Author: Adi Shankaracharya
The Vivekachudamani (meaning "Crest-Jewel of Discrimination") is a celebrated philosophical treatise in the Advaita Vedanta tradition of Hindu philosophy. Traditionally attributed to the 8th-century philosopher Adi Shankara, it serves as a comprehensive, step-by-step manual for spiritual seekers aiming for self-realization and liberation (moksha).The text is structured as a teaching dialogue between a qualified student and an enlightened spiritual master. It emphasizes that recognizing the oneness of the individual soul (Atman) with the ultimate universal reality (Brahman) is the central task of spiritual life.
Core Philosophical Themes
Discrimination (Viveka): The faculty to distinguish between the eternal, unchanging Reality and the temporary, changing phenomenal world.
The Nature of Self: Distinguishing the true, witnessing Self from the gross body, subtle mind, and ego.
Illusion (Maya): The concept that the material universe and our perceived separation from the divine are indescribable and caused by cosmic delusion.
Oneness: The realization that "You are That" (Tat Tvam Asi), which completely shatters the illusion of individuality and suffering.
Chapter 1: Chapter 1
Verse #1
उद्धरेत् आत्मना आत्मानं मग्नं |
संसार-वारिधौ योगारूढत्वम् आसाद्य सम्यग्-दर्शन-निष्ठया ||
uddharet ātmanā ātmānaṃ magnaṃ | saṃsāra-vāridhau yogārūḍhatvam āsādya samyag-darśana-niṣṭhayā ||
uddharet atmana atmana magna | sasara-varidhau yogaruhatvam asadya samyag-darsana-nisthaya ||
9. Having attained the Yogārūḍha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination.
Verse #2
संन्यस्य सर्वकर्माणि भव-बन्ध-विमुक्तये यत्यताम् |
पण्डितैः धीरैः आत्माभ्यासे उपस्थितैः ||
saṃnyasya sarvakarmāṇi bhava-bandha-vimuktaye yatyatāṃ | paṇḍitaiḥ dhīraiḥ ātmābhyāse upasthitaiḥ ||
sanyasya sarvakarmani bhava-bandha-vimuktaye yatyata | panitai dhirai atmabhyase upasthitai ||
10. Let the wise and erudite man, having commenced the practice of the realisation of the Ātman give up all works and try to cut loose the bonds of birth and death.
Verse #3
चित्तस्य शुद्धये कर्म न तु वस्तु-उपलब्धये |
वस्तु-सिद्धिः विचारेण न किञ्चित् कर्मकोटिभिः ||
cittasya śuddhaye karma na tu vastu-upalabdhaye | vastu-siddhiḥ vicāreṇa na kiṃcit karmakoṭibhiḥ ||
cittasya suddhaye karma na tu vastu-upalabdhaye | vastu-siddhi vicarena na kicit karmakotibhi ||
11. Work leads to purification of the mind, not to perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten million of acts.
Verse #4
सर्व-वेदान्त-सिद्धान्त-गोचरं तम् अगोचरम् गोविन्दं |
परमानन्दं |
सद्गुरुं प्रणतः अस्मि अहम् ||
sarva-vedānta-siddhānta-gocaram tam agocaram govindaṃ | paramānandaṃ | sadguruṃ praṇataḥ asmi aham ||
sarva-vedanta-siddhanta-gocaram tam agocaram govinda | paramananda | sadguru pranata asmi aham ||
1. I bow to Govinda, whose nature is Bliss Supreme, who is the Satguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind.
Verse #5
जन्तूनां नरजन्म दुर्लभम् अतः पुंस्त्वं ततः विप्रता वैदिकधर्ममार्गपरता विद्वत्त्वम् आत्मानात्मविवेचनं स्वनुभवः ब्रह्मात्मना संस्थितिः मुक्तिः |
शतजन्मकोटिसुकृतैः |
पुण्यैः विना न लभ्यते ||
jantūnāṃ narajanma durlabham ataḥ puṃstvaṃ tataḥ vipratā vaidikadharmamārgaparatā vidvattvam ātmānātmavivecanam svanubhavaḥ brahmātmanā saṃsthitiḥ muktih | śatajanmakoṭisukṛtaiḥ | puṇyair vinā na labhyate ||
jantuna narajanma durlabham ata pustva tata viprata vaidikadharmamargaparata vidvattvam atmanatmavivecanam svanubhava brahmatmana sasthiti muktih | satajanmakotisuktai | punyair vina na labhyate ||
2. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmin-hood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births.
Verse #6
दुर्लभं त्रयम् एव एतत् देवानुग्रह-हेतुकम् मनुष्यत्वं |
मुमुक्षुत्वं |
महापुरुष-संश्रयः ||
durlabhaṃ trayam eva etat devānugraha-hetukam manuṣyatvaṃ | mumukṣutvaṃ | mahāpuruṣa-saṃśrayaḥ ||
durlabha trayam eva etat devanugraha-hetukam manusyatva | mumuksutva | mahapurusa-sasraya ||
3. There are three things which are rare indeed and are due to the grace of God –namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.
Verse #7
लब्ध्वा कथञ्चित् नरजन्म दुर्लभं तत्रापि पुंस्त्वं श्रुतिपारदर्शनम् यः तु आत्ममुक्तौ न यतेत मूढधीः सः हि आत्महा |
स्वं विनिहन्ति |
असद्ग्रहात् ||
labdhvā kathaṃcit narajanma durlabhaṃ tatrāpi puṃstvaṃ śrutipāradarśanam yaḥ tu ātmamuktau na yateta mūḍhadhīḥ saḥ hi ātmahā | svaṃ vinihanty | asadgrahāt ||
labdhva kathacit narajanma durlabha tatrapi pustva srutiparadarsanam ya tu atmamuktau na yateta muhadhi sa hi atmaha | sva vinihanty | asadgrahat ||
4. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.
Verse #8
इतः कः नु अस्ति मूढात्मा यः तु स्वार्थे |
प्रमाद्यति दुर्लभं मानुषं देहं प्राप्य पौरुषम् ||
itaḥ kaḥ nu asti mūḍhātmā yaḥ tu svārthe | pramādyati durlabhaṃ mānuṣaṃ deham prāpya pauruṣam ||
ita ka nu asti muhatma ya tu svarthe | pramadyati durlabha manusa deham prapya paurusam ||
5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life?
Verse #9
वदन्तु शास्त्राणि यजन्तु देवान् कुर्वन्तु कर्माणि भजन्तु देवताः |
आत्मैक्यबोधेन विना अपि मुक्तिः न सिध्यति ब्रह्मशतान्तरे अपि ||
vadantu śāstrāṇi yajantu devān kurvantu karmāṇi bhajantu devatāḥ | ātmaikyabodhena vinā api muktiḥ na sidhyati brahmaśatāntare api ||
vadantu sastrani yajantu devan kurvantu karmani bhajantu devata | atmaikyabodhena vina api mukti na sidhyati brahmasatantare api ||
6. Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Ātman, no, not even in the lifetime of a hundred Brahmas put together.
Verse #10
अमृतत्वस्य न आशा अस्ति वित्तेन इति एव हि श्रुतिः ब्रवीति |
कर्मणः मुक्तेः अहेतुत्वं स्फुटं यतः ||
amṛtatvasya na āśā asti vittena iti eva hi śrutiḥ bravīti | karmaṇaḥ mukteḥ ahetutvaṃ sphuṭaṃ yataḥ ||
amtatvasya na asa asti vittena iti eva hi sruti braviti | karmana mukte ahetutva sphuta yata ||
7. There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.
Verse #11
अतः विमुक्त्यै प्रयतेत विद्वान् संन्यस्त-बाह्यार्थ-सुख-स्पृहः सन् सन्तं महान्तं समुपेत्य |
देशिकं |
तेन उपदिष्ट-अर्थ-समाहित-आत्मा ||
ataḥ vimuktyai prayateta vidvān saṃnyasta-bāhyārtha-sukha-spṛhaḥ san santaṃ mahāntaṃ samupetya | deśikaṃ | tena upadiṣṭa-artha-samāhita-ātmā ||
ata vimuktyai prayateta vidvan sanyasta-bahyartha-sukha-spha san santa mahanta samupetya | desika | tena upadista-artha-samahita-atma ||
8. Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him.
Verse #12
सम्यग्-विचारतः सिद्धा रज्जु-तत्त्व-अवधारणा |
भ्रान्त-उदित महासर्प भय-दुःख-विनाशिनी ||
samyag-vicārataḥ siddhā rajju-tattva-avadhāraṇā | bhrānta-udita mahāsarpa bhaya-duḥkha-vināśinī ||
samyag-vicarata siddha rajju-tattva-avadharana | bhranta-udita mahasarpa bhaya-dukha-vinasini ||
12. By adequate reasoning the conviction of the reality about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind.
Verse #13
अर्थस्य निश्चयः दृष्टः विचारेण हित-उक्तितः |
न स्नानेन न दानेन प्राणायाम-शतेन वा ||
arthasya niścayaḥ dṛṣṭaḥ vicāreṇa hita-uktitaḥ | na snānena na dānena prāṇāyāma-śatena vā ||
arthasya niscaya dsta vicarena hita-uktita | na snanena na danena pranayama-satena va ||
13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by hundreds of Prāṇāyāmas (control of the vital force).
Verse #14
अधिकारिणम् आशास्ते फल-सिद्धिः विशेषतः उपायाः देश-काल-आद्याः सन्ति |
अस्मिन् |
सहकारिणः ||
adhikāriṇam āśāste phala-siddhiḥ viśeṣataḥ upāyāḥ deśa-kāla-ādyāḥ santi | asmin | sahakāriṇaḥ ||
adhikarinam asaste phala-siddhi visesata upaya desa-kala-adya santi | asmin | sahakarina ||
14. Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard.
Verse #15
अतः विचारः कर्तव्यः जिज्ञासोः आत्म-वस्तुनः |
समासाद्य दया-सिन्धुं गुरुं ब्रह्मविद्-उत्तमम् ||
ataḥ vicāraḥ kartavyah jijñāsoḥ ātma-vastunaḥ | samāsādya dayā-sindhuṃ guruṃ brahmaviduttamam ||
ata vicara kartavyah jijnaso atma-vastuna | samasadya daya-sindhu guru brahmaviduttamam ||
15. Hence the seeker after the Reality of the Ātman should take to reasoning, after duly approaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy.
Verse #16
मेधावी पुरुषः विद्वान् ऊहापोह-विचक्षणः |
अधिकारी आत्म-विद्यायाम् उक्त-लक्षण-लक्षितः ||
medhāvī puruṣaḥ vidvān ūhāpoha-vicakṣaṇaḥ | adhikārī ātma-vidyāyām ukta-lakṣaṇa-lakṣitaḥ ||
medhavi purusa vidvan uhapoha-vicaksana | adhikari atma-vidyayam ukta-laksana-laksita ||
16. An intelligent and learned man skilled in arguing in favour of the Scriptures and in refuting counter-arguments against them – one who has got the above characteristics is the fit recipient of the knowledge of the Ātman.
Verse #17
विवेकिनः विरक्तस्य शम-आदि-गुण-शालिनः मुमुक्षोः एव |
हि ब्रह्म-जिज्ञासा-योग्यता मता ||
vivekinaḥ viraktasya śama-ādi-guṇa-śālinaḥ mumukṣoḥ eva | hi brahma-jijñāsā-yogyatā matā ||
vivekina viraktasya sama-adi-guna-salina mumukso eva | hi brahma-jijnasa-yogyata mata ||
17. The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to inquire after Brahman.
Verse #18
साधनानि अत्र चत्वारि कथितानि मनीषिभिः येषु सत्सु एव सन्निष्ठा |
यद् अभावे |
न सिध्यति ||
sādhanāni atra catvāri kathitāni manīṣibhiḥ yeṣu satsu eva sanniṣṭhā | yad abhāve | na sidhyati ||
sadhanani atra catvari kathitani manisibhi yesu satsu eva sannistha | yad abhave | na sidhyati ||
18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.
Verse #19
आदौ नित्यानित्य-वस्तु-विवेकः परिगम्यते इह अमुत्र फल-भोग-विरागः |
तद् अनन्तरम् शम-आदि-षट्क-सम्पत्तिः मुमुक्षुत्वम् इति स्फुटम् ||
ādau nityānitya-vastu-vivekaḥ parigamyate iha amutra phala-bhoga-virāgaḥ | tad anantaram śama-ādi-ṣaṭka-sampattiḥ mumukṣutvam iti sphuṭam ||
adau nityanitya-vastu-viveka parigamyate iha amutra phala-bhoga-viraga | tad anantaram sama-adi-satka-sampatti mumuksutvam iti sphutam ||
19. First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.
Verse #20
ब्रह्म सत्यं जगत् मिथ्या इति एवंरूपः विनिश्चयः |
सः अयम् नित्यानित्य-वस्तु-विवेकः समुदाहृतः ||
brahma satyaṃ jagat mithyā iti evaṃrūpaḥ viniścayaḥ | saḥ ayam nityānitya-vastu-vivekaḥ samudāhṛtaḥ ||
brahma satya jagat mithya iti evarupa viniscaya | sa ayam nityanitya-vastu-viveka samudahta ||
20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.
Verse #21
तद् वैराग्यम् जिहासा या दर्शन-श्रवण-आदिभिः |
देह-आदि-ब्रह्म-पर्यन्ते हि अनित्ये भोग-वस्तुनि ||
tad vairāgyam jihāsā yā darśana-śravaṇa-ādibhiḥ | deha-ādi-brahma-paryante hi anitye bhoga-vastuni ||
tad vairagyam jihasa ya darsana-sravana-adibhi | deha-adi-brahma-paryante hi anitye bhoga-vastuni ||
21. Vairāgya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmāhood (having already known their defects) from observation, instruction and so forth.
Verse #22
विरज्य विषय-व्राताद् दोष-दृष्ट्या मुहुर्मुहुः स्व-लक्ष्ये |
नियत-अवस्था मनसः शमः उच्यते ||
virajya viṣaya-vrātāt doṣa-dṛṣṭyā muhurmuhuḥ sva-lakṣye | niyata-avasthā manasaḥ śamaḥ ucyate ||
virajya visaya-vratat dosa-dstya muhurmuhu sva-laksye | niyata-avastha manasa sama ucyate ||
22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Śama or calmness.
Verse #23
विषयेभ्यः परावर्त्य स्थापनं स्व-स्व-गोलके उभयेषाम् इन्द्रियाणाम् सः दमः |
परिकीर्तितः बाह्य-अनालम्बनम् वृत्तेः एषा उपरतिः उत्तमा ||
viṣayebhyaḥ parāvartya sthāpanaṃ svasva-golake ubhayeṣām indriyāṇām saḥ damaḥ | parikīrtitaḥ bāhya-anālambanaṃ vṛtteḥ eṣā uparatiḥ uttamā ||
visayebhya paravartya sthapana svasva-golake ubhayesam indriyanam sa dama | parikirtita bahya-analambana vtte esa uparati uttama ||
23. Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self-withdrawal consists in the mind-function ceasing to act by means of external objects.
Verse #24
सहनं सर्व-दुःखानाम् अप्रतीकार-पूर्वकम् चिन्ता-विलाप-रहितम् |
सा तितिक्षा निगद्यते ||
sahanaṃ sarva-duḥkhānām apratīkāra-pūrvakam cintā-vilāpa-rahitam | saa titikṣā nigadyate ||
sahana sarva-dukhanam apratikara-purvakam cinta-vilapa-rahitam | saa titiksa nigadyate ||
24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titikṣā or forbearance.
Verse #25
शास्त्रस्य गुरु-वाक्यस्य सत्य-बुद्ध्या अवधारणम् सा |
श्रद्धा कथिता सद्भिः यया वस्तु उपलभ्यते ||
śāstrasya guru-vākyasya satya-buddhyā avadhāraṇam saa | śraddhā kathitā sadbhiḥ yayā vastu upalabhyate ||
sastrasya guru-vakyasya satya-buddhya avadharanam saa | sraddha kathita sadbhi yaya vastu upalabhyate ||
25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śraddhā or faith, by means of which the Reality is perceived.
Verse #26
सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि तत् |
समाधानम् इति उक्तम् न तु चित्तस्य लालनम् ||
sarvadā sthāpanaṃ buddheḥ śuddhe brahmaṇi tat | samādhānam iti uktam na tu cittasya lālanam ||
sarvada sthapana buddhe suddhe brahmani tat | samadhanam iti uktam na tu cittasya lalanam ||
26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness.
Verse #27
अहंकार-आदि-देह-अन्तान् बन्धान् अज्ञान-कल्पितान् |
स्व-स्वरूप-अवबोधेन मोक्तुम् इच्छा मुमुक्षुता ||
ahaṃkāra-ādi-deha-antān bandhān ajñāna-kalpitān | sva-svarūpa-avabodhena moktum icchā mumukṣutā ||
ahakara-adi-deha-antan bandhan ajnana-kalpitan | sva-svarupa-avabodhena moktum iccha mumuksuta ||
27. Mumukṣutā or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance.
Verse #28
मन्द-मध्यम-रूपा अपि वैराग्येण शम-आदिना प्रसादेन गुरोः |
सा इयम् प्रवृद्धा सूयते फलम् ||
manda-madhyama-rūpā api vairāgyeṇa śama-ādinā prasādena guroḥ | sā iyam pravṛddhā sūyate phalam ||
manda-madhyama-rupa api vairagyena sama-adina prasadena guro | sa iyam pravddha suyate phalam ||
28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairāgya (renunciation), Śama(calmness), and so on.
Verse #29
वैराग्यम् च मुमुक्षुत्वम् तीव्रम् यस्य तु विद्यते |
तस्मिन् एव अर्थवन्तः स्युः फलवन्तः शम-आदयः ||
vairāgyam ca mumukṣutvam tīvram yasya tu vidyate | tasmin eva arthavantaḥ syuḥ phalavantaḥ śama-ādayaḥ ||
vairagyam ca mumuksutvam tivram yasya tu vidyate | tasmin eva arthavanta syu phalavanta sama-adaya ||
29. In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.
Verse #30
एतयोः मन्दता यत्र विरक्तत्व-मुमुक्षयोः मरौ |
सलिल-वत् तत्र शम-आदेः भान-मात्रता ||
etayoḥ mandatā yatra viraktatva-mumukṣayoḥ marau | salila-vat tatra śama-ādeḥ bhāna-mātratatā ||
etayo mandata yatra viraktatva-mumuksayo marau | salila-vat tatra sama-ade bhana-matratata ||
30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert.
Verse #31
मोक्ष-कारण-सामग्र्याम् भक्तिः एव गरीयसी स्व-स्वरूप-अनुसन्धानम् |
भक्तिः |
इति अभिधीयते ||
mokṣa-kāraṇa-sāmagryām bhaktiḥ eva garīyasī sva-svarūpa-anusandhānam | bhaktiḥ | iti abhidhīyate ||
moksa-karana-samagryam bhakti eva gariyasi sva-svarupa-anusandhanam | bhakti | iti abhidhiyate ||
31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.
Verse #32
स्व-आत्म-तत्त्व-अनुसन्धानम् भक्तिः इति अपरे जगुः उक्त-साधन-सम्पन्नः तत्त्व-जिज्ञासुः आत्मनः उपसीदेत् गुरुम् प्राज्ञम् |
यस्मात् |
बन्ध-विमोक्षणम् ||
svātma-tattva-anusandhānam bhaktiḥ iti apare jaguḥ ukta-sādhana-sampannaḥ tattva-jijñāsuḥ ātmanaḥ upasīdet gurum prājñam | yasmaat | bandha-vimokṣaṇam ||
svatma-tattva-anusandhanam bhakti iti apare jagu ukta-sadhana-sampanna tattva-jijnasu atmana upasidet gurum prajnam | yasmaat | bandha-vimoksanam ||
32. Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Ātman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage.
Verse #33
श्रोत्रियः अवृजिनः अकामहतः यः ब्रह्मविद्-तमः ब्रह्मणि उपरतः |
शान्तः निरिन्धन इव अनलः अहेतुक-दया-सिन्धुः बन्धुः आनमतां सताम् ||
śrotriyaḥ avṛjinaḥ akāmahataḥ yah brahmavit-tamaḥ brahmaṇi uparataḥ | śāntaḥ nirindhana iva analaḥ ahetuka-dayā-sindhuḥ bandhuḥ ānamatāṃ satām ||
srotriya avjina akamahata yah brahmavit-tama brahmani uparata | santa nirindhana iva anala ahetuka-daya-sindhu bandhu anamata satam ||
33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him; -
Verse #34
तम् आराध्य गुरुम् भक्त्या प्रह्व-प्रश्रय-सेवनैः |
प्रसन्नम् तम् अनुप्राप्य पृच्छेत् ज्ञातव्यम् आत्मनः ||
tam ārādhya gurum bhaktyā prahva-praśraya-sevanaih | prasannam tam anuprāpya pṛcchet jñātavyam ātmanaḥ ||
tam aradhya gurum bhaktya prahva-prasraya-sevanaih | prasannam tam anuprapya pcchet jnatavyam atmana ||
34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know:
Verse #35
स्वामिन् नमः ते नत-लोक-बन्धो कारुण्य-सिन्धो पतितम् |
भव-अब्धौ माम् उद्धर आत्मीय-कटाक्ष-दृष्ट्या ऋज्व्या अतिकारुण्य-सुधा-अभिवृष्ट्या ||
svāmin namaḥ te nata-loka-bandho kāruṇya-sindho patitam | bhava-abdhau mām uddhar ātmīya-kaṭākṣa-dṛṣṭyā ṛjvyā ati-kāruṇya-sudhā-abhivṛṣṭyā ||
svamin nama te nata-loka-bandho karunya-sindho patitam | bhava-abdhau mam uddhar atmiya-kataksa-dstya jvya ati-karunya-sudha-abhivstya ||
35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.
Verse #36
दुर्वार-संसार-दव-अग्नि-तप्तम् दोधूयमानम् दुरदृष्ट-वातैः भीतम् प्रपन्नम् |
परिपाहि मृत्योः शरण्यम् अन्यद् यद् अहम् न जाने ||
durvāra-saṃsāra-dava-agni-taptam dodhūyamānam duradṛṣṭa-vātaiḥ bhītam prapannam | paripāhi mṛtyoḥ śaraṇyam anyad yad aham na jāne ||
durvara-sasara-dava-agni-taptam dodhuyamanam duradsta-vatai bhitam prapannam | paripahi mtyo saranyam anyad yad aham na jane ||
36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.
Verse #37
शान्ताः महान्तः निवसन्ति सन्तः वसन्त-वत् लोक-हितम् चरन्तः |
तीर्णाः स्वयम् भीम-भव-अर्णवम् जनान् अहेतुना यान् अपि तारयन्तः ||
śāntāḥ mahāntaḥ nivasanti santaḥ vasanta-vat loka-hitam carantaḥ | tīrṇāḥ svayam bhīma-bhava-arṇavam janān ahetunā yān api tārayantaḥ ||
santa mahanta nivasanti santa vasanta-vat loka-hitam caranta | tirna svayam bhima-bhava-arnavam janan ahetuna yan api tarayanta ||
37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.
Verse #38
अयम् स्वभावः स्वतः एव यत् पर-श्रम-अपनोद-प्रवणम् महात्मनाम् सुधांशुः |
एषः स्वयम् अर्क-कर्कश-प्रभा-अभितप्ताम् अवति क्षितिम् किल ||
ayam svabhāvaḥ svataḥ eva yat para-śrama-apanoda-pravaṇam mahātmanām sudhāṃśuḥ | eṣaḥ svayam arka-karkaśa-prabhā-abhitaptām avati kṣitim kila ||
ayam svabhava svata eva yat para-srama-apanoda-pravanam mahatmanam sudhasu | esa svayam arka-karkasa-prabha-abhitaptam avati ksitim kila ||
38. It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.
Verse #39
ब्रह्मानन्द-रस-अनुभूति-कलितैः पूर्तैः सुशीतैः युष्मद्-वाक्-कलश-उज्झितैः श्रुति-सुखैः वाक्य-अमृतैः सेचय संतप्तम् |
भवत्-ताप-दाव-दहन-ज्वालाभिः एनम् प्रभो धन्याः ते भवद्-ईक्षण-क्षण-गतेः पात्रीकृताः स्वीकृताः ||
brahmānanda-rasa-anubhūti-kalitaiḥ pūrtaiḥ suśītaiḥ yuṣmad-vāk-kalaśa-ujjhitaiḥ śruti-sukhaiḥ vākya-amṛtaiḥ secaya saṃtaptam | bhavat-tāpa-dāva-dahana-jvālābhiḥ enam prabho dhanyāḥ te bhavad-īkṣaṇa-kṣaṇa-gateḥ pātrī-kṛtāḥ svī-kṛtāḥ ||
brahmananda-rasa-anubhuti-kalitai purtai susitai yusmad-vak-kalasa-ujjhitai sruti-sukhai vakya-amtai secaya sataptam | bhavat-tapa-dava-dahana-jvalabhi enam prabho dhanya te bhavad-iksana-ksana-gate patri-kta svi-kta ||
39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thine eye lights, accepting them as thine own.
Verse #40
कथम् तरेयम् भव-सिन्धुम् एतम् का वा गतिः मे कतमः |
अस्ति उपायः जाने न किञ्चित् कृपया अव माम् प्रभो संसार-दुःख-क्षतिम् आतनुष्व ||
katham tareyam bhava-sindhum etam kā vā gatiḥ me katamaḥ | asti upāyaḥ jāne na kiñcit kṛpayā ava mām prabho saṃsāra-duḥkha-kṣatim ātanuṣva ||
katham tareyam bhava-sindhum etam ka va gati me katama | asti upaya jane na kincit kpaya ava mam prabho sasara-dukha-ksatim atanusva ||
40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt – as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.
Verse #41
तथा वदन्तम् शरण-आगतम् स्वर् संसार-दाव-अनल-ताप-तप्तम् निरीक्ष्य कारुण्य-रस-आर्द्र-दृष्ट्या दद्यात् अभीतिम् |
सहसा |
महात्मा ||
tathā vadantam śaraṇa-āgatam svam saṃsāra-dāva-anala-tāpa-taptam nirīkṣya kāruṇya-rasa-ārdra-dṛṣṭyā dadyāt abhītim | sahasā | mahātmā ||
tatha vadantam sarana-agatam svam sasara-dava-anala-tapa-taptam niriksya karunya-rasa-ardra-dstya dadyat abhitim | sahasa | mahatma ||
41. As he thus speaks, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.
Verse #42
विद्वान् सः तस्मै उपसत्तिम् ईयुषे मुमुक्षवे साधु |
यथोक्त-कारिणे प्रशान्त-चित्ताय शम-अन्विताय तत्त्व-उपदेशम् कृपया एव कुर्यात् ||
vidvān saḥ tasmai upasattim īyuṣe mumukṣave sādhu | yathoktakāriṇe praśānta-cittāya śama-anvitāya tattva-upadeśam kṛpayā eva kuryāt ||
vidvan sa tasmai upasattim iyuse mumuksave sadhu | yathoktakarine prasanta-cittaya sama-anvitaya tattva-upadesam kpaya eva kuryat ||
42. To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the Scriptures, who is of a serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.
Verse #43
मा भैष्ट विद्वन् तव न अस्ति अपायः संसार-सिन्धोः तरणे |
अस्ति उपायः येन एव याताः यतयः अस्य पारम् तम् एव मार्गम् तव निर्दिशामि ||
mā bhaiṣṭa vidvan tava na asti apāyaḥ saṃsāra-sindhoḥ taraṇe | asti upāyaḥ yena eva yātāḥ yatayaḥ asya pāram tam eva mārgam tava nirdiśāmi ||
ma bhaista vidvan tava na asti apaya sasara-sindho tarane | asti upaya yena eva yata yataya asya param tam eva margam tava nirdisami ||
43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.
Verse #44
अस्ति उपायः महान् कश्चित् संसार-भय-नाशनः |
तेन तीर्त्वा भव-अम्भोधिम् परमानन्दम् आप्स्यसि ||
asti upāyaḥ mahān kaścit saṃsāra-bhaya-nāśanaḥ | tena tīrtvā bhava-ambhodhim paramānandaṃ āpsyasi ||
asti upaya mahan kascit sasara-bhaya-nasana | tena tirtva bhava-ambhodhim paramananda apsyasi ||
44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsāra and attain the supreme bliss.
Verse #45
वेदान्त-अर्थ-विचारेण जायते ज्ञानम् उत्तमम् तेन |
आत्यन्तिक संसार-दुःख-नाशः भवति अनु ||
vedānta-artha-vicāreṇa jāyate jñānam uttamam tena | ātyantika saṃsāra-duḥkha-nāśaḥ bhavati anu ||
vedanta-artha-vicarena jayate jnanam uttamam tena | atyantika sasara-dukha-nasa bhavati anu ||
45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence.
Verse #46
श्रद्धा-भक्ति-ध्यान-योगान् मुमुक्षोः मुक्तेः हेतून् वक्ति साक्षात् श्रुतेः गीः यः वा |
एतेषु एव तिष्ठति अमुष्य मोक्षः अविद्या-कल्पितात् देह-बन्धात् ||
śraddhā-bhakti-dhyāna-yogān mumukṣoḥ mukteḥ hetūn vakti sākṣāt śruteḥ gīḥ yaḥ vā | eteṣu eva tiṣṭhati amuṣya mokṣaḥ avidyā-kalpitāt deha-bandhāt ||
sraddha-bhakti-dhyana-yogan mumukso mukte hetun vakti saksat srute gi ya va | etesu eva tisthati amusya moksa avidya-kalpitat deha-bandhat ||
46. Faith (Śraddhā), devotion and the Yoga of meditation – these are mentioned by the Śruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.
Verse #47
अज्ञान-योगात् परमात्मनः तव हि अनात्म-बन्धः ततः एव |
संसृतिः तयोः विवेक-उदित-बोध-वन्हिः अज्ञान-कार्यम् प्रदहेत् समूलम् ||
ajñāna-yogāt param aatmanah tava hi anātma-bandhaḥ tataḥ eva | samsritih tayoḥ viveka-udita-bodha-vanhiḥ ajñāna-kāryam pradahet samūlam ||
ajnana-yogat param aatmanah tava hi anatma-bandha tata eva | samsritih tayo viveka-udita-bodha-vanhi ajnana-karyam pradahet samulam ||
47. It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.
Verse #48
शिष्यः उवाच कृपया श्रूयताम् स्वामिन् प्रश्नः अयम् क्रियते मया यत् उत्तरम् अहम् श्रुत्वा कृतार्थः |
स्याम् |
भवत् मुखात् ||
shishya uvaaca kṛpayā śrūyatāṃ svāmin praśnaḥ ayam kriyate māyā yat uttaram aham śrutvā kṛtārthaḥ | syām | bhavat mukhāt ||
shishya uvaaca kpaya sruyata svamin prasna ayam kriyate maya yat uttaram aham srutva ktartha | syam | bhavat mukhat ||
48. The Disciple said: Condescend to listen, O Master, to the question I am putting (to thee); I shall be gratified to hear a reply to the same from thy lips.
Verse #49
कः नाम बन्धः कथम् एषः आगतः कथम् प्रतिष्ठा अस्य कथम् विमोक्षः |
कः असौ अनात्मा परमः कः आत्मा तयोः विवेकः कथम् एतद् उच्यताम् ||
kaḥ nāma bandhaḥ katham eṣaḥ āgataḥ katham pratiṣṭhā asya katham vimokṣaḥ | kaḥ asau anātmā paramaḥ kaḥ ātmā tayoḥ vivekaḥ katham etad ucyatām ||
ka nama bandha katham esa agata katham pratistha asya katham vimoksa | ka asau anatma parama ka atma tayo viveka katham etad ucyatam ||
49. What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them? -- Do tell me about all these.
Verse #50
श्रीगुरुः उवाच धन्यः असि कृतकृत्यः असि पावितम् ते कुलम् त्वया यद् अविद्या-बन्ध-मुक्त्या |
ब्रह्मीभवितुम् |
इच्छसि ||
śrīguruḥ uvāca dhanyaḥ asi kṛtakṛtyaḥ asi pāvitam te kulam tvayaa yad avidyā-bandha-muktyā | brahmībhavitum | icchasi ||
sriguru uvaca dhanya asi ktaktya asi pavitam te kulam tvayaa yad avidya-bandha-muktya | brahmibhavitum | icchasi ||
50. The Guru replied: Blessed art thou! Thou hast achieved thy life’s end and hast sanctified thy family that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance!
Verse #51
ऋण-मोचन-कर्तारः पितुः सन्ति सुत-आदयः बन्ध-मोचन-कर्ता |
तु |
स्वस्मात् अन्यः न कश्चन ||
ṛṇa-mocana-kartāraḥ pituḥ santi suta-ādayaḥ bandha-mocana-kartā | tu | svasmāt anyaḥ na kaścana ||
na-mocana-kartara pitu santi suta-adaya bandha-mocana-karta | tu | svasmat anya na kascana ||
51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.
Verse #52
मस्तक-न्यस्त-भार-आदेः दुःखम् अन्यैः निवार्यते |
क्षुधा-आदि-कृत-दुःखम् तु विना स्वेन न केनचित् ||
mastaka-nyasta-bhāra-ādeḥ duḥkham anyaiḥ nivāryate | kṣudhā-ādi-kṛta-duḥkham tu vinā svena na kenacit ||
mastaka-nyasta-bhara-ade dukham anyai nivaryate | ksudha-adi-kta-dukham tu vina svena na kenacit ||
52. Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.
Verse #53
पथ्यम् औषध-सेवा च क्रियते येन रोगिणा |
आरोग्य-सिद्धिः दृष्टा अस्य न अन्य-अनुष्ठित-कर्मणा ||
pathyam auṣadha-sevā ca kriyate yena rogiṇā | ārogya-siddhiḥ dṛṣṭā asya na anya-anuṣṭhita-karmaṇā ||
pathyam ausadha-seva ca kriyate yena rogina | arogya-siddhi dsta asya na anya-anusthita-karmana ||
53. The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.
Verse #54
वस्तु-स्वरूपम् स्फुट-बोध-चक्षुषा स्वेन एव वेद्यम् न तु पण्डितेन |
चन्द्र-स्वरूपम् निज-चक्षुषा एव ज्ञातव्यम् अन्यैः अवगम्यते किम् ||
vastu-svarūpam sphuṭa-bodha-cakṣuṣā svena eva vedyam na tu paṇḍitena | candra-svarūpam nija-cakṣuṣā eva jñātavyam anyaiḥ avagamyate kim ||
vastu-svarupam sphuta-bodha-caksusa svena eva vedyam na tu panitena | candra-svarupam nija-caksusa eva jnatavyam anyai avagamyate kim ||
54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it?
Verse #55
अविद्या-काम-कर्म-आदि-पाश-बन्धम् |
विमोचितुम् कः शक्नुयात् विना आत्मानम् कल्प-कोटि-शतैः अपि ||
avidyā-kāma-karma-ādi-pāśa-bandham | vimocitum kaḥ śaknuyāt vinā ātmānam kalpa-koṭi-śataiḥ api ||
avidya-kama-karma-adi-pasa-bandham | vimocitum ka saknuyat vina atmanam kalpa-koti-satai api ||
55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles?
Verse #56
न योगेन न सांख्येन कर्मणा नो न विद्यया ब्रह्म-आत्म-ऐकत्व-बोधेन मोक्षः |
सिध्यति |
न अन्यथा ||
na yogena na sāṃkhyena karmaṇā no na vidyayā brahma-ātma-aikatva-bodhena mokṣaḥ | sidhyati | na anyathā ||
na yogena na sakhyena karmana no na vidyaya brahma-atma-aikatva-bodhena moksa | sidhyati | na anyatha ||
56. Neither by Yoga, nor by Sānkhya, nor by work, nor by learning, but by the realisation of one's identity with Brahman is Liberation possible, and by no other means.
Verse #57
वीणायाः रूप-सौन्दर्यम् तन्त्री-वादन-सौष्ठवम् प्रजा-रञ्जन-मात्रम् |
तत् न सामराज्याय कल्पते ||
vīṇāyāḥ rūpa-saundaryam tantrī-vādana-sauṣṭhavam prajā-rañjana-mātram | tat na sāmrājyāya kalpate ||
vinaya rupa-saundaryam tantri-vadana-sausthavam praja-ranjana-matram | tat na samrajyaya kalpate ||
57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.
Verse #58
वाक्-वैखरी शब्द-झरी शास्त्र-व्याख्यान-कौशलम् वैदुष्यम् |
विदुषाम् तद्वत् भुक्तये न तु मुक्तये ||
vāk-vaikharī śabda-jharī śāstra-vyākhyāna-kauśalam vaiduṣyam | viduṣāṃ tadvat bhuktaye na tu muktaye ||
vak-vaikhari sabda-jhari sastra-vyakhyana-kausalam vaidusyam | vidusa tadvat bhuktaye na tu muktaye ||
58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.
Verse #59
अविज्ञाते परे तत्त्वे शास्त्र-अधीतिः तु निष्फला |
विज्ञाते अपि परे तत्त्वे शास्त्र-अधीतिः तु निष्फला ||
avijñāte pare tattve śāstra-adhītiḥ tu niṣphalā | vijñāte api pare tattve śāstra-adhītiḥ tu niṣphalā ||
avijnate pare tattve sastra-adhiti tu nisphala | vijnate api pare tattve sastra-adhiti tu nisphala ||
59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.
Verse #60
शब्द-जालम् महा-अरण्यम् चित्त-भ्रमण-कारणम् अतः |
प्रयत्नात् ज्ञातव्यम् तत्त्व-ज्ञैः तत्त्वम् आत्मनः ||
śabda-jālam mahā-araṇyam citta-bhramaṇa-kāraṇam ataḥ | prayatnaat jñātavyam tattva-jñaiḥ tattvam ātmanaḥ ||
sabda-jalam maha-aranyam citta-bhramana-karanam ata | prayatnaat jnatavyam tattva-jnai tattvam atmana ||
60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.
Verse #61
अज्ञान-सर्प-दष्टस्य ब्रह्म-ज्ञान-औषधम् विना किमु |
वेदैः च शास्त्रैः च मन्त्रैः औषधैः ||
ajñāna-sarpa-daṣṭasya brahma-jñāna-auṣadham vinā kimu | vedaiḥ ca śāstraiḥ ca mantraiḥ auṣadhaiḥ ||
ajnana-sarpa-dastasya brahma-jnana-ausadham vina kimu | vedai ca sastrai ca mantrai ausadhai ||
61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and Scriptures, Mantras and medicines to such a one?
Verse #62
न गच्छति विना पानम् व्याधिः औषध-शब्दतः विना अपरोक्ष-अनुभवम् |
ब्रह्म-शब्दैः |
न मुच्यते ||
na gacchati vinā pānam vyādhiḥ auṣadha-śabdataḥ vinā aparokṣa-anubhavam | brahma-śabdaiḥ | na mucyate ||
na gacchati vina panam vyadhi ausadha-sabdata vina aparoksa-anubhavam | brahma-sabdai | na mucyate ||
62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.
Verse #63
अकृत्वा दृश्य-विलयम् अज्ञात्वा तत्त्वम् आत्मनः |
ब्रह्म-शब्दैः कुतः मुक्तिः उक्ति-मात्र-फलैः नृणाम् ||
akṛtvā dṛśya-vilayam ajñātvā tattvam ātmanaḥ | brahma-śabdaiḥ kutaḥ muktiḥ ukti-mātra-phalaih nṛṇām ||
aktva dsya-vilayam ajnatva tattvam atmana | brahma-sabdai kuta mukti ukti-matra-phalaih nnam ||
63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? -- It would result merely in an effort of speech.
Verse #64
अकृत्वा शत्रु-संहारम् अगत्वा अखिल-भू-श्रियम् राजा अहम् इति |
शब्दात् नो राजा भवितुम् अर्हति ||
akṛtvā śatru-saṃhāram agatvā akhila-bhū-śriyam rājā aham iti | śabdāt no rājā bhavitum arhati ||
aktva satru-saharam agatva akhila-bhu-sriyam raja aham iti | sabdat no raja bhavitum arhati ||
64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.
Verse #65
आप्त-उक्तिम् खननम् उपरि-शिला-आदि-उत्कर्षणम् स्वीकृतिम् निक्षेपः समपेक्षते न हि बहिः शब्दैः |
निर्गच्छति तद्वत् ब्रह्मविद्-उपदेश-मनन-ध्यान-आदिभिः लभ्यते माया-कार्य-तिरोहितम् स्व-अमलम् तत्त्वम् न दुर्युक्तिभिः ||
āpta-uktim khananam upari-śilā-ādi-utkarṣaṇam svīkṛtim nikṣepaḥ samapekṣate na hi bahiḥ śabdaiḥ | nirgacchati tadvat brahma-vid-upadeśa-manana-dhyāna-ādibhiḥ labhyate māyā-kārya-tirohitam sva-amalam tattvam na duryuktibhiḥ ||
apta-uktim khananam upari-sila-adi-utkarsanam sviktim niksepa samapeksate na hi bahi sabdai | nirgacchati tadvat brahma-vid-upadesa-manana-dhyana-adibhi labhyate maya-karya-tirohitam sva-amalam tattvam na duryuktibhi ||
65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.
Verse #66
तस्मात् सर्व-प्रयत्नेन भव-बन्ध-विमुक्तये स्वैः एव |
यत्नः कर्तव्यः रोग-आदौ इव पण्डितैः ||
tasmāt sarva-prayatnena bhava-bandha-vimuktaye svaiḥ eva | yatnaḥ kartavyah roga-ādau iva paṇḍitaiḥ ||
tasmat sarva-prayatnena bhava-bandha-vimuktaye svai eva | yatna kartavyah roga-adau iva panitai ||
66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.
Verse #67
यः त्वया अद्य कृतः प्रश्नः वरीयान् शास्त्र-विन्-मतः सूत्र-प्रायः निगूढ-अर्थः |
ज्ञातव्यः च |
मुमुक्षुभिः ||
yah tvayaa adya kṛtaḥ praśnaḥ varīyān śāstra-vin-mataḥ sūtra-prāyaḥ nigūḍha-arthaḥ | jñātavyaḥ ca | mumukṣubhiḥ ||
yah tvayaa adya kta prasna variyan sastra-vin-mata sutra-praya niguha-artha | jnatavya ca | mumuksubhi ||
67. The question that thou hast asked today is excellent, approved by those versed in the Śastras, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.
Verse #68
शृणुष्व अवहितः विद्वन् यत् मया समुदीर्यते |
तत् एतत् श्रवणात् सद्यः भव-बन्धात् विमोक्ष्यसे ||
śṛṇuṣva avahitaḥ vidvan yat māyā samudīryate | tad etat śravaṇāt sadyah bhava-bandhāt vimokṣyase ||
snusva avahita vidvan yat maya samudiryate | tad etat sravanat sadyah bhava-bandhat vimoksyase ||
68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra.
Verse #69
मोक्षस्य हेतुः प्रथमः निगद्यते वैराग्यम् अत्यन्तं अनित्य-वस्तुषु |
ततः शमः च अपि दमः तितिक्षा न्यासः प्रसक्त-अखिल-कर्मणाम् भृशम् ||
mokṣasya hetuḥ prathamaḥ nigadyate vairāgyam atyantam anitya-vastuṣu | tataḥ śamaḥ ca api damaḥ titikṣā nyāsaḥ prasakta-akhila-karmaṇām bhṛśam ||
moksasya hetu prathama nigadyate vairagyam atyantam anitya-vastusu | tata sama ca api dama titiksa nyasa prasakta-akhila-karmanam bhsam ||
69. The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.
Verse #70
ततः श्रुतिः तन्-मननम् स-तत्त्व-ध्यानम् चिरम् नित्य-निरन्तरम् मुनेः |
ततः अविकल्पम् परम् एत्य विद्वान् इह एव निर्वाण-सुखम् समृच्छति ||
tataḥ śrutiḥ tan-mananam sa-tattva-dhyānam ciram nitya-nirantaram muneḥ | tataḥ avikalpam param etya vidvān iha eva nirvāṇa-sukhaṃ samṛcchati ||
tata sruti tan-mananam sa-tattva-dhyanam ciram nitya-nirantaram mune | tata avikalpam param etya vidvan iha eva nirvana-sukha samcchati ||
70. Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life.
Verse #71
यद् बोद्धव्यम् तव इदानीम् आत्मानात्म-विवेचनम् तद् उच्यते |
मया सम्यक् श्रुत्वा आत्मनि अवधारय ||
yad boddhavyam tava idānīm ātmānātma-vivecanam tad ucyate | māyā samyak śrutvā ātmani avadhāraya ||
yad boddhavyam tava idanim atmanatma-vivecanam tad ucyate | maya samyak srutva atmani avadharaya ||
71. Now I am going to tell thee fully about what you ought to know – the discrimination between the Self and the non-Self. Listen to it and decide about it in your mind.
Verse #72
मज्जा अस्थि मेदः पल रक्त चर्म त्वक्-आह्वयैः धातुभिः एभिः अन्वितम पाद-ऊरु-वक्ष-भुज-पृष्ठ-मस्तकैः अङ्गैः उपाङ्गैः |
उपयुक्तम् |
एतत् ||
majjā asthi medaḥ pala rakta carma tvak-āhvayaiḥ dhātubhiḥ ebhiḥ anvitam pāda-ūru-vakṣa-bhuja-pṛṣṭha-mastakaiḥ aṅgaiḥ upāṅgaiḥ | upayuktam | etat ||
majja asthi meda pala rakta carma tvak-ahvayai dhatubhi ebhi anvitam pada-uru-vaksa-bhuja-pstha-mastakai angai upangai | upayuktam | etat ||
72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts – legs, thighs, the chest, arms, the back and the head:
Verse #73
अहम्-मम-इति-प्रथितम् शरीरम् मोह-आस्पदम् स्थूलं इति ईर्यते बुधैः नभः नभस्वत् |
दहन अम्बु भूमयः सूक्ष्माणि भूतानि भवन्ति तानि ||
aham-mama-iti-prathitam śarīram moha-āspadam sthūlam iti īryate budhaih nabhaḥ nabhasvat | dahana ambu bhūmayaḥ sūkṣmāṇi bhūtāni bhavanti tāni ||
aham-mama-iti-prathitam sariram moha-aspadam sthulam iti iryate budhaih nabha nabhasvat | dahana ambu bhumaya suksmani bhutani bhavanti tani ||
73. This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements. They –
Verse #74
परस्पर-अंशैः मिलितानि भूत्वा स्थूलानि स्थूल-शरीर-हेतवः मात्राः तदीयाः |
विषया भवन्ति शब्द-आदयः पञ्च सुखाय भोक्तुः ||
paraspara-aṃśaiḥ militāni bhūtvā sthūlāni sthūla-śarīra-hetavaḥ mātrāḥ tadīyāḥ | viṣayāḥ bhavanti śabda-ādayaḥ pañca sukhāya bhoktuh ||
paraspara-asai militani bhutva sthulani sthula-sarira-hetava matra tadiya | visaya bhavanti sabda-adaya panca sukhaya bhoktuh ||
74. Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects – the group of five such as sound, which conduce to the happiness of the experiencer, the individual soul.
Verse #75
ये एषु मूढाः विषयेषु बद्धाः राग-उरु-पाशेन सुदुर्दमेन |
आयान्ति निर्यान्ति अधः ऊर्ध्वम् उच्चैः स्व-कर्म-दूतेन जवेन नीताः ||
ye eṣu mūḍhāḥ viṣayeṣu baddhāḥ rāga-uru-pāśena sudurdamena | āyānti niryānti adhaḥ ūrdhvam uccaiḥ sva-karma-dūtena javena nītāḥ ||
ye esu muha visayesu baddha raga-uru-pasena sudurdamena | ayanti niryanti adha urdhvam uccai sva-karma-dutena javena nita ||
75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.
Verse #76
शब्द-आदिभिः पञ्चभिः एव पञ्च पञ्चत्वम् आपुः स्व-गुणेन बद्धाः कुरङ्गः मातङ्गः पतङ्गः मीनः भृङ्गाः नरः |
पञ्चभिः अञ्चितः |
किम् ||
śabda-ādibhiḥ pañcabhiḥ eva pañca pañcatvam āpuḥ sva-guṇena baddhāḥ kuraṅgaḥ mātaṅgaḥ pataṅgaḥ mīnaḥ bhṛṅgāḥ narah | pañcabhiḥ añcitaḥ | kim ||
sabda-adibhi pancabhi eva panca pancatvam apu sva-gunena baddha kuranga matanga patanga mina bhnga narah | pancabhi ancita | kim ||
76. The deer, the elephant, the moth, the fish and the black-bee – these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.
Verse #77
दोषेण तीव्रः विषयः कृष्ण-सर्प-विषात् अपि विषम |
निहन्ति भोक्तारं द्रष्टारम् चक्षुषा अपि अयम् ||
doṣeṇa tīvraḥ viṣayaḥ kṛṣṇa-sarpa-viṣāt api viṣam | nihanti bhoktāram drashtaaram cakṣuṣā api ayam ||
dosena tivra visaya ksna-sarpa-visat api visam | nihanti bhoktaram drashtaaram caksusa api ayam ||
77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.
Verse #78
विषय-आशा-महा-पाशात् यः विमुक्तः सुदुस्त्यजात् सः एव |
कल्पते मुक्त्यै न अन्यः षट्-शास्त्र-वेद्यः अपि ||
viṣaya-āśā-mahā-pāśāt yah vimuktaḥ sudustyajāt saḥ eva | kalpate muktyai na anyaḥ ṣaṭ-śāstra-vedyaḥ api ||
visaya-asa-maha-pasat yah vimukta sudustyajat sa eva | kalpate muktyai na anya sat-sastra-vedya api ||
78. He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Śastras.
Verse #79
आपात-वैराग्य-वतः मुमुक्षून् भव-अब्धि-पारम् प्रति यातुम् उद्यतान् आशा-ग्रहः मज्जयते |
अन्तराले निगृह्य कण्ठे विनिवर्त्य वेगात् ||
āpāta-vairāgya-vataḥ mumukṣūn bhava-abdhi-pāram prati yātum udyatān āśā-grahaḥ majjayate | antarāle nigṛhya kaṇṭhe vinivartya vegāt ||
apata-vairagya-vata mumuksun bhava-abdhi-param prati yatum udyatan asa-graha majjayate | antarale nighya kanthe vinivartya vegat ||
79. Those seekers after liberation who have got only an apparent dispassion (Vairāgya) and are trying to cross the ocean of Samsāra (relative existence), the shark of hankering catches by the throat and violently snatching away drowns them half-way.
Verse #80
विषय-आख्य-ग्रहः येन सु-विरक्ति-असिना हतः सः |
गच्छति भव-अम्भोधेः पारम् प्रत्यूह-वर्जितः ||
viṣaya-ākhya-grahaḥ yena su-virakti-asinā hataḥ saḥ | gacchati bhava-ambhodheḥ pāram pratyūha-varjitaḥ ||
visaya-akhya-graha yena su-virakti-asina hata sa | gacchati bhava-ambhodhe param pratyuha-varjita ||
80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.
Verse #81
विषम-विषय-मार्गैः गच्छतः अनच्छ-बुद्धेः प्रतिपदम् अभियातः मृत्युः |
विद्धि हित-सुजन-गुरु-उक्त्या स्वस्य युक्त्या प्रभवति फल-सिद्धिः सत्यम् इति एव विद्धि ||
viṣama-viṣaya-mārgaiḥ gacchataḥ anachha-buddheḥ pratipadam abhiyātaḥ mṛtyuḥ | viddhi hita-sujana-guru-uktyā svasya yuktyā prabhavati phala-siddhiḥ satyam iti eva viddhi ||
visama-visaya-margai gacchata anachha-buddhe pratipadam abhiyata mtyu | viddhi hita-sujana-guru-uktya svasya yuktya prabhavati phala-siddhi satyam iti eva viddhi ||
81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end – know this to be true.
Verse #82
मोक्षस्य काङ्क्षा यदि वै तव अस्ति त्यज अति-दूरात् विषयान् |
विषम् यथा पीयूष-वत् तोष-दया-क्षमा-आर्जव प्रशान्ति-दान्तीः भज नित्यम् आदरात् ||
mokṣasya kāṃkṣā yadi vai tava asti tyaja ati-dūrāt viṣayān | viṣam yathā pīyūṣa-vat toṣa-dayā-kṣamā-ārjava praśānti-dāntīḥ bhaja nityam ādarāt ||
moksasya kaksa yadi vai tava asti tyaja ati-durat visayan | visam yatha piyusa-vat tosa-daya-ksama-arjava prasanti-danti bhaja nityam adarat ||
82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.
Verse #83
अनुक्षणम् यत् परिहृत्य कृत्यम् अनादि-अविद्या-कृत-बन्ध-मोक्षणम् देहः पर-अर्थः अयम् अमुष्य पोषणे यः |
सज्जते |
सः स्वम् अनेन हन्ति ||
anukṣaṇam yat parihṛtya kṛtyam anādi-avidyā-kṛta-bandha-mokṣaṇam dehaḥ para-arthaḥ ayam amuṣya poṣaṇe yah | sajjate | saḥ svam anena hanti ||
anuksanam yat parihtya ktyam anadi-avidya-kta-bandha-moksanam deha para-artha ayam amusya posane yah | sajjate | sa svam anena hanti ||
83. Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.
Verse #84
शरीर-पोषण-अर्थी सन् यः आत्मानम् दिदृक्षति |
ग्राहम् दारु-धिया धृत्वा नदीम् तर्तुम् सः गच्छति ||
śarīra-poṣaṇa-arthī san yah ātmānam didṛkṣati | grāham dāru-dhiyā dhṛtvā nadīm tartum saḥ gacchati ||
sarira-posana-arthi san yah atmanam didksati | graham daru-dhiya dhtva nadim tartum sa gacchati ||
84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.
Verse #85
मोहः एव महामृत्युः मुमुक्षोः वपुः-आदिषु मोहः |
विनिर्जितः येन सः मुक्ति-पदम् अर्हति ||
mohaḥ eva mahāmṛtyuḥ mumukṣoḥ vapuḥ-ādiṣu mohaḥ | vinirjitaḥ yena saḥ mukti-padam arhati ||
moha eva mahamtyu mumukso vapu-adisu moha | vinirjita yena sa mukti-padam arhati ||
85. So for a seeker after Liberation the infatuation over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom.
Verse #86
मोहम् जहि महामृत्युम् देह-दार-सुत-आदिषु यम् |
जित्वा मुनयः यान्ति तद् विष्णोः परमम् पदम् ||
moham jahi mahāmṛtyum deha-dāra-suta-ādiṣu yam | jitvā munayaḥ yānti tad viṣṇoḥ paramam padam ||
moham jahi mahamtyum deha-dara-suta-adisu yam | jitva munaya yanti tad visno paramam padam ||
86. Conquer the dire death of infatuation over thy body, wife, children etc., -- conquering which the sages reaches that Supreme State of Vishnu.
Verse #87
त्वक् मांस रुधिर स्नायु मेदः मज्जा अस्थि संकुलम् पूर्णम् मूत्र-पुरीषाभ्याम् स्थूलं |
निन्द्यम् |
इदम् वपुः ||
tvak māṃsa rudhira snāyu medaḥ majjā asthi saṃkulam pūrṇam mūtra-purīṣābhyām sthūlam | nindyam | idam vapuḥ ||
tvak masa rudhira snayu meda majja asthi sakulam purnam mutra-purisabhyam sthulam | nindyam | idam vapu ||
87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.
Verse #88
पञ्चीकृत-भूतेभ्यः स्थूलेभ्यः पूर्व-कर्मणा समुत्पन्नम् इदम् स्थूलम् भोग-आयतनम् |
आत्मनः अवस्था जागरः तस्य स्थूल-अर्थ-अनुभवः यतः ||
pañcīkṛta-bhūtebhyaḥ sthūlebhyaḥ pūrva-karmaṇā samutpannam idam sthūlam bhoga-āyatanam | ātmanaḥ avasthā jāgaraḥ tasya sthūla-artha-anubhavaḥ yataḥ ||
pancikta-bhutebhya sthulebhya purva-karmana samutpannam idam sthulam bhoga-ayatanam | atmana avastha jagara tasya sthula-artha-anubhava yata ||
88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.
Verse #89
बाह्य-इन्द्रियैः स्थूल-पदार्थ-सेवाम् स्रक्-चन्दन-स्त्री-आदि-विचित्र-रूपाम् करोति जीवः |
स्वयम् एतद्-आत्मना तस्मात् प्रशस्तिः वपुषः जागरे ||
bāhya-indriyaiḥ sthūla-padārtha-sevām srak-candana-strī-ādi-vicitra-rūpām karoti jiivah | svayam etad-ātmanā tasmāt praśastiḥ vapuṣaḥ jāgare ||
bahya-indriyai sthula-padartha-sevam srak-candana-stri-adi-vicitra-rupam karoti jiivah | svayam etad-atmana tasmat prasasti vapusa jagare ||
89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.
Verse #90
सर्वः अपि बाह्य-संसारः पुरुषस्य यत् आश्रयः |
विद्धि देहम् इदम् स्थूलम् गृह-वत् गृहमेधिनः ||
sarvaḥ api bāhya-saṃsāraḥ puruṣasya yat āśrayaḥ | viddhi deham idam sthūlam gṛha-vat gṛhamedhinaḥ ||
sarva api bahya-sasara purusasya yat asraya | viddhi deham idam sthulam gha-vat ghamedhina ||
90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.
Verse #91
स्थूलस्य संभव-जरा-मरणानि धर्माः स्थौल्य-आदयः बहु-विधाः शिशुता-आद्य-अवस्थाः |
वर्ण-आश्रम-आदि-नियमाः बहुधा-अमयाः स्युः पूजा-अवमान-बहुमान-मुखाः विशेषाः ||
sthūlasya saṃbhava-jarā-maraṇāni dharmāḥ sthaulya-ādayaḥ bahu-vidhāḥ śiśutā-ādy-avasthāḥ | varṇa-āśrama-ādi-niyamāḥ bahudhā-amayāḥ syuḥ pūjā-avamāna-bahumāna-mukhāḥ viśeṣāḥ ||
sthulasya sabhava-jara-maranani dharma sthaulya-adaya bahu-vidha sisuta-ady-avastha | varna-asrama-adi-niyama bahudha-amaya syu puja-avamana-bahumana-mukha visesa ||
91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours.
Verse #92
बुद्धि-इन्द्रियाणि श्रवणम् त्वक् अक्षि घ्राणम् जिव्हा विषय-अवबोधनात् वाक् पाणि पादा गुदम् उपस्थः कर्म-इन्द्रियाणि |
प्रवणेन |
कर्मसु ||
buddhi-indriyāṇi śravaṇam tvak akṣi ghrāṇam jivhā viṣaya-avabodhanāt vāk pāṇi pādā gudam upasthaḥ karma-indriyāṇi | pravaṇena | karmasu ||
buddhi-indriyani sravanam tvak aksi ghranam jivha visaya-avabodhanat vak pani pada gudam upastha karma-indriyani | pravanena | karmasu ||
92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work.
Verse #93
अत्र अभिमानात् |
अहम् इति अहंकृतिः स्व-अर्थ-अनुसन्धान-गुणेन चित्तम् |
पदार्थ-अध्यवसाय-धर्मतः ||
atra abhimānāt | aham iti ahaṃkṛtiḥ sva-artha-anusandhāna-guṇena cittam | padārtha-adhyavasāya-dharmataḥ ||
atra abhimanat | aham iti ahakti sva-artha-anusandhana-gunena cittam | padartha-adhyavasaya-dharmata ||
93-94. The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects.
Verse #94
प्राण-अपान-व्यान-उदान-समानाः भवति असौ प्राणः स्वयम् एव |
वृत्ति-भेदात् |
विकृति-भेदात् सुवर्ण-सलिल-आदिवत् ||
prāṇa-apāna-vyāna-udāna-samānāḥ bhavati asau prāṇaḥ svayam eva | vṛtti-bhedāt | vikṛti-bhedāt suvarṇa-salila-ādivat ||
prana-apana-vyana-udana-samana bhavati asau prana svayam eva | vtti-bhedat | vikti-bhedat suvarna-salila-adivat ||
95. One and the same Prāṇa (vital force) becomes Prāṇa, Apāna, Vyāna, Udāna and Samāna according to their diversity of functions and modifications, like gold and water, etc.
Verse #95
वाक्-आदि पञ्च श्रवण-आदि पञ्च प्राण-आदि पञ्च अभ्र-मुखानि पञ्च बुद्धि-आद्य-अविद्या काम-कर्मणी पुर्य-अष्टकम् |
सूक्ष्म-शरीरम् |
आहुः ||
vāk-ādi pañca śravaṇa-ādi pañca prāṇa-ādi pañca abhra-mukhāni pañca buddhi-ādy-avidyā kāma-karmaṇī pury-aṣṭakam | sūkṣma-śarīram | āhuḥ ||
vak-adi panca sravana-adi panca prana-adi panca abhra-mukhani panca buddhi-ady-avidya kama-karmani pury-astakam | suksma-sariram | ahu ||
96. The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Prāṇas, Buddhi and the rest together with Nescience, desire and action – these eight 'cities' make up what is called the subtle body.
Verse #96
इदम् शरीरम् शृणु सूक्ष्म-संज्ञितम् लिङ्गम् अपञ्चीकृत-संभवम् |
स-वासनम् कर्म-फल-अनुभावकम् स्व-अज्ञानतः अनादि-उपाधिः आत्मनः ||
idam śarīram śṛṇu sūkṣma-saṃjñitam liṅgam apañcīkṛta-saṃbhavam | sa-vāsanam karma-phala-anubhāvakam sva-ajñānataḥ anādi-upādhiḥ ātmanaḥ ||
idam sariram snu suksma-sajnitam lingam apancikta-sabhavam | sa-vasanam karma-phala-anubhavakam sva-ajnanata anadi-upadhi atmana ||
97. Listen – this subtle body, called also Liṅga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance.
Verse #97
कर्तृ-आदि-भावम् प्रतिपद्य राजते स्वयं-भाति हि अयं पर-आत्मा धी-मात्रक-उपाधिः अशेष-साक्षी |
न-लिप्यते तत्-कृत-कर्म-लेशैः यस्मात् असङ्गः ततः-एव कर्मभिः किञ्चित् उपाधिना-कृतैः ||
kartri aadi bhaavam pratipadya rājate svayam bhaati hi ayam para-ātmā dhii maatra ka upaadhih aśeṣa-sākṣī | na lipyate tat krita karma leshaih yasmaat asaṅgaḥ tatah eva karmabhih kiñcit upaadhina kritaih ||
kartri aadi bhaavam pratipadya rajate svayam bhaati hi ayam para-atma dhii maatra ka upaadhih asesa-saksi | na lipyate tat krita karma leshaih yasmaat asanga tatah eva karmabhih kincit upaadhina kritaih ||
98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.
Verse #98
सर्व-व्यापृति-करणम् लिङ्गम् इदम् स्यात् चिद्-आत्मनः पुंसः वास्य-आदिकम् इव |
तक्ष्णः तेन एव आत्मा भवति असङ्गः अयम् ||
sarva-vyāpṛti-karaṇam liṅgam idam syāt cid-ātmanaḥ puṃsaḥ vāsya-ādikaṃ iva | takṣṇaḥ tena eva ātmā bhavati asaṅgaḥ ayam ||
sarva-vyapti-karanam lingam idam syat cid-atmana pusa vasya-adika iva | taksna tena eva atma bhavati asanga ayam ||
100. This subtle body is the instrument for all activities of the Ātman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Ātman is perfectly unattached.
Verse #99
अन्धत्व मन्दत्व पटुत्व धर्माः सौगुण्य-वैगुण्य-वशात् हि चक्षुषः |
बाधिर्य मूकत्व मुखाः तथैव श्रोत्र-आदि-धर्माः न तु वेत्तुः आत्मनः ||
andhatva mandatva paṭutva dharmāḥ sauguṇya-vaiguṇya-vaśāt hi cakṣuṣaḥ | bādhirya mūkatva mukhāḥ tathaiva śrotra-ādi-dharmāḥ na tu vettuḥ ātmanaḥ ||
andhatva mandatva patutva dharma saugunya-vaigunya-vasat hi caksusa | badhirya mukatva mukha tathaiva srotra-adi-dharma na tu vettu atmana ||
101. Blindness, weakness and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness, dumbness, etc., of the ear and so forth – but never of the Ātman, the Knower.
Verse #100
उच्छ्वास-निःश्वास विजृम्भण क्षुत् प्रस्यन्दन उत्क्रमण-आदिकाः क्रियाः प्राण-आदि-कर्माणि वदन्ति तज्ञाः प्राणस्य |
धर्मौ |
अशना-अपिपासे ||
ucchvāsa-niḥśvāsa vijṛmbhaṇa kṣut prasyandana utkramaṇa-ādikāḥ kriyāḥ prāṇa-ādi-karmāṇi vadanti tajñāḥ prāṇasya | dharmau | aśanā-apipāse ||
ucchvasa-nisvasa vijmbhana ksut prasyandana utkramana-adika kriya prana-adi-karmani vadanti tajna pranasya | dharmau | asana-apipase ||
102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prāṇa and the rest, while hunger and thirst are characteristics of Prāṇa proper.
Verse #101
अन्तःकरणम् एतेषु चक्षुः-आदिषु वर्ष्मणि अहम् इति अभिमानेन |
तिष्ठति |
आभास-तेजसा ||
antaḥkaraṇam eteṣu cakṣuḥ-ādiṣu varṣmaṇi aham iti abhimānena | tiṣṭhati | ābhāsa-tejasā ||
antakaranam etesu caksu-adisu varsmani aham iti abhimanena | tisthati | abhasa-tejasa ||
103. The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Ātman.
Verse #102
अहंकारः सः विज्ञेयः कर्ता भोक्ता अभिमानी |
अयम् सत्त्व-आदि-गुण-योगेन च अवस्था-त्रयम् अश्नुते ||
ahaṃkāraḥ saḥ vijñeyaḥ kartaa bhoktaa abhimānī | ayam sattva-ādi-guṇa-yogena ca avasthā-trayam ashnute ||
ahakara sa vijneya kartaa bhoktaa abhimani | ayam sattva-adi-guna-yogena ca avastha-trayam ashnute ||
104. Know that it is Egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the Guṇas such as the Sattva, assumes the three different states.
Verse #103
विषयाणाम् आनुकूल्ये सुखी दुःखी विपर्यये |
सुखम् दुःखम् च तद् धर्माः सदा-आनन्दस्य न आत्मनः ||
viṣayāṇām ānukūlye sukhī duḥkhī viparyaye | sukham duḥkham ca tad dharmāḥ sadā-ānandasya na ātmanaḥ ||
visayanam anukulye sukhi dukhi viparyaye | sukham dukham ca tad dharma sada-anandasya na atmana ||
105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of Egoism, and not of the ever-blissful Ātman.
Verse #104
आत्म-अर्थत्वेन हि प्रेयान् विषयः न स्वतः प्रियः स्वतः एव हि सर्वेषाम् आत्मा प्रियतमः यतः ततः आत्मा सदा-आनन्दः |
न अस्य दुःखम् |
कदाचन ||
ātma-arthatvena hi preyān viṣayaḥ na svataḥ priyaḥ svataḥ eva hi sarveṣām ātmā priyatamaḥ yataḥ tataḥ ātmā sadā-ānandaḥ | na asya duḥkham | kadācana ||
atma-arthatvena hi preyan visaya na svata priya svata eva hi sarvesam atma priyatama yata tata atma sada-ananda | na asya dukham | kadacana ||
106. Sense-objects are pleasurable only as dependent on the Ātman manifesting through them, and not independently, because the Ātman is by Its very nature the most beloved of all. Therefore the Ātman is ever blissful, and never suffers misery.
Verse #105
यत् सुषुप्तौ निर्विषय आत्मानन्दः अनुभूयते |
श्रुतिः प्रत्यक्षम् ऐतिह्यम् अनुमानम् च जाग्रति ||
yat suṣuptau nirviṣaya ātmānandaḥ anubhūyate | śrutiḥ pratyakṣam aitihyam anumānam ca jāgrati ||
yat susuptau nirvisaya atmananda anubhuyate | sruti pratyaksam aitihyam anumanam ca jagrati ||
107. That in profound sleep we experience the bliss of the Ātman independent of sense- objects, is clearly attested by the Śruti, direct perception, tradition and inference.
Verse #106
अव्यक्त-नाम्नी परमेश-शक्तिः अनादि-अविद्या त्रि-गुण-आत्मिका परा कार्य-अनुमेया सुधिया एव माया यया |
जगत् सर्वम् इदम् |
प्रसूयते ||
avyakta-nāmnī parameśa-śaktiḥ anādi-avidyā tri-guṇa-ātmikā parā kārya-anumeyā sudhiyā eva maayaa yayā | jagat sarvam idam | prasūyate ||
avyakta-namni paramesa-sakti anadi-avidya tri-guna-atmika para karya-anumeya sudhiya eva maayaa yaya | jagat sarvam idam | prasuyate ||
108. Avidya (Nescience) or Māyā, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Guṇas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.
Verse #107
सन्न् अपि असन्न् अपि उभयात्मिका नो भिन्न् अपि अभिन्न् अपि उभयात्मिका नो |
साङ्ग् अपि अनङ्ग् अपि उभयात्मिका नो महाद्भुता अनिर्वचनीय-रूपा ||
san api asan api ubhayātmikā no bhinna api abhinna api ubhayātmikā no | sāṅga api anaṅga api ubhayātmikā no mahādbhutā anirvacanīya-rūpā ||
san api asan api ubhayatmika no bhinna api abhinna api ubhayatmika no | sanga api ananga api ubhayatmika no mahadbhuta anirvacaniya-rupa ||
109. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.
Verse #108
शुद्ध-अद्वय-ब्रह्म-विबोधन-आश्या सर्प-भ्रमः रज्जु-विवेकतः यथा रजः-तमः-सत्त्वम् इति |
प्रसिद्धाः गुणाः तदीयाः प्रथितैः स्व-कार्यैः ||
śuddha-advaya-brahma-vibhodhana-āśyā sarpa-bhramaḥ rajju-vivekataḥ yathā rajaḥ-tamaḥ-sattvam iti | prasiddhāḥ guṇāḥ tadīyāḥ prathitaiḥ sva-kāryaiḥ ||
suddha-advaya-brahma-vibhodhana-asya sarpa-bhrama rajju-vivekata yatha raja-tama-sattvam iti | prasiddha guna tadiya prathitai sva-karyai ||
110. Māyā can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.
Verse #109
विक्षेप-शक्तिः रजसः क्रिया-आत्मिका यतः प्रवृत्तिः प्रसृता पुराणी राग-आदयः अस्याः प्रभवन्ति नित्यम् दुःख-आदयः |
ये |
मनसः विकाराः ||
vikṣepa-śaktiḥ rajasaḥ kriyā-ātmikā yataḥ pravṛttiḥ prasṛtā purāṇī rāga-ādayaḥ asyāḥ prabhavanti nityam duḥkha-ādayaḥ | ye | manasaḥ vikārāḥ ||
viksepa-sakti rajasa kriya-atmika yata pravtti prasta purani raga-adaya asya prabhavanti nityam dukha-adaya | ye | manasa vikara ||
111. Rajas has its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.
Verse #110
कामः क्रोधः लोभः दम्भ असूया अहंकार ईर्ष्या |
मत्सर आद्याः तु घोराः धर्माः एते राजसाः पुम्-प्रवृत्तिः यस्मात् एषा तद् रजः बन्ध-हेतुः ||
kāmaḥ krodhaḥ lobhaḥ dambha asūyā ahaṃkāra īrṣyā | matsara ādyāḥ tu ghorāḥ dharmāḥ ete rājasāḥ pum-pravṛttiḥ yasmāt eṣā tad rajaḥ bandha-hetuḥ ||
kama krodha lobha dambha asuya ahakara irsya | matsara adya tu ghora dharma ete rajasa pum-pravtti yasmat esa tad raja bandha-hetu ||
112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., -- these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.
Verse #111
एषा आवृतिः नाम तमोगुणस्य शक्तिः मया वस्तु अवभासते अन्यथा सा एषा निदानम् पुरुषस्य संसृतेः विक्षेप-शक्तेः |
प्रवणस्य |
हेतुः ||
eṣā āvṛtiḥ nāma tamoguṇasya śaktiḥ māyā vastu avabhāsate anyathā sā eṣā nidānam puruṣasya saṃsṛteḥ vikṣepa-śakteḥ | pravaṇasya | hetuḥ ||
esa avti nama tamogunasya sakti maya vastu avabhasate anyatha sa esa nidanam purusasya saste viksepa-sakte | pravanasya | hetu ||
113. Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikṣepa).
Verse #112
प्रज्ञावान् अपि पण्डितः अपि चतुरः अपि अत्यन्त-सूक्ष्म-आत्म-दृक् व्यालीढः तमसा न वेत्ति बहुधा संबोधितः अपि |
भ्रान्त्या आरोपितम् एव साधु कलयति आलम्बते तद्-गुणान् हन्त प्रबला दुरन्त-तमसः महती आवृतिः ||
prajñāvān api paṇḍitaḥ api caturaḥ api atyanta-sūkṣma-ātma-dṛk vyālīḍhaḥ tamasaa na vetti bahudhā saṃbodhitaḥ api | bhrāntyā āropitam eva sādhu kalayati ālambate tad-guṇān hanta prabalā dur-anta-tamasaḥ mahatī āvṛtiḥ ||
prajnavan api panita api catura api atyanta-suksma-atma-dk vyaliha tamasaa na vetti bahudha sabodhita api | bhrantya aropitam eva sadhu kalayati alambate tad-gunan hanta prabala dur-anta-tamasa mahati avti ||
114. Even wise and learned men and men who are clever and adepts in the vision of the exceedingly subtle Ātman, are overpowered by Tamas and do not understand the Ātman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Āvṛti Shakti of dreadful Tamas!
Verse #113
अभावना वा विपरीत-भावना असंभावना विप्रतिपत्तिः अस्याः |
संसर्ग-युक्तम् न विमुञ्चति ध्रुवम् विक्षेप-शक्तिः क्षपयति अजस्रम् ||
abhāvanā vā viparīta-bhāvanā asaṃbhāvanā vipratiprattiḥ asyāḥ | saṃsarga-yuktam na vimuñcati dhruvam vikṣepa-śaktiḥ kshapayati ajasram ||
abhavana va viparita-bhavana asabhavana vipratipratti asya | sasarga-yuktam na vimuncati dhruvam viksepa-sakti kshapayati ajasram ||
115. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.
Verse #114
अज्ञानम् आलस्य जडत्व निद्रा प्रमाद मूढत्व मुखाः |
तमो-गुणाः एतैः प्रयुक्तः न हि वेत्ति किञ्चित् निद्रालुवत् स्तम्भवत् एव तिष्ठति ||
ajñānam ālasya jaḍatva nidrā pramāda mūḍhatva mukhāḥ | tamo-guṇāḥ etaiḥ prayuktaḥ na hi vetti kiñcit nidrāluvat stambhavat eva tiṣṭhati ||
ajnanam alasya jaatva nidra pramada muhatva mukha | tamo-guna etai prayukta na hi vetti kincit nidraluvat stambhavat eva tisthati ||
116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.
Verse #115
सत्त्वम् विशुद्धम् जल-वत् तथापि ताभ्याम् मिलित्वा सरणाय कल्पते यत्र आत्म-बिम्बः प्रतिबिम्बितः सन् प्रकाशयति अर्कः इव |
अखिलम् |
जडम् ||
sattvam viśuddham jala-vat tathāpi tābhyām militvā saraṇāya kalpate yatra ātma-bimbaḥ pratibimbitaḥ san prakāśayati arkaḥ iva | akhilam | jaḍam ||
sattvam visuddham jala-vat tathapi tabhyam militva saranaya kalpate yatra atma-bimba pratibimbita san prakasayati arka iva | akhilam | jaam ||
117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Ātman becomes reflected in Sattva and like the sun reveals the entire world of matter.
Verse #116
मिश्रस्य सत्त्वस्य भवन्ति धर्माः तु अमानिता-आद्याः नियमाः यम-आद्याः |
श्रद्धा च भक्तिः च मुमुक्षता च दैवी संपत्तिः असत्-निवृत्तिः ||
miśrasya sattvasya bhavanti dharmāḥ tu amānitā-ādyāḥ niyamāḥ yama-ādyāḥ | śraddhā ca bhaktiḥ ca mumukṣatā ca daivī sampattiḥ asat-nivṛttiḥ ||
misrasya sattvasya bhavanti dharma tu amanita-adya niyama yama-adya | sraddha ca bhakti ca mumuksata ca daivi sampatti asat-nivtti ||
118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.
Verse #117
विशुद्ध-सत्त्वस्य गुणाः प्रसादः स्व-आत्म-अनुभूतिः परमा प्रशान्तिः तृप्तिः |
प्रहर्षः परमात्म-निष्ठा यया सदा-आनन्द-रसम् समृच्छति ||
viśuddha-sattvasya guṇāḥ prasādaḥ sva-ātma-anubhūtiḥ paramā praśāntiḥ tṛptiḥ | praharṣaḥ paramātma-niṣṭhā yayā sadā-ānanda-rasam samṛcchati ||
visuddha-sattvasya guna prasada sva-atma-anubhuti parama prasanti tpti | praharsa paramatma-nistha yaya sada-ananda-rasam samcchati ||
119. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Ātman, by which the aspirant enjoys bliss everlasting.
Verse #118
अव्यक्तम् एतत् त्रि-गुणैः निरुक्तम् तत् कारणम् नाम शरीरम् आत्मनः सुषुप्तिः एतस्य |
विभक्ति-अवस्था |
प्रलीन-सर्व-इन्द्रिय-बुद्धि-वृत्तिः ||
avyaktam etat tri-guṇaiḥ niruktam tat kāraṇam nāma śarīram ātmanaḥ sushuptih etasya | vibhakti-avasthā | pralīna-sarva-indriya-buddhi-vṛttiḥ ||
avyaktam etat tri-gunai niruktam tat karanam nama sariram atmana sushuptih etasya | vibhakti-avastha | pralina-sarva-indriya-buddhi-vtti ||
120. This Undifferentiated, spoken of as the compound of the three Guṇas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.
Verse #119
सर्व-प्रकार-प्रमिति-प्रशान्तिः बीज-आत्मना-अवस्थितिः एव बुद्धेः सुषुप्तिः |
एतस्य किल प्रतीतिः किञ्चित् न वेद्मि इति जगत्-प्रसिद्धेः ||
sarva prakaara pramiti prashaantih biija aatmanaa avasthitih eva buddhe sushuptih | etasya kila pratiitih kimcin na vedmiiti jagat prasiddheh ||
sarva prakaara pramiti prashaantih biija aatmanaa avasthitih eva buddhe sushuptih | etasya kila pratiitih kimcin na vedmiiti jagat prasiddheh ||
121. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, 'I did not know anything then'.
Verse #120
देह-इन्द्रिय-प्राण-मनः-अहम्-आदयः सर्वे विकाराः विषयाः सुख-आदयः व्योम-आदि-भूतानि |
अखिलं विश्वम् |
अव्यक्त-पर्यन्तम् इदं हि अनात्मा ||
deha indriya praana mano aham aadayah sarve vikaaraa vishayaah sukha aadayah vyoma aadi bhuutaani | akhilam vishvam | avyakta paryantam idam hi anaatmaa ||
deha indriya praana mano aham aadayah sarve vikaaraa vishayaah sukha aadayah vyoma aadi bhuutaani | akhilam vishvam | avyakta paryantam idam hi anaatmaa ||
122. The body, organs, Prāṇas, Manas, egoism, etc., all modifications, the sense-objects, pleasure and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated – all this is the non-Self.
Verse #121
माया माया-कार्यम् सर्वम् महद्-आदि-देह-पर्यन्तम् |
असद् इदम् अनात्म-तत्त्वम् विद्धि त्वम् मरु-मरीचिका-कल्पम् ||
maayaa maayaa kaaryam sarvam mahad aadi deha paryantam | asad idam anaatma tattvam viddhi tvam maru mariicikaa kalpam ||
maayaa maayaa kaaryam sarvam mahad aadi deha paryantam | asad idam anaatma tattvam viddhi tvam maru mariicikaa kalpam ||
123. From Mahat down to the gross body everything is the effect of Māyā: These and Māyā itself know thou to be the non-Self, and therefore unreal like the mirage in a desert.
Verse #122
अथ ते सम्प्रवक्ष्यामि स्वरूपम् परमात्मनः यद् विज्ञाय नरः |
बन्धान् मुक्तः |
कैवल्यम् अश्नुते ||
atha te sampravakshaami svarūpam param aatmanah yad vijnaaya narah | bandhaan muktah | kaivalyam ashnute ||
atha te sampravakshaami svarupam param aatmanah yad vijnaaya narah | bandhaan muktah | kaivalyam ashnute ||
124. Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation.
Verse #123
अस्ति कश्चित् स्वयम् नित्यम् |
अहम्-प्रत्यय-लम्बनः अवस्था-त्रय-साक्षी सन् पञ्च-कोश-विलक्षणः ||
asti kaścit svayam nityam | aham pratyaya lambhanah avasthā-traya-sākṣī san pañca-kośa-vilakṣaṇaḥ ||
asti kascit svayam nityam | aham pratyaya lambhanah avastha-traya-saksi san panca-kosa-vilaksana ||
125. There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings:
Verse #124
यः विजानाति सकलम् जाग्रत्-स्वप्न-सुषुप्तिषु बुद्धि-तद्-वृत्ति |
सद्भावम् अभावम् अहम् इति अयम् ||
yaḥ vijānāti sakalam jāgrat-svapna-suṣuptiṣu buddhi tad vritti | sad bhaavam abhaavam aham iti ayam ||
ya vijanati sakalam jagrat-svapna-susuptisu buddhi tad vritti | sad bhaavam abhaavam aham iti ayam ||
126. Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That.
Verse #125
यः पश्यति स्वयम् सर्वम् यम् न पश्यति कश्चन यश् चेतयति |
बुद्धि-आदि न तद् यम् चेतयति अयम् ||
yah pashyati svayam sarvam yam na pashyati kashcana yash cetayati | buddhi aadi na tad yam cetayati ayam ||
yah pashyati svayam sarvam yam na pashyati kashcana yash cetayati | buddhi aadi na tad yam cetayati ayam ||
127. Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That.
Verse #126
येन विश्वम् इदम् व्याप्तम् |
यम् न व्याप्नोति किञ्चन आभा-रूपम् इदम् सर्वम् यम् भान्ति अनु भाति अयम् ||
yena vishvam idam vyaaptam | yam na vyaapnoti kimcana aabhaa ruupam idam sarvam yam bhaanti anu bhaati ayam ||
yena vishvam idam vyaaptam | yam na vyaapnoti kimcana aabhaa ruupam idam sarvam yam bhaanti anu bhaati ayam ||
128. By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. – This is That.
Verse #127
यस्य सन्निधि-मात्रेण |
देह-इन्द्रिय-मनः-धियः विषयेषु स्वकीयेषु वर्तन्ते प्रेरिताः इव ||
yasya sannidhi maatrenaa | deha indriya mano dhiyah vishaayeshu svaakiiyeshu vartante preritaa iva ||
yasya sannidhi maatrenaa | deha indriya mano dhiyah vishaayeshu svaakiiyeshu vartante preritaa iva ||
129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants!
Verse #128
अहङ्कार-आदि-देह-अन्ताः विषयाश्च सुख-आदयः वेद्यन्ते |
घट-वत् येन नित्य-बोध-स्वरूपिणा ||
ahamkaara aadi deha antaa vishaayaash ca sukha aadayah vedyante | ghata vad yena nitya bodha svaruupinaa ||
ahamkaara aadi deha antaa vishaayaash ca sukha aadayah vedyante | ghata vad yena nitya bodha svaruupinaa ||
130. By which everything from egoism down to the body, the sense-objects and pleasure etc., is known as palpably as a jar – for It is the essence of Eternal Knowledge!
Verse #129
एषः अन्तरात्मा पुरुषः पुराणः निरन्तर-अखण्ड-सुख-अनुभूतिः सदा एक-रूपः |
प्रति-बोध-मात्रः येन इषिता वाक् असवश्च रन्ति ||
esho antar aatmaa purushah puraanah nirantara akhanda sukha anubhuutih sadaa eka ruupah | prati bodha maatrah yena ishitaa vaag asavash caranti ||
esho antar aatmaa purushah puraanah nirantara akhanda sukha anubhuutih sadaa eka ruupah | prati bodha maatrah yena ishitaa vaag asavash caranti ||
131. This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Prāṇas perform their functions.
Verse #130
अत्र एव सत्त्व-आत्मनि धी-गुहायाम् अव्याकृत-आकाशे उशत्-प्रकाशः |
आकाशे उच्चैः रवि-वत् प्रकाशते स्व-तेजसा विश्वम् इदम् प्रकाशयन् ||
atra eva sattva aatmani dhii guhaayaam avyaakrita aakaashe ushat prakashah | aakaashe uccai ravi vat prakaashate sva tejasaa vishvam idam prakaashayan ||
atra eva sattva aatmani dhii guhaayaam avyaakrita aakaashe ushat prakashah | aakaashe uccai ravi vat prakaashate sva tejasaa vishvam idam prakaashayan ||
132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Ātman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence.
Verse #131
ज्ञाता मनः-अहङ्कृति-विक्रियाणाम् देह-इन्द्रिय-प्राण-कृत-क्रियाणाम् अयः-अग्नि-वत् |
तान् अनुवर्तमानः न चेष्टते न विकरोति किञ्चन ||
jnaataa mano aham kriti vikriyaanaam deha indriya praana krita kriyaanaam ayo agni vat | taan anuvartamaanah na ceshtate no vikaroti kimcana ||
jnaataa mano aham kriti vikriyaanaam deha indriya praana krita kriyaanaam ayo agni vat | taan anuvartamaanah na ceshtate no vikaroti kimcana ||
133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Prāṇas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least.
Verse #132
न जायते न म्रियते न वर्धते न क्षीयते न विकरोति नित्यः |
विलीयमाने अपि वपुषि अमुष्मिन् न लीयते कुम्भ इव अम्बरम् स्वयम् ||
na jaayate no mriyate na vardhate na kshiiyate no vikaroti nityah | viliiyamaane api vapushi amusmin na liiyate kumbha iva ambaram svayam ||
na jaayate no mriyate na vardhate na kshiiyate no vikaroti nityah | viliiyamaane api vapushi amusmin na liiyate kumbha iva ambaram svayam ||
134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.
Verse #133
प्रकृति-विकृति-भिन्नः शुद्ध-बोध-स्वभावः सद्-असद्-इदम्-अशेषम् भासयन् निर्विशेषः |
विलसति परमात्मा जाग्रत्-आदिषु-अवस्था स्व-अहम्-अहम् इति साक्षात् साक्षि-रूपेण बुद्धेः ||
prakriti vikrti bhinnah shuddha bodha svabhaavah sad asad idam ashesham bhaasayan nirvisheshuh | vilasati param aatmaa jaagrat aadishu avasthaa sva aham aham iti saakshaat saakshi ruupena buddheḥ ||
prakriti vikrti bhinnah shuddha bodha svabhaavah sad asad idam ashesham bhaasayan nirvisheshuh | vilasati param aatmaa jaagrat aadishu avasthaa sva aham aham iti saakshaat saakshi ruupena buddhe ||
135. The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.
Verse #134
नियमित-मनसा अमुम् त्वम् स्वम् आत्मानम् आत्मनि अयम् अहम् इति साक्षात् विद्धि बुद्धि-प्रसादात् जनि-मरण-तरङ्ग अपार-संसार-सिन्धुम् प्रतर भव |
कृत-अर्थः |
ब्रह्म-रूपेण संस्थः ||
niyamita manasaa amum tvam svam aatmaanam ātmani ayam aham iti saakshaad viddhi buddhi prasaadaat jani marana taranga apaara samsaara sindhum pratara bhava | kṛta-arthaḥ | brahma ruupena samsthah ||
niyamita manasaa amum tvam svam aatmaanam atmani ayam aham iti saakshaad viddhi buddhi prasaadaat jani marana taranga apaara samsaara sindhum pratara bhava | kta-artha | brahma ruupena samsthah ||
136.By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.
Verse #135
कर्म-इन्द्रियैः पञ्चभिः अञ्चितः अयम् प्राणः भवेत् प्राणमयः तु कोशः येन आत्मवान् अन्नमयः अनुपूर्णः |
प्रवर्तते असौ |
सकल-क्रियासु ||
karma indriyaih pancabhih ancitah ayam praanah bhavet praana maayaas tu koshah yena aatma vaan anna mayo anupuurno | pravartate asau | sakala kriyaashu ||
karma indriyaih pancabhih ancitah ayam praanah bhavet praana maayaas tu koshah yena aatma vaan anna mayo anupuurno | pravartate asau | sakala kriyaashu ||
165. The Prāṇa, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living.
Verse #136
अत्र अनात्मनि अहम् इति मतिः बन्ध एषः अस्य पुंसः प्राप्तः अज्ञानात् जनन-मरण-क्लेश-संपात-हेतुः येन एव अयम् वपुः इदम् असत् सत्यम् इति आत्म-बुद्ध्या पुष्यति उक्षति अवति |
विषयैः तन्तुभिः |
कोश-कृत्-वत् ||
atra anaatmani aham iti matih bandha esho asya pumsah praapto ajnaanaat janana marana klesha sampaata hetuh yena eva ayam vapuh idam asat satyam iti aatma buddhyaa pushyati ukshati avati | vishaayais tantubhih | kosha krit vat ||
atra anaatmani aham iti matih bandha esho asya pumsah praapto ajnaanaat janana marana klesha sampaata hetuh yena eva ayam vapuh idam asat satyam iti aatma buddhyaa pushyati ukshati avati | vishaayais tantubhih | kosha krit vat ||
137. Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon.
Verse #137
अतस्मिन् तद्-बुद्धिः प्रभवति विमूढस्य तमसा विवेक-अभावात् वै स्फुरति |
भुजगे रज्जु-धिषणा ततः अनर्थ-व्राताः निपतति सम् आदातुः अधिकः तताः यः असत्-ग्राहः स हि भवति बन्धः शृणु सखे ||
atasmin tad buddhih prabhavati vimuudasya tamasaa viveka abhaavaat vai sphurati | bhujage rajju dhishanaa tato anarthavraato nipatati sam aadaatuh adhikah tato yo asad graahah sa hi bhavati bandhah shrinu sakhe ||
atasmin tad buddhih prabhavati vimuudasya tamasaa viveka abhaavaat vai sphurati | bhujage rajju dhishanaa tato anarthavraato nipatati sam aadaatuh adhikah tato yo asad graahah sa hi bhavati bandhah shrinu sakhe ||
138. One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage.
Verse #138
अखण्ड-नित्य-अद्वय-बोध-शक्त्या स्फुरन्तम् आत्मानम् अनन्त-वैभवम् समावृणोति |
आवृति-शक्तिः एषा तमः-मयी राहुः इव अर्क-बिम्बम् ||
akhanda nitya advaya bodha shaktyaa sphurantam ātmānam ananta vaibhavam sam aavrinoti | aavrti shaktir eshaa tamo mayii raahu iva arka bimbam ||
akhanda nitya advaya bodha shaktyaa sphurantam atmanam ananta vaibhavam sam aavrinoti | aavrti shaktir eshaa tamo mayii raahu iva arka bimbam ||
139. This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rāhu does the orb of the sun.
Verse #139
तिरोभूते स्व-आत्मनि अमल-तर-तेजो-वति पुमान् अनात्मानम् मोहाद् अहम् इति शरीरम् कलयति |
ततः काम-क्रोध-प्रभृतिभिः अमुम् बन्धन-गुणैः परम् विक्षेप-आख्या रजसः उरु-शक्तिः व्यथयति ||
tiro bhuute sva-ātmani amala tara tejo vati pumaan anaatmaanam mohaad aham iti shariram kalayati | tataḥ kaama krodha prabhritibhih amum bandhana gunaih param vikshepa aakhyaa rajasa uru shaktir vyathayati ||
tiro bhuute sva-atmani amala tara tejo vati pumaan anaatmaanam mohaad aham iti shariram kalayati | tata kaama krodha prabhritibhih amum bandhana gunaih param vikshepa aakhyaa rajasa uru shaktir vyathayati ||
140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is the non-Self. And then the great power of rajas called the projecting power sorely afflicts him through the binding fetters of lust, anger, etc.,
Verse #140
महा-मोह-ग्राह-ग्रसन गलित-आत्म-अवगमनः धियः नाना-अवस्थाम् स्वयम् अभिनयन् तद्-गुणतया अपारे संसारे |
विषय-विष-पूरे जल-निधौ निमज्य उन्मज्य अयम् भ्रमति कुमतिः कुत्सित-गतिः ||
mahaa moha graaha grasana galita aatma avagamanah dhiyo naanaa avasthaam svayam abhinayan tad gunatayaa apaare samsaare | vishaya visha puure jala nidhau nimajya unmajya ayam bhramati kumatih kutsita gatih ||
mahaa moha graaha grasana galita aatma avagamanah dhiyo naanaa avasthaam svayam abhinayan tad gunatayaa apaare samsaare | vishaya visha puure jala nidhau nimajya unmajya ayam bhramati kumatih kutsita gatih ||
141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!
Verse #141
भानु-प्रभा-सम्जनित अभ्र-पङ्क्तिः भानुम् तिरोधाय विजृम्भते यथा आत्म-उदिता |
अहङ्-कृतिः आत्म-तत्त्वम् तथा तिरोधाय विजृम्भते स्वयम् ||
bhaanu prabhaa sam janita abhra panktih bhaanum tiro dhaaya vijrimbhate yathaa aatma uditaa | aham kritih aatma tattvam tathaa tiro dhaaya vijrimbhate svayam ||
bhaanu prabhaa sam janita abhra panktih bhaanum tiro dhaaya vijrimbhate yathaa aatma uditaa | aham kritih aatma tattvam tathaa tiro dhaaya vijrimbhate svayam ||
142. As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.
Verse #142
कवलित-दिन-आर्थे दुर्दिने सान्द्र-मेघैः व्यथयति हिम-झञ्झा-वायुः उग्रः यथा एतान् अविरत-तमसा आत्मनि आवृते मूढ-बुद्धिम् क्षपयति |
बहु-दुःखैः |
तीव्र-विक्षेप-शक्तिः ||
kavalita dina aarthe dur dine saandra meghais vyathayati hima jhanjhaa vaayuh ugro yathaa etaan avirata tamasaa aatmani aavrite muudha buddhim kshapayati | bahu duhkhais | tiivra vikshepa shaktih ||
kavalita dina aarthe dur dine saandra meghais vyathayati hima jhanjhaa vaayuh ugro yathaa etaan avirata tamasaa aatmani aavrite muudha buddhim kshapayati | bahu duhkhais | tiivra vikshepa shaktih ||
143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, so when the Ātman is hidden by intense ignorance, the dreadful Vikṣepa Shakti (projecting power) afflicts the foolish man with numerous griefs.
Verse #143
एताभ्याम् एव शक्तिभ्याम् |
बन्धः पुंसः समागतः याभ्याम् विमोहितः देहम् मत्वा आत्मानम् भ्रमति अयम् ||
etaabhyaam eva shaktibhyaam | bandhah pumsah samaagataah yaabhyaam vimohitah deham matvaa aatmaanam bhramaty ayam ||
etaabhyaam eva shaktibhyaam | bandhah pumsah samaagataah yaabhyaam vimohitah deham matvaa aatmaanam bhramaty ayam ||
144. It is from these two powers that man’s bondage has proceeded – beguiled by which he mistakes the body for the Self and wanders (from body to body).
Verse #144
बीजम् संसृति-भूमिजस्य तु तमः देह-आत्म-धीः अङ्कुरः रागः पल्लवम् अम्बु कर्म तु वपुः स्कन्धः असवः शाखिकाः अग्र-इन्द्रिय-संहतिः च विषयाः पुष्पाणि दुःखम् फलम् |
नाना-कर्म-सम्-उद्भवम् बहुविधम् |
भोक्ता अत्र जीवः खगः ||
biijam samsriti bhuumijasya tu tamo deha aatma dhii ankuro raagah pallavam ambu karma tu vapuh skandhah asavah shaakhikaa agra indriya samhatih ca vishaayaah pushpaani duhkham phalam | naanaa karma sam udbhavam bahu vidham | bhoktaa atra jiivah khagah ||
biijam samsriti bhuumijasya tu tamo deha aatma dhii ankuro raagah pallavam ambu karma tu vapuh skandhah asavah shaakhikaa agra indriya samhatih ca vishaayaah pushpaani duhkham phalam | naanaa karma sam udbhavam bahu vidham | bhoktaa atra jiivah khagah ||
145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it.
Verse #145
अज्ञान-मूलः अयम् अनात्म-बन्धः नैसर्गिकः अनादिः अनन्त ईरितः |
जन्म-अप्यय व्याधि-जरा-आदि दुःख-प्रवाह-पातम् जनयति अमुष्य ||
ajnaana muulah ayam anaatma bandhah naisargikah anaadir ananta iiritah | janma apyaya vyaadhi jaraa aadi duhkha pravaaha paatam janayati amuṣya ||
ajnaana muulah ayam anaatma bandhah naisargikah anaadir ananta iiritah | janma apyaya vyaadhi jaraa aadi duhkha pravaaha paatam janayati amusya ||
146. This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude.
Verse #146
न अस्त्रैः न शस्त्रैः अनिलेन वह्निना छेत्तुम् न शक्यः न च कर्म-कोटिभिः विवेक-विज्ञान-महा-असिना विना धातुः प्रसादेन |
शितेन |
मञ्जुना ||
na astrair na shastrair anilena vanhinaa chettum na shakyah na ca karma kotibhih viveka vijnaana mahaa asinaa vinā dhaatuh prasaadena | shitena | manjunaa ||
na astrair na shastrair anilena vanhinaa chettum na shakyah na ca karma kotibhih viveka vijnaana mahaa asinaa vina dhaatuh prasaadena | shitena | manjunaa ||
147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord.
Verse #147
श्रुति-प्रमाण-एक-मतेः स्व-धर्म-निष्ठा तया एव आत्म-विशुद्धिः अस्य |
विशुद्ध-बुद्धेः परमात्म-वेदनम् तेन एव संसार-समूल-नाशः ||
shruti pramaana eka mateh sva dharma nishthaa tayaa eva aatma vishuddhih asya | vishuddha buddhe param aatma vedanam tena eva samsaara samuula naashaha ||
shruti pramaana eka mateh sva dharma nishthaa tayaa eva aatma vishuddhih asya | vishuddha buddhe param aatma vedanam tena eva samsaara samuula naashaha ||
148. One who is passionately devoted to the authority of the Śrutis acquires steadiness in his Svadharma, which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed.
Verse #148
कोशैः अन्नमय-आद्यैः पञ्चभिः आत्मा न समवृतः भाति |
निज-शक्ति-सम्-उत्पन्नैः शैवाल-पटलैः इव अम्बु वापी-स्थम् ||
koshaih anna mayaa aadyaih pancabhih aatmaa na samvrto bhaati | nija shakti sam utpannaih shaivaalaa patalai iva ambu vaapii stham ||
koshaih anna mayaa aadyaih pancabhih aatmaa na samvrto bhaati | nija shakti sam utpannaih shaivaalaa patalai iva ambu vaapii stham ||
149. Covered by the five sheaths – the material one and the rest – which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of moss.
Verse #149
तच्-शैवाल-अपनये सम्यक् सलिलम् प्रतीयते शुद्धम् |
तृष्णा-सन्ताप-हरम् सद्यः सौख्य-प्रदम् परम् पुंसः ||
tac chaivaalaa apanaye samyak saliilam pratiiyate śuddham | trishnaa santaapa haram sadyah saukhya pradam param pumsah ||
tac chaivaalaa apanaye samyak saliilam pratiiyate suddham | trishnaa santaapa haram sadyah saukhya pradam param pumsah ||
150. On the removal of that moss the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man.
Verse #150
पञ्चानाम् अपि कोशानाम् अपवादे विभाति अयम् शुद्धः |
नित्य-आनन्द-एक-रसः प्रत्यग्-रूपः परः स्वयञ्-ज्योतिः ||
pañcānām api kośānām apavaade vibhaaty ayam śuddhaḥ | nitya ananda eka rasah pratyag ruupah parah svayam jyotih ||
pancanam api kosanam apavaade vibhaaty ayam suddha | nitya ananda eka rasah pratyag ruupah parah svayam jyotih ||
151. When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent.
Verse #151
आत्मा-अनात्म-विवेकः कर्तव्यः बन्ध-मुक्तये विदुषा |
तेन एव आनन्दी भवति स्वम् विज्ञाय सच्-चिद्-आनन्दम् ||
aatmaa anaatma vivekah kartavyah bandha-muktaye viduṣā | tena eva aanandii bhavati svam vijnaaya sac cid aanandam ||
aatmaa anaatma vivekah kartavyah bandha-muktaye vidusa | tena eva aanandii bhavati svam vijnaaya sac cid aanandam ||
152. To remove his bondage the wise man should discriminate between the Self and the non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute and becomes happy.
Verse #152
मुञ्ज-आदि-शीकाम् इव दृश्य-वर्गात् प्रत्यञ्चम् आत्मानम् असङ्गम् अक्रियम् विविच्य |
तत्र प्रविलाप्य सर्वम् तद्-आत्मना तिष्ठति यः स मुक्तः ||
munja aadi shiikaam iva drishya vargaat pratyancam aatmaanam asangam akriyam vivicya | tatra pravilaapya sarvam tad-ātmanā tishtati yah sa muktah ||
munja aadi shiikaam iva drishya vargaat pratyancam aatmaanam asangam akriyam vivicya | tatra pravilaapya sarvam tad-atmana tishtati yah sa muktah ||
153. He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive Self – as one separates a stalk of grass from its enveloping sheath – and merging everything in It, remains in a state of identity with That.
Verse #153
देहः अयम् अन्न-भवनः अन्नमयः तु कोशः च अन्नेन जीवति विनश्यति तद्-विहीनः त्वक्-चर्म-मांस-रुधिर-अस्थि-पुरीष-राशिः |
न अयम् स्वयम् भवितुम् अर्हति |
नित्य-शुद्धः ||
deho ayam anna bhavanah anna maayaas tu koshah ca annena jiivati vinashyati tad viihinah tvak carma maamsaa rudhira asthi puriisha raashih | na ayam svayam bhavitum arhati | nitya shuddhah ||
deho ayam anna bhavanah anna maayaas tu koshah ca annena jiivati vinashyati tad viihinah tvak carma maamsaa rudhira asthi puriisha raashih | na ayam svayam bhavitum arhati | nitya shuddhah ||
154. This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones and filth, and can never be the eternally pure, self-existent Ātman.
Verse #154
पूर्वम् जनेः अधि मृतेः अपि न अयम् अस्ति जात-क्षणः क्षण-गुणः अनियत-स्वभावः न एकः |
जडश्च घट-वत् परि-दृश्यमानः स्व-आत्मा कथम् भवति भाव-विकार-वेत्ता ||
puurvam janer adhi mriter api na ayam asti jaata kshanah kshana gunah aniyata svabhaavah na ekah | jadash ca ghata vad pari drishyamaanah sva aatmaa katham bhavati bhaava vikaara vettaa ||
puurvam janer adhi mriter api na ayam asti jaata kshanah kshana gunah aniyata svabhaavah na ekah | jadash ca ghata vad pari drishyamaanah sva aatmaa katham bhavati bhaava vikaara vettaa ||
155. It does not exist prior to inception or posterior to dissolution, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold, inert, and is a sense-object, like a jar; how can it be one’s own Self, the Witness of changes in all things?
Verse #155
पाणि-पाद-आदि-मान् देहः न आत्मा व्यङ्गे अपि जीवनात् |
तत्-तच्-शक्तेः अनाशाच्-च न नियम्यः नियामकः ||
paani paada aadi maan deho na aatmaa vyange api jiivanaah | tat tac shakter anaashaash ca na niyamyah niyaamakaah ||
paani paada aadi maan deho na aatmaa vyange api jiivanaah | tat tac shakter anaashaash ca na niyamyah niyaamakaah ||
156. The body, consisting of arms, legs, etc., cannot be the Ātman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another’s rule cannot be the Self which is the Ruler of all.
Verse #156
देह-तद्-धर्म-तत्-कर्म-तद्-अवस्था-आदि-साक्षिणः |
सतः एव स्वतः-सिद्धम् तद्-वैलक्षण्यम् आत्मनः ||
deha tad dharma tat karma tad avasthaa aadi saakshinah | sata eva svataḥ-siddham tad vailaksanyam aatmanah ||
deha tad dharma tat karma tad avasthaa aadi saakshinah | sata eva svata-siddham tad vailaksanyam aatmanah ||
157. That the Ātman as the abiding Reality is different from the body, its characteristics, its activities, its states, etc., of which It is the witness, is self-evident.
Verse #157
शल्य-राशिः मांस-लिप्तः मल-पूर्णः अति-कश्मलः |
कथम् भवेद् अयम् वेत्ता स्वयम् एतद्-विलक्षणः ||
shalya raashih maamsaa lipto mala puurno ati kashmala | katham bhaved ayam vettaa svayam etad vilakshanah ||
shalya raashih maamsaa lipto mala puurno ati kashmala | katham bhaved ayam vettaa svayam etad vilakshanah ||
158. How can the body, being a pack of bones, covered with flesh, full of filth and highly impure, be the self-existent Ātman, the Knower, which is ever distinct from it?
Verse #158
त्वङ्-मांस-मेद्-अस्थि-पुरीष-राशे अहम्-मतिम् मूढ-जनः करोति विलक्षणम् वेत्ति |
विचार-शीलः निज-स्वरूपम् परमार्थ-भूतम् ||
tvang maamsaa medo asthi puriisha raashaa vaham matim muudha janah karoti vilakshanam vetti | vicaara shiilo nija svaruupam paramārtha-bhūtam ||
tvang maamsaa medo asthi puriisha raashaa vaham matim muudha janah karoti vilakshanam vetti | vicaara shiilo nija svaruupam paramartha-bhutam ||
159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body.
Verse #159
देहः अहम् इति एव जडस्य बुद्धिः देहे च जीवे विदुषः तु अहम्-धीः |
विवेक-विज्ञान-वतः महा-आत्मनः ब्रह्म अहम् इति एव मतिः सदा आत्मनि ||
deho aham ity eva jadhasya buddhih dehe ca jiive vidushah tv aham dhii | viveka vijnaana vatah mahaa aatmanah brahma aham ity eva matih sadā ātmani ||
deho aham ity eva jadhasya buddhih dehe ca jiive vidushah tv aham dhii | viveka vijnaana vatah mahaa aatmanah brahma aham ity eva matih sada atmani ||
160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Ātman as his Self, and thinks, 'I am Brahman'.
Verse #160
अत्र आत्म-बुद्धिम् त्यज मूढ-बुद्धे त्वङ्-मांस-मेद्-अस्थि-पुरीष-राशौ सर्व-आत्मनि ब्रह्मणि |
निर्विकल्पे कुरुष्व शान्तिम् परमाम् भजस्व ||
atra aatma buddhim tyaja muudha buddhe tvang maamsaa medo asthi puriisha raashau sarva aatmani brahmani | nirvikalpe kurusha shaantim paramaam bhajasva ||
atra aatma buddhim tyaja muudha buddhe tvang maamsaa medo asthi puriisha raashau sarva aatmani brahmani | nirvikalpe kurusha shaantim paramaam bhajasva ||
161. O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.
Verse #161
देह-इन्द्रिय-आदौ असति भ्रम-उदिताम् विद्वान् अहम् ताम् न जहाति |
यावत् तावत् न तस्य अस्ति विमुक्ति-वार्ता अपि अस्तु एषः वेदान्त-नय-अन्त-दर्शी ||
deha-indriya-ādau asati bhrama uditaam vidvān aham taam na jahaati | yaavat taavannat tasya asti vimukti vaartaa apy astu esha vedaanta naya anta darshii ||
deha-indriya-adau asati bhrama uditaam vidvan aham taam na jahaati | yaavat taavannat tasya asti vimukti vaartaa apy astu esha vedaanta naya anta darshii ||
162. As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy.
Verse #162
छाया-शरीरे प्रतिबिम्ब-गात्रे यत् स्वप्न-देहे हृदि कल्पित-अङ्गे |
यथा आत्म-बुद्धिः तव नास्ति काचित् जीवच्-छरीरे च तथा एव मास्तु ||
chaayaa shariire pratibimba gaatre yat svapna dehe hridi kalpita ange | yathaa aatma buddhih tava naasti kaacij jiivac chariire ca tathaa eva maastu ||
chaayaa shariire pratibimba gaatre yat svapna dehe hridi kalpita ange | yathaa aatma buddhih tava naasti kaacij jiivac chariire ca tathaa eva maastu ||
163. Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.
Verse #163
देह-आत्म-धीः एव नृणाम् असद्-धियाम् जन्म-आदि-दुःख-प्रभाव-बीजम् यतः ततः त्वम् जहि ताम् |
प्रयत्नात् त्यक्ते तु चित्ते न पुनर्भव-आशा ||
deha aatma dhiih eva nrinaaam asad dhiyaam janma aadi duhkha prabhaavasya biijam yatas tatas tvam jahi taam | prayatnaat tyakte tu citte na punar bhava aashaa ||
deha aatma dhiih eva nrinaaam asad dhiyaam janma aadi duhkha prabhaavasya biijam yatas tatas tvam jahi taam | prayatnaat tyakte tu citte na punar bhava aashaa ||
164. Identifications with the body alone is the root that produces the misery of birth etc., of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth.
Verse #164
न एव आत्मा अपि प्राणमयः वायु-विकारः गन्ता-अगन्ता वायुवत् अन्तर् बहिः एषः |
यस्मात् किञ्चित् क्वाऽपि न वेत्ति इष्टम् अनिष्टम् स्वम् वा अन्यम् वा नित्यम् पर-तन्त्रः ||
na eva aatmaa api praana mayah vaayu vikaarah gantaa agantaa vaayuvad antar bahih eshah | yasmaat kimcit kvaapi na vetti ishtam anishtam svam vaa anyam vaa nityam para tantrah ||
na eva aatmaa api praana mayah vaayu vikaarah gantaa agantaa vaayuvad antar bahih eshah | yasmaat kimcit kvaapi na vetti ishtam anishtam svam vaa anyam vaa nityam para tantrah ||
166. Neither is the vital sheath the Self – because it is a modification of Vayu, and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self.
Verse #165
ज्ञान-इन्द्रियाणि च मनश्च मनोमयः स्यात् कोशः मम अहम् इति वस्तु-विकल्प-हेतुः सञ्ज्ञा-आदि-भेद-कलना-कलितः |
बलीयान् |
तत्-पूर्व-कोशम् अभि-पूर्य विजृम्भते यः ||
jnaana indriyaani ca manash ca mano maayaah syaat koshah mama aham iti vastu vikalpa hetuh samjnaa aadi bheda kalanaa kalitah | baliiyaan | tat puurva kosham abhi puurya vijrimbhate yah ||
jnaana indriyaani ca manash ca mano maayaah syaat koshah mama aham iti vastu vikalpa hetuh samjnaa aadi bheda kalanaa kalitah | baliiyaan | tat puurva kosham abhi puurya vijrimbhate yah ||
167. The organs of knowledge together with the mind form the mental sheath – the cause of the diversity of things such as 'I' and 'mine'. It is powerful and endued with the faculty of creating differences of name etc., It manifests itself as permeating the preceding, i.e. the vital sheath.
Verse #166
पञ्च-इन्द्रियैः पञ्चभिः एव होतृभिः प्रचीयमानः विषय-आज्य-धारया |
जाज्वल्यमानः बहु-वासना-इन्धनैः मनोमय-अग्निः दहति प्रपञ्चम् ||
panca indriyaih pancabhih eva hotribhih praciiyamaanah vishaya aajya dhaarayaa | jaajvalyamaanah bahu vaasana indhanai mano maya agnih dahati prapancam ||
panca indriyaih pancabhih eva hotribhih praciiyamaanah vishaya aajya dhaarayaa | jaajvalyamaanah bahu vaasana indhanai mano maya agnih dahati prapancam ||
168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe.
Verse #167
न हि अस्ति अविद्या मनसः अतिरिक्ता मनः हि अविद्या भव-बन्ध-हेतुः |
तस्मिन् विनष्टे सकलम् विनष्टम् विजृम्भिते अस्मिन् सकलम् विजृम्भते ||
na hi asty avidyaa manasah atiriktaa mano hi avidyaa bhava-bandha-hetuḥ | tasmin vinashte sakalam vinastam vijrimbhite asmin sakalam vijrimbhate ||
na hi asty avidyaa manasah atiriktaa mano hi avidyaa bhava-bandha-hetu | tasmin vinashte sakalam vinastam vijrimbhite asmin sakalam vijrimbhate ||
169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.
Verse #168
स्वप्ने अर्थ-शून्ये सृजति स्व-शक्त्या भोक्तृ-आदि-विश्वम् मनः एव सर्वम् |
तथा एव जाग्रति अपि न विशेषः तत् सर्वम् एतत् मनसः विजृम्भणम् ||
svapne artha shuunye srijati sva shaktyaa bhoktri aadi vishvam mana eva sarvam | tathā eva jaagraty api no visheshah tat sarvam etat manaso vijrimbhanam ||
svapne artha shuunye srijati sva shaktyaa bhoktri aadi vishvam mana eva sarvam | tatha eva jaagraty api no visheshah tat sarvam etat manaso vijrimbhanam ||
170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.
Verse #169
सुषुप्ति-काले मनसि प्रलीने न एव अस्ति किञ्चित् सकल-प्रसिद्धेः अतः |
मनः-कल्पित एव पुंसः संसारः एतस्य न वस्तुतः अस्ति ||
sushupti kaale manasi praliine na eva asti kimcit sakala prasiddheh ataḥ | manah kalpita eva pumsah samsaara etasya na vastu to asti ||
sushupti kaale manasi praliine na eva asti kimcit sakala prasiddheh ata | manah kalpita eva pumsah samsaara etasya na vastu to asti ||
171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.
Verse #170
वायुना नीयते मेधः पुनः तेन एव नीयते |
मनसा कल्प्यते बन्धः मोक्षः तेन एव कल्प्यते ||
vaayunaa niiyate medhah punas tena eva niiyate | manasaa kalpyate bandhah mokṣaḥ tena eva kalpyate ||
vaayunaa niiyate medhah punas tena eva niiyate | manasaa kalpyate bandhah moksa tena eva kalpyate ||
172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.
Verse #171
देह-आदि-सर्व-विषये परिकल्प्य रागम् बध्नाति तेन पुरुषम् पशु-वत् गुणेन वैरस्यम् अत्र |
विष-वत् सुविधाय पश्चात् एनम् विमोचयति तत् मनः एव बन्धात् ||
deha aadi sarva vishaye parikalpya raagam badhnati tena puruṣam pashu vad gunena vairasyam atra | visha vat suvudhaya pashcaad enam vimocayati tan mana eva bandhaat ||
deha aadi sarva vishaye parikalpya raagam badhnati tena purusam pashu vad gunena vairasyam atra | visha vat suvudhaya pashcaad enam vimocayati tan mana eva bandhaat ||
173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage.
Verse #172
तस्मात् मनः कारणम् अस्य जन्तोः बन्धस्य मोक्षस्य च वा विधाने |
बन्धस्य हेतुः मलिनम् रजो-गुणैः मोक्षस्य शुद्धम् विरजः-तमस्कम् ||
tasmāt manah kaaranam asya jantoh bandhasya mokshasya ca vaa vidhaane | bandhasya hetuh malinam rajo gunaih mokshasya shuddham virajas tamaskam ||
tasmat manah kaaranam asya jantoh bandhasya mokshasya ca vaa vidhaane | bandhasya hetuh malinam rajo gunaih mokshasya shuddham virajas tamaskam ||
174. Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.
Verse #173
विवेक-वैराग्य-गुण-अतिरेकात् शुद्धत्वम् आसाद्य मनः विमुक्त्यै भवति |
अतः बुद्धिमतः मुमुक्षोः ताभ्याम् दृढाभ्याम् भवितव्यम् अग्रे ||
viveka vairaagya guna atirekaac chuddhatvam aasaadya mano vimuktyai bhavati | ataḥ buddhi mato mumukshoh taabhyaam dridhhaabhyaam bhavitavyam agre ||
viveka vairaagya guna atirekaac chuddhatvam aasaadya mano vimuktyai bhavati | ata buddhi mato mumukshoh taabhyaam dridhhaabhyaam bhavitavyam agre ||
175. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two.
Verse #174
मनः नाम महा-व्याघ्रः विषय-अरण्य-भूमिषु चरति |
अत्र न गच्छन्तु साधवः ये मुमुक्षवः ||
mano naama mahaa vyaaghrah vishaya aranya bhuumishu carati | atra na gacchantu saadhaavo ye mumukshavah ||
mano naama mahaa vyaaghrah vishaya aranya bhuumishu carati | atra na gacchantu saadhaavo ye mumukshavah ||
176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there.
Verse #175
मनः प्रसूते विषयान् अशेषान् स्थूल-आत्मना सूक्ष्मतया च |
भोक्तुः शरीर-वर्ण-आश्रम-जाति-भेदान् गुण-क्रिया-हेतु-फलानि नित्यम् ||
manah prasuute vishayaan asheshaan sthuula aatmanaa suukshmatayaa ca | bhoktuh shariira varna aashrama jaati bhedaan guna kriyaa hetu phalaani nityam ||
manah prasuute vishayaan asheshaan sthuula aatmanaa suukshmatayaa ca | bhoktuh shariira varna aashrama jaati bhedaan guna kriyaa hetu phalaani nityam ||
177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.
Verse #176
असङ्ग-चिद्-रूपम् अमुम् विमोह्य देह-इन्द्रिय-प्राण-गुणैः निबद्ध्य अहम्-मम-इति |
भ्रमात् अजस्रम् मनः स्व-कृत्येषु फल-उपभुक्तिषु ||
asanga cid ruupam amum vimohya deha indriya praana gunaih nibaddhya aham mama iti | bhramāt ajasram manah sva krityeshu phala upabhuktiishu ||
asanga cid ruupam amum vimohya deha indriya praana gunaih nibaddhya aham mama iti | bhramat ajasram manah sva krityeshu phala upabhuktiishu ||
178. Deluding the Jīva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Prāṇas, the mind causes it to wander, with ideas of 'I' and 'mine', amidst the varied enjoyment of results achieved by itself.
Verse #177
अध्यास-दोषात् पुरुषस्य संसृतिः अध्यास-बन्धः तु अमुना एव कल्पितः |
रजस्-तमस्-दोष-वतः अविवेकिनः जन्म-आदि-दुःखस्य निदानम् एतत् ||
adhyaasa doshaat purushasya samsritih adhyaasa bandhash tu amunaa eva kalpitah | rajas tamo dosha vatah avivekino janma aadi duhkhasya nidaanam etat ||
adhyaasa doshaat purushasya samsritih adhyaasa bandhash tu amunaa eva kalpitah | rajas tamo dosha vatah avivekino janma aadi duhkhasya nidaanam etat ||
179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas.
Verse #178
अतः प्राहुः मनः अविद्याम् पण्डिताः तत्त्व-दर्शिनः |
येन एव भ्राम्यते विश्वम् वायुना इव अभ्र-मण्डलम् ||
ataḥ praahuh mano avidyaam panditaah tattva darshinah | yena eva bhraamyate viśvam vaayuneva abhra mandalam ||
ata praahuh mano avidyaam panditaah tattva darshinah | yena eva bhraamyate visvam vaayuneva abhra mandalam ||
180. Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.
Verse #179
तत् मनः-शोधनम् कार्यम् प्रयत्नेन मुमुक्षुणा |
विशुद्धे सति च एतस्मिन् मुक्तिः कर-फलायते ||
tan manah shodhanam kāryam prayatnena mumukshinaa | vishuddhe sati ca etasmin muktih kara phalaaayate ||
tan manah shodhanam karyam prayatnena mumukshinaa | vishuddhe sati ca etasmin muktih kara phalaaayate ||
181. Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one’s hand.
Verse #180
मोक्ष-एक-सक्त्या विषयेषु रागम् निर्मूल्य संन्यस्य च सर्व-कर्म |
सच्-श्रद्धया यः श्रवण-आदि-निष्ठः रजः-स्वभावम् सः धुनोति बुद्धेः ||
moksha eka saktyaa vishayeshu raagam nirmuulya samnyasya ca sarva karma | sac chraddhayaa yah shravana aadi nishthah rajah svabhaavam sa dhunoti buddhe ||
moksha eka saktyaa vishayeshu raagam nirmuulya samnyasya ca sarva karma | sac chraddhayaa yah shravana aadi nishthah rajah svabhaavam sa dhunoti buddhe ||
182. He who by means of one-pointed devotion to Liberation roots out the attachment to sense-objects, renounces all actions, and with faith in the Real Brahman regularly practices hearing, etc., succeeds in purging the Rājasika nature of the intellect.
Verse #181
मनोमयः न अपि भवेत् परात्मा हि आदि-अन्त-वत्त्वात् परिणामि-भावात् दुःख-आत्मकत्वात् |
विषयत्व-हेतोः द्रष्टा हि दृश्य-आत्मतया न दृष्टः ||
mano mayo na api bhavet param aatmaa hi aadi anta vat tvaat parinaami bhaavaat duhkha aatmakatvaat | vishaya tvat hetoh draṣṭā hi drishya aatmatayaa na drishtah ||
mano mayo na api bhavet param aatmaa hi aadi anta vat tvaat parinaami bhaavaat duhkha aatmakatvaat | vishaya tvat hetoh drasta hi drishya aatmatayaa na drishtah ||
183. Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering and is an object; whereas the subject can never be identified with the objects of knowledge.
Verse #182
बुद्धिः बुद्धि-इन्द्रियैः सार्धम् स-वृत्तिः कर्तृ-लक्षणः विज्ञानमय-कोशः स्यात् |
पुंसः |
संसार-कारणम् ||
buddhih buddhi indriyaih saardham sa vrittih kartri lakshanah vijnaana maayaa koshah syāt | puṃsaḥ | samsaara kaaranam ||
buddhih buddhi indriyaih saardham sa vrittih kartri lakshanah vijnaana maayaa koshah syat | pusa | samsaara kaaranam ||
184. The Buddhi with its modifications and the organs of knowledge, forms the VijñānaMāyā Kośa or knowledge sheath, of the agent, having the characteristics which is the cause of man’s transmigration.
Verse #183
अनु-वृजत् चित्-प्रतिबिम्ब-शक्तिः विज्ञान-संज्ञः प्रकृतेः विकारः ज्ञान-क्रिया-वान् |
अहम् इति अजस्रम् देह-इन्द्रिय-आदिषु अभिमन्यते भृशम् ||
anu vrajat cit prati bimba shaktih vijnaana samjnah prakriter vikaarah jnaana kriyaa vaan | aham iti ajasram deha indriya aadishu abhimanyate bhrisham ||
anu vrajat cit prati bimba shaktih vijnaana samjnah prakriter vikaarah jnaana kriyaa vaan | aham iti ajasram deha indriya aadishu abhimanyate bhrisham ||
185. This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc.
Verse #184
भुङ्क्ते विचित्रासु योनिषु व्रजन् न आयाति निर्याति अथ ऊर्ध्वम् |
एषः अस्य एव विज्ञानम् आयास्य जाग्रत् स्वप्न-आदि-अवस्थाः सुख-दुःख-भोगः ||
bhuṅkte vicitraasu yonishu vrajan na aayaati niryaati atha uurdhvam | eṣaḥ asya eva vijnyaanam aayaasya jaagrat svapna aadi avasthah sukha duhkha bhogah ||
bhunkte vicitraasu yonishu vrajan na aayaati niryaati atha uurdhvam | esa asya eva vijnyaanam aayaasya jaagrat svapna aadi avasthah sukha duhkha bhogah ||
186-187. It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies, it comes and goes, up and down. It is this knowledge sheath that has the waking, dream and other states, and experiences joy and grief.
Verse #185
देह-आदि-निष्ठा-आश्रम-धर्म-कर्म गुण-अभिमानः सततम् मम इति |
विज्ञान-कोशः अयम् अति-प्रकाशः प्रकृष्ट-सान्निधि-वशात् परमात्मनः |
अतः भवति एषः उपाधिः अस्य यद् आत्म-धीः संसरति भ्रमेण ||
deha aadi nishthaa ashrama dharma karma guna abhimaanah satatam mama iti | vijnaana kosha ayam ati prakaashaha prakrishta saannidhi vashaad param aatmanah | ato bhavati esha upaadhi asya yad aatma dhiih samsarati bhramena ||
deha aadi nishthaa ashrama dharma karma guna abhimaanah satatam mama iti | vijnaana kosha ayam ati prakaashaha prakrishta saannidhi vashaad param aatmanah | ato bhavati esha upaadhi asya yad aatma dhiih samsarati bhramena ||
188. It always mistakes the duties, functions and attributes of the orders of life which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self.
Verse #186
यः अयम् विज्ञानमयः प्राणेषु हृदि स्फुरति अयम् ज्योतिः कूटस्थः सन् आत्मा कर्ता भोक्ता |
भवति |
उपाधि-स्थः ||
yo ayam vijnaana maayaah praanashu hridi sphuraty ayam jyotih kuuta sthah san ātmā kartaa bhoktaa | bhavati | upaadhi sthah ||
yo ayam vijnaana maayaah praanashu hridi sphuraty ayam jyotih kuuta sthah san atma kartaa bhoktaa | bhavati | upaadhi sthah ||
189. The self-effulgent Ātman, which is Pure Knowledge, shines in the midst of the Prāṇas, within the heart. Though immutable, It becomes the agent and experiencer owing to Its superimposition, the knowledge sheath.
Verse #187
स्वयम् परिच्छेदम् उपेत्य बुद्धेः तादात्म्य-दोषेण परम् मृषा-आत्मनः |
सर्व-आत्मकः सन् अपि विक्षते स्वयम् स्वतः पृथक्त्वेन मृदः घटान् इव ||
svayam parichedam upetya buddheḥ taadaatmya doshenaa param mrishaa aatmanah | sarva aatmakah san api viikshate svayam svata prithaktvena mrido ghataan iva ||
svayam parichedam upetya buddhe taadaatmya doshenaa param mrishaa aatmanah | sarva aatmakah san api viikshate svayam svata prithaktvena mrido ghataan iva ||
190. Though the Self of everything that exists, this Ātman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made.
Verse #188
उपाधि-सम्बन्ध-वशात् परात्मा हि उपाधि-धर्मान् अनुभाति तद्-गुणः |
अयः-विकारान् अविकारि-वन्हिवत् सदा एक-रूपः अपि परः स्वभावात् ||
upaadhi sambandha vashaad param aatmaa hi upaadhi dharmaan anubhaati tad gunah | ayo vikaaraan avikaarivanhivat sadaa eka ruupah api parah svabhaavaat ||
upaadhi sambandha vashaad param aatmaa hi upaadhi dharmaan anubhaati tad gunah | ayo vikaaraan avikaarivanhivat sadaa eka ruupah api parah svabhaavaat ||
191. Owing to Its connection with the super-impositions, the Supreme Self, even thou naturally perfect (transcending Nature) and eternally unchanging, assumes the qualities of the superimpositions and appears to act just as they do – like the changeless fire assuming the modifications of the iron which it turns red-hot.
Verse #189
शिष्यः उवाच भ्रमेण अपि अन्यथा वास्तु जीव-भावः परमात्मनः तद्-उपाधेः अनादित्वात् न |
अनादेः नाशः |
इष्यते ||
shishya uvaaca bhramena api anyathaa vaastu jiiva bhaavah param aatmanah tad upaadhe anaaditvaat na | anaadev naashaha | iṣyate ||
shishya uvaaca bhramena api anyathaa vaastu jiiva bhaavah param aatmanah tad upaadhe anaaditvaat na | anaadev naashaha | isyate ||
192. The disciple questioned: Be it through delusion or otherwise that the Supreme Self has come to consider Itself as the Jīva, this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end either.
Verse #190
अतः अस्य जीव-भावः अपि नित्या भवति संसृतिः न निवर्तेत |
तत् मोक्षः कथम् मे श्री-गुरो वद ||
ato asya jiiva bhaavah api nityaa bhavati samsritih na nivarteta | tan mokshah katham me shri guro vada ||
ato asya jiiva bhaavah api nityaa bhavati samsritih na nivarteta | tan mokshah katham me shri guro vada ||
193. Therefore the Jīvahood of the soul also must have no end, and its transmigration must continue for ever. How then can there be Liberation for the soul? Kindly enlighten me on this point, O revered Master.
Verse #191
श्री-गुरुः उवाच सम्यक् पृष्टम् त्वया विद्वन् सावधानेन तत् शृणु प्रामाणिकी न भवति |
भ्रान्त्या मोहित |
कल्पना ||
shri gurur uvaaca samyak prishtham tvayaa vidvan sāvadhānena tac chhrinu praamaanakii na bhavati | bhraantyaa mohita | kalpanaa ||
shri gurur uvaaca samyak prishtham tvayaa vidvan savadhanena tac chhrinu praamaanakii na bhavati | bhraantyaa mohita | kalpanaa ||
194. The Teacher said: Thou hast rightly questioned, O learned man! Listen therefore attentively: The imagination which has been conjured up by delusion can never be accepted as a fact.
Verse #192
भ्रान्तिम् विना तु असङ्गस्य निष्क्रियस्य निराकृतेः |
न घटेत अर्थ-सम्बन्धः नभसः नीलता-आदिवत् ||
bhraantim vinaa tu asangasya nishkriyasya nirākṛteḥ | na ghateta artha sambandho nabhaso niila taa divat ||
bhraantim vinaa tu asangasya nishkriyasya nirakte | na ghateta artha sambandho nabhaso niila taa divat ||
195. But for delusion there can be no connection of the Self – which is unattached, beyond activity and formless – with the objective world, as in the case of blueness etc., with reference to the sky.
Verse #193
स्वस्य द्रष्टुः निर्गुणस्य अक्रियस्य प्रत्यग्-बोध-आनन्द-रूपस्य बुद्धेः भ्रान्त्या प्राप्तः |
जीव-भावः न सत्यः मोह-अपाये नास्ति अवस्तु-स्वभावात् ||
svasya drashthuh nirgunasya akriyasya pratyag bodha aananda ruupasya buddheḥ bhraantyaa praapto | jiiva bhaavah na satyah moha apaaye nāsti avastu svabhaavaat ||
svasya drashthuh nirgunasya akriyasya pratyag bodha aananda ruupasya buddhe bhraantyaa praapto | jiiva bhaavah na satyah moha apaaye nasti avastu svabhaavaat ||
196. The Jīvahood of the Ātman, the Witness, which is beyond qualities and beyond activity, and which is realised within as Knowledge and Bliss Absolute – has been superimposed by the delusion of the Buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone.
Verse #194
यावद् भ्रान्तिः तावद् एव अस्य सत्ता मिथ्या-ज्ञान-उज्जृम्भितस्य प्रमादात् |
रज्जौ सर्पः भ्रान्ति-कालीन एव भ्रान्तेः नाशे न एव सर्पः अपि तद्वत् ||
yaavad bhraantis taavad eva asya sattaa mithyaa jnaana ujjrimbhitasya pramādāt | rajjvaam sarpo bhraanti kaaliina eva bhrānteḥ nāśe na eva sarpo api tadvat ||
yaavad bhraantis taavad eva asya sattaa mithyaa jnaana ujjrimbhitasya pramadat | rajjvaam sarpo bhraanti kaaliina eva bhrante nase na eva sarpo api tadvat ||
197. It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more snake when the illusion has vanished. Similar is the case here.
Verse #195
प्रबोधे स्वप्नवत् सर्वम् सह-मूलम् विनश्यति इदम् |
नो नित्यम् प्राग्-अभाव इव स्फुटम् ||
prabodhe svapnavat sarvam saha muulam vinashyati idam | no nityam praag abhaava iva sphuṭam ||
prabodhe svapnavat sarvam saha muulam vinashyati idam | no nityam praag abhaava iva sphutam ||
198-199. Avidya or Nescience and its effects are likewise considered as beginningless. But with the rise of Vidyā or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root – like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning, is not eternal – like previous non-existence.
Verse #196
जीवत्वम् न ततः अन्यः तु स्वरूपेण |
विलक्षणः संबन्धः तु आत्मनः बुद्ध्या मिथ्या-ज्ञान-पुरःसरः ||
jiivatvam na tataḥ anyaḥ tu svaruupena | vilakṣaṇaḥ sambandhah tu ātmanaḥ buddhyaa mithyaa jnaana purahsarah ||
jiivatvam na tata anya tu svaruupena | vilaksana sambandhah tu atmana buddhyaa mithyaa jnaana purahsarah ||
200-201. Previous non-existence, even though beginningless, is observed to have an end. So the Jīvahood which is imagined to be in the Ātman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Ātman) is essentially different from it. The relation between the Ātman and the Buddhi is due to a false knowledge.
Verse #197
विनिवृत्तिः भवेत् तस्य सम्यग्-ज्ञानेन न अन्यथा |
ब्रह्म-आत्म-एकत्व-विज्ञानम् सम्यग्-ज्ञानम् श्रुतेः मतम् ||
vinivrttih bhavet tasya samyag jnaanena na anyathā | brahma aatma ekatva vijnaanm samyag jnaanam shruter matam ||
vinivrttih bhavet tasya samyag jnaanena na anyatha | brahma aatma ekatva vijnaanm samyag jnaanam shruter matam ||
202. The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Śrutis, consists in the realisation of the identity of the individual soul and Brahman.
Verse #198
तत् आत्म-अनात्मनोः सम्यक् विवेकेन एव सिध्यति |
ततः विवेकः कर्तव्यः प्रत्यक्-आत्म-सद्-आत्मनोः ||
tat aatma anaatmanoh samyak vivekena eva sidhyati | tataḥ vivekah kartavyah pratyag aatma sad aatmanoh ||
tat aatma anaatmanoh samyak vivekena eva sidhyati | tata vivekah kartavyah pratyag aatma sad aatmanoh ||
203. This realisation is attained by a perfect discrimination between the Self and the non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self.
Verse #199
जलम् पङ्क-वत् अत्यन्तं पङ्क-अपाये जलम् स्फुटम् |
यथा भाति तथा आत्मा अपि दोष-अभावे स्फुट-प्रभः ||
jalam panka vat atyantam panka apaaye jalam sphutam | yathaa bhaati tathaa aatmaa api dosha abhaave sphuta prabhah ||
jalam panka vat atyantam panka apaaye jalam sphutam | yathaa bhaati tathaa aatmaa api dosha abhaave sphuta prabhah ||
204. Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Ātman also manifests Its undimmed lustre when the taint has been removed.
Verse #200
असत्-निवृत्तौ तु सद्-आत्मना स्फुटम् प्रतीतिः एतस्य भवेत् प्रतीचः |
ततः निरासः करणीय एव सद्-आत्मनः साधु अहम्-आदि-वस्तुनः ||
asat nivri ttau tu sad aatmanaa sphutam pratiitih etasya bhavet pratiicah | tatah niraasah karaniiya eva sad aatmanah saadhu aham aadi vastunah ||
asat nivri ttau tu sad aatmanaa sphutam pratiitih etasya bhavet pratiicah | tatah niraasah karaniiya eva sad aatmanah saadhu aham aadi vastunah ||
205. When the unreal ceases to exist, this very individual soul is definitely realised as the eternal Self. Therefore one must make it a point completely to remove things like egoism from the eternal Self.
Verse #201
अतः न अयम् परात्मा स्यात् विज्ञान-माया-शब्द-भाक् |
विकारित्वात् जडत्वात् च परिच्छिन्नत्व-हेतुतः |
दृश्यत्वात् व्यभिचारित्वात् न अनित्यः नित्य इष्यते ||
ataḥ na ayam para aatmaa syaat vijnyaana maayaa shabda bhaak | vikaaritvaat jadatvaat ca paricchinna tva hetutah | dṛśyatvāt vyabhicaaritvaat na anityah nitya ishyate ||
ata na ayam para aatmaa syaat vijnyaana maayaa shabda bhaak | vikaaritvaat jadatvaat ca paricchinna tva hetutah | dsyatvat vyabhicaaritvaat na anityah nitya ishyate ||
206. This knowledge sheath (Vijñānamāyā Kośa) that we have been speaking of, cannot be the Supreme Self for the following reasons - because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Ātman.
Verse #202
आनन्द-प्रतिबिम्ब-चुम्बित-तनुः वृत्तिः तमः-जृम्भिता स्यात् आनन्दमयाः प्रिय-आदि-गुणकः स्व-इष्ट-अर्थ-लाभ-उदयः पुण्यस्य अनुभवे विभाति कृतिनाम् आनन्द-रूपः स्वयम् सर्वो नन्दति यत्र |
साधु तनुभृत्-मात्रः |
प्रयत्नं विना ||
ānanda-pratibimba-cumbita-tanuḥ vṛttiḥ tamaḥ-jṛmbhitā syāt ānandamayāḥ priya-ādi-guṇakaḥ sva-iṣṭa-artha-lābha-udayaḥ puṇyasya anubhave vibhāti kṛtināam ānanda-rūpaḥ svayam sarvo nandati yatra | sādhu tanubhṛt-mātraḥ | prayatnaṃ vinā ||
ananda-pratibimba-cumbita-tanu vtti tama-jmbhita syat anandamaya priya-adi-gunaka sva-ista-artha-labha-udaya punyasya anubhave vibhati ktinaam ananda-rupa svayam sarvo nandati yatra | sadhu tanubht-matra | prayatna vina ||
207. The blissful sheath (Ānandamāyā Kośa) is that modification of Nescience which manifests itself catching a reflection of the Ātman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort.
Verse #203
आनन्द-माय-कोशस्य सुषुप्तौ स्फूर्तिः उत्कटा |
स्वप्न-जागरयोः ईषत् इष्ट-संदर्शन-अविना ||
ānanda-māya-kośasya suṣuptau sphūrtiḥ utkaṭā | svapna-jāgarayoḥ īṣat iṣṭa-saṃdarśana-avinā ||
ananda-maya-kosasya susuptau sphurti utkata | svapna-jagarayo isat ista-sadarsana-avina ||
208. The blissful sheath has its fullest play during profound sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth.
Verse #204
न एव अयम् आनन्द-मयः पर-आत्मा स-उपाधिकत्वात् |
प्रकृतेः विकारात् कार्यत्व-हेतोः सुकृत-क्रियायाः विकार-सङ्घात-समाहितत्वात् ||
na eva ayam ānanda-mayaḥ para-ātmā sa-upādhikatvāt | prakṛteḥ vikārāt kāryatva-hetoḥ sukṛta-kriyāyāḥ vikāra-saṅghāta-samāhitatvāt ||
na eva ayam ananda-maya para-atma sa-upadhikatvat | prakte vikarat karyatva-heto sukta-kriyaya vikara-sanghata-samahitatvat ||
209. Nor is the blissful sheath the Supreme Self, because it is endowed with the changeful attributes, is a modification of the Prakriti, is the effect of past good deeds, and imbedded in the other sheaths which are modifications.
Verse #205
पञ्चानाम् अपि कोशानाम् निषेधे युक्तितः श्रुतेः तत्-निषेध-अवधि |
साक्षी बोध-रूपः अवशिष्यते ||
pañcānām api kośānām niṣedhe yuktitaḥ śruteḥ tat-niṣedha-avadhi | sākṣī bodha-rūpaḥ avaśiṣyate ||
pancanam api kosanam nisedhe yuktita srute tat-nisedha-avadhi | saksi bodha-rupa avasisyate ||
210. When all the five sheaths have been eliminated by the reasoning on Shruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute – the Ātman.
Verse #206
यः अयम् आत्मा स्वयं-ज्योतिः पञ्च-कोश-विलक्षणः अवस्था-त्रय-साक्षी सन् निर्विकारः निरञ्जनः सदा-आनन्दः सः विज्ञेयः |
स्व-आत्मत्वेन |
विपश्चिता ||
yaḥ ayam ātmā svayaṃ-jyotiḥ pañca-kośa-vilakṣaṇaḥ avasthā-traya-sākṣī san nirvikāraḥ nirañjanaḥ sadā-ānandaḥ saḥ vijñeyaḥ | sva-ātmatvena | vipaścitā ||
ya ayam atma svaya-jyoti panca-kosa-vilaksana avastha-traya-saksi san nirvikara niranjana sada-ananda sa vijneya | sva-atmatvena | vipascita ||
211. This self-effulgent Ātman which is distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted, the everlasting Bliss – is to be realised by the wise man as his own Self.
Verse #207
शिष्य उवाच मिथ्यात्वेन निषिद्धेषु कोशेषु एतेषु पञ्चसु सर्व-अभावम् विना किञ्चित् न पश्यामि अत्र हे गुरो |
विज्ञेयम् किम् उ वस्तु अस्ति |
स्व-आत्मना आत्म-विपश्चिता ||
śiṣya uvāca mithyātvena niṣiddheṣu kośeṣu eteṣu pañcasu sarva-abhāvam vinā kiñcit na paśyāmi atra he guro | vijñeyam kim u vastu asti | sva-ātmanā ātma-vipaścitā ||
sisya uvaca mithyatvena nisiddhesu kosesu etesu pancasu sarva-abhavam vina kincit na pasyami atra he guro | vijneyam kim u vastu asti | sva-atmana atma-vipascita ||
212. The disciple questioned: After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realise his identity.
Verse #208
सर्वे येन अनुभूयन्ते यः स्वयम् |
न अनुभूयते तम् आत्मानम् वेदितारम् विद्धि बुद्ध्या सुसूक्ष्मया |
अपि अनु ||
sarve yena anubhuuyante yah svayam | na anubhuuyate tam aatmaanam veditaaram viddhi buddhyaa susookshmayaa | api anu ||
sarve yena anubhuuyante yah svayam | na anubhuuyate tam aatmaanam veditaaram viddhi buddhyaa susookshmayaa | api anu ||
213-214. The Guru answered: Thou has rightly said, O learned man ! Thou art clever indeed in discrimination. That by which all those modifications such as egoism as well as their subsequent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Ātman – the Knower – through the sharpest intellect.
Verse #209
तत्-साक्षिकम् भवेत् तत् तत् यत् यत् येन |
अनुभूयते कस्य अपि अननुभूत-अर्थे साक्षित्वम् न उपयुज्यते ||
tat-sākṣikam bhavet tat tat yat yat yena | anubhūyate kasya api ananubhūta-arthe sākṣitvam na upayujyate ||
tat-saksikam bhavet tat tat yat yat yena | anubhuyate kasya api ananubhuta-arthe saksitvam na upayujyate ||
215. That which is perceived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all.
Verse #210
असौ स्व-साक्षिकः भावः यतः स्वेन अनुभूयते अतः परम् |
स्वयम् साक्षात् प्रत्यग्-आत्मा न च इतरः ||
asau sva-sākṣikaḥ bhāvaḥ yataḥ svena anubhūyate ataḥ param | svayam sākṣāt pratyag-ātmā na ca itaraḥ ||
asau sva-saksika bhava yata svena anubhuyate ata param | svayam saksat pratyag-atma na ca itara ||
216. This Ātman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the Supreme Brahman, and nothing else.
Verse #211
जाग्रत्-स्वप्न-सुषुप्तिषु स्फुटतरम् यः असौ समुज्जृम्भते प्रत्यग्-रूपतया सदा अहम् अहम् इति अन्तः स्फुरन् न एकधा |
नाना-आकार-विकार-भागिनः इमान् पश्यन् अहं-धी-मुखान् नित्य-आनन्द-चित्-आत्मना स्फुरति तम् विद्धि स्वम् एतम् हृदि ||
jāgrat-svapna-suṣuptiṣu sphuṭataram yaḥ asau samujjṛmbhate pratyag-rūpatayā sadā aham aham iti antaḥ sphuran na ekadhā | nānā-ākāra-vikāra-bhāginaḥ imān paśyan ahaṃ-dhī-mukhān nitya-ānanda-cit-ātmanā sphurati tam viddhi svam etam hṛdi ||
jagrat-svapna-susuptisu sphutataram ya asau samujjmbhate pratyag-rupataya sada aham aham iti anta sphuran na ekadha | nana-akara-vikara-bhagina iman pasyan aha-dhi-mukhan nitya-ananda-cit-atmana sphurati tam viddhi svam etam hdi ||
217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Ātman, thy own Self, within thy heart.
Verse #212
घट-उदके बिम्बितम् अर्क-बिम्बम् आलोक्य मूढः रविम् एव मन्यते तथा |
चित्-आभासम् उपाधि-संस्थम् भ्रान्त्या अहम् इति एव जडः अभिमन्यते ||
ghaṭa-udake bimbitam arka-bimbam ālokya mūḍhaḥ ravim eva manyate tathā | cit-ābhāsam upādhi-saṃstham bhrāntyā aham iti eva jaḍaḥ abhimanyate ||
ghata-udake bimbitam arka-bimbam alokya muha ravim eva manyate tatha | cit-abhasam upadhi-sastham bhrantya aham iti eva jaa abhimanyate ||
218. Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.
Verse #213
घटम् जलम् तद्-गतम् अर्क-बिम्बम् विहाय सर्वम् विनिरीक्ष्यते अर्कः |
तटस्थः एतत्-त्रितय-अवभासकः स्वयम्-प्रकाशः विदुषा यथा तथा ||
ghaṭam jalam tad-gatam arka-bimbam vihāya sarvam vinirīkṣyate arkaḥ | taṭasthaḥ etat-tritaya-avabhāsakaḥ svayam-prakāśaḥ viduṣā yathā tathā ||
ghatam jalam tad-gatam arka-bimbam vihaya sarvam viniriksyate arka | tatastha etat-tritaya-avabhasaka svayam-prakasa vidusa yatha tatha ||
219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them;
Verse #214
संलक्ष्य चिन्-मात्रतया सत्-आत्मनोः अखण्ड-भावः परिचीयते |
बुधैः एवम् महा-वाक्य-शतेन ब्रह्म-आत्मनोः ऐक्यम् ||
samlakshya chin maatratayaa sat aatmanoh akhanda bhaavah parichiyate | budhaih evam mahaa vaakya shatena brahma-ātmanoḥ aikyam ||
samlakshya chin maatratayaa sat aatmanoh akhanda bhaavah parichiyate | budhaih evam mahaa vaakya shatena brahma-atmano aikyam ||
248-249. Just as in the sentence, 'This is that Devadatta', the identity is spoken of, eliminating the contradictory portions, so in the sentence 'Thou art That', the wise man must give up the contradictory elements on both sides and recognise the identity of Ishwara and Jīva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jīva.
Verse #215
अस्थूलम् इति एतत् असत् निरस्य सिद्धम् स्वतः व्योमवत् अप्रतर्क्यम् अतः मृषा-मात्रम् इदम् प्रतीतम् जहीहि यत् स्व-आत्मतया गृहीतम् ब्रह्म अहम् इति एव विशुद्ध-बुद्ध्या |
विद्धि स्वम् आत्मानम् |
अखण्ड-बोधम् ||
asthūlam iti etat asat nirasya siddham svataḥ vyomavat apratarkyam ataḥ mṛṣā-mātram idam pratītam jahīhi yat sva-ātmatayā gṛhītam brahma aham iti eva viśuddha-buddhyā | viddhi svam ātmānam | akhaṇḍa-bodham ||
asthulam iti etat asat nirasya siddham svata vyomavat apratarkyam ata msa-matram idam pratitam jahihi yat sva-atmataya ghitam brahma aham iti eva visuddha-buddhya | viddhi svam atmanam | akhana-bodham ||
250. Eliminating the not-Self, in the light of such passages as 'It is not gross' etc., (one realises the Ātman), which is self-established, unattached like the sky, and beyond the range of thought. Therefore dismiss this mere phantom of a body which thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own self, the Knowledge Absolute.
Verse #216
प्रारब्धम् पुष्यति वपुः इति निश्चित्य निश्चलः |
धैर्यम् आलम्ब्य यत्नेन स्व-अध्यास-अपनयम् कुरु ||
prārabdham puṣyati vapuḥ iti niścitya niścalaḥ | dhairyam ālambya yatnena sva-adhyāsa-apanayam kuru ||
prarabdham pusyati vapu iti niscitya niscala | dhairyam alambya yatnena sva-adhyasa-apanayam kuru ||
279. Knowing for certain that the Prārabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience.
Verse #217
न अहं जीवः परं ब्रह्म इति अतत्-व्यावृत्ति-पूर्वकम् |
वासना-वेगतः प्राप्त-स्व-अध्यास-अपनयम् कुरु ||
na ahaṃ jīvaḥ paraṃ brahma iti atat-vyāvṛtti-pūrvakam | vāsanā-vegataḥ prāpta-sva-adhyāsa-apanayam kuru ||
na aha jiva para brahma iti atat-vyavtti-purvakam | vasana-vegata prapta-sva-adhyasa-apanayam kuru ||
280. 'I am not the individual soul, but the Supreme Brahman' – eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions.
Verse #218
विशोकः आनन्दघनः विपश्चित् |
स्वयम् कुतश्चित् न बिभेति |
कश्चित् न अन्यः अस्ति पन्थाः भवबन्धमुक्तेः |
विना स्वतत्त्वावगमम् मुमुक्षोः ||
viśokaḥ ānandaghanaḥ vipaścit | svayam kutaścit na bibheti | kaścit na anyaḥ asti panthāḥ bhavabandhamukteḥ | vinā svatattvāvagamam mumukṣoḥ ||
visoka anandaghana vipascit | svayam kutascit na bibheti | kascit na anya asti pantha bhavabandhamukte | vina svatattvavagamam mumukso ||
220-222. Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realising the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one self – fully realising this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realisation of the truth of one’s own Self.
Verse #219
ब्रह्म-अभिन्नत्व-विज्ञानम् भव-मोक्षस्य कारणम् येन अद्वितीयम् आनन्दम् |
ब्रह्म सम्पद्यते बुधैः ||
brahma-abhinnatva-vijñānam bhava-mokṣasya kāraṇam yena advitīyam ānandam | brahma sampadyate budhaih ||
brahma-abhinnatva-vijnanam bhava-moksasya karanam yena advitiyam anandam | brahma sampadyate budhaih ||
223. The realisation of one’s identity with Brahman is the cause of Liberation from the bonds of Samsara, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute.
Verse #220
ब्रह्म-भूतः तु संसृत्यै विद्वान् न आवर्तते पुनः |
विज्ञातव्यम् अतः सम्यक् ब्रह्म-अभिन्नत्वम् आत्मनः ||
brahma-bhūtaḥ tu saṃsṛtyai vidvān na āvartate punaḥ | vijñātavyam ataḥ samyak brahma-abhinnatvam ātmanaḥ ||
brahma-bhuta tu sastyai vidvan na avartate puna | vijnatavyam ata samyak brahma-abhinnatvam atmana ||
224. Once having realised Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realise one’s identity with Brahman.
Verse #221
सत्यम् ज्ञानम् अनन्तम् ब्रह्म विशुद्धम् परम् स्वतः-सिद्धम् |
नित्य-आनन्द-एक-रसम् प्रत्यक्-अभिन्नम् निरन्तरम् जयति ||
satyam jñānam anantam brahma viśuddham param svataḥ-siddham | nitya-ānanda-eka-rasam pratyak-abhinnam nirantaram jayati ||
satyam jnanam anantam brahma visuddham param svata-siddham | nitya-ananda-eka-rasam pratyak-abhinnam nirantaram jayati ||
225. Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality) from the individual soul, and devoid of interior or exterior. It is (ever) triumphant.
Verse #222
सत् इदम् परम-अद्वैतम् स्वस्मात् अन्यस्य वस्तुनः अभावात् |
न हि अन्यत् अस्ति किञ्चित् |
सम्यक्-परम-अर्थ-तत्त्व-बोध-दशायाम् ||
sat idam parama-advaitam svasmāt anyasya vastunaḥ abhāvāt | na hi anyat asti kiñcit | samyak-parama-artha-tattva-bodha-daśāyām ||
sat idam parama-advaitam svasmat anyasya vastuna abhavat | na hi anyat asti kincit | samyak-parama-artha-tattva-bodha-dasayam ||
226. It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realisation of the highest Truth.
Verse #223
यत् इदम् सकलम् विश्वम् नाना-रूपम् प्रतीतम् अज्ञानात् |
तत् सर्वम् ब्रह्म एव प्रत्यस्त-अशेष-भावना-दोषम् ||
yat idam sakalam viśvam nānā-rūpam pratītam ajñānāt | tat sarvam brahma eva pratyasta-aśeṣa-bhāvanā-doṣam ||
yat idam sakalam visvam nana-rupam pratitam ajnanat | tat sarvam brahma eva pratyasta-asesa-bhavana-dosam ||
227. All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought.
Verse #224
मृत्-कार्य-भूतः अपि मृदः न भिन्नः कुम्भः अस्ति सर्वत्र तु मृत्-स्वरूपात् |
न कुम्भ-रूपम् पृथक् अस्ति कुम्भः कुतः मृषा कल्पित-नाम-मात्रः ||
mṛt-kārya-bhūtaḥ api mṛdaḥ na bhinnaḥ kumbhaḥ asti sarvatra tu mṛt-svarūpāt | na kumbha-rūpam pṛthak asti kumbhaḥ kutaḥ mṛṣā kalpita-nāma-mātraḥ ||
mt-karya-bhuta api mda na bhinna kumbha asti sarvatra tu mt-svarupat | na kumbha-rupam pthak asti kumbha kuta msa kalpita-nama-matra ||
228. A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar ? It is fictitious, a fancied name merely.
Verse #225
केन अपि मृत्-भिन्नतया स्वरूपम् घटस्य संदर्शयितुम् न शक्यते |
अतः घटः कल्पितः एव मोहात् मृत् एव सत्यम् परमार्थ-भूतम् ||
kena api mṛt-bhinnatayā svarūpam ghaṭasya saṃdarśayitum na śakyate | ataḥ ghaṭaḥ kalpitaḥ eva mohāt mṛt eva satyam paramārtha-bhūtam ||
kena api mt-bhinnataya svarupam ghatasya sadarsayitum na sakyate | ata ghata kalpita eva mohat mt eva satyam paramartha-bhutam ||
229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it.
Verse #226
सत्-ब्रह्म-कार्यम् सकलम् स-देवम् तत् मात्रम् एतत् न ततः अन्यत् अस्ति |
अस्ति इति यः वक्ति न तस्य मोहः विनिर्गतः निद्रितवत् प्रजल्पः ||
sat-brahma-kāryam sakalam sa-devam tat mātram etat na tataḥ anyat asti | asti iti yaḥ vakti na tasya mohaḥ vinirgataḥ nidritavat prajalpaḥ ||
sat-brahma-karyam sakalam sa-devam tat matram etat na tata anyat asti | asti iti ya vakti na tasya moha vinirgata nidritavat prajalpa ||
230. Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says it does is still under delusion – he babbles like one asleep.
Verse #227
ब्रह्म एव इदम् विश्वम् इति एव वाणी श्रौती ब्रूते अथर्व-निष्ठा |
वरिष्ठा तस्मात् एतद् ब्रह्म-मात्रम् हि विश्वम् न अधिष्ठानात् भिन्न-ता आरोपितस्य ||
brahma eva idam viśvam iti eva vāṇī śrautī brūte atharva-niṣṭhā | variṣṭhā tasmāt etad brahma-mātram hi viśvam na adhiṣṭhānāt bhinna-tā āropitasya ||
brahma eva idam visvam iti eva vani srauti brute atharva-nistha | varistha tasmat etad brahma-matram hi visvam na adhisthanat bhinna-ta aropitasya ||
231. This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum.
Verse #228
सत्यम् यदि स्यात् जगत् एतत् आत्मनः अनन्त-तत्त्व-हानिः निगम-अप्रमाणता |
असत्य-वादित्वम् अपि ईशितुः स्यात् न एतत् त्रयम् साधु हितम् महात्मनाम् ||
satyam yadi syāt jagat etat ātmanaḥ ananta-tattva-hāniḥ nigama-apramāṇatā | asatya-vāditvam api īśituḥ syāt na etat trayam sādhu hitam mahātmanām ||
satyam yadi syat jagat etat atmana ananta-tattva-hani nigama-apramanata | asatya-vaditvam api isitu syat na etat trayam sadhu hitam mahatmanam ||
232. If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble- minded.
Verse #229
ईश्वरः वस्तु-तत्त्व-ज्ञः |
न च अहम् तेषु अवस्थितः न च मत्-स्थानि भूतानि इति एवम् एव व्यचीक्लृपत् ||
īśvaraḥ vastu-tattva-jñaḥ | na ca aham teṣu avasthitaḥ na ca mat-sthāni bhūtāni iti evam eva vyacīkḷpat ||
isvara vastu-tattva-jna | na ca aham tesu avasthita na ca mat-sthani bhutani iti evam eva vyaciklpat ||
233. The Lord, who knows the secret of all things has supported this view in the words: 'But I am not in them' … 'nor are the beings in Me'.
Verse #230
यदि सत्यम् भवेत् विश्वम् सुषुप्तौ उपलभ्यताम् यत् न उपलभ्यते |
किञ्चित् अतः असत् स्वप्नवत् मृषा ||
yadi satyam bhavet viśvam suṣuptau upalabhyatām yat na upalabhyate | kiñcit ataḥ asat svapnavat mṛṣā ||
yadi satyam bhavet visvam susuptau upalabhyatam yat na upalabhyate | kincit ata asat svapnavat msa ||
234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.
Verse #231
अतः पृथक् न अस्ति जगत् पर-आत्मनः पृथक्-प्रतीतिः तु मृषा |
गुण-आदि-वत् आरोपितस्य अस्ति किम् अर्थवत्ता अधिष्ठानम् आभाति तथा भ्रमेण ||
ataḥ pṛthak na asti jagat para-ātmanaḥ pṛthak-pratītiḥ tu mrishaa | guṇa-ādi-vat āropitasya asti kim arthavattā adhiṣṭhānam ābhāti tathā bhrameṇa ||
ata pthak na asti jagat para-atmana pthak-pratiti tu mrishaa | guna-adi-vat aropitasya asti kim arthavatta adhisthanam abhati tatha bhramena ||
235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.
Verse #232
भ्रान्तस्य यद्-यद् भ्रमतः प्रतीतम् भ्रामः एव तत्-तद् रजतम् हि शुक्तिः |
इदन्तया ब्रह्म सदा एव रूप्यते तु आरोपितम् ब्रह्मणि नाम-मात्रम् ||
bhrāntasya yad-yad bhramataḥ pratītam bhrāmaḥ eva tat-tad rajatam hi śuktiḥ | idantayā brahma sadā eva rūpyate tu āropitam brahmaṇi nāma-mātram ||
bhrantasya yad-yad bhramata pratitam bhrama eva tat-tad rajatam hi sukti | idantaya brahma sada eva rupyate tu aropitam brahmani nama-matram ||
236. Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the mother-of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman, viz. the universe, is merely a name.
Verse #233
निरस्त-माया-कृत-सर्व-भेदम् नित्यम् सुखम् निष्कलम् अप्रमेयम् अरूपम् |
अव्यक्तम् अनाख्यम् अव्ययम् ज्योतिः स्वयम् किंचित् इदम् चकास्ति |
निरन्तर-आनन्द-रस-स्वरूपम् ||
nirasta maayaa krita sarva bhedam nityam sukham niṣkalam aprameyam aruupam | avyaktam anaakhyam avyayam jyotih svayam kimchit idam chakaasti | nirantara aananda rasa svaruupam ||
nirasta maayaa krita sarva bhedam nityam sukham niskalam aprameyam aruupam | avyaktam anaakhyam avyayam jyotih svayam kimchit idam chakaasti | nirantara aananda rasa svaruupam ||
237-238. Hence whatever is manifested, viz. this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure, the Essence of Knowledge, taintless, serene, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute – transcending all the diversities created by Māyā or Nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless, immutable, self-luminous.
Verse #234
ज्ञातृ-ज्ञेय-ज्ञान-शून्यम् अनन्तम् निर्विकल्पकम् |
केवल-अखण्ड-चित्-मात्रम् परम् तत्त्वम् विदुः बुधाः ||
jñātṛ-jñeya-jñāna-śūnyam anantam nirvikalpakam | kevala-akhaṇḍa-cit-mātram param tattvam viduḥ budhāḥ ||
jnat-jneya-jnana-sunyam anantam nirvikalpakam | kevala-akhana-cit-matram param tattvam vidu budha ||
239. Sages realise the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge and known, which is infinite, transcendent, and the Essence of Knowledge Absolute.
Verse #235
अहेयम् अनुपादेयम् मनो-वाचाम् अगोचरम् अप्रमेयम् |
अनाद्यन्तम् ब्रह्म पूर्णम् अहम् महः ||
aheyam anupādeyam mano-vācām agocaram aprameyam | anādyantam brahma pūrṇam aham mahaḥ ||
aheyam anupadeyam mano-vacam agocaram aprameyam | anadyantam brahma purnam aham maha ||
240. Which can be neither thrown away nor taken up, which is beyond the reach of mind and speech, immeasurable, without beginning and end, the Whole, one’s very Self, and of surpassing glory.
Verse #236
ऐक्यम् तयोः लक्षितयोः न-वाच्ययोः निगद्यते |
अन्योन्य-विरुद्ध-धर्मिणोः खद्योत-भान्वोः-इव राज-भृत्ययोः कूप-अम्बु-राश्योः परमाणु-मेर्वोः |
मुहुः ||
aikyam tayoḥ lakshitayoh na vaacyayoh nigadyate | anyonya viruddha dharminoh khadyota bhaanvoh iva raaja bhrityayoh kuupa ambu raashyoh paramaanu mervoh | muhuh ||
aikyam tayo lakshitayoh na vaacyayoh nigadyate | anyonya viruddha dharminoh khadyota bhaanvoh iva raaja bhrityayoh kuupa ambu raashyoh paramaanu mervoh | muhuh ||
241-242. If thus the Śruti, in the dictum 'Thou art That' (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or Ishwara) and Jīva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations, then it is the identity of their implied, not literal, meanings which is sought to be inculcated; for they are of contradictory attributes to each other – like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom.
Verse #237
तयोः विरोधः अयम् उपाधि-कल्पितः न वास्तवः कश्चित् उपाधिः एषः |
ईशस्य माया महत्-आदि-कारणम् जीवस्य कार्यम् शृणु पञ्चकोशम् ||
tayoḥ virodhaḥ ayam upādhi-kalpitaḥ na vāstavaḥ kaścit upādhiḥ eṣaḥ | īśasya māyā mahat-ādi-kāraṇam jīvasya kāryam śṛṇu pañcakośam ||
tayo virodha ayam upadhi-kalpita na vastava kascit upadhi esa | isasya maya mahat-adi-karanam jivasya karyam snu pancakosam ||
243. This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Ishwara (the Lord), is Māyā or Nescience, which is the cause of Mahat and the rest, and in the case of the Jiva (the individual soul), listen – the five sheaths, which are the effects of Māyā, stand for it.
Verse #238
एतौ उपाधी पर-जीवयोः तयोः सम्यक्-निरासे न परः न जीवः |
राज्यम् नरेन्द्रस्य भटस्य खेटकः तयोः अपोहे न भटः न राजा ||
etau upādhī para-jīvayoḥ tayoḥ samyak-nirāse na paraḥ na jīvaḥ | rājyam narendrasya bhaṭasya kheṭakaḥ tayoḥ apohe na bhaṭaḥ na rājā ||
etau upadhi para-jivayo tayo samyak-nirase na para na jiva | rajyam narendrasya bhatasya khetaka tayo apohe na bhata na raja ||
244. These two are the superimpositions of Ishwara and the Jiva respectively, and when these are perfectly eliminated, there is neither Ishwara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is neither king nor soldier.
Verse #239
अथ अतः आदेशः इति श्रुतिः स्वयम् निषेधति ब्रह्मणि कल्पितम् द्वयम् |
श्रुति-प्रमाण-अनुगृहीत-बोधात् तयोः निरासः करणीयः एव ||
atha ataḥ ādeśaḥ iti śrutiḥ svayam niṣedhati brahmaṇi kalpitam dvayam | śruti-pramāṇa-anugṛhīta-bodhāt tayoḥ nirāsaḥ karaṇīyaḥ eva ||
atha ata adesa iti sruti svayam nisedhati brahmani kalpitam dvayam | sruti-pramana-anughita-bodhat tayo nirasa karaniya eva ||
245. The Vedas themselves in the words 'now then is the injunction' etc., repudiate the duality imagined in Brahman. One must needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas.
Verse #240
न इदम् न इदम् कल्पितत्वात् न सत्यम् रज्जु-दृष्ट-व्यालवत् स्वप्नवत् च |
इत्थम् दृश्यम् साधु-युक्त्या व्यपोह्य ज्ञेयः पश्चात् एक-भावः तयोः यः ||
na idam na idam kalpitatvāt na satyam rajju-dṛṣṭa-vyālavat svapnavat ca | ittham dṛśyam sādhu-yuktyā vyapohya jñeyaḥ paścāt eka-bhāvaḥ tayoḥ yaḥ ||
na idam na idam kalpitatvat na satyam rajju-dsta-vyalavat svapnavat ca | ittham dsyam sadhu-yuktya vyapohya jneya pascat eka-bhava tayo ya ||
246. Neither this gross nor this subtle universe (is the Ātman). Being imagined, they are not real – like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies Ishwara and the Jiva.
Verse #241
ततः तु तौ लक्षणया सु-लक्ष्यौ तयोः अखण्ड-एक-रस-त्व-सिद्धये न अलम् जहत्या |
न तथा अजहत्या किन्तु उभय-अर्थ-आत्मिकया एव भाव्यम् ||
tataḥ tu tau lakṣaṇayā su-lakṣyau tayoḥ akhaṇḍa-eka-rasa-tva-siddhaye na alam jahatyā | na tathā ajahatyā kintu ubhaya-artha-ātmikayā eva bhāvyam ||
tata tu tau laksanaya su-laksyau tayo akhana-eka-rasa-tva-siddhaye na alam jahatya | na tatha ajahatya kintu ubhaya-artha-atmikaya eva bhavyam ||
247. Hence those two terms (Ishwara and Jīva) must be carefully considered through their implied meanings, so that their absolute identity may be established. Neither the method of total rejection nor that of complete retention will do. One must reason out through the process which combines the two.
Verse #242
मृत्-कार्यम् सकलम् घट-आदि सततम् मृन्-मात्रम् एव आहितम् तद्वत् सज्-जनितम् सत्-आत्मकम् इदम् सन्-मात्रम् एव अखिलम् यस्मात् न अस्ति |
सतः परम् किम् अपि तत् सत्यम् स आत्मा स्वयम् तस्मात् तत् त्वम् असि प्रशान्तम् अमलम् ब्रह्म अद्वयम् यत् परम् ||
mṛt-kāryam sakalam ghaṭa-ādi satatam mṛn-mātram eva āhitam tadvat saj-janitam sat-ātmakam idam san-mātram eva akhilam yasmāt na asti | sataḥ param kim api tat satyam sa ātmā svayam tasmāt tat tvam asi praśāntam amalam brahma advayam yat param ||
mt-karyam sakalam ghata-adi satatam mn-matram eva ahitam tadvat saj-janitam sat-atmakam idam san-matram eva akhilam yasmat na asti | sata param kim api tat satyam sa atma svayam tasmat tat tvam asi prasantam amalam brahma advayam yat param ||
251. All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.
Verse #243
निद्रा-कल्पित देश-काल-विषय-ज्ञातृ-आदि सर्वम् यथा मिथ्या तद्वत् इह अपि जाग्रति जगत् स्व-अज्ञान-कार्यत्वतः यस्मात् एवम् |
इदम् शरीर-करण-प्राण-अहम्-आदि अपि असत् तस्मात् तत् त्वम् असि प्रशान्तम् अमलम् ब्रह्म अद्वयम् यत् परम् ||
nidrā-kalpita deśa-kāla-viṣaya-jñātṛ-ādi sarvam yathā mithyā tadvat iha api jāgrati jagat sva-ajñāna-kāryatvataḥ yasmāt evam | idam śarīra-karaṇa-prāṇa-aham-ādi api asat tasmāt tat tvam asi praśāntam amalam brahma advayam yat param ||
nidra-kalpita desa-kala-visaya-jnat-adi sarvam yatha mithya tadvat iha api jagrati jagat sva-ajnana-karyatvata yasmat evam | idam sarira-karana-prana-aham-adi api asat tasmat tat tvam asi prasantam amalam brahma advayam yat param ||
252. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Prāṇas, egoism, etc., are also thus unreal, therefore art thou that serene, pure, supreme Brahman, the One without a second.
Verse #244
यत्र भ्रान्त्या कल्पितम् तत् विवेके तत्-तन्-मात्रम् न एव तस्मात् विभिन्नम् |
स्वप्ने नष्टम् स्वप्न-विश्वम् विचित्रम् स्वस्मात् भिन्नम् किं नु दृष्टम् प्रबोधे ||
yatra bhrāntyā kalpitam tat viveke tat-tan-mātram na eva tasmāt vibhinnam | svapne naṣṭam svapna-viśvam vicitram svasmāt bhinnam kiṃ nu dṛṣṭam prabodhe ||
yatra bhrantya kalpitam tat viveke tat-tan-matram na eva tasmat vibhinnam | svapne nastam svapna-visvam vicitram svasmat bhinnam ki nu dstam prabodhe ||
253. (What is) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one’s own Self?
Verse #245
जाति-नीति-कुल-गोत्र-दूरगम् नाम-रूप-गुण-दोष-वर्जितम् देश-काल-विषय-अतिवर्ति यत् ब्रह्म |
तत्त्वम् असि |
भावय आत्मनि ||
jāti-nīti-kula-gotra-dūragam nāma-rūpa-guṇa-doṣa-varjitam deśa-kāla-viṣaya-ativarti yat brahma | tattvam asi | bhāvaya ātmani ||
jati-niti-kula-gotra-duragam nama-rupa-guna-dosa-varjitam desa-kala-visaya-ativarti yat brahma | tattvam asi | bhavaya atmani ||
254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object – that Brahman art thou, meditate on this in thy mind.
Verse #246
यत् परम् सकल-वाक्-अगोचरम् गोचरम् विमल-बोध-चक्षुषः शुद्ध-चित्-घनम् |
अनादि वस्तु यत् ब्रह्म तत् त्वम् असि भावय आत्मनि ||
yat param sakala-vāk-agocaram gocaram vimala-bodha-cakṣuṣaḥ śuddha-cit-ghanam | anādi vastu yat brahma tat tvam asi bhāvaya ātmani ||
yat param sakala-vak-agocaram gocaram vimala-bodha-caksusa suddha-cit-ghanam | anadi vastu yat brahma tat tvam asi bhavaya atmani ||
255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the Embodiment of Knowledge, the beginningless entity – that Brahman art thou, meditate on this in thy mind.
Verse #247
षड्भिः ऊर्मिभिः अयोगि योगि-हृद्-भावितम् न करणैः विभावितम् बुद्धि-अवेद्यम् अनवद्यम् |
अस्ति यत् ब्रह्म तत् त्वम् असि भावय आत्मनि ||
ṣaḍbhiḥ ūrmibhiḥ ayogi yogi-hṛd-bhāvitam na karaṇaiḥ vibhāvitam buddhi-avedyam anavadyam | asti yat brahma tat tvam asi bhāvaya ātmani ||
sabhi urmibhi ayogi yogi-hd-bhavitam na karanai vibhavitam buddhi-avedyam anavadyam | asti yat brahma tat tvam asi bhavaya atmani ||
256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.
Verse #248
भ्रान्ति-कल्पित-जगत्-कला-आश्रयम् स्व-आश्रयम् च सत्-असत्-विलक्षणम् निष्कलम् |
निरुपमानवत् हि यत् ब्रह्म तत्त्वम् असि भावय आत्मनि ||
bhrānti-kalpita-jagat-kalā-āśrayam sva-āśrayam ca sat-asat-vilakṣaṇam niṣkalam | nirupamānavat hi yat brahma tattvam asi bhāvaya ātmani ||
bhranti-kalpita-jagat-kala-asrayam sva-asrayam ca sat-asat-vilaksanam niskalam | nirupamanavat hi yat brahma tattvam asi bhavaya atmani ||
257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art thou, meditate on this in thy mind.
Verse #249
जन्म-वृद्धि-परिणति-अपक्षय-व्याधि-नाशन-विहीनम् अव्ययम् विश्व-सृष्टि-अव-विघात-कारणम् |
ब्रह्म तत्त्वम् असि भावय आत्मनि ||
janma-vṛddhi-pariṇati-apakṣaya-vyādhi-nāśana-vihīnam avyayam viśva-sṛṣṭi-ava-vighāta-kāraṇam | brahma tattvam asi bhāvaya ātmani ||
janma-vddhi-parinati-apaksaya-vyadhi-nasana-vihinam avyayam visva-ssti-ava-vighata-karanam | brahma tattvam asi bhavaya atmani ||
258. That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe – that Brahman art thou, meditate on this in thy mind.
Verse #250
अस्त-भेदम् अनपास्त-लक्षणम् निस्तरङ्ग-जल-राशि-निश्चलम् नित्य-मुक्तम् |
अविभक्त-मूर्ति यद् ब्रह्म तत्त्वम् असि भावय आत्मनि ||
asta-bhedam anapāsta-lakṣaṇam nistaraṅga-jala-rāśi-niścalam nitya-muktam | avibhakta-mūrti yad brahma tattvam asi bhāvaya ātmani ||
asta-bhedam anapasta-laksanam nistaranga-jala-rasi-niscalam nitya-muktam | avibhakta-murti yad brahma tattvam asi bhavaya atmani ||
259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form – that Brahman art thou, meditate on this in thy mind.
Verse #251
एकम् एव सत् अनेक-कारणम् कारण-अन्तर-निरास्य-कारणम् कार्य-कारण-विलक्षणम् |
स्वयम् ब्रह्म तत् त्वम् असि भावय आत्मनि ||
ekam eva sat aneka-kāraṇam kāraṇa-antara-nirāsya-kāraṇam kārya-kāraṇa-vilakṣaṇam | svayam brahma tat tvam asi bhāvaya ātmani ||
ekam eva sat aneka-karanam karana-antara-nirasya-karanam karya-karana-vilaksanam | svayam brahma tat tvam asi bhavaya atmani ||
260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Māyā and its effect, the universe; and independent – that Brahman art thou, meditate on this in thy mind.
Verse #252
निर्विकल्पकम् अनल्पम् अक्षरम् यत् क्षर-अक्षर-विलक्षणम् परम् |
नित्यम् अव्यय-सुखम् निरञ्जनम् ब्रह्म तत्त्वम् असि भावय आत्मनि ||
nirvikalpakam analpam akṣaram yat kṣara-akṣara-vilakṣaṇam param | nityam avyaya-sukham nirañjanam brahma tattvam asi bhāvaya ātmani ||
nirvikalpakam analpam aksaram yat ksara-aksara-vilaksanam param | nityam avyaya-sukham niranjanam brahma tattvam asi bhavaya atmani ||
261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Māyā, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind.
Verse #253
यत् विभाति सत् अनेकधा भ्रमात् नाम-रूप-गुण-विक्रिया-आत्मना हेमवत् |
स्वयम् अविक्रियम् सदा ब्रह्म तत्त्वम् असि भावय आत्मनि ||
yat vibhāti sat anekadhā bhramāt nāma-rūpa-guṇa-vikriyā-ātmanā hemavat | svayam avikriyam sadā brahma tattvam asi bhāvaya ātmani ||
yat vibhati sat anekadha bhramat nama-rupa-guna-vikriya-atmana hemavat | svayam avikriyam sada brahma tattvam asi bhavaya atmani ||
262. That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications – that Brahman art thou, meditate on this in thy mind.
Verse #254
यत् च काऽस्ति अन्-अपरम् परात्-परम् प्रत्यक् एक-रसम् आत्म-लक्षणम् |
सत्य-चित्-सुखम् अनन्तम् अव्ययम् ब्रह्म तत्त्वम् असि भावय आत्मनि ||
yat ca kāsti an-aparam parāt-param pratyak eka-rasam ātma-lakṣaṇam | satya-cit-sukham anantam avyayam brahma tattvam asi bhāvaya ātmani ||
yat ca kasti an-aparam parat-param pratyak eka-rasam atma-laksanam | satya-cit-sukham anantam avyayam brahma tattvam asi bhavaya atmani ||
263. That beyond which there is nothing; which shines even above Māyā, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable – that Brahman art thou, meditate on this in thy mind.
Verse #255
उक्तम् अर्थम् इमम् आत्मनि स्वयम् भावयेत् प्रथित-युक्तिभिः धिया |
संशय-आदि-रहितम् कर-अम्बु-वत् तेन तत्त्व-निगमः भविष्यति ||
uktam artham imam ātmani svayam bhāvayet prathita-yuktibhiḥ dhiyā | saṃśaya-ādi-rahitam kara-ambu-vat tena tattva-nigamaḥ bhaviṣyati ||
uktam artham imam atmani svayam bhavayet prathita-yuktibhi dhiya | sasaya-adi-rahitam kara-ambu-vat tena tattva-nigama bhavisyati ||
264. On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.
Verse #256
संबोध-मात्रम् परिशुद्ध-तत्त्वम् विज्ञाय सङ्घे नृप-वत् च सैन्ये तद्-आश्रयः |
स्व-आत्मनि सर्वदा स्थितः विलापय ब्रह्मणि विश्व-जातम् ||
saṃbodha-mātram pariśuddha-tattvam vijñāya saṅghe nṛpa-vat ca sainye tad-āśrayaḥ | sva-ātmani sarvadā sthitaḥ vilāpaya brahmaṇi viśva-jātam ||
sabodha-matram parisuddha-tattvam vijnaya sanghe npa-vat ca sainye tad-asraya | sva-atmani sarvada sthita vilapaya brahmani visva-jatam ||
265. Realising in this body the Knowledge Absolute free from Nescience and its effects – like the king in an army – and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman.
Verse #257
बुद्धौ गुहायाम् सत्-असत्-विलक्षणम् ब्रह्म अस्ति सत्यम् परम् अद्वितीयम् |
तद्-आत्मना यः अत्र वसेत् गुहायाम् पुनः न तस्य अङ्ग-गुहा-प्रवेशः ||
buddhau guhāyām sat-asat-vilakṣaṇam brahma asti satyam param advitīyam | tad-ātmanā yaḥ atra vaset guhāyām punaḥ na tasya aṅga-guhā-praveśaḥ ||
buddhau guhayam sat-asat-vilaksanam brahma asti satyam param advitiyam | tad-atmana ya atra vaset guhayam puna na tasya anga-guha-pravesa ||
266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.
Verse #258
ज्ञाते वस्तुनि अपि बलवती वासना अनादिः एषा कर्ता भोक्ता अपि अहम् इति दृढा या अस्य संसार-हेतुः प्रत्यग्-दृष्ट्या आत्मनि निवसता सा अपनेया प्रयत्नात् मुक्तिं प्राहुः |
तत् इह मुनयः |
वासना-तानवं यत् ||
jñāte vastuni api balavatī vāsanā anādiḥ eṣā kartā bhoktā api aham iti dṛḍhā yā asya saṃsāra-hetuḥ pratyag-dṛṣṭyā ātmani nivasatā sā apaneyā prayatnāt muktiṃ prāhuḥ | tat iha munayaḥ | vāsanā-tānavaṃ yat ||
jnate vastuni api balavati vasana anadi esa karta bhokta api aham iti dha ya asya sasara-hetu pratyag-dstya atmani nivasata sa apaneya prayatnat mukti prahu | tat iha munaya | vasana-tanava yat ||
267. Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one’s transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. Sages call that Liberation which is the attenuation of Vāsanās (impressions) here and now.
Verse #259
अहम्-मम-इति यः भावः देह-अक्ष-आदौ अन्-आत्मनि |
अध्यासः अयम् निरस्तव्यः विदुषा स्व-आत्म-निष्ठया ||
aham mama iti yaḥ bhāvaḥ deha-akṣa-ādau an-ātmani | adhyāsaḥ ayam nirastavyaḥ viduṣā sva-ātma-niṣṭhayā ||
aham mama iti ya bhava deha-aksa-adau an-atmani | adhyasa ayam nirastavya vidusa sva-atma-nisthaya ||
268. The idea of 'me and mine' in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a stop to, by identifying himself with the Ātman.
Verse #260
ज्ञात्वा स्वं प्रत्यग्-आत्मानम् बुद्धि-तद्-वृत्ति-साक्षिणम् सः अहम् इति एव |
सद्-वृत्त्या अनात्मनि आत्म-मतिं जहि ||
jñātvā svaṃ pratyag-ātmānam buddhi-tad-vṛtti-sākṣiṇam saḥ aham iti eva | sad-vṛttyā anātmani ātma-matiṃ jahi ||
jnatva sva pratyag-atmanam buddhi-tad-vtti-saksinam sa aham iti eva | sad-vttya anatmani atma-mati jahi ||
269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications, and constantly revolving the positive thought, 'I am That', conquer this identification with the non-Self.
Verse #261
लोक-अनुवर्तनम् त्यक्त्वा देह-अनुवर्तनम् |
शास्त्र-अनुवर्तनम् स्व-अध्यास-अपनयम् कुरु ||
loka-anuvartanam tyaktvā deha-anuvartanam | śāstra-anuvartanam sva-adhyāsa-apanayam kuru ||
loka-anuvartanam tyaktva deha-anuvartanam | sastra-anuvartanam sva-adhyasa-apanayam kuru ||
270. Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too mush engrossment with the Scriptures, do away with the superimposition that has come upon thyself.
Verse #262
लोक-वासनया जन्तोः शास्त्र-वासनया अपि च देह-वासनया |
ज्ञानम् यथावत् न एव जायते ||
loka-vāsanayā jantoḥ śāstra-vāsanayā api ca deha-vāsanayā | jñānam yathāvat na eva jāyate ||
loka-vasanaya janto sastra-vasanaya api ca deha-vasanaya | jnanam yathavat na eva jayate ||
271. Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation.
Verse #263
संसार-कारागृह-मोक्षम् इच्छोः अयो-मयीम् पाद-निबन्ध-शृङ्खलम् |
वदन्ति तज्ज्ञाः पटु वासना-त्रयम् यः अस्मात् विमुक्तः समुपैति मुक्तिम् ||
saṃsāra-kārāgṛha-mokṣam icchoḥ ayo-mayīm pāda-nibandha-śṛṅkhalam | vadanti tajjñāḥ paṭu vāsanā-trayam yaḥ asmāt vimuktaḥ samupaiti muktim ||
sasara-karagha-moksam iccho ayo-mayim pada-nibandha-snkhalam | vadanti tajjna patu vasana-trayam ya asmat vimukta samupaiti muktim ||
272. For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation.
Verse #264
जल-आदि-संसर्ग-वशात् प्रभूत-दुर्गन्ध-धूत अगरु-दिव्य-वासना संघर्षणेन एव |
विभाति सम्यक् विधूयमाने सति बाह्य-गन्धे ||
jala-ādi-saṃsarga-vaśāt prabhūta-durgandha-dhūta agaru-divya-vāsanā saṃgharṣaṇena eva | vibhāti samyak vidhūyamāne sati bāhya-gandhe ||
jala-adi-sasarga-vasat prabhuta-durgandha-dhuta agaru-divya-vasana sagharsanena eva | vibhati samyak vidhuyamane sati bahya-gandhe ||
273. The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing.
Verse #265
अन्तः-श्रित-अनन्त-दूर-अन्त-वासना धूली-विलिप्ता परम-आत्म-वासना प्रज्ञाति-संघर्षणतः |
विशुद्धा प्रतीयते चन्दन-गन्धवत् स्फुटम् ||
antaḥ-śrita-ananta-dūra-anta-vāsanā dhūlī-viliptā parama-ātma-vāsanā prajñāti-saṃgharṣaṇataḥ | viśuddhā pratīyate candana-gandhavat sphuṭam ||
anta-srita-ananta-dura-anta-vasana dhuli-vilipta parama-atma-vasana prajnati-sagharsanata | visuddha pratiyate candana-gandhavat sphutam ||
274. Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived.
Verse #266
अनात्म-वासना-जालैः |
तिरोभूत-आत्म-वासना नित्य-आत्म-निष्ठया तेषाम् नाशे भाति स्वयम् स्फुटम् ||
anātma-vāsanā-jālaiḥ | tirobhūta-ātma-vāsanā nitya-ātma-niṣṭhayā teṣām nāśe bhāti svayam sphuṭam ||
anatma-vasana-jalai | tirobhuta-atma-vasana nitya-atma-nisthaya tesam nase bhati svayam sphutam ||
275. The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Ātman clearly manifests Itself of Its own accord.
Verse #267
यथा यथा प्रत्यक्-अवस्थितम् मनः तथा तथा मुञ्चति बाह्य-वासनाम् |
निःशेष-मोक्षे सति वासनानाम् आत्म-अनुभूतिः प्रतिबन्ध-शून्या ||
yathā yathā pratyak-avasthitam manaḥ tathā tathā muñcati bāhya-vāsanām | niḥśeṣa-mokṣe sati vāsanānām ātma-anubhūtiḥ pratibandha-śūnyā ||
yatha yatha pratyak-avasthitam mana tatha tatha muncati bahya-vasanam | nisesa-mokse sati vasananam atma-anubhuti pratibandha-sunya ||
276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Ātman.
Verse #268
स्व-आत्मनि एव सदा स्थित्वा मनः नश्यति योगिनः वासनानाम् क्षयः |
च अतः |
स्व-अध्यास-अपनयम् कुरु ||
sva-ātmani eva sadā sthitvā manaḥ naśyati yoginaḥ vāsanānām kṣayaḥ | ca ataḥ | sva-adhyāsa-apanayam kuru ||
sva-atmani eva sada sthitva mana nasyati yogina vasananam ksaya | ca ata | sva-adhyasa-apanayam kuru ||
277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.
Verse #269
तमः द्वाभ्याम् रजः सत्त्वात् सत्त्वम् शुद्धेन नश्यति |
तस्मात् सत्त्वम् अवष्टभ्य स्व-अध्यास-अपनयम् कुरु ||
tamaḥ dvābhyām rajaḥ sattvāt sattvam śuddhena naśyati | tasmāt sattvam avaṣṭabhya sva-adhyāsa-apanayam kuru ||
tama dvabhyam raja sattvat sattvam suddhena nasyati | tasmat sattvam avastabhya sva-adhyasa-apanayam kuru ||
278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.
Verse #270
श्रुत्या युक्त्या स्व-अनुभूत्या ज्ञात्वा |
सार्वात्म्यम् आत्मनः क्वचित् आभासतः प्राप्त-स्व-अध्यास-अपनयम् कुरु ||
śrutyā yuktyā sva-anubhūtyā jñātvā | sārvātmyam ātmanaḥ kvacit ābhāsataḥ prāpta-sva-adhyāsa-apanayam kuru ||
srutya yuktya sva-anubhutya jnatva | sarvatmyam atmana kvacit abhasata prapta-sva-adhyasa-apanayam kuru ||
281. Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.
Verse #271
अनादान-विसर्गाभ्याम् ईषत् न अस्ति क्रिया मुनेः तद्-एक-निष्ठया |
नित्यम् स्व-अध्यास-अपनयम् कुरु ||
anādāna-visargābhyām īṣat na asti kriyā muneḥ tad-eka-niṣṭhayā | nityam sva-adhyāsa-apanayam kuru ||
anadana-visargabhyam isat na asti kriya mune tad-eka-nisthaya | nityam sva-adhyasa-apanayam kuru ||
282. The sage has no connection with action, since he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman, do away with thy superimposition.
Verse #272
तत्त्वम्-असि-आदि-वाक्य-उत्थ |
ब्रह्म-आत्म-ऐकत्व-बोधतः ब्रह्मणि आत्मत्व-दार्ढ्याय स्व-अध्यास-अपनयम् कुरु ||
tattvam-asi-ādi-vākya-uttha | brahma-ātma-aikatva-bodhataḥ brahmaṇi ātmatva-dārḍhyāya sva-adhyāsa-apanayam kuru ||
tattvam-asi-adi-vakya-uttha | brahma-atma-aikatva-bodhata brahmani atmatva-darhyaya sva-adhyasa-apanayam kuru ||
283. Through the realisation of the identity of Brahman and the soul, resulting from such great dicta as 'Thou art That', do away with thy superimposition, with a view to strengthening thy identification with Brahman.
Verse #273
अहम्-भावस्य देहे अस्मिन् निःशेष-विलय-अवधि सावधानेन |
युक्त-आत्मा स्व-अध्यास-अपनयम् कुरु ||
aham-bhāvasya dehe asmin niḥśeṣa-vilaya-avadhi sāvadhānena | yukta-ātmā sva-adhyāsa-apanayam kuru ||
aham-bhavasya dehe asmin nisesa-vilaya-avadhi savadhanena | yukta-atma sva-adhyasa-apanayam kuru ||
284. Until the identification with this body is completely rooted out, do away with thy superimposition with watchfulness and a concentrated mind.
Verse #274
प्रतीतिः जीव-जगतोः स्वप्नवत् भाति यावता |
तावत् निरन्तरम् विद्वन् स्व-अध्यास-अपनयम् कुरु ||
pratītiḥ jīva-jagatoḥ svapnavat bhāti yāvatā | tāvat nirantaram vidvan sva-adhyāsa-apanayam kuru ||
pratiti jiva-jagato svapnavat bhati yavata | tavat nirantaram vidvan sva-adhyasa-apanayam kuru ||
285. So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break.
Verse #275
निद्रायाः लोक-वार्तायाः शब्द-आदेः अपि विस्मृतेः |
क्वचित् न अवसरम् दत्त्वा चिन्तय आत्मानम् आत्मनि ||
nidrāyāḥ loka-vārtāyāḥ śabda-ādeḥ api vismṛteḥ | kvacit na avasaram dattvā cintaya ātmānam ātmani ||
nidraya loka-vartaya sabda-ade api vismte | kvacit na avasaram dattva cintaya atmanam atmani ||
286. Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind.
Verse #276
माता-पित्रोः मल-उद्भूतम् मल-मांसम् इदम् वपुः त्यक्त्वा |
चाण्डाल-वत् दूरम् ब्रह्मी-भूय कृती भव ||
mātā-pitroḥ mala-udbhūtam mala-māṃsam idam vapuḥ tyaktvā | cāṇḍāla-vat dūram brahmī-bhūya kṛtī bhava ||
mata-pitro mala-udbhutam mala-masam idam vapu tyaktva | canala-vat duram brahmi-bhuya kti bhava ||
287. Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities – as one does an outcast – be thou Brahman and realise the consummation of thy life.
Verse #277
घट-आकाशम् महा-आकाशे इव आत्मानम् पर-आत्मनि |
विलाप्य अखण्ड-भावेन तूष्णीं भव सदा मुने ||
ghaṭa-ākāśam mahā-ākāśe iva ātmānam para-ātmani | vilāpya akhaṇḍa-bhāvena tūṣṇīṃ bhava sadā mune ||
ghata-akasam maha-akase iva atmanam para-atmani | vilapya akhana-bhavena tusni bhava sada mune ||
288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage.
Verse #278
स्व-प्रकाशम् अधिष्ठानम् स्वयम् भूय सत्-आत्मना |
ब्रह्म-अण्डम् अपि पिण्ड-अण्डम् त्यज्यताम् मल-भाण्ड-वत् ||
sva-prakāśam adhiṣṭhānam svayam bhūya sad-ātmanā | brahma-aṇḍam api piṇḍa-aṇḍam tyajyatām mala-bhāṇḍa-vat ||
sva-prakasam adhisthanam svayam bhuya sad-atmana | brahma-anam api pina-anam tyajyatam mala-bhana-vat ||
289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena – as that Reality give up both the macrocosm and the microcosm, like two filthy receptacles.
Verse #279
चित्-आत्मनि सदा-आनन्दे देह-आरूढाम् अहं-धियम् |
निवेश्य लिङ्गम् उत्सृज्य केवलः भव सर्वदा ||
cit-ātmani sadā-ānande deha-ārūḍhām ahaṃ-dhiyam | niveśya liṅgam utsṛjya kevalaḥ bhava sarvadā ||
cit-atmani sada-anande deha-aruham aha-dhiyam | nivesya lingam utsjya kevala bhava sarvada ||
290. Transferring the identification now rooted in the body to the Ātman, the Existence- Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent.
Verse #280
यत्र एषः जगत्-आभासः दर्पण-अन्तः पुरम् यथा |
तत् ब्रह्म अहम् इति ज्ञात्वा कृत-कृत्यः भविष्यसि ||
yatra eṣaḥ jagat-ābhāsaḥ darpaṇa-antaḥ puram yathā | tat brahma aham iti jñātvā kṛta-kṛtyaḥ bhaviṣyasi ||
yatra esa jagat-abhasa darpana-anta puram yatha | tat brahma aham iti jnatva kta-ktya bhavisyasi ||
291. That in which there is this reflection of the universe, as of a city in a mirror – that Brahman art thou; knowing this thou wilt attain the consummation of thy life.
Verse #281
यत् सत्य-भूतम् निज-रूपम् आद्यम् चित्-अद्वय-आनन्दम् अरूपम् अक्रियम् |
तत् एत्य मिथ्या-वपुः उत्सृजेत शैलूषवत् वेषम् उपात्तम् आत्मनः ||
yat satya-bhūtam nija-rūpam ādyam cit-advaya-ānandam arūpam akriyam | tat etya mithyā-vapuḥ utsṛjeta śailūṣavat veṣam upāttam ātmanaḥ ||
yat satya-bhutam nija-rupam adyam cit-advaya-anandam arupam akriyam | tat etya mithya-vapu utsjeta sailusavat vesam upattam atmana ||
292. That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity – attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his assumed mask.
Verse #282
सर्व-आत्मना दृश्यम् इदम् मृषा एव न एव अहम्-अर्थः क्षणिकत्व-दर्शनात् जानामि अहं सर्वम् इति प्रतीतिः कुतः |
अहम्-आदेः क्षणिकस्य |
सिध्येत् ||
sarva-ātmanā dṛśyam idam mṛṣā eva na eva aham-arthaḥ kṣaṇikatva-darśanāt jānāmi ahaṃ sarvam iti pratītiḥ kutaḥ | aham-ādeḥ kṣaṇikasya | sidhyet ||
sarva-atmana dsyam idam msa eva na eva aham-artha ksanikatva-darsanat janami aha sarvam iti pratiti kuta | aham-ade ksanikasya | sidhyet ||
293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception, 'I know all', be true of egoism etc., which are momentary?
Verse #283
अहम्-पद-अर्थः त्वम् अहम्-आदि-साक्षी नित्यम् सुषुप्तौ अपि भाव-दर्शनात् |
ब्रूते हि अजः नित्यः इति श्रुतिः स्वयम् तत् प्रत्यग्-आत्मा सत्-असत्-विलक्षणः ||
aham-pada-arthaḥ tvam aham-ādi-sākṣī nityam suṣuptau api bhāva-darśanāt | brūte hi ajaḥ nityaḥ iti śrutiḥ svayam tat pratyag-ātmā sat-asat-vilakṣaṇaḥ ||
aham-pada-artha tvam aham-adi-saksi nityam susuptau api bhava-darsanat | brute hi aja nitya iti sruti svayam tat pratyag-atma sat-asat-vilaksana ||
294. But the real ‘I' is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti itself says, 'It is birthless, eternal', etc. Therefore the Paramātman is different from the gross and subtle bodies.
Verse #284
विकारिणाम् सर्व-विकार-वेत्ता नित्य-अविकारः भवितुम् समर्हति मनो-रथ-स्वप्न-सुषुप्तिषु |
स्फुटम् पुनः पुनः दृष्टं असत्त्वम् एतयोः ||
vikāriṇām sarva-vikāra-vettā nitya-avikāraḥ bhavitum samarhati mano-ratha-svapna-suṣuptiṣu | sphuṭam punaḥ punaḥ dṛṣṭam asattvam etayoḥ ||
vikarinam sarva-vikara-vetta nitya-avikara bhavitum samarhati mano-ratha-svapna-susuptisu | sphutam puna puna dstam asattvam etayo ||
295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.
Verse #285
अतः अभिमानम् त्यज मांस-पिण्डे पिण्ड-अभिमानिनि अपि बुद्धि-कल्पिते |
काल-त्रय-अबाध्यम् अखण्ड-बोधम् ज्ञात्वा स्वम् आत्मानम् उपैहि शान्तिम् ||
ataḥ abhimānam tyaja māṃsa-piṇḍe piṇḍa-abhimānini api buddhi-kalpite | kāla-traya-abādhyam akhaṇḍa-bodham jñātvā svam ātmānam upaihi śāntim ||
ata abhimanam tyaja masa-pine pina-abhimanini api buddhi-kalpite | kala-traya-abadhyam akhana-bodham jnatva svam atmanam upaihi santim ||
296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.
Verse #286
त्यज अभिमानम् कुल-गोत्र-नाम-रूप-आश्रमेषु आर्द्र-शव-आश्रितेषु लिङ्गस्य धर्मान् अपि |
कर्तृता-आदीन् त्यक्ता भव अखण्ड-सुख-स्वरूपः ||
tyaja abhimānam kula-gotra-nāma-rūpa-āśrameṣu ārdra-śava-āśriteṣu liṅgasya dharmān api | kartṛtā-ādīn tyaktvā bhava akhaṇḍa-sukha-svarūpaḥ ||
tyaja abhimanam kula-gotra-nama-rupa-asramesu ardra-sava-asritesu lingasya dharman api | kartta-adin tyaktva bhava akhana-sukha-svarupa ||
297. Cease to identify thyself with the family, lineage, name, form and the order of life, which pertain to the body that is like a rotten corpse (to a man of realisation). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute.
Verse #287
सन्ति अन्ये प्रतिबन्धाः पुंसः संसार-हेतवः दृष्टाः तेषाम् एवम् मूलम् प्रथम-विकारः |
भवति |
अहंकारः ||
santi anye pratibandhāḥ puṃsaḥ saṃsāra-hetavaḥ dṛṣṭāḥ teṣām evaṃ mūlam prathama-vikāraḥ | bhavati | ahaṃkāraḥ ||
santi anye pratibandha pusa sasara-hetava dsta tesam eva mulam prathama-vikara | bhavati | ahakara ||
298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.
Verse #288
यावत् स्यात् स्वस्य सम्बन्धः अहंकारेण दुरात्मना |
तावत् न लेश-मात्रापि मुक्ति-वार्ता विलक्षणा ||
yāvat syāt svasya saṃbandhaḥ ahaṃkāreṇa durātmanā | tāvat na leśa-mātrāpi mukti-vārtā vilakṣaṇā ||
yavat syat svasya sabandha ahakarena duratmana | tavat na lesa-matrapi mukti-varta vilaksana ||
299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.
Verse #289
अहंकार-ग्रहात् मुक्तः स्वरूपम् उपपद्यते चन्द्रवत् विमलः |
पूर्णः सदानन्दः स्वयं-प्रभः ||
ahaṃkāra-grahāt muktaḥ svarūpam upapadyate candravat vimalaḥ | pūrṇaḥ sadānandaḥ svayaṃ-prabhaḥ ||
ahakara-grahat mukta svarupam upapadyate candravat vimala | purna sadananda svaya-prabha ||
300. Freed from the clutches of egoism, as the moon from those of Rāhu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.
Verse #290
यः वा पुरे सः अहम् इति प्रतीतः बुद्ध्या प्रकॢप्तः तमसा अतिमूढया |
तस्य एव निःशेषतया विनाशे ब्रह्म-आत्म-भावः प्रतिबन्ध-शून्यः ||
yaḥ vā pure saḥ aham iti pratītaḥ buddhyā prakḷptaḥ tamasā atimūḍhayā | tasya eva niḥśeṣatayā vināśe brahma-ātma-bhāvaḥ pratibandha-śūnyaḥ ||
ya va pure sa aham iti pratita buddhya praklpta tamasa atimuhaya | tasya eva nisesataya vinase brahma-atma-bhava pratibandha-sunya ||
301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as 'I am such and such' - when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.
Verse #291
ब्रह्म-आनन्द-निधिः महा-बलवता अहंकार-घोर-अहिना संवेष्ट्य आत्मनि रक्ष्यते गुण-मयैः चण्डैः त्रिभिः मस्तकैः |
विज्ञान-आख्य-महा-असिना श्रुति-मता विच्छिद्य शीर्ष-त्रयम् निर्मूल्य अहिम् इमम् निधिं सुख-करम् धीरः अनुभोक्तुं क्षमः ||
brahma-ānanda-nidhiḥ mahā-balavatā ahaṃkāra-ghora-ahinā saṃveṣṭya ātmani rakṣyate guṇa-mayaiḥ caṇḍaiḥ tribhiḥ mastakaiḥ | vijñāna-ākhya-mahā-asinā śruti-matā vicchidya śīrṣa-trayam nirmūlya ahim imam nidhiṃ sukha-karam dhīraḥ anubhoktuṃ kṣamaḥ ||
brahma-ananda-nidhi maha-balavata ahakara-ghora-ahina savestya atmani raksyate guna-mayai canai tribhi mastakai | vijnana-akhya-maha-asina sruti-mata vicchidya sirsa-trayam nirmulya ahim imam nidhi sukha-karam dhira anubhoktu ksama ||
302. The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Guṇas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Śrutis, can enjoy this treasure which confers bliss.
Verse #292
यावद्वा यत्-किञ्चित् विष-दोष-स्फूर्तिः अस्ति चेत् देहे |
कथम् आरोग्याय भवेत् तद्वत् अहन्ता अपि योगिनः मुक्त्यै ||
yāvadvā yat-kiñcit viṣa-doṣa-sphūrtiḥ asti cet dehe | katham ārogyāya bhavet tadvat ahantā api yoginaḥ muktyai ||
yavadva yat-kincit visa-dosa-sphurti asti cet dehe | katham arogyaya bhavet tadvat ahanta api yogina muktyai ||
303. As long as there is a trace of poisoning left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi’s Liberation.
Verse #293
अहमः अत्यन्त-निवृत्त्या |
तत्-कृत-नाना-विकल्प-संहृत्या प्रत्यक्-तत्त्व-विवेकात् इदम् अहम् अस्मि इति विन्दते तत्त्वम् ||
ahamaḥ atyanta-nivṛttyā | tat-kṛta-nānā-vikalpa-saṃhṛtyā pratyak-tattva-vivekāt idam aham asmi iti vindate tattvam ||
ahama atyanta-nivttya | tat-kta-nana-vikalpa-sahtya pratyak-tattva-vivekat idam aham asmi iti vindate tattvam ||
304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as 'I am This'.
Verse #294
अहंकारे कर्तरि अहम् इति मतिम् मुञ्च सहसा विकार-आत्मनि आत्म-प्रतिफल-जुषि स्व-स्थिति-मुषि |
यत्-अध्यासात् प्राप्ता जनि-मृति-जरा-दुःख-बहुला प्रतीचः चिन्-मूर्तेः तव सुख-तनोः संसृतिः इयम् ||
ahaṃkāre kartari aham iti matim muñca sahasā vikāra-ātmani ātma-pratiphala-juṣi sva-sthiti-muṣi | yad-adhyāsāt prāptā jani-mṛti-jarā-duḥkha-bahulā pratīcaḥ cin-mūrteḥ tava sukha-tanoḥ saṃsṛtiḥ iyam ||
ahakare kartari aham iti matim munca sahasa vikara-atmani atma-pratiphala-jusi sva-sthiti-musi | yad-adhyasat prapta jani-mti-jara-dukha-bahula pratica cin-murte tava sukha-tano sasti iyam ||
305. Give up immediately thy identification with egoism, the agent, which is by its nature a modification, is endued with a reflection of the Self, and diverts one from being established in the Self – identifying thyself with which thou hast come by this relative existence, full of the miseries of birth, decay and death, though thou art the Witness, the Essence of Knowledge and Bliss Absolute.
Verse #295
सदा-एक-रूपस्य चित्-आत्मनः विभोः आनन्द-मूर्तेः अनवद्य-कीर्तेः |
न एव अन्यथा क्व अपि अविकारिणः ते विना अहम्-अध्यासम् अमुष्य संसृतिः ||
sadā-eka-rūpasya cit-ātmanaḥ vibhoḥ ānanda-mūrteḥ anavadya-kīrteḥ | na eva anyathā kva api avikāriṇaḥ te vinā aham-adhyāsam amuṣya saṃsṛtiḥ ||
sada-eka-rupasya cit-atmana vibho ananda-murte anavadya-kirte | na eva anyatha kva api avikarina te vina aham-adhyasam amusya sasti ||
306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.
Verse #296
तस्मात् अहंकारम् इमम् स्व-शत्रुम् भोक्तुः गले कण्टकवत् प्रतीतम् विच्छिद्य |
विज्ञान-महा-असिना स्फुटम् भुङ्क्ष्व आत्म-साम्राज्य-सुखम् यथा-इष्टम् ||
tasmāt ahaṃkāram imam sva-śatrum bhoktuḥ gale kaṇṭakavat pratītam vicchidya | vijñāna-mahā-asinā sphuṭam bhuṅkṣva ātma-sāmrājya-sukham yathā-iṣṭam ||
tasmat ahakaram imam sva-satrum bhoktu gale kantakavat pratitam vicchidya | vijnana-maha-asina sphutam bhunksva atma-samrajya-sukham yatha-istam ||
307. Therefore destroying this egoism, thy enemy - which appears like a thorn sticking in the throat of a man taking meal – with the great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Ātman.
Verse #297
ततः अहम्-आदेः विनिवर्त्य वृत्तिम् संत्यक्त-रागः परमार्थ-लाभात् तूष्णीम् |
समास्स्व आत्म-सुख-अनुभूत्या पूर्ण-आत्मना ब्रह्मणि निर्विकल्पः ||
tataḥ aham-ādeḥ vinivartya vṛttim saṃtyakta-rāgaḥ paramārtha-lābhāt tūṣṇīm | samāssva ātma-sukha-anubhūtyā pūrṇa-ātmanā brahmaṇi nirvikalpaḥ ||
tata aham-ade vinivartya vttim satyakta-raga paramartha-labhat tusnim | samassva atma-sukha-anubhutya purna-atmana brahmani nirvikalpa ||
308. Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature.
Verse #298
समूल-कृत्तः अपि महान् अहम् पुनः व्युल्लेखितः स्यात् यदि चेतसा क्षणम् |
संजीव्य विक्षेप-शतम् करोति नभस्वता प्रावृषि वारिदः यथा ||
samūla-kṛttaḥ api mahān aham punaḥ vyullekhitaḥ syāt yadi cetasā kṣaṇam | saṃjīvya vikṣepa-śatam karoti nabhasvatā prāvṛṣi vāridaḥ yathā ||
samula-ktta api mahan aham puna vyullekhita syat yadi cetasa ksanam | sajivya viksepa-satam karoti nabhasvata pravsi varida yatha ||
309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.
Verse #299
निगृह्य शत्रोः अहमः अवकाशः क्वचित् न देयः विषय-अनुचिन्तया स एव |
संजीवन-हेतुः अस्य |
प्रक्षीण-जम्बीर-तरोः इव अम्बु ||
nigṛhya śatroḥ ahamaḥ avakāśaḥ kvacit na deyaḥ viṣaya-anucintayā sa eva | saṃjīvana-hetuḥ asya | prakṣīṇa-jambīra-taroḥ iva ambu ||
nighya satro ahama avakasa kvacit na deya visaya-anucintaya sa eva | sajivana-hetu asya | praksina-jambira-taro iva ambu ||
310. Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up.
Verse #300
देह-आत्मना संस्थितः एव कामी विलक्षणः कामयिता |
कथं स्यात् अतः अर्थ-सन्धान-परत्वम् एव भेद-प्रसक्त्या भव-बन्ध-हेतुः ||
deha-ātmanā saṃsthitaḥ eva kāmī vilakṣaṇaḥ kāmayitā | kathaṃ syāt ataḥ artha-sandhāna-paratvam eva bheda-prasaktyā bhava-bandha-hetuḥ ||
deha-atmana sasthita eva kami vilaksana kamayita | katha syat ata artha-sandhana-paratvam eva bheda-prasaktya bhava-bandha-hetu ||
311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be greedy (like him)? Hence the tendency to think on the sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of distinction or duality.
Verse #301
कार्य-प्रवर्धनात् बीज-प्रवृद्धिः परिदृश्यते कार्य-नाशात् |
बीज-नाशः तस्मात् कार्यं निरोधयेत् ||
kārya-pravardhanāt bīja-pravṛddhiḥ paridṛśyate kārya-nāśāt | bīja-nāśaḥ tasmāt kāryaṃ nirodhayet ||
karya-pravardhanat bija-pravddhi paridsyate karya-nasat | bija-nasa tasmat karya nirodhayet ||
312. When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects.
Verse #302
वासना-वृद्धितः कार्यम् कार्य-वृद्ध्या च वासना वर्धते |
सर्वथा पुंसः संसारः न निवर्तते ||
vāsanā-vṛddhitaḥ kāryam kārya-vṛddhyā ca vāsanā vardhate | sarvathā puṃsaḥ saṃsāraḥ na nivartate ||
vasana-vddhita karyam karya-vddhya ca vasana vardhate | sarvatha pusa sasara na nivartate ||
313. Through the increase of desires selfish work increases, and when there is an increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end.
Verse #303
संसार-बन्ध-विच्छित्त्यै तद्-द्वयम् प्रदहेत् यतिः वासना-वृद्धिः |
एताभ्याम् चिन्तया क्रियया बहिः ||
saṃsāra-bandha-vicchittyai tad-dvayam pradahet yatiḥ vāsanā-vṛddhiḥ | etābhyām cintayā kriyayā bahiḥ ||
sasara-bandha-vicchittyai tad-dvayam pradahet yati vasana-vddhi | etabhyam cintaya kriyaya bahi ||
314. For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two; for thinking of the sense-objects and doing selfish acts lead to an increase of desires.
Verse #304
सर्वत्र सर्वतः सर्व-ब्रह्म-मात्र-अवलोकनैः सद्-भाव-वासना-दार्ढ्यात् |
तत्-त्रयम् लयम् अश्नुते ||
sarvatra sarvatah sarva brahma maatra avalokanaiih sat bhaava vaasanaa daardhyaat | tat trayam layam ashnute ||
sarvatra sarvatah sarva brahma maatra avalokanaiih sat bhaava vaasanaa daardhyaat | tat trayam layam ashnute ||
315-316. Augmented by these two, desires produce one’s transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three are annihilated.
Verse #305
क्रिया-नाशे |
भवेत् चिन्ता-नाशः अस्मात् वासना-क्षयः वासना-प्रक्षयः मोक्षः सा जीवन्-मुक्तिः इष्यते ||
kriyā-nāśe | bhavet cintā-nāśaḥ asmāt vāsanā-kṣayaḥ vāsanā-prakṣayaḥ mokṣaḥ sā jīvan-muktiḥ iṣyate ||
kriya-nase | bhavet cinta-nasa asmat vasana-ksaya vasana-praksaya moksa sa jivan-mukti isyate ||
317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life.
Verse #306
सद्-वासना-स्फूर्ति-विजृम्भणे सति हि असौ विलीना अपि अहम्-आदि-वासना |
अति-प्रकृष्टा अपि अरुण-प्रभायाम् विलीयते साधु यथा तमिस्रा ||
sad-vāsanā-sphūrti-vijṛmbhaṇe sati hi asau vilīnā api aham-ādi-vāsanā | ati-prakṛṣṭā api aruṇa-prabhāyām vilīyate sādhu yathā tamisrā ||
sad-vasana-sphurti-vijmbhane sati hi asau vilina api aham-adi-vasana | ati-praksta api aruna-prabhayam viliyate sadhu yatha tamisra ||
318. When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun.
Verse #307
तमः तमः-कार्यम् अनर्थ-जालम् न दृश्यते सति उदिते दिनेशे |
तथा अद्वय-आनन्द-रस-अनुभूतौ न वा अस्ति बन्धः न च दुःख-गन्धः ||
tamaḥ tamaḥ-kāryam anartha-jālam na dṛśyate sati udite dineśe | tathā advaya-ānanda-rasa-anubhūtau na vā asti bandhaḥ na ca duḥkha-gandhaḥ ||
tama tama-karyam anartha-jalam na dsyate sati udite dinese | tatha advaya-ananda-rasa-anubhutau na va asti bandha na ca dukha-gandha ||
319. Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss Absolute, there is neither bondage nor the least trace of misery.
Verse #308
दृश्यम् प्रतीतम् प्रविलापयन् सन् सत्-मात्रम् आनन्द-घनम् विभावयन् समाहितः सन् बहिः अन्तरम् वा |
कालम् नयेथाः |
सति कर्म-बन्धे ||
dṛśyam pratītam pravilāpayan san sat-mātram ānanda-ghanam vibhāvayan samāhitaḥ san bahiḥ antaram vā | kālam nayethāḥ | sati karma-bandhe ||
dsyam pratitam pravilapayan san sat-matram ananda-ghanam vibhavayan samahita san bahi antaram va | kalam nayetha | sati karma-bandhe ||
320. Causing the external and internal universe, which are now perceived, to vanish, and meditating on the Reality, the Bliss Embodied, one should pass one’s time watchfully, if there be any residue of Prārabdha work left.
Verse #309
प्रमादः ब्रह्म-निष्ठायाम् न कर्तव्यः कदाचन |
प्रमादः मृत्युः इति आह भगवान् ब्रह्मणः सुतः ||
pramādaḥ brahma-niṣṭhāyām na kartavyaḥ kadācana | pramādaḥ mṛtyuḥ iti āha bhagavān brahmaṇaḥ sutaḥ ||
pramada brahma-nisthayam na kartavya kadacana | pramada mtyu iti aha bhagavan brahmana suta ||
321. One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumāra, who is Brahma’s son, has called inadvertence to be death itself.
Verse #310
न प्रमादात् अनर्थः अन्यः ज्ञानिनः स्व-स्वरूपतः |
ततः मोहः ततः अहं-धीः ततः बन्धः ततः व्यथा ||
na pramādāt anarthaḥ anyaḥ jñāninaḥ sva-svarūpataḥ | tataḥ mohaḥ tataḥ ahaṃ-dhīḥ tataḥ bandhaḥ tataḥ vyathā ||
na pramadat anartha anya jnanina sva-svarupata | tata moha tata aha-dhi tata bandha tata vyatha ||
322. There is no greater danger for the Jñānin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery.
Verse #311
विषय-अभिमुखम् दृष्ट्वा विद्वांसम् अपि विस्मृतिः |
विक्षेपयति धी-दोषैः योषा जारम् इव प्रियम् ||
viṣaya-abhimukham dṛṣṭvā vidvāṃsam api vismṛtiḥ | vikṣepayati dhī-doṣaiḥ yoṣā jāram iva priyam ||
visaya-abhimukham dstva vidvasam api vismti | viksepayati dhi-dosai yosa jaram iva priyam ||
323. Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour.
Verse #312
यथा अपकृष्टम् शैवालम् क्षण-मात्रम् न तिष्ठति |
आवृणोति तथा माया प्राज्ञम् वा अपि पराङ्-मुखम् ||
yathā apakṛṣṭam śaivālam kṣaṇa-mātram na tiṣṭhati | āvṛṇoti tathā māyā prājñam vā api parāṅ-mukham ||
yatha apakstam saivalam ksana-matram na tisthati | avnoti tatha maya prajnam va api paran-mukham ||
324. As moss, even if removed, does not stay away for a moment, but covers the water again, so Māyā or Nescience also covers even a wise man, if he is averse to meditation on the Self.
Verse #313
लक्ष्य-च्युतम् चेद् यदि चित्तम् ईषत् बहिर्-मुखम् सन्निपतेत् ततस् ततः |
प्रमादतः प्रच्युत-केलि-कन्दुकः सोपान-पङ्क्तौ पतितः यथा तथा ||
lakṣya-cyutam ced yadi cittam īṣat bahir-mukham sannipatet tatas tataḥ | pramādataḥ pracyuta-keli-kandukaḥ sopāna-paṅktau patitaḥ yathā tathā ||
laksya-cyutam ced yadi cittam isat bahir-mukham sannipatet tatas tata | pramadata pracyuta-keli-kanduka sopana-panktau patita yatha tatha ||
325. If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.
Verse #314
विषयेषु आविशत् चेतः |
संकल्पयति तद्-गुणान् सम्यक्-संकल्पनात् कामः कामात् पुंसः प्रवर्तनम् ||
viṣayeṣu āviśat cetaḥ | saṃkalpayati tad-guṇān samyak-saṃkalpanāt kāmaḥ kāmāt puṃsaḥ pravartanam ||
visayesu avisat ceta | sakalpayati tad-gunan samyak-sakalpanat kama kamat pusa pravartanam ||
326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing.
Verse #315
अतः प्रमादात् न परः अस्ति मृत्युः विवेकिनः ब्रह्मविदः समाधौ |
समाहितः सिद्धिम् उपैति सम्यक् समाहित-आत्मा भव सावधानः ||
ataḥ pramādāt na paraḥ asti mṛtyuḥ vivekinaḥ brahmavidaḥ samādhau | samāhitaḥ siddhim upaiti samyak samāhita-ātmā bhava sāvadhānaḥ ||
ata pramadat na para asti mtyu vivekina brahmavida samadhau | samahita siddhim upaiti samyak samahita-atma bhava savadhana ||
327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).
Verse #316
ततः स्वरूप-विभ्रंशः विभ्रष्टः तु पतति अधः |
पतितस्य विना नाशम् पुनः न आरोहः ईक्ष्यते ||
tataḥ svarūpa-vibhraṃśaḥ vibhraṣṭaḥ tu patati adhaḥ | patitasya vinā nāśam punaḥ na ārohaḥ īkṣyate ||
tata svarupa-vibhrasa vibhrasta tu patati adha | patitasya vina nasam puna na aroha iksyate ||
328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again.
Verse #317
सङ्कल्पम् वर्जयेत् तस्मात् सर्व-अनर्थस्य कारणम् जीवतः यस्य कैवल्यम् |
विदेहे सः च केवलः यत् किञ्चित् पश्यतः भेदम् भयम् ब्रूते यजुः-श्रुतिः ||
saṅkalpam varjayet tasmāt sarva-anarthasya kāraṇam jīvataḥ yasya kaivalyam | videhe saḥ ca kevalaḥ yat kiñcit paśyataḥ bhedam bhayam brūte yajuḥ-śrutiḥ ||
sankalpam varjayet tasmat sarva-anarthasya karanam jivata yasya kaivalyam | videhe sa ca kevala yat kincit pasyata bhedam bhayam brute yaju-sruti ||
329. Therefore one should give up reflecting on the sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees the least bit of distinction.
Verse #318
यदा कदा वापि विपश्चित् एषः ब्रह्मणि अनन्ते अपि अणु-मात्र-भेदम् पश्यति अथ अमुष्य भयम् तत् एव यत् वीक्षितम् |
भिन्न-तया |
प्रमादात् ||
yadā kadā vāpi vipaścit eṣaḥ brahmaṇi anante api aṇu-mātra-bhedam paśyati atha amuṣya bhayam tat eva yat vīkṣitam | bhinna-tayā | pramādāt ||
yada kada vapi vipascit esa brahmani anante api anu-matra-bhedam pasyati atha amusya bhayam tat eva yat viksitam | bhinna-taya | pramadat ||
330. Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him.
Verse #319
श्रुति-स्मृति-न्याय-शतैः निषिद्धे दृश्ये अत्र यः स्व-आत्म-मतिम् करोति |
उपैति दुःख-उपरि दुःख-जातम् निषिद्ध-कर्ता सः मलिम्लुचः यथा ||
śruti-smṛti-nyāya-śataiḥ niṣiddhe dṛśye atra yaḥ sva-ātma-matim karoti | upaiti duḥkha-upari duḥkha-jātam niṣiddha-kartā saḥ malimlucaḥ yathā ||
sruti-smti-nyaya-satai nisiddhe dsye atra ya sva-atma-matim karoti | upaiti dukha-upari dukha-jatam nisiddha-karta sa malimluca yatha ||
331. He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden.
Verse #320
सत्य-अभिसन्धान-रतः विमुक्तः महत्त्वम् आत्मीयम् उपैति नित्यम् |
मिथ्या-अभिसन्धान-रतः तु नश्येत् दृष्टम् तत् एतत् यत् अ-चौर-चौरयोः ||
satya-abhisandhāna-rataḥ vimuktaḥ mahattvam ātmīyam upaiti nityam | mithyā-abhisandhāna-rataḥ tu naśyet dṛṣṭam tat etat yat a-caura-caurayoḥ ||
satya-abhisandhana-rata vimukta mahattvam atmiyam upaiti nityam | mithya-abhisandhana-rata tu nasyet dstam tat etat yat a-caura-caurayo ||
332. He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Ātman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.
Verse #321
यतिः असत्-अनुसन्धिम् बन्ध-हेतुम् विहाय स्वयम् अहम् अस्मि इति आत्म-दृष्ट्या एव तिष्ठेत् |
सुखयति ननु निष्ठा ब्रह्मणि स्व-अनुभूत्या हरति परम-विद्या-कार्य-दुःखम् प्रतीतम् ||
yatiḥ asat-anusandhim bandha-hetum vihāya svayam aham asmi iti ātma-dṛṣṭyā eva tiṣṭhet | sukhayati nanu niṣṭhā brahmaṇi sva-anubhūtyā harati parama-vidyā-kārya-duḥkham pratītam ||
yati asat-anusandhim bandha-hetum vihaya svayam aham asmi iti atma-dstya eva tisthet | sukhayati nanu nistha brahmani sva-anubhutya harati parama-vidya-karya-dukham pratitam ||
333. The Sannyasin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the Ātman as 'I myself am This'. For the steadfastness in Brahman through the realisation of one’s identity with It gives rise to bliss and thoroughly removes the misery born of nescience, which one experiences (in the ignorant state).
Verse #322
बाह्य-अनुसन्धिः परिवर्धयेत् फलम् दुर्-वासनाम् एव ततस्ततः अधिकाम् |
ज्ञात्वा विवेकैः परिहृत्य बाह्यम् स्व-आत्म-अनुसन्धिम् विदधीत नित्यम् ||
bāhya-anusandhiḥ parivardhayed phalam dur-vāsanām eva tatastataḥ adhikām | jñātvā vivekaiḥ parihṛtya bāhyam sva-ātma-anusandhim vidadhīta nityam ||
bahya-anusandhi parivardhayed phalam dur-vasanam eva tatastata adhikam | jnatva vivekai parihtya bahyam sva-atma-anusandhim vidadhita nityam ||
334. The dwelling on external objects will only intensify its fruits, viz. furthering evil propensities, which grow worse and worse. Knowing this through discrimination, one should avoid external objects and constantly apply oneself to meditation on the Ātman.
Verse #323
बाह्ये निरुद्धे मनसः प्रसन्नता मनः-प्रसादे परमात्म-दर्शनम् |
तस्मिन् सुदृष्टे भव-बन्ध-नाशः बहिर्-निरोधः पदवी विमुक्तेः ||
bāhye niruddhe manasaḥ prasannatā manaḥ-prasāde paramātma-darśanam | tasmin sudṛṣṭe bhava-bandha-nāśaḥ bahir-nirodhaḥ padavī vimukteḥ ||
bahye niruddhe manasa prasannata mana-prasade paramatma-darsanam | tasmin sudste bhava-bandha-nasa bahir-nirodha padavi vimukte ||
335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramātman. When It is perfectly realised, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping- stone to Liberation.
Verse #324
कः पण्डितः सन् सत्-असत्-विवेकी श्रुति-प्रमाणः परम-अर्थ-दर्शी जानन् हि |
कुर्यात् असतः अवलम्बम् स्व-पात-हेतोः शिशु-वत् मुमुक्षुः ||
kaḥ paṇḍitaḥ san sat-asat-vivekī śruti-pramāṇaḥ parama-artha-darśī jānan hi | kuryāt asataḥ avalambam sva-pāta-hetoḥ śiśu-vat mumukṣuḥ ||
ka panita san sat-asat-viveki sruti-pramana parama-artha-darsi janan hi | kuryat asata avalambam sva-pata-heto sisu-vat mumuksu ||
336. Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Ātman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall?
Verse #325
देह-आदि-संसक्तिमतः न मुक्तिः मुक्तस्य देह-आदि-अभिमति-अभावः |
सुप्तस्य नो जागरणम् न जाग्रतः स्वप्नः तयोः भिन्न-गुण-आश्रयत्वात् ||
dehādi-saṃsaktimataḥ na muktiḥ muktasya dehādi-abhimati-abhāvaḥ | suptasya no jāgaraṇam na jāgrataḥ svapnaḥ tayoḥ bhinna-guṇa-āśrayatvāt ||
dehadi-sasaktimata na mukti muktasya dehadi-abhimati-abhava | suptasya no jagaranam na jagrata svapna tayo bhinna-guna-asrayatvat ||
337. There is no Liberation for one who has attachment to the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are contradictory in nature.
Verse #326
अन्तः-बहिः स्वर् स्थिर-जङ्गमेषु ज्ञात्वा आत्मना आधारतया विलोक्य |
त्यक्त-अखिल-उपाधिः अखण्ड-रूपः पूर्ण-आत्मना यः स्थितः एषः मुक्तः ||
antaḥ-bahiḥ svam sthira-jaṅgameṣu jñātvā ātmanā ādhāratayā vilokya | tyakta-akhila-upādhiḥ akhaṇḍa-rūpaḥ pūrṇa-ātmanā yaḥ sthitaḥ eṣaḥ muktaḥ ||
anta-bahi svam sthira-jangamesu jnatva atmana adharataya vilokya | tyakta-akhila-upadhi akhana-rupa purna-atmana ya sthita esa mukta ||
338. He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self.
Verse #327
सर्व-आत्मना बन्ध-विमुक्ति-हेतुः सर्व-आत्म-भावात् न परः अस्ति कश्चित् दृश्य-आग्रहे सति उपपद्यते असौ सर्व-आत्म-भावः |
अस्य |
सदा आत्म-निष्ठया ||
sarva-ātmanā bandha-vimukti-hetuḥ sarva-ātma-bhāvāt na paraḥ asti kaścit dṛśya-āgrahe sati upapadyate asau sarva-ātma-bhāvaḥ | asya | sadā ātma-niṣṭhayā ||
sarva-atmana bandha-vimukti-hetu sarva-atma-bhavat na para asti kascit dsya-agrahe sati upapadyate asau sarva-atma-bhava | asya | sada atma-nisthaya ||
339. To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Ātman.
Verse #328
दृश्यस्य अग्रहणम् कथं नु घटते देह-आत्मना तिष्ठतः बाह्य-अर्थ-अनुभव-प्रसक्त-मनसः तत्-तत्-क्रियां कुर्वतः संन्यस्त-अखिल-धर्म-कर्म-विषयैः |
नित्य-आत्म-निष्ठा-अपरैः तत्त्वज्ञैः करणीयम् आत्मनि सदा आनन्द-इच्छुभिः यत्नतः ||
dṛśyasya agrahaṇam kathaṃ nu ghaṭate deha-ātmanā tiṣṭhataḥ bāhya-artha-anubhava-prasakta-manasaḥ tat-tat-kriyāṃ kurvataḥ saṃnyasta-akhila-dharma-karma-viṣayaiḥ | nitya-ātma-niṣṭhā-aparaiḥ tattvajñaiḥ karaṇīyam ātmani sadā ānanda-icchubhiḥ yatnataḥ ||
dsyasya agrahanam katha nu ghatate deha-atmana tisthata bahya-artha-anubhava-prasakta-manasa tat-tat-kriya kurvata sanyasta-akhila-dharma-karma-visayai | nitya-atma-nistha-aparai tattvajnai karaniyam atmani sada ananda-icchubhi yatnata ||
340. How is the exclusion of the objective world possible for one who lives identified with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end? This exclusion should be carefully practised by sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Ātman, and who wish to possess an undying bliss.
Verse #329
सर्व-आत्म-सिद्धये भिक्षोः कृत-श्रवण-कर्मणः समाधिम् |
विदधाति एषा श्रुतिः शान्तः दान्तः इति ||
sarva-ātma-siddhaye bhikṣoḥ kṛta-śravaṇa-karmaṇaḥ samādhim | vidadhāti eṣā śrutiḥ śāntaḥ dāntaḥ iti ||
sarva-atma-siddhaye bhikso kta-sravana-karmana samadhim | vidadhati esa sruti santa danta iti ||
341. To the Sannyasin who has gone through the act of hearing, the Shruti passage, 'Calm, self-controlled.' Etc., prescribes Samadhi for realising the identity of the universe with the Self.
Verse #330
आरूढ-शक्तेः अहमः विनाशः कर्तुम् न शक्यः सहसा अपि पण्डितैः |
ये निर्विकल्प-आख्य-समाधि-निश्चलाः तान् अन्तरा अनन्त-भवाः हि वासनाः ||
ārūḍha-śakteḥ ahamaḥ vināśaḥ kartum na śakyaḥ sahasā api paṇḍitaiḥ | ye nirvikalpa-ākhya-samādhi-niścalāḥ tān antarā ananta-bhavāḥ hi vāsanāḥ ||
aruha-sakte ahama vinasa kartum na sakya sahasa api panitai | ye nirvikalpa-akhya-samadhi-niscala tan antara ananta-bhava hi vasana ||
342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births.
Verse #331
अहम्-बुद्ध्या एव मोहिन्या योजयित्वा आवृतेः-बलात् |
विक्षेप-शक्तिः पुरुषम् विक्षेपयति तद्-गुणैः ||
aham-buddhyā eva mohinyā yojayitvā āvṛteḥ-balāt | vikṣepa-śaktiḥ puruṣam vikṣepayati tad-guṇaiḥ ||
aham-buddhya eva mohinya yojayitva avte-balat | viksepa-sakti purusam viksepayati tad-gunai ||
343. The projecting power, through the aid of the veiling power, connects a man with the siren of an egoistic idea, and distracts him through the attributes of that.
Verse #332
विक्षेप-शक्ति-विजयः विषमः विधातुम् निःशेषम् आवरण-शक्ति-निवृत्ति-अभावे दृग्-दृश्ययोः स्फुट-पयोज-लवत्-विभागे नश्येत् तत् आवरणम् |
आत्मनि च स्वभावात् निःसंशयेन भवति प्रतिबन्ध-शून्यः विक्षेपणम् न हि तदा यदि चेत् मृषा-अर्थे ||
vikṣepa-śakti-vijayaḥ viṣamaḥ vidhātum niḥśeṣam āvaraṇa-śakti-nivṛtti-abhāve dṛg-dṛśyayoḥ sphuṭa-payoja-lavat-vibhāge naśyet tat āvaraṇam | ātmani ca svabhāvāt niḥsaṃśayena bhavati pratibandha-śūnyaḥ vikṣepaṇam na hi tadā yadi cet mṛṣā-arthe ||
viksepa-sakti-vijaya visama vidhatum nisesam avarana-sakti-nivtti-abhave dg-dsyayo sphuta-payoja-lavat-vibhage nasyet tat avaranam | atmani ca svabhavat nisasayena bhavati pratibandha-sunya viksepanam na hi tada yadi cet msa-arthe ||
344. It is extremely difficult to conquer the projecting power unless the veiling power is perfectly rooted out. And that covering over the Ātman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.
Verse #333
सम्यक्-विवेकः स्फुट-बोध-जन्यः विभज्य दृक्-दृश्य-पदार्थ-तत्त्वम् |
छिनत्ति माया-कृत-मोह-बन्धम् यस्मात् विमुक्तः तु पुनः न संसृतिः ||
samyak-vivekaḥ sphuṭa-bodha-janyaḥ vibhajya dṛk-dṛśya-padārtha-tattvam | chinatti māyā-kṛta-moha-bandham yasmāt vimuktaḥ tu punaḥ na saṃsṛtiḥ ||
samyak-viveka sphuta-bodha-janya vibhajya dk-dsya-padartha-tattvam | chinatti maya-kta-moha-bandham yasmat vimukta tu puna na sasti ||
345. Perfect discrimination brought on by direct realisation distinguishes the true nature of the subject from that of the object, and breaks the bond of delusion created by Māyā; and there is no more transmigration for one who has been freed from this.
Verse #334
पर-अवर-एकत्व-विवेक-वह्निः दहति अविद्या-गहनम् हि अशेषम् किं स्यात् |
पुनः संसरणस्य बीजम् अद्वैत-भावम् समुपेयुषः अस्य ||
para-avara-ekatva-viveka-vahniḥ dahati avidyā-gahanam hi aśeṣam kiṃ syāt | punaḥ saṃsaraṇasya bījam advaita-bhāvam samupeyuṣaḥ asya ||
para-avara-ekatva-viveka-vahni dahati avidya-gahanam hi asesam ki syat | puna sasaranasya bijam advaita-bhavam samupeyusa asya ||
346. The knowledge of the identity of the Jiva and Brahman entirely consumes the impenetrable forest of Avidya or Nescience. For one who has realised the state of Oneness, is there any seed left for future transmigration?
Verse #335
आवरणस्य निवृत्तिः |
भवति हि सम्यक्-पदार्थ-दर्शनतः मिथ्या-ज्ञान-विनाशः तत्-विक्षेप-जनित-दुःख-निवृत्तिः ||
āvaraṇasya nivṛttiḥ | bhavati hi samyak-padārtha-darśanataḥ mithyā-jñāna-vināśaḥ tat-vikṣepa-janita-duḥkha-nivṛttiḥ ||
avaranasya nivtti | bhavati hi samyak-padartha-darsanata mithya-jnana-vinasa tat-viksepa-janita-dukha-nivtti ||
347. The veil that hides Truth vanishes only when the Reality is fully realised. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence.
Verse #336
एतत् त्रितयम् दृष्टं सम्यक् रज्जु-स्वरूप-विज्ञानात् तस्मात् |
वस्तु-सतत्त्वम् ज्ञातव्यम् बन्ध-मुक्तये विदुषा ||
etat tritayam dṛṣṭam samyak rajju-svarūpa-vijñānāt tasmāt | vastu-satattvam jñātavyam bandha-muktaye viduṣā ||
etat tritayam dstam samyak rajju-svarupa-vijnanat tasmat | vastu-satattvam jnatavyam bandha-muktaye vidusa ||
348. These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds.
Verse #337
ततः विकाराः प्रकृतेः अहं-मुखाः देह-अवसानाः विषयाः च सर्वे क्षणे |
अन्यथा-भावितया हि अमीषाम् असत्त्वम् आत्मा तु कदापि न अन्यथा |
भ्रम-स्वप्न-मनोरथेषु ||
tataḥ vikaaraah prakṛteḥ aham mukhaa deha avasaanaa vishayaah ca sarve kshane | anyathaa bhaavitayaa hi amiishaam asattvam ātmā tu kadāpi na anyathā | bhrama svapna manorathesu ||
tata vikaaraah prakte aham mukhaa deha avasaanaa vishayaah ca sarve kshane | anyathaa bhaavitayaa hi amiishaam asattvam atma tu kadapi na anyatha | bhrama svapna manorathesu ||
349-350. Like iron manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of the Buddhi, are observed to be unreal in the case of delusion, dream and fancy, similarly, the modifications of the Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Ātman never changes.
Verse #338
नित्य-अद्वय-अखण्ड-चित्-एक-रूपः बुद्धि-आदि-साक्षी सत्-असत्-विलक्षणः |
अहं-पद-प्रत्यय-लक्षित-अर्थः प्रत्यक्ष-आनन्द-घनः पर-आत्मा ||
nitya-advaya-akhaṇḍa-cit-eka-rūpaḥ buddhi-ādi-sākṣī sat-asat-vilakṣaṇaḥ | ahaṃ-pada-pratyaya-lakṣita-arthaḥ pratyakṣa-ānanda-ghanaḥ para-ātmā ||
nitya-advaya-akhana-cit-eka-rupa buddhi-adi-saksi sat-asat-vilaksana | aha-pada-pratyaya-laksita-artha pratyaksa-ananda-ghana para-atma ||
351. The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea 'I', the embodiment of inward, eternal bliss.
Verse #339
इत्थम् विपश्चित् सत्-असत् विभज्य निश्चित्य तत्त्वम् निज-बोध-दृष्ट्या |
ज्ञात्वा स्वम् आत्मानम् अखण्ड-बोधम् तेभ्यः विमुक्तः स्वयम् एव शाम्यति ||
itthaṃ vipaścit sad-asad vibhajya niścitya tattvam nija-bodha-dṛṣṭyā | jñātvā svam ātmānam akhaṇḍa-bodham tebhyaḥ vimuktaḥ svayam eva śāmyati ||
ittha vipascit sad-asad vibhajya niscitya tattvam nija-bodha-dstya | jnatva svam atmanam akhana-bodham tebhya vimukta svayam eva samyati ||
352. The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace.
Verse #340
अज्ञान-हृदय-ग्रन्थेः निःशेष-विलयः तदा समाधिना |
अविकल्पेन यत् अद्वैत-आत्म-दर्शनम् ||
ajñāna-hṛdaya-grantheḥ niḥśeṣa-vilayaḥ tadā samādhinā | avikalpena yat advaita-ātma-darśanam ||
ajnana-hdaya-granthe nisesa-vilaya tada samadhina | avikalpena yat advaita-atma-darsanam ||
353. When the Ātman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed.
Verse #341
त्वम्-अहम्-इदम्-इति इयम् कल्पना बुद्धि-दोषात् प्रभवति परम-आत्मनि अद्वये निर्विशेषे प्रविलसति समाधौ अस्य सर्वः विकल्पः |
विलयनम् उपगच्छेत् |
वस्तु-तत्त्व-अवधृत्या ||
tvam-aham-idam-iti iyam kalpanā buddhi-doṣāt prabhavati parama-ātmani advaye nirviśeṣe pravilasati samādhau asya sarvaḥ vikalpaḥ | vilayanam upagacchet | vastu-tattva-avadhṛtyā ||
tvam-aham-idam-iti iyam kalpana buddhi-dosat prabhavati parama-atmani advaye nirvisese pravilasati samadhau asya sarva vikalpa | vilayanam upagacchet | vastu-tattva-avadhtya ||
354. Such imaginations as 'thou', 'I' or 'this' take place through the defects of the Buddhi. But when the Paramātman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realisation of the truth of Brahman.
Verse #342
शान्तः दान्तः परम्-उपरतः क्षान्ति-युक्तः समाधिं कुर्वन् नित्यं कलयति यतिः स्वस्य सर्व-आत्म-भावम् |
तेन अविद्या-तिमिर-जनितान् साधु दग्ध्वा विकल्पान् ब्रह्म-आकृत्या निवसति सुखम् निष्क्रियः निर्विकल्पः ||
śāntaḥ dāntaḥ param-uparataḥ kṣānti-yuktaḥ samādhiṃ kurvan nityaṃ kalayati yatiḥ svasya sarva-ātma-bhāvam | tena avidyā-timira-janitān sādhu dagdhvā vikalpān brahma-ākṛtyā nivasati sukham niṣkriyaḥ nirvikalpaḥ ||
santa danta param-uparata ksanti-yukta samadhi kurvan nitya kalayati yati svasya sarva-atma-bhavam | tena avidya-timira-janitan sadhu dagdhva vikalpan brahma-aktya nivasati sukham niskriya nirvikalpa ||
355. The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind.
Verse #343
समाहिताः ये प्रविलाप्य बाह्यम् श्रोत्र-आदि चेतः स्वम् अहम् |
चित्-आत्मनि त एव मुक्ताः भव-पाश-बन्धैः न अन्ये तु पारोक्ष्य-कथा-अभिधायिनः ||
samāhitāḥ ye pravilāpya bāhyam śrotra-ādi cetaḥ svam aham | cit-ātmani ta eva muktāḥ bhava-pāśa-bandhaiḥ na anye tu pārokṣya-kathā-abhidhāyinaḥ ||
samahita ye pravilapya bahyam srotra-adi ceta svam aham | cit-atmani ta eva mukta bhava-pasa-bandhai na anye tu paroksya-katha-abhidhayina ||
356. Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Ātman, the Knowledge Absolute – and none else, who but dabble in second-hand talks.
Verse #344
उपाधि-भेदात् स्वयम् एव भिद्यते च उपाधि-अपोहे स्वयम् एव केवलः |
तस्मात् उपाधेः विलयाय विद्वान् वसेत् सदा अ-कल्प-समाधि-निष्ठया ||
upādhi-bhedāt svayam eva bhidyate ca upādhi-apohe svayam eva kevalaḥ | tasmāt upādheḥ vilayāya vidvān vaset sadā a-kalpa-samādhi-niṣṭhayā ||
upadhi-bhedat svayam eva bhidyate ca upadhi-apohe svayam eva kevala | tasmat upadhe vilayaya vidvan vaset sada a-kalpa-samadhi-nisthaya ||
357. Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.
Verse #345
सति सक्तः नरः याति सद्-भावम् हि एक-निष्ठया |
कीटकः भ्रमरम् ध्यायन् भ्रमरत्वाय कल्पते ||
sati saktaḥ naraḥ yāti sad-bhāvam hi eka-niṣṭhayā | kīṭakaḥ bhramaraṃ dhyāyan bhramaratvāya kalpate ||
sati sakta nara yati sad-bhavam hi eka-nisthaya | kitaka bhramara dhyayan bhramaratvaya kalpate ||
358. The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cockroach thinking intently on the Bhramara is transformed into a Bhramara.
Verse #346
क्रिया-अन्तर-आसक्तिम् अपास्य कीटकः ध्यायन् अलित्वम् हि अलि-भावम् ऋच्छति |
तथा एव योगी परम-आत्म-तत्त्वम् ध्यात्वा समायाति तद्-एक-निष्ठया ||
kriyā-antara-āsaktim apāsya kīṭakaḥ dhyāyan alitvam hi ali-bhāvam ṛcchati | tathā eva yogī param-ātma-tattvam dhyātvā samāyāti tad-eka-niṣṭhayā ||
kriya-antara-asaktim apasya kitaka dhyayan alitvam hi ali-bhavam cchati | tatha eva yogi param-atma-tattvam dhyatva samayati tad-eka-nisthaya ||
359. Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramātman, attains to It through his one- pointed devotion to that.
Verse #347
अतीव सूक्ष्मम् परमात्म-तत्त्वम् न स्थूल-दृष्ट्या प्रतिपत्तुम् अर्हति समाधिना |
अत्यन्त-सु-सूक्ष्म-वृत्त्या ज्ञातव्यम् आर्यैः अतिशुद्ध-बुद्धिभिः ||
atīva sūkṣmam paramātma-tattvam na sthūla-dṛṣṭyā pratipattum arhati samādhinā | atyanta-su-sūkṣma-vṛttyā jñātavyam āryaiḥ atiśuddha-buddhibhiḥ ||
ativa suksmam paramatma-tattvam na sthula-dstya pratipattum arhati samadhina | atyanta-su-suksma-vttya jnatavyam aryai atisuddha-buddhibhi ||
360. The truth of the Paramātman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.
Verse #348
यथा सुवर्णम् पुट-पाक-शोधितम् त्यक्त्वा मलम् स्व-आत्म-गुणम् समृच्छति |
तथा मनः सत्त्व-रजस्-तमो-मलम् ध्यानेन सन्त्यज्य समेति तत्त्वम् ||
yathā suvarṇam puṭa-pāka-śodhitam tyaktvā malam sva-ātma-guṇam samṛcchati | tathā manaḥ sattva-rajas-tamo-malam dhyānena santyajya sameti tattvam ||
yatha suvarnam puta-paka-sodhitam tyaktva malam sva-atma-gunam samcchati | tatha mana sattva-rajas-tamo-malam dhyanena santyajya sameti tattvam ||
361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.
Verse #349
निरन्तर-अभ्यास-वशात् तत् इत्थम् पक्वम् मनः ब्रह्मणि लीयते यदा |
तदा समाधिः सविकल्प-वर्जितः स्वतः अद्वय-आनन्द-रस-अनुभावकः ||
nirantara-abhyāsa-vaśāt tat ittham pakvam manaḥ brahmaṇi līyate yadā | tadā samādhiḥ savikalpa-varjitaḥ svataḥ advaya-ānanda-rasa-anubhāvakaḥ ||
nirantara-abhyasa-vasat tat ittham pakvam mana brahmani liyate yada | tada samadhi savikalpa-varjita svata advaya-ananda-rasa-anubhavaka ||
362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.
Verse #350
समाधिना अनेन समस्त-वासना-ग्रन्थेः विनाशः अखिल-कर्म-नाशः अन्तः बहिः |
सर्वतः एव सर्वदा स्वरूप-विस्फूर्तिः अयत्नतः स्यात् ||
samādhinā anena samasta-vāsanā-grantheḥ vināśaḥ akhila-karma-nāśaḥ antaḥ bahiḥ | sarvataḥ eva sarvadā svarūpa-visphūrtiḥ ayatnataḥ syāt ||
samadhina anena samasta-vasana-granthe vinasa akhila-karma-nasa anta bahi | sarvata eva sarvada svarupa-visphurti ayatnata syat ||
363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.
Verse #351
श्रुतेः शत-गुणम् |
विद्यात् मननम् मननात् अपि निदिध्यासम् लक्ष-गुणम् अनन्तम् निर्विकल्पकम् ||
śruteḥ śata-guṇam | vidyāt mananam mananāt api nididhyāsam lakṣa-guṇam anantam nirvikalpakam ||
srute sata-gunam | vidyat mananam mananat api nididhyasam laksa-gunam anantam nirvikalpakam ||
364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.
Verse #352
निर्विकल्पक-समाधिना स्फुटम् ब्रह्म-तत्त्वम् अवगम्यते ध्रुवम् |
न अन्यथा चलतया मनो-गतेः प्रत्यय-अन्तर-विमिश्रितम् भवेत् ||
nirvikalpaka-samādhinā sphuṭam brahma-tattvam avagamyate dhruvam | na anyathā calatayā mano-gateḥ pratyaya-antara-vimiśritam bhavet ||
nirvikalpaka-samadhina sphutam brahma-tattvam avagamyate dhruvam | na anyatha calataya mano-gate pratyaya-antara-vimisritam bhavet ||
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.
Verse #353
अतः समाधत्स्व यत-इन्द्रियः सन् निरन्तरम् शान्त-मनाः प्रतीचि |
विध्वंसय ध्वान्तम् अनादि-अविद्यया कृतम् सत्-एकत्व-विलोकनेन ||
ataḥ samādhatsva yata-indriyaḥ san nirantaram śānta-manāḥ pratīci | vidhvaṃsaya dhvāntam anādi-avidyayā kṛtam sat-ekatva-vilokanena ||
ata samadhatsva yata-indriya san nirantaram santa-mana pratici | vidhvasaya dhvantam anadi-avidyaya ktam sat-ekatva-vilokanena ||
366. Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.
Verse #354
योगस्य प्रथम-द्वारम् वाक्-निरोधः अपरिग्रहः निराशा |
च निरीहा च नित्यम् एकान्त-शीलता ||
yogasya prathama-dvāram vāk-nirodhaḥ aparigrahaḥ nirāśā | ca nirīhā ca nityam ekānta-śīlatā ||
yogasya prathama-dvaram vak-nirodha aparigraha nirasa | ca niriha ca nityam ekanta-silata ||
367. The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place.
Verse #355
एकान्त-स्थितिः इन्द्रिय-उपरमणे हेतुः दमः चेतसः संरोधे करणम् शमेन विलयं याद् अहं-वासना |
तेन आनन्द-रस-अनुभूतिः अचला ब्राह्मी सदा योगिनः तस्मात् चित्त-निरोधः एव सततं कार्यः प्रयत्नः मुनेः ||
ekānta-sthitiḥ indriya-uparamaṇe hetuḥ damaḥ cetasaḥ saṃrodhe karaṇam śamena vilayaṃ yāyāt ahaṃ-vāsanā | tena ānanda-rasa-anubhūtiḥ acalā brāhmī sadā yoginaḥ tasmāt citta-nirodhaḥ eva satataṃ kāryaḥ prayatnaḥ muneḥ ||
ekanta-sthiti indriya-uparamane hetu dama cetasa sarodhe karanam samena vilaya yayat aha-vasana | tena ananda-rasa-anubhuti acala brahmi sada yogina tasmat citta-nirodha eva satata karya prayatna mune ||
368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.
Verse #356
वाचम् नियच्छ आत्मनि तम् नियच्छ बुद्धौ धियम् यच्छ |
बुद्धि-साक्षिणि तम् च अपि पूर्ण-आत्मनि निर्विकल्पे विलाप्य शान्तिम् परमाम् भजस्व ||
vācam niyaccha ātmani tam niyaccha buddhau dhiyam yaccha | buddhi-sākṣiṇi tam ca api pūrṇa-ātmani nirvikalpe vilāpya śāntim paramām bhajasva ||
vacam niyaccha atmani tam niyaccha buddhau dhiyam yaccha | buddhi-saksini tam ca api purna-atmani nirvikalpe vilapya santim paramam bhajasva ||
369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace.
Verse #357
देह-प्राण-इन्द्रिय-मनो-बुद्धि-आदिभिः उपाधिभिः यैः यैः |
वृत्तेः समायोगः तत्-तद्-भावः अस्य योगिनः ||
deha-prāṇa-indriya-mano-buddhi-ādibhiḥ upādhibhiḥ yaiḥ yaiḥ | vṛtteḥ samāyogaḥ tat-tad-bhāvaḥ asya yoginaḥ ||
deha-prana-indriya-mano-buddhi-adibhi upadhibhi yai yai | vtte samayoga tat-tad-bhava asya yogina ||
370. The body, Prāṇas, organs, manas, Buddhi and the rest – with whichever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that.
Verse #358
तत्-निवृत्त्या मुनेः सम्यक् सर्व-उपरमणम् |
सुखम् संदृश्यते सदा-आनन्द-रस-अनुभव-विप्लवः ||
tat-nivṛttyā muneḥ samyak sarva-uparamaṇam | sukham saṃdṛśyate sadā-ānanda-rasa-anubhava-viplavaḥ ||
tat-nivttya mune samyak sarva-uparamanam | sukham sadsyate sada-ananda-rasa-anubhava-viplava ||
371. When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.
Verse #359
अन्तः-त्यागः बहिः-त्यागः विरक्तस्य एव युज्यते |
त्यजति अन्तर्-बहिः-सङ्गम् विरक्तः तु मुमुक्षया ||
antaḥ-tyāgaḥ bahiḥ-tyāgaḥ viraktasya eva yujyate | tyajati antar-bahiḥ-saṅgam viraktaḥ tu mumukṣayā ||
anta-tyaga bahi-tyaga viraktasya eva yujyate | tyajati antar-bahi-sangam virakta tu mumuksaya ||
372. It is the man of dispassion (Vairāgya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.
Verse #360
बहिः तु विषयैः सङ्गम् तथा अन्तः अहम्-आदिभिः विरक्तः एव |
शक्नोति त्यक्तुम् |
ब्रह्मणि निष्ठितः ||
bahiḥ tu viṣayaiḥ saṅgam tathā antaḥ aham-ādibhiḥ viraktaḥ eva | śaknoti tyaktum | brahmaṇi niṣṭhitaḥ ||
bahi tu visayai sangam tatha anta aham-adibhi virakta eva | saknoti tyaktum | brahmani nisthita ||
373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc.
Verse #361
वैराग्य-बोधौ पुरुषस्य पक्षिवत् पक्षौ विजानीहि |
विचक्षण त्वम् विमुक्ति-सौध-अग्र-लता-अधिरोहणम् ताभ्याम् विना न अन्यतरेण सिध्यति ||
vairāgya-bodhau puruṣasya pakṣivat pakṣau vijānīhi | vicakṣaṇa tvam vimukti-saudha-agra-latā-adhirohaṇam tābhyām vinā na anyatareṇa sidhyati ||
vairagya-bodhau purusasya paksivat paksau vijanihi | vicaksana tvam vimukti-saudha-agra-lata-adhirohanam tabhyam vina na anyatarena sidhyati ||
374. Know, O wise man, dispassion and discrimination to be like the two wings of a bird in the case of an aspirant. Unless both are there, none can, with the help of either one, reach the creeper of Liberation that grows, as it were, on the top of an edifice.
Verse #362
अत्यन्त-वैराग्यवतः समाधिः समाहितस्य एव दृढ-प्रबोधः प्रबुद्ध-तत्त्वस्य हि |
बन्ध-मुक्तिः मुक्त-आत्मनः नित्य-सुख-अनुभूतिः ||
atyanta-vairāgyavataḥ samādhiḥ samāhitasya eva dṛḍha-prabodhaḥ prabuddha-tattvasya hi | bandha-muktiḥ mukta-ātmanaḥ nitya-sukha-anubhūtiḥ ||
atyanta-vairagyavata samadhi samahitasya eva dha-prabodha prabuddha-tattvasya hi | bandha-mukti mukta-atmana nitya-sukha-anubhuti ||
375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.
Verse #363
वैराग्यात् न परं सुखस्य जनकम् पश्यामि वश्य-आत्मनः तत् चेत् शुद्धतर-आत्म-बोध-सहितम् स्व-राज्य-साम्राज्य-धुक् एतत् द्वारम् |
अजस्रम्-उक्ति-युवतेः यस्मात् त्वम् अस्मात् परम् सर्वत्र अस्पृहया सदा आत्मनि सदा प्रज्ञां कुरु श्रेयसे ||
vairāgyāt na paraṃ sukhasya janakam paśyāmi vaśya-ātmanaḥ tat cet śuddhatara-ātma-bodha-sahitam sva-rājya-sāmrājya-dhuk etat dvāram | ajasram-ukti-yuvateḥ yasmāt tvam asmāt param sarvatra aspṛhayā sadā ātmani sadā prajñāṃ kuru śreyase ||
vairagyat na para sukhasya janakam pasyami vasya-atmana tat cet suddhatara-atma-bodha-sahitam sva-rajya-samrajya-dhuk etat dvaram | ajasram-ukti-yuvate yasmat tvam asmat param sarvatra asphaya sada atmani sada prajna kuru sreyase ||
376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self.
Verse #364
आशाम् छिन्धि विषोपमेषु विषयेषु एषा एव मृत्योः कृतिः त्यक्त्वा जाति-कुल-आश्रमेषु अभिमतिम् मुञ्च अतिदूरात् क्रियाः देह-आदौ अवसति |
त्यज आत्म-धिषणाम् प्रज्ञाम् कुरुष्व आत्मनि त्वम् द्रष्टा असि अमनः असि निर्द्वय-परम् ब्रह्म असि यत् वस्तुतः ||
āśāṃ chindhi viṣopameṣu viṣayeṣu eṣā eva mṛtyoḥ kṛtiḥ tyaktvā jāti-kula-āśrameṣu abhimatim muñca atidūrāt kriyāḥ deha-ādau avasati | tyaja ātma-dhiṣaṇām prajñāṃ kuruṣva ātmani tvam draṣṭā asi amanaḥ asi nirdvaya-param brahma asi yad vastutaḥ ||
asa chindhi visopamesu visayesu esa eva mtyo kti tyaktva jati-kula-asramesu abhimatim munca atidurat kriya deha-adau avasati | tyaja atma-dhisanam prajna kurusva atmani tvam drasta asi amana asi nirdvaya-param brahma asi yad vastuta ||
377. Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Ātman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.
Verse #365
लक्ष्ये ब्रह्मणि मानसम् दृढतरम् संस्थाप्य बाह्य-इन्द्रियम् स्व-स्थाने विनिवेश्य निश्चल-तनुः च उपेक्ष्य देह-स्थितिम् |
ब्रह्म-आत्म-ऐक्यम् उपेत्य तत्-मायतया च अखण्ड-वृत्त्या अनिशम् ब्रह्म-आनन्द-रसम् पिब आत्मनि मुदा शून्यैः किम् अन्यैः भृशम् ||
lakṣye brahmaṇi mānasam dṛḍhataram saṃsthāpya bāhya-indriyam sva-sthāne viniveśya niścala-tanuḥ ca upekṣya deha-sthitim | brahma-ātma-aikyam upetya tat-māyatayā ca akhaṇḍa-vṛttyā aniśam brahma-ānanda-rasam piba ātmani mudā śūnyaiḥ kim anyaiḥ bhṛśam ||
laksye brahmani manasam dhataram sasthapya bahya-indriyam sva-sthane vinivesya niscala-tanu ca upeksya deha-sthitim | brahma-atma-aikyam upetya tat-mayataya ca akhana-vttya anisam brahma-ananda-rasam piba atmani muda sunyai kim anyai bhsam ||
378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow?
Verse #366
अनात्म-चिन्तनम् त्यक्त्वा कश्मलम् दुःख-कारणम् चिन्तय |
आत्मानम् |
आनन्द-रूपम् यत् मुक्ति-कारणम् ||
anātma-cintanam tyaktvā kaśmalam duḥkha-kāraṇam cintaya | ātmānam | ānanda-rūpam yat mukti-kāraṇam ||
anatma-cintanam tyaktva kasmalam dukha-karanam cintaya | atmanam | ananda-rupam yat mukti-karanam ||
379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation.
Verse #367
एषः स्वयं-ज्योतिः अशेष-साक्षी विज्ञान-कोशः विलसति अजस्रम् |
लक्ष्यम् विधाय एनम् असत्-विलक्षणम् अखण्ड-वृत्त्या आत्मतया अनुभावय ||
eṣaḥ svayaṃ-jyotiḥ aśeṣa-sākṣī vijñāna-kośaḥ vilasati ajasram | lakṣyam vidhāya enam asat-vilakṣaṇam akhaṇḍa-vṛttyā ātmatayā anubhāvaya ||
esa svaya-jyoti asesa-saksi vijnana-kosa vilasati ajasram | laksyam vidhaya enam asat-vilaksanam akhana-vttya atmataya anubhavaya ||
380. Here shines eternally the Ātman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Ātman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.
Verse #368
एतम् अच्छिन्नया वृत्त्या प्रत्यय-अन्तर-शून्यया उल्लेखयन् |
विजानीयात् स्व-स्वरूपतया स्फुटम् ||
etam acchinnayā vṛttyā pratyaya-antara-śūnyayā ullekhayan | vijānīyāt sva-svarūpatayā sphuṭam ||
etam acchinnaya vttya pratyaya-antara-sunyaya ullekhayan | vijaniyat sva-svarupataya sphutam ||
381. Reflecting on this Ātman continuously and without any foreign thought intervening, one must distinctly realise It to be one’s real Self.
Verse #369
अत्र आत्मत्वम् दृढी-कुर्वन् अहम्-आदिषु संत्यजन् |
उदासीनतया तेषु तिष्ठेत् स्फुट-घट-आदिवत् ||
atra ātmatvam dṛḍhī-kurvan aham-ādiṣu saṃtyajan | udāsīnatayā teṣu tiṣṭhet sphuṭa-ghaṭa-ādivat ||
atra atmatvam dhi-kurvan aham-adisu satyajan | udasinataya tesu tisthet sphuta-ghata-adivat ||
382. Strengthening one’s identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.
Verse #370
विशुद्धम् अन्तःकरणम् स्वरूपे निवेश्य साक्षिणि अवबोध-मात्रे शनैः शनैः |
निश्चलताम् उपानयन् पूर्णम् स्वम् एव अनु-विलोकयेत् ततः ||
viśuddham antaḥkaraṇam svarūpe niveśya sākṣiṇi avabodha-mātre śanaiḥ śanaiḥ | niścalatām upānayan pūrṇam svam eva anu-vilokayet tataḥ ||
visuddham antakaranam svarupe nivesya saksini avabodha-matre sanai sanai | niscalatam upanayan purnam svam eva anu-vilokayet tata ||
383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self.
Verse #371
देह-इन्द्रिय-प्राण-मनः-अहम्-आदिभिः स्व-अज्ञान-कॢप्तैः अखिलैः उपाधिभिः विमुक्तम् आत्मानम् |
अखण्ड-रूपम् |
पूर्णम् महा-आकाशम् इव अवलोकयेत् ||
deha-indriya-prāṇa-manaḥ-aham-ādibhiḥ sva-ajñāna-kḷptaiḥ akhilaiḥ upādhibhiḥ vimuktam ātmānam | akhaṇḍa-rūpam | pūrṇam mahā-ākāśam iva avalokayet ||
deha-indriya-prana-mana-aham-adibhi sva-ajnana-klptai akhilai upadhibhi vimuktam atmanam | akhana-rupam | purnam maha-akasam iva avalokayet ||
384. One should behold the Ātman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Prāṇas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.
Verse #372
घट-कलश-कुसूल-सूचि-मुख्यैः गगनम् उपाधि-शतैः विमुक्तम् एकम् भवति न विविधम् |
तथा एव शुद्धम् परम् अहम्-आदि-विमुक्तम् एकम् एव ||
ghaṭa-kalaśa-kusūla-sūci-mukhyaiḥ gaganam upādhi-śataiḥ vimuktam ekam bhavati na vividham | tathā eva śuddham param aham-ādi-vimuktam ekam eva ||
ghata-kalasa-kusula-suci-mukhyai gaganam upadhi-satai vimuktam ekam bhavati na vividham | tatha eva suddham param aham-adi-vimuktam ekam eva ||
385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.
Verse #373
ब्रह्म-आदि-स्तम्ब-पर्यन्ताः मृषा-मात्राः उपाधयः ततः |
पूर्णम् स्वम् आत्मानम् पश्येत् एक-आत्मना स्थितम् ||
brahmādi-stamba-paryantāḥ mṛṣā-mātrāḥ upādhayaḥ tataḥ | pūrṇam svam ātmānam paśyet eka-ātmanā sthitam ||
brahmadi-stamba-paryanta msa-matra upadhaya tata | purnam svam atmanam pasyet eka-atmana sthitam ||
386. The limiting adjuncts from Brahma down to a clump of grass are all wholly unreal. Therefore one should realise one’s own Infinite Self as the only Principle.
Verse #374
यत्र भ्रान्त्या कल्पितम् तत् विवेके तत्-तन्-मात्रम् न एव तस्मात् विभिन्नम् |
भ्रान्तेः नाशे भाति दृष्टा हि तत्त्वम् रज्जुः तद्वत् विश्वम् आत्म-स्वरूपम् ||
yatra bhrāntyā kalpitam tat viveke tat-tan-mātram na eva tasmāt vibhinnam | bhrānteḥ nāśe bhāti dṛṣṭā hi tattvam rajjuḥ tadvat viśvam ātma-svarūpam ||
yatra bhrantya kalpitam tat viveke tat-tan-matram na eva tasmat vibhinnam | bhrante nase bhati dsta hi tattvam rajju tadvat visvam atma-svarupam ||
387. That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the Ātman.
Verse #375
स्वयं ब्रह्मा स्वयं विष्णुः स्वयम् इन्द्रः |
स्वयं शिवः स्वयं विश्वम् इदं सर्वम् स्वस्मात् अन्यत् न किञ्चन ||
svayaṃ brahmā svayaṃ viṣṇuḥ svayam indraḥ | svayaṃ śivaḥ svayaṃ viśvam idaṃ sarvam svasmāt anyat na kiñcana ||
svaya brahma svaya visnu svayam indra | svaya siva svaya visvam ida sarvam svasmat anyat na kincana ||
388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except the Self.
Verse #376
अन्तः स्वयम् च अपि बहिः स्वयम् स्वयं पुरस्तात् स्वयम् एव पश्चात् |
स्वयं हि आवाच्याम् स्वयम् अपि उदीच्याम् तथा उपरिष्टात् स्वयम् अपि अधस्तात् ||
antaḥ svayam ca api bahiḥ svayam svayaṃ purastāt svayam eva paścāt | svayaṃ hi āvācyām svayam api udīcyām tathā upariṣṭāt svayam api adhastāt ||
anta svayam ca api bahi svayam svaya purastat svayam eva pascat | svaya hi avacyam svayam api udicyam tatha uparistat svayam api adhastat ||
389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the north; the Self likewise is above as also below.
Verse #377
तरङ्ग-फेन-भ्रम-बुद्बुद-आदि सर्वम् स्वरूपेण जलम् यथा तथा चित् एव देह-आदि |
अहम्-अन्तम् एतत् सर्वम् चित् एव एक-रसम् विशुद्धम् ||
taraṅga-phena-bhrama-budbuda-ādi sarvam svarūpeṇa jalam yathā tathā cit eva deha-ādi | aham-antam etat sarvam cit eva eka-rasam viśuddham ||
taranga-phena-bhrama-budbuda-adi sarvam svarupena jalam yatha tatha cit eva deha-adi | aham-antam etat sarvam cit eva eka-rasam visuddham ||
390. As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure.
Verse #378
सत् एव इदम् सर्वम् जगत् अवगतम् वाक्-मनसयोः सतः अन्यत् न अस्ति एव प्रकृति-पर-सीम्नि स्थितवतः |
पृथक् किम् मृत्स्नायाः कलश-घट-कुम्भ-आदि-अवगतम् वदति एषः भ्रान्तः त्वम् अहम् इति माया-मदिरया ||
sat eva idam sarvam jagat avagataṃ vāk-manasayoḥ sataḥ anyat na asti eva prakṛti-para-sīmni sthitavataḥ | pṛthak kiṃ mṛtsnāyāḥ kalaśa-ghaṭa-kumbha-ādi-avagataṃ vadati eṣaḥ bhrāntaḥ tvam aham iti māyā-madirayā ||
sat eva idam sarvam jagat avagata vak-manasayo sata anyat na asti eva prakti-para-simni sthitavata | pthak ki mtsnaya kalasa-ghata-kumbha-adi-avagata vadati esa bhranta tvam aham iti maya-madiraya ||
391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are composed? It is the deluded man who talks of 'thou' and 'I', as an effect of the wine of Māyā.
Verse #379
क्रिया-समभिहारेण यत्र न अन्यत् इति श्रुतिः |
ब्रवीति द्वैत-राहित्यम् मिथ्या-अध्यास-निवृत्तये ||
kriyā-samabhihāreṇa yatra na anyat iti śrutiḥ | bravīti dvaita-rāhityam mithyā-adhyāsa-nivṛttaye ||
kriya-samabhiharena yatra na anyat iti sruti | braviti dvaita-rahityam mithya-adhyasa-nivttaye ||
392. The Śruti, in the passage, 'Where one sees nothing else', etc., declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions.
Verse #380
आकाश-वत् निर्मल निर्विकल्पं निःसीम निःस्पन्दन निर्विकारं |
अन्तः-बहिः-शून्यम् अनन्यम् अद्वयम् स्वयम् परं ब्रह्म किम् अस्ति बोध्यम् ||
ākāśa-vat nirmala nirvikalpam niḥsīma niḥspandana nirvikāram | antaḥ-bahiḥ-śūnyam ananyam advayam svayam paraṃ brahma kim asti bodhyam ||
akasa-vat nirmala nirvikalpam nisima nispandana nirvikaram | anta-bahi-sunyam ananyam advayam svayam para brahma kim asti bodhyam ||
393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the One Existence, without a second, and is one’s own Self. Is there any other object of knowledge?
Verse #381
वक्तव्यम् किमु विद्यते अत्र बहुधा ब्रह्म एव जीवः स्वयम् ब्रह्म एतत् जगत् आततम् नु सकलम् ब्रह्म अद्वितीयम् श्रुतिः ब्रह्म एव अहम् इति |
प्रबुद्ध-मतयः संत्यक्त-बाह्याः स्फुटम् ब्रह्मीभूय वसन्ति सन्तत-चित्-आनन्द-आत्मना एतत् ध्रुवम् ||
vaktavyam kimu vidyate atra bahudhā brahma eva jīvaḥ svayam brahma etat jagat ātatam nu sakalam brahma advitīyam śrutiḥ brahma eva aham iti | prabuddha-matayaḥ saṃtyakta-bāhyāḥ sphuṭam brahmībhūya vasanti santata-cit-ānanda-ātmanā etat dhruvam ||
vaktavyam kimu vidyate atra bahudha brahma eva jiva svayam brahma etat jagat atatam nu sakalam brahma advitiyam sruti brahma eva aham iti | prabuddha-mataya satyakta-bahya sphutam brahmibhuya vasanti santata-cit-ananda-atmana etat dhruvam ||
394. What is the use of dilating on this subject? The Jīva is no other than Brahman; this whole extended universe is Brahman Itself; the Śruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal Knowledge and Bliss.
Verse #382
जहि मलम् माया-कोशे अहं-धिया उत्थापिता आशाम् प्रसभम् अनिल-कल्पे लिङ्ग-देहे अपि |
पश्चात् निगम-गदित-कीर्तिम् नित्यम् आनन्द-मूर्तिम् स्वयम् इति परिचीय ब्रह्म-रूपेण तिष्ठ ||
jahi malam māyā-kośe ahaṃ-dhiyā utthāpitā āśām prasabham anila-kalpe liṅga-dehe api | paścāt nigama-gadita-kīrtim nityam ānanda-mūrtim svayam iti paricīya brahma-rūpeṇa tiṣṭha ||
jahi malam maya-kose aha-dhiya utthapita asam prasabham anila-kalpe linga-dehe api | pascat nigama-gadita-kirtim nityam ananda-murtim svayam iti pariciya brahma-rupena tistha ||
395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman.
Verse #383
शव-आकारम् यावत् भजति मनुजः तावत् अशुचिः परेभ्यः स्यात् क्लेशः जनन-मरण-व्याधि-निलयः यदा आत्मानम् |
शुद्धम् कलयति शिव-आकारम् अचलम् तदा तेभ्यः मुक्तः भवति हि तदा आह श्रुतिः अपि ||
śava-ākāram yāvat bhajati manujaḥ tāvat aśuciḥ parebhyaḥ syāt kleśaḥ janana-maraṇa-vyādhi-nilayaḥ yadā ātmānam | śuddham kalayati śiva-ākāram acalam tadā tebhyaḥ muktaḥ bhavati hi tadā āha śrutiḥ api ||
sava-akaram yavat bhajati manuja tavat asuci parebhya syat klesa janana-marana-vyadhi-nilaya yada atmanam | suddham kalayati siva-akaram acalam tada tebhya mukta bhavati hi tada aha sruti api ||
396. So long as man has any regard for this corpse-like body, he is impure, and suffers from his enemies as also from birth, death and disease; but when he thinks of himself as pure, as the essence of good and immovable, he assuredly becomes free from them; the Śrutis also say this.
Verse #384
स्व-आत्मनि आरोपित-अशेष-आभास-वस्तु-निरासतः स्वयम् एव परं ब्रह्म |
पूर्णम् अद्वयम् अक्रियम् ||
sva-ātmani āropita-aśeṣa-ābhāsa-vastu-nirāsataḥ svayam eva paraṃ brahma | pūrṇam advayam akriyam ||
sva-atmani aropita-asesa-abhasa-vastu-nirasata svayam eva para brahma | purnam advayam akriyam ||
397. By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite, the One without a second and beyond action, remains as Itself.
Verse #385
समाहितायाम् सति चित्त-वृत्तौ पर-आत्मनि ब्रह्मणि निर्विकल्पे न दृश्यते कश्चित् अयम् विकल्पः |
प्रजल्प-मात्रः |
परिशिष्यते यतः ||
samāhitāyām sati citta-vṛttau para-ātmani brahmaṇi nirvikalpe na dṛśyate kaścit ayam vikalpaḥ | prajalpa-mātraḥ | pariśiṣyate yataḥ ||
samahitayam sati citta-vttau para-atmani brahmani nirvikalpe na dsyate kascit ayam vikalpa | prajalpa-matra | parisisyate yata ||
398. When the mind-functions are merged in the Paramātman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk.
Verse #386
असत्-कल्पः विकल्पः अयम् विश्वम् इति एक-वस्तुनि |
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ||
asat-kalpaḥ vikalpaḥ ayam viśvam iti eka-vastuni | nirvikāre nirākāre nirviśeṣe bhidā kutaḥ ||
asat-kalpa vikalpa ayam visvam iti eka-vastuni | nirvikare nirakare nirvisese bhida kuta ||
399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute?
Verse #387
द्रष्टृ-दर्शन-दृश्य-आदि-भाव-शून्य एक-वस्तुनि निर्विकारे |
निराकारे निर्विशेषे भिदा कुतः ||
draṣṭṛ-darśana-dṛśya-ādi-bhāva-śūnya eka-vastuni nirvikāre | nirākāre nirviśeṣe bhidā kutaḥ ||
drast-darsana-dsya-adi-bhava-sunya eka-vastuni nirvikare | nirakare nirvisese bhida kuta ||
400. In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity?
Verse #388
कल्प-अर्णव इव अत्यन्त-परिपूर्ण-एक-वस्तुनि निर्विकारे |
निराकारे निर्विशेषे भिदा कुतः ||
kalpa-arṇava iva atyanta-paripūrṇa-eka-vastuni nirvikāre | nirākāre nirviśeṣe bhidā kutaḥ ||
kalpa-arnava iva atyanta-paripurna-eka-vastuni nirvikare | nirakare nirvisese bhida kuta ||
401. In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity?
Verse #389
तेजसि इव तमः यत्र प्रलीनम् भ्रान्ति-कारणम् |
अद्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः ||
tejasi iva tamaḥ yatra pralīnam bhrānti-kāraṇam | advitīye pare tattve nirviśeṣe bhidā kutaḥ ||
tejasi iva tama yatra pralinam bhranti-karanam | advitiye pare tattve nirvisese bhida kuta ||
402. Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity?
Verse #390
एक-आत्मके परे तत्त्वे भेद-वार्ता कथं वसेत् सुषुप्तौ |
सुख-मात्रायाम् भेदः केन अवलोकितः ||
eka-ātmake pare tattve bheda-vārtā kathaṃ vaset suṣuptau | sukha-mātrāyām bhedaḥ kena avalokitaḥ ||
eka-atmake pare tattve bheda-varta katha vaset susuptau | sukha-matrayam bheda kena avalokita ||
403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep?
Verse #391
न हि अस्ति विश्वम् पर-तत्त्व-बोधात् सत्-आत्मनि ब्रह्मणि निर्विकल्पे काल-त्रये |
न अपि अहिः ईक्षितः गुणे न हि अम्बु-बिन्दुः मृग-तृष्णिकायाम् ||
na hi asti viśvam para-tattva-bodhāt sat-ātmani brahmaṇi nirvikalpe kāla-traye | na api ahiḥ īkṣitaḥ guṇe na hi ambu-binduḥ mṛga-tṛṣṇikāyām ||
na hi asti visvam para-tattva-bodhat sat-atmani brahmani nirvikalpe kala-traye | na api ahi iksita gune na hi ambu-bindu mga-tsnikayam ||
404. Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.
Verse #392
माया-मात्रम् इदम् द्वैतम् |
अद्वैतम् परमार्थतः इति ब्रूते श्रुतिः साक्षात् सुषुप्तौ अनुभूयते ||
māyā-mātram idaṃ dvaitam | advaitaṃ paramārthataḥ iti brūte śrutiḥ sākṣāt suṣuptau anubhūyate ||
maya-matram ida dvaitam | advaita paramarthata iti brute sruti saksat susuptau anubhuyate ||
405. The Śrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep.
Verse #393
अनन्यत्वम् अधिष्ठानात् आरोप्यस्य निरीक्षितम् पण्डितैः |
रज्जु-सर्प-आदौ विकल्पः भ्रान्ति-जीवनः ||
ananyatvam adhiṣṭhānāt āropyasya nirīkṣitam paṇḍitaiḥ | rajju-sarpa-ādau vikalpaḥ bhrānti-jīvanaḥ ||
ananyatvam adhisthanat aropyasya niriksitam panitai | rajju-sarpa-adau vikalpa bhranti-jivana ||
406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error.
Verse #394
चित्त-मूलः विकल्पः अयम् चित्त-अभावे न कश्चन अतः चित्तम् समाधेहि |
प्रत्यक्-रूपे |
परात्मनि ||
citta-mūlaḥ vikalpaḥ ayam citta-abhāve na kaścana ataḥ cittam samādhehi | pratyak-rūpe | parātmani ||
citta-mula vikalpa ayam citta-abhave na kascana ata cittam samadhehi | pratyak-rupe | paratmani ||
407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.
Verse #395
किम् अपि सतत-बोधम् केवल-आनन्द-रूपम् निरुपमम् अतिवेलम् नित्य-मुक्तम् निरीहम् निरवधि-गगन-आभम् |
निष्कलम् निर्विकल्पं हृदि कलयति विद्वान् ब्रह्म पूर्णम् समाधौ ||
kim api satata-bodham kevala-ānanda-rūpam nirupamam ativelam nitya-muktam nirīham niravadhi-gagana-ābham | niṣkalam nirvikalpam hṛdi kalayati vidvān brahma pūrṇam samādhau ||
kim api satata-bodham kevala-ananda-rupam nirupamam ativelam nitya-muktam niriham niravadhi-gagana-abham | niskalam nirvikalpam hdi kalayati vidvan brahma purnam samadhau ||
408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute.
Verse #396
प्रकृति-विकृति-शून्यम् भावना-अतीत-भावम् सम-रस-सम-समानम् मानसम् बन्ध-दूरम् निगम-वचन-सिद्धम् |
नित्यम् अस्मत्-प्रसिद्धम् हृदि कलयति विद्वान् ब्रह्म पूर्णम् समाधौ ||
prakṛti-vikṛti-śūnyam bhāvanā-atīta-bhāvam sama-rasa-sama-samānam mānasam bandha-dūram nigama-vacana-siddham | nityam asmat-prasiddham hṛdi kalayati vidvān brahma pūrṇam samādhau ||
prakti-vikti-sunyam bhavana-atita-bhavam sama-rasa-sama-samanam manasam bandha-duram nigama-vacana-siddham | nityam asmat-prasiddham hdi kalayati vidvan brahma purnam samadhau ||
409. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego.
Verse #397
अजर-अमरम् अस्त-अभाव-वस्तु-स्वरूपम् स्तिमित-सलिल-राशि-प्रख्यम् आख्या-विहीनम् शमित-गुण-विकारम् शाश्वतम् शान्तम् |
एकम् हृदि कलयति विद्वान् ब्रह्म पूर्णम् समाधौ ||
ajara-amaram asta-abhāva-vastu-svarūpam stimita-salila-rāśi-prakhyam ākhyā-vihīnam śamita-guṇa-vikāram śāśvatam śāntam | ekam hṛdi kalayati vidvān brahma pūrṇam samādhau ||
ajara-amaram asta-abhava-vastu-svarupam stimita-salila-rasi-prakhyam akhya-vihinam samita-guna-vikaram sasvatam santam | ekam hdi kalayati vidvan brahma purnam samadhau ||
410. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One.
Verse #398
समाहित-अन्तःकरणः स्वरूपे विलोकय आत्मानम् अखण्ड-वैभवम् |
विच्छिन्धि बन्धम् भव-गन्ध-गन्धितम् यत्नेन पुंस्त्वम् सफलीकुरुष्व ||
samāhita-antaḥkaraṇaḥ svarūpe vilokaya ātmānam akhaṇḍa-vaibhavam | vicchindhi bandham bhava-gandha-gandhitam yatnena puṃstvam saphalīkuruṣva ||
samahita-antakarana svarupe vilokaya atmanam akhana-vaibhavam | vicchindhi bandham bhava-gandha-gandhitam yatnena pustvam saphalikurusva ||
411. With the mind restrained in Samadhi, behold in thy self the Ātman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.
Verse #399
सर्व-उपाधि-विनिर्मुक्तम् सत्-चित्-आनन्दम् अद्वयम् भावय आत्मानम् |
आत्म-स्थम् न भूयः कल्पसे अध्वने ||
sarva-upādhi-vinirmuktam sat-cit-ānandam advayam bhāvaya ātmānam | ātma-stham na bhūyaḥ kalpase adhvane ||
sarva-upadhi-vinirmuktam sat-cit-anandam advayam bhavaya atmanam | atma-stham na bhuya kalpase adhvane ||
412. Meditate on the Ātman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths.
Verse #400
छाया इव पुंसः परिदृश्यमाना आभास-रूपेण फल-अनुभूत्या |
शरीरम् आराच्छव-वत् निरस्तम् पुनर् न संधत्ते इदम् महात्मा ||
chāyā iva puṃsaḥ paridṛśyamānā ābhāsa-rūpeṇa phala-anubhūtyā | śarīram ārācchava-vat nirastam punar na saṃdhatte idam mahātmā ||
chaya iva pusa paridsyamana abhasa-rupena phala-anubhutya | sariram aracchava-vat nirastam punar na sadhatte idam mahatma ||
413. After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.
Verse #401
सतत-विमल-बोध-आनन्द-रूपम् समेत्य त्यज जड-मल-रूप-उपाधिम् एतम् सुदूरे अथ पुनर् अपि न एषः स्मर्यताम् वान्त-वस्तु |
स्मरण-विषय-भूतम् |
पल्पते कुत्सनाय ||
satata-vimala-bodha-ānanda-rūpam sametya tyaja jaḍa-mala-rūpa-upādhim etam sudūre atha punar api na eṣaḥ smaryatām vānta-vastu | smaraṇa-viṣaya-bhūtam | palpate kutsanāya ||
satata-vimala-bodha-ananda-rupam sametya tyaja jaa-mala-rupa-upadhim etam sudure atha punar api na esa smaryatam vanta-vastu | smarana-visaya-bhutam | palpate kutsanaya ||
414. Realising the Ātman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory.
Verse #402
समूलम् एतत् परिदाह्य वह्नौ सदा आत्मनि ब्रह्मणि निर्विकल्पे |
ततः स्वयम् नित्य-विशुद्ध-बोध आनन्द-आत्मना तिष्ठति विद्वरिष्ठः ||
samūlam etat paridāhya vahnau sadā ātmani brahmaṇi nirvikalpe | tataḥ svayam nitya-viśuddha-bodha ānanda-ātmanā tiṣṭhati vidvariṣṭhaḥ ||
samulam etat paridahya vahnau sada atmani brahmani nirvikalpe | tata svayam nitya-visuddha-bodha ananda-atmana tisthati vidvaristha ||
415. Burning all this, with its very root, in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains alone, as the Ātman, the eternal, pure Knowledge and Bliss.
Verse #403
प्रारब्ध-सूत्र-ग्रथितम् शरीरम् प्रयातु वा तिष्ठतु गोः इव स्रक् |
न तत् पुनः पश्यति तत्त्व-वेत्ता आनन्द-आत्मनि ब्रह्मणि लीन-वृत्तिः ||
prārabdha-sūtra-grathitam śarīram prayātu vā tiṣṭhatu goḥ iva srak | na tat punaḥ paśyati tattva-vettā ānanda-ātmani brahmaṇi līna-vṛttiḥ ||
prarabdha-sutra-grathitam sariram prayatu va tisthatu go iva srak | na tat puna pasyati tattva-vetta ananda-atmani brahmani lina-vtti ||
416. The knower of Truth does no more care whether this body, spun out by the threads of Prārabdha work, falls or remains – like the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss.
Verse #404
अखण्ड-आनन्दम् आत्मानम् विज्ञाय स्व-स्वरूपतः किम् इच्छन् |
कस्य वा हेतोः देहम् पुष्णाति तत्त्ववित् ||
akhaṇḍa-ānandam ātmānam vijñāya sva-svarūpataḥ kim icchan | kasya vā hetoḥ deham puṣṇāti tattvavit ||
akhana-anandam atmanam vijnaya sva-svarupata kim icchan | kasya va heto deham pusnati tattvavit ||
417. Realising the Ātman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the body.
Verse #405
संसिद्धस्य फलम् तु एतत् जीवन्-मुक्तस्य योगिनः |
बहिः अन्तः सदा आनन्द-रस-आस्वादनम् आत्मनि ||
saṃsiddhasya phalam tu etat jīvan-muktasya yoginaḥ | bahiḥ antaḥ sadā ānanda-rasa-āsvādanam ātmani ||
sasiddhasya phalam tu etat jivan-muktasya yogina | bahi anta sada ananda-rasa-asvadanam atmani ||
418. The Yogi who has attained perfection and is liberated-in-life gets this as result – he enjoys eternal Bliss in his mind, internally as well as externally.
Verse #406
वैराग्यस्य फलम् बोधः बोधस्य फलम् उपरतिः स्व-आनन्द-अनुभवात् |
शान्तिः |
एषा एव उपरतेः फलम् ||
vairāgyasya phalam bodhaḥ bodhasya phalam uparatiḥ sva-ānanda-anubhavāt | śāntiḥ | eṣā eva uparateḥ phalam ||
vairagyasya phalam bodha bodhasya phalam uparati sva-ananda-anubhavat | santi | esa eva uparate phalam ||
419. The result of dispassion is knowledge, that of Knowledge is withdrawal from sense-pleasures, which leads to the experience of the Bliss of the Self, whence follows Peace.
Verse #407
यदि उत्तर-उत्तर-अभावः पूर्व-पूर्वं तु निष्फलम् निवृत्तिः परमा |
तृप्तिः आनन्दः अनुपमः स्वतः ||
yadi uttara-uttara-abhāvaḥ pūrva-pūrvaṃ tu niṣphalam nivṛttiḥ paramā | tṛptiḥ ānandaḥ anupamaḥ svataḥ ||
yadi uttara-uttara-abhava purva-purva tu nisphalam nivtti parama | tpti ananda anupama svata ||
420. If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course.
Verse #408
दृष्ट-दुःखेषु अनुद्वेगः विद्यायाः प्रस्तुतं फलम् यत् कृतम् भ्रान्ति-वेलायाम् |
नाना कर्म जुगुप्सितम् पश्चात् नरः विवेकेन तत् कथं कर्तुम् अर्हति ||
dṛṣṭa-duḥkheṣu anudvegaḥ vidyāyāḥ prastuataṃ phalam yat kṛtam bhrānti-velāyām | nānā karma jugupsitam paścāt naraḥ vivekena tat kathaṃ kartum arhati ||
dsta-dukhesu anudvega vidyaya prastuata phalam yat ktam bhranti-velayam | nana karma jugupsitam pascat nara vivekena tat katha kartum arhati ||
421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination?
Verse #409
विद्या-फलम् स्यात् असतः निवृत्तिः प्रवृत्तिः अज्ञान-फलम् तत् ईक्षितम् |
तत्-ज्ञ-अज्ञयोः यत् मृग-तृष्णिका-आदौ नो चेत् विदाम् दृष्ट-फलम् किम् अस्मात् ||
vidyā-phalam syāt asataḥ nivṛttiḥ pravṛttiḥ ajñāna-phalam tat īkṣitam | tat-jña-ajñayoḥ yat mṛga-tṛṣṇikā-ādau no cet vidām dṛṣṭa-phalam kim asmāt ||
vidya-phalam syat asata nivtti pravtti ajnana-phalam tat iksitam | tat-jna-ajnayo yat mga-tsnika-adau no cet vidam dsta-phalam kim asmat ||
422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain?
Verse #410
अज्ञान-हृदय-ग्रन्थेः विनाशः यदि अशेषतः अनिच्छोः विषयः |
किं नु प्रवृत्तेः कारणम् स्वतः ||
ajñāna-hṛdaya-grantheḥ vināśaḥ yadi aśeṣataḥ anicchoḥ viṣayaḥ | kiṃ nu pravṛtteḥ kāraṇam svataḥ ||
ajnana-hdaya-granthe vinasa yadi asesata aniccho visaya | ki nu pravtte karanam svata ||
423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures?
Verse #411
वासना-अनुदयः भोग्ये वैराग्यस्य तद्-अवधिः अहम्-भाव-उदय-अभावः बोधस्य |
परम-अवधिः लीन-वृत्तैः अनुत्पत्तिः मर्यादा उपरतेः तु सा ||
vāsanā-anudayaḥ bhogye vairāgyasya tad-avadhiḥ aham-bhāva-udaya-abhāvaḥ bodhasya | parama-avadhiḥ līna-vṛttaiḥ anutpattiḥ maryādā uparateḥ tu sā ||
vasana-anudaya bhogye vairagyasya tad-avadhi aham-bhava-udaya-abhava bodhasya | parama-avadhi lina-vttai anutpatti maryada uparate tu sa ||
424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.
Verse #412
ब्रह्म-आकारतया सदा स्थिततया निर्मुक्त-बाह्य-अर्थ-धीः अन्य-अवेदित-भोग्य-भोग-कलनः निद्रालु-वत् बालवत् स्वप्न-आलोकित-लोक-वत् |
जगत् इदम् पश्यन् क्वचित् लब्ध-धीः आस्ते कश्चित् अनन्त-पुण्य-फल-भुक् धन्यः सः मान्यः भुवि ||
brahma-ākāratayā sadā sthitatayā nirmukta-bāhya-artha-dhīḥ anya-avedita-bhogya-bhoga-kalanaḥ nidrālu-vat bālavat svapna-ālokita-loka-vat | jagat idam paśyan kvacit labdha-dhīḥ āste kaścit ananta-puṇya-phala-bhuk dhanyaḥ saḥ mānyaḥ bhuvi ||
brahma-akarataya sada sthitataya nirmukta-bahya-artha-dhi anya-avedita-bhogya-bhoga-kalana nidralu-vat balavat svapna-alokita-loka-vat | jagat idam pasyan kvacit labdha-dhi aste kascit ananta-punya-phala-bhuk dhanya sa manya bhuvi ||
425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.
Verse #413
स्थित-प्रज्ञः यतिः अयम् यः सदा आनन्दम् अश्नुते ब्रह्मणि एव विलीन-आत्मा |
निर्विकारः |
विनिष्क्रियः ||
sthita-prajñaḥ yatiḥ ayam yaḥ sadā ānandam aśnute brahmaṇi eva vilīna-ātmā | nirvikāraḥ | viniṣkriyaḥ ||
sthita-prajna yati ayam ya sada anandam asnute brahmani eva vilina-atma | nirvikara | viniskriya ||
426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.
Verse #414
ब्रह्म-आत्मनोः शोधितयोः एक-भाव-अवगाहिनी निर्विकल्पा चित्-मात्रा |
वृत्तिः प्रज्ञा इति कथ्यते सुस्थिता असौ भवेत् यस्य स्थित-प्रज्ञः सः उच्यते ||
brahma-ātmanoḥ śodhitayoḥ eka-bhāva-avagāhinī nirvikalpā cit-mātrā | vṛttiḥ prajñā iti kathyate susthitā asau bhavet yasya sthita-prajñaḥ saḥ ucyate ||
brahma-atmano sodhitayo eka-bhava-avagahini nirvikalpa cit-matra | vtti prajna iti kathyate susthita asau bhavet yasya sthita-prajna sa ucyate ||
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.
Verse #415
यस्य स्थिता भवेत् प्रज्ञा |
यस्य आनन्दः निरन्तरः प्रपञ्चः विस्मृत-प्रायः सः जीवन्-मुक्तः इष्यते ||
yasya sthitā bhavet prajñā | yasya ānandaḥ nirantaraḥ prapañcaḥ vismṛta-prāyaḥ saḥ jīvan-muktaḥ iṣyate ||
yasya sthita bhavet prajna | yasya ananda nirantara prapanca vismta-praya sa jivan-mukta isyate ||
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.
Verse #416
लीन-धीः अपि जागर्ति जाग्रत्-धर्म-विवर्जितः |
बोधः निर्वासनः यस्य सः जीवन्-मुक्तः इष्यते ||
līna-dhīḥ api jāgarti jāgrat-dharma-vivarjitaḥ | bodhaḥ nirvāsanaḥ yasya saḥ jīvan-muktaḥ iṣyate ||
lina-dhi api jagarti jagrat-dharma-vivarjita | bodha nirvasana yasya sa jivan-mukta isyate ||
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.
Verse #417
शान्त-संसार-कलनः कलावान् अपि निष्कलः |
यस्य चित्तम् विनिश्चिन्तम् सः जीवन्-मुक्तः इष्यते ||
śānta-saṃsāra-kalanaḥ kalāvān api niṣkalaḥ | yasya cittam viniścintam saḥ jīvan-muktaḥ iṣyate ||
santa-sasara-kalana kalavan api niskala | yasya cittam viniscintam sa jivan-mukta isyate ||
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.
Verse #418
वर्तमाने अपि |
देहे अस्मिन् छाया-वत् अनुवर्तिनि अहन्ता-ममता-अभावः जीवन्मुक्तस्य लक्षणम् ||
vartamāne api | dehe asmin chāyā-vat anuvartini ahantā-mamatā-abhāvaḥ jīvanmuktasya lakṣaṇam ||
vartamane api | dehe asmin chaya-vat anuvartini ahanta-mamata-abhava jivanmuktasya laksanam ||
431. The absence of the ideas of 'I' and 'mine' even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.
Verse #419
अतीत-अनुसन्धानम् |
भविष्यद्-अविचारणम् औदासीन्यम् अपि प्राप्तम् जीवन्मुक्तस्य लक्षणम् ||
atīta-anusandhānam | bhaviṣyad-avicāraṇam audāsīnyam api prāptam jīvanmuktasya lakṣaṇam ||
atita-anusandhanam | bhavisyad-avicaranam audasinyam api praptam jivanmuktasya laksanam ||
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.
Verse #420
गुण-दोष-विशिष्टे |
अस्मिन् स्वभावेन विलक्षणे सर्वत्र सम-दर्शित्वम् जीवन्-मुक्तस्य लक्षणम् ||
guṇa-doṣa-viśiṣṭe | asmin svabhāvena vilakṣaṇe sarvatra sama-darśitvam jīvan-muktasya lakṣaṇam ||
guna-dosa-visiste | asmin svabhavena vilaksane sarvatra sama-darsitvam jivan-muktasya laksanam ||
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.
Verse #421
इष्ट-अनिष्ट-अर्थ-सम्प्राप्तौ |
सम-दर्शितया आत्मनि उभयत्र अविकारित्वम् जीवन्-मुक्तस्य लक्षणम् ||
iṣṭa-aniṣṭa-artha-samprāptau | sama-darśitayā ātmani ubhayatra avikāritvam jīvan-muktasya lakṣaṇam ||
ista-anista-artha-sampraptau | sama-darsitaya atmani ubhayatra avikaritvam jivan-muktasya laksanam ||
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.
Verse #422
ब्रह्म-आनन्द-रस-आस्वाद आसक्त-चित्ततया यतेः |
अन्तः-बहिः अविज्ञानम् जीवन्-मुक्तस्य लक्षणम् ||
brahma-ānanda-rasa-āsvāda āsakta-cittatayā yateḥ | antaḥ-bahiḥ avijñānam jīvan-muktasya lakṣaṇam ||
brahma-ananda-rasa-asvada asakta-cittataya yate | anta-bahi avijnanam jivan-muktasya laksanam ||
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.
Verse #423
देह-इन्द्रिय-आदौ कर्तव्ये मम-अहं-भाव-वर्जितः |
औदासीन्येन यः तिष्ठेत् सः जीवन्-मुक्त-लक्षणः ||
deha-indriya-ādau kartavye mama-ahaṃ-bhāva-varjitaḥ | audāsīnyena yaḥ tiṣṭhet saḥ jīvan-mukta-lakṣaṇaḥ ||
deha-indriya-adau kartavye mama-aha-bhava-varjita | audasinyena ya tisthet sa jivan-mukta-laksana ||
436. He who lives unconcerned, devoid of all ideas of 'I' and 'mine' with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.
Verse #424
विज्ञातः आत्मनः |
यस्य ब्रह्म-भावः श्रुतेः बलात् भव-बन्ध-विनिर्मुक्तः सः जीवन्-मुक्त-लक्षणः ||
vijñātaḥ ātmanaḥ | yasya brahma-bhāvaḥ śruteḥ balāt bhava-bandha-vinirmuktaḥ saḥ jīvan-mukta-lakṣaṇaḥ ||
vijnata atmana | yasya brahma-bhava srute balat bhava-bandha-vinirmukta sa jivan-mukta-laksana ||
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.
Verse #425
देह-इन्द्रियेषु अहं-भावः इदं-भावः तद्-अन्यके यस्य |
नो भवतः क्वापि सः जीवन्-मुक्तः इष्यते ||
deha-indriyeṣu ahaṃ-bhāvaḥ idaṃ-bhāvaḥ tad-anyake yasya | no bhavataḥ kvāpi saḥ jīvan-muktaḥ iṣyate ||
deha-indriyesu aha-bhava ida-bhava tad-anyake yasya | no bhavata kvapi sa jivan-mukta isyate ||
438. He who never has the idea of 'I' with regard to the body, organs, etc., nor that of 'it' in respect of things other than these, is accepted as one liberated-in-life.
Verse #426
न प्रत्यग्-ब्रह्मणोः भेदम् कदापि ब्रह्म-सर्गयोः |
प्रज्ञया यः विजानाति सः जीवन्-मुक्त-लक्षणः ||
na pratyag-brahmaṇoḥ bhedam kadāpi brahma-sargayoḥ | prajñayā yaḥ vijānāti saḥ jīvan-mukta-lakṣaṇaḥ ||
na pratyag-brahmano bhedam kadapi brahma-sargayo | prajnaya ya vijanati sa jivan-mukta-laksana ||
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.
Verse #427
साधुभिः पूज्यमाने अस्मिन् पीड्यमाने अपि दुर्जनैः |
सम-भावः भवेत् यस्य सः जीवन्-मुक्त-लक्षणः ||
sādhubhiḥ pūjyamāne asmin pīḍyamāne api durjanaiḥ | sama-bhāvaḥ bhavet yasya saḥ jīvan-mukta-lakṣaṇaḥ ||
sadhubhi pujyamane asmin piyamane api durjanai | sama-bhava bhavet yasya sa jivan-mukta-laksana ||
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.
Verse #428
यत्र प्रविष्टाः विषयाः प्र-ईरिताः नदी-प्रवाहाः इव वारि-राशौ |
लिनन्ति सन्-मात्रतया न विक्रियाम् उत्पादयन्ति एषः यतिः विमुक्तः ||
yatra praviṣṭāḥ viṣayāḥ pra-īritāḥ nadī-pravāhāḥ iva vāri-rāśau | linanti san-mātratayā na vikriyām utpādayanti eṣaḥ yatiḥ vimuktaḥ ||
yatra pravista visaya pra-irita nadi-pravaha iva vari-rasau | linanti san-matrataya na vikriyam utpadayanti esa yati vimukta ||
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.
Verse #429
विज्ञात-ब्रह्म-तत्त्वस्य यथा-पूर्वम् न संसृतिः |
अस्ति चेत् न सः विज्ञात-ब्रह्म-भावः बहिर्-मुखः ||
vijñāta-brahma-tattvasya yathā-pūrvam na saṃsṛtiḥ | asti cet na saḥ vijñāta-brahma-bhāvaḥ bahir-mukhaḥ ||
vijnata-brahma-tattvasya yatha-purvam na sasti | asti cet na sa vijnata-brahma-bhava bahir-mukha ||
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
Verse #430
प्राचीन-वासना-वेगात् असौ संसरति इति चेत् न |
सत्-एकत्व-विज्ञानात् मन्दी भवति वासना ||
prācīna-vāsanā-vegāt asau saṃsarati iti cet na | sat-ekatva-vijñānāt mandī bhavati vāsanā ||
pracina-vasana-vegat asau sasarati iti cet na | sat-ekatva-vijnanat mandi bhavati vasana ||
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.
Verse #431
अत्यन्त-कामुकस्य अपि वृत्तिः कुण्ठति मातरि तथा एव |
ब्रह्मणि ज्ञाते पूर्ण-आनन्दे मनीषिणः ||
atyanta-kāmukasya api vṛttiḥ kuṇṭhati mātari tathā eva | brahmaṇi jñāte pūrṇa-ānande manīṣiṇaḥ ||
atyanta-kamukasya api vtti kunthati matari tatha eva | brahmani jnate purna-anande manisina ||
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.
Verse #432
निदिध्यासन-शीलस्य बाह्य-प्रत्ययः ईक्ष्यते |
ब्रवीति श्रुतिः एतस्य प्रारब्धम् फल-दर्शनात् ||
nididhyāsana-śīlasya bāhya-pratyayaḥ īkṣyate | bravīti śrutiḥ etasya prārabdham phala-darśanāt ||
nididhyasana-silasya bahya-pratyaya iksyate | braviti sruti etasya prarabdham phala-darsanat ||
445. One who is constantly practising meditation is observed to have external perceptions. The Śrutis mention Prārabdha work in the case of such a man, and we can infer this from results actually seen.
Verse #433
सुख-आदि-अनुभवः यावत् तावत् प्रारब्धम् इष्यते फल-उदयः |
क्रिया-पूर्वः |
निष्क्रियः न हि कुत्रचित् ||
sukha-ādi-anubhavaḥ yāvat tāvat prārabdham iṣyate phala-udayaḥ | kriyā-pūrvaḥ | niṣkriyaḥ na hi kutracit ||
sukha-adi-anubhava yavat tavat prarabdham isyate phala-udaya | kriya-purva | niskriya na hi kutracit ||
446. Prārabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action.
Verse #434
अहं ब्रह्म इति विज्ञानात् कल्प-कोटि-शत-अर्जितम् सञ्चितम् |
विलयं याति प्रबोधात् स्वप्न-कर्म-वत् ||
ahaṃ brahma iti vijñānāt kalpa-koṭi-śata-arjitam sañcitam | vilayaṃ yāti prabodhāt svapna-karma-vat ||
aha brahma iti vijnanat kalpa-koti-sata-arjitam sancitam | vilaya yati prabodhat svapna-karma-vat ||
447. Through the realisation of one’s identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of dream-state on awakening.
Verse #435
यत् कृतम् स्वप्न-वेलायाम् पुण्यम् वा पापम् उल्बणम् |
सुप्त-उत्थितस्य किम् तत् स्यात् स्वर्गाय नरकाय वा ||
yat kṛtam svapna-velāyām puṇyam vā pāpam ulbaṇam | supta-utthitasya kim tat syāt svargāya narakāya vā ||
yat ktam svapna-velayam punyam va papam ulbanam | supta-utthitasya kim tat syat svargaya narakaya va ||
448. Can the good actions or dreadful sins that a man fancies himself doing in the dream-state, lead him to heaven or hell after he has awakened from sleep?
Verse #436
स्वम् असङ्गम् उदासीनम् परिज्ञाय नभः यथा |
न श्लिष्यति च यत् किञ्चित् कदाचित् भावि-कर्मभिः ||
svam asaṅgam udāsīnam parijñāya nabhaḥ yathā | na śliṣyati ca yat kiñcit kadācit bhāvi-karmabhiḥ ||
svam asangam udasinam parijnaya nabha yatha | na slisyati ca yat kincit kadacit bhavi-karmabhi ||
449. Realising the Ātman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done.
Verse #437
न नभः घट-योगेन सुरा-गन्धेन लिप्यते |
तथा आत्मा उपाधि-योगेन तद्-धर्मैः न एव लिप्यते ||
na nabhaḥ ghaṭa-yogena surā-gandhena lipyate | tathā ātmā upādhi-yogena tad-dharmaiḥ na eva lipyate ||
na nabha ghata-yogena sura-gandhena lipyate | tatha atma upadhi-yogena tad-dharmai na eva lipyate ||
450. The sky is not affected by the smell of liquor merely through its connection with the jar; similarly, the Ātman is not, through Its connection with the limitations, affected by the properties thereof.
Verse #438
ज्ञान-उदयात् पुरा आरब्धम् कर्म ज्ञानात् न नश्यति |
अदत्वा स्व-फलम् लक्ष्यम् उद्दिश्य उत्सृष्ट-बाण-वत् ||
jñāna-udayāt purā ārabdham karma jñānāt na naśyati | adatvā sva-phalam lakṣyam uddiśya utsṛṣṭa-bāṇa-vat ||
jnana-udayat pura arabdham karma jnanat na nasyati | adatva sva-phalam laksyam uddisya utssta-bana-vat ||
451. The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object.
Verse #439
व्याघ्र-बुद्ध्या विनिर्मुक्तः बाणः पश्चात् तु गोमतौ न तिष्ठति |
छिनत्य् एव लक्ष्यम् वेगेन निर्भरम् ||
vyāghra-buddhyā vinirmuktaḥ bāṇaḥ paścāt tu gomatau na tiṣṭhati | chinaty eva lakṣyam vegena nirbharam ||
vyaghra-buddhya vinirmukta bana pascat tu gomatau na tisthati | chinaty eva laksyam vegena nirbharam ||
452. The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force.
Verse #440
प्राब्धम् बलवत्तरम् खलु विदाम् भोगेन तस्य क्षयः सम्यग्-ज्ञान-हुत-अशनेन विलयः प्राक्-सञ्चित-आगामिनाम् |
ब्रह्म-आत्म-ऐक्यम् अवेक्ष्य तत् मायातया ये सर्वदा संस्थिताः तेषाम् तत्-त्रितयम् नहि क्वचिद् अपि ब्रह्म एव ते निर्गुणम् ||
prābdhaṃ balavattaram khalu vidām bhogena tasya kṣayaḥ samyag-jñāna-huta-aśanena vilayaḥ prāk-sañcita-āgāminām | brahma-ātma-aikyam avekṣya tat māyātayā ye sarvadā saṃsthitāḥ teṣāṃ tat-tritayam nahi kvacid api brahma eva te nirguṇam ||
prabdha balavattaram khalu vidam bhogena tasya ksaya samyag-jnana-huta-asanena vilaya prak-sancita-agaminam | brahma-atma-aikyam aveksya tat mayataya ye sarvada sasthita tesa tat-tritayam nahi kvacid api brahma eva te nirgunam ||
453. Prārabdha work is certainly very strong for the man of realisation, and is spent only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realising their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman.
Verse #441
उपाधि-तादात्म्य-विहीन केवल-ब्रह्म-आत्मना एव आत्मनि तिष्ठतः मुनेः |
प्रारब्ध-सद्भाव-कथा न युक्ता स्वप्न-अर्थ-संबन्ध-कथा इव जाग्रतः ||
upādhi-tādātmya-vihīna kevala-brahma-ātmanā eva ātmani tiṣṭhataḥ muneḥ | prārabdha-sadbhāva-kathā na yuktā svapna-artha-saṃbandha-kathā iva jāgrataḥ ||
upadhi-tadatmya-vihina kevala-brahma-atmana eva atmani tisthata mune | prarabdha-sadbhava-katha na yukta svapna-artha-sabandha-katha iva jagrata ||
454. For the sage who lives in his own Self as Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prārabdha work is meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state.
Verse #442
न हि प्रबुद्धः प्रतिभास-देहे देह-उपयोगिनि अपि च प्रपञ्चे |
करोति अहन्ताम् ममता-निदन्ताम् किन्तु स्वयम् तिष्ठति जागरेण ||
na hi prabuddhaḥ pratibhāsa-dehe deha-upayogini api ca prapañce | karoti ahantām mamatā-nidantām kintu svayam tiṣṭhati jāgareṇa ||
na hi prabuddha pratibhasa-dehe deha-upayogini api ca prapance | karoti ahantam mamata-nidantam kintu svayam tisthati jagarena ||
455. The man who has awakened from sleep never has any idea of 'I' or 'mine' with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self.
Verse #443
न तस्य मिथ्या-अर्थ-समर्थने इच्छा न संग्रहः तत् जगतः अपि दृष्टः |
तत्र अनुवृत्तिः यदि चेत् मृषा-अर्थे न निद्रया मुक्तः इति इष्यते ध्रुवम् ||
na tasya mithyā-artha-samarthane icchā na saṃgrahaḥ tat jagataḥ api dṛṣṭaḥ | tatra anuvṛttiḥ yadi cet mṛṣā-arthe na nidrayā muktaḥ iti iṣyate dhruvam ||
na tasya mithya-artha-samarthane iccha na sagraha tat jagata api dsta | tatra anuvtti yadi cet msa-arthe na nidraya mukta iti isyate dhruvam ||
456. He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep.
Verse #444
तद्वत् परे ब्रह्मणि वर्तमानः सदात्मना तिष्ठति न अन्यत् ईक्षते |
स्मृतिः यथा स्वप्न-विलोकित-अर्थे तथा विदः प्राशन-मोचन-आदौ ||
tadvat pare brahmaṇi vartamānaḥ sadātmanā tiṣṭhati na anyat īkṣate | smṛtiḥ yathā svapna-vilokita-arthe tathā vidaḥ prāśana-mocana-ādau ||
tadvat pare brahmani vartamana sadatmana tisthati na anyat iksate | smti yatha svapna-vilokita-arthe tatha vida prasana-mocana-adau ||
457. Similarly, he who is absorbed in Brahman lives identified with that eternal Reality and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating.
Verse #445
कर्मणा निर्मितः देहः |
प्रारब्धम् तस्य कल्प्यताम् न अनादेः आत्मनः युक्तम् न एव आत्मा कर्म-निर्मितः ||
karmaṇā nirmitaḥ dehaḥ | prārabdhaṃ tasya kalpyatām na anādeḥ ātmanaḥ yuktam na eva ātmā karma-nirmitaḥ ||
karmana nirmita deha | prarabdha tasya kalpyatam na anade atmana yuktam na eva atma karma-nirmita ||
458. The body has been fashioned by Karma, so one may imagine Prarabdha work with reference to it. But it is not reasonable to attribute the same to the Ātman, for the Ātman is never the outcome of work.
Verse #446
अजः नित्यः शाश्वतः इति ब्रूते श्रुतिः अमोघ-वाक् तद्-आत्मना तिष्ठतः |
अस्य कुतः प्रारब्ध-कल्पना ||
ajaḥ nityaḥ śāśvataḥ iti brūte śrutiḥ amogha-vāk tad-ātmanā tiṣṭhataḥ | asya kutaḥ prārabdha-kalpanā ||
aja nitya sasvata iti brute sruti amogha-vak tad-atmana tisthata | asya kuta prarabdha-kalpana ||
459. The Śrutis, whose words are infallible, declare the Ātman to be 'birthless, eternal and undecaying'. So, the man who lives identified with That, how can Prārabdha work be attributed?
Verse #447
प्रारब्धम् सिध्यति तदा यदा देह-आत्मना स्थितिः देह-आत्म-भावः |
न एव इष्टः प्रारब्धम् त्यज्यताम् अतः ||
prārabdhaṃ sidhyati tadā yadā deha-ātmanā sthitiḥ deha-ātma-bhāvaḥ | na eva iṣṭaḥ prārabdhaṃ tyajyatām ataḥ ||
prarabdha sidhyati tada yada deha-atmana sthiti deha-atma-bhava | na eva ista prarabdha tyajyatam ata ||
460. Prārabdha work can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence Prārabdha work should be rejected in his case.
Verse #448
शरीरस्य अपि प्रारब्ध-कल्पना भ्रान्तिः एव हि अध्यस्तस्य कुतः सत्त्वम् |
असत्यस्य कुतः जनिः अजातस्य कुतः नाशः प्रारब्धम् असतः कुतः ||
śarīrasyāpi prārabdha-kalpanā bhrāntiḥ eva hi adhyastasya kutaḥ sattvam | asatyasya kutaḥ janiḥ ajātasya kutaḥ nāśaḥ prārabdham asataḥ kutaḥ ||
sarirasyapi prarabdha-kalpana bhranti eva hi adhyastasya kuta sattvam | asatyasya kuta jani ajatasya kuta nasa prarabdham asata kuta ||
461. The attributing of Prārabdha work to the body even is certainly an error. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die? So how can Prārabdha work exist for something that is unreal?
Verse #449
नास्ति |
निर्वासनात् मौनात् परम् सुख-कृत् उत्तमम् विज्ञात-आत्म-स्वरूपस्य स्व-आनन्द-रस-पायिनः ||
nāsti | nirvāsanāt maunāt param sukha-kṛt uttamam vijñāta-ātma-svarūpasya sva-ānanda-rasa-pāyinaḥ ||
nasti | nirvasanat maunat param sukha-kt uttamam vijnata-atma-svarupasya sva-ananda-rasa-payina ||
527. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.
Verse #450
समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः |
न तु देहादिसत्यत्वबोधनाय विपश्चिताम् ४६३ ||
samādhātuṃ bāhyadṛṣṭyā prārabdhaṃ vadati śrutiḥ | na tu dehādisatyatvabodhanāya vipaścitām 463 ||
samadhatu bahyadstya prarabdha vadati sruti | na tu dehadisatyatvabodhanaya vipascitam 463 ||
462-463. 'If the effects of ignorance are destroyed with their root by knowledge, then how does the body live?' – it is to convince those fools who entertain a doubt like this, that the Śrutis, from a relative standpoint, hypothesise Prārabdha work, but not for proving the reality of the body etc., of the man of realisation.
Verse #451
परिपूर्णम् अनादि-अन्तम् अप्रमेयम् अविक्रियम् |
एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
paripūrṇam anādi-antam aprameyam avikriyam | ekam eva advayam brahma na iha nānā asti kiñcana ||
paripurnam anadi-antam aprameyam avikriyam | ekam eva advayam brahma na iha nana asti kincana ||
464. There is only Brahman, the One without a second, infinite, without beginning or end, transcendent and changeless; there is no duality whatsoever in It.
Verse #452
सद्-घनम् चिद्-घनम् नित्यम् |
आनन्द-घनम् |
अक्रियम् एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
sad-ghanam cid-ghanam nityam | ānanda-ghanam | akriyam ekam eva advayam brahma na iha nānā asti kiñcana ||
sad-ghanam cid-ghanam nityam | ananda-ghanam | akriyam ekam eva advayam brahma na iha nana asti kincana ||
465. There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.
Verse #453
प्रत्यक्-एक-रसम् पूर्णम् अनन्तम् सर्वतः-मुखम् |
एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
pratyak-eka-rasam pūrṇam anantam sarvataḥ-mukham | ekam eva advayam brahma na iha nānā asti kiñcana ||
pratyak-eka-rasam purnam anantam sarvata-mukham | ekam eva advayam brahma na iha nana asti kincana ||
466. There is only Brahman, the One without a second, which is within all, homogeneous, infinite, endless, and all-pervading; there is no duality whatsoever in It.
Verse #454
अहेयम् अनुपादेयम् अनादेयम् अनाश्रयम् |
एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
aheyam anupādeyam anādeyam anāśrayam | ekam eva advayam brahma na iha nānā asti kiñcana ||
aheyam anupadeyam anadeyam anasrayam | ekam eva advayam brahma na iha nana asti kincana ||
467. There is only Brahman, the One without a second, which is neither to be shunned nor taken up nor accepted, and which is without any support, there is no duality whatsoever in It.
Verse #455
निर्गुणं निष्कलम् सूक्ष्मम् निर्विकल्पं |
निरञ्जनम् एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
nirguṇam niṣkalam sūkṣmam nirvikalpam | nirañjanam ekam eva advayam brahma na iha nānā asti kiñcana ||
nirgunam niskalam suksmam nirvikalpam | niranjanam ekam eva advayam brahma na iha nana asti kincana ||
468. There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute and taintless; there is no duality whatsoever in It.
Verse #456
अनिरूप्य स्वरूपम् |
यत् मनो-वाचाम् अगोचरम् एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
anirūpya svarūpam | yat mano-vācām agocaram ekam eva advayam brahma na iha nānā asti kiñcana ||
anirupya svarupam | yat mano-vacam agocaram ekam eva advayam brahma na iha nana asti kincana ||
469. There is only Brahman, the One without a second, whose real nature is incomprehensible, and which is beyond the range of mind and speech; there is no duality whatsoever in It.
Verse #457
सत्-समृद्धम् स्वतः-सिद्धम् शुद्धम् बुद्धम् |
अनीदृशम् एकम् एव अद्वयम् ब्रह्म न इह नाना अस्ति किञ्चन ||
sat-samṛddham svataḥ-siddham śuddham buddham | anīdṛśam ekam eva advayam brahma na iha nānā asti kiñcana ||
sat-samddham svata-siddham suddham buddham | anidsam ekam eva advayam brahma na iha nana asti kincana ||
470. There is only Brahman, the One without a second, the Reality, the One without a second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite; there is no duality whatsoever in It.
Verse #458
निरस्त-रागाः विनिरस्त-भोगाः शान्ताः सुदान्ताः यतयः महान्तः |
विज्ञाय तत्त्वम् परम् एतत् अन्ते प्राप्ताः पराम् निर्वृतिम् आत्म-योगात् ||
nirasta-rāgāḥ vinirasta-bhogāḥ śāntāḥ sudāntāḥ yatayaḥ mahāntaḥ | vijñāya tattvam param etat ante prāptāḥ parām nirvṛtim ātma-yogāt ||
nirasta-raga vinirasta-bhoga santa sudanta yataya mahanta | vijnaya tattvam param etat ante prapta param nirvtim atma-yogat ||
471. High-souled Sannyasins who have got rid of all attachment and discarded all sense- enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation.
Verse #459
भवान् अपि इदम् पर-तत्त्वम् आत्मनः स्वरूपम् आनन्द-घनम् विचार्य विधूय मोहम् स्व-मनः-प्रकल्पितम् मुक्तः कृत-अर्थः |
भवतु |
प्रबुद्धः ||
bhavān api idam para-tattvam ātmanaḥ svarūpam ānanda-ghanam vicārya vidhūya moham sva-manaḥ-prakalpitam muktaḥ kṛta-arthaḥ | bhavatu | prabuddhaḥ ||
bhavan api idam para-tattvam atmana svarupam ananda-ghanam vicarya vidhuya moham sva-mana-prakalpitam mukta kta-artha | bhavatu | prabuddha ||
472. Thou, too, discriminate this Supreme Truth, the real nature of the Self, which is Bliss undiluted, and shaking off thy delusion created by thy own mind, be free and illumined, and attain the consummation of thy life.
Verse #460
समाधिना साधु विनिश्चल-आत्मना पश्य आत्म-तत्त्वम् स्फुट-बोध-चक्षुषा |
निःसंशयम् सम्यक् अवेक्षितः चेत् श्रुतः पदार्थः न पुनः विकल्प्यते ||
samādhinā sādhu viniścala-ātmanā paśya ātma-tattvam sphuṭa-bodha-cakṣuṣā | niḥsaṃśayam samyak avekṣitaḥ cet śrutaḥ padārthaḥ na punaḥ vikalpyate ||
samadhina sadhu viniscala-atmana pasya atma-tattvam sphuta-bodha-caksusa | nisasayam samyak aveksita cet sruta padartha na puna vikalpyate ||
473. Through the Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the meaning of the (Scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.
Verse #461
स्वस्य अविद्या-बन्ध-सम्बन्ध-मोक्षात् सत्य-ज्ञान-आनन्द-रूप-आत्म-लब्धौ शास्त्रम् युक्तिः |
देशिक-उक्तिः प्रमाणं च अन्तः-सिद्धा स्व-अनुभूतिः प्रमाणं ||
svasya avidyā-bandha-sambandha-mokṣāt satya-jñāna-ānanda-rūpa-ātma-labdhau śāstram yuktiḥ | deśika-uktiḥ pramāṇam ca antaḥ-siddhā sva-anubhūtiḥ pramāṇam ||
svasya avidya-bandha-sambandha-moksat satya-jnana-ananda-rupa-atma-labdhau sastram yukti | desika-ukti pramanam ca anta-siddha sva-anubhuti pramanam ||
474. In the realisation of the Ātman, the Existence-Knowledge-Bliss Absolute, through the breaking of one’s connection with the bondage of Avidya or ignorance, the Scriptures, reasoning and the words of the Guru are the proofs, while one’s own experience earned by concentrating the mind is another proof.
Verse #462
बन्धः मोक्षः च तृप्तिः च चिन्ता-आरोग्य-क्षुत्-आदयः |
स्वेन एव वेद्याः यत् ज्ञानम् परेषाम् आनुमानिकम् ||
bandhaḥ mokṣaḥ ca tṛptiḥ ca cintā-ārogya-kṣut-ādayaḥ | svena eva vedyāḥ yat jñānam pareṣām ānumānikam ||
bandha moksa ca tpti ca cinta-arogya-ksut-adaya | svena eva vedya yat jnanam paresam anumanikam ||
475. Bondage, liberation, satisfaction, anxiety, recovery from illness, hunger and other such things are known only to the man concerned, and knowledge of these to others is a mere inference.
Verse #463
तट-स्थिताः बोधयन्ति गुरवः श्रुतयः यथा |
प्रज्ञया एव तरेत् विद्वान् ईश्वर-अनुगृहीतया ||
taṭa-sthitāḥ bodhayanti guravaḥ śrutayaḥ yathā | prajñayā eva taret vidvān īśvara-anugṛhītayā ||
tata-sthita bodhayanti gurava srutaya yatha | prajnaya eva taret vidvan isvara-anughitaya ||
476. The Gurus as well as the Śrutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God.
Verse #464
स्व-अनुभूत्या स्वयम् ज्ञात्वा स्वम् आत्मानम् अखण्डितम् |
संसिद्धः सम्मुखम् तिष्ठेत् निर्विकल्प-आत्मना आत्मनि ||
sva-anubhūtyā svayam jñātvā svam ātmānam akhaṇḍitam | saṃsiddhaḥ sammukham tiṣṭhet nirvikalpa-ātmanā ātmani ||
sva-anubhutya svayam jnatva svam atmanam akhanitam | sasiddha sammukham tisthet nirvikalpa-atmana atmani ||
477. Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face with the Ātman, with his mind free from dualistic ideas.
Verse #465
वेदान्त-सिद्धान्त-निरुक्तिः एषा ब्रह्म एव जीवः सकलं जगत् च |
अखण्ड-रूप-स्थितिः एव मोक्षः ब्रह्म अद्वितीये श्रुतयः प्रमाणम् ||
vedānta-siddhānta-niruktiḥ eṣā brahma eva jīvaḥ sakalaṃ jagat ca | akhaṇḍa-rūpa-sthitiḥ eva mokṣaḥ brahma advitīye śrutayaḥ pramāṇam ||
vedanta-siddhanta-nirukti esa brahma eva jiva sakala jagat ca | akhana-rupa-sthiti eva moksa brahma advitiye srutaya pramanam ||
478. The verdict of all discussions on the Vedanta is that the Jīva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Śrutis themselves are authority (for the statement) that Brahman is One without a second.
Verse #466
इति गुरु-वचनात् श्रुति-प्रमाणात् परम् अवगम्य सत्-तत्त्वम् आत्म-युक्त्या |
प्रशमित-करणः समाहित-आत्मा क्वचित् अचल-आकृतिः आत्म-निष्ठतः अभूत् ||
iti guru-vacanāt śruti-pramāṇāt param avagamya sat-tattvam ātma-yuktyā | praśamita-karaṇaḥ samāhita-ātmā kvacit acala-ākṛtiḥ ātma-niṣṭhataḥ abhūt ||
iti guru-vacanat sruti-pramanat param avagamya sat-tattvam atma-yuktya | prasamita-karana samahita-atma kvacit acala-akti atma-nisthata abhut ||
479. Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the Scriptures and his own reasoning, with his senses quieted and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Ātman.
Verse #467
किञ्चित्-कालम् समाधाय परे ब्रह्मणि मानसम् उत्थाय परम-आनन्दात् |
इदम् वचनम् |
अब्रवीत् ||
kiñcit-kālam samādhāya pare brahmaṇi mānasam utthāya parama-ānandāt | idam vacanam | abravīt ||
kincit-kalam samadhaya pare brahmani manasam utthaya parama-anandat | idam vacanam | abravit ||
480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.
Verse #468
बुद्धिः विनष्टा गलिता प्रवृत्तिः ब्रह्म-आत्मनोः एकतया अधिगत्य |
इदम् न जाने अपि अनिदम् न जाने किम् वा कियत् वा सुखम् अस्ति अपारम् ||
buddhiḥ vinaṣṭā galitā pravṛttiḥ brahma-ātmanoḥ ekatayā adhigatya | idam na jāne api anidam na jāne kim vā kiyat vā sukham asti apāram ||
buddhi vinasta galita pravtti brahma-atmano ekataya adhigatya | idam na jane api anidam na jane kim va kiyat va sukham asti aparam ||
481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is!
Verse #469
वाचा वक्तुम् अशक्यम् एव मनसा मन्तुम् न वा शक्यते स्व-आनन्द-अमृत-पूर-पूरित पर-ब्रह्म-अम्बुधेः वैभवम् |
अम्भो-राशि-विशीर्ण-वार्षिक-शिला-भावम् भजत् मे मनः यस्य अंश-अंश-लवे विलीनम् अधुना आनन्द-आत्मना निर्वृतम् ||
vācā vaktum aśakyam eva manasā mantuṃ na vā śakyate sva-ānanda-amṛta-pūra-pūrita para-brahma-ambudheḥ vaibhavam | ambho-rāśi-viśīrṇa-vārṣika-śilā-bhāvam bhajat me manaḥ yasya aṃśa-aṃśa-lave vilīnam adhunā ānanda-ātmanā nirvṛtam ||
vaca vaktum asakyam eva manasa mantu na va sakyate sva-ananda-amta-pura-purita para-brahma-ambudhe vaibhavam | ambho-rasi-visirna-varsika-sila-bhavam bhajat me mana yasya asa-asa-lave vilinam adhuna ananda-atmana nirvtam ||
482. The majesty of the ocean of Supreme Brahman, replete with the swell of the nectar-like Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind – in an infinitesimal fraction of which my mind melted like a hailstone getting merged in the ocean, and is now satisfied with that Essence of Bliss.
Verse #470
क्व गतम् केन वा नीतम् कुत्र लीनम् इदम् जगत् |
अधुना एव मया दृष्टम् न अस्ति किम् महत् अद्भुतम् ||
kva gatam kena vā nītam kutra līnam idam jagat | adhunā eva mayā dṛṣṭam na asti kim mahat adbhutam ||
kva gatam kena va nitam kutra linam idam jagat | adhuna eva maya dstam na asti kim mahat adbhutam ||
483. Where is the universe gone, by whom is it removed, and where is it merged? It was just now seen by me, and has it ceased to exist? It is passing strange!
Verse #471
किम् हेयम् किम् उपादेयम् किम् अन्यत् |
किम् विलक्षणम् अखण्ड-आनन्द-पीयूष-पूर्णे ब्रह्म-महा-अर्णवे ||
kim heyam kim upādeyam kim anyat | kim vilakṣaṇam akhaṇḍa-ānanda-pīyūṣa-pūrṇe brahma-mahā-arṇave ||
kim heyam kim upadeyam kim anyat | kim vilaksanam akhana-ananda-piyusa-purne brahma-maha-arnave ||
484. In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different?
Verse #472
न किञ्चित् अत्र पश्यामि न शृणोमि न वेद्मि अहम् |
स्व-आत्मना एव सदा-आनन्द-रूपेण अस्मि विलक्षणः ||
na kiñcit atra paśyāmi na śṛṇomi na vedmi aham | sva-ātmanā eva sadā-ānanda-rūpeṇa asmi vilakṣaṇaḥ ||
na kincit atra pasyami na snomi na vedmi aham | sva-atmana eva sada-ananda-rupena asmi vilaksana ||
485. I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else.
Verse #473
नमो नमस्ते गुरवे महात्मने विमुक्त-सङ्गाय |
सद्-उत्तमाय नित्य-अद्वय-आनन्द-रस-स्वरूपिणे भूम्ने सदा-अपार-दया-अम्बु-धाम्ने ||
namo namaste gurave mahātmane vimukta-saṅgāya | sad-uttamāya nitya-advaya-ānanda-rasa-svarūpiṇe bhūmne sadā-apāra-dayā-ambu-dhāmne ||
namo namaste gurave mahatmane vimukta-sangaya | sad-uttamaya nitya-advaya-ananda-rasa-svarupine bhumne sada-apara-daya-ambu-dhamne ||
486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:
Verse #474
यत्-कटाक्ष-शशि-सान्द्र-चन्द्रिका पात-धूत-भव-ताप-ज-श्रमः प्राप्तवान् अहम् अखण्ड-वैभवा |
आनन्दम् आत्म-पदम् अक्षयम् क्षणात् ||
yat-kaṭākṣa-śaśi-sāndra-candrikā pāta-dhūta-bhava-tāpa-ja-śramaḥ prāptavān aham akhaṇḍa-vaibhavā | ānandam ātma-padam akṣayam kṣaṇāt ||
yat-kataksa-sasi-sandra-candrika pata-dhuta-bhava-tapa-ja-srama praptavan aham akhana-vaibhava | anandam atma-padam aksayam ksanat ||
487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the world, and in a moment admitted me to the undecaying status of the Ātman, the Bliss of infinite majesty!
Verse #475
धन्यः अहम् कृत-कृत्यः अहम् विमुक्तः अहम् भव-ग्रहात् |
नित्य-आनन्द-स्वरूपः अहम् पूर्णः अहम् त्वत्-अनुग्रहात् ||
dhanyaḥ aham kṛta-kṛtyaḥ aham vimuktaḥ aham bhava-grahāt | nitya-ānanda-svarūpaḥ aham pūrṇaḥ aham tvat-anugrahāt ||
dhanya aham kta-ktya aham vimukta aham bhava-grahat | nitya-ananda-svarupa aham purna aham tvat-anugrahat ||
488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite – all through thy mercy!
Verse #476
असङ्गः अहम् अनङ्गः अहम् अलिङ्गः अहम् अभङ्गुरः |
प्रशान्तः अहम् अनन्तः अहम् अमलः अहम् चिरन्तनः ||
asaṅgaḥ aham anaṅgaḥ aham aliṅgaḥ aham abhaṅguraḥ | praśāntaḥ aham anantaḥ aham amalaḥ aham cirantanaḥ ||
asanga aham ananga aham alinga aham abhangura | prasanta aham ananta aham amala aham cirantana ||
489. I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal.
Verse #477
अकर्ता अहम् अभोक्ता अहम् अविकारः अहम् अक्रियः |
शुद्ध-बोध-स्वरूपः अहम् केवलः अहम् सदा शिवः ||
akartā aham abhoktā aham avikāraḥ aham akriyaḥ | śuddha-bodha-svarūpaḥ aham kevalaḥ aham sadā śivaḥ ||
akarta aham abhokta aham avikara aham akriya | suddha-bodha-svarupa aham kevala aham sada siva ||
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.
Verse #478
द्रष्टुः श्रोतुः वक्तुः |
कर्तुः भोक्तुः विभिन्नः एव अहम् नित्य-निरन्तर-निष्क्रिय निःसीम-असङ्ग-पूर्ण-बोध-आत्मा ||
draṣṭuḥ śrotuḥ vaktuḥ | kartuḥ bhoktuḥ vibhinnaḥ eva aham nitya-nirantara-niṣkriya niḥsīma-asaṅga-pūrṇa-bodha-ātmā ||
drastu srotu vaktu | kartu bhoktu vibhinna eva aham nitya-nirantara-niskriya nisima-asanga-purna-bodha-atma ||
491. I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite.
Verse #479
न अहम् इदम् न अहम् अदः अपि उभयोः अवभासकम् परम् शुद्धम् |
बाह्य-अभ्यन्तर-शून्यम् पूर्णम् ब्रह्म अद्वितीयम् एव अहम् ||
na aham idam na aham adaḥ api ubhayoḥ avabhāsakam param śuddham | bāhya-abhyantara-śūnyam pūrṇam brahma advitīyam eva aham ||
na aham idam na aham ada api ubhayo avabhasakam param suddham | bahya-abhyantara-sunyam purnam brahma advitiyam eva aham ||
492. I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite.
Verse #480
निरुपमम् अनादि-तत्त्वम् त्वम्-अहम्-इदम्-अदः इति कल्पना-दूरम् |
नित्य-आनन्द-एक-रसम् सत्यम् ब्रह्म अद्वितीयम् एव अहम् ||
nirupamam anādi-tattvam tvam-aham-idam-adaḥ iti kalpanā-dūram | nitya-ānanda-eka-rasam satyam brahma advitīyam eva aham ||
nirupamam anadi-tattvam tvam-aham-idam-ada iti kalpana-duram | nitya-ananda-eka-rasam satyam brahma advitiyam eva aham ||
493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.
Verse #481
नारायणः अहम् नरक-अन्तकः अहम् पुर-अन्तकः अहम् पुरुषः अहम् ईशः अखण्ड-बोधः अहम् |
अशेष-साक्षी निरीश्वरः अहम् निरहम् निर्ममः ||
nārāyaṇaḥ aham naraka-antakaḥ aham pura-antakaḥ aham puruṣaḥ aham īśaḥ akhaṇḍa-bodhaḥ aham | aśeṣa-sākṣī nirīśvaraḥ aham niraham nirmamaḥ ||
narayana aham naraka-antaka aham pura-antaka aham purusa aham isa akhana-bodha aham | asesa-saksi nirisvara aham niraham nirmama ||
494. I am Nārāyaṇa, the slayer of Nāraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of 'I’ and 'mine'.
Verse #482
सर्वेषु भूतेषु अहम् एव संस्थितः ज्ञान-आत्मना अन्तः-बहिः-आश्रयः सन् |
भोक्ता च भोग्यम् स्वयम् एव सर्वम् यद् यत् पृथक् दृष्टम् इदन्तया पुरा ||
sarveṣu bhūteṣu aham eva saṃsthitaḥ jñāna-ātmanā antaḥ-bahiḥ-āśrayaḥ san | bhoktā ca bhogyam svayam eva sarvam yad yat pṛthak dṛṣṭam idantayā purā ||
sarvesu bhutesu aham eva sasthita jnana-atmana anta-bahi-asraya san | bhokta ca bhogyam svayam eva sarvam yad yat pthak dstam idantaya pura ||
495. I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as 'this' or the not-Self previously.
Verse #483
मयि अखण्ड-सुख-अम्भोधौ बहुधा विश्व-वीचयः |
उत्पद्यन्ते विलीयन्ते माया-मारुत-विभ्रमात् ||
mayi akhaṇḍa-sukha-ambhodhau bahudhā viśva-vīcayaḥ | utpadyante vilīyante māyā-māruta-vibhramāt ||
mayi akhana-sukha-ambhodhau bahudha visva-vicaya | utpadyante viliyante maya-maruta-vibhramat ||
496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Māyā.
Verse #484
स्थूल-आदि-भावाः मयि कल्पिताः भ्रमात् आरोपित-अनुस्फुरणेन |
लोकैः काले यथा कल्प-वत्सर-अयन-ऋतु-आदयः निष्कल-निर्विकल्पे ||
sthūla-ādi-bhāvāḥ mayi kalpitāḥ bhramāt āropita-anusphuraṇena | lokaiḥ kāle yathā kalpa-vatsara-ayana-ṛtu-ādayaḥ niṣkala-nirvikalpe ||
sthula-adi-bhava mayi kalpita bhramat aropita-anusphuranena | lokai kale yatha kalpa-vatsara-ayana-tu-adaya niskala-nirvikalpe ||
497. Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed – just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.
Verse #485
आरोपितम् न आश्रय-दूषकम् भवेत् कदापि मूढैः अति-दोष-दूषितैः |
न आर्द्रीकरोति ऊषर-भूमि-भागम् मरीचिका-वारि महा-प्रवाहः ||
āropitam na āśraya-dūṣakam bhavet kadāpi mūḍhaiḥ ati-doṣa-dūṣitaiḥ | na ārdrikaroti ūṣara-bhūmi-bhāgam marīcikā-vāri mahā-pravāhaḥ ||
aropitam na asraya-dusakam bhavet kadapi muhai ati-dosa-dusitai | na ardrikaroti usara-bhumi-bhagam maricika-vari maha-pravaha ||
498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts.
Verse #486
आकाश-वत् लेप-विदूर-गः अहम् आदित्य-वत् भास्य-विलक्षणः अहम् |
अहार्य-वत् नित्य-विनिश्चलः अहम् अम्भोधि-वत् पार-विवर्जितः अहम् ||
ākāśa-vat lepa-vidūra-gaḥ aham āditya-vat bhāsya-vilakṣaṇaḥ aham | ahārya-vat nitya-viniścalaḥ aham ambhodhi-vat pāra-vivarjitaḥ aham ||
akasa-vat lepa-vidura-ga aham aditya-vat bhasya-vilaksana aham | aharya-vat nitya-viniscala aham ambhodhi-vat para-vivarjita aham ||
499. I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the mountain; I am limitless like the ocean.
Verse #487
न मे देहेन सम्बन्धः |
मेघेन इव विहायसः अतः कुतः मे तद्-धर्माः जाग्रत्-स्वप्न-सुषुप्तयः ||
na me dehena saṃbandhaḥ | meghena iva vihāyasaḥ ataḥ kutaḥ me tad-dharmāḥ jāgrat-svapna-suṣuptayaḥ ||
na me dehena sabandha | meghena iva vihayasa ata kuta me tad-dharma jagrat-svapna-susuptaya ||
500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me?
Verse #488
उपाधिः आयाति स एव गच्छति स एव कर्माणि करोति भुङ्क्ते |
स एव जीर्यन् म्रियते सदा अहम् कुल-अद्रि-वत् निश्चलः एव संस्थितः ||
upādhiḥ āyāti sa eva gacchati sa eva karmāṇi karoti bhuṅkte | sa eva jīryan mriyate sadā aham kula-adri-vat niścalaḥ eva saṃsthitaḥ ||
upadhi ayati sa eva gacchati sa eva karmani karoti bhunkte | sa eva jiryan mriyate sada aham kula-adri-vat niscala eva sasthita ||
501. It is the Upādhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.
Verse #489
न मे प्रवृत्तिः न च मे निवृत्तिः सदा-एक-रूपस्य निरंशकस्य एक-आत्मकः |
यः निविडः निरन्तरः व्योम इव पूर्णः सः कथं नु चेष्टते ||
na me pravṛttiḥ na ca me nivṛttiḥ sadā-eka-rūpasya niraṃśakasya eka-ātmakaḥ | yaḥ niviḍaḥ nirantaraḥ vyoma iva pūrṇaḥ saḥ kathaṃ nu ceṣṭate ||
na me pravtti na ca me nivtti sada-eka-rupasya nirasakasya eka-atmaka | ya nivia nirantara vyoma iva purna sa katha nu cestate ||
502. There is neither engaging in work nor cessation from it, for me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever exert?
Verse #490
पुण्यानि पापानि निरिन्द्रियस्य निश्चेतसः निर्विकृतेः निराकृतेः कुतः |
मम अखण्ड-सुख-अनुभूतेः ब्रूते हि अनन्वागतम् इति अपि श्रुतिः ||
puṇyāni pāpāni nirindriyasya niścetasaḥ nirvikṛteḥ nirākṛteḥ kutaḥ | mama akhaṇḍa-sukha-anubhūteḥ brūte hi ananvāgatam iti api śrutiḥ ||
punyani papani nirindriyasya niscetasa nirvikte nirakte kuta | mama akhana-sukha-anubhute brute hi ananvagatam iti api sruti ||
503. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage 'Not touched', etc.
Verse #491
छायया स्पृष्टम् उष्णं वा शीतं वा सुष्ठु दुष्ठु वा |
न स्पृशति एव यत् किञ्चित् पुरुषं तद्-विलक्षणम् ||
chāyayā spṛṣṭam uṣṇaṃ vā śītaṃ vā suṣṭhu duṣṭhu vā | na spṛśati eva yat kiñcit puruṣaṃ tad-vilakṣaṇam ||
chayaya spstam usna va sita va susthu dusthu va | na spsati eva yat kincit purusa tad-vilaksanam ||
504. If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is distinct from the shadow.
Verse #492
न साक्षिणम् साक्ष्य-धर्माः संस्पृशन्ति विलक्षणम् |
अविकारम् उदासीनम् गृह-धर्माः प्रदीपवत् ||
na sākṣiṇam sākṣya-dharmāḥ saṃspṛśanti vilakṣaṇam | avikāram udāsīnam gṛha-dharmāḥ pradīpavat ||
na saksinam saksya-dharma saspsanti vilaksanam | avikaram udasinam gha-dharma pradipavat ||
505. The properties of things observed do not affect the Witness, which is distinct from them, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it).
Verse #493
रवेः यथा कर्मणि साक्षि-भावः वह्नेः यथा दाह-नियामकत्वम् |
रज्जोः यथा आरोपित-वस्तु-सङ्गः तथा एव कूटस्थ-चित्-आत्मनः मे ||
raveḥ yathā karmaṇi sākṣi-bhāvaḥ vahneḥ yathā dāha-niyāmakatvam | rajjoḥ yathā āropita-vastu-saṅgaḥ tathā eva kūṭastha-cit-ātmanaḥ me ||
rave yatha karmani saksi-bhava vahne yatha daha-niyamakatvam | rajjo yatha aropita-vastu-sanga tatha eva kutastha-cit-atmana me ||
506. As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.
Verse #494
कर्ता अपि वा कारयिता अपि न अहम् भोक्ता अपि वा भोजयिता अपि न अहम् द्रष्टा अपि वा |
दर्शयिता अपि न अहम् सः अहम् स्वयं-ज्योतिः अनीदृक्-आत्मा ||
kartā api vā kārayitā api na aham bhoktā api vā bhojayitā api na aham draṣṭā api vā | darśayitā api na aham saḥ aham svayaṃ-jyotiḥ anīdṛk-ātmā ||
karta api va karayita api na aham bhokta api va bhojayita api na aham drasta api va | darsayita api na aham sa aham svaya-jyoti anidk-atma ||
507. I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that Self-effulgent, Transcendent Ātman.
Verse #495
चलति उपाधौ प्रतिबिम्ब-लौल्यम् औपाधिकम् मूढ-धियः नयन्ति स्व-बिम्ब-भूतम् |
रविवत् विनिष्क्रियम् कर्ता अस्मि भोक्ता अस्मि हतः अस्मि ह इति ||
calati upādhau pratibimba-laulyam aupādhikam mūḍha-dhiyaḥ nayanti sva-bimba-bhūtam | ravivat viniṣkriyam kartā asmi bhoktā asmi hataḥ asmi ha iti ||
calati upadhau pratibimba-laulyam aupadhikam muha-dhiya nayanti sva-bimba-bhutam | ravivat viniskriyam karta asmi bhokta asmi hata asmi ha iti ||
508. When the supervening adjunct (Upādhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) 'I am the doer', 'I am the experiencer', 'I am killed, oh, alas!'
Verse #496
जले वापि स्थले वापि लुठतु एषः जड-आत्मकः |
न अहम् विलिप्ये तद्-धर्मैः घट-धर्मैः नभः यथा ||
jale vāpi sthale vāpi luṭhatu eṣaḥ jaḍa-ātmakaḥ | na aham vilipye tad-dharmaiḥ ghaṭa-dharmaiḥ nabhaḥ yathā ||
jale vapi sthale vapi luthatu esa jaa-atmaka | na aham vilipye tad-dharmai ghata-dharmai nabha yatha ||
509. Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.
Verse #497
कर्तृत्व-भोक्तृत्व-खलत्व-मत्तता जडत्व-बद्धत्व-विमुक्तता-आदयः बुद्धेः विकल्पाः |
न तु सन्ति वस्तुतः स्वस्मिन् परे ब्रह्मणि केवले अद्वये ||
kartṛtva-bhoktṛtva-khalatva-mattatā jaḍatva-baddhatva-vimuktatā-ādayaḥ buddheḥ vikalpāḥ | na tu santi vastutaḥ svasmin pare brahmaṇi kevale advaye ||
karttva-bhokttva-khalatva-mattata jaatva-baddhatva-vimuktata-adaya buddhe vikalpa | na tu santi vastuta svasmin pare brahmani kevale advaye ||
510. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.
Verse #498
सन्तु विकाराः प्रकृतेः दशधा शतधा सहस्रधा वा अपि |
किम् मे असङ्ग-चितः तैः न घनः क्वचित् अम्बरम् स्पृशति ||
santu vikārāḥ prakṛteḥ daśadhā śatadhā sahasradhā vā api | kim me asaṅga-citaḥ taiḥ na ghanaḥ kvacit ambaram spṛśati ||
santu vikara prakte dasadha satadha sahasradha va api | kim me asanga-cita tai na ghana kvacit ambaram spsati ||
511. Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them? Never do the clouds touch the sky!
Verse #499
अव्यक्त-आदि-स्थूल-पर्यन्तम् एतत् विश्वम् यत्र आभास-मात्रम् प्रतीतम् व्योम-प्रख्यम् |
सूक्ष्मम् आदि-अन्त-हीनम् ब्रह्म अद्वैतम् यत् तत् एव अहम् अस्मि ||
avyakta-ādi-sthūla-paryantam etat viśvam yatra ābhāsa-mātram pratītam vyoma-prakhyam | sūkṣmam ādi-anta-hīnam brahma advaitam yat tat eva aham asmi ||
avyakta-adi-sthula-paryantam etat visvam yatra abhasa-matram pratitam vyoma-prakhyam | suksmam adi-anta-hinam brahma advaitam yat tat eva aham asmi ||
512. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow.
Verse #500
सर्व-आधारम् सर्व-वस्तु-प्रकाशम् सर्व-आकारम् सर्व-गम् सर्व-शून्यम् नित्यम् |
शुद्धम् निश्चलम् निर्विकल्पं ब्रह्म-अद्वैतम् यत् तत् एव अहम् अस्मि ||
sarva-ādhāram sarva-vastu-prakāśam sarva-ākāram sarva-gam sarva-śūnyam nityam | śuddham niścalam nirvikalpam brahma-advaitam yat tat eva aham asmi ||
sarva-adharam sarva-vastu-prakasam sarva-akaram sarva-gam sarva-sunyam nityam | suddham niscalam nirvikalpam brahma-advaitam yat tat eva aham asmi ||
513. I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.
Verse #501
यत् प्रत्यस्त-अशेष-माया-विशेषम् प्रत्यग्-रूपम् प्रत्यय-अगम्यमानम् सत्य-ज्ञान-अनन्तम् |
आनन्द-रूपम् ब्रह्म अद्वैतम् यत् तत् एव अहम् अस्मि ||
yat pratyasta-aśeṣa-māyā-viśeṣam pratyag-rūpam pratyaya-agamyamānam satya-jñāna-anantam | ānanda-rūpam brahma advaitam yat tat eva aham asmi ||
yat pratyasta-asesa-maya-visesam pratyag-rupam pratyaya-agamyamanam satya-jnana-anantam | ananda-rupam brahma advaitam yat tat eva aham asmi ||
514. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Māyā, which is the inmost essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.
Verse #502
निष्क्रियः अस्मि अविकारः अस्मि निष्कलः अस्मि निराकृतिः |
निर्विकल्पः अस्मि नित्यः अस्मि निरालम्बः अस्मि निर्द्वयः ||
niṣkriyaḥ asmi avikāraḥ asmi niṣkalaḥ asmi nirākṛtiḥ | nirvikalpaḥ asmi nityaḥ asmi nirālambaḥ asmi nirdvayaḥ ||
niskriya asmi avikara asmi niskala asmi nirakti | nirvikalpa asmi nitya asmi niralamba asmi nirdvaya ||
515. I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second.
Verse #503
सर्व-आत्मकः अहम् सर्वः अहम् सर्व-अतीतः अहम् अद्वयः |
केवल-अखण्ड-बोधः अहम् आनन्दः अहम् निरन्तरः ||
sarva-ātmakaḥ aham sarvaḥ aham sarva-atītaḥ aham advayaḥ | kevala-akhaṇḍa-bodhaḥ aham ānandaḥ aham nirantaraḥ ||
sarva-atmaka aham sarva aham sarva-atita aham advaya | kevala-akhana-bodha aham ananda aham nirantara ||
516. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss and indivisible.
Verse #504
स्वाराज्य-साम्राज्य-विभूतिः एषा भवत्-कृपा-श्री-महिम-प्रसादात् प्राप्ता मया |
श्री-गुरवे महात्मने नमो नमः ते अस्तु पुनः नमः अस्तु ||
svārājya-sāmrājya-vibhūtiḥ eṣā bhavat-kṛpā-śrī-mahima-prasādāt prāptā mayā | śrī-gurave mahātmane namo namaḥ te astu punaḥ namaḥ astu ||
svarajya-samrajya-vibhuti esa bhavat-kpa-sri-mahima-prasadat prapta maya | sri-gurave mahatmane namo nama te astu puna nama astu ||
517. This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher, salutations again and again!
Verse #505
महा-स्वप्ने माया-कृत-जनि-जरा-मृत्यु-गहने भ्रमन्तम् क्लिश्यन्तम् बहुल-तर-तापैः अनुदिनम् अहङ्कार-व्याघ्र-व्यथितम् |
इमम् अत्यन्त-कृपया प्रबोध्य प्रस्वापात् परम् अवितवान् माम् असि गुरो ||
mahā-svapne māyā-kṛta-jani-jarā-mṛtyu-gahane bhramantam kliśyantam bahula-tara-tāpaiḥ anudinam ahaṅkāra-vyāghra-vyathitam | imam atyanta-kṛpayā prabodhya prasvāpāt param avitavān mām asi guro ||
maha-svapne maya-kta-jani-jara-mtyu-gahane bhramantam klisyantam bahula-tara-tapai anudinam ahankara-vyaghra-vyathitam | imam atyanta-kpaya prabodhya prasvapat param avitavan mam asi guro ||
518. O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions, and sorely troubled by the tiger of egoism.
Verse #506
नमः तस्मै सदा एकस्मै कस्मैचित् महसे नमः |
यत् एतत् विश्व-रूपेण राजते गुरु-राज ते ||
namaḥ tasmai sadā ekasmai kasmaicit mahase namaḥ | yat etat viśva-rūpeṇa rājate guru-rāja te ||
nama tasmai sada ekasmai kasmaicit mahase nama | yat etat visva-rupena rajate guru-raja te ||
519. Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute.
Verse #507
इति नतम् अवलोक्य शिष्य-वर्यम् समधिगत-आत्म-सुखम् प्रबुद्ध-तत्त्वम् |
प्रमुदित-हृदयम् सः देशिक-इन्द्रः पुनः इदम् आह वचः परम् महात्मा ||
iti natam avalokya śiṣya-varyam samadhigata-ātma-sukham prabuddha-tattvam | pramudita-hṛdayam saḥ deśika-indraḥ punaḥ idam āha vacaḥ param mahātmā ||
iti natam avalokya sisya-varyam samadhigata-atma-sukham prabuddha-tattvam | pramudita-hdayam sa desika-indra puna idam aha vaca param mahatma ||
520. Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:
Verse #508
ब्रह्म-प्रत्यय-सन्ततिः जगत् अतः ब्रह्म एव तत् सर्वतः पश्य अध्यात्म-दृशा प्रशान्त-मनसा सर्वासु अवस्थासु अपि रूपात् अन्यत् अवेक्षितम् किम् अभितः चक्षुष्मताम् दृश्यते तद्वत् ब्रह्म-विदः सतः |
किम् अपरम् |
बुद्धेः विहार-आस्पदम् ||
brahma-pratyaya-santatiḥ jagat ataḥ brahma eva tat sarvataḥ paśya adhyātma-dṛśā praśānta-manasā sarvāsu avasthāsu api rūpāt anyat avekṣitam kim abhitaḥ cakṣuṣmatām dṛśyate tadvat brahma-vidaḥ sataḥ | kim aparam | buddheḥ vihāra-āspadam ||
brahma-pratyaya-santati jagat ata brahma eva tat sarvata pasya adhyatma-dsa prasanta-manasa sarvasu avasthasu api rupat anyat aveksitam kim abhita caksusmatam dsyate tadvat brahma-vida sata | kim aparam | buddhe vihara-aspadam ||
521. The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation?
Verse #509
कः ताम् पर-आनन्द-रस-अनुभूतिम् मृत् सृज्य शून्येषु रमेत |
विद्वान् चन्द्रे महा-आह्लादिनि दीप्यमाने चित्र-इन्दुम् आलोकयितुम् कः इच्छेत् ||
kaḥ tām para-ānanda-rasa-anubhūtim mṛt sṛjya śūnyeṣu rameta | vidvān candre mahā-āhlādini dīpyamāne citra-indum ālokayitum kaḥ icchet ||
ka tam para-ananda-rasa-anubhutim mt sjya sunyesu rameta | vidvan candre maha-ahladini dipyamane citra-indum alokayitum ka icchet ||
522. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial? When the exceedingly charming moon is shining, who would wish to look at a painted moon?
Verse #510
असत्-पदार्थ-अनुभवेन किञ्चित् न हि अस्ति तृप्तिः न च दुःख-हानिः |
तत्-अद्वय-आनन्द-रस-अनुभूत्या तृप्तः सुखं तिष्ठ सदा आत्म-निष्ठया ||
asat-padārtha-anubhavena kiñcit na hi asti tṛptiḥ na ca duḥkha-hāniḥ | tad-advaya-ānanda-rasa-anubhūtyā tṛptaḥ sukhaṃ tiṣṭha sadā ātma-niṣṭhayā ||
asat-padartha-anubhavena kincit na hi asti tpti na ca dukha-hani | tad-advaya-ananda-rasa-anubhutya tpta sukha tistha sada atma-nisthaya ||
523. From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.
Verse #511
स्वम् एव सर्वथा पश्यन् मन्यमानः स्वम् अद्वयम् |
स्व-आनन्दम् अनुभुञ्जानः कालं नय महामते ||
svam eva sarvathā paśyan manyamānaḥ svam advayam | sva-ānandam anubhuñjānaḥ kālaṃ naya mahāmate ||
svam eva sarvatha pasyan manyamana svam advayam | sva-anandam anubhunjana kala naya mahamate ||
524. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul!
Verse #512
अखण्ड-बोध-आत्मनि निर्विकल्पे विकल्पनम् व्योम्नि पुर-प्रकल्पनम् |
तत् अद्वय-आनन्द-मय-आत्मना सदा शान्तिम् पराम् एत्य भजस्व मौनम् ||
akhaṇḍa-bodha-ātmani nirvikalpe vikalpanam vyomni pura-prakalpanam | tat advaya-ānanda-maya-ātmanā sadā śāntim parām etya bhajasva maunam ||
akhana-bodha-atmani nirvikalpe vikalpanam vyomni pura-prakalpanam | tat advaya-ananda-maya-atmana sada santim param etya bhajasva maunam ||
525. Dualistic conceptions in the Ātman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.
Verse #513
तूष्णीम् अवस्था परम-उपशान्तिः बुद्धेः असत्-कल्प-विकल्प-हेतोः ब्रह्म-आत्मनः |
ब्रह्म-विदः महात्मनः यत्र अद्वय-आनन्द-सुखम् निरन्तरम् ||
tūṣṇīm avasthā parama-upaśāntiḥ buddheḥ asat-kalpa-vikalpa-hetoḥ brahma-ātmanaḥ | brahma-vidaḥ mahātmanaḥ yatra advaya-ānanda-sukham nirantaram ||
tusnim avastha parama-upasanti buddhe asat-kalpa-vikalpa-heto brahma-atmana | brahma-vida mahatmana yatra advaya-ananda-sukham nirantaram ||
526. To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second.
Verse #514
गच्छन् तिष्ठन् उपविशन् शयानः वा अन्यथा अपि वा यथा-इच्छया |
वसेत् विद्वान् आत्म-आरामः सदा मुनिः ||
gacchan tiṣṭhan upaviśan śayānaḥ vā anyathā api vā yathā-icchayā | vaset vidvān ātma-ārāmaḥ sadā muniḥ ||
gacchan tisthan upavisan sayana va anyatha api va yatha-icchaya | vaset vidvan atma-arama sada muni ||
528. The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition.
Verse #515
न देश-काल-आसन-दिक्-यम-आदि लक्ष्य-आदि-अपेक्षा प्रतिबद्ध-वृत्तेः संसिद्ध-तत्त्वस्य |
महात्मनः अस्ति स्व-वेदने का नियम-आदि-अवस्था ||
na deśa-kāla-āsana-dik-yama-ādi lakṣya-ādi-apekṣā pratibaddha-vṛtteḥ saṃsiddha-tattvasya | mahātmanaḥ asti sva-vedane kā niyama-ādi-avasthā ||
na desa-kala-asana-dik-yama-adi laksya-adi-apeksa pratibaddha-vtte sasiddha-tattvasya | mahatmana asti sva-vedane ka niyama-adi-avastha ||
529. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self?
Verse #516
घटः अयम् इति विज्ञातुम् नियमः कः अन्ववेक्षते |
विना प्रमाण-सुष्ठुत्वम् यस्मिन् सति पदार्थ-धीः ||
ghaṭaḥ ayam iti vijñātum niyamaḥ kaḥ anvavekṣate | vinā pramāṇa-suṣṭhutvam yasmin sati padārtha-dhīḥ ||
ghata ayam iti vijnatum niyama ka anvaveksate | vina pramana-susthutvam yasmin sati padartha-dhi ||
530. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect, which alone ensures a cognition of the object?
Verse #517
अयम् आत्मा नित्य-सिद्धः प्रमाणे सति भासते |
न देशम् न अपि कालम् न शुद्धिम् वा अपि अपेक्षते ||
ayam ātmā nitya-siddhaḥ pramāṇe sati bhāsate | na deśam na api kālam na śuddhim vā api apekṣate ||
ayam atma nitya-siddha pramane sati bhasate | na desam na api kalam na suddhim va api apeksate ||
531. So this Ātman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity.
Verse #518
देवदत्तः अहम् इति एतद् विज्ञानम् निरपेक्षकम् तद्वत् |
ब्रह्मविदः अपि अस्य ब्रह्म अहम् इति वेदनम् ||
devadattaḥ aham iti etad vijñānam nirapekṣakam tadvat | brahmavidaḥ api asya brahma aham iti vedanam ||
devadatta aham iti etad vijnanam nirapeksakam tadvat | brahmavida api asya brahma aham iti vedanam ||
532. The consciousness, 'I am Devadatta', is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman.
Verse #519
भानुना एव जगत् सर्वम् भासते यस्य तेजसा अनात्मकम् |
असत् तुच्छम् किं नु तस्य अवभासकम् ||
bhānunā eva jagat sarvam bhāsate yasya tejasā anātmakam | asat tuccham kiṃ nu tasya avabhāsakam ||
bhanuna eva jagat sarvam bhasate yasya tejasa anatmakam | asat tuccham ki nu tasya avabhasakam ||
533. What indeed can manifest That whose lustre, like the sun, causes the whole universe – unsubstantial, unreal, insignificant – to appear at all?
Verse #520
वेद-शास्त्र-पुराणानि |
भूतानि सकलानि अपि येन अर्थवन्ति तम् किं नु विज्ञातारम् प्रकाशयेत् ||
veda-śāstra-purāṇāni | bhūtāni sakalāni api yena arthavanti tam kiṃ nu vijñātāram prakāśayet ||
veda-sastra-puranani | bhutani sakalani api yena arthavanti tam ki nu vijnataram prakasayet ||
534. What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning?
Verse #521
एषः स्वयं-ज्योतिः अनन्त-शक्तिः आत्मा अप्रमेयः सकल-अनुभूतिः |
यम् एव विज्ञाय विमुक्त-बन्धः जयति अयम् ब्रह्म-वित्-उत्तम-उत्तमः ||
eṣaḥ svayaṃ-jyotiḥ ananta-śaktiḥ ātmā aprameyaḥ sakala-anubhūtiḥ | yam eva vijñāya vimukta-bandhaḥ jayati ayam brahma-vit-uttama-uttamaḥ ||
esa svaya-jyoti ananta-sakti atma aprameya sakala-anubhuti | yam eva vijnaya vimukta-bandha jayati ayam brahma-vit-uttama-uttama ||
535. Here is the Self-effulgent Ātman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all - realising which alone this incomparable knower of Brahman lives his glorious life, freed from bondage.
Verse #522
न खिद्यते नो विषयैः प्रमोदते न सज्जते नापि विरज्यते च |
स्वस्मिन् सदा क्रीडति नन्दति स्वयम् निरन्तर-आनन्द-रसेन तृप्तः ||
na khidyate no viṣayaiḥ pramodate na sajjate nāpi virajyate ca | svasmin sadā krīḍati nandati svayam nirantara-ānanda-rasena tṛptaḥ ||
na khidyate no visayai pramodate na sajjate napi virajyate ca | svasmin sada kriati nandati svayam nirantara-ananda-rasena tpta ||
536. Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense- objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.
Verse #523
क्षुधाम् देह-व्यथाम् त्यक्त्वा बालः क्रीडति वस्तुनिः |
तथैव विद्वान् रमते निर्ममः निरहम् सुखी ||
kṣudhām deha-vyathām tyaktvā bālaḥ krīḍati vastuniḥ | tathaiva vidvān ramate nirmamaḥ niraham sukhī ||
ksudham deha-vyatham tyaktva bala kriati vastuni | tathaiva vidvan ramate nirmama niraham sukhi ||
537. A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of 'I' or 'mine', and is happy.
Verse #524
चिन्ता-शून्यम् अदैन्य-भैक्षम् अशनम् पानम् सरिद्-वारिषु स्वातन्त्र्येण निरङ्कुशा स्थितिः अभीः निद्रा श्मशाने वने |
वस्त्रम् क्षालन-शोषण-आदि-रहितम् दिक् वास्तु शय्या मही सञ्चारः निगमान्त-वीथिषु विदाम् क्रीडा परे ब्रह्मणि ||
cintā-śūnyam adainya-bhaikṣam aśanam pānam sarid-vāriṣu svātantryeṇa niraṅkuśā sthitiḥ abhīḥ nidrā śmaśāne vane | vastram kṣālana-śoṣaṇa-ādi-rahitam dik vāstu śayyā mahī sañcāraḥ nigamānta-vīthiṣu vidām krīḍā pare brahmaṇi ||
cinta-sunyam adainya-bhaiksam asanam panam sarid-varisu svatantryena nirankusa sthiti abhi nidra smasane vane | vastram ksalana-sosana-adi-rahitam dik vastu sayya mahi sancara nigamanta-vithisu vidam kria pare brahmani ||
538. Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.
Verse #525
विमानम् आलम्ब्य शरीरम् एतद् भुनक्ति अशेषान् विषयान् उपस्थितान् पर-इच्छया |
बाल-वद् आत्म-वेत्ता यः अव्यक्त-लिङ्गः अननुषक्त-बाह्यः ||
vimānam ālambya śarīram etad bhunakti aśeṣān viṣayān upasthitān para-icchayā | bāla-vad ātma-vettā yaḥ avyakta-liṅgaḥ ananuṣakta-bāhyaḥ ||
vimanam alambya sariram etad bhunakti asesan visayan upasthitan para-icchaya | bala-vad atma-vetta ya avyakta-linga ananusakta-bahya ||
539. The knower of the Ātman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child.
Verse #526
दिगम्बरः वा अपि च साम्बरः वा त्वक्-अम्बरः वा अपि चित्-अम्बर-स्थः |
उन्मत्त-वत् वा अपि च बाल-वत् वा पिशाच-वत् वा अपि चरति अवन्याम् ||
digambaraḥ vā api ca sāmbaraḥ vā tvak-ambaraḥ vā api cit-ambara-sthaḥ | unmatta-vat vā api ca bāla-vat vā piśāca-vat vā api carati avanyām ||
digambara va api ca sambara va tvak-ambara va api cit-ambara-stha | unmatta-vat va api ca bala-vat va pisaca-vat va api carati avanyam ||
540. Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.
Verse #527
कामान् निष्काम-रूपी संश्चरति एक-चारः मुनिः |
स्व-आत्मना एव सदा तुष्टः स्वयं सर्व-आत्मना स्थितः ||
kāmān niṣkāma-rūpī saṃścarati eka-cāraḥ muniḥ | sva-ātmanā eva sadā tuṣṭaḥ svayaṃ sarva-ātmanā sthitaḥ ||
kaman niskama-rupi sascarati eka-cara muni | sva-atmana eva sada tusta svaya sarva-atmana sthita ||
541. The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All.
Verse #528
क्वचित् मूढः विद्वान् क्वचित् अपि महा-राज-विभवः क्वचित् भ्रान्तः सौम्यः क्वचित् अजगर-आचार-कलितः |
क्वचित् पात्री-भूतः क्वचित् अवमतः क्व अपि अविदितः चरति एवम् प्राज्ञः सतत-परम-आनन्द-सुखितः ||
kvacit mūḍhaḥ vidvān kvacit api mahā-rāja-vibhavaḥ kvacit bhrāntaḥ saumyaḥ kvacit ajagara-ācāra-kalitaḥ | kvacit pātrī-bhūtaḥ kvacit avamataḥ kva api aviditaḥ carati evam prājñaḥ satata-parama-ānanda-sukhitaḥ ||
kvacit muha vidvan kvacit api maha-raja-vibhava kvacit bhranta saumya kvacit ajagara-acara-kalita | kvacit patri-bhuta kvacit avamata kva api avidita carati evam prajna satata-parama-ananda-sukhita ||
542. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.
Verse #529
निर्धनः अपि सदा तुष्टः अपि असहायः महाबलः |
नित्य-तृप्तः अपि अभुञ्जानः अपि असमः सम-दर्शनः ||
nirdhanaḥ api sadā tuṣṭaḥ api asahāyaḥ mahābalaḥ | nitya-tṛptaḥ api abhuñjānaḥ api asamaḥ sama-darśanaḥ ||
nirdhana api sada tusta api asahaya mahabala | nitya-tpta api abhunjana api asama sama-darsana ||
543. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.
Verse #530
अपि कुर्वन् अकुर्वाणः च अभोक्ता फल-भोग्य-अपि |
शरीरी अपि अशरीरी एषः परिच्छिन्नः अपि सर्वगः ||
api kurvan akurvāṇaḥ ca abhoktā phala-bhogya-api | śarīrī api aśarīrī eṣaḥ paricchinnaḥ api sarvagaḥ ||
api kurvan akurvana ca abhokta phala-bhogya-api | sariri api asariri esa paricchinna api sarvaga ||
544. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.
Verse #531
अशरीरम् सदा सन्तम् इमम् ब्रह्म-विदम् क्वचित् |
प्रिय-अप्रिये न स्पृशतः तथा एव च शुभ-अशुभे ||
aśarīram sadā santam imam brahma-vidam kvacit | priya-apriye na spṛśataḥ tathā eva ca śubha-aśubhe ||
asariram sada santam imam brahma-vidam kvacit | priya-apriye na spsata tatha eva ca subha-asubhe ||
545. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.
Verse #532
स्थूल-आदि-सम्बन्धवतः अभिमानिनः सुखं च दुःखं च शुभ-अशुभे च विध्वस्त-बन्धस्य |
सदा आत्मनः मुनेः कुतः शुभम् वा अपि अशुभम् फलं वा ||
sthūla-ādi-sambandha-vataḥ abhimāninaḥ sukhaṃ ca duḥkhaṃ ca śubha-aśubhe ca vidhvasta-bandhasya | sadā ātmanaḥ muneḥ kutaḥ śubham vā api aśubham phalaṃ vā ||
sthula-adi-sambandha-vata abhimanina sukha ca dukha ca subha-asubhe ca vidhvasta-bandhasya | sada atmana mune kuta subham va api asubham phala va ||
546. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage?
Verse #533
तमसा ग्रस्त-वत् भानात् अग्रस्तः अपि रविः जनैः |
ग्रस्तः इति उच्यते भ्रान्त्याम् हि अज्ञात्वा वस्तु-लक्षणम् ||
tamasā grasta-vat bhānāt agrastaḥ api raviḥ janaiḥ | grastaḥ iti ucyate bhrāntyām hi ajñātvā vastu-lakṣaṇam ||
tamasa grasta-vat bhanat agrasta api ravi janai | grasta iti ucyate bhrantyam hi ajnatva vastu-laksanam ||
547. The sun which appears to be, but is not actually, swallowed by Rāhu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.
Verse #534
तद्वत् देह-आदि-बन्धेभ्यः विमुक्तम् ब्रह्म-वित्तमम् |
पश्यन्ति देहिवत् मूढाः शरीर-आभास-दर्शनात् ||
tadvat deha-ādi-bandhebhyaḥ vimuktam brahma-vittamam | paśyanti dehivat mūḍhāḥ śarīra-ābhāsa-darśanāt ||
tadvat deha-adi-bandhebhya vimuktam brahma-vittamam | pasyanti dehivat muha sarira-abhasa-darsanat ||
548. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.
Verse #535
अहिः निर्ल्वयनीम् वा इयम् मुक्त्वा देहम् तु तिष्ठति |
इतः ततः चाल्यमानः यत् किञ्चित् प्राण-वायुना ||
ahiḥ nirlvayanīm vā iyam muktvā deham tu tiṣṭhati | itaḥ tataḥ cālyamānaḥ yat kiñcit prāṇa-vāyunā ||
ahi nirlvayanim va iyam muktva deham tu tisthati | ita tata calyamana yat kincit prana-vayuna ||
549. In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prāṇa, just as it listeth.
Verse #536
स्रोतसा नीयते दारु यथा निम्न-उन्नत-स्थलम् |
दैवेन नीयते देहः यथा-काल-उपभुक्तिषु ||
strotasā nīyate dāru yathā nimna-unnata-sthalam | daivena nīyate dehaḥ yathākāla-upabhuktiṣu ||
strotasa niyate daru yatha nimna-unnata-sthalam | daivena niyate deha yathakala-upabhuktisu ||
550. As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.
Verse #537
प्रारब्ध-कर्म-परिकल्पित-वासनाभिः संसारि-वत् चरति भुक्तिषु मुक्त-देहः सिद्धः स्वयम् |
वसति साक्षि-वत् अत्र तूष्णीम् चक्रस्य मूलम् इव कल्प-विकल्प-शून्यः ||
prārabdha-karma-parikalpita-vāsanābhiḥ saṃsāri-vat carati bhuktiṣu mukta-dehaḥ siddhaḥ svayam | vasati sākṣi-vat atra tūṣṇīm cakrasya mūlam iva kalpa-vikalpa-śūnyaḥ ||
prarabdha-karma-parikalpita-vasanabhi sasari-vat carati bhuktisu mukta-deha siddha svayam | vasati saksi-vat atra tusnim cakrasya mulam iva kalpa-vikalpa-sunya ||
551. The man of realisation, bereft of the body-idea, moves amid sense-enjoyments like a man subject to transmigration, through desires engendered by Prārabdha work. He himself, however, lives unmoved in the body, like a witness, free from mental oscillations, like the pivot of the potter’s wheel.
Verse #538
न एव इन्द्रियाणि विषयेषु नियुङ्क्ते एषः न एव अपयुङ्क्ते उपदर्शन-लक्षण-स्थः |
न एव क्रिया-फलम् अपि ईषत् अवेक्षते सः स्व-आनन्द-सान्द्र-रस-पान-सुमत्त-चित्तः ||
na eva indriyāṇi viṣayeṣu niyuṅkte eṣaḥ na eva apayuṅkte upadarśana-lakṣaṇa-sthaḥ | na eva kriyā-phalam api īṣat avekṣate saḥ sva-ānanda-sāndra-rasa-pāna-sumatta-cittaḥ ||
na eva indriyani visayesu niyunkte esa na eva apayunkte upadarsana-laksana-stha | na eva kriya-phalam api isat aveksate sa sva-ananda-sandra-rasa-pana-sumatta-citta ||
552. He neither directs the sense-organs to their objects nor detaches them from these, but stays like an unconcerned spectator. And he has not the least regard for the fruits of actions, his mind being thoroughly inebriated with drinking the undiluted elixir of the Bliss of Ātman.
Verse #539
लक्ष्य-अलक्ष्य-गतिम् त्यक्त्वा यः तिष्ठेत् केवल-आत्मना |
शिवः एव स्वयम् साक्षात् अयम् ब्रह्म-वित्-उत्तमः ||
lakṣya-alakṣya-gatim tyaktvā yaḥ tiṣṭhet kevala-ātmanā | śivaḥ eva svayam sākṣāt ayam brahma-vit-uttamaḥ ||
laksya-alaksya-gatim tyaktva ya tisthet kevala-atmana | siva eva svayam saksat ayam brahma-vit-uttama ||
553. He who, giving up all such considerations as - this is a fit object of meditation and this is not – lives as the absolute Ātman, is verily Śiva himself, and he is the best among Knowers of Brahman.
Verse #540
जीवन् एव सदा मुक्तः कृत-अर्थः ब्रह्म-वित्-तमः |
उपाधि-नाशात् ब्रह्म एव सन् ब्रह्म अप्येति निर्द्वयम् ||
jīvan eva sadā muktaḥ kṛta-arthaḥ brahma-vit-tamaḥ | upādhi-nāśāt brahma eva san brahma apyeti nirdvayam ||
jivan eva sada mukta kta-artha brahma-vit-tama | upadhi-nasat brahma eva san brahma apyeti nirdvayam ||
554. Through the destruction of the supervening adjuncts, the perfect knower of Brahman merges himself in the One Brahman without a second – which he had been all along – becomes very free even while living, and attains the consummation of his life.
Verse #541
शैलूषः वेष-सद्भावात् भावयोः च यथा पुमान् |
तथा एव ब्रह्म-वित्-श्रेष्ठः सदा ब्रह्म एव न अपरः ||
śailūṣaḥ veṣa-sadbhāvāt bhāvayoḥ ca yathā pumān | tathā eva brahma-vit-śreṣṭhaḥ sadā brahma eva na aparaḥ ||
sailusa vesa-sadbhavat bhavayo ca yatha puman | tatha eva brahma-vit-srestha sada brahma eva na apara ||
555. As an actor, when he puts on the dress of his role, or when he does not, is always a man, so the perfect knower of Brahman is always Brahman and nothing else.
Verse #542
यत्र क्व अपि विशीर्णम् सत् पर्णम् इव तरोः वपुः |
पततात् ब्रह्मी-भूतस्य यतेः प्राक् एव तत् चित्-अग्निना दग्धम् ||
yatra kva api viśīrṇam sat parṇam iva taroḥ vapuḥ | patatāt brahmī-bhūtasya yateḥ prāk eva tat cit-agninā dagdham ||
yatra kva api visirnam sat parnam iva taro vapu | patatat brahmi-bhutasya yate prak eva tat cit-agnina dagdham ||
556. Let the body of the Sannyasin who has realised his identity with Brahman, wither and fall anywhere like the leaf of a tree, (it is of little consequence to him, for) it has already been burnt by the fire of knowledge.
Verse #543
सदा आत्मनि ब्रह्मणि तिष्ठतः मुनेः पूर्ण-अद्वय-आनन्द-मय-आत्मना सदा |
न देश-काल-आदि-उचित-प्रतीक्षा त्वक्-मांस-विट्-पिण्ड-विसर्जनाय ||
sadā ātmani brahmaṇi tiṣṭhataḥ muneḥ pūrṇa-advaya-ānanda-maya-ātmanā sadā | na deśa-kāla-ādi-ucita-pratīkṣā tvak-māṃsa-viṭ-piṇḍa-visarjanāya ||
sada atmani brahmani tisthata mune purna-advaya-ananda-maya-atmana sada | na desa-kala-adi-ucita-pratiksa tvak-masa-vit-pina-visarjanaya ||
557. The sage who always lives in the Reality – Brahman – as Infinite Bliss, the One without a second, does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh and filth.
Verse #544
देहस्य मोक्षः नो मोक्षः न दण्डस्य कमण्डलोः |
अविद्या-हृदय-ग्रन्थि-मोक्षः मोक्षः यतः ततः ||
dehasya mokṣaḥ no mokṣaḥ na daṇḍasya kamaṇḍaloḥ | avidyā-hṛdaya-granthi-mokṣaḥ mokṣaḥ yataḥ tataḥ ||
dehasya moksa no moksa na danasya kamanalo | avidya-hdaya-granthi-moksa moksa yata tata ||
558. For the giving up of the body is not Liberation, nor that of the staff and the water- bowl; but Liberation consists in the destruction of the heart’s knot which is Nescience.
Verse #545
कुल्यायाम् अथ नद्याम् वा शिव-क्षेत्रे अपि चत्वरे |
पर्णम् पतति चेत् तेन तरोः किम् नु शुभ-अशुभम् ||
kulyāyām atha nadyāṃ vā śiva-kṣetre api catvare | parṇaṃ patati cet tena taroḥ kiṃ nu śubhāśubham ||
kulyayam atha nadya va siva-ksetre api catvare | parna patati cet tena taro ki nu subhasubham ||
559. If a leaf falls in a small stream, or a river, or a place consecrated by Shiva, or in a crossing of roads, of what good or evil effect is that to the tree?
Verse #546
पत्रस्य पुष्पस्य फलस्य नाशवत् देह-इन्द्रिय-प्राण-धियाम् विनाशः न एव आत्मनः |
स्वस्य सद्-आत्मकस्य आनन्द-आकृतेः वृक्षवत् अस्ति च एषः ||
patrasya puṣpasya phalasya nāśavat deha-indriya-prāṇa-dhiyām vināśaḥ na eva ātmanaḥ | svasya sad-ātmakasya ānanda-ākṛteḥ vṛkṣavat asti ca eṣaḥ ||
patrasya puspasya phalasya nasavat deha-indriya-prana-dhiyam vinasa na eva atmana | svasya sad-atmakasya ananda-akte vksavat asti ca esa ||
560. The destruction of the body, organs, Prāṇas and Buddhi is like that of a leaf or flower or fruit (to a tree). It does not affect the Ātman, the Reality, the Embodiment of Bliss – which is one’s true nature. That survives, like the tree.
Verse #547
प्रज्ञान-घनः इति आत्म-लक्षणम् सत्य-सूचकम् |
अनूद्य औपाधिकस्य एव कथयन्ति विनाशनम् ||
prajñāna-ghanaḥ iti ātma-lakṣaṇam satya-sūcakam | anūdya aupādhikasya eva kathayanti vināśanam ||
prajnana-ghana iti atma-laksanam satya-sucakam | anudya aupadhikasya eva kathayanti vinasanam ||
561. The Śrutis, by setting forth the real nature of the Ātman in the words, "The Embodiment of Knowledge" etc., which indicate Its Reality, speak of the destruction of the apparent limitations merely.
Verse #548
अविनाशी वा अरे अयम् आत्मा |
इति श्रुतिः आत्मनः प्रब्रवीति अविनाशित्वम् विनश्यत्सु विकारिषु ||
avināśī vā are ayam ātmā | iti śrutiḥ ātmanaḥ prabravīti avināśitvam vinaśyatsu vikāriṣu ||
avinasi va are ayam atma | iti sruti atmana prabraviti avinasitvam vinasyatsu vikarisu ||
562. The Śruti passage, "Verily is this Ātman immortal, my dear", mentions the immortality of the Ātman in the midst of things perishable and subject to modification.
Verse #549
पाषाण-वृक्ष-तृण-धान्य-कडङ्कर-आद्याः दग्धाः भवन्ति हि मृद् एव यथा तथैव |
देह-इन्द्रिय-असु-मनः-आदि समस्त-दृश्यम् ज्ञान-अग्नि-दग्धम् उपयाति पर-आत्म-भावम् ||
pāṣāṇa-vṛkṣa-tṛṇa-dhānya-kaḍaṅkara-ādyāḥ dagdhāḥ bhavanti hi mṛd eva yathā tathaiva | deha-indriya-asu-manaḥ-ādi samasta-dṛśyam jñāna-agni-dagdham upayāti para-ātma-bhāvam ||
pasana-vksa-tna-dhanya-kaankara-adya dagdha bhavanti hi md eva yatha tathaiva | deha-indriya-asu-mana-adi samasta-dsyam jnana-agni-dagdham upayati para-atma-bhavam ||
563. Just as a stone, a tree, grass, paddy, husk, etc., when burnt, are reduced to earth (ashes) only, even so the whole objective universe comprising the body, organs, Prāṇas, Manas and so forth, are, when burnt by the fire of realisation, reduced to the Supreme Self.
Verse #550
विलक्षणम् यथा ध्वान्तम् लीयते भानु-तेजसि |
तथा एव सकलम् दृश्यम् ब्रह्मणि प्रविलीयते ||
vilakṣaṇam yathā dhvāntam līyate bhānu-tejasi | tathā eva sakalam dṛśyam brahmaṇi pravilīyate ||
vilaksanam yatha dhvantam liyate bhanu-tejasi | tatha eva sakalam dsyam brahmani praviliyate ||
564. As darkness, which is distinct (from sunshine), vanishes in the sun’s radiance, so the whole objective universe dissolves in Brahman.
Verse #551
घटे नष्टे यथा व्योम व्योम एव भवति स्फुटम् |
तथा एव उपाधि-विलये ब्रह्म एव ब्रह्म-वित् स्वयम् ||
ghaṭe naṣṭe yathā vyoma vyoma eva bhavati sphuṭam | tathā eva upādhi-vilaye brahma eva brahma-vit svayam ||
ghate naste yatha vyoma vyoma eva bhavati sphutam | tatha eva upadhi-vilaye brahma eva brahma-vit svayam ||
565. As, when a jar is broken, the space enclosed by it becomes palpably the limitless space, so when the apparent limitations are destroyed, the knower of Brahman verily becomes Brahman Itself.
Verse #552
क्षीरं क्षीरे यथा क्षिप्तम् तैलं तैले जलं जले |
संयुक्तम् एकताम् याति तथा आत्मनि आत्मवित् मुनिः ||
kṣīraṃ kṣīre yathā kṣiptam tailaṃ taile jalaṃ jale | saṃyuktam ekatāṃ yāti tathā ātmani ātmavit muniḥ ||
ksira ksire yatha ksiptam taila taile jala jale | sayuktam ekata yati tatha atmani atmavit muni ||
566. As milk poured into milk, oil into oil, and water into water, becomes united and one with it, so the sage who has realised the Ātman becomes one in the Ātman.
Verse #553
एवम् विदेह-कैवल्यम् सत्-मात्रत्वम् अखण्डितम् |
ब्रह्म-भावम् प्रपद्य एषः यतिः न आवर्तते पुनः ||
evam videha-kaivalyam sat-mātratvam akhaṇḍitam | brahma-bhāvam prapadya eṣaḥ yatiḥ na āvartate punaḥ ||
evam videha-kaivalyam sat-matratvam akhanitam | brahma-bhavam prapadya esa yati na avartate puna ||
567. Realising thus the extreme isolation that comes of disembodiedness, and becoming eternally identified with the Absolute Reality, Brahman, the sage no longer suffers transmigration.
Verse #554
सदा-आत्म-एकत्व-विज्ञान दग्ध-अविद्या-आदि-वर्ष्मणः अमुष्य |
ब्रह्म-भूतत्वात् ब्रह्मणः कुतः उद्भवः ||
sadā-ātma-ekatva-vijñāna dagdha-avidyā-ādi-varṣmaṇaḥ amuṣya | brahma-bhūtatvāt brahmaṇaḥ kutaḥ udbhavaḥ ||
sada-atma-ekatva-vijnana dagdha-avidya-adi-varsmana amusya | brahma-bhutatvat brahmana kuta udbhava ||
568. For his bodies, consisting of Nescience etc., having been burnt by the realisation of the identity of the Jīva and Brahman, he becomes Brahman Itself; and how can Brahman ever have rebirth?
Verse #555
माया-कॢप्तौ बन्ध-मोक्षौ न स्तः स्व-आत्मनि वस्तुतः |
यथा रज्जौ निष्क्रियायाम् सर्प-आभास-विनिर्गमौ ||
māyā-kḷptau bandha-mokṣau na staḥ sva-ātmani vastutaḥ | yathā rajjau niṣkriyāyām sarpa-ābhāsa-vinirgamau ||
maya-klptau bandha-moksau na sta sva-atmani vastuta | yatha rajjau niskriyayam sarpa-abhasa-vinirgamau ||
569. Bondage and Liberation, which are conjured up by Māyā, do not really exist in the Ātman, one’s Reality, as the appearance and exit of the snake do not abide in the rope, which suffers no change.
Verse #556
आवृतेः सत्-असत्त्वाभ्याम् वक्तव्ये बन्ध-मोक्षणे न आवृतिः ब्रह्मणः काचित् अन्य-अभावात् |
अनावृतम् यदि अस्ति अद्वैत-हानिः स्यात् द्वैतम् नो सहते श्रुतिः ||
āvṛteḥ sat-asattvābhyām vaktavye bandha-mokṣaṇe na āvṛtiḥ brahmaṇaḥ kācit anya-abhāvāt | anāvṛtam yadi asti advaita-hāniḥ syāt dvaitaṃ no sahate śrutiḥ ||
avte sat-asattvabhyam vaktavye bandha-moksane na avti brahmana kacit anya-abhavat | anavtam yadi asti advaita-hani syat dvaita no sahate sruti ||
570. Bondage and Liberation may be talked of when there is the presence or absence of a covering veil. But there can be no covering veil for Brahman, which is always uncovered for want of a second thing besides Itself. If there be, the non-duality of Brahman will be contradicted, and the Śrutis can never brook duality.
Verse #557
बन्धम् च मोक्षम् च मृषा एव मूढाः बुद्धेः गुणम् वस्तुनि कल्पयन्ति दृक्-आवृतिम् |
मेघ-कृताम् यथा रवौ यतः अद्वय-असङ्ग-चित् एतत् अक्षरम् ||
bandham ca mokṣam ca mṛṣā eva mūḍhāḥ buddheḥ guṇam vastuni kalpayanti dṛk-āvṛtim | megha-kṛtām yathā ravau yataḥ advaya-asaṅga-cit etat akṣaram ||
bandham ca moksam ca msa eva muha buddhe gunam vastuni kalpayanti dk-avtim | megha-ktam yatha ravau yata advaya-asanga-cit etat aksaram ||
571. Bondage and Liberation are attributes of the Buddhi which ignorant people falsely superimpose on the Reality, as the covering of the eyes by a cloud is transferred to the sun. For this Immutable Brahman is Knowledge Absolute, the One without a second and unattached.
Verse #558
अस्ति इति प्रत्ययः यश्च यश्च नास्ति इति |
वस्तुनि बुद्धेः एव गुणौ एतौ न तु नित्यस्य वस्तुनः ||
asti iti pratyayaḥ yaśca yaśca nāsti iti | vastuni buddheḥ eva guṇau etau na tu nityasya vastunaḥ ||
asti iti pratyaya yasca yasca nasti iti | vastuni buddhe eva gunau etau na tu nityasya vastuna ||
572. The idea that bondage exists, and the idea that it does not, are, with reference to the Reality, both attributes of the Buddhi merely, and never belong to the Eternal Reality, Brahman.
Verse #559
अतः तौ मायया कॢप्तौ बन्ध-मोक्षौ न च आत्मनि निष्कले निष्क्रिये शान्ते |
निरवद्ये निरञ्जने अद्वितीये परे तत्त्वे व्योमवत् कल्पना कुतः ||
ataḥ tau māyayā kḷptau bandha-mokṣau na ca ātmani niṣkale niṣkriye śānte | niravadye nirañjane advitīye pare tattve vyomavat kalpanā kutaḥ ||
ata tau mayaya klptau bandha-moksau na ca atmani niskale niskriye sante | niravadye niranjane advitiye pare tattve vyomavat kalpana kuta ||
573. Hence this bondage and Liberation are created by Māyā, and are not in the Ātman. How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless, and One without a second, as there can be none with regard to the infinite sky?
Verse #560
न निरोधः न च उत्पत्तिः न बद्धः न च साधकः |
न मुमुक्षुः न वै मुक्तः इति एषा परमार्थता ||
na nirodhaḥ na ca utpattiḥ na baddhaḥ na ca sādhakaḥ | na mumukṣuḥ na vai muktaḥ iti eṣā paramārthatā ||
na nirodha na ca utpatti na baddha na ca sadhaka | na mumuksu na vai mukta iti esa paramarthata ||
574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one – this is the ultimate truth.
Verse #561
सकल-निगम-चूडा-स्वान्त-सिद्धान्त-रूपम् परम् इदम् अति-गुह्यम् दर्शितम् ते मया अद्य अपगत-कलि-दोषम् |
काम-निर्मुक्त-बुद्धिम् स्व-सुत-वत् असकृत् त्वाम् भाव्यित्वा मुमुक्षुम् ||
sakala-nigama-cūḍā-svānta-siddhānta-rūpam param idam ati-guhyam darśitam te mayā adya apagata-kali-doṣam | kāma-nirmukta-buddhim sva-suta-vat asakṛt tvām bhāvyitvā mumukṣum ||
sakala-nigama-cua-svanta-siddhanta-rupam param idam ati-guhyam darsitam te maya adya apagata-kali-dosam | kama-nirmukta-buddhim sva-suta-vat asakt tvam bhavyitva mumuksum ||
575. I have today repeatedly revealed to thee, as to one’s own son, this excellent and profound secret, which is the inmost purport of all Vedanta, the crest of the Vedas – considering thee an aspirant after Liberation, purged of the taints of this Dark Age, and of a mind free from desires.
Verse #562
इति श्रुत्वा गुरोः वाक्यम् प्रश्रयेण कृत-आनतिः सः तेन |
समनुज्ञातः |
ययौ निर्मुक्त-बन्धनः ||
iti śrutvā guroḥ vākyam praśrayeṇa kṛta-ānatiḥ saḥ tena | samanujñātaḥ | yayau nirmukta-bandhanaḥ ||
iti srutva guro vakyam prasrayena kta-anati sa tena | samanujnata | yayau nirmukta-bandhana ||
576. Hearing these words of the Guru, the disciple out of reverence prostrated himself before him, and with his permission went his way, freed from bondage.
Verse #563
गुरुः एव सदा-आनन्द-सिन्धौ निर्मग्न-मानसः पावयन् |
वसुधाम् सर्वाम् विचचार निरन्तरः ||
guruḥ eva sadā-ānanda-sindhau nirmagna-mānasaḥ pāvayan | vasudhām sarvām vicacāra nirantaraḥ ||
guru eva sada-ananda-sindhau nirmagna-manasa pavayan | vasudham sarvam vicacara nirantara ||
577. And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world – all differentiating ideas banished from his mind.
Verse #564
इति आचार्यस्य शिष्यस्य संवादेन आत्म-लक्षणम् |
निरूपितम् मुमुक्षूणाम् सुख-बोध-उपपत्तये ||
iti ācāryasya śiṣyasya saṃvādena ātma-lakṣaṇam | nirūpitam mumukṣūṇām sukha-bodha-upapattaye ||
iti acaryasya sisyasya savadena atma-laksanam | nirupitam mumuksunam sukha-bodha-upapattaye ||
578. Thus by way of a dialogue between the Teacher and the disciple, has the nature of the Ātman been ascertained for the easy comprehension of seekers after Liberation.
Verse #565
हितम् इदम् उपदेशम् आद्रियन्ताम् विहित-निरस्त-समस्त-चित्त-दोषाः भव-सुख-विरताः |
प्रशान्त-चित्ताः |
श्रुति-रसिकाः यतयः मुमुक्षवः ये ||
hitam idam upadeśam ādriyantām vihita-nirasta-samasta-citta-doṣāḥ bhava-sukha-viratāḥ | praśānta-cittāḥ | śruti-rasikāḥ yatayaḥ mumukṣavaḥ ye ||
hitam idam upadesam adriyantam vihita-nirasta-samasta-citta-dosa bhava-sukha-virata | prasanta-citta | sruti-rasika yataya mumuksava ye ||
579. May those Sannyasins who are seekers after Liberation, who have purged themselves of all taints of the mind by the observance of the prescribed methods, who are averse to worldly pleasures, and who are of serene minds, and take a delight in the Śruti – appreciate this salutary teaching!
Verse #566
संसार-अध्वनि ताप-भानु-किरण-प्रोद्भूत-दाह-व्यथा खिन्नानाम् जल-काङ्क्षया मरु-भुवि भ्रान्त्या परिभ्राम्यताम् अति-आसन्न-सुधा-अम्बुधिम् |
सुख-करम् ब्रह्म-अद्वयम् दर्शयति एषा शङ्कर-भारती विजयते निर्वाण-संदायिनी ||
saṃsāra-adhvani tāpa-bhānu-kiraṇa-prodbhūta-dāha-vyathā khinnānām jala-kāṅkṣayā maru-bhuvi bhrāntyā paribhrāmyatām ati-āsanna-sudhā-ambudhim | sukha-karam brahma-advayam darśayati eṣā śaṅkara-bhāratī vijayate nirvāṇa-saṃdāyinī ||
sasara-adhvani tapa-bhanu-kirana-prodbhuta-daha-vyatha khinnanam jala-kanksaya maru-bhuvi bhrantya paribhramyatam ati-asanna-sudha-ambudhim | sukha-karam brahma-advayam darsayati esa sankara-bharati vijayate nirvana-sadayini ||
580. For those who are afflicted, in the way of the world, by the burning pain due to the (scorching) sunshine of threefold misery, and who through delusion wander about in a desert in search of water – for them here is the triumphant message of Shankara pointing out, within easy reach, the soothing ocean of nectar, Brahman, the One without a second – to lead them on to Liberation.