is renowned as an adorer.
Chapter 8
आनन्दोSहमहं ब्रह्माSत्माSहमस्मीित रूपतः I
भावना सततं यस्य स भक्त इित िवश्रुतः II 6 II
" I am wonder-joy, I am the Absolute, I am the Self " are thus the forms
Of whoever is constantly in creative meditation; then he is renowned as an
adorer.
Chapter 8
भायार् भजित भक्तारं भक्ता भायार्ं न केवलम् I
स्वानन्दमेव भजित सवोर्िप िवषयिस्थतम् II 7 II
The wife reveres the husband, the husband (reveres) the wife, (but) not alone;
Then self-joy is what is revered, thus fixed in every sense object.
Chapter 8
एवं पश्यित कुत्रािप िवद्वानात्मसुखं िवना I
न िकिन्चदपरं तस्य भिक्तरेव गरीयसी II 8 II
Then the knower sees that apart from Self-happiness

There is not anywhere a little of another, so adoration is most precious.
Chapter 8
लोकस्य िपतिर स्वस्य गुरोउ िपतिर मातिर I
सस्यस्य स्थािपतिर च तत्पथेनैव यातिर II 9 II
To the Father of the World, to one's spiritual teacher, father, mother,

To the establishers of Truth and to those who walk on that path
Chapter 8
िनयन्तिर िनिषद्वस्य सवेर्षां िहतकक्तिरर् I
योSनुरागो भिक्तरत्र सा परा परमात्मिन II 10 II
To administrators of justice, to those doing good,

Who are loving, (this) is adoration- here, (while) this highest (is adoration) of
the Supreme Self.
Chapter 9
Yoga Darsanam - Vision of Unification
सततं योजयित यध्युनिक्त च िचदात्मिन I
मनो िनरोधरूपाSयं स योग इित शंिसतः II 1 II
What constantly unites the mind with the Consciousness-Self and gets united,
This, in the form of restraint, is thus praised as that Yoga.
Chapter 9
न द्रष्टा दशर्नं धृश्यं िवध्यते यत्र तत्र हृत् I
योजयेद्वासना यावध्योगोSयिमित योगिवत् II 2 II
Where neither the seer, sight (nor) the seen exist, there the heart
Should be joined as long a there are memory conditionings, then this is the
Yoga of a knower of Yoga.
Chapter 9
नामरूपिमदं सवर्ं ब्रह्मैवेित िवलीयते I
यद्ब्रह्मािण मनो िनत्यं स योग इित िनश्चीतः II 3 II
So all this name and form is thus also absorbed in the Absolute ;
What the mind is always the Absolute; then this is conclusively Yoga.
Chapter 9
िचक्तस्य तैलधारावद्वृक्त्याSिविच्छन्नयाSत्मिन I
िनरन्तरं रम्यते यत्सयोगो योिगिभः स्मृतः II 4 II

The stuff of the mind functions like an unbroken streak of oil,
Which endlessly delights in the Self; this is Yoga remembered by Yogis.
Chapter 9
यतो यतो मनो याित सदाSत्मिन ततस्ततः I
िनयम्य योजयेदेतध्योगोSयं युज्यतािमह II 5 II
From wherever the mind goes, from here and there, always this (mind),
Should be restrained and joined to that Self; in this Yoga here, there is union.
Chapter 9
सवार्नथर्कारः पुंसां संकल्पः किल्पतैः सह I
उन्मूल्य वासनाजालैयेर्नात्मिन िनरुध्यते II 6 II
The will together with the mental structures are all a misfortune for a man,
From which the net of memory conditionings should be uprooted (and)
restrained in the Self.
Chapter 9
धृष्यस्य न धृशोSिस्तत्वं अतो धृश्यं धृ गात्मकम् I
इित युञ्जीत धृग्रूपे यः योगिवदां वरः II 7 II
The seen does not exist apart from the seer, likewise the seen is the nature of
the seer ;
So whoever is united in the form of the seer, he is an excellent knower of Yoga.
Chapter 9
यदा िपबन् मनोभृङ्गः स्वानन्दमधुमाधुरीम् I
न स्पन्दित वशीकृत्य योिजतो योगवायुना II 8 II
When the bee-like mind drinks in the sweetness of the honey of self joy
( It) is not vibrating, being subdued (and) united by the wind of Yoga.
Chapter 9
ध्यानमन्तभ्रुर्वोधृर्िष्टिजर् ह्वाग्रं लिम्बकोध्र्वतः I
यदा स्यात्खेचिर मुद्रा िनद्रालस्यिदनािशनी II 9 II
Contemplation with the sight fixed between the eyebrows (and) the tip of the
tongue turned above and placed under the uvula,
When (done) is Kheechari Mudra which destroys sleep, fatigue and the rest.
Chapter 9
ज्ञानं कमेर्ित लॊकेSिस्मन् िद्वधा योगः समासतः I
अनयॊयॊर्गिवस्तारः सवर्ः पिरसमाप्यते II 10 II
Concisely Yoga in this world is two fold; wisdom and action;

The amplitude of these Yogas is total being fully complete.
Chapter 10
Nirvana Darsana - Vision of Nirvana
िनवार्णं िद्विवधं शुद्वमशुद्धञ्चेित तत्र यत् I
शुद्धं िनवार्सनं तद्वदशुद्धं वासनािन्वतम् II 1 II
Nirvana is of two types, the pure and the impure;

So what is then the pure is without memory conditionings, likewise the impure
is connected to memory conditionings.
Chapter 10
अितशुद्धं शुद्धिमित शुद्धं च िद्विवधं तथा I
अशुद्धशुद्धञ्चा शुद्धमशुद्धमुच्यते II 2 II
Then the pure is of two kinds, the very pure and the pure;
The impure (is divided) into impure-pure and impure-impure, it is said.
Chapter 10
अितषुद्धं ित्रधा पन्चाद्वरे चैकं वरीयिस I
एकमेकं विरष्ठे Sथ शुद्धं ब्रह्मिविद िस्थतम् II 3 II
The very pure is subsequently threefold, one is the excellent, one is the more
excellent,
And one is the most excellent, while the pure is fixed in the knower of the
Absolute.
Chapter 10
अशुद्धषुद्धं िवरजस्तमोSन्यत्सरजस्तमः I
मुमुक्षो प्रथमं िवध्यात् िद्वतीयं िसिद्धकािमषु II 4 II
The impure-pure is without the active-passionate and the inert-dark strands of

nature, the other is with the active-passionate and inert-dark strands of nature;
The first is known in those seeking spiritual freedom, the second in those
desiring psychic powers.
Chapter 10
दग्ध्वा ज्ञानािग्नना ब्सवर्मुिध्दश्य जगतां िहतम् I
करोित िविधवत्कमर् ब्रहिवद्ब्रह्मिण िस्थतः II 5 II
having burnt alll in the wisdom-fire, aiming at the good of the world,
The knower of the Absolute is fixed in the Absolute, doing action prescribed by
what is right.
Chapter 10
संन्यस्य सवर्कमार्िण सततं ब्रह्मिनष्ठया I
यश्चरत्यवनोउ देहयात्रायै ब्रह्मिवद्वरः II 6 II
Renouncing all actions, constantly abiding in the Absolute,

Whoever moves about on earth, just keeping up the body, is an excellent
knower of the Absolute.
Chapter 10
अन्येन वेिदतो वेिक्त न वेिक्त स्वयमेव यः I
स वरीयन् सदा ब्रह्मिनवार्णमयमश्नुते II 7 II
Then whoever does not know by himself (but) knows when informed by
another,
He is more excellent, always obtaining Absolute-Nirvana.
Chapter 10
स्वयं न वेिक्त िकिञ्चन्न वेिदतोSपी तथैव यः I
स विरष्ठः सदा व्रुिक्तशून्योSयं ब्रह्म केवलम् II 8 II
By himself not knowing, even a little , then in like manner, does not know (by
another),
He is the most excellent always void of these movements (of the mind) , being
the Absolute alone.
Chapter 10
हेयोपादेयता नह्यस्याSSत्मा वा स्वप्रकाशकः I
इित मत्वा िनवतेर्त वृकितनार्वतर्ते पुनः II 9 II
For certain there is no rejecting nor accepting, indeed the Self is self-luminous
Thinking thus one should withdraw, there will be no returning again of the
movements (of the mind)
Chapter 10
एकमेवाSिद्वतीयं ब्रह्मािस्त नान्यन्न संशयः I
इित िवद्वािन्नवतर्ते द्वै तान्नावतर्ते पुनः II 10 II
Then one without a second is the Absolute, without doubt no other;

So the knower should withdraw from duality (and) there will be no returning
again.

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DARSANA MALA

published on Mar 29, 2015 by uploader sreenarayana guru

Thanks and Gratitude to Apple Mac , Pages, USB mouse, then

INTRODUCTION (as it is in book publication)

Narayana Guru has no particular doctrine or creed which he wants us to

Let us now proceed to the Darsana Mala.

Introduction by book publishers Satsangha Seva Samithi, Bangalore,

नारायण गुरोः दशर्नमाला

आसीदग्रेSसदेवेदं भुवनं स्वपनवत् पुनः I

ससजर् सवर्ं संकल्पमात्रेण परमेश्वरः II 1 II

This phenomenal world existed at the point of inception as non-existence only,

अस्रुजन्मायया स्वस्य मायावीवािखलं जगत् II 2 II

िबजादम्कुरुवत् स्वस्य शिक्तरेवास्रुजत्स्वयम् II 3 II

प्रापयामास वैिचत्र्यं भगवान् िचत्रकारवत् II 5 II

व्यतनोदथ योगीव िसिद्वजालं जगत्पितः II 6 II

नामरूपात्मनाSत्यथर् िवभातीह िपशाचवत् II 7 II

When Self-knowledge is shut out then there is non-knowledge, fearful

This (cosmos) is fearful, void, just like a ghost town,

सुप्तेिरव प्रादुरासीध्युगपत्स्वस्य वीक्षया II 9 II

स ब्रह्मा स िशवो िवष्णुः स परः सवर् एव सः II 10 II

चैतन्यादागतं स्थूलसूक्ष्मात्मकिमदं जगत् I

अिस्त चेत्सद्वनं सवर्ं नािस्त चेदिस्त िचद्वनम् II 1 II

असतः कथमुत्पिक्तरनुत्पन्नस्य को लयः II 2 II

यस्योत्पिक्तलर्यो नािस्त तत् परं ब्रह्म नेतरत् I

उत्पिक्तस्च लयोSस्तीित भ्रमत्यात्मिन मायया II 3 II

In whom there is no rising up and dissolution, that is no other than the

कारणाव्यितिरक्तत्वात् कायर्स्य कथमिस्तता I

भवत्यतः कारणस्य कथमिस्त च नािस्तता II 4 II

कायर्त्वादसतोSस्यािस्त कारणं नह्यतो जगत् I

ब्रह्मैव तिहर् सदसिदित मुह्यित मन्दधी: II 5 II

Being an effect it is unreal, so the moving world is surely not a cause ;

एकस्यैवािस्त सक्ता चेदन्यस्यासोउ क्व िवद्यते ई I

सात्यास्त्यात्माश्रयो यध्यप्यसित स्यादसंभवः II 6 II

If the One is only real, how can this other exist ?

िवभज्यावयवं सवर्मेकैकं तत्र ध्रुश्यते I

िचन्मात्रमिखलं नान्यिदित मायावदू रगम् II 7 II

Every single one of all divisible portions are therein visible,

िचदेव नान्यदाभित िचतः परमतो निह I

यांच नामाित तदसध्यदसक्तन्न भाित च II 8 II

Then no other than consciousness shines forth, so surely not another is

आनन्द एवािस्त भाित नान्यः कस्च्दथोSिखलम् I

आनन्दघनमन्यन्न िवनाSSनन्देन िवध्यते II 9 II

Then wonder-joy completely shining forth, so not another 9shines forth);

सवर्ं िह संिचदानन्दं नेह नानाSिस्त िकंचन I

यः पश्यतीह नानेव मृत्योम्रुर्त्युं स गच्छित II 10 II

Indeed the totality is existence, consciousness and wonder-joy, manifoldness

मनोमयिमदं सवर्ं न मनः क्वािप िवध्यते I

अतो व्योन्मीवनीलािद धृष्यते जगदात्मिन II 1 II

मनसोSनन्यया सवर्ं कल्प्यतेSिवध्यया जगत् I

िवध्ययासोउ लयं याित तदालेख्यिमवािखलम् II 2 II

By non-knowledge the moving world is structured, the totality is no other than

िवज्रुंभते यक्तमसो भीरोिरह िपशाचवत् I

तिददं जाग्रित स्वप्नलॊकवत् ध्रुश्यते बुधैः II 3 II

What expands forth here in darkness is like a ghost to a coward ;

संकल्पकिल्पतं ध्रुश्यं संकल्पो यत्र िवध्यते I

ध्रुश्यं तत्र च नान्यत्र कुत्रिचद्रज्जुसपर्वत् II 4 II

What is structured by the will is seen where there is will;

संकल्पमनसोः किश्चन्निह भेदोSिस्त यन्मनः I

Surely there is no difference between will and mind; what is mind

मरीिचकावत्प्राग्न्यस्य जगदात्मिन भासते I

बालस्य सत्यिमित च प्रितिबम्बिमव भ्रमात् II 6 II

आत्मा न क्षीरवध्याित रूपान्तरमतोS िखलम् I