Vivekachudamani

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pdf

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Sri Sankaras
Vivekachudamani

Translated by Achyarya Pranipata Chaitanya
Revised & Edited, with an Introduction by Satinder Dhiman
http://www.advaitin.net/PranipataChaitanya/Vivekachudamani%20eBook%20FinalFinal1.pdf

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Sri Sankaras
Vivekachudamani

Devanagari Text, Transliteration, Word-for-Word Meaning,
and a Lucid English Translation

By
Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

Revised & Edited, with an Introduction by
Satinder Dhiman, Ed.D.

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Vivekachudamani: The Crest-Jewel of Discrimination
The Vivekachudamani, literally "The Crest-Jewel of Discrimination," is perhaps
the most famous non-commentarial work of Sankara that expounds Vedanta
philosophy. Having written pioneering and monumental commentaries on triple cannon
(prasthanatraya) comprising the Upanishads, Bhagavad Gita and Brahma Sutras,
Sankara also composed several sub-texts in simple Sanskrit, called prakaranagranthas
(philosophical treatises), with a view to reaching the message of Vedanta to common
people. The Vivekachudamani, as its name signifies, is the crown jewel of such
prarkarana texts.
The Question of Authorship of Vivekachudamani
On grounds of style and terminology, some modern scholars have disputed the
authorship of Vivekachudamani as ascribed to Sankara. Comans (1996, p. xvi), for
example, finds the style of the verses of Vivekachudamani to be highly poetic in
contrast to the vigorous style of the verses in UpadeshaSahasri, a work that is
universally acknowledged as Sankaras composition. He also finds the verses
commending the nirvikalpasamadhi at variance with the minimal importance Sankara
gives to samadhi practices in his other works. He concludes that Vivekachudamani is
more than likely to be a composition of some later Sankaracharya, perhaps connected
to the Sringeripitham. (p. xvi)
Alston (1997, p. 297) remarks that the reference to powers of concealment and
projection attributable to ignorance (verses 110-117) is not found elsewhere in
Sankaras commentarial works. Alston believes that the references to the bliss of the
Brahmanwhich occur in nearly a fifth of the verses of Vivekachudamaniare quite
sparse in UpadeshaSahasri. Alston feels that the style and flavor of Vivekachudamani
is reminiscent of a vedantic work called Yoga Vasishtha.
Ingalls (cited in Potter, 1998, p. 335) states that the author of Vivekachudamani
makes an absolute equation of the waking and dream states after the fashion of
Gaudapada. Sankara may liken the two to each other, but he is careful to distinguish

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them. Furthermore, Ignalls, like Mayeda, believes that Sankara does not use
indescribability (anirvacaniya) as a qualification of ignorance (avidya).
Most interestingly, Hacker (cited in Potter, 1998, p. 335), whose criteria these
scholars use to dismiss Vivekachudamani as spurious, accepts the work as genuine
based on the colophon.
Professor John Grimes provides a balanced assessment of Vivekachudamani
according to the Hacker criteria step by step and states that a strong case can be
made that Vivekachudamani is a genuine work of Sankaras and that it differs from in
certain respects from his other works in that it addresses itself to a different audience
and has a different emphasis and purpose. He avers that there is no rule that insists
that a prakarana treatise should be consistent with a commentary. (2004, p. 13)

We are inclined to agree with Professor Grimes balanced assessment.
Vivekachudamani is an ancillary treatise of Sankara addressed to different audience
with a specific emphasis and purpose. Nevertheless, we submit that, overall, the work is
consistent with and does not deviate from Sankaras fundamental Vedantic stance: That
the Brahman (Absolute) is One only, without a second; that it is absolutely one with the
Atman (Self); that the many-fold world of appearance is non-real (mithya); that the
Brahman (Ultimate Reality) is of the nature of satyam-jyanam-anantamExistence,
Knowledge, Infinite; that self-less actions play preparatory role in purifying the mind to
receive the wisdom of Self-Knowledge; that ignorance (avidya) alone is the cause of
human bondage; Self-Knowledge (atam-jnana) alone is the means to liberation; and
that liberation (mukti or moksha) is not possible until one realizes or attains the
knowledge of oneness of the Atman and the Brahman (brahmatamekattvabodham).
However that may be, Vivekachudamani remains a vade mecum of
quintessential Vedanta theory and practice. As Swami DayanandaSaraswati, a pre-
eminent modern teacher of Vedanta, has observed: I do not think we lose anything
even if the authorship is attributed to any other Sankaracharya of one of the various
Sankara-mathas. (1997, p. 1)


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A Note on Translation
No translation, howsoever accurate, can truly capture the pristine beauty of the
original. Sanskrit is the oldest and the most systematic language of the world. Its vast
structure, refined construction, and rythymic compactness is hard to duplicate in any
translation. In preparing this translation, we have consulted translations by Chatterji
(1932), Johnston (1946), Prabhavananda and Isherwood (1947), Swami
Madhavananda (1966), Swami Chinmyananda (1970), Swami Turiyananda (1987),
Alston (1997), P. Sankaranarayanan (English translation of the Sanskrit commentary of
Sri CandrasekharaBharati of Sringeri, 1999), and Grimes (2004). We have also
consulted the Hindi translation by Munilal (1945) and Talks on Vivekachudamani by
Swami Akhandananda (1976), Swami Ranganathananda (2008), and Swami
DayanandaSaraswati (1997) to clarify and render certain words of deepest
philosophical import. We have greatly benefitted from their work and recount our sincere
debt to them all.
There are at least 9 English translations of this work in English already in print.
Why add another one? We believe that this translation fulfills a very special need in Sri
Sankaracharyas literature. As far as we know, this is the only version that contains the
Sanskrit original in Devanagari, Romanized verses, word for word meaning, and a lucid
English rendering. We have tried our level best to stay true to the original, both in i ntent
and purpose, while at the same time presenting a translation that is at once idiomatic,
expressive, and free-flowing. We have also tried our best to be present our renderings
in a gender-neutral way.
It is not intended so much for scholars as it is for spiritual aspirants desirous of a
faithful yet readable translation of this important treatise of Advaita Vedanta.


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Advaita Vedanta: An Introduction
On the tree of Indian wisdom, there is no fairer flower than the Upanishads and
no finer fruit than the Vedanta philosophy. ~Paul Deussen, Outline of the
Vedanta System, p. vii.
"In his short life of thirty-two years Sankara achieved that union of sage and
saint, of wisdom and kindliness, which characterizes the loftiest type of man
produced in India. Sankara establishes the source of his philosophy at a remote
and subtle point never quite clearly visioned again until, a thousand years later,
Immanuel Kant wrote his Critique of Pure Reason."
~Will Durant, Story of Civilization: Our Oriental Heritage, pp. 546 - 547.

Introduction
Vedanta is the most widely known system of Indian philosophy, both in the East
and the West. Advaita Vedanta is the non-dualistic system of Vedanta expounded
primarily by an 8th century Indian philosopher called Sankara. Advaita means not two
or non-dualthe One only, without a second. It postulates one single reality, Brahman,
as the absolute or ultimate truth of the world. It then equates this reality with the sole
reality of our own self, called Atman. The goal of Vedanta is to establish the reality and
identity of Atman-Brahman. Though strictly not its founder, Sankara was undoubtedly
the greatest expounder and systematizer of Advaita. Karl Jaspers (1883-1969) the
famous Austrian existentialist philosopher, once told Professor K. Satchidananda
Murthy that, 'there is no metaphysics superior to that of Sankara.'
The entire philosophy of Sankara can be summed up in the following statement:
Brahma satyam, jaganmithya, jivobrahmaivanaparah: Brahman alone is
real; the world is non-real; and the individual Self is essentially not-
different from Brahman.
This is the quintessence of Sankaras metaphysics.
Strictly speaking, Sankara's philosophy is called Kevaladvaita or absolute
monism or non-dualism which can be summed up as follows:

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The Absolute or the Brahman alone is real and the individual self is the Absolute.
Brahman is undifferentiated Pure Consciousness, devoid of parts, attributes, form,
changes or limitations whatsoever. It is self-luminous and all-pervading and one only,
without a second. The Atmam (Self) is ever-free, pure consciousness. The empirical
world is non-real, an appearance born out of Maya (illusion) or avidya (ignorance). The
be-all and end-all of Advaita is the absolute non-difference of Atman and Brahman.
The term Vedanta literally means end of Vedas (the sacred books of
knowledge of Hinduism). It refers, within Indian philosophical tradition, to the teachings
of the Upanisads, the Brahma-sutras, and the Bhagavad Gita. Advaita Vedanta is the
non-dualistic system of Vedanta expounded primarily by an 8
th
century Indian
philosopher called Sankara (Deutsch, 1973, p. 3). Advaita means not two, One only
without a second (Ekamevaadvitiyam). The basic truth of Advaita is the Self which is of
the nature of pure consciousness. This truth is self-existent and cannot be denied, for
to deny consciousness is to actually prove its existence! The experiential realization of
this truth is the goal of Advaita.
Advaita Vedanta postulates one single reality, Brahman, as the ultimate truth of
the world. It then equates this reality with the sole reality of our individual self, called
Atman. Advaita says that One alone exists, and the rest is all superimposition on that
One, due to ignorance. Through a systematic inquiry into the nature of our self and the
world around us, Advaita arrives at the position that the self which is of the nature of
pure consciousness is constant and therefore real, while the phenomena constituting
the world is constantly changing and therefore unreal. It finally concludes that, in
essence, our essential nature (and the nature of the universe) is Existence-Knowledge-
Bliss Absolutesatchitananda.
The most unique feature of advaita analysis, however, is that it takes into
account all three states of our existence, avastatrayawaking, dream, and deep
sleepsince we have experiences during all three states. Advaita believes that in order
to obtain a complete picture of our existential reality, we need to include evidence from
all three states. This is the phenomenology of consciousness according to advaita. This
subject will be broached in greater detail later in this essay.

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Dream World of Brahman's Dream and Awakening!
One of the key questions in Vedanta is: If Brahman is One only, without a
second, how do we experience the manifold world? Vedantas short answer is that
avidya-led Maya "covers" the One and "projects" the Many. These are spoken of as the
veiling power (avarnasakti) and the projecting power (vikshepasakti) of the Cosmic
Grand illusion called Maya. Actually, Maya is Brahman's dream. In truth, only One, non-
dual Reality is All there is. It is called Brahman because it is all-pervasive. It is
intrinsically Real, self-effulgent, infinite, undifferentiated Pure Consciousness. When we
awake to the identity of the Self with the Brahman (Brahmatamekattavabodhana), the
dream is over. The show, however, continues, as before. Only our identification with a
particular actor's role is gone forever. This is called ParamPada, the Supreme State of
unalloyed Bliss! This state is already ours always in a "general" way. When due to the
utmost Grace of God/Guru/Self, the Self-Knowledge dawns, we awake to it in a
"special" way.
The phrase Atman=Brahman or I=That, capture the essence of the immanent
(Self) and the transcendent (Brahman) Reality. Humanity has not yet conceived a more
lofty conception of its position in the universe.
Ultimate Goal of Advaita Vedanta: Liberation through Self-Knowledge
You are indeed the supreme Self but due to your association with ignorance you
find yourself under the bondage of the not-self, which is the sole cause of the
cycle of births and deaths. All the effects of ignorance, root and branch, are
burnt down by the fire of knowledge, which arises from discrimination between
these twothe Self and the not-Self. ~Vivekachudamani, verse 47.
There is no liberation for a peson of mere book-knowledge, howsoever well-read
in the philosophy of Vedanta, so long as one does not give up false identification
with the body, sense-organs, etc., which are unreal. ~Vivekachudamani, verse
162.

These verses admirably sums up the Advaita teachings of Sankara. In Advaita,
the false identification of the Self with the non-Self is considered to be the root cause of
Samsara. When through self-inquiry this false identification removed, it is called
liberation.

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The basic truth of Advaita is the Self which is of the nature of pure
consciousness. This truth is self-existent and cannot be denied, for to deny ones self is
to actually prove its existence! The experiential realization of this truth is the goal of
Advaita. In the Vedantic scheme of things, there is no difference between self-
knowledge and self-realization, for to know oneself is to realize oneself.
Since the ultimate goal of Advaita is to attain liberation through Self-Knowledge,
the following section presents the basic tenants of Advaita as steps leading to the
liberating knowledge of ones own essential Self.
Why search for Self-Knowledge?
That the question of Self-Knowledge has been explored since time immemorial
attests to its perennial interest and universal value. Long before Socrates injunction,
Know Thyself, Indian seers of yore have been exploring for long the question of the
truth in man and the universe. Self-knowledge is fundamental since all other knowledge
is dependent upon this knowledge. It is important for us to know who we are so as to
formulate a correct perspective in relation to other things. Without first knowing who we
are, we can never understand truly where we stand in the cosmic scheme of things. In
Indian philosophy, ignorance of self (or lack of self-knowledge) is seen as the root
cause of all problems in life. Due to ignorance of our true self and consequent lack of
correct valuation of things, we develop undue attachment to the objects of our desire,
which becomes the cause of much of our anxiety and stress. Thus, without knowing our
real naturethe truth of our existencewe can never overcome grief or find real peace.
In the following pages, we will explore three questions:
1. Who am I? or What is Self-knowledge?
2. How to attain Self-knowledge?
3. How does a Self-realized person act?

The second questionhow to attain Self-Knowledgewill be explored first and
during this process the question of Self-Knowledge or Self-Realization will be
addressed. As stated earlier, in the Vedantic scheme of things, there is no difference

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between self-knowledge and self-realization, for to know oneself is to realize oneself.
The essay will conclude with some illustrations regarding how a person established in
self-knowledge acts.
How to attain Self-Knowledge?
Four Qualities of a Seeker of Self-knowledge or Truth
In an opening verse of the AstavakraSamhita, the sage Astavakra sums up all
the prerequisites to spiritual liberation as follows: If you aspire after liberation, shun the
objects of the senses as poison and seek forbearance, sincerity, kindness, contentment,
and truthfulness as nectar. Like all proper systems of self-inquiry, Advaita Vedanta
lays down four prerequisites or qualities for a seeker after Self-knowledge, as follows:
1. Discriminationvivekabetween the real and the unreal
2. Renunciationvairagyaof the unreal
3. Six Virtues/Treasuresshatsampattiof self-control
4. Longing for liberationmumukshuta

Discrimination. The first quality of a seeker of self-knowledge is the ability to
discriminate the real (eternal) from the unreal (non-eternal)nityanitavastuviveka. The
truth regarding all Vedantic propositions is established on the triple basis of scripture,
reasoning, and direct experience (sruti-yukti-anubhuti). The scriptures declare that all
that is subject to change cannot be ultimately real and bring abiding happiness. A
careful analysis of our experience regarding the objects of our desire shows that nothing
that is created is permanent or stable. Everything we desirename, fame, wealth, and
success--are subject to change and consequently, sooner or later, brings misery and
grief in its wake. Thus our experience tells us that hankering after what is transitory and
unstable cannot bring us lasting happiness. The more we discriminate thusly the more
we realize that the true abiding joy cannot be found in transient sense objects. So, we
should stop running after false goods. The practice of discrimination between the real
and the unreal frees us from the bondage of ignorance and delusion and thereby spares
us from much existential agony.

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Further analysis of our experience with getting the objects of our desires reveals
that even when we seem to obtain happiness externally through the fulfillment of our
desires, the real happiness actually comes from within us. Sri Krishna Menon (aka Sri
Atmanada, 1973, pp. 1-2) explains this fact as follows:
Why you seek happiness? Because the urge comes from the deepest level, your
real Nature. But because your sense-organs are having outward-going
tendencies, you seek that happiness in the outside world. You desire an object,
you obtain it, and you get the happiness that you seek. But you have never
examined where that happiness comes from. If you will allow your mind to
examine it in the right manner, I am sure you will find that that happiness which
you suppose you derive from sense-objects is not derived from sense objects but
is your real nature.
I will prove to you how it is so: If happiness were intrinsic in sense object, it must
always be giving you happiness, from babyhood up till death. But that is not your
experience.The object which gave you happiness in the childhood and when
you were a young man, ceases to give you happiness when you grow old.
Something else takes its place. Thus you find that happiness is not intrinsic in
the sense-objects.Likewise, if happiness were in the mind, it must be possible
for you to enjoy that happiness without the help of sense-objects, but you do not
get it that way. And therefore it is not residing in the mind either.
Even when we are able to satisfy our desires, the repose we get is due to the fact
that it puts us in touch with our inner calm. Real Happiness is our natural state--that is
why whenever we are in pain or distress, we want to get out of the pain or stress as
quickly as possible and get back to our natural state of peace and comfort. Whereas
when we are happy and peaceful, we do not want that state to ever end. Another proof
that happiness is innate to us or lies within us is the fact that during deep sleepdevoid
of the awareness of our body, mind, senses, and external possessionswe feel deeply
peaceful and happy.
Thus, happiness that we seek from outside is our real nature, something intrinsic
to our very being. Sri Atmanada (1973) goes on to explain it, thusly:
When you desire an object your mind is restless and continues to be restless
until you get the desired object. When the desired object is got, mind comes to
rest for the time being and you get happiness. Well, that happiness, as I have
already told you, is your real Nature. It shinesor, at any rate, it is shinning
always, but it is taken note ofonly when the mind comes to rest. Therefore it is
your real nature that shines when you get a desired object. (p. 3)

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Renunciation. Once we are able to determine what is real and what is unreal, it
naturally leads to dispassion about the unreal. Discrimination, therefore, is the first step
and, done right, it inevitably leads to renunciation, i.e., giving up the unreal in favour of
the real. As our understanding deepens through discrimination, we realize that we
should not get attached to what is transient and inconstant and devote our waking hours
to the cultivation of the real. As Rabbi Stephen Wise (cited in Sunirmalananda, 2005, p.
54) has put it: Let something so high and noble come in your life that it shall be
expulsive of everything low and mean. According to Advaita Vedanta, Brahman or
Atman alone is real, and all else is impermanent and hence unreal: The Eternal is onl y
One, which is Brahman; everything else is impermanent (Tattvabodha, 4).
Sri Ramakrishna used to emphasize that renunciation of unreal represents the
true significance of the Bhagavad Gita: If the word Gita is rapidly repeated it would
sound Tagi, Tagi And Tagi is a modification of Tyagithe man of renunciation.
renunciation of the phenomenal existence is the gist of the Gita (op. cit.,
Chidbhavananda, 2000, p. 170). It must be pointed out that dispassion does not mean
relinquishing ones duties. As Iyer (1980a, p. xix) points out: Neglect of ones duties,
on the pretext of detachment means nothing but selfishness and love of inactivity. In
the ultimate analysis, renunciation is an inner, mental act and should not be confused
with outward tokens of abandonment. True renunciation is the renunciation of
kartapannthe deeply ingrained sense of doership. Only then, the actions do not bind a
man: na karma lipyatenare (Isa Upanisad, 2). This is the high art of inaction in action
and action in inaction that the Gita (4.18) declares to be the way of the wise ones
(brahm-jnanis). Sri RamanaMaharshi once said: An atmajnani alone can be a good
karma yogi. (Maharshis Gospel, p. 16)
Six Virtues/Treasures of Self-Control. These virtues form the ethical
foundation of spiritual life. Their practice prepares the inner faculties for the cultivation of
higher knowledge (Nikhilananda, 1987, p. 34). These virtues are: (a) Sama: control of
the mind; (b) Dama: control of the senses; (c) Uparati: equanimity of mind; (d) Titiksha:
forbearance; (e) Samadhana, concentrating the mind on Truth; and (f) Sraddha: active
faith in the teacher and scriptures. (Sunirmalananda, 2005)

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Longing for Liberation. This is the final requirement of a seeker: intense
longing to be free from the bondage of ignorance and delusion by seeking self-
knowledge. If this quality is missing, there is no hope for self-realization. Along with
renunciation, the longing for liberation constitute the very crux of the entire spiritual
aspiration. As Nikhilananda (1987, p. 36) explains: Renunciation and the longing for
freedom are the cardinal virtues through which the others bear their fruit. Without these,
the mere ethical disciplines give only a veneer of spirituality.
The student must have intense longing for the liberating truth. The following story
illustrates this point well:
A student approaches a teacher and declares, I desire to learn from you. The
teacher responds, Very well, follow me. The teacher leads the student to the
ocean and motions for him to follow into the water.
When they are about chest deep in the water, the teacher grabs the student and
forces his head underwater. At first, the student is calm, thinking, This is just part
of some test. He will let me up in moment and I will impress him. After a minute
passes, the student begins to worry and struggle. Soon, he is desperately trying
to surface and becomes frantic. The teacher holds the student under the water to
the point where the struggling ceases and the student almost passes out. Upon
releasing him, the student angrily gasping for air shouts, Are you crazy? You
almost drowned me!
The teacher looks calmly into his eyes and says, When you desire to learn from
me as much as you desired to get a breath, then return, and I will teach you.
When the desire for liberation is as intense as the desire of the drowning person
gasping for breath, then the student is ripe to go to a teacher for initiation into the
mysteries of the Self!
Thus, these four qualities prepare the seeker adequately to embark upon the
august journey of self-knowledge or self-realization. It is important to note that each
earlier quality becomes the cause of the subsequent one: When there is proper
discrimination between things real and unreal, there develops a dispassion for the
unreal; dispassion helps in developing the six virtues; and dispassion, supported by
these six virtues, finally leads to longing for liberation. One who has developed these
four-fold prerequisites to study Vedanta is fit for learning under a qualified spiritual

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teachera guruwho is not only learned in sacred texts but also is well-established in
Self-Knowledge (atma-nistha).
While studying under a spiritual mentor, the qualified student practices a three-
fold learning discipline, starting with proper listening (sravana), supported by reflection
(manana) and contemplation (nididhyasana). This process leads the student to the
experience (anubhuti) of Self-Knowledge in due course of time.
Sri Shakaracharya captures the alchemy of the entire Vedantic path in the
following hymn (9) of BhajaGovindamStotra:
Through the company of the good, there arises non-attachment;
Through non-attachment, there arises freedom from delusion;
Through freedom from delusion, one realizes the Immutable Reality;
Experiencing the Immutable Reality, one attains liberation-in-life.
The Role and Qualities of a Guru or Spiritual Mentor
The guru is essentially a spiritual mentor guiding the disciple on the road to self-
realization. The guru is a saintly person who enlightens the mind of the student by
his/her very presence and by explaining the inner import of the scriptures. The Hindu
tradition, perhaps more than any other, lays special emphasis on the necessity of such
person. It believes that the spiritual realization, to be effective, must be communicated
by a living person who is the embodiment of Truth, is well-versed in scriptures,
established in the Absolute, is calm, compassionate, self-restrained, and is free from
any worldly motive (Vivekachudamani, 33). It is important to note that, in Bhagavad
Gita
1
, Sri Krishna enjoins Arjuna to seek out the wise ones (tattva-darshinah) and
reverently learn the Truth from them: "Learn the Truth by humble submission, by inquiry,
and by service to the knowers of Truth. Those wise men, the Seers of Truth, will teach
you that Knowledge." (4:34)

1
Translations of Bhagavad Gitas verses are based on Swami Swarupananda and AlladiMahadevaSastry.
Occasionally, the authors felt the need to slightly revise a phrase here and there to make the meaning
clearer. Mostly, Swami Swarupananda succeeds in conveying the sense as closely and clearly as
possible in a translation. AlladiSastry provides the best English translation, in our opinion, of Sankaras
commentary on the Gita. It is amazing that both of these translations were originally published more than
hundred years ago (in 1903 and 1897 respectively!). Their wisdom seems to grow with the passage of
time! See also Chidbhavanandas commentary on the Gita in the light of Sri Ramakrishnas teachings.

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Sri RamanaMaharshi has pointed out that there is no difference between God,
Guru, and the Self. According to him, The master is both within and without. He
gives a push from without and exerts a pull from within The real guru resides
within us all: There is only one master, and that is the Self. (Maharshis Gospel, 2003,
pp., 26-29).

The following series of questions and answers is particularly illuminating:
Questioner: What are the marks of a real teacher (sadguru)?
Sri RamanaMaharshi: Steady abidance in the Self, looking at all with an
equal eye, unshakable courage at all times, in all places and
circumstances. (Spiritual Instruction, p. 1)

Sri RamanaMaharshi: The sadguru (the Guru who is one with Being) is
within.
Questioner: Sadguru is necessary to guide me to understand it.
Sri RamanaMaharshi: The sadguru is within.
Questioner: I want a visible Guru.
Sri RamanaMaharshi: That visible Guru says that he is within. (Talks with
Sri RamanaMaharshi, p. 404).

The Method of Vedanta

The basic method employed by Vedanta to arrive at the Truth is by
discriminative negation--via negativa, i.e., negating what is not real to arrive at
the real. Vedanta believes that, through ignorance, we superimpose the
properties of one thing upon another on account of which one thing appears as
another. The classic analogy that is given is that of rope-snake: In the darkness,
rope appears to be a snake and seems to possess the characteristics of a snake.
So, we superimpose the attributes of snake upon the rope and it appears like a
snake in the dark. Elaborating along the same lines, Nikhilananda (1987, p. 42)
further clarifies:
In the same manner, Vedanta contends, the attributes of the non-Self
(anatma) are falsely superimposed upon the Self (Atman). This is how the
Self, which is eternal, immortal, ever pure, beyond time and space,
untouched by the law of causation, and of the nature of Pure
Consciousness, appears as a jiva, or phenomenal beinga physical entity
subject to hunger and thirst, disease and death, and the other limitations

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of the relative world. Through the same inscrutable ignorance the
attributes of the Self are superimposed upon the non-Self. Thus
Consciousness, Intelligence, Bliss, and such other characteristics, which
really belong to the Self, are falsely attributed to the non-Self, comprising
the body, the senses, and the mind, all of which are by nature
unconscious and inert.
The method of negation thus proceeds to eliminate, through discrimination, the
falsely superimposed attributes to arrive at the essential nature of a thing. For example,
by negating the attributes of an illusory snake, the true nature of the rope is discovered.
In the like manner, observes Nikhilananda (1987, p. 43), by negating, through
discrimination, the attributes of the non-Self, one discovers the true nature of the Self, or
Atman, and by negating the attributes of the relative world, the true nature of Brahman.
The following verse from Avadhuta Gita sums up the method of Vedanta: By such
statements as That thou Art, your own Self is affirmed. Of that which is untrue and
composed of the five elements
2
, the Sruti
3
says, Not this, not this. (1.25)

In the next section, we present three important taxonomies of Vedanta illustrating
the application of the method of Vedanta in which the true nature of the Self is arrived at
by negating the illusory superimpositions on it. In all these examples, the question of
who we arei.e., our ultimate realitywill be explored from three different angles.

Five Layers of Human PersonalityThe Sheath Theory
Vedanta analyzes the human personality into five layers/sheaths (koshas) or
levels. This scheme is known as panca-kosha-vishleshana, i.e., analysis of the five
sheaths and is based on the second section of the Taittiriya Upanishad. According to
this theory, the fundamental Self (Atman principle), is covered by five layers or koshas
(sheaths): annamayakosa(food sheath), pranamayakosa(vital airs or energy sheath),
manomayakosa(mental sheath),vijnanamayakosa(intellectual sheath), and
anandamayakosa(bliss sheath).

2
Five elementsearth, water, fire, air, fire, and space. According to Indian philosophy, these elements
are seen as the constituents of the entire material existence.

3
Srutiliterally means hearingrefer to sacred texts of Hinduism, divinely revealed to ancient seers
when they were absorbed in a deep meditation.

17

These sheaths are something like peels of onion growing one over the other.
Accordingly, the annamayakosa is permeated by four kosas: the pranamaya and the
rest. The pranamayakosa is permeated by three kosas, the manomaya by two kosas
and the vijnanamaya by one kosa. In this manner, each outer kosa is full of that which is
within, i.e., the succeeding one being internal to the preceding. By resolving each kosa
into that which immediately succeeds it, we are led to the knowledge of the Brahman,
which is beyond cause, and effect and realize our oneness with it. As Swami
Harshananda (1999, p. 48) explains: For realizing oneself as the Atman, one has to
practice pancakosaviveka, discrimination that one is not any of these kosas.
The Taittiriya Upanishad speaks of a son of approaching his father with the
following request: Adhihibhagavobrahmeti. Sir, teach me Brahman.(4) The father
replies, Yatovaimanibhutanijayante; yenajatanijivanti; yatprayantyabhisamvishantiti;
tadvijijnasasva; tadbrahmeti. Know That from which all beings originate, emerge; That
in which all beings rest; and That into which all beings finally mergeThat is Brahman.
(3.1.1) Yoga Vasishtha calls it the substratum of all, the Self of all, and the essence of
all. (Shastri, 1989, p. 107)

The son approaches his father again and tells him of his realization of Brahman
as annamaya. The teacher does not say yes or no, does not give him the final answer,
but encourages him to delve further and to discover for himself the deeper layers of his
self. And through progressive uncovering of inner layers of pranamaya, manomaya,
vijnanamayakosas, each succeeding layer more subtler than the preceding, finally, the
student realizes the Truth as ananadamaya - the blissful. He then feels that there is
absolute, infinite Joy, and nothing but Joy pervading the whole universe. This bliss is
felt because bliss is the very nature of Brahman. This takes to the student to the final
realization that this blissful reality is my own innermost being.

This section of the Taittiriya Upanishad concludes by declaring that this
Brahman-realization is established in the supreme Space (of ones own heart),
paramevyoman-pratishthita(7). This is the most important Vedantic doctrine: That

18

reality which is all-pervading (Brahman) is not different from, i.e., absolutely identical
with, the reality shining in ones own innermost Being-Consciousness (Atman)--Space
of ones own heart. On the basis of this realization, the Seers of Upanisads were able
to pronounce such great affirmations, called mahavakyas, as: Tat Tvam Asi (That Thou
Art); AyamAtma Brahma (This Atman is Brahman); Prajnanam Brahma (Consciousness
is Brahman); and AhamBrahmasmi (I am Brahman). These four great statements
summarize the entire teachings of the Vedas. (Nikhilananda, 1998, p. 47)

Who am I? I am not my body, mind or senses!

In approaching the question who am I, Advaita Vedanta starts with analyzing the
reality of our body, mind, and senses. Building on the logic of netineti (not this, not this),
it proceeds to negate the ultimate reality of everything in our phenomenal existence,
including the reality of body, mind, intellect, and ego. As the sage Astavakra, through a
series of negations and final affirmation, clarifies to king Janaka: You are neither earth,
nor water, nor fire, nor air, nor space. In order to attain liberation, know the Self as the
witness of all these and as consciousness itself (1.3).

It must, however, be noted that the witness principle is not the final stage. As Sri
Atmananda (1991, p. 3) clarifies: Even the witness aspect is only a means, because
even in that aspect there is superimposition. To reach Reality, this superimposition
should also disappear. And what remains in the end is the Witness Supreme!

In our common usage, we tend to refer to our body etc. as my body, my mind,
and my intellect. We do not say I- body, I- Mind, I- intellect. This is not just a
linguistic contrivance or convenience but a fundamental distinction that goes to the very
root of who we are. To refer to our body as my body and our mind as my mind is to
say that I and my body/mind are separate. This point or intuiting of separation is
sometimes referred to as the awareness of I-Amness, the awareness of our innermost
being. In this regard, sage Astavakras advice to king Janaka is telling: If you detach
yourself from the body and mind and rest in consciousness, you will at once be happy,

19

peaceful, and free from bondage. This is the most essential point to grasp in the
journey towards Self-Knowledge or Self-Realization.

The Discrimination between Seer and the Seen: Drg-DrsyaViveka
Vedanta philosophy makes a clear distinction between the "seer" (drg) and the
seen (drsya). The "seer" (subject) is the perceiver and is of the nature of pure
Consciousness or absolute Awareness. The "seen" (object) is the thing perceived and is
insentient by nature. Vedanta postulates that this ignorance of the distinction between
the seer (subject) and the seen (object) is the root cause of ones bondage and
suffering in the world. We have become world-bound creatures on account of the
identification of the seer (subject)the I which is of the nature of Pure
Consciousnesswith the body, mind, and senses (seen objects). Nikhilananda (1987,
1998)
According Nikhilananda (1998, p. 40; 1987. p. 45), the discrimination between
the "seer" and the "seen" is, therefore, the royal road leading to the realization of Truth:
Following the process of inquiry laid down in Vedanta, the student realizes
that all internal entities from the empirical ego to the body are only objects
and the subject (Self) is the witness. Therefore, he ceases to identify
himself as attached to the objects, knowing that appearance and
disappearance are their inevitable nature. Similarly, by an analysis of the
external world he realizes that Brahman is the only permanent entity in the
universe, while names and forms are changing phenomena. Therefore,
the practitioner becomes indifferent to the internal and external objects
and fixes his mind on Brahman which is identical with the Self.
The existence of the Self, or Consciousness, cannot finally be doubted,
because the doubter himself is the Self, or Conscious Entity. It cannot be
denied, because the denier himself is the Self, or Conscious Entity.
Vedanta concludes, therefore, that all entities, from the gross, tangible
objects in the outside world to the mind, must be of the nature of the
"seen' the object. They are by nature insentient (jada) and changing. But
the Self, or Consciousness, is the true "Seer" or Subject, unchanging
Knowledge; It can never be imagined to be insentient or non-intelligent. It
is Pure Consciousness, which is Atman in man and Brahman in the
universe. The aim of Vedanta is to prove the reality of Atman and
Brahman, and their complete identity.

20

Nikhilananda (1998, p. 30) recommends the following practice to remain vigilant
to the distinction between the seer and the seen: Whenever any thought appears in the
mind, take it to be an object and be indifferent to it. But think of the Atman as your real
nature, eternal and permanent. The key is to remain as witnessing-consciousness
(sakshi-chaitanya). According to Astavakra, to see oneself other than the seer is the
only bondage: You are the one seer of all and really ever free. Verily this alone is your
bondage that you see the seer as other than yourself. (1.7)
The three states (avastatraya) of Consciousness: Waking, Dream, and Sleep
The most unique feature of advaita analysis, as pointed out earlier, is that it takes
into account all three states of our existence, avastatrayawaking, dream, and deep
sleep. Generally, we tend to take the waking state to be the only true mode of our
existence. Any system of thought that fails to account for all three states of
consciousness cannot be taken as complete. Advaita believes that in order to obtain a
complete picture of our existential reality, we need to include evidence from all three
statessince we have experiences during all three states. This is a fundamental
difference between the Western and Eastern modes of thinking.

Advaita Vedanta reemphasizes the ultimate unreality of body/mind complex by
invoking the three states of existence. If our body/mind/intellect/ego were real, so to
speak, they should remain unchanged in all states of our existence. For anything to be
called really real, it has to pass the Vedantic litmus test: It has to exist unchanged in all
the three states of existence. We know from our personal experience that our waking
body/mind complex no longer exists as such during dream state or deep sleep. In the
dream state, for example, we slip into the dimension of a dream body and a dream
mind. And the waking/dream body and waking/dream mind cease to exist in the deep
sleep. This is another key point to grasp in understanding our ultimate reality.

The dream state furnishes some very important data regarding our essential
nature. In the dream state our experiences are internal to the mind, as mere ideas or
thoughts. Although when we are dreaming they feel every bit as real (and external) as

21

our experiences during the waking state: for the dreamer, the dream state is the waking
state! Commenting on the dream state, the waking state, and, finally, the realization of
the Self, Swami Harshanada (1999, p. v) explains: When we wake up, the dream
phenomenon disappears, making us realize that everything was in the mind. Similarly
when the Atman is realized, this truth, viz., that the whole phenomenal universe was
inside the Atman, is recognized.

A word of caution here in approaching our existence as a dream. V.S. Iyer
(Scorelle, 1999) warns in his commentaries: It will be a great error to write that the
world is a dream: It is not. The correct statement is: The world is like a dream. It is
because both dream and waking are mental constructs.

Sri RamanaMaharshi once said that the gist of entire Advaita Vedanta is
contained in verse # 170 of Sankaras masterpiece, Vivekacudamani:

In the dream state, even though there is no contact with the external world, the
mind alone projects the entire dream-universe of enjoyer etc. Similarly, the
waking-state is no different. All this (world of myriad phenomena), is but a
projection of the mind.

The following two verses from DaksinamurtiStotra (Harshananda, 1999, pp. 6-7)
further underscore the ultimate unreality of both the dream state as well as the waking
state:
Just as one, within a dream, sees the world within oneself as if it is separate, in
the same way, during the waking state also, let this world be judged. (9)

Just as one who has woken up from sleep does not see the objects shown in
dream, even so, one does not see the world after attaining knowledge par
excellence, i.e, knowledge of Brahman-Atman as the basis of all existence and
consciousness. (12)

In Indian philosophy, our phenomenal existence is spoken of as illusorylike the
horns of a rabbit--as manomaya, i.e., of the nature of mind, the mind-stuff. To explain
this, Sankara invokes the concept of maya which literally means that which is not

22

(Skt., ma=not; ya=that: Ya ma samaya that which is not there, that is Maya). Maya
is the cosmic illusionthe mother of duality--on account of which one appears as many
and the real appears as unreal. Maya is responsible for the appearance of our
variegated universe. In his famous maxim that sums up the true import of Advaita
Vedanta, Sankara, masterfully puts it, thusly: Brahmsatya, jagatmitthya,
jivobrahmonapara. (The world is illusory. Brahman (Universal Self) is the sole reality.
Individual Self (Atman) is not apart from Brahman, though.) In the first part of this
mahavakaya, the reality of phenomenal world is denied, the reality of Brahman is
upheld, and, finally, the identity between Brahman (universal Self) and Atman (individual
Self) is established. In other words, the world as perceived by our senses is ultimately
unreal. The world is unreal not in the sense that it does not exist per sefor that will not
pass the test of common sensebut unreal in the sense that it does not exist on its
own, apart from Brahman, the ultimate reality. This is one good summary of Advaita
Vedanta.

Lets now consider the state of dreamless sleep. Here is the crux of the Vedantic
position in this regard: By what faculty one is able to recall in the morning that one slept
soundly during the night? The standard Vedantic answer is that a form of witnessing-
consciousness (sakshinchaitanyatma) persists through all the three states of existence
and hence is the sole, ultimate Reality. By virtue of this awareness which is present
even when we are deep sleep, we are able to recall in morning how well we slept during
the night. This awareness remains constant and is our real nature. This
awareness/consciousness, then, is the illuminating, witness-principle behind the
facade of all the three states of our phenomenal existence; hence, it is ultimately real.
This state of pure consciousness is referred to as the Turiya (the fourth). In the
words of MandukyaUpanisad (7): It is the essence of the Consciousness manifesting
as the self in the three states, and it is the cessation of all phenomena. It is Peace,
Bliss, and the One without a second. This is what is known as the Fourth (Turiya). This
is Atman and this has to be realized.
Nikhilananda (1987, p. 63, 64-65) further explains:

23

Though the word Turiya means, literally, "fourth," yet it has no numerical
significance. It is the Absolute. It is called the Fourth in relation to the three states
of consciousness, namely, waking, dreaming, and dreamless sleep, which
belong to maya and are absent in Brahman. Turiya is the unrelated Witness of
the three states.
As waves and bubbles, associated with names and forms, are seen to float on
the immeasurable, serene, and homogeneous waters of the ocean, so, likewise,
the experiences of the three states are seen to subsist in Turiya. As, when the
illusory names and forms are discarded, the mirage is realized as the desert, the
snake as the rope, and the waves and bubbles as the ocean, so, likewise, when
the names and forms are discarded, every experience is regarded as Turiya, or
Pure Consciousness. Turiya alone is the Reality behind all experiences, the
Reality behind the universe. It is the universe in its true essence. As the
unmoving and unrelated screen gives connection and continuity to the disjoined
pictures in a cinema, so the attributeless, changeless, and witness-like Turiya
gives connection and continuity to the disjoined experiences of the ego, in what
we call our phenomenal life. Life is not possible without the substratum of Turiya,
which is the Reality pervading the universe.
It must be noted that the mere non-cognition of dualityas in deep sleepis not
the criterion for liberation. As Mahadevan (1969, p. 285) has rightly noted: If the non-
cognition of duality were the criterion of release, then all beings should be released in
sleep. If in sleep there is no release because of the non-existence of true knowledge,
then knowledge of the true, and not non-cognition of duality, is the cause of release.
Swami Harshananda (1999, p. 107) explains the same point slightly differently: Though
there is no perception of duality in deep sleep, avidya continues to exist in seed form.
This is one of the most subtle points to bear in mind in order to have a correct
understanding of the path of knowledge (tattva-jnana) according to Advaita Vedanta.
Fung (2004, p. 77) notes that V. S. Iyer, a pure Advaitin, had on his personal
stationary a monogram illustrating the Jnana-mudraa hand with the index finger
touching the thumb, the other three fingers extendedaccompanied by this verse of the
Isa Upanisad: How can there be delusion or suffering when oneness is realized. The
meaning of the mudra is that one cannot know Truth if one has not mastered the
analysis of the three states of consciousness, avasthatraya. As Iyer explains it, the
bent forefinger touching the thumb means that when you separately stretch out the
fingers, i.e. examine the three states, there is a seer or drik which knows them,

24

symbolized by the index finger; this is Turiya, the fourth. The touching of the forefinger
with the thumb means that this fourth state is one with the Atman or Self."

Sankara captures the essence of this state in the following hymn:
The eternal Atman, whichthrough the changes of waking,
dreaming, and dreamless sleep,
Through childhood, youth, maturity, and old age
Persists as the inexhaustible flow of consciousness,
Revealing Itself in the heart as the ever present sense of "I."
~Hymn to Sri Dakshinamurti, Nikhilananda, 1987, p. 179.

In the first and last verse of NirvanaShtakam, Sankara conveys his realization of
the ultimate truth incomparably, as follows:

manobuddhy-ahamkarachittaninaham,
na cha shrotrajihvena cha ghrananetre;
na cha vyomabhumirnatejonavayuh,
chidanandarupahshivohamshivoham.

I am neither the mind, intelligence, ego or memory,
Neither the ears nor the tongue, nor the senses of smell and sight;
Neither ether nor air, nor fire or water nor earth:
I am Eternal Bliss and AwarenessI am Siva! I am Siva!
~Six Stanzas on Nirvana, Nikhilananda, 1987, p. 217

ahamnirvikalponirakararupo
vibhurvyapyasarvatrasarvendriyanam
sada me samatvamnamuktirnabandhah
chidanandarupahshivohamshivoham

I have neither dualities nor shape or form;
I am present everywhere and pervade all the senses;
I am always equanimous;
I am neither liberation nor bondage;
I am of the nature of Pure Consciousness-Bliss-Absolute,
I am Shiva, I am (verily) Shiva. (Reddy, 2007, p. 178)

The Self is Ever-Realized
In this section, we will consider the question: What should one do to attain self-
knowledge or self-realization? In the final analysis, there is no difference between self-

25

knowledge and self-realization, for to know oneself is to realize oneself. It is important to
recall that Self is the ultimate seerself-consciousness as the background,
substratumof body, mind, and senses because no other seer is known to exist. After
all, two seers would be a logical impossibility. The moment we contemplate two seers,
they split into seer and seen, drg and drsya. To look for the seer of the Self would be to
end in what is known as a regressus ad infinitum (Nikhilananda, 1998, p. 2). In the
words of Bhagavad Gita, That (One) alone exists enveloping all (13.13).
The Self reveals itself effortlessly when we cease to identify with the non-self.
Sankaras commentary on Bhagavad Gitas concluding chapter (verses 50 and 66) is
particularly illuminating in this regard:
Therefore, we have only to eliminate what is falsely ascribed to Brahman by
avidya
4
; we have to make no more effort to acquire a knowledge of Brahman as
He is quite self-evident. Though thus quite self-evident, easily knowable, quite
near, and forming the very Self, Brahman appearsto the unenlightened, to
those whose reason (Buddhi) is carried away by the differentiated phenomenon
of names and forms created by avidyaas unknown, difficult to know, very
remote, as though He were a separate thing. But to those whose reason (Buddhi)
has turned away from external phenomena, who have secured the grace of the
guru, and attained the serenity of the self (manas), there is nothing else so
blissful, so well known, so easily knowable, and quite so near as Brahman.
Accordingly, the knowledge of Brahman is said to be immediately
comprehended. (Sastry, 1995, p. 487)
When attachment and other passions are purged from the heart, the realization
by the Self of its own nature is attained without any effort. (Ibid, p. 503)
As Sri RamanaMaharshi put it so eloquently:
There is no greater mystery than this, that we keep seeking reality though
in fact we are reality. We think that there is something hiding reality and
that this must be destroyed before reality is gained. How ridiculous! A day
will dawn when you will laugh at all your past efforts. That which will be on
the day you laugh is also here and now. Realization is getting rid of the
delusion that you haven't realized. (Talks with RamanaMaharshi, 2000,p.
132; emphasis added)

4
Avidya means nescience, i.e., ignorance of our true nature or essential self. Self-Knowledge is the
removal of self-iIgnorance.

26

Sri Ramanas recurring refrain to all seekers: Be as you are.

To remain constantly aware of the pulsation (Skt.: sphurana) of this witnessing-
consciousnessI-Iis to be enlightened to our ultimate reality. According to David
Godman, Sri RamanaMaharshi frequently used the Sanskrit phrase ahamsphurana to
indicate the 'I-I' consciousness or experience. Aham means 'I' and sphurana can be
translated as 'radiation, emanation, or pulsation' (The Mountain Path, 1991, p. 79.).
Now to know, feel, and senseat the depth of the experiential levelthe
emanation of this witnessing consciousness is to become one with it, is to qit! As an
Upanisadic verse puts it: BrahmvitBrahmevaBhavati (The knower of Brahman verily
becomes Brahman). In fact, one cannot really know it via the subject-object
dichotomy, for it is the very Subject of all existence/experience, the very Ground of our
being. (How can the eye see itself or the ear hear itself?) One can only sense it
or be it! Even to say one can be it is a blasphemy because how can one be what one
already is. One can only realize this existential fact in the depth and silence of ones
being. So, the whole effort to attain the real is seen as unnecessarylike legging the
snakewhen in fact we are that Reality all along.
Our acquisitive mind, however, wants to know: What can I do to arrive at this
state of unmixed, unshakable bliss. Are there any steps to follow? Any recipes? Are
there any guidelines? This is one of the great paradoxes of spiritual search: there is
nothing one can do to induce this blissful state of being. The seers and sages of all
times have always hinted at this subtle point: how could the ego which itself is unreal
(an illusion) can ever do anything to attain what is real? If one sees the ridiculousness
of trying to seek light with the help of darkness, one can be liberated on the spot!
However, out of their inexhaustible compassion and generosity, the seers and sages
have recommended some practices that lead to the understanding of this paradox, and,
hence, may lead to the ending of the very search itself. UG Krishnamurtis non-
teachings hammer at this paradox constantly and excruciatingly.


27

How does one established in Self-Knowledge act?

Liberation from the bondage of ignorance is the supreme goal of Vedantic quest.
The seeker cuts asunder this beginning-less ignorance with the sword of Self-
knowledge. As is clear from the foregoing, the direct knowledge of the Self or Atman is
the means to the realization of liberation. By steady abidance in the Self, one becomes
free from grief and suffering. Says ChandogyaUpanisad: taratisokamatmavit: The
knower of Self goes beyond grief (7.1.3). For how can there be delusion or sorrow
when oneness is realized: To him who sees unity, what delusion is there, what grief?
(Isa Upanisad, 7). Free from the motives of personal gain or loss, the Self-realized
person acts with the intention of doing good to the world. In the words of Bhagavad
Gita, such a person is most actively engaged in seeking the welfare of all beings
(sarvabhutahiteratah5.25; 12.4). In Vedantic parlance, such a person is called
jivanmukta, liberated-in-life. Unattached, he remains a silent witnessing-consciousness
(sakshin-chaitanya) or seer to all the actions of the body-mind complex.
Such a person has achieved complete freedom from the shackles of egoism, i.e.,
from the sense of doership. In the following verse, Astavakra analyzes the malady of
egoism as well as prescribes the medicine: Do you who have been bitten by the great
black serpent of egoism I am the doer, drink the nectar of the faith I am not the doer,
and be happy. (1.8) The Bhagavad Gita has this to say on the topic on non-doership:
The knower of Truth, (being) centered (in the Self) should think, "I do nothing at
all"though seeing, hearing, touching, smelling, eating, going, sleeping,
breathing, speaking, letting go, holding, opening and closing the eyes
convinced that it is the senses that move among sense-objects. (V. 8-9)
The gunas
5
(qualities) of Nature perform all work. One whose mind is deluded by
egoism thinks, "I am the doer." (III. 27)

5
Guna is a technical term of Sankhya philosophy also used in the same sense by the Vedanta. Prakrti or
Nature is constituted of three Gunas: Sattva (equilibrium or purity), Rajas (attraction or activity), and
Tamas (inertia). Prakrti is the three Gunas, not that she has them. Guna is wrongly translated as quality;
it is substance as well as quality, matter, and force. Where ever there is name and form, there is Guna.
Guna also means a rope, that which binds. (Swarupananda, 1996, pp. 55-56)

28

But, one, with true insight into the domains of gunas and action, knowing that
gunas as senses merely acting on gunas as objects, does not become attached.
(III. 28)
If all work is performed by gunas (qualities) of nature--senses moving through
sense-objectsthen what freedom does one have? In this context, Sri
RamanaMaharshis response is particularly illuminating: All the actions the body is
destined to perform are already decided upon at the time it comes into existence: the
only freedom you have is whether or not to identify yourself with the body (Osborne,
2002, p. 42; emphasis added). It is important to remember that the body-identification is
due to ignorance and with the dawning of the Self-knowledge, this identification
disappears and one realizes oneself as formless, pure Consciousness and as the
essence of the whole universe. As Sruti says, With the disappearance of the
attachment to the body and with the realization of the Supreme Self, to whatever object
the mind is directed one experiences Samadhi.
Nikhilananda (1998, p. 35) cites Yoga Vashishtha to describe the nature of the
samadhi when one has become free from all thoughts or ideas and has been filled with
Supreme Bliss: It is just like an empty pitcher placed in the sky, having nothing inside
or outside; and again, it is just like a full pitcher placed in the sea, full of (water) both
inside and outside.
In one of the key verses of Bhagavad Gita (2.45), Lord Krishna, enjoins Arjuna to
transcend duality by rising above the binding properties of the three Gunas
(nistraigunyobhava rjuna): The Vedas deal with the three Gunas. Be thou free, O
Arjuna, from the triad of the Gunas, free from the pairs of opposites, ever-equanimous,
free from (the thought of) getting and keeping, and established in the Self.
An important verse from Brahmabindupanisad (2) states that mind alone is the
cause for bondage and liberation; cause of bondage when attached to sense objects,
cause of liberation when freed from them (Harshanada, 1999, p. 107):
Mana evamanushyaanaamkaaranambandhamokshayoh
Bandhaayavishayaasaktammuktaihnirvishayamsmritam.

29

The Bhagavad Gitas following verse (6. 4) is of special import here: Sarva-
Samkalpasannyasi, yoga-arudhahsthtadaucyate: When one has renounced all
thoughts, then is one said to have attained to yoga. In explaining the phrase
renouncing all thoughts, Sankara's commentary is illuminating: "When he has learned
to habitually renounce all thoughts which give rise to desire for objects of this world and
of the next, then he is said to have become a Yoga-arudhah, to be one who is attained
to yoga (or established in yoga)" (Sastry, 1995, p. 186, emphasis added). To
underscore the fact that desire has thought as its source/root (samkalpa mulah hi
sarvekamah) and hence the vital link between our thoughts and desires, Sankara then
quotes Mahabharata: "O desire, I know where thy root lies. Thou art born of thought. I
shall not think of thee, and thou shall cease to exist as well as thy root." (Shanti Parva,
177-25). And that whatever actions a man does, all that is the effect of desire itself
(Manu-Smrti 2.4). Therefore, when one gives up all desires, renunciation of all action
becomes possible. Sankara finally concludes his commentary on this verse noting that
by saying that the aspirant should renounce all thoughts, the Lord implies that he
should abandon all desires and all actions as well (Sastry, 1995, pp. 186-187). This is
also borne out by the key verse in the Gita (2.55) that defines sthita-pragahas follows:
When a man completely casts away all the desires of the mind, satisfied in the Self
alone by the Self, then is he said to be one established in steady wisdom.
Given modern psychologys contention that it is the desire (wish) that gives birth
to thought (wish fathering the thought), a little digression is warranted here. Modern
psychology says that when we want to do something, we tend to find reasons to do it.
Thus, the desire is primary and the thought is only a rationalization mechanism
concocted to justify what we want to do in the first place. It is important to note however
that, regardless of what comes firstdesire or thought, it is the thought that finally
propels one to action. In this regard, a verse from BrhadaranyakaUpanisad (4-4-5) is
highly pertinent: Whatever forms the object of desire, that he wills; and whatever he
wills, that he acts (Sastry, 1995, p. 186). Likewise, whatever actions a man does, all
that is the effect of desire itself (Manu-Smrti 2.4). Therefore, when one gives up all
desires, renunciation of all action becomes possible. (Gambhirananda, 1984, op. cit.,
pp. 280-281)

30

In order to provide further clarification on the conduct of a self-realized person,
we will now present a few verses from the Isa Upanisad. It is comprised of only 18
verses and, next to the MandukyaUpanisad, is one of the shortest of the Upanisads.
Mahatma Gandhi regarded the opening verse of Isa Upanisad as the gist of Hi nduism
and Dr. T.M.P. Mahadevan (cited in Saroja, 1985, p. 175) considered it to be the
quintessence of Vedanta. Here is the opening verse which teaches the path of jnana
yoga:
Isavasyamidamsarvamyatkicajagatyamjagat
tenatyaktenabhujitha ma grdhahkasyasviddhanam.
All thiswhatever exists in this changing worldis pervaded by the Lord. Enjoy
it through renunciation. Do not covet, for whose indeed is wealth?
Tenatyaktenabhunjitha: Enjoyment through renunciation. Enjoy by giving up the
sense of attachment or proprietorship. Why? Because all belongs to the Creator, to the
Lord. Ma grdhah: Do not covet or be greedy. Kasyasvidhanam: whose is wealth?
Lords!
Compare this verse with BhagavataPurana VIII.1.10 (Atmavasyamidamsarvam),
where the same theme is conveyed with reference to our real Self.
The second verse of Isa Upanisad teaches the path of karma yoga:
kurvannevehakarmanijijivisecchatamsamah
evamtvayinanyatheto'stina karma lipyatenare
Always thus doing ones work here, one may desire to live a hundred years.
There is no other way than this to live; thus living, the work does not bind.
Kurvanevaihakarmanina karma lipyatenare: Always thus doing ones work here
the work does not bind the man. How? Performing all actions as an offering to God
without the sense of doershipi.e., offering both the works and their fruits to God. This
purifies the mind and heart and prepares them to receive the wisdom of oneness,
ekatvam, spoken of in the verse 7 below.

31

yasminsarvanibhutanyatmaivabhudvijanatah
tatrakomohahkahsokaekatvamanupasyatah. (Isa, 7)
For one who clearly sees all beings in his own self and his own self in all beings,
everywhereTo him who has realized Oneness, what delusion is there, what
grief? Or how can there be delusion or suffering when Oneness has been
realized?
The knower of self sees the Self in everything and everything in the Self
(sarvbhutsthamatmaanamsarvabhutanicaatmaniikshtey: Bhagavad Gita, 6.29). The
same exact theme recurs in Astavakra Gita (3.5 and 6.4): Self in all and all in the Self
(sarvbhuteshucaatmanam, sarvabhutanicaatmani). This then is the non-dual
conception of Advaita: One only without a second (Ekamevaadvitiyam). Explaining the
deeper meaning of non-duality, Iyer (Scorelle, 1999) points out in his commentaries:
Non-duality does not mean the non-existence of a second thing, but its non-existence
as other than yourself. The mind must know that it is of the same substance as the
objects. This state is described in the Avadhuta Gita as follows: All is verily the Self
alone (sarvamatmaivakevalam--1.15) and All is verily Brahman alone
(brahmaivakevalamsarvam1.45). These two verses then establish the reality and the
identity of Brahman and Atman. The Atman is the individual Self within, the eternal
witness of all. The Brahman is the Self without, the universal Self of all.
To conclude this part, here is the clearest description of the one abiding in the
wisdom of the Self: Resting in Brahman, with intellect steady and without delusion, the
knower of Brahman neither rejoices in receiving what is pleasant nor grieves on
receiving what is unpleasant. (Bhagavad Gita, V. 20) And here are two more verses
from the Gita that carry the theme of Oneness, born of true Knowledge (Jnana), to the
finish:
At the end of many births, the man of wisdom attains Me, realizing that all this is
Vasudeva (the innermost Self). Such a great-soul is very hard to find.

(bahnjanmanmante, jnavnmprapadyate; vsudevasarvamiti,
samahtmsu-durlabha) (VII, 19)

32

Persons who, meditating on Me as non-separate, worship Me in all beings, to
them who are constant and devout in this, I provide what they lack and make
secure what they have. (IX. 22)

Four Pursuits of Life
6
: What do we really want?
The Indian philosophy classifies all human pursuits into four broad categories:
kama (pleasure), artha (security), dharma (righteousness), and moksha (freedom). This
classification provides an ideal infrastructure for the accomplishment of all human ends,
called purusharatha in Sanskrit. The first three pursuits are seen as the material goals
while the last pursuitmosksais considered as the spiritual goal culminating in Self-
Knowledge. According to this philosophy, all goals of life must lead to the ultimate goal
of freedom because without accomplishing spiritual freedom, human life is not deemed
as fulfilled. In fact, that freedom alone gives the sense of fulfillment at the time of death.
Without attaining this spiritual freedom (moksha) the total sense of fulfillment cannot
come; there will always be more wants and regrets at the end of ones life. Therefore,
the material accomplishments are treated as ancillary goals while spiritual freedom is
considered to be the primary goal and the ultimate objective of human life.
The kama is the pursuit of all types of pleasures such as sensual, intellectual,
and aesthetic. The artha is the pursuit of worldly gain or wealth to seek economic,
emotional, social or some other form of security. The dharma is the pursuit of values or
righteousness. And the moksha is the pursuit of spiritual liberation or freedom from all
limitations and dependence. It is important to note that the pursuit of righteousness
(dharma) underpins all the other three pursuits to ensure their propriety. Perhaps then
the right order of these pursuits could be dharma (righteousness), kama (pleasure),
artha (wealth/security), and moksha (freedom). The ancient seers were very keen to
ensure that our pursuit of pleasure and security should be guided by the spirit of
righteousness.
Indian philosophy says that all of these are legitimate ends of life. Lets see how
each of these measure up to our ultimate goal of seeking lasting fulfillment. First and

6
We are grately indebted to two pre-eminent, modern teachers of VedantaSwami Dayananda
Saraswati and Swami Paramarthanandafor providing profound clarity regarding the four-fold pursuits
(purusharatha) of human life through their enlightening discourses on the Bhagavad Gita and Vedanta.

33

foremost, we all naturally seek pleasure. However, we all eventually come to the
realization that pleasure is too trivial to satisfy our total being. Besides, no pleasure
consistently satisfies us with same level of intensity over time. Even the most refined
type of aesthetic pleasures such as music and literature lose their intensity over time.
"There comes a time," wrote Aldous Huxley (cited in Huston, 1991, p. 19), "when one
asks even of Shakespeare, even of Beethoven, is this all?"
Lets now look at other pursuits starting with the pursuit of worldly gains with its
three formulations of wealth, power, and fame. Although, the effects of this pursuit may
seem to last longer than the pursuit of pleasure yet they are still not beyond the
vagaries of time and limitations. If we carefully look at the pursuits of pleasure, security,
and values, we realize that they are all limited and time-bound in the ultimate bidding.
Even when one has them all, one still feels, the gnawing sense of incompleteness that
something is still missing. Eventually, however, every discerning human being comes to
realize with Simone Weil (cited in Huston, 1991, p. 20) that "there is no true good here
below, that everything that appears to be good in this world is finite, limited, wears out,
and once worn out, leaves necessity exposed in all its nakedness."
One does not have to come to this acute perceptiveness of the terror of human
situation to agree with the German philosopher, Arthur Schopenhauer (1788 1860),
that the business of life does not seem to cover its expenses. The Indian philosophy
furnishes two-fold explanation of the grim assessment of human predicament furnished
by Huxley, Weil, and Schopenhauer, as follows:
The reason we find the pursuit of pleasure, security, and values to be ultimately
unfulfilling, is because the happiness that they accord does not really reside in them
even if it appears to be so. If this were not the case, we should always feel the same,
invariable intensity of happiness from our objects of desire. Our experience tells us that
our perceived happiness from objects/people/places changes over time. What really
happens is that the acquired object of our desire temporarily relieves the agitation (in
our mind and heart) that we were feeling due to its lack. When we get the object of our
desire, we feel happy for a while, until our satiety is assailed again by another desire
that takes the place of the previously fulfilled desire. This happiness we seem to

34

experience temporarily actually comes from within due to the appeasement of the
anxiety we were feeling for not having the object of our desire. This is one reason why
we find them ultimately unsatisfying.
The second, and the most important, reason is that the three-fold pursuits of
pleasure, security, and values, are only incidental goals leading to the ultimate goal of
freedom (moksha) and for that very reason, inherently unsatisfactory. In fact, they are
the contributing causes of our bondage, accordingly to Indian philosophy. And the
fourth human pursuit postulates freedom from the bondage and limitations of the first
three pursuits! At first, this conclusion may seem blatantly unacceptable. Not really. Let
take a closer look. The pursuit of pleasure, security, and values creates two types of
bondage: First, when the object of my desire is present, it creates stress of handling
(the object) and strain of relating (to the person). Secondly, when the object of my
desire is absent, I feel empty and lonely. When I do not have them, I crave for them
and when I have them, I crave for freedom from them. So, I am not very sure whether I
really want them or not. Either way, there is a problem. This, says Indian philosophy, is
the ultimate predicament of our worldly existence, called Samsara.
Self Knowledge alone leads to the Ultimate Freedom (moksha)
When we come upon the understanding that the first three pursuits are inherently
and ultimately unfulfilling, we start wondering if there is something beyond these finite,
limited, and time-bound pursuits of pleasure, security, and values. The Indian
philosophy explains that the reason we find these pursuits to be ultimately dissatisfying
is because, deep down, what we have been really seeking all along is the abiding
freedom from all limitations and dependence. In other words, we have been indirectly
engaged in the pursuit of moksha, spiritual freedom. And at that point begins the true
quest for limitless being, limitless knowledge, and limitless joy. And this freedom, Indian
philosophy is quick to add, does not really reside in any objects/people/places of our
desire as defined by the threefold human pursuits of pleasure, security and values.
In our final quest for fulfillmentthrough the fourth pursuit of moksha as
advocated by Indian philosophywe seek freedom from the tyranny of our dependence

35

upon the threefold pursuits of pleasure, security, and values. Through Self-Knowledge,
we want to get to a state of understanding where the presence of objects and people
will not create undue stress and strain in us, and their absence will not create a sense of
emptiness and loneliness in us. This way I can really enjoy kama (pleasures), artha
(security), and dharma (values) without any anxiety or anticipation: When they are
there, I am okay; when they are not there, I am still okay. I am fine with objects and
people and I am fine without them as well. Either way I am fine. I have made my peace
with the universe! This is called freedom or moksha, born of Self-Knowledge. This is the
final end of life, the ultimate goal of all goals, the fufifillment of human destiny.
One Vedantic verse expresses the quest for Self-Knowedge under the guise of a
seekers prayer for spiritual freedom (mukti mantra) as follows:
asato ma sadgamaya
tamaso ma jyotirgamaya
mrtyorma amrtam gamaya

Lead me from the unreal to the real.
Lead me from darkness to light.
Lead me from death to immortality.
~Brhadaranyaka Upanishad I.iii.28
We quote a few verses from the Bhagavad Gita that provide some of the clearest
indication of this freedom born of Self-Knowledge:
One who rejoices only in the Self, who is satisfied with the Self, who is content in
the Self alone,for such a person, there is nothing left to do. Such a person has
nothing to gain from work done or left undone and no dependence on any object
to serve any purpose. (3.17-19)
Resting in the Absolute, with intellect steady and without delusion, the knower of
Self neither rejoices in receiving what is pleasant nor grieves on receiving what is
unpleasant. (5. 20)
This inner freedom culminates in Self-Knowledge which expresses itself in the
threefold virtues of acceptance, courage, and discernment captured beautifully i n a
prayer called the Serenity Prayer:
O Lord

Grand me the serenity to accept what I cannot change,

36

Grant me the courage to change what I can change; and
Grant me the wisdom to know the difference.

This equanimity of mind (samta) has been referred to as yoga in the Bhagavad
Gita: samatavvayogahauchytey (2.48). This is the dexterity in human action:
yogahakaramsukaushalam (2.50). When we reach this point, an understanding dawns
on us that all the problems of the world and not really caused by the world; rather, they
are caused by our wrong handling of the world due to self-ignorance. And Self-
Knowledge is the freedom from the bondage of self-ignorance. We have come full
circle!
Concluding Thoughts
In a key upanisadic passage, a seeker approaches a sage with the question:
Kasminnubhagavovijnatesarvamidamvijnatambhavati?Revered sir, what is it, by
knowing which everything becomes known? (Mundaka Upanishad, 1.1.3.) Through the
process of neti, netinot this, not thisi.e., by denying the reality of five elements of
air, water, fire, air and space, the ultimate reality of Brahman is first established. And
through verses like ahambrahmasmi (I am Brahman verily) the reality of our essential
Self, the Atman is established. The Srutis finally affirm the identity of Brahman (the
Absolute) and Atman (the Self) through such verses as tattvamasi (That Thou Art).
Just as by knowing clay everything that is made of clay becomes known, so also by
knowing the Brahman-Atman everything else becomes known for Brahman-Atman is
the Essence/Ground/Source/Substratum of everything.

In the words of Avadhuta Gita: Song of the Free (1.5): The essence and the
whole message of Vedanta is this Knowledge, this supreme Knowledge: that I am by
nature the formless, all-pervasive Self. That I am the ever-free, Pure-Conscious-Self
Absolute (nitya-mukta-shuddha-buddha-atma).And that I am always one with the
Brahman, the Absolute. At no time, says the incomparable Sankara in
BrahmsutraBhasya, Jiva ever is not one with the Brahman
(nakadAchitjIvasyabrahmaNasampattirnAsti) (3.2.7). The final message of Vedanta,
then, is this: Know who you are. Know that you are Pure Consciousness and Absolute

37

Awareness, and be free! To know oneself as absolute awareness is to be established
in Self-knowledge. And to know oneself thusly is to realize ones true Self.


38

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Invocation (verse 1)
B44(l-6|B&l-6l 6PlP
l|4-( 9Pl+-( BJ6 9T6l 5F4(P+ 1+
sarvavedntasiddhntagocara tamagocaram |
govinda paramnanda sadguru praato'smyaham || 1||
B44(l-6|B&l-6lP sarvavedntasiddhntagocaram Perceivable
through the suggestive import of the conclusions of Vedanta 6P tam
that HlP agocaram who is beyond sense-perception
l|4-(P govindam to Sri Govinda 9Pl+-(P paramnandam
who is of the nature of Bliss Supreme BJ6P sadgurum the
Spiritual master 9T6- praata bowing respectfully H|FP
asmi am H(P aham I

My salutations to Sri Sad-Guru Govinda who is of the nature of
Bliss Supreme, who can be known only through the import of the
essence of Vedanta and who is beyond the reach of the known
instruments of perception.

Glory of Spiritual Life (verse 2)
=-6+l +=-P P6- 9 Ft4 66l |496l
6FPl|(TPPl96l |4x4PFPlt9P
HltPl+ltP|44+ F4+4l OltP+l B|F|6-
P|16+l H6=-PTl|BT6 - 9 '4|4+l -46 + 2+

42

jantn narajanma durlabhamata pustva tato viprat
tasmdvaidikadharmamrgaparat vidvattvamasmtparam |
tmntmavivecana svanubhavo brahmtman sasthiti
muktirno atajanmakoisuktai puyairvin labhyate || 2||
=-6+lP jantnm Among the living creatures + =-P nara
janma human birth P durlabham rare H6- ata
further 9Ft4P pustvam manhood 66- tata
thereupon |496l viprat Brahmin-hood (Satvic life) 6FPl6
tasmt thereafter 4|(TPPl96l vaidikadharmamrgaparat
steadfastness on the path of spirituality enjoined by the Vedas
|4x4P vidvattvam correct knowledge of the scriptures HFPl6
asmt from this 9P param higher HltPl+ltP |44+P
tmntma vivecanam discrimination of the Real and the unreal
F4+4- svanubhava personal experience OltP+l B|F|6-
brahmtman sasthiti established in the identity with
Brahman P|16- muktir liberation + 7 na u not
H6=-PTl|BT6 - 9 '4 - atajanmakoisuktai puyai merits of a
hundred crores of lives lived intelligently |4+l vin without
-46 labhyate gained


43

For all living creatures, a human birth is indeed rare; much more
difficult it is to attain full manhood; rarer than this is a Sattvic
attitude in life. Even after gaining all these rare chances, to have
steadfastness on the spiritual path as explained in Vedic literature
is yet rarer; much more so to have a correct understanding of the
deep import of the scriptures. Discrimination between the Real
and the unreal, a personal realization of spiritual Glory and
ultimately to get fully established in the living consciousness that
the Self in me is the Self in all---these come only later on, and
culminate in ones liberation. This kind of a perfect liberation
cannot be obtained without the meritorious deeds of many
millions of well-lived lives.

Unique Graces in Life (verse 3)
4P464l+((6TP
P+!4t4 PPt4 P(l969B~4-+ 3+
durlabha trayamevaitaddevnugrahahetukam |
manuyatva mumukutva mahpuruasaraya || 3||
P durlabham rare(to obtain) 4P trayam three 94
eva verily 966 etat this (4l+( (6TP devnugraha
hetukam caused by the grace of the Lord P+!4t4P
manuyatvam manhood PPt4P mumukutvam a
burning desire for liberation P(l969B~4- mahpuruasaraya
refuge of a great man of wisdom

Very rare indeed are these three things and happen only due to
the utmost Grace of Goda human birth, a burning desire for
liberation, and the blessed refuge of an illuminated sage.


44

Miseries of the unspiritual person (verses 4-7)
-\4l T|-+=-P
6l|9 9Ft4 ~|69l(H+P
4Ft4ltPP16l + 466 P7l-
B GltP(l F4 |4|+(-t4B(l6+ 4+
labdhv kathacinnarajanma durlabha
tatrpi pustva rutipradaranam |
yastvtmamuktau na yateta mhadh
sa hytmah sva vinihantyasadgraht || 4||
-\4l labdhv having gained T|6 kathacit somehow
+=-P narajanma human birth P durlabham rare
6 H|9 tatra api there too 9 Ft4P pustvam masculine
temperament ~|6 9l(H+P ruti pradaranam complete
knowledge of the scriptures 4- 6 ya tu whoever HltPP16l
tmamuktau for self-realisation + 466 na yateta shall
not strive P7l- mhadh the foolish B- sa he |(
hi indeed HltP(l tmah commits suicide F4P svam
himself |4|+(|-6 vinihanti kills HB(l6 asadgraht
clinging to the unreal

Is there a man who, having somehow obtained this rare human
birth, together with masculine temperament and also a complete
knowledge of the scriptures, is foolish enough not to strive hard

45

for Self-realisation? One verily commits suicide, clinging to things
unreal.

6- Tl -4|F6 P7ltPl 4F6 F4l 9PlH|6
Pl+9 (( 9l-4 6l|9 9l69P+ 5+
ita ko nvasti mhtm yastu svrthe pramdyati |
durlabha mnua deha prpya tatrpi pauruam || 5||
6- ita than this T- + ka nu who indeed H|F6 asti
is P7ltPl mhtm fool 4- 6 ya tu whoever F4l
svrthe in the real end of his (rediscovery of Self) 9PlH|6
pramdyati neglects P durlabham rare Pl+9P
mnuam human body ((P deham 9l-4 prpya having
gained 6 H|9 tatra api there too 9l69P pauruam
masculine qualities

Is there a greater fool than the person who, having got the rare
chance of a human birth and there too, the masculine qualities of
the head and heart, falls short in his efforts to realize his own
highest good?

4(-6 HlNl|T 4=-6 (4l+
T4-6 TPl|T =-6 (46l-
HltP144l+ |4+l|9 P|16-
+ |B\4|6 OH6l-6 5|9+ 6+

46

vadantu stri yajantu devn
kurvantu karmi bhajantu devat |
tmaikyabodhena vinpi mukti
na sidhyati brahmaatntare'pi || 6||
4(-6 vadantu Let people recite or quote HlNl|T stri
the Scriptures 4=-6 yajantu let them perform sacrifices
(4l+ devn to gods T4-6 kurvantu let them perform
TPl|T karmi rituals =-6 bhajantu let them worship
(46l- devat deities HltP14 4l+ |4+ tmaikya bodhena
vina without the experience of one's identity with the Self
|4P|16- vimukti liberation + |B\4|6 na sidhyati is not
accomplished OH6l-6 H|9 brahmaatntare api even in the
life time of a hundred Brahmas

Let erudite scholars quote all the scripture, let gods be invoked
through sacrifices, let elaborate rituals be performed, let personal
gods be propitiated---yet, without the realization of ones identity
with the Self, there shall be no liberation for the individual, not
even in the life times of a hundred Brahmas put together.

HP6t4F4 +lHl|F6 |4+t44 |( ~|6-
4l|6 TPTl P16(6t4 FT 46-+ 7+
amtatvasya nsti vittenetyeva hi ruti |
bravti karmao mukterahetutva sphua yata || 7||

47

HP6t4F4 amtatvasya of immortality + na not HlHl
hope H|F6 asti is |4+ vittena by wealth |6 94
|( iti eva hi thus indeed ~|6- ruti the Scripture
4l|6 bravti says TP T- karmaa works P16 -
mukte for liberation H(6t4P ahetutvam not being the
cause FTP sphuam clear 46- yata hence

It is clear that liberation cannot be the result of good works, for
Sruti itself declares that there is no hope for immortality by means
of wealth.

Means of wisdom (verses 8-13)
H6l |4P1t4 9466 |4l+
B-4F64lGlBGF9(- B+
B-6 P(l-6 BP9t4 (|HT
6+l9|(7lBPl|(6ltPl+ 8+
ato vimuktyai prayateta vidvn
sannyastabhyrthasukhaspha san |
santa mahnta samupetya deika
tenopadirthasamhittm || 8||
H6- ata therefore |4P1t4 vimuktyai for liberation
9466 prayateta should strive |4l+ vidvn the wise
B-4F6 4lGl BGF9(- B+ sannyasta bhyrtha sukhaspha san

48

having renounced all his desires for the pleasures in the external
sense objects B-6P santam good P(l-6P mahntam
generous BP9t4 samupetya having duly approached
(|HTP deikam a master 6+ tena by him
79|(7lBPl|(6ltPl upadirthasamhittm being attuned
himself to the significances of the words taught

Therefore, the learned seeker who is striving to gain this liberation
and who has renounced all his desires for pleasures in the
external sense-objects, should duly approach a good and
generous Master and must live attuned to the true significances of
the words of the Master.

7&(ltP+ltPl+ PP BBl4l|l
4ll-7t4PlBlH B4(H+|+U4l+ 9+
uddharedtmantmna magna sasravridhau |
yogrhatvamsdya samyagdarananihay || 9||
7&6 uddharet (one) should lift up HltP+l tman by
oneself(one's own efforts) HltPl+P tmnam one's self
PPP magnam drowned BBl4l|l sasravridhau in the
ocean of change 4ll-7t4P yogrhatvam the state of
yogarudha HlBlH sdya having attained B4(H+ |+U4l
samyagdarana nihay through devotion of right discrimination


49

Having ascended the path of yoga through continuous and right
discrimination, one should lift oneself from the ocean of change
and finitude wherein one has come to be drowned.

B-4F4 B4TPl|T 44-|4P164
4t46l 9|'76lltPl-4lB 79|F6 -+ 10+
sannyasya sarvakarmi bhavabandhavimuktaye |
yatyat paitairdhrairtmbhysa upasthitai || 10||
B-4F4 sannyasya renouncing B4 TPl|T sarva karmi
all actions 44- |4P4 bhavabandha vimuktaye for the
liberation from the bonds of life 4t46lP yatyatm may
efforts be put forth 9|'76 - paitai by the learned l -
dhrai the steadfast or wise men HltPl-4lB tmbhyse
in the practice of rediscovering the Self 79|F6 - upasthitai
remaining

May the wise and learned man give up all actions motivated by
desires and start the practice of realization of the Self and thereby
attain freedom from the bondage of birth and death.

|F4 H&4 TP + 6 4F69-4
4F6|B|&|4l T + |T|tTPTl||-+ 11+
cittasya uddhaye karma na tu vastpalabdhaye |
vastusiddhirvicrea na kicitkarmakoibhi || 11||

50

|F4 cittasya of the mind H&4 uddhaye for
purification TP karma action + 6 na tu not at all
4F6 79-4 vastu upalabdhaye for the attainment of the Real
4F6 |B|&- vastu siddhi the attainment of the Real |4l T
vicrea through discriminative analysis + na not
|T|6 kicit in the least TP Tl||- karma koibhi by
crores of actions

Actions help to purify the mind but they do not, by themselves,
contribute to the attainment of Reality. The attainment of the
Realis brought about only by Self-Inquiry and not in the least by
even ten million acts.
B4|4l6- |B&l =6x4l4lTl
Hl-6l|(6P(lB94-G|4+l|H+l+ 12+
samyagvicrata siddh rajjutattvvadhra |
bhrntoditamahsarpabhayadukhavinin || 12||
B4|4l6- samyagvicrata by steady and balanced thinking
|B&l siddh is gained =6x4 H4lTl rajjutattva
avadhra the ascertainment of the truth of the rope Hl|-6
7|(6 P(lB9 4-G |4+l|H+l bhrnti udita mahsarpa bhayadukha
vinin (which is) the destroyer of delusion-created-horrible-
snake-fear and sorrow


51

The fear and sorrow created by the delusory serpent in the rope
can be ended only after fully ascertaining the truth of the rope
through steady and balanced thinking.

HF4 |+74l 7l |4l T |(6l|166-
+ F+l++ + (l++ 9lTl4PH6+ 4l+ 13+
arthasya nicayo do vicrea hitoktita |
na snnena na dnena pryamaatena v || 13||
HF4 arthasya of the Reality |+74- nicaya the
conviction 7- da is seen |4l T vicrea by
enquiry |(6l|166- hitoktita on the lines of the salutary
advice of the wise + na not F+l++ snnena by sacred
baths + (l++ na dnena not by giving charity 9lTl4PH6+ 4l
pryamaatena v not even by hundreds of pranayamas

Neither sacred baths nor any amount of charity nor even
hundreds of pranayamas* can give us the knowledge about our
own Self. The firm experience of the nature of the Self is seen to
proceed from inquiry along the lines of the salutary advices of the
wise.

*Breath regulation exercises

The fit student (verses 14-17)
H|Tl|TPlHlF6 T|B|&|4H 96-
79l4l (HTllHl- B-t4|FP-B(Tl|T-+ 14+

52

adhikriamste phalasiddhirvieata |
upy deakldy santyasminsahakria || 14||
H|Tl|TP adhikriam Upon the qualifications of the seeker
HlHlF6 ste depends T|B|&- phalasiddhi ultimate
success(the fruit of endeavours) |4H 96- vieata
essentially 79l4l upy means (HTllHl- deakldy
such as place, time, etc. B|-6 santi are H|FP+ asmin in
this B(Tl|T- sahakria auxilary conveniences

Ultimate success in spiritual endeavours depends chiefly upon the
qualifications of the seeker. Auxiliary conveniences such as time
and place all have a place indeed, but they are essentially
secondary.

H6l |4l- T6-4l |=lBlltP4F6+-+
BPlBlH (4l|B- 6 O|4PP+ 15+
ato vicra kartavyo jijsortmavastuna ||
samsdya daysindhu guru brahmaviduttamam || 15||
H6- ata Therefore |4l- vicra enquiry T6-4-
kartavya must be made |=lBl - jijso the true seeker
HltP4F6+- tmavastuna of the reality of the Self BPlBlH
samsdya after having duly approached (4l|B-P
daysindhum the 'Ocean of Compassion' 6P gurum the

53

Guru O|4PP brahmaviduttamam the best among the
knowers of Brahman

Therefore, a true seeker of the Self should proceed with his
inquiry after duly approaching a Master who is established in the
experience of the Self and who is an ocean of compassion.

Pl4l 969l |4l+(l9l(|4T-
H|Tl4ltP|4Hl4lP16T|6-+ 16+
medhv puruo vidvnhpohavicakaa |
adhikrytmavidyymuktalakaalakita || 16||
Pl4l medhv (a man of) acute memory 969- purua a
man |4l+ vidvn who is learned 7(l9l(|4T-
hpohavicakaa capable of clear analysis and of arguments
for and against H|Tll adhikr a fit person HltP|4Hl4lP
tmavidyym for the knowledge of the Atman 716T|6-
uktalakaalakita one who has the above characteristics

One who has a keen memory and can argue for the scriptures
and refute arguments against them, is fit for receiving Atma-vidya
or the knowledge of the Self.

|44|T+l |416F4 HPl|(THl|+-
PPl4 |( O|=lBl4l46l P6l+ 17+
vivekino viraktasya amdigualina |
mumukoreva hi brahmajijsyogyat mat || 17||

54

|44|T+- vivekina a man of discrimination |416F4
viraktasya of detachment etc HPl|(THl|+-
amdigualina endowed with qualities like calmness etc
PPl - mumuko with a burning desire for liberation 94 eva
only |( hi indeed O|=lBl4l46l brahmajijsyogyat
qualified to enquire after the Supreme Reality P6l mat is
considered

He alone is considered qualified to enquire after the supreme
Reality, who has discrimination, detachment, qualities of
calmness etc., and a burning desire for liberation.

The four-fold qualifications (verses 18-30)
Bl+l-4 t4l| T|6l|+ P+l|9|-
4 9 BtF44 B|Ul 4(l4 + |B\4|6+ 18+
sdhannyatra catvri kathitni manibhi |
yeu satsveva sannih yadabhve na sidhyati || 18||
Bl+l|+ sdhanni Means for attainment H atra here
t4l| catvri four T|6l|+ kathitni are prescribed
P+l|9|- manibhi by sages 4 9 BtB 94 yeu satsu eva
only in the presence of these B|Ul sannih proper
attunement to the Goal 4(l4 yadabhve in whose absence
+ |B\4|6 na sidhyati (the attunement) is not gained


55

Great sages have spoken of four qualifications for attainment
which, when present, succeed in the realization of Brahman and
in the absence of which the goal is not attained.

Hl(l |+t4l|+t44F6|44T- 9|'46
(lPTl|4lF6(+-6P
HPl|(9TB9|PPt4|P|6 FTP+ 19+
dau nitynityavastuviveka parigayate |
ihmutraphalabhogavirgastadanantaram |
amdiakasampattirmumukutvamiti sphuam || 19||
Hl(l dau In the beginning, first |+t4 H|+t4 4F6 |44T-
nitya anitya vastu viveka discrimination between the Real
and the Unreal 9|'46 parigayate is counted ( HP
Tl |4l- iha amutra phalabhoga virga freedom from
desires for the enjoyment of the fruits of actions here and
hereafter(iha and amutra) 6(+-6P tadanantaram after that
HPl|(9T B9|- amdiaka sampatti the six great
qualifications like calmness etc PPt4P mumukutvam a
burning desire for liberation |6 iti thus indeed FTP
sphuam clear

(While enumerating the qualifications), first we count the ability to
discriminate between the Real and the unreal; next comes a spirit
of detachment from the enjoyment of the fruits of actions here and
hereafter; after that is the groups of six virtues beginning with

56

calmness; and the last is undoubtedly an intense desire for
liberation.

O Bt4 =|-P4t44-9l |4|+74-
Bl 54 |+t4l|+t44F6|44T- BP(l6-+ 20+
brahma satya jaganmithyetyevarpo vinicaya |
so'ya nitynityavastuviveka samudhta || 20||
O brahma The Brahman Bt4P satyam real =6
jagat the phenomenal world |P4l mithy unreal |6 iti
thus 94P -9- evam rpa this conclusion |4|+74-
vinicaya a firm conviction B- sa that H4P ayam
this conclusion |+t4 H|+t4 4F6 |44T- nitya anitya vastu viveka
as discrimination between the Real and Unreal BP(l6-
samudhta is considered

A firm conviction that Brahman alone is Real and the phenomenal
world is unreal is known as discrimination between the Real and
the unreal.

6l4 |=(lBl 4l (H+~4Tl|(|-
((l|(O94-6 G|+t4 l4F|++ 21+
tadvairgya jihs y daranaravadibhi |
dehdibrahmaparyante hyanitye bhogavastuni || 21||

57

66 tat that is 4l4P vairgyam detachment |=(lBl
jihs the desire to give up 4l y those (H+ ~4Tl|(|-
darana ravadibhi seeing, hearing, etc ((l|( O94-6
dehdi brahmaparyante from the body of a mortal to the Creator
|( hi indeed H|+t4 anitye which are transcient
l4F|+ bhogavastuni in the objects of enjoyment

The desire to give up all transient enjoyments gained through
seeing, hearing, etc., and also experiences gained through
equipments ranging from a mortal body to the form of Brahma is
called detachment.

|474 |494l6ll 9!l PP-
F44 |+46l4Fl P+B- HP 746 + 22+
virajya viayavrtddoady muhurmuhu |
svalakye niyatvasth manasa ama ucyate || 22||
|474 virajya Having detached |494l6l( viayavrtd
from the chaos of the sense-objects (l 9!l doady
through a process of observation of their defects PP-
muhurmuhu again and again F44 svalakye in one's
goal |+46l4Fl niyatvasth resting constantly in
contemplation P+B- manasa of the mind HP ama
calmness 746 ucyate it is said

58

The tranquil state of mind when it rests constantly upon the
contemplation of the goal after having again and again detached
itself from myriad sense objects through a process of continuous
observation of their defects, is called Sama.

|494 -4- 9l4t4 Fl9+ F4F4lT
74 9l|P|-4lTl B (P- 9|Tl|66-
4lGl+l4+ 4 9l9|66Pl+ 23+
viayebhya parvartya sthpana svasvagolake |
ubhayemindriy sa dama parikrtita |
bhynlambana vttereoparatiruttam || 23||
|494 -4- viayebhya from the objects 9l4t4 parvartya
having turned back Fl9+P sthpanam placing them
F4F4lT svasvagolake in their respective centers of activity
74 9lP ubhayem the two kinds of |-4lTlP indriym
sense organs B- sa that (P- dama self-control
9|Tl|66- parikrtita is declared 4lGl+l4+P
bhynlambanam freedom from the influence of external
objects 4 - vtte of the thought-waves 99- ea this
79|6- uparati self-withdrawal 6Pl ruttam the best

Steering both kinds of sense organs (of knowledge and action)
away from their sense objects and placing them in their respective
centers of activity is called dama (self-control). The best uparati

59

(self-withdrawal) is that condition of the thought-waves in which
they are free from the influences of external objects.

B(+ B4-Gl+lP96lTl94TP
|-6l|4l9|(6 Bl |6|6l |+H6 + 24+
sahana sarvadukhnmapratkraprvakam |
cintvilparahita s titik nigadyate || 24||
B(+P sahanam Endurance B4-Gl+lP sarvadukhnm
of all sorrows H96lTl94TP apratkraprvakam without
struggling for redress or revenge |-6l|4l9|(6P
cintvilparahitam free always from anxiety and lament Bl
s that |6|6l titik as forbearance |+H6 nigadyate
is proclaimed

Titiksa or forebearance is the capacity to endure all sorrows and
sufferings without struggling for redress or for revenge, while
always being free from anxiety or lament over them.

HlNF4 64l14F4 Bt44&4lTP
Bl ~&l T|6l B|44l 4F69-46 + 25+
strasya guruvkyasya satyabuddhyavadhraam |
s raddh kathit sadbhiryay vastpalabhyate || 25||
HlNF4 strasya of the scriptural texts 64l14F4
guruvkyasya of the words of the preceptor Bt44&4lTl

60

satyabuddhyavadhra understanding readily the exact import
(of the above) Bl s that ~&l raddh (as) faith
T|6l kathit is told B|- sadbhi by the wise 44l
yay by which 4F6 vastu the Real 79-46 upalabhyate
could be gained

That by which one understands the exact import of the scriptures
as well as the pregnant words of advice of the preceptor is called
sraddha* by the wise; by this alone does Reality become
manifestly clear.

*Sraddha: Though normally translated as faith, sraddha signifies the ability to embrace
truth.
B4(l Fl9+ 4& - H& O|T B4(l
6tBPll+|Pt416 + 6 |F4 l+P+ 26+
sarvad sthpana buddhe uddhe brahmai sarvad |
tatsamdhnamityukta na tu cittasya llanam || 26||
B4(l sarvad Always Fl9+P sthpanam engaging
4& - buddhe of the intellect H& O|T uddhe brahmai
in the pure self B4l sarvath in all conditions 66 tat
that BPll+P samdhnam one-pointedness |6 iti thus
716P uktam it is said + 6 na tu but not |F4 l+P
cittasya llanam curious indulgence of the mind

Samaadhana or one-pointedness is that condition when the mind
is constantly engaged in the total contemplation of the ever-pure

61

Brahman; and it is not gained through any curious indulgence of
the mind.

H(Tll|(((l-6l+ 4-l+l+T|-96l+
F4F4-9l44l+ Pl16|P7l PP6l+ 27+
ahakrdidehntn bandhnajnakalpitn |
svasvarpvabodhena moktumicch mumukut || 27||
H(Tll|(((l-6l+ ahakrdidehntn From egoism to the body
4-l+ bandhn bondages Hl+T|-96l+ ajnakalpitn
imagined due to ignorance F4 F4-9l44l+ sva
svarpvabodhena by the knowledge of one's own real nature
Pl16P moktum to be free 7l icch desire PP6l
mumukut (is) mumuksuta

Mumuksutva is the burning desire to free oneself, by realizing
ones true Selffrom all bondages from that of egoism to that of
identification with the bodywhich are bondages imagined due to
ignorance.

P-(P\4P-9l|9 4l4 T HPl|(+l
9Bl(+ l - B4 94&l B46 TP+ 28+
mandamadhyamarppi vairgyea amdin |
prasdena guro seya pravddh syate phalam || 28||
P-(P\4P-9 H|9 mandamadhyamarpa api Even though it (the
mumuksutva) is slight or mediocre HPl|(+l amdin by

62

calmness of the mind, etc 4l4 T vairgyea by detachment
9Bl(+ prasdena by the grace l - guro of the
preceptor Bl s that 4P iyam this 94&l pravddh
increased B46 syate produces TP phalam fruit

Even though slight or moderate, this longing for liberation may
bear fruit through the grace of the Guru and through detachment,
calmness of mind etc.

4l4 PP t4 6l 4F4 6 |4H6
6|FP-+4l4-6- F4- T4-6- HPl(4-+ 29+
vairgya ca mumukutva tvra yasya tu vidyate |
tasminnevrthavanta syu phalavanta amdaya || 29||
4l4P vairgyam spirit of renunciation ca and
PPt4P mumukutvam yearning for freedom 6lP tvram
intense 4F4 yasya in whom 6 tu indeed |4H6
vidyate is 6|FP+ tasmin in him 94 eva alone H4-6-
arthavanta meaningful F4- syu shall be T4-6-
phalavanta fruitful HPl(4- amdaya the (practice of)
calmness etc.

Calmness and other practices have their meaning and they bear
fruit indeed, only in one who has an intense spirit of renunciation
and yearning for liberation.


63

964lP-(6l 4 |416t4PP4l -
Pl Bl4 HPl( l+Pl6l+ 30+
etayormandat yatra viraktatvamumukayo |
marau sallavattatra amderbhnamtrat || 30||
964l - etayo These two P-(6l mandat dull 4 yatra
wherever |416t4PP4l - viraktatvamumukayo detachment
and desire for liberation Pl marau in the desert Bl46
sallavat like water 6 tatra there HPl( - amde of
calmness of mind, etc. l+Pl6l bhnamtrat only an
appearance

Sama etc., become as ineffectual as a mirage in the dessert in
him who has a weak detachment and yearning for freedom.

Bhakti firm & deep (verse 31)
Pl TlTBlPl |164 l4Bl
F4F4-9l+B-l+ |16|t4|l46 + 31+
mokakraasmagry bhaktireva garyas |
svasvarpnusandhna bhaktirityabhidhyate || 31||
Pl TlTBlPlP mokakraasmagrym Among the
instruments and conditions necessary for liberation |16-
bhakti devotion 94 eva alone l4Bl garyas the
most important F4F4-9l+B-l+P svasvarpnusandhnam

64

contemplation of one's own Real Nature |16- |6 bhakti iti
as Bhakti (devotion) H|l46 abhidhyate is designated

Among the means and conditions necessary for liberation,
devotion (bhakti) alone is supreme. A constant contemplation of
ones own Real Nature is called devotion.

Courtesy of approach and questioning (verses 32-40)
F4ltP6x4l+B-l+ |16|t49 =-
716Bl+B9F6x4|=lBltP+-
79Bl(J6 9l 4FPl-|4PlTP+ 32+
svtmatattvnusandhna bhaktirityapare jagu |
uktasdhanasampannastattvajijsurtmana |
upasdedguru prja yasmdbandhavimokaam || 32||
F4ltP6x4l+B-l+P svtmatattvnusandhnam Constant
enquiry into the Truth of one's own Self |16- |6 bhakti iti
as Bhakti (devotion) H9 apare others = - jagu
declared 79Bl(( upasded should approach 9l 6P
prja gurum the learned preceptor 4FPl( yasmd by
which (contact) 4-|4Pl TP bandhavimokaam release from
bondages (is gained) 716 Bl+ B9- ukta sdhana sampanna
the one who has the above mentioned qualifications 6x4|=lB-

65

HltP+- tattvajijsu tmana who is anxious to know the
truth of the self

Others say that bhakti means a constant enquiry into the Truth of
ones own Self. One who has the above mentioned qualifications
and is desirous to know the Truth of the Self should, therefore,
approach an illumined Teacher for redeeming himself from
bondage.

~l|4l 54|=+l 5TlP(6l 4l O|4P-
O'496- Hl-6l |+|-+ 4l+-
H(6T(4l|B-4-l+P6l B6lP+ 33+
rotriyo'vjino'kmahato yo brahmavittama |
brahmayuparata nto nirindhana ivnala |
ahetukadaysindhurbandhurnamat satm || 33||
~l|4- rotriya (he who is) well-versed in scriptures H4|=+-
avjina taintless, pure HTlP(6- akmahata unsmitten by
desires 4- ya he who O|4P- brahmavittama a full
knower of the Supreme O|T brahmai in the Supreme
796- uparata abiding Hl-6- nta peaceful |+|-+-
nirindhana devoid of fuel H+- 4 anala iva like fire
H(6T(4l|B-- ahetukadaysindhu ocean of mercy that needs
no cause for its expression 4-- bandhu an intimate friend

66

Hl+P6lP B6lP namatm satm to those good people who
surrender unto him

A teachere is one who is well-versed in the scriptures, pure,
unafflicted by desires, a perfect knower of the Supreme, who
continously abides in the Supreme, who is as calm as the fire that
has burnt up its fuel, who is a spontaenous ocean of mercy that
needs no cause for its expression, an intimate friend to all good
people who surrender to him.

6Pll\4 6 1t4l 99~4B4+ -
9B 6P+9l-4 977l6-4PltP+-+ 34+
tamrdhya guru bhakty prahvaprarayasevanai |
prasanna tamanuprpya pcchejjtavyamtmana || 34||
6P tam that 6P gurum the preceptor Hll\4 rdhya
worshipping 9 9~4 B4+ - prahva praraya sevanai with
surrender humility and service 4l bhakty with devotion
9BP prasannam pleased 6P tam him H+9l-4
anuprpya approaching 976 pcchet should ask l6-4P
jtavyam what is to be known HltP+- tmana by one

Worship that Teacher with deep devotion and when the Teacher
is pleased with your surrender, humility and service, approach
and ask for what you must know.

F4l|PPF6 +6lT4-l

67

Tl6'4|B-l 9|66 4l-l
PlP&ltPl4Tl!l
+7-4l|6Tl6'4Bl|4!l+ 35+
svminnamaste natalokabandho
kruyasindho patita bhavbdhau |
mmuddhartmyakakady
jvytikruyasudhbhivy || 35||
F4l|P+ svmin O Master +P- nama salutation 6 te
to thee +6lT4-l natalokabandho O Kinsman of those who
reverentially surrender to thee Tl6'4|B-l kruyasindho
Thou, the ocean of mercy 9|66P patitam fallen 4l-l
bhavbdhau in the sea of worldly existence PlP mm me
7& uddhara save +7-4l jvy with a direct H|6 Tl6'4
Bl|4!l ati kruya sudhbhivy raining the nectarine
grace supreme HtPl4 Tl !l atmya kaka dy thy
eye's glance

O Master, O friend of all who reverently surrender unto thee, thou
ocean of mercy, I salute thee; save me, fallen as I am into this
sea of worldly existence, with a direct glance from thy eyes which
shower nectarine Grace Supreme.

4lBBl(4l|P6-6

68

(l4Pl+ 74l6 -
l6 99 9|9l|( Pt4l -
H'4P-4H(( + =l+ + 36+
durvrasasradavgnitapta
dodhyamna duradavtai |
bhta prapanna pariphi mtyo
arayamanyadyadaha na jne || 36||
4l BBl (4l|P6-6P durvra sasra davgnitaptam being
roasted in the blazing infernal 'fire of world-forest' (l4Pl+P
dodhyamnam being tossed 74l6 - duradavtai by
the storms of misfortunes l6P bhtam terrified 99P
prapannam seeking refuge(as I am) 9|9l|( pariphi
save me Pt4l - mtyo from the death process H'4P
arayam abode of refuge H-46 anyat another 4( yad
because H(P aham + na not =l+ jne know

I am burning in the blazing infernal fire of this world-forest; I am
being tossed around by the cruel storms of misfortune; I am
terrified (within and without)O Lord! save me from death; I have
taken refuge in you, for I know no other shelter.

Hl-6l P(l-6l |+4B|-6 B-6l
4B-64-lT|(6 -6-

69

6lTl- F44 lP4lT4 =+l-
+(6+l-4l+|9 6l4-6-+ 37+
nt mahnto nivasanti santo
vasantavallokahita caranta |
tr svaya bhmabhavrava jan-
nahetunnynapi trayanta || 37||
Hl-6l nt peaceful P(l-6- mahnta magnanimous
B-6- santa saintly souls |+4B|-6 nivasanti live 4B-646
vasantavat (who) like the spring season lT|(6P lokahitam
the good of humanity -6- caranta doing 6lTl- tr
who have crossed over F44P svayam themselves lP
4lT4P bhmabhavravam the dreadful ocean of (embodied)
existence H-4l+ anyn other =+l+ jann people H|9
api also H(6+l ahetun without any motive whatsoever
6l4-6- trayanta help them cross (the ocean of finitude)

There are peaceful and magnanimous saints who ---like the
spring seasonare ever doing good to the humanity. They have
crossed the dreadful ocean of (embodied) existence through their
own efforts and without any (personal) motives, they help others
to cross it.

H4 F4l4- F46 94 4t9-

70

~Pl9+l(94T P(ltP+lP
BlH 9 F44PTTTH-
9l|6-6lP4|6 ||6 |T+ 38+
aya svabhva svata eva yatpara-
rampanodapravaa mahtmanm |
sudhurea svayamarkakarkaa-
prabhbhitaptmavati kiti kila || 38||
H4P ayam This F4l4- svabhva nature F46-
svata natural 94 eva indeed 46 yat which 9~Pl
9+l(94TP pararam panodapravaam inclination to remove
the troubles of others P(ltP+lP mahtmanm of the
magnanimous BlH - sudhu moon 99- ea this
F44P svayam by itself HTTTH 9l|6-6lP arkakarkaa
prabhbhitaptm scorched by the flaming rays of the Sun ||6P
kiti the earth H4|6 avati saves(cools) |T kila
does it not?

Indeed, it is the very nature of the magnanimous ones to help
remove the troubles of others, even as the moon of its own
accord cools the earth scorched by the flaming rays of the sun.

Ol+-(Bl+|6T|6 - 96 - BHl646 -
4 !Pl1THl|7H6 - ~|6BG4l14lP6 - B4

71

B6-6 46l9(l4((+74ll|+ 9l
-4lF6 4(lTT6 - 9llT6l- F4lT6l-+ 39+
brahmnandarasnubhtikalitai prtai sutairyutai
yumadvkkalaojjhitai rutisukhairvkymtai secaya |
santapta bhavatpadvadahanajvlbhirena prabho
dhanyste bhavadkaakaagate ptrkt svkt || 39||
Ol+-( Bl+|6 T|6 - brahmnanda rasnubhti kalitai
sweetened by the enjoyment of the elixir-like bliss of Brahman
96- prtai pure BHl6 - 46 - sutai yutai and cooling
too 4 !Pl1THl|7H6 - yumadvkkalaojjhitai issuing in the
streams from thy lips as from a pitcher ~|6BG - rutisukhai
delightful to the ear 4l14lP6 - vkymtai with the nectar-
like speech B4 secaya do thou shower B6-6P santaptam
tormented 46l9(l4((+74ll|- bhavatpadvadahanajvlbhi
by earthly afflictions as by the flames of forest fire 9+P enam
this man(me) 9l prabho O Lord -4l- dhany blessed
6 te are those 4(lTT6 - bhavadkaakaagate
for the movement of thy glance for a moment 9llT6l-
ptrkt who have been made the recipients F4lT6l-
svkt who have been taken under your protection


72

O Lord, thy nectarine speech, sweetened by the elixiric Bliss of
Brahman, pure, cooling, issuing in streams from thy lips as from a
water-vessel, and pleasing to the ear---do thou shower upon me
who am tormented by worldly afflictions as by the flames of a
forest fire. Blessed are those who have received even a passing
glance from thy eyes, accepting them under thy protection.

T 64 4|B-P6
Tl 4l |6P T6Pl 5Ft49l4-
=l+ + |T|-tT94l54 Pl 9l
BBl-G|6Pl6+!4+ 40+
katha tareya bhavasindhumeta
k v gatirme katamo'styupya |
jne na kicitkpay'va m prabho
sasradukhakatimtanuva || 40||
TP katham how 64P tareyam I shall cross over
4|B-P bhavasindhum ocean of birth and death Tl 4l k v
what may be P |6- me gati my destination T6P- katama
which H|F6 asti is 79l4- upya the means + =l+
na jne I do not know |T|-6 kicit any T94l kpay
please H4 ava save PlP mm me 9l prabho
O Lord BBl-G|6P sasradukhakatim for the end of all
miseries of this life in the finite Hl6+!4 tanuva describe in
detail

73

How to cross this ocean of worldly existence? What is to be my
ultimate destination? Which of the many means should I adopt? I
know nothing of these. O Lord! Save me and describe in all
details how to end the misery of this earthly existence.

Loving advice of the Guru (verses 41-47)
6l 4(-6 HTl6 F4
BBl(l4l+6l96-6P
|+l4 Tl6'4Bl!l
(Hl(l|6 B(Bl P(ltPl+ 41+
tath vadanta aragata sva
sasradvnalatpataptam |
nirkya kruyarasrdrady
dadydabhti sahas mahtm || 41||
6l tath As (thus) 4(-6P vadantam speaking F4P
svam of one's own HTl6P aragatam the man
seeking refuge BBl (l4l+ 6l96-6P sasra dvnala
tpataptam tormented by the heat of the forest-fire of Samsara
Tl6'4 Bl !l kruya rasrdra dy with a look showering
pity and kindness |+l4 nirkya seeing (the seeker)
P(ltPl mahtm the great teacher B(Bl sahas
spontaneously Hl|6P abhtim protection from fear (Hl(
dadyd would bestow

74

As he speaks, afflicted by and seeking protection from the blaze
of the fire of samsara*the noble Teacher looks at him in all pity
and kindness and spontaneously bestows upon him protection
from fear.

*Samsara denotes worldly existence. This is an important term in Indian philosophy and
must be understood clearly. Hinduism takes the worldly existence (conditioned by time,
space, and causality) as bondage. That is, the cycle of births and deaths is referred to
as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and deaths and
all that goes in between. To seek freedom from the bondage of becoming is considered
to be the supreme end of life, the param-purushartha.
|4l+ B 6FPl 79B|Pl49
PP4 Bl 4l16Tl|T
9Hl-6|l4 HPl|-46l4
6x4l9(H T944 T4l6+ 42+
vidvn sa tasm upasattimyue
mumukave sdhu yathoktakrie |
prantacittya amnvitya
tattvopadea kpayaiva kuryt || 42||
|4l+ vidvn the learned(master) B- sa he 6FP
tasmai to that man (seeker) 79B|P 4 9 upasattim yue
who had approached him PP4 mumukave to that seeker
after liberation Bl sdhu rightly, duly 4l16Tl|T
yathoktakrie who abides by the injunctions 9Hl-6|l4
prantacittya who is of serene mind HPl|-46l4 amnvitya

75

who is endowed with tranquility 6x4l9(HP tattvopadeam
instruction about the Real T94l kpay with kindness 94
eva indeed T4l6 kuryt should give

To him, who, thirsting for liberation, has sought the protection of
the Teacher, and who abides by scriptural injunctions, who has a
calm mind and a serene heart , the Master should give out the
knowledge of the Truth with utmost kindness.

Pl 7 |4F64 +lFt49l4-
BBl|B-lF6T5Ft49l4-
4+4 4l6l 464l 5F4 9l
6P4 Pl 64 |+|(Hl|P+ 43+
m bhaia vidvastava nstyapya
sasrasindhostarae'styupya |
yenaiva yt yatayo'sya pra
tameva mrga tava nirdimi || 43||
Pl 7 m bhaia fear not |4+ vidvan O Brilliant one
64 tava for you + H|F6 na asti there is not H9l4-
apya danger BBl|B-l - sasrasindho of the ocean of
samsara 6T tarae in crossing 79l4- upya means
H|F6 asti there is 4+ yena by which 94 eva
alone 4l6l- yt have gone 464- yataya saints HF4

76

asya this 9lP pram the other shore 6P tam that 94
eva the same PlP mrgam the path 64 tava to
you |+|(Hl|P nirdimi I shall instruct

Fear not, O learned one! There is no danger for you. There is a
way to cross over this ocean of relative existence. I shall instruct
you in the very path by which the ancient Seers have reached the
Beyond.

HFt49l4l P(l-T|7tBBl4+lH+-
6+ 6lt4l 4ll| 9Pl+-(Pl-F4|B+ 44+
astyupyo mahnkacitsasrabhayanana |
tena trtv bhavmbhodhi paramnandampsyasi || 44||
H|F6 asti there is 79l4- upya means P(l+ mahn
great T|76 kacit one BBl4+lH+- sasrabhayanana
capable of destroying the fear of samsara 6+ tena by which
6lt4l trtv crossing 4ll|P bhavmbhodhim the
ocean of samsara 9Pl+-(P paramnandam the supreme
Bliss Hl-F4|B psyasi shall gain

There is a supreme means by which you can put an end to the
fear of relative existence; by that you will cross the sea of
samsara and attain the Bliss Supreme.

4(l-6l|4l T =l46 l+PPP

77

6+lt4|-6TBBl-G+lHl 4t4++ 45+
vedntrthavicrea jyate jnamuttamam |
tentyantikasasradukhano bhavatyanu || 45||
4(l-6l|4l T vedntrthavicrea through the contemplation
of the meaning of the Upanishad mantras =l46 jyate is
born l+P jnam knowledge 7PP uttamam the
highest 6+ tena by that Hlt4|-6TBBl-G+lH-
tyantikasasradukhana the complete destruction of all
sorrows of birth and death 4|6 bhavati takes place H+
anu following

The highest knowledge arises from an inquiry into the meaning of
the Vedanta. By this knowledge, immediately a total annihilation
of all sorrows of birth and death takes place.

~&l|16\4l+4llPPl -
P16(6-4|16 Bll766l-
4l 4l 96 !44 |6Ut4P!4
Pl l 5|4HlT|-96l(4-l6+ 46+
raddhbhaktidhynayogmmumuko
mukterhetnvakti skcchruterg |
yo v eteveva tihatyamuya
moko'vidykalpitddehabandht || 46||

78

~&l|16\4l+4ll+ raddhbhaktidhynayogn the practices of
faith, devotion and meditation PPl - mumuko of one
desirous of liberation P16 - mukte for liberation (6+ hetn
chief factors Bll6 skt clearly ~6 l- rute g the
word of Sruti 4|16 vakti mentions 4- 4l ya v
whoever he be 96 9 94 eteu eva in these alone |6U|6
tihati remains HP !4 amuya his Pl - moka
liberation H|4Hl T|-96l6 avidy kalpitt from the ignorance
indeed ((4-l6 dehabandht bondage of the body

Faith, devotion and the practice of meditation---these are declared
in the scriptures as the chief factors that help a seeker to attain
liberation. Whoever pursues these is liberated from the bondage*
of the body mysteriously forged by spiritual ignorance.

*Bondage of the body means false identification of the body with ones Self. This is
considered to be the basic ignorance in Vedanta and the root cause of Samsara, the
endless cycle of births and deaths.
Hl+4llt9PltP+F64
G+ltP4-F66 94 BB|6-
64l|44Tl|(64l4|@ -
Hl+Tl4 9((tBPP+ 47+
ajnayogtparamtmanastava
hyantmabandhastata eva sasti |
tayorvivekoditabodhavahni

79

ajnakrya pradahetsamlam || 47||
Hl+4ll6 ajnayogt through the contact with ignorance
9PltP+- paramtmana the supreme Self 64 tava yours
|( hi indeed H+ltP 4-- antma bandha the bondage of
the not-self 66- tata whence 94 eva only BB|6-
sasti the birth and death 64l - tayo between these two
|44Tl|(64l4|@ - vivekoditabodhavahni the blaze of knowledge
raising from discrimination Hl+Tl4P ajnakryam the
effects of ignorance 9((6 pradahet shall burn BPP
samlam together with roots

You are indeed the supreme Self but due to your association with
ignorance you find yourself under the bondage of the not-self,
which is the sole cause of the cycle of births and deaths. All the
effects of ignorance, root and branch, are burnt down by the fire
of knowledge, which arises from discrimination between these
twothe Self and the not-Self.

Note: This verse admirably sums up the entire teachings of Sankara. As pointed out in
the previous verse, the false identification of the Self with the non-Self is considered to
be the root cause of Samsara. When through self-inquiry this false identification
removed, it is called liberation.

Questions of disciple (verses 48 & 49)
|H!4 74l
T94l ~46l F4l|P-9+l 54 |446 P4l

80

4P( ~t4l T6l- F4l 4-PGl6+ 48+
iya uvca |
kpay ryat svminprano'ya kriyate may |
yaduttaramaha rutv ktrtha sy bhavanmukht || 48||
|H!4- iya the student 74l uvca told T94l
kpay kindly ~46lP ryatm may it be listened F4l|P+
svmin O master 9+- prana question H4P ayam
this |446 kriyate made P4l may by me 4P
yaduttaram whose reply H(P aham I ~t4l rutv
listening T6l- ktrtha blessedly gratified F4lP sym
I shall be 4-PGl6 bhavanmukht from your mouth

The disciple said:

Kindly listen, O Master, to the questions that I now raise. Hearing
their answers from your lips, I shall feel entirely blessedly
gratified.

Tl +lP 4-- TP 9 Hl6-
T 9|6UlF4 T |4Pl -
Tl 5Bl4+ltPl 9P- T HltPl
64l|44T- TP646lP+ 49+
ko nma bandha kathamea gata
katha pratihsya katha vimok |

81

ko'svantm parama ka tm
tayorviveka kathametaducyatm || 49||
Tl +lP ko nma What is this 4-- bandha bondage
TP katham how 99- ea this Hl6- gata has
come into being TP katham how is 9|6Ul pratih the
stay HF4 asya of this TP katham how is |4Pl -
vimoka liberation T- ka what is HBl asau that
H+ltPl antm non-self 9P- parama the Supreme
HltPl tm the Self T- ka what 64l - tayo of
these two |44T- viveka discrimination TP katham
how 966 etat this 746lP ucyatm may be explained

What, indeed, is bondage? How has it come? How does it
continue to exist? How can one get out of it completely? What is
this not-self? Who is the supreme Self? And what is the process
of discrimination between these two (Self and not-self)? Please
explain all these to me.

Intelligent disciple appreciated (verse 50)
~l664l
-4l 5|B T6Tt4l 5|B 9l|46 6 T t44l
4(|4Hl4-P1t4l Ol|46|P7|B+ 50+
rgururuvca |
dhanyo'si ktaktyo'si pvita te kula tvay |

82

yadavidybandhamukty brahmbhavitumicchasi || 50||
-4- dhanya Blessed H|B asi you are T6Tt4-
ktaktya fulfilled H|B asi you are 9l|46P pvitam
sanctified 6 te yours TP kulam family t44l
tvay by you 46 7|B yat icchasi that you wish Ol
|46P brahmbhavitum to attain the state of Brahman
H|4Hl4-P1t4l avidybandhamukty by getting free from the
bondage of ignorance
The Guru replied:

Blessed you are. For you wish to attain the absolute Brahman by
freeing yourself from the bondage of ignorance. Indeed, you have
fulfilled your life and have glorified your family.

Glory of self-effort (verses 51-55)
+TPl+T6l- |96- B|-6 B6l(4-
4-Pl+T6l 6 F4FPl(-4l + T7++ 51+

amocanakartra pitu santi sutdaya |
bandhamocanakart tu svasmdanyo na kacana || 51||
+TPl+ T6l- amocana kartra To relieve from debts and
obligations |96- pitu of the father B|-6 santi are B6l(4-
sutdaya sons 4-Pl+T6l bandhamocanakart a redeemer

83

from bondage 6 tu indeed F4FPl6 svasmt than oneself H-4-
T7+ anya kacana any other person + na (there is) not

A father has his sons and others to save him from his financial
debts, but there is no one other than oneself to redeem one from
ones bondage.,
PF6T-4F6ll(-GP-4|+4l46
l|(T6-G 6 |4+l F4+ + T+|6+ 52+
mastakanyastabhrderdukhamanyairnivryate |
kudhdiktadukha tu vin svena na kenacit || 52||
PF6T-4F6ll( - mastakanyastabhrde Of the load, etc. Placed on
the head -GP dukham pain H-4 - anyai by others |+4l46
nivryate is relieved l|( T6-GP kudhdi ktadukham the
sorrow caused by hunger etc 6 tu but F4+ |4+l svena vin
except by oneself + na not T+|6 kenacit by anyone

Exhaustion and fatigue caused by carrying a load on the head
can be relieved by others coming to ones help. But none save
ones own self can end the pangs caused by hunger etc.
94Pl 9B4l |446 4+ l|Tl
Hll4|B|&7l5F4 +l-4l+|U6TPTl+ 53+
pathyamauadhasev ca kriyate yena rogi |
rogyasiddhird'sya nnynuhitakarma || 53||

84

94P pathyam The prescribed diet etc ca and Hl 9B4l
auadhasev taking the medicine etc |446 kriyate followed 4+
yena by which l|Tl rogi by the patient Hll4|B|&-
rogyasiddhi recovery of health 7l d is seen HF4 asya of
this man + na not H-4l+|U6TPTl anynuhitakarma by
another undergoing the treatment

The patient who faithfully follows the right diet and takes the
proper medicine alone is perceived to recover from illness; no one
recovers because another undergoes the treatment.
4F6F4-9 FT4l9l
F4+4 4 H + 6 9|'76+
-F4-9 |+=94
l6-4P-4446 |TP+ 54+
vastusvarpa sphuabodhacaku
svenaiva vedya na tu paitena |
candrasvarpa nijacakuaiva
jtavyamanyairavagamyate kim || 54||
4F6F4-9P vastusvarpam The real nature of things FT4l9l
sphuabodhacaku through the eyes of clear understanding F4+
94 svena eva by one's own 4HP vedyam to be known + 6
9|'76+ na tu paitena but not through learned men -F4-9P

85

candrasvarpam the real form of the moon |+=9l nijacaku
through one's own eye 94 eva alone l6-4P jtavyam to be
experienced H-4 - anyai through others H446 |TP
avagamyate kim can it be understood?

The true nature of Reality is to be known by a first-hand personal
experience through the eye of clear understanding, and not
through the report of learned men. The beauty of the moon is
enjoyed through ones own eyes. Can one appreciate it through
the description by others?
H|4HlTlPTPl|(9lH4- |4Pl|6P
T- H1+4l|+ltPl+ T-9Tl|H6|9+ 55+
avidykmakarmdipabandha vimocitum |
ka aknuydvintmna kalpakoiatairapi || 55||
H|4HlTlPTPl|(9lH4-P avidykmakarmdipabandham The
bondage caused by the fetters of ignorance, desire and action
|4Pl|6P vimocitum to get rid of T- ka who H1+4l6 aknuyt
will be able HtPl+P |4+l atmnam vin except oneself
T-9Tl|H6 - kalpakoiatai hundreds of millions of years H|9 api
even
Who else, but oneself can help rid oneself of the bondage caused
by the chains of ignorance, desire, action, etc.even in a
hundreds of millions of years?

Knowledge of the Self, Its beauty (verses 56-61)

86

+ 4l+ + Bl4+ TP Tl +l + |4H4l
OltPTt44l+ Pl - |B\4|6 +l-4l+ 56+
na yogena na skhyena karma no na vidyay |
brahmtmaikatvabodhena moka sidhyati nnyath || 56||
+ na Not 4l+ yogena by Yoga + na not Bl4+ skhyyna
by Samkhya + TPTl na karma not through actions + |4H4l
na vidyay not by learning OltPTt44l+
brahmtmaikatvabodhena by the realisation of the identity of
oneself with Brahman Pl - moka liberation |B\4|6 sidhyati
is gained + na not H-4l anyath otherwise

Neither by Yoga, nor by Sankhya, nor by action, nor by learning,
is liberation possible. Only by the realization of the oneness of
the Brahman (Absolute) and the Atman (Self) is liberation
possible, and in no other way*.

*Sankara takes his unqualified stance on Advaita (non-dualism) in this categorical
verse. The reason liberation is not attained by Yoga, Sankhya or action (yoga) is
because these systems postulate duality, which is ultimately the product of ignorance.
Unless one realizes ones identity with Brahman, one is still operating within the domain
of duality and is thus not released from the bondage of separative existence. Also, see
verse 6. Says a key verse in Mandukyopanisad (I.7.xvii): Mayamatram idam dwaitam,
advaitam parmarthah: This duality is mere illusion. Non-duality alone is the Supreme
Reality.
4lTl4l -9Bl-(4 6-l4l(+BlU4P
9=l-=+Pl 6 BlBl74l4 T-96 + 57+
vy rpasaundarya tantrvdanasauhavam |
prajrajanamtra tanna smrjyya kalpate || 57||

87

4lTl4l vy Of the Vina -9Bl-(4P rpasaundaryam the
beautiful form 6-l4l(+BlU4P tantrvdanasauhavam the
proficiencies of one in playing on its chords 9=l-=+PlP
prajrajanamtram to please an audience only 66 tat that +
na not BlBl74l4 smrjyya for sovereignty T-96 kalpate
makes competent

The beauty of the veena and the proficiency of one playing on its
chords serve but to please an audience; they do not, by
themselves, ever prove sufficient to confer full sovereignty.
4l4Gl H-(Hl HlN-4l4l+TlHP
4 !4 |49l 6164 + 6 P164 + 58+
vgvaikhar abdajhar stravykhynakaualam |
vaiduya vidu tadvadbhuktaye na tu muktaye || 58||
4l4Gl vgvaikhar Loud speech H-(Hl abdajhar a stream
of words HlN-4l4l+ TlHP stravykhyna kaualam efficiency
on commenting upon the scriptures 4 !4P vaiduyam erudition
|49lP vidum of the learned people 66 tadvat like that 4
bhuktaye for material satisfaction + na not 6 tu but P164
muktaye for liberation

Loud speech in a stream of words, the efficiency in expounding or
commenting upon the scriptures, eruditionthese bring only a

88

little joyous, material satisfaction to the scholar; but they are
insufficient to bring about liberation.
H|4l6 9 6x4 HlNll|6F6 |+!Tl
|4l6 5|9 9 6x4 HlNll|6F6 |+!Tl+ 59+
avijte pare tattve strdhtistu niphal |
vijte'pi pare tattve strdhtistu niphal || 59||
9 6x4 pare tattve When the Supreme Reality H|4l6 avijte
has not been known HlN Hl|6- stra adhti the study of the
scriptures |+!Tl niphal is futile 6 tu indeed |4l6 vijte
has been known H|9 api even 9 6x4 pare tattve the
Supreme Reality HlN Hl|6- stra adhti the study of the
scriptures 6 tu indeed |+!Tl niphal futile

Without knowing the supreme Reality, the study of the Sastras is
futile. Having known the supreme Reality, the study of the Sastras
is equally futile.
H-(=l P(l'4 |HPTTlTP
H6- 94t+l7l6-4 6x4F6x4PltP+-+ 60+
abdajla mahraya cittabhramaakraam |
ata prayatnjjtavya tattvajaistattvamtmana || 60||
H-(=lP abdajlam collection words (the philosophical
textbooks) P(l'4P mahrayam is a thick jungle
|HPTTlTP cittabhramaakraam cause for the confusion of

89

mind H6- ata therefore 94t+l6 prayatnt by effort l6-4P
jtavyam should come to experience 6x4- tattvajai the true
seekers of Brahman 6x4P tattvam The real nature HltP+-
tmana of the Self

The labyrinth of words is a thick jungle which causes the mind to
wander, in its own confusion. Therefore, true seekers of Brahman
shouldearnestly set about to experience the Real Nature of the
Self.
Hl+B9(7F4 Ol+l 9 |4+l
|TP 4(7 HlN7 |TP P- - |TPl 9 -+ 61+
ajnasarpadaasya brahmajnauadha vin |
kimu vedaica straica kimu mantrai kimauadhai || 61||
Hl+ B9(7F4 ajna sarpadaasya of one smitten by the serpent
of ignorance Ol+l 9P brahmajnauadham the remedy of
knowledge of Brahman |4+l vin without |TP kimu of what
avail 4( - vedai the Vedas ca and HlN - strai the
scriptures ca and |TP kimu of what benefit P- -
mantrai with the mantras |TP kimu of what avail Hl 9 -
auadhai are the medicines

For him who has been stung by the serpent of ignorance, the only
remedy is the knowledge of Brahman. Of what use are the Vedas
and the scriptures, mantras and medicines to such a victim of
poison?

90

Direct experience: Liberation (verses 62-66)
+ 7|6 |4+l 9l+ -4l|l 9H-(6-
|4+l59l l+4 OH-(+ P46 + 62+
na gacchati vin pna vydhirauadhaabdata |
vin'paroknubhava brahmaabdairna mucyate || 62||
+ na not 7|6 gacchati goes |4+l 9l+P vin pnam without
drinking -4l|- vydhi the disease Hl 9H-(6- auadhaabdata
by mere utterances of the name of medicines |4+l H9l l+4P
OH-( - vin aparoknubhavam brahmaabdai without a direct
realization by the simple utterance of the word "Brahman" +
P46 na mucyate (one) is not liberated

A disease is not cured by merely repeating the name of the
medicine, without taking it.Similarly, without direct realization,
none can be liberated by a mere utterance of the word Brahman.
HTt4l 74|44Plt4l 6x4PltP+-
OH-( - T6l P|166|16PlT+TlP+ 63+
aktv dyavilayamajtv tattvamtmana |
brahmaabdai kuto muktiruktimtraphalairnm || 63||
HTt4l aktv Having not caused 74|44P dyavilayam the
dissolution of the world of perceptions Hlt4l ajtv not
having realized 6x4P HltP+- tattvam tmana the real nature

91

of the Self OH-( - brahmaabdai by the word (repetition of)
Brahman T6- kuta how P|16- mukti liberation 7|16PlT -
uktimtraphalai (it would bear) the fruits of only word +TlP
nm of men

Without achieving the dissolution of the world of perceptions and
without realizing the Truth of the Self, how can one achieve full
liberation by a mere repetition of the word, Brahman? Surely it
will result only in a wasteful effort of speech.

HTt4l HB(lPt4l|G|~4P
l=l(|P|6 H-(ll l=l |46P(|6+ 64+
aktv atrusahramagatvkhilabhriyam |
rjhamiti abdnno rj bhavitumarhati || 64||
HTt4l aktv without having accomplished HB(lP
atrusamhram the elimination of enemies Ht4l agatv having
not brought
H|G|~4P akhilabhriyam all the wealth of the kingdom(under
his sway) l=l H(P rj aham I am the emperor |6 iti thus
H-(l6 abdt by mere declaration +l ( + + 7 ) no ( na +
u ) not l=l rj emperor |46P bhavitum to become H(|6
arhati deserves


92

Without eliminating his enemies and without bringing the splendor
of the whole kingdom under his sway, by merely repeating, I am
the Emperor, one cannot become an emperor.
Hl-6l|16 G++ 6l9||HlHtT9T F4lT|6
|+9- BP9 6 +|( 4|(- H-( F6 |+7|6
6(O|4(l9(HP++\4l+l|(| -46
Pl4lTl4|6l|(6 F4PP 6x4 + 4|16|-+ 65+

ptokti khanana tathopariildyutkaraa svkti
nikepa samapekate nahi bahi abdaistu nirgacchati |
tadvadbrahmavidopadeamananadhyndibhirlabhyate
mykryatirohita svamamala tattva na duryuktibhi || 65||
Hl-6l|16P ptoktim Instruction of a competent person G++P
khananam excavation 6l tath in that way 79| upari (all
things) lying above |HlHtT9TP ildyutkaraam removing of
stones etc F4lT|6P svktim grasping |+9- nikepa treasure
BP9 6 samapekate required + na not |( hi indeed 4|(-
bahi by words called out H-( - abdai 6 tu but |+7|6
nirgacchati never comes out 66 tadvat so too O|4(
brahmavida by the knower of Brahman 79(H P++ \4l+l|(|-
upadea manana dhyndibhi through the instruction, reflection,
meditation etc -46 labhyate is gained Pl4lTl4|6l|(6P

93

mykryatirohitam hidden under illusion (Maya) and its effects
F4P svam the Self HPP amalam pure 6x4P tattvam the
Reality + na not 4|16|- duryuktibhi through perverted
reasoning

A treasure hidden deep below under the earth can be found only
when the exact site it known, excavations carried out and the
earth, stones, etc., covering it are removed; never can it come out
by merely calling its name. Similarly, the pure Truth of the Self,
hidden by illusion (Maya) and its effects, can be attained through
the instructions of one who is knower of Brahman, followed by
reflection, meditation etc. But never can the Self emerge and
manifest itself by repeating perverted reasoning.
6FPltB494t++ 44-|4P164
F44 4t+- T6-4l ll(l|44 9|'76 -+ 66+
tasmtsarvaprayatnena bhavabandhavimuktaye |
svaireva yatna kartavyo rogdviva paitai || 66||
6FPl6 tasmt Therefore B4 94t++ sarva prayatnena by all the
means 44- bhavabandha vimuktaye for the liberation from the
bondage of repated births and deaths F4 - svai by one's own
means 94 eva alone 4t+- yatna effort T6-4- kartavya
must be done ll(l rogdau as in illness etc 4 iva 9|'76 -
paitai by the wise seekers


94

Therefore, thewise seeker should, as in the case of illness etc.,
strive hard by every means at his disposal to be free from the
bondage of repeated births and deaths.

Discussion on Questions raised (verses 67-71)
4Ft44lH T6- 9+l 4l4l-7lN|4-P6-
B9l4l |+7ll l6-47 PP|-+ 67+
yastvaydya kta prano varychstravinmata |
strapryo nighrtho jtavyaca mumukubhi || 67||
4- ya Whichever t44l tvay by you HH adya today T6-
kta made 9+- prana question 4l4l+ varyn is excellent
HlN|4-P6- stravinmata by those well-versed in the scriptures
B9l4- straprya aphoristic |+7l- nighrtha pregnant with
meaning ca and l6-4- jtavya fit to be known PP|-
mumukubhi by the seekers

The questions you have raised today are excellent, accepted by
those well-versed in the Scriptures, aphoristic, full of hidden
meaning and such that are fit to be known by all seekers.
HT!4l4|(6l |4-4-P4l BP(l46
6(674TltBHl 44-l|Pl4B + 68+
uvvahito vidvanyanmay samudryate |
tadetacchravatsadyo bhavabandhdvimokyase || 68||

95

HT!4 uva Listen H4|(6- avahita being attentive |4+ vidvan
O learned seeker 46 yat to what P4l may by me BP(l46
samudryate is enunciated 66 tat that 96( ~4Tl6 etad ravat
by hearing this 44-l6 bhavabandht from bondage of samara
|4Pl4B vimokyase you shall be liberated completely BH- sadya
immediately

Listen attentively, O learned one, to what I shall now tell you.
Listening to it you shall be liberated completely from the bondage
of worldy existence (Samsara).
Pl F4 (6- 9Pl |+H6
4l4Pt4-6P|+t44F69
66- HP7l|9 (P|F6|6l
-4lB- 9B16l|GTPTl HP+ 69+

mokasya hetu prathamo nigadyate
vairgyamatyantamanityavastuu |
tata amacpi damastitik
nysa prasaktkhilakarma bham || 69||
Pl F4 mokasya For liberation (6- hetu cause for the
confusion of mind 9P- prathama first |+H6 nigadyate is
considered 4l4P Ht4-6P vairgyam atyantam extreme
detachment H|+t4 4F69 anitya vastuu impermanent things 66-

96

tata then HP- ama calmness ca and H|9 api also (P-
dama self-control |6|6l titik forbearance -4lB- nysa
renunciation 9B16l|GTPTlP prasaktkhilakarmam selfish
actions HP bham completely

The first step to liberation is the complete detachment from
impermanent things. Then follow calmness, self-control,
forbearance, and complete renunciation of all selfish actions.
66- H|6F6-P++ B6x4-
\4l+ | |+t4|+-6 P+ -
66l 5|4T-9 9Pt4 |4l+
(4 |+4lTBG BP7|6+ 70+
tata tistanmanana satattva-
dhyna cira nityanirantara mune |
tato'vikalpa parametya vidvn
ihaiva nirvasukha samcchati || 70||
66- tata Thereafter H|6- ti hearing 66 P++P tat mananam
reflection thereof B6x4\4l+P satattvadhynam meditation on
Truth |P ciram for along time |+t4|+-6P nityanirantaram
constant and unbroken P+ - mune for the Muni 66- tata
thereafter H|4T-9P avikalpam state free from fluctuation 9P
param supreme 9t4 etya having reached |4l+ vidvn the

97

learned seeker ( 94 iha eva here itself |+4lTBGP
nirvasukham the bliss of Nirvana BP7|6 samcchati realized

Thereafter come hearing, then reflection on what has been
heard and, lastly, long, constant, and continuous meditation on
the Truth for the wise one. Ultimately, that learned one attains the
supreme Nirvikalpa* state and realizes the Bliss of Nirvana in this
very life.

*Nirvikalpa Samadhi is attained by means of one-point absorption of the mental activity
(cittavtti) in the Self in such a way that the distinctions (vikalpas) of the tripartite
process (triputi) of knower, known, and knowing get dissolved.
4l&-4 64(l+lPltPl+ltP|44+P
646 P4l B4T ~t4ltP-44l4+ 71+
yadboddhavya tavednmtmntmavivecanam |
taducyate may samyak rutvtmanyavadhraya || 71||
46 yat Whichever 4l&-4P boddhavyam to be known 64 tava to
you (l+lP idnm now HltP H+ltP |44+P tma antma
vivecanam discrimination between the Self and the not-Self 66
tat that 746 ucyate is described P4l may by me B4T
samyak clearly ~t4l rutv listening to (that) HtP|+ atmani in the
mind H4l4 avadhraya decide well

Now I am going to describe the discrimination between the Self
and the not-Self most elaborately---it is what you ought to know.
Listen to it properly and thendecide about it well in your mind.

Gross Body (verses 72-75)

98

P=l|FP(-916P-
t4l4l6|||-46P
9l(l64l =9UPF6T -
H\69l\69416P66+ 72+
majjsthimedapalaraktacarma-
tvaghvayairdhtubhirebhiranvitam |
pdoruvakobhujaphamastakai
agairupgairupayuktametat || 72||
P=l-H|F-P(--9-16-P -t4-Hl4 - majj-asthi-meda-pala-rakta-
carma-tvag-hvayai Known as
marrow,bones,fat,flesh,blood,dermis and epidermis 9|- ebhi
these l6|- dhtubhi ingredients H|-46P anvitam composed
of 9l(l64l =9UPF6T - pdoruvako bhujaphamastakai
legs,thighs,chest,arms,back and the head H\ - 79l\ - agai
upgai (and their ) parts 79416P upayuktam united with 966
etat this
Composed of the seven ingredients---marrow, bones, fat, flesh,
blood, dermis and epidermis, and consisting of the following
parts---legs, thighs, chest, arms, back and the head:

H(PP|69|6 Hl

99

Pl(lF9( F|P6l46 4 -
+l+F4(+l4P4-
BPl|T 6l|+ 4|-6 6l|++ 73+
ahammametiprathita arra
mohspada sthlamitryate budhai |
nabhonabhasvaddahanmbubhmaya
skmi bhtni bhavanti tni || 73||
H(P aham I PP mama mine |6 iti thus 9|6P prathitam
expressed HlP arram the body Pl(lF9(P mohspadam the
seat of delusion FP sthlam gross |6 iti thus 46 ryate
is considered 4 - budhai by wise men +l+F4(+l4P4-
nabhonabhasvaddahanmbubhmaya the space,air,fire,water and
earth BPl|T skmi subtle
6l|+ bhtni elements 4|-6 bhavanti are 6l|+ tni they

This body, the seat of delusion, expressing in terms of I and
mine, is termed by the wise as the gross body. Sky, air, fire,
water, and earth are the subtle elements.
9F9lH|P|6l|+ t4l
Fl|+ FHl(64-
PllF6(l4l |494l 4|-6
H-(l(4- 9- BGl4 l16 -+ 74+


100

parasparairmilitni bhtv
sthlni ca sthlaarrahetava |
mtrstady viay bhavanti
abddaya paca sukhya bhoktu || 74||
9F9lH - parasparai With parts of one another |P|6l|+
militni united t4l bhtv having become Fl|+ sthlni
ca gross forms F Hl (64- sthla arra hetava the cause
of the gross body Pll- mtr subtle essence 6(l4l- tady of
them |494l- viay sense-objects 4|-6 bhavanti become
H-(l(4- abddaya sound, etc., 9- paca five in number
BGl4 sukhya for the happiness
l16- bhoktu of the experiencer

Having united with parts of one another, they become gross, and
become the cause for the formation of the gross body. Their
subtle essence constitutes the sense-objects, five in number,
such as sound etc., which contribute to the enjoyment of the
experiencer, the individual ego.

4 99 P7l |494 9 4&l
ll69lH+ B(P+
Hl4l|-6 |+4l-t4 7\4P -
F4TP6+ =4+ +l6l-+ 75+
ya eu mh viayeu baddh

101

rgorupena sudurdamena |
ynti niryntyadha rdhvamuccai
svakarmadtena javena nt || 75||
4 ya Whosoever 99 eu these P7l mh thoughtless
men |494 9 viayeu in the objects 4&l- baddh are bound
ll69lH+ rgorupena by the stout ropes of attachment B(P+
sudurdamena very difficult to break asunder Hl4l|-6 ynti
come |+4l|-6 nirynti depart H- adha down 7\4P rdhvam
up 7 - uccai powerful F4TP6+ svakarmadtena by the
emissary of one's own actions =4+ javena quickly +l6l- nt
carried

Those thoughtless ones who are bound to these sense-objects by
the stout ropes of attachment so very difficult to cut asunder,
come and go, carried up and down by the compelling force of the
envoy (of the reactions) of their own past actions.

Sense objects: a trap (verses 76-82)
H-(l|(|- 9-|4 9-
9-t4Pl9- F4T+ 4&l-
T\Pl6\96\Pl+-
\l +- 9-||-6- |TP+ 76+


102

abddibhi pacabhireva paca
pacatvampu svaguena baddh |
kuragamtagapatagamna-
bhg nara pacabhiracita kim || 76||
H-(l|(|- abddibhi By sound, etc 9-|- pacabhi five 94
eva alone 9-t4P pacatvam the dissolution of the five
elements(death) Hl9- pu they meet with F4T+ svaguena
(and) by its own guna 4&l- baddh are bound T\ Pl6\ 96\
Pl+ \l- kuraga mtaga pataga mna bhg
deer,elephant,moth,fish and honeybee 9- paca (these) five
+- nara man 9-|- pacabhi with these five H|-6-
acita attached (as he is) |TP kim what (to speak of him)

The deer, the elephant, the moth, the fish and the honey-bee---
these five meet death because of their bondage to one of the five
senses. What then is the condition of a person who is attached to
all five?
(l 9T 6ll |494- T !TB9|49l(|9
|49 |+(|-6 l16l 7l 9l-44P+ 77+
doea tvro viaya kasarpavidapi |
via nihanti bhoktra drara cakupyayam || 77||
(l 9T doea by its evil effects 6l- tvra more virulent |494-
viaya the sense-objects T !TB9|49l( kasarpavid than the

103

poison of the cobra H|9 api even |49P viam the poison
|+(|-6 nihanti kills l16lP bhoktram one who takes it 7lP
draram one who looks up 9l caku with the eye H|9 api
even H4P ayam this

Sense-objects are even more virulent in their tragic effects than a
king cobra. Poison is fatal to one who swallows it, but the sense-
objects kill him who merely looks at them. with his eyes.
|494lHlP(l9lHlHl |4P16- BFt4=l6
B 94 T-96 P1t4 +l-4- 9HlN4 H|9+ 78+
viaymahpdyo vimukta sudustyajt |
sa eva kalpate muktyai nnya astravedyapi || 78||
|494 HlHl P(l 9lHl6 viaya mah pt From the binding ropes
of desires for sense-objects 4- ya he who |4P16- vimukta is
liberated BFt4=l6 sudustyajt so very difficult to renounce B-
sa he who 94 eva alone T-96 kalpate becomes fit P1t4
muktyai For liberation + H-4- na anya none else 9HlN4|(
H|9 astravedi api even though he may be well-versed in all the
six schools of philosophy

One who is liberated from the terrible bonds of desires for sense-
objects, so very difficult to renounce, is alone fit for liberation and
none else, even if well-versed in all the six schools of philosophy.


104

Hl9l64l446l PP+
4l|-9l 9|64l6PH6l+
HlHl(l P=46 5-6l
|+G T' |4|+4t4 4l6+ 79+
ptavairgyavato mumukn
bhavbdhipra pratiytumudyatn |
graho majjayate'ntarle
nighya kahe vinivartya vegt || 79||
Hl9l64l446- ptavairgyavata possessing an apparent
detachment PP+ mumukn men desirous of liberation
4l|-9lP bhavbdhipram to the other shore of the 'ocean of
change' 9|64l6P pratiytum to go towards 7H6l+ udyatn those
who have undertaken HlHl (- graha the crocodile of desire
P=46 majjayate drowns them H-6l antarle half way |+G
nighya having caught T' kahe by their throats |4|+4t4
vinivartya turning 4l6 vegt suddenly

Those who have only an apparent dispassion and are trying to
cross the ocean of worldy existence are caught by their throats by
the shark of desire which violently dragging them along, drowns
them in the middle of the ocean.
|494l4(l 4+ B|41t4|B+l (6-

105

B 7|6 4ll - 9l 9t4(4|=6-+ 80+

viaykhyagraho yena suviraktyasin hata |
sa gacchati bhavmbhodhe pra pratyhavarjita || 80||
|494l4(- viaykhyagraha The shark known as sense-objects
4+ yena by whom B|41t4|B+l suviraktyasin with the sword
of mature dispassion (6- hata slays B- sa he who 7|6
gacchati reaches 4ll - bhavmbhodhe of the ocean of
samsara 9lP pram the shore 9t4(4|=6- pratyhavarjita
free from obstacles

He who slays the shark called sense-objects with the sword of
mature dispassion crosses the ocean of samsara unobstructed.
|49P|494Pl76l 5+74& -
9|69(P|4l6l Pt4-4 9 |4|&
|(6B=+61t4l 76- F4F4 41t4l
94|6 T|B|&- Bt4|Pt44 |4|&+ 81+
viamaviayamrgairgacchato'nacchabuddhe
pratipadamabhiyto mtyurapyea viddhi |
hitasujanagurukty gacchata svasya yukty
prabhavati phalasiddhi satyamityeva viddhi || 81||
|49P|494Pl- viamaviayamrgai through the dangerous path of
sense-pleasures 76- gacchata he who walks H+74& -

106

anacchabuddhe of foolish intellect 9|69(P pratipadam at every
step H|4l6- abhiyta overtakes Pt4- mtyu death H|9 api
also 99- ea this |4|& viddhi understand |(6B=+61t4l
hitasujanagurukty through the instructions of a well-meaning and
noble guru 76- gacchata he who goes F4F4 svasya by
one's own 41t4l yukty reasoning faculty 94|6 prabhavati
comes(to him) T|B|&- phalasiddhi the achievement of fruit
Bt4P satyam True |6 94 iti eva for certain |4|& viddhi know

Know that mortality soon overtakes a foolish man who walks the
dangerous path of sense-pleasures. Whereas one who walks the
right path according to the instructions of well-meaning and noble
Gurus, along with his own reasoning facultyhe achieves the
end; know for certain this to be true.
Pl F4 Tll 4|( 4 64l|F6
t4=l|6l|94l|-49 4l
9l494l 9(4lPl=4-
9Hl|-6(l-6l= |+t4Pl(l6+ 82+
mokasya kk yadi vai tavsti
tyajtidrdviaynvia yath |
pyavattoadaykamrjava-
prantidntrbhaja nityamdart || 82||

107

Pl F4 mokasya of liberation Tll kk desire 4|( yadi if
4 vai indeed 64 tava yours H|F6 asti is liberated t4= tyaja
avoid H|6l6 atidrt from a good distance |494l+ viayn
sense-objects |49P 4l viam yath as poison 9l4946
pyavat like nectar 6l 9(4lPl=4 9Hl|-6(l-6l- toadaykamrjava
prantidnt contentment, sympathy, forgiveness, straight-
forwardness, calmness and self-control = bhaja cultivate
|+t4P nityam daily Hl(l6 dart religiously

If indeed you have a craving for liberation, avoid sense-objects
from a distance as if they were poison; and with respectful
reverence, daily cultivate the nectarine virtues of contentment,
compassion, forgiveness, straightforwardness, calmness, and
self-control.

Note: To those desirous of liberation, Sri Sankara in this verse first tells what needs to
avoided, viz, attachment to sense gratification. He then enumerates moral virtues that
need to be cultivated such as contentment, compassion, sincerity, self-control etc.
Interestingly, almost same verse occurs at the very beginning of Ashtavakra Gita (1.2),
albeit more directly, in which sage Ashtavakra enjoins king Janaka: If you aspire after
liberation, my child, shun the objects of the senses as poison and seek forgiveness,
sincerity, kindness, contentment, and truth as nectar. This is the only verse in the entire
Ashtavkra Gita that focuses on the dos and donts of moral excellence. The rest of the
book is devoted to describing the state of the realized ones.

Fascination for body criticized (verse 83-86)
H+T 4t9|t4 Tt4
H+lH|4HlT64-Pl TP
((- 9ll54PP!4 9l 9T

108

4- B=6 B F4P++ (|-6+ 83+
anukaa yatparihtya ktya
andyavidyktabandhamokaam |
deha parrtho'yamamuya poae
ya sajjate sa svamanena hanti || 83||
H+TP anukaam always 46 yat which 9|t4 parihtya
leaving aside Tt4P ktyam what should be done H+lH|4HlT6
4-Pl TP andyavidykta bandhamokaam emancipation from
the bondage caused by meaningless ignorance H4P ayam this
((- deha body 9l- parrtha meant as an instrument for
realizing Para, the Supreme(or meant for others) HP!4 amuya
of this body 9l 9T poae in nourishing 4- ya he who B=6
sajjate clings to B- sa he F4P svam himself H++ anena by
this (|-6 hanti kills

This body is essentially an instrument for realizing the
Paramatman. He who does not constantly use it for liberating
himself from the bondage born of beginningless ignorance but
constantly seeks to gratify it, destroys himself.
Hl9l 9Tll B+ 4 HltPl+ |(|6
l( (l6|4l t4l +|( 66 B 7|6+ 84+
arrapoarth san ya tmna didkati |
grha drudhiy dhtv nadi tartu sa gacchati || 84||

109

4 ya whoever Hl9l 9Tll B+ arrapoarth san being
desirous of fattening the body HltPl+P tmnam the Self
|(|6 didkati desires to realise l(P grham a crocodile
(l6|4l drudhiy taking it for a log of wood t4l dhtv
holding on to it +(lP nadm river 66P tartum to cross over B-
sa he 7|6 gacchati proceeds

Whoever seeks to realize the Self by devoting himself to the
gratification of the body, is like one who proceeds to cross a river,
holding on to a shark, mistaking it for a log of wood.
Pl( 94 P(lPt4PP l49l|(9
Pl(l |4|+|=6l 4+ B P|169(P(|6+ 85+
moha eva mahmtyurmumukorvapurdiu |
moho vinirjito yena sa muktipadamarhati || 85||
Pl(- moha Infatuation 94 eva alone P(lPt4- mahmtyu a
tragic death PPl - mumuko for a seeker seeking liberation
49l|(9 vapurdiu in the body etc. Pl(- moha delusion
|4|+|=6- vinirjita entirely conquered 4+ yena by whom B- sa
he P|169(P muktipadam the state of liberation H(|6 arhati
deserves

For a student seeking liberation, infatuation with the body etc. is a
tragic death. He alone deserves liberation who has totally
conquered this attachment.

110

Pl( =|( P(lPt4 (((lB6l|(9
4 |=t4l P+4l 4l|-6 6|!Tl - 9P 9(P+ 86+
moha jahi mahmtyu dehadrasutdiu |
ya jitv munayo ynti tadvio parama padam || 86||
=|( jahi kills P(lPt4P mahmtyum the great death Pl(P
moham this infatuation (( (l B6l|(9 deha dra sutdiu over
the body, wife, sons etc. 4P yam which |=t4l jitv having
conquered P+4- munaya sages 4l|-6 ynti reach 66 tat
that |4!Tl - vio of Lord Visnu 9PP paramam the supreme
9(P padam state
Conquer this great attachment to your body, wife, children etc.
By conquering these, sages reach the supreme State of Lord
Vishnu.

Gross body condemned (verses 87-91)
t4=PlB6|F+l4P(lP=l|FBTP
9 T P9l9l-4l F |+-H|P( 49-+ 87+
tvamsarudhirasnyumedomajjsthisakulam |
pra mtrapurbhy sthla nindyamida vapu || 87||

111

t4T PlB 6| F+l4 P(l P= H|F BTP tvak msa rudhira snyu
medo majja asthi sakulam Mixed with skin, flesh, blood vessels,
fat, marrow and bones 9 TP pram filled P9l9l-4lP
mtrapurbhym with urine and faecal matter FP sthlam
the gross |+-HP nindyam blame-worthy (P idam this 49 -
vapu body

This gross body is most offensive as it is composed of skin, flesh,
blood vessels, fat, marrow and bones and also it is ever filled with
urine and faecal matter.
9-lT6 -4l 6 -4- F -4- 94TPTl
BPt9|P( F ll46+PltP+-
H4Fl =lF6F4 Fll+4l 46-+ 88+
packtebhyo bhtebhya sthlebhya prvakarma |
samutpannamida sthla bhogyatanamtmana |
avasth jgarastasya sthlrthnubhavo yata || 88||
F -4- sthlebhya from the gross(elements) 9-lT6 -4-
packtebhya that have undergone five-fold self-division and
mutual combination 6 -4- bhtebhya from the (five) elements
94TP Tl prvakarma by the past actions BPt9P
samutpannam produced (P FP idam sthlam this gross
body ll46+P bhogyatanam the instrument of enjoyment
HltP+- tmana of the Self H4Fl avasth state =l- jgara

112

of wakefulness 6F4 tasya that Fll+4- sthlrthnubhava
the experience of gross objects 46- yata by which

Made up of the gross elements formed by the combination of the
subtle elements and ordained by past actions, this gross body is
the instrument of experience for the Self. The state in which it
perceives gross objects is its waking state.

4lG|-4 - F9(lB4l
UT-(+F4l|(|4|-9lP

113

Tl|6 =l4- F44P6(ltP+l
6FPlt9H|F6499l 5F4 =l + 89+
bhyendriyai sthlapadrthasev
srakcandanastrydivicitrarpm |
karoti jva svayametadtman
tasmtpraastirvapuo'sya jgare || 89||
4lG|-4 - bhyendriyai External sense-organs F9(lB4lP
sthlapadrthasevm enjoyment of the gross objects UT-(+F4l|(
srakcandanastrydi garlands, sandal paste, women etc |4|-9lP
vicitrarpm of an endless variety Tl|6 karoti does =l4-
jva the ego F44P svayam by itself 96(ltP+l etadtman
identifying with this 6FPl6 tasmt therefore 9H|F6- praasti the
emininence HF4 499- asya vapua of this body =l jgare in
the waking state

The individualized ego identifying itself with this body, enjoys
gross objects such as garlands, sandal-paste, women etc. of an
endless variety by means of the sense-organs. Therefore this
body has the greatest play in the waking state.

B4l5|9 4lGBBl- 969F4 4(l~4-
|4|& ((|P( F (4J(P|+-+ 90+
sarv'pi bhyasasra puruasya yadraya |

114

viddhi dehamida sthla ghavadghamedhina || 90||
B4l- sarv all H|9 api even 4lGBBl- bhyasasra
dealings with the external world 969F4 puruasya of the man
4(l~4- yadraya dependent on whom |4|& viddhi understand
that (P idam this FP ((P sthlam deham gross body
(46 ghavat like a house (P|+- ghamedhina to the house-
holder

Know this gross body, on which depend all dealings with the
world outside, is just like the house of the householder.
FF4 B4=lPTl|+ Pl-
Fl-4l(4l 4|4l- |HH6lH4Fl-
4Tl~Pl|(|+4Pl 4l5P4l- F4 -
9=l4Pl+4Pl+PGl |4H 9l-+ 91+
sthlasya sambhavajarmarani dharm
sthaulydayo bahuvidh iutdyavasth |
varramdiniyam bahudh'may syu
pjvamnabahumnamukh vie || 91||
FF4 sthlasya of the gross body B4 =l PTl|+ sambhava
jar marani birth, decay and death Pl- dharm essential
properties Fl-4l(4- sthaulydaya fatness etc 4|4l-
bahuvidh different conditions |HH6lH4Fl- iutdyavasth

115

childhood and such other states 4Tl~Pl|(|+4Pl-
varramdiniyam the rules of caste and orders of life 4l
bahudh many HlP4l- may diseases 9=l4Pl+ 4Pl+PGl
pjvamna bahumnamukh worship,dishonour,honour etc
|4H 9l- vie distinctions F4- syu happen

Birth, decay and death are the essential properties of the gross
body; fatness etc., childhood etc., are its different conditions; it
has rules of caste and orders of life; and it is subject to a variety
of diseases and it is this body that meets with different kinds of
treatment such as worship, dishonour, honour, etc.

Organs of perception and action (verse 92)
4&l|-4l|T ~4T t4|
lT |=-(l |494l44l+l6
4lT9l|T9l(l (P-49F-
TP|-4l|T 94T+ TPB+ 92+
buddhndriyi ravaa tvagaki
ghra ca jivh viayvabodhant |
vkpipd gudamapyupastha
karmendriyi pravaena karmasu || 92||
4&l|-4l|T buddhndriyi the organs of knowledge ~4TP
ravaam the ears t4T tvak skin H| aki eyes lTP ghram
nose ca and |=l jihv tongue(sense of taste)

116

|494l44l+l6 viayvabodhant for gaining knowledge of the objects
4lT 9l|T 9l(l- vk pi pd the organ of speech, hands, legs
(P gudam the anus H|9 api also 79F- upastha the genital
organ TP|-4l|T karmendriyi organs of action 94T+
pravaena by their tendency TPB karmasu in actions

The ears, skin, eyes, nose, and tongue are organs of knowledge,
for they help us gain the knowledge of the external objects. ( The
organ of speech, hands, legs, anus and genitals are the organs
of action due to their tendency to work.

Inner instruments (verses 93-94)
|+H6 5-6-TT P+ll-
H(T|6|7|P|6 F44||-
P+F6 BT-9|4T-9+l|(|-
4|&- 9(ll\44Bl4P6-+ 93+
nigadyate'ntakaraa manodh
ahakticittamiti svavttibhi |
manastu sakalpavikalpandibhi
buddhi padrthdhyavasyadharmata || 93||
|+H6 nigadyate is called H-6-TTP P+- antakaraam mana as
inner organ, mind l- dh intellect H(T|6- ahakti ego |P
cittam citta |6 iti thus F44||- svavttibhi by their own

117

functions P+- mana mind 6 tu verily BT-9|4T-9+l|(|-
sakalpavikalpandibhi by its doubts and hesitations 4|&-
buddhi the intellect 9(l H\44Bl4 P6- padrtha adhyavasya
dharmata by its nature of determining the truth of objects

The inner organs are called, according to their respective
functions as mind, intellect, ego and chitta. Mind is so called by
reason of its considering the pros an cons of a thing; intellect by
reason of its function of determining the truth of objects.
Hl|Pl+l((|Pt4(T|6-
F4ll+B-l+T+ |P+ 94+
atrbhimndahamityahakti |
svrthnusandhnaguena cittam || 94||
H atra here H|Pl+l6 abhimnt on account of identification
H(P |6 aham iti with 'I am' etc H(T|6- ahakti the ego
F4ll+B-l+T+ svrthnusandhnaguena from its function of
remembering(contemplating) things it is interested in |P cittam
citta

The ego is so called by reason of its identification with the body
as ones own self and chitta from its function of constantly
illumining the things of its interest.

The five pranas (verse 95)
9lTl9l+-4l+l(l+BPl+l 4t4Bl 9lT-

118

F44P4 4|(l|T|6(ltB4TB|l|(46+ 95+
prpnavynodnasamn bhavatyasau pra |
svayameva vttibheddviktibhedtsuvarasalildivat || 95||
9lT H9l+ -4l+ 7(l+ BPl+l- pra apna vyna udna samn
prana,apana,vyana,udana and samana 4|6 bhavati becomes
HBl asau this 9lT- pra vital force F44P svayam itself 94
eva alone 4|(l6 vttibhedt due to difference in functions
|4T|6(l6 viktibhedt due to difference in modifications B4T
B|l|(46 suvara salildivat like gold, water etc

One and the same Prana becomes Prana, Apana, Vyana, Udana,
and Samana according to its functions and modifications, like
gold, water etc.

Subtle body: effects (verse 96-101)
4ll|( 9- ~4Tl|( 9-
9lTl|( 9-lHPGl|+ 9-
4&lH|4Hl|9 TlPTPTl
947T BPHlPl-+ 96+
vgdi paca ravadi paca
prdi pacbhramukhni paca |
buddhydyavidypi ca kmakarma
puryaaka skmaarramhu || 96||

119

4ll|( vgdi speech etc 9- paca five ~4Tl|( ravadi
ears etc 9- paca five 9lTl|( prdi prana etc 9- paca
five HHPGl|+ abhramukhni the space and other elements
9- paca five 4&l|( buddhydi the intellect etc H|4Hl avidy
ignorance H|9 api also ca and TlPTPTl kmakarma
desire and action 947TP puryaakam the eight cities
BPHlP skmaarram as subtle body Hl- hu

The five organs of action beginning with speech, the five organs-
of-perception beginning with the ear, the group of five pranas, the
five elements starting with space, along with the discriminative
intellect etc. and also ignorance, desire, and actionthese eight
cities together constitute the subtle body.
( Hl HT BPB|6
|\ t49-lT66B4P
B4lB+ TP Tl+l4T
F4ll+6l 5+l|(69l|ltP+-+ 97+
ida arra u skmasajita
liga tvapacktabhtasambhavam |
savsana karmaphalnubhvaka
svjnato'ndirupdhirtmana || 97||
(P idam this HlP arram body HT u listen
BPB|6P skmasajitam which is known as 'subtle' |\P

120

ligam (also called as) lingam 6 tu indeed H9-lT6 6 B4P
apackta bhta sambhavam produced by the elements that have
not undergone the process of 'pancikarana' B4lB+P savsanam
possessing tendencies TP Tl+l4TP karmaphalnubhvakam
that causes enjoyments of fruits of past actions F4ll+6-
svjnata because of its own ignorance H+l|(- andi
beginningless 79l|- updhi limitation HltP+- tmana of the
Atman

This subtle body, listen carefully, also called the Linga Sarira,
produced from the subtle elements is possessed of the latent
impressions (vasanas), and it causes an individual to experience
the fruits of ones past actions. It is the beginningless limitation
superimposed on the Self and brought about by its own
ignorance
F4-+l 4t4F4 |41t44Fl
F4PlH 9T |4l|6 4
F4-+ 6 4|&- F44P4 =l6
Tll++l+l|44lB+l|-+ 98+
svapno bhavatyasya vibhaktyavasth
svamtraeea vibhti yatra |
svapne tu buddhi svayameva jgrat
klnannvidhavsanbhi || 98||

121

F4-+- svapna dream 4|6 bhavati is HF4 asya of this |4
1t44Fl vibhaktyavasth distinct (from the waking) state F4PlH 9T
svamtraeea itself remaining alone |4l|6 vibhti shines 4
yatra where F4-+ svapne in dream 6 tu indeed 4|&-
buddhi intellect F44P 94 svayam eva itself =ltTll+ +l+l|4
4lB+l|- jgratklna nnvidha vsanbhi due to the various
impressions collected during the time of waking

Dream is the state when this (subtle body) is distinctly in
expression, where it expresses all by itself. In dream, the intellect
by itself revels as the agent of experiences etc., due to the
various impressions gathered by it during its waking state.
Tl|(l4 9|69H l=6
4 F44 l|6 G4 9ltPl
lPlTl9l|H 9Bll
+ |-46 6tT6TPH -
4FPl(B\F66 94 TP|-
+ |-46 |T|-9l|+l T6 -+ 99+
kartrdibhva pratipadya rjate
yatra svaya bhti hyaya partm |
dhmtrakopdhiraeask
na lipyate tatktakarmaleai |
yasmdasagastata eva karmabhi

122

na lipyate kicidupdhin ktai || 99||
Tl|(l4P kartrdibhvam the idea of 'I am the doer' etc 9|69H
pratipadya having assumed l=6 rjate shines 4 yatra
where F44P svayam itself l|6 bhti shines |( hi indeed H4P
ayam this 9ltPl partm the supreme self lPlTl9l|-
dhmtrakopdhi with buddhi as its only conditioning or limitation
HH 9Bll aeask witness to everything + na not |-46
lipyate touched 66 T6TPH - tat ktakarmaleai by the least
work done by it 4FPl6 yasmt because of its own ignorance
HB\- asaga (the Self is) unattached 66- 94 tata eva by the
same reason TP|- karmabhi by actions + na not |-46
lipyate is touched |T|-6 kicit in the least 79l|+l updhin
by the conditionings T6 - ktai done

In this condition, the supreme Self shines in its own glory, with the
intellect as its only limitation, witness of everything
uncontaminated in the least by the activities of the intellect. Since
it is entirely unattached, it is not tainted by any action that its
apparent conditionings may perform.
B4-4l9|6TT |\|P( F4l|(ltP+- 9 B-
4lF4l|(T|P4 6TF6+4ltPl 4t4B\l 54P+ 100+
sarvavyptikaraa ligamida syccidtmana pusa |
vsydikamiva takastenaivtm bhavatyasago'yam || 100||

123

B4-4l9|6TTP sarvavyptikaraam instrument for all activities
|\P (P ligam idam this subtle body F4l6 syt becomes
|(ltP+- 9 B- cidtmana pusa of the Atman, who is absolute
consciousness 4lF4l|(TP vsydikam chisel etc 4 iva like
6T- taka of the carpenter 6+ 94 tena eva for that reason
only HtPl atm the Self 4|6 bhavati is HB\- asaga
unattached H4P ayam this

As the tools of a carpenter are his instruments, so this subtle body
is an instrument for all activities of the Self (Atman), which is of
the nature of Knowledge Absolute. This Self, therefore, is
perfectly unattached.
H-t4P-(t49t4Pl-
Bl'44'44Hl|& 9-
4l|4PTt4PGlF64
~ll|(Pl + 6 4ltP+-+ 101+
andhatvamandatvapautvadharm
sauguyavaiguyavaddhi cakua |
bdhiryamkatvamukhstathaiva
rotrdidharm na tu vetturtmana || 101||
H-t4 P-(t4 9t4 Pl- andhatva mandatva pautva dharm
blindness, weakness and sharpness-these conditions Bl'4

124

4'4 4Hl6 sauguya vaiguya vat are as per the fitness or
defectiveness |( hi indeed 9- cakua of the eyes
4l|4PTt4 PGl- bdhiryamkatva mukh deafness, muteness etc
6l tath so too 94 eva only ~ll|(Pl- rotrdidharm the
conditions of ear etc + na not 6 tu but 4- vettu of the all
knower HltP+- tmana the Atman

Blindness, weakness, or sharpness of the eye are conditions
merely due to its defect or fitness. So too, deafness, dumbness
etc., belong to the ear etc. These attributes can never belong to
the Self (Atman), the knower.

Fuctions of prana (Verse 102)
774lB|+-74lB|4=T6
9F4-(+lHt4PTl|(Tl- |44l-
9lTl|(TPl|T 4(|-6 6l-
9lTF4 Pl4H+l|99lB + 102+
ucchvsanivsavijmbhaakut
prasyandandyutkramadik kriy |
prdikarmi vadanti taj
prasya dharmvaanpipse || 102||
774lB ucchvsa (actions) such as inhalation |+-74lB |4=T 6
9F9-(+ Hl|( 7t4PT Hl|(Tl- nivsa vijmbhaa kut praspandana

125

di utkramaa dik exaltation, yawning, sneezing, secretion,
dying etc |44l- kriy actions 67l- tajj those who know
9lT Hl|( TPl|T pra di karmi as the activities of prana (or
vital breath) etc 4(|-6 vadanti state (declare) 9lTF4 prasya
of prana (or vital breath) Pl dharmau dharmas (nature) or
qualities HH+l |99lB aan pipse hunger and thirst

Experts call inhalation, exhalation, yawning, sneezing, secretion,
death etc. as functions of the vital breath, while hunger and thirst
are the qualities of the main vital breath.

Ego discussed (verses 103-105)
H-6-TTP6 9 l|(9 4!P|T
H(|Pt4|Pl++ |6Ut4llB6=Bl+ 103+

antakaraameteu cakurdiu varmai |
ahamityabhimnena tihatybhsatejas || 103||
H-6-TTP antakaraam The inner organ 96 9 eteu in these
l|(9 cakurdiu eye etc 4!P|T varmai in the body H(P
|6 aham iti as "I" H|Pl++ abhimnena identifying |6U|6
tihati exists HllB6=Bl bhsatejas with the reflection of the
Atman


126

The inner organ has its seat of expression in the sense-organs
such as the eye etc. Identifying with them as I, it exists, by the
reflection of the Self (Atman) in it.
H(Tl- B |44- T6l l16l|Pl-44P
Bx4l|(T4l+ l4Fl4P+6 + 104+
ahakra sa vijeya kart bhoktbhimnyayam |
sattvdiguayogena cvasthtrayamanute || 104||
H(Tl- ahakra ego B- sa it |44- vijeya know T6l
kart the doer ll bhokt the experiencer H|Pl|+ abhimni
identifying H4P ayam this Bx4l|(T4l+ sattvdiguayogena in
conjuction with the gunas (or qualities) such as sattva etc ca
and H4Fl4P avasthtrayam in three different states H+6
anute enjoys

Know that it is the ego which, identifying with the body, becomes
the doer or the experiencer, and in conjuction with the Gunas*
such as sattva etc, this ego assumes the three different states (of
waking, dreaming, and deep sleep).

*As explained in the introductory essay, Guna is a technical term of Sankhya
philosophy also used in the same sense by the Vedanta. Prakrti or Nature is
constituted of three Gunas: Sattva (equilibrium or purity), Rajas (attraction or activity),
and Tamas (inertia). Prakrti is the three Gunas, not that she has them. Guna is wrongly
translated as quality; it is substance as well as quality, matter, and force. Where ever
there is name and form, there is Guna. Guna also means a rope, that which binds.
(Swarupananda, 1996, pp. 55-56).

|494lTlPl+T-4 BGl -Gl |4944
BG -G 6&P - B(l+-(F4 +ltP+-+ 105+

127

viaymnuklye sukh dukh viparyaye |
sukha dukha ca taddharma sadnandasya ntmana || 105||
|494lTlP viaym the sense-objects Hl+T-4 nuklye when
favorable BGl sukh happy -Gl dukh miserable |4944
viparyaye when contrary BGP sukham happiness -GP
dukham misery ca and 6&P - taddharma dharmas
(qualities) of that(ego) B(l+-(F4 sadnandasya of the ever-
blissful + na not HltP+- tmana for the Atman

When the sense-objects are favorable, the situation is happy.
When they are unfavorable, it is miserable. Happiness and
misery are, therefore, the characteristics of the ego and do not
belong to the the Self (Atman), which is ever-blissful.

Infinite love - the Self (verses 106-107)
HltPlt4+ |( 94l|-494l + F46- |94-
F46 94 |( B49lPltPl |946Pl 46-
66 HltPl B(l+-(l +lF4 -G T(l++ 106+
tmrthatvena hi preynviayo na svata priya |
svata eva hi sarvemtm priyatamo yata
tata tm sadnando nsya dukha kadcana || 106||
HltPlt4+ tmrthatvena because of the Self |( hi only 94l+
preyn pleasure-giving |494- viaya sense-objects + na not
F46- svata independently |94- priya dear F46- svata by

128

itself 94 |( eva hi verily B49lP sarvem of all HltPl tm
the Atman |946P- priyatama most beloved 46- yata
because 66- tata therefore HltPl tm the Atman B(l+-(-
sadnanda ever-blissful + na never HF4 asya to it -G
dukha misery T(l+ kadcana anytime

Sense-objects are pleasurable only because of the Self which
manifests through them, and not independently, for the Self is, by
its very nature, the most beloved* of all. The Self, therefore, is
ever-blissful and can never suffer any grief or misery.

*In one of the most meaningful teachings ever proclaimed, rishi Yajnavalkya tells his wife,
Maitreyi: Na va are sarvasya kamya sarvam priyam bhavati, atmanastu kamaya sarvam priyam
bhavatiNothing is loved for its own sake; it is for the sake of the Self that everyting is loved.
(Brh.U. 2.4.5)
4tB9-6l |+|494 HltPl+-(l 5+46
~|6- 9t4P|6GP+Pl+ =l|6+ 107+
yatsuuptau nirviaya tmnando'nubhyate |
ruti pratyakamaitihyamanumna ca jgrati || 107||
46 yat that which B9-6l suuptau in deep sleep |+|494-
nirviaya independent of sense-objects HltPl+-(- tmnanda
bliss of the Atman H+46 anubhyate is experienced ~|6-
ruti scriptural declarations 9t4P pratyakam direct
experience 9|6GP aitihyam tradition H+Pl+P anumnam
inference ca and =l|6 jgrati clearly say(attest)

129

Scriptues , direct experience, tradition and inference clearly attest
that in deep-sleep, we experience the Bliss of the Self (Atman)
independent of sense-objects.

Maya pointed out (verses 108-110)
H-416+l+l 9PHH|16-
H+lH|4Hl |Tl|tPTl 9l
Tl4l+P4l B|44 Pl4l
44l =tB4|P( 9B46 + 108+
avyaktanmn parameaakti
andyavidy trigutmik par |
krynumey sudhiyaiva my
yay jagatsarvamida prasyate || 108||
H-416+l+l avyaktanmn called as the "unmanifest" 9PHH|16-
parameaakti the power of the Lord H+l|( H|4Hl andi avidy
beginningless nescience |Tl|tPTl trigutmik made up of
the three gunas 9l par superior Tl4l+P4l krynumey to
be inferred from the effects B|4l sudhiy one of clear intellect
94 eva only Pl4l my Maya 44l yay by whom =6 jagat
universe B4P sarvam entire (P idam this 9B46 prasyate
is projected


130

Nescience (Avidya) or Maya*, also called the Unmanifest, is the
power of the Lord. It is without beginning; it comprises the three
gunas and is superior to their effects (as their cause). It is to be
inferred only by one who has a clear intellect, from the effects it
produces. It is this Maya which projects the entire universe.
*Maya literally means that which is not (Skt., ma=not; ya=that: Ya ma samaya that
which is not there, that is Maya). One of the key questions in Vedanta is: If Brahman is
One only, without a second, how do we experience the manifold world? Vedantas short
answer is that Avidya-led Maya "covers" the One and "projects" the Many. These are
spoken of as the veiling power (avarnasakti) and the projecting power (vikshepasakti) of
the Cosmic Grand illusion called Maya. Actually, Maya is Brahman's dream. In Indian
philosophy, our phenomenal existence is spoken of as dream-like or illusorylike the
horns of a rabbitas manomaya, i.e., of the nature of mind. To explain the appearance
of the maninfold world, the concept of maya is invoked. Maya, thus, is the cosmic
illusionthe mother of dualityon account of which one appears as many and the real
appears as unreal.
Bl-4Bl-44l|tPTl +l
|l-4|l-44l|tPTl +l
Bl\l-4+\l G4l|tPTl +l
P(l6l5|+4+l4-9l+ 109+
sannpyasannpyubhaytmik no
bhinnpyabhinnpyubhaytmik no |
sgpyanag hyubhaytmik no
mahdbhut'nirvacanyarp || 109||
B6 + sat na neither existent H|9 HB6 + api asat na nor non-
existent H|9 74l|tPTl +l ( + + 7 ) api ubhaytmik no (
na + u ) nor of both natures |l bhinn different H|9 api
or H|l abhinn same H|9 api or 74l|tPTl ubhaytmik of
both natures +l no not Bl\l sg with parts H|9 api or

131

H+\l anag whole |( hi or 74l|tPTl ubhaytmik of both
natures +l no not P(l6l mahdbhut most wonderful
H|+4+l4-9l anirvacanyarp of indescribable form

It (Maya), is neither existent nor non-existent, nor both; neither
same nor different nor both; neither made up of parts nor partless
nor both. Most wonderful it is and beyond description in words.

H&l4O|44l+l74l
B9HPl =|44T6l 4l
=F6P-Bx4|P|6 9|B&l
TlF6(l4l- 9|6 - F4Tl4-+ 110+
uddhdvayabrahmavibodhany
sarpabhramo rajjuvivekato yath |
rajastamasattvamiti prasiddh
gustady prathitai svakryai || 110||
H& uddha the pure H4 advaya non-dual O brahma Brahman
|44l vibodha (by) realisation +l74l ny can be destroyed
B9HP- sarpabhrama the illusion of the snake =|44T6-
rajjuvivekata by the discrimination of the rope 4l yath just
as =B 6P- Bx4P |6 rajas tama sattvam iti as rajas,tamas
and sattva 9|B&l- prasiddh well known Tl- gu gunas

132

6(l4l- tady its 9|6 - prathitai named after F4Tl4-
svakryai their respective functions

By realization of the pure, non-dual Brahman, Maya can be
destroyed, just as the illusion of the snake is removed by the
discriminative knowledge of the rope. Its qualities (gunas) are
rajas, tamas, and sattva, distinguished by their respective
functions.

Rajoguna nature and effects (verses 111-112)
|49H16l =B- |44l|tPTl
46- 94|- 9B6l 9lTl
ll(4l 5F4l- 94|-6 |+t4
-Gl(4l 4 P+Bl |4Tll-+ 111+
vikepaakt rajasa kriytmik
yata pravtti prast pur |
rgdayo'sy prabhavanti nitya
dukhdayo ye manaso vikr || 111||
|49H16l vikepaakt projecting power =B- rajasa of rajas
|44l|tPTl kriytmik of the nature of activity 46- yata from
which 94|- pravtti activity 9B6l prast has flowed 9lTl
pur initial ll(4- rgdaya attachment etc HF4l- asy
from this |+t4P nityam continuously 94|-6 prabhavanti are

133

produced -Gl(4- dukhdaya grief etc 4 ye which P+B-
manasa of the mind |4Tll- vikr modifications

Rajas has projecting power (vikshepasakti). Activity is its very
nature. From it the initial flow of activity has originated. From it,
mental modifications such as attachment and grief are also
continuously produced.
TlP- 4ll l (lHB4l
H(Tl !4lPtBlHlF6 ll-
Pl 96 l=Bl- 994|-
4FPl( 9l 6=l 4-(6-+ 112+
kma krodho lobhadambhdyasy
ahakrerymatsardystu ghor |
dharm ete rjas pumpravtti
yasmde tadrajo bandhahetu || 112||
TlP- kma desire 4l- krodha anger l lobha greed (
l|( dambhdi hypocrisy etc HB4l asy spite H(Tl ahakra
egoism !4l ry jealousy PtBlHl- matsardy envy etc 6 tu
whereas ll- ghor dreadful Pl- dharm attributes 96
ete there 6l=Bl- rjas of rajas 994|- pumpravtti
tendencies of man 4FPl6 yasmt from which 9Hl e this 66
tat therefore =- raja rajas 4-(6- bandhahetu the cause for
bondage

134

Desire, anger, greed, hypocrisy, arrogance, jealousy, egoism,
envy, etc.these are the dreadful attributes of rajas, from which
the worldly tendencies of man are produced. Rajas is therefore
the cause of bondage in life.

Tamo guna nature and effects (verses 113-116)
99l554|6+lP 6PlTF4
H|16P4l 4Ft44lB6 5-4l
B 9l |+(l+ 969F4 BB6 -
|49H16 - 94TF4 (6-+ 113+
e''vtirnma tamoguasya
aktirmay vastvavabhsate'nyath |
sai nidna puruasya saste
vikepaakte pravaasya hetu || 113||
99l e this Hl4|6- vti veiling +lP nma by name 6PlTF4
tamoguasya of tamas H|16- akti power 44l yay by which
4F6 vastu the thing H4lB6 avabhsate appear H-4l anyath
other Bl 99l s e it is this |+(l+P nidnam cause 969F4
puruasya of man BB6 - saste of repeated transmigration
|49H16 - vikepaakte of the projecting power 94TF4
pravaasya of the actions (6 - hetu the initiator

135

The veiling power (avritti), is the power of Tamas, which makes
things appear to be other than what they actually are. It causes
mans repeated transmigration and initiates the action of the
projecting power(vikshepa).

9l4l+|9 9|'76l 5|9 6l 5-4t4-6BPltP-
-4ll7F6PBl + 4| 4l B4l|6l 5|9 FTP
Hl-t4ll|96P4 Bl T4t4l46 6J Tl+
(-6lBl 94l -66PB- H|16P(t4l4|6-+ 114+
prajvnapi paito'pi caturo'pyatyantaskmtmadg-
vylhastamas na vetti bahudh sambodhito'pi sphuam |
bhrntyropitameva sdhu kalayatylambate tadgun
hantsau prabal durantatamasa aktirmahatyvti || 114||
9l4l+ prajvn wise H|9 api even 9|'76- paita learned
H|9 api even 6- catura even proficient H|9 api even
Ht4-6BPltP atyantaskmtmadg adept in the vision or
understanding of the supremely subtle Atman -4ll7- vylha
is overpowered 6PBl tamas by tamas + 4| na vetti does
not comprehend 4l bahudh in the various ways B4l|6-
sambodhita taught H|9 api even though FTP sphuam clearly

136

Hl-t4l bhrnty by delusion Hll|96P ropitam is superimposed
94 eva simply Bl sdhu real T4|6 kalayati considers
Hl46 lambate get attached 6J Tl+ tadgun to its effects
(-6 hanta alas HBl asau this 94l prabal powerful
-66PB- durantatamasa of dire tamas H|16- akti the power
P(6l Hl4|6- mahat vti great veiling

Even the wise and the learned, and those who are expert in the
understanding of the supremely subtle meaning of the scriptures,
are overpowered by tamas and cannot comprehend Truth, even
though It is clearly explained in various ways. They consider as
real what is simply superimposed by delusion and attach
themselves to its effects. Alas! How powerful is the great veiling
power of dreadful tamas!
Hl4+l 4l |49l6l4+l
HBl4+l |49|69|F4l-
BB416 + |4P-|6 4
|49H|16- 94t4=UP+ 115+
abhvan v vipartabhvan
asambhvan vipratipattirasy |
sasargayukta na vimucati dhruva
vikepaakti kapayatyajasram || 115||
Hl4+l abhvan absence of correct judgement 4l v or
|49l6 l4+l viparta bhvan contrary judgment HBl4+l

137

asambhvan lack of definite belief |49|69|- vipratipatti
doubt HF4l- asy of this BB416P sasargayuktam one
connected with this + |4P-|6 na vimucati never leaves 4P
dhruvam certainly |49H|16- vikepaakti the projecting power
94|6 kapayati gives trouble H=UP ajasram endless

Absence of correct judgment, contrary judgment, lack of definite
belief and doubtcertainly these never leave one who has any
connection with this veiling power; also, the projecting power
gives endless trouble.
Hl+PlF4=7t4|+l-
9Pl(P7t4PGlF6PlTl-
96 - 9416l +|( 4| |T|+
|+l4tF64(4 |6U|6+ 116+
ajnamlasyajaatvanidr-
pramdamhatvamukhstamogu |
etai prayukto nahi vetti kicin
nidrluvatstambhavadeva tihati || 116||
Hl+P ajnam ignorance HlF4 lasya laziness =7t4 jaatva
dullness |+l nidr sleep 9Pl( pramda inadvertence P7t4PGl-
mhatvamukh stupidity 6PlTl- tamogu the attributes of
tamas 96 - etai with these 9416- prayukta one tied up + |(

138

na hi never 4| vetti comprehends |T|6 kicit anything
|+l46 nidrluvat like one asleep F646 stambhavat like a
stump of wood 94 eva verily |6U|6 tihati remains

Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc.,
are the attributes of tamas. One tied up with these cannot
comprehend anything, but remains like one asleep, or like a
stump of wood or a block of stone.

Sattva guna natue and effects (verses 117-119)
Bx4 |4H& =4l|9
6l-4l |P|t4l BTl4 T-96
4ltP|44- 9|6|4|46- B+
9TlH4t4T 4l|G =7P+ 117+
sattva viuddha jalavattathpi
tbhy militv saraya kalpate |
yatrtmabimba pratibimbita san
prakayatyarka ivkhila jaam || 117||
Bx4P sattvam sattva |4H&P viuddham pure =46 jalavat
like water 6l|9 tathpi yet 6l-4lP tbhym with those two
|P|t4l militv in combination BTl4 saraya for
transmigration T-96 kalpate provides 4 yatra there where
HltP|44- tmabimba the light of the Self 9|6|4|46- B+

139

pratibimbita san getting reflected 9TlH4|6 prakayati reveals
HT- 4 arka iva like the sun H|G akhila entire =7P jaam
inert (world)

Pure sattva is like clear water, yet in combination with rajas and
tamas, it provides for transmigration. But when the light of the
Self gets reflected in sattva alone, then, like the sun, it reveals the
entire world of objects.

|P~F4 Bx4F4 4|-6 Pl-
t4Pl|+6lHl |+4Pl 4PlHl-
~&l |167 PP6l
(4l B9|B|4|-+ 118+
mirasya sattvasya bhavanti dharm
tvamnitdy niyam yamdy |
raddh ca bhaktica mumukat ca
daiv ca sampattirasannivtti || 118||
|P~F4 Bx4F4 mirasya sattvasya of mixed sattva 4|-6 bhavanti
are Pl- dharm characteristics 6 tu verily HPl|+6lHl-
amnitdy absence of pride etc |+4Pl- niyam Niyamas
4PlHl- yamdy Yama etc ~&l raddh faith ca and
|16- bhakti devotion ca also PP 6l mumukat yearning
for liberation ca and (4l B9|- daiv ca sampatti the

140

divine tendencies HB6 |+4|- asat nivtti turning away from
unreal

The characteristics of mixed sattva are, utter absence of pride
etc., yama, niyama etc., and also faith, devotion, yearning for
liberation, the divine tendencies, and a natural turning away from
everything unreal.

|4H&Bx4F4 Tl- 9Bl(-
F4ltPl+|6- 9Pl 9Hl|-6-
6|-6- 9(9- 9PltP|+Ul
44l B(l+-(B BP7|6+ 119+
viuddhasattvasya gu prasda
svtmnubhti param pranti |
tpti prahara paramtmanih
yay sadnandarasa samcchati || 119||
|4H&Bx4F4 viuddhasattvasya of pure sattva Tl- gu
characteristics 9Bl(- prasda cheerfulness F4ltPl+|6-
svtmnubhti the experience of one's own self 9Pl param
supreme 9Hl|-6- pranti peace 6|-6- tpti contentment
9(9- prahara bliss 9PltP|+Ul paramtmanih devotion to the
supreme Self 44l yay by which B(l+-(BP sadnandarasam

141

the everlasting essence of bliss BP7|6 samcchati comes to
enjoy

The characteristics of pure sattva are cheerfulness, self-
realization, supreme peace, contentment, bliss, and a steady
abidance in the supreme Self, by which the aspirant comes to
enjoy everlasting bliss.

Causal body its nature (verses 120-121)
H-416P6|tT|+616
6tTlT +lP HlPltP+-
B9|-66F4 |41t44Fl
9l+B4|-44|&4|-+ 120+
avyaktametattriguairnirukta
tatkraa nma arramtmana |
suuptiretasya vibhaktyavasth
pralnasarvendriyabuddhivtti || 120||
H-416P avyaktam unmanifest 966 etat this |T- triguai as a
combination of three gunas |+616P niruktam described 66 tat
that +lP nma that is named TlTP kraam (as) the
casual HlP arram body HltP+- tmana of the individual
B9|-6- suupti deep-sleep 96F4 etasya its

142

|4|16 H4Fl vibhakti avasth special state 9l+ pralna are
suspended B4 |-4 4|& 4|- sarva indriya buddhi vtti the
functions of the sense-organs and the intellect

This unmanifest, described as a combination of all three gunas,
is the casual-body of the individual. Its special state is deep-
sleep, in which all functions of the mind-intellect and the sense-
organs are totally suspended.

B49Tl9|P|69Hl|-6-
4l=ltP+l4|F|64 4& -
B9|-66F4 |T 96l|6-
|T| 4Tl|6 =t9|B& -+ 121+
sarvaprakrapramitipranti
bjtmanvasthitireva buddhe |
suuptiretasya kila pratti
kicinna vedmti jagatprasiddhe || 121||
B49Tl sarvaprakra all kinds 9|P|6 pramiti perceptions 9Hl|-6-
pranti complete cessation 4l=ltP+ bjtmana in the seed-form
H4|F|6- avasthiti remaining 94 eva only 4& - buddhe of
the intellect B9|-6- suupti deep-sleep 96F4 etasya of this
|T kila indeed 96l|6- pratti experience |T|6 kicit

143

anything + 4|T na vedmi did not know |6 iti thus =t9|B& -
jagatprasiddhe the universal verdict

The mind remains in a subtle seed-like form in deep sleep, which
is the state of complete cessation of all kinds of perceptions.
Indeed, the universal verdict in this state is, I did not know
anything then.

Not-self its description (verses 122-123)
((|-49lTP+l 5(Pl(4-
B4 |4Tll |494l- BGl(4-
-4lPl|(6l-4|G + |474
H-41694-6|P( G+ltPl+ 122+
dehendriyapramano'hamdaya
sarve vikr viay sukhdaya |
vyomdibhtnyakhila na viva
avyaktaparyantamida hyantm || 122||
(( deha body |-4 indriya sense-organs 9lT pra pranas
P+- mana mind H(Pl(4- ahamdaya ego etc B4 sarve all
kinds |4Tll- vikr (their) modifications |494l- viay
sense-objects BGl(4- sukhdaya pleasures etc -4lPl|(
vyomdi space etc 6l|+ bhtni elements H|GP akhilam
whole ca and |474P vivam universe H-41694-6|P(P

144

avyaktaparyantamidam upto the unmanifest |( hi this H+ltPl
antm the non-Self

The body, sense-organs, Pranas, mind and ego etc. and all their
modifications; the sense-objects and their pleasures etc; the
gross elements such as ether, in fact the whole universe upto the
Unmanifest---all these are the non-Self.
Pl4l Pl4lTl4 B4 P((l|(((94-6P
HB|((P+ltP6x4 |4|& t4 P6Pl|TlT-9P+ 123+
my mykrya sarva mahaddidehaparyantam |
asadidamantmatattva viddhi tva marumarcikkalpam ||
123||
Pl4l my Maya Pl4lTl4P mykryam the effects of Maya
B4P sarvam all P((l|( mahaddi beginning from mahat, the first
manifestation of primordial nature ((94-6P dehaparyantam upto
the gross body HB6 asat unreal (P idam this H+ltP6x4P
antmatattvam of the nature of the not-self |4|& viddhi know
t4P tvam thou P6Pl|TlT-9P marumarcikkalpam like the
mirage waters in desert

Everything is due to the effect of Mayafrom Mahat down to the
gross body. Know that these and Maya itself are the not-Self
therefore, they are unreal, like the mirage in a desert.

The Self its nature (verses 124-135)
H 6 B944l|P F4-9 9PltP+-

145

4|l4 +l 4-l-P16- T4-4P+6 + 124+

atha te sampravakymi svarpa paramtmana |
yadvijya naro bandhnmukta kaivalyamanute || 124||
H atha now 6 te to you B944l|P sampravakymi I will
tell F4-9P svarpam the real nature 9PltP+- paramtmana of
the supreme self 46 yat which |4l4 vijya having realised
+- nara man 4-l6 bandht from bondage P16- mukta is
freed T4-4P kaivalyam liberation H+6 anute attains

Now I will tell you of the Real Nature of the supreme Self,
realizing which, one becomes free from all bondage and attains
liberation.
H|F6 T|7tF44 |+t4P(9t444+-
H4Fl4Bll B-9-TlH|4T-+ 125+
asti kacitsvaya nityamahampratyayalambana |
avasthtrayask sanpacakoavilakaa || 125||
H|F6 asti there is T|76 kacit something F44P svayam
Absolute Entity |+t4P nityam eternal H(9t444+-
ahampratyayalambana Substratum for the thought of the ego
H4Fl4Bll avasthtrayask the Witness of the three states
B+ san being 9-TlH|4T- pacakoavilakaa distinct from the
five sheaths

146

Something there is, the Absolute Entity, the eternal substratum for
the experience of ego-sense. It is the Witness of the three states
and is distinct from all the five sheaths.

4l |4=l+l|6 BT =ltF4-+B9|-69
4|&6|Bl4Pl4P(|Pt44P+ 126+
yo vijnti sakala jgratsvapnasuuptiu |
buddhitadvttisadbhvamabhvamahamityayam || 126||
4- ya that which |4=l+l|6 vijnti knows BTP sakalam
everything =ltF4-+B9|-69 jgratsvapnasuuptiu in the waking,
dream and deep-sleep 4|& buddhi intellect 6|Bl4P
tadvttisadbhvam presence of its function Hl4P abhvam
absence H(P aham as 'I' |6 iti thus H4P ayam this

That which knows everything that happens in the waking, dream,
and deep-sleep states, That which is aware of the presence or
absence of the mind and its functions, That which is the essence
behind the ego, That is Thisthe Self.
4- 974|6 F44 B4 4 + 974|6 T7+
4764|6 4&l|( + 6H 64t44P+ 127+
ya payati svaya sarva ya na payati kacana |
yacetayati buddhydi na tadya cetayatyayam || 127||
4- ya that which 974|6 payati sees F44P svayam itself
B4P sarvam all 4P yam which + 974|6 na payati does not

147

see T7+ kacana anyone 4- ya that which 64|6 cetayati
illumines 4&l|( buddhydi the intellect etc + na not 66 tat
that which 4P yam which 64|6 cetayati illumines H4P ayam
this (the Self)

That which sees all but which no one can see; That which
illumines the intellect etc., but which they cannot illumine, That is
the Self.

4+ |474|P( -4l-6 4 + -4l-+l|6 |T-+
Hl-9|P( B4 4 l-t4P+lt44P+ 128+
yena vivamida vypta ya na vypnoti kicana |
abhrpamida sarva ya bhntyamanubhtyayam || 128||
4+ yena by which |474P vivam universe (P idam this
-4l-6P vyptam is pervaded 4P yam which + -4l-+l|6 na
vypnoti does not pervade |T-+ kicana anything
Hl-9P abhrpam as It's reflection (P idam this B4P sarvam
all 4P l-t4P yam bhntyam when It shines H+l|6 anubhti
shines after H4P ayam this (the Self)

That by which this universe is pervaded, but which is not
pervaded by anything, which when It shines, the entire universe
shines as Its reflection, That is the Self.
4F4 B||Pl T ((|-4P+l|4-

148

|494 9 F4Tl4 9 46-6 9|6l 4+ 129+
yasya sannidhimtrea dehendriyamanodhiya |
viayeu svakyeu vartante prerit iva || 129||
4F4 yasya whose B||Pl T sannidhimtrea by very
presence (( deha body |-4 indriya sense-organs P+- mana
mind |4- dhiya intellect |494 9 viayeu in functions
F4Tl4 9 svakyeu (their) respective 46-6 vartante perform
9|6l prerit prompted 4 iva like

That by whose very presence the body and the sense-organs, the
mind and the intellect perform their respective functions, like
servants!
H(ll|(((l-6l |494l7 BGl(4-
4H-6 4( 4+ |+t44lF4-|9Tl+ 130+
ahakrdidehnt viayca sukhdaya |
vedyante ghaavad yena nityabodhasvarpi || 130||
H(ll|( ahakrdi beginning from ego ((l-6l- dehnt upto
the gross body |494l- viay sense-objects ca and
BGl(4- sukhdaya pleasures etc 4 H-6 vedyante are known
4( ghaavat as a jar 4+ yena that by which 4+ |+t4 4l
F4-|9Tl nityabodhasvarpi of the nature of External Knowledge


149

That, because of which everythingthe ego, the body, the sense-
objects, and their pleasures etc., are known, as clearly as a jar, is
of the nature of eternal knowledge.
99l 5-6ltPl 969- 9lTl
|+-6lG'7BGl+|6-
B(T-9- 9|64lPll
4+|96l 4lB47|-6+ 131+

eo'ntartm purua puro
nirantarkhaasukhnubhti |
sadaikarpa pratibodhamtro
yeneit vgasavacaranti || 131||
99- ea this H-6ltPl antartm the innermost Self 969-
purua the Purusa, Being 9lTl puro ancient, primordial,
primeval |+-6 nirantara constant HG'7BGl+|6-
akhaasukhnubhti of the nature of experience of undivided,
indivisible Bliss B(l sad everything 9T-9- ekarpa ever the
same 9|64lPl- pratibodhamtra reflecting through different
thoughts 4+ |96l yena iit commanded by which 4lB4-
vgasava the speech, the pranas, etc. |-6 caranti act

This is the innermost Self, the Primordial Being, whose essential
nature is the constant experience of indivisible Bliss, which is ever
the same. Yet, it constantly gets reflected through different

150

mental modifications and, commanded by which, the sense-
organs and the pranas (vital airs) perform their functions.
H4 Bx4ltP|+ l(l4l
H-4lT6lTlH 7Ht9TlH-
HlTlH 7 |44t9TlH6
F46=Bl |474|P( 9TlH4++ 132+

atraiva sattvtmani dhguhy
avyktka uatpraka |
ka uccai ravivatprakate
svatejas vivamida prakayan || 132||
H 94 atra eva in this very (body) Bx4ltP|+ sattvtmani in the
mind of full of sattva l(l4lP dhguhym in the cave of the
intellect H-4lT6 HlTlH avykta ke in the
atmosphere(space) of the unmanifest 7H6 9TlH- uat praka
of captivating splendor HlTlH ke in the sky 7 - uccai
high |446 ravivat like the sun 9TlH6 prakate shines F46=Bl
svatejas by its effulgence |474P vivam universe (P idam
this 9TlH4+ prakayan illumining

In this very body itself, in the secret cave of the intellect which is
of the nature of sattva, in the space (akasha) spoken of as the
unmanifest, the the Self (Atman), of captivating splendor, shines

151

like the sun, high in the sky, illumining this universe by its very
effulgence.
l6l P+l 5(T|6|4|44lTl
((|-49lTT6|44lTlP
H4l 5|P4l++46Pl+l
+ 76 +l |4Tl|6 |T-++ 133+
jt mano'haktivikriy
dehendriyapraktakriym |
ayo'gnivattnanuvartamno
na ceate no vikaroti kicana || 133||
l6l jt the knower P+- H(T|6 |4|44lTlP mana ahakti
vikriym of the modifications of the mind and the ego ((|-4
9lT T6 |44lTlP dehendriya pra kta kriym of the activities
done by the body, sense-organs and pranas H4- H|P46 aya
agnivat like the fire in a ball of iron 6l+ tn them H+46Pl+-
anuvartamna following I.e. Taking (their) forms + 76 na
ceate does not act + 7 |4Tl|6 na u vikaroti does not change
|T-+ kicana in the least

The knower of the modifications of the mind and the ego, and the
activities of the body, the sense-organs and the vital airs (pranas),
which apparently take their forms like fire in a ball of iron, is the
Self, which neither acts nor changes in the least.


152

+ =l46 +l |B46 + 46
+ l46 +l |4Tl|6 |+t4-
|4l4Pl+ 5|9 49!4P|!P-
-+ l46 T 4l4 F44P+ 134+
na jyate no mriyate na vardhate
na kyate no vikaroti nitya |
vilyamne'pi vapuyamumi-
nna lyate kumbha ivmbara svayam || 134||
+ =l46 na jyate is not born + 7 |B46 na u mriyate does not
die + 46 na vardhate does not grow + l46 na kyate does
not decay + 7 |4Tl|6 na u vikaroti does not undergo change
|+t4- nitya eternal |4l4Pl+ vilyamne even when destroyed
H|9 api 49|9 vapui body HP|!PP amumim this + l46 na
lyate is not dissolved T kumbhe in the jar 4 iva like
H4P F44P ambaram svayam space independent

Neither it is born nor does It die; neither does It grow nor does It
decay; being eternal, It does not undergo any change. Even when
this body is destroyed, It does not cease to exist, like the space in
a jar does not become extinct when the jar is broken.,
9T|6|4T|6|- H&4lF4l4-
B(B|((PH 9 lB4||4H 9-

153

|4B|6 9PltPl =l(l|(!44Fl-
F4(P(|P|6 BlltBl|-9 T 4& -+ 135+
praktiviktibhinna uddhabodhasvabhva
sadasadidamaea bhsayannirviea |
vilasati paramtm jgraddivavasth-
svahamahamiti sktskirpea buddhe || 135||
9T|6|4T|6|- praktiviktibhinna different from Prakriti
(Primordial Nature) and its modifications H&4lF4l4-
uddhabodhasvabhva of the nature of pure Knowledge B6 sat
the gross HB6 asat subtle (P idam this HH 9P aeam entire
lB4+ bhsayan manifesting |+|4H 9- nirviea free from
attributes I.e. Absolute |4B|6 vilasati manifests 9PltPl
paramtm the supreme Self =l(l|(9 jgraddiu in the waking
etc H4FlB avasthsu states H(P H(P |6 aham aham iti as
"I" "I" i.e., as the substratum of the of the sense of egoism Bll6
skt directly Bl|-9 T skirpea as the Witness 4& -
buddhe of the intellect

Different from primordial nature (prakriti) and its modifications is
the Supreme Self, of the nature of pure knowledge. It is Absolute
and directly manifests the entire gross and subtle universe, in
waking and other states, as the substratum of the steady sense of
egoism. It manifests Itself as the Witness of the intellect.


154

Advice for self-control (verse 136)
|+4|P6P+BlP t4 F4PltPl+PltP+
44P(|P|6 Bll||& 4|&9Bl(l6
=|+PT6l9lBBl|B-
96 4 T6ll O-9 T BF-+ 136+
niyamitamanasmu tva svamtmnamtman
yayamahamiti skdviddhi buddhiprasdt |
janimaraataragprasasrasindhu
pratara bhava ktrtho brahmarpea sastha || 136||
|+4|P6 niyamita regulated P+Bl manas with mind HPP amum
this t4P tvam you F4P svam own HltPl+P tmnam Self
HltP|+ tmani in the body H4P ayam this H(P aham I am |6
iti thus Bll6 skt directly |4|& viddhi realise 4|&9Bl(l6
buddhiprasdt by the purified intellect =|+PT janimaraa births
and deaths 6l tarag waves H9l apra shoreless
BBl|B-P sasrasindhum the ocean of samsara 96 pratara
cross 4 bhava become T6l- ktrtha blessed (fulfilled)
O-9 T brahmarpea as Brahman BF- sastha becoming
firmly established

With a regulated mind and a purified intellect, directly realize your
self as the essential Self. Identify yourself with the Self, and cross
the shoreless ocean of worldy existence with its waves of births

155

and deaths. Be fulfilled thusly by becoming firmly established in
Brahman (which is your very own essence).

What is bondage? Its reply (verses 137-142)
Hl+ltP-4(|P|6 P|64- 99l 5F4 9B-
9l-6l 5l+l=++PT1HB9l6(6-
4+4l4 49|(PBtBt4|Pt4ltP4&l
9 !4t4t44|6 |494F6-6|- TlHT6+ 137+
atrntmanyahamiti matirbandha eo'sya pusa
prpto'jnjjananamaraakleasamptahetu |
yenaivya vapuridamasatsatyamitytmabuddhy
puyatyukatyavati viayaistantubhi koakdvat || 137||
H atra here H+ltP|+ antmani is the not-Self H(P aham I am
|6 iti thus P|6- mati identification 4-- bandha bondage
99- ea this HF4 asya of this 9B- pusa man 9l-6- prpta
has come Hl+l6 ajnt due to ignorance =++ janana births
PT maraa deaths 1H klea miseries B9l6(6- samptahetu
the cause of (all these) hitting (him) together 4+ yena through
this 94 eva alone H4P ayam this (man) 49 - vapu body (P
idam this HB6 asat unreal Bt4P satyam as real |6 iti
HltP4&l tmabuddhy with the notion that it is "me" 9 !4|6 puyati
nourishes 7|6 ukati bathes H4|6 avati preserves |494 -

156

viayai with sense-objects 6-6|- tantubhi by threads
TlHT6 koakdvat like a silk worm

Due to ignorance, a person identifies the Self with not-Self. This
is the bondage and brings in its wake the miseries of birth and
death. Through this, one considers the unreal body as real,
identifies with it and nourishes, bathes and preserves it with the
help of sense-objects. Thereby, one becomes bound like the silk-
worm in its cocoon woven by its own threads.
H6|FPF6|&- 94|6 |4P7F4 6PBl
|44Tll4l FT|6 = =|9Tl
66l 5+l6l |+96|6 BPl(l6|T-
66l 4l 5Bl(- B |( 4|6 4-- HT BG + 138+
atasmistadbuddhi prabhavati vimhasya tamas
vivekbhvdvai sphurati bhujage rajjudhia |
tato'narthavrto nipatati samdturadhika
tato yo'sadgrha sa hi bhavati bandha u sakhe || 138||
H6|FPP atasmi in that (substratum) which is not that
(superimposed thing) 6|&- tadbuddhi the notion of it being
that (illusion) 94|6 prabhavati rises |4P7F4 vimhasya to a
deluded one 6PBl tamas by Tamas (ignorance) |44Tll4l6
vivekbhvt due to absence of discrimination 4 vai alone
FT|6 sphurati rises = bhujage in a snake =|9Tl

157

rajjudhia the notion of rope 66- tata thereafter H+l6-
anarthavrta dangers |+96|6 nipatati befalls BPl(l6-
samdtu of one who seizes H|T- adhika great 66- tata
therefore 4- ya that HBl(- asadgrha holding to the unreal
B- sa that |( hi alone 4|6 bhavati is 4-- bandha
bondage HT u listen BG sakhe (my) friend
Being deluded by ignorance, one mistakes a thing for what it is
not. In the absence of discrimination, the snake is mistaken for a
rope, and great danger befalls one who seizes it through this false
notion. So listen, my friend, it is mistaking the not-Self for the Self
(the unreal for the Real) that creates bondage.
HG'7|+t4l44lH1t4l
FT-6PltPl+P+-64 4P
BPl4Tlt4l4|6H|16 9l
6PlP4l l|4lT|44P+ 139+
akhaanitydvayabodhaakty
sphurantamtmnamanantavaibhavam |
samvotyvtiaktire
tamomay rhurivrkabimbam || 139||
HG'7 akhaa indivisible |+t4 nitya eternal H4 advaya one-
without-a-second 4lH1t4l bodhaakty through the power of
knowledge FT-6P sphurantam manifesting HltPl+P tmnam

158

Itself H+-64 4P anantavaibhavam of infinite glories BPl4Tl|6
samvoti covers Hl4|6H|16- vtiakti the veiling power 99l
e this 6PlP4l tamomay of the nature of Tamas(ignorance)
l- rhu Rahu 4 iva like HT|44P arkabimbam the orb of the
Sun

The veiling power, whose nature is ignorance, covers the Self
whose glories are infinite, which is Indivisible, Eternal, and One-
without-a-second, just as Rahu* covers the sun during a solar
eclipse.
*Rahu is considered as a shadow planet in Indian astrology. In Indian mythology, it is
conceived as a demon who periodically swallows the sun or moon, causing eclipses.
|6l 6 F4ltP-4P66=l4|6 9Pl+
H+ltPl+ Pl(l((|P|6 Hl T4|6
66- TlP4l9|6|P 4-+T-
9 |49l4l =B 76H|16-44|6+ 140+
tirobhte svtmanyamalataratejovati pumn
antmna mohdahamiti arra kalayati |
tata kmakrodhaprabhtibhiramu bandhanaguai
para vikepkhy rajasa uruaktirvyathayati || 140||
|6l 6 tirobhte is hidden F4ltP|+ svtmani one's own Self
HP6 amalatara purest 6=l4|6 tejovati of splendour 9Pl+
pumn a man H+ltPl+P antmnam the not-Self Pl(l6 moht
due to ignorance H(P |6 aham iti as 'I' HlP arram the

159

body T4|6 kalayati identifies 66- tata then TlP4l9|6|
- kmakrodhaprabhtibhi with lust, anger etc HPP amum this
4-+T- bandhanaguai by binding fetters 9P param sorely
|49l4l vikepkhy called as projecting(power) =B- rajasa
of rajas 76H|16- uruakti great power -44|6 vyathayati
persecutes

When a persons own Self of purest splendor is hidden from direct
experience, that person, due to ignorance, comes to falsely
identify with the body which is the non-Self. Then the merciless
persecution of rajas (projecting power), binds the person down
with fetters of lust, anger etc.
P(lPl(l(B+|6ltPl4P+l
|4l +l+l4Fl F44P|+4F6J T64l
H9l BBl |494|499 =|+l
|+P74l-P74l4 HP|6 TP|6- T|tB6|6-+ 141+
mahmohagrhagrasanagalittmvagamano
dhiyo nnvasth svayamabhinayastadguatay |
apre sasre viayaviapre jalanidhau
nimajyonmajyya bhramati kumati kutsitagati || 141||
P(l mah great, complete Pl( moha ignorance l( grha shark
B+|6 grasanagalita swallowed up HltP H4P+- tma
avagamana one whose Self-knowledge (has been swallowed)
|4- dhiya of the intellect +l+l H4FlP nn avasthm different

160

states F44P svayam himself H|+4+ abhinayan behaving
6J T64l tadguatay as Its superimposed attributes H9l apre
boundless BBl sasre in samsara |494|499 viayaviapre
full of the poison of sense-pleasure =|+l jalanidhau in an
ocean |+P74 nimajya sinking 7-P74 unmajya rising H4P ayam
this HP|6 bhramati drifts TP|6- kumati man of perverted
intellect T|tB6|6- kutsitagati one of miserable fate

A peson of deluded mind, whose knowledge of Self has been
swallowed by the shark of complete ignorance, behaves as
though the different states of the intellect were the attributes of
the Self, and drifts up and down, now rising and now sinking, on
the ocean of change, which is full of the poison of sense-
pleasures. What a miserable fate, indeed!
l+9lB=|+6lH9=|16-
l+ |6ll4 |4=6 4l
HltPl|(6l(T|6ltP6x4
6l |6ll4 |4=6 F44P+ 142+
bhnuprabhsajanitbhrapakti
bhnu tirodhya vijmbhate yath |
tmodithaktirtmatattva
tath tirodhya vijmbhate svayam || 142||

161

l+ bhnu sun 9l prabh rays B=|+6 sajanita generated
HH9=|16- abhrapakti the formation of clouds l+P bhnum (to)
sun |6ll4 tirodhya having veiled |4=6 vijmbhate
appear 4l yath just as HltPl 7|66 tm utita arisen from
the Self H(T|6- ahakti the ego HltP6x4P tmatattvam the
reality in the Self 6l tath so too |6ll4 tirodhya having
covered |4=6 vijmbhate expresses F44P svayam
itself(alone)

As the formations of clouds generated by the suns rays come to
veil the very same sun and appear clearly manifest in the sky, so
too, the ego arisen from the Self covers the reality of the Self and
expresses itself in full manifestation.

The powers agitation and veiling (verses 143-144)
T4|6|(++l |(+ Bl-P -
-44|6 |(PHHl4l46l 46l+
H|466PBltP-4l46 P74|&
94|6 4-GF6l|49H|16-+ 143+
kavalitadinanthe durdine sndrameghai
vyathayati himajhajhvyurugro yathaitn |
aviratatamastmanyvte mhabuddhi
kapayati bahudukhaistvravikepaakti || 143||

162

T4|6 kavalita swallowed up |(++l dinanthe the sun |(+
durdine on a cloudy day Bl-P - sndrameghai by dense
clouds -44|6 vyathayati persecutes |(PHHl4l4-
himajhajhvyu cold blasts 7- ugra shivering, violent 4l
yath just as 96l+ etn them H|46 avirata utter 6PBl tamas
by ignorance HltP|+ Hl46 tmani vte when the Atman is
concealed or covered P74|&P mhabuddhim the foolish man
94|6 kapayati afflicts 4-G - bahudukhai with endless
sorrows 6l tvra dreadful |49H|16- vikepaakti the
projecting power

Just as, on a cloudy day, when the sun is completely hidden by
dense clouds, cold, shivering blasts afflict a peson, so too, when
the Self is concealed by utter ignorance, the dreadful projecting
power (vikshepa sakti) afflicts the foolish person with endless
sorrows.
96l-4lP4 H|16-4l 4-- 9 B- BPl6-
4l-4l |4Pl|(6l (( Pt4l5tPl+ HPt44P+ 144+
etbhymeva aktibhy bandha pusa samgata |
ybhy vimohito deha matv'tmna bhramatyayam || 144||
96l-4lP etbhym from these two 94 eva alone H|16-4lP
aktibhym (from) two powers 4-- bandha bondage 9 B-
pusa of man BPl6- samgata has sprung forth or

163

proceeds from 4l-4lP ybhym by which |4Pl|(6- vimohita
deluded ((P deham body Pt4l matv mistaking HltPl+P
tmnam the Self HP|6 bhramati wanders H4P ayam (this) he

A persons bondage proceeds from these two powers. Deluded
by them, one mistakes the body for the Self and wanders from life
to life.

Bondage in action (verses 145-146)
4l= BB|6|P=F4 6 6Pl ((ltPll
l- 9-4P4 TP 6 49- FT-l 5B4- Hl|GTl-
HlTl|-4B(|67 |494l- 9 !9l|T -G T
+l+lTPBP4 4|4 l16l =l4- G-+ 145+
bja sastibhmijasya tu tamo dehtmadhrakuro
rga pallavamambu karma tu vapu skandhoo'sava khik |
agrndriyasahatica viay pupi dukha phala
nnkarmasamudbhava bahuvidha bhokttra jva khaga ||
145||
4l=P bjam seed BB|6 sasti samsara |P=F4 bhmijasya
for the tree 6 tu verily 6P- tama ignorance ((ltPl-
dehtmadh the notion of body being the Self H- akura the
sprout l- rga desire 9-4P pallavam tender leaves H4

164

ambu water TP karma work, action 6 tu whereas 49 -
vapu body FT-- skandha trunk HB4- asava the pranas
Hl|GTl- khik branches Hl|T agri twigs |-4B(|6-
indriyasahati group of sense-objects ca and |494l-
viay sense-objects 9 !9l|T pupi flowers -GP dukham
miseries TP phalam fruits +l+l nn different TPBP4P
karmasamudbhavam born out of actions 4|4P bahuvidham of
various kinds ll bhokt the experiencer H atra here =l4-
jva the individual being G- khaga the bird

Ignorance is the seed of the tree of samsara, the worldy
existence. Body-identification is the sprout, desires are its tender
leaves, actions are its water, the body is the trunk, the Pranas are
its branches, the sense-organs are its twigs, the sense-objects
are its flowers, different miseries born out of the varieties of
actions are the fruits and the individual soul is the bird perched
upon it.
Hl+Pl 54P+ltP4-l
+B|Tl 5+l|(+-6 |6-
=-Pl-44-4l|=l|(-G-
94l(9l6 =+4t4P!4+ 146+
ajnamlo'yamantmabandho
naisargiko'ndirananta rita |
janmpyayavydhijardidukha-

165

pravhapta janayatyamuya || 146||
Hl+P- ajnamla sprung from ignorance H4P ayam this
H+ltP4-- antmabandha bondage of the not-self +B|T-
naisargika (is)self caused H+l|(- andi beginningless H+-6-
ananta endless |6- rita is described =-P janma birth
H-44 apyaya deaths -4l| vydhi disease =l|( jardi old age
etc -G94l(9l6P dukhapravhaptam endless flood of miseries
=+4|6 janayati (it) creates, subjects HP!4 amuya for him (the
bound one)

This bondage caused by the non-Self springs from ignorance and
is self-caused. It is described as without beginning and without
end. It subjects one to the endless flood of miseriesbirth,
death, disease, and old age.

Atma and anatma discrimination (verses 147-153)
+lF+ HF|++ 4|-(+l
7 + H14l + TPTl||-
|44T|4l+P(l|B+l |4+l
l6- 9Bl(+ |H6+ P-=+l+ 147+
nstrairna astrairanilena vanhin
chettu na akyo na ca karmakoibhi |
vivekavijnamahsin vin
dhtu prasdena itena majun || 147||

166

+ na not HF - astrai by weapons + na not HF - astrai
by(other kind of) weapons H|++ anilena by wind 4|-(+l
vanhin by fire 7P chettum to destroy + H14- na akya not
possible + na not ca and TPTl||- karmakoibhi by
millions of actions |44T|4l+ vivekavijna knowledge born of
discrimination P(l H|B+l mah asin by the wonder sword |4+l
vin except l6- dhtu of the mind 9Bl(+ prasdena by the
grace (of the Lord) |H6+ itena sharpened P-=+l majun (by
) good

Neither by weapons, nor by wind, nor by fire, nor by millions of
actions can this bondage be destroyed. By nothing save the
wonder-sword of Knowledge which comes from discrimination
given by the grace of the Lord, can we end this bondage.
~|69PlTTP6 - F4P
|+Ul 644ltP|4H|&F4
|4H&4& - 9PltP4(+
6+4 BBlBP+lH-+ 148+
rutipramaikamate svadharma
nih tayaivtmaviuddhirasya |
viuddhabuddhe paramtmavedana
tenaiva sasrasamlana || 148||

167

~|69PlT rutiprama to the authority of Sruti(Vedas) 9TP6 -
ekamate one who has deep devotion F4P|+Ul svadharmanih
abidance in one's dharma or duties 64l tay by that 94 eva
alone HltP|4H|&- tmaviuddhi purity of mind HF4 asya for
him (the bound one) |4H&4& - viuddhabuddhe (to) a man of
pure intellect 9PltP4(+P paramtmavedanam realisation of the
supreme self 6+ tena by that 94 eva alone BBl BP+lH-
sasra samlana the destruction of Samsara with its roots

One who has deep devotion to the Scriptures and is firmly
established in ones own duties (swadharma)for these actions
alone contribute to the purity of his mindand is of pure mind
realizes the supreme Self. By this knowledge alone is samsara
destroyed, root and branch.
TlH-+P4lH- 9-|ltPl + B46l l|6
|+=H|16BPt9 - H4l9|4l4 4l9lFP+ 149+
koairannamaydyai pacabhirtm na savto bhti |
nijaaktisamutpannai aivlapaalairivmbu vpstham || 149||
TlH - koai by the sheaths H-+P4lH- annamaydyai (by) food
sheath etc 9-|- pacabhi (by) five HltPl tm the Self +
na not B46- savta covered l|6 bhti appear |+=H|16-
nijaakti one's own power(nature) BPt9 - samutpannai born

168

out of H4l9 - aivlapaalai due to the collection of moss
4 iva like H4 ambu water 4l9lFP vpstham in a tank

Covered by the five sheaths, such as the food-sheath, which are
produced by Its own Divine Power, the Self does not shine
clearly, just as the water in a tank covered by the collection of
moss, which is born out of itself (water).
674ll9+4 B4T B| 96l46 H&P
6!TlB-6l9( BH- Bl49( 9 9B-+ 150+
tacchaivlpanaye samyak salila pratyate uddham |
tsantpahara sadya saukhyaprada para pusa || 150||
66 tat that H4l aivla moss H9+4 apanaye when removed
B4T samyak absolutely B|P salilam water 96l46
pratyate becomes visible H&P uddham pure 6!Tl t (of)
thirst B-6l9(P santpaharam remover of BH- sadya
immediate Bl49(P saukhyapradam giver of joy 9P param
great 9 B- pusa (before) the man.

When the moss is removed, absolutely pure water, which can
quench the pangs of thirst and give immediate joy, becomes
visible.
9-l+lP|9 TlHl+lP94l( |4lt44 H&-
|+t4l+-(TB- 9t49- 9- F4474l|6-+ 151+
pacnmapi konmapavde vibhtyaya uddha |

169

nitynandaikarasa pratyagrpa para svayajyoti || 151||
9-l+lP pacnm of the five H|9 api even TlHl+lP konm
of the sheaths H94l( apavde when negated |4l|6 vibhti
appears H4P ayam this H&- uddha pure |+t4 H+-( nitya
ananda (of) everlasting Bliss TB- ikarasa (as) the one
essence 9t49- pratyagrpa (as) the indwelling 9- para
Supreme F4474l|6- svayajyoti self-effulgent

When all five sheaths have been negated, the Self shines
supremely as being the essence of everlasting Bliss, as the
indwelling, Self-effulgent Spirit Supreme.
HltPl+ltP|44T- T6-4l 4-P164 |49l
6+4l+-(l 4|6 F4 |4l4 B|(l+-(P+ 152+
tmntmaviveka kartavyo bandhamuktaye vidu |
tenaivnand bhavati sva vijya saccidnandam || 152||
HltPl+ltP|44T- tmntmaviveka discrimination between the
Self and the non-self T6-4- kartavya should be done 4-P164
bandhamuktaye for liberation from bondage |49l vidu by the
wise 6+ tena by that 94 eva alone Hl+-(l nand happy
4|6 bhavati becomes F4P svam one's own Self |4l4 vijya
having known B6 sat Existence |6 cit Knowledge Hl+-(P
nandam Bliss

170

The wise should discriminate between the Self and the not-Self
for the bondage. Only then does one know the Self to be
Absolute Existence-Knowledge-Bliss, only then, does one
become happy.
P-=l|(9lTl|P4 744l6
9t4-PltPl+PB\P|44P
|4|44 6 9|4l-4 B4
6(ltP+l |6U|6 4- B P16-+ 153+
mujdikmiva dyavargt
pratyacamtmnamasagamakriyam |
vivicya tatra pravilpya sarva
tadtman tihati ya sa mukta || 153||
P-=l6 mujt from the munja grass 9lTlP ikm stalk 4 iva
like 74 4l6 dya vargt from the grasp of "seen," i.e., the not-
self 9t4-P pratyacam the subject HltPl+P tmnam self
HB\P asagam unattached H|44P akriyam actionless |4|44
vivicya separating 6 tatra there, with it 9|4l-4 pravilpya
having emerged B4P sarvam everything 66 HltP+l tat tman
identified with it |6U|6 tihati remains 4- ya he who B-
sa he P16- mukta (is) free

The person who separates all sense-objects, perceived, felt and
thought of, from the subjective, unattached, actionless Selflike

171

the enveloping sheaths separated from the tender core of the
munja grass is free, for having merged everything with the Self,
that person remains ever established in It.

Description of Annamaya koa and its negation (verses 154-164)
((l 54P4+l 5P4F6 TlH-
l+ =l4|6 |4+74|6 6|(l+-
t4TPPlB6|l|F9l9l|H-
+l4 F44 |46P(|6 |+t4H&-+ 154+
deho'yamannabhavano'nnamayastu koa
cnnena jvati vinayati tadvihna |
tvakcarmamsarudhirsthipurari
nya svaya bhavitumarhati nityauddha || 154||
((- deha body H4P ayam this H4+- annabhavana product
of food HP4- annamaya the food sheath 6 tu verily TlH-
koa sheath ca and H+ annena by food =l4|6 jvati
exists |4+74|6 vinayati dies 6|(l+- tadvihna without
it(food) t4T P tvak carma skin PlB msa flesh 6| rudhira
blood H|F asthi bones 9l9 pura filth l|H- ri a heap,
bundle + na not H4P ayam this F44P svayam itself |46P
bhavitum to lie H(|6 arhati deserves |+t4 H&- nitya uddha
ever pure


172

The body is a product of food. It constitutes the food-sheath. It
exists because of food and dies without it. It is a bundle of skin,
flesh, blood, bones, and filth. Never can it be the self-existing,
eternally pure Self.
94 =+|P6|9 +l4P|F6
=l6T- TTl 5|+46F4l4-
+Tl =77 4t9|74Pl+-
F4ltPl T 4|6 l4|4Tl4l+ 155+
prva janeradhimterapi nyamasti
jtakaa kaaguo'niyatasvabhva |
naiko jaaca ghaavatparidyamna
svtm katha bhavati bhvavikravett || 155||
94P prvam before =+ - jane birth H|P6 - adhimte after
death H|9 api and, also + na not H4P ayam this H|F6 asti
exists =l6T- jtakaa when born T T- kaagua of
fleeting nature H|+46 F4l4- aniyata svabhva of uncertain
nature I.e., ever changing + na not 9T- eka one =7- jaa
inert ca and 46 ghaavat like a jar 9|74Pl+-
paridyamna an object seen F4ltPl svtm one's own Self
TP katham how 4|6 bhavati becomes l4|4Tl4l
bhvavikravett the witness of changes in things

Before its birth it does not exist, nor does it continue to be after its
death. It lasts only for a short period. Its qualities are fleeting and

173

by nature subject to change. It is diverse and inert and a sense-
object, seen like a jar. How then can it be the Selfthe Witness of
all changes in all things?
9l|T9l(l|(Pl-((l +ltPl -4\ 5|9 =l4+l6
6716+lHl + |+44l |+4lPT-+ 156+
pipddimndeho ntm vyage'pi jvant |
tattacchakterancca na niyamyo niymaka || 156||
9l|T pi arms 9l(l|(Pl+ pddimn having legs etc ((- deha
body + na not HltPl tm the Self -4\ vyage when
amputated H|9 api even =l4+l6 jvant because it lives 66
66 H16 - tat tat akte of the power(functions) of different (limbs)
H+lHl6 ant due to non-destruction ca and + na not
|+44- niyamya subject to the rule |+4lPT- niymaka (is) the
ruler

The body which is made of arms, legs, etc. cannot be the Self, for
even if these organs are amputated or removed, it continues to
function efficiently. The body is thus subject to the rule of another
and cannot be the Self, the Ruler of all.
((6&P6tTP6(4Fl|(Bl|T-
B6 94 F46-|B& 6'4PltP+-+ 157+
dehataddharmatatkarmatadavasthdiskia |
sata eva svatasiddha tadvailakayamtmana || 157||

174

(( deha body 6&P taddharma its characteristics 6tTP tatkarma
its activities 66 H4Fl|( tat avasthdi its states etc Bl|T-
skia of the witness B6- sata of the nature of Existence
94 eva indeed F46- |B&P svata siddham self-evident 66
4 '4P tat vailakayam (its) distinctness from other HltP+-
tmana of the Self

It is self-evident that the Self is the enduring Reality, that it is
different from the body and its characteristics, its states and
activities, that It is the Witness of them all.
H-4l|HPlB|-6l P9Tl 5|6T7P-
T 4(4 4l F44P6|T-+ 158+
alyarirmsalipto malapro'tikamala |
katha bhavedaya vett svayametadvilakaa || 158||
H-4l|H- alyari packet of bones PlB|-6- msalipta
covered with flesh P9T- malapra full of filth H|6T7P-
atikamala extremely impure TP katham how 4 6 bhavet
can be H4P ayam this 4l vett the Knower F44P svayam
itself 966 etat from this |4T- vilakaa distinct

How can the self-existent Self, the Knower, ever be the body
consisting of bones, covered with flesh, full of filth and extremely
impure?for It is always distinct from it.
t4=PlBP(l 5|F9l9lHl-

175

4(P|6 P7=+- Tl|6
|4T 4| |4lHll
|+=F4-9 9Pl 6P+ 159+
tvamsamedo'sthipurar-
vahammati mhajana karoti |
vilakaa vetti vicralo
nijasvarpa paramrtha bhtam || 159||
t4T tvak skin PlB msa flesh P(- meda fat H|F asthi bones
9l9lHl purarau with the mass of filth H(P|6P ahammatim
identification P7=+- mhajana the foolish man Tl|6 karoti
does |4TP vilakaam distinct 4| vetti knows |4lHl-
vicrala the man of discrimination |+=F4-9P nijasvarpam
(his) own Nature(Self) 9Pl6P paramrthabhtam the Absolute
Reality

The ignorant person identifies with the skin, flesh, fat, bones, and
filth. But the person of discrimination knows that the Self is distinct
from the body, the unique, and the only Reality.
((l 5(|Pt4 4 =7F4 4|&-
(( =l4 |49Ft4(l-
|44T|4l+46l P(ltP+l
Ol(|Pt44 P|6- B(ltP|++ 160+


176

deho'hamityeva jaasya buddhi
dehe ca jve viduastvahandh |
vivekavijnavato mahtmano
brahmhamityeva mati sadtmani || 160||
((- deha body H(P aham "I am" |6 iti thus 94 eva alone
=7F4 jaasya of the foolish 4|&- buddhi thinking (( dehe in
body ca and =l4 jve in jiva |49- vidua of the learned
6 tu whereas H(l- ahandh the I-notion |44T|4l+46-
vivekavijnavata one possessing realisation born out of
discrimination P(ltP+- mahtmana of the sage O H(P brahma
aham "I am Brahman" |6 iti thus 94 eva alone P|6- mati
identification B6 HltP|+ sat tmani with the Eternal Self

I am the body, thus thinks an ignorant person. A person of mere
book-knowledge considers oneself to be a combination of the
body and the soul (jeeva). But the realized sage possessed of
discrimination, knows that I am Brahman, and looks upon the
Eternal Atman as his Self.
HltP4|& t4= P74&
t4=PlBP(l 5|F9l9lHl
B4ltP|+ O|T |+|4T-9
T6!4 Hl|6 9Pl =F4+ 161+

atrtmabuddhi tyaja mhabuddhe

177

tvamsamedo'sthipurarau |
sarvtmani brahmai nirvikalpe
kuruva nti param bhajasva || 161||
H atra with this HtP4|&P atmabuddhim identification t4=
tyaja give up P74& mhabuddhe O foolish one t4T PlB P(-
H|F9l9lHl tvak msa meda asthipurarau with the mass
of skin,flesh,fat,bones and filth B4ltP|+ sarvtmani the Self of
all O|T brahmai with Brahman |+|4T-9 nirvikalpe non-dual
absolute T6!4 kuruva do(identify) Hl|6P ntim Peace
9PlP paramm Supreme =F4 bhajasva gain

Cease to identify yourself with this body comprised of skin, flesh,
fat, bones, and filth, O ignorant one. Instead, identify yourself with
the Absolute Brahman, the Self of all, and thus attain Supreme
Peace.
((|-4l(l4B|6 HPl|(6l
|4l+(6l + =(l|6 4l46
6l4-+ 6F4l|F6 |4P|164l6l-
-4Ft4 9 4(l-6+4l-6(Hl+ 162+
dehendriydvasati bhramodit
vidvnahant na jahti yvat |
tvanna tasysti vimuktivrt-
pyastvea vedntanayntadar || 162||

178

(( |-4l(l deha indriydau with the body, sense organs etc HB|6
asati (which are) unreal HPl|(6lP bhramoditm risen from
delusion |4l+ vidvna the learned H(6l+ ahantn
identification + na not =(l|6 jahti gives up 4l46 yvat as
long as 6l46 tvat so long 6F4 tasya for him H|F6 asti there
is |4P|164l6l vimuktivrt talk of liberation H|9 api even HF6
astu let him be 4 9- vea he 4(l-6+4l-6(Hl vednta-naya-
antadar one well read in the philosophy of Vedanta

There is no liberation for a peson of mere book-knowledge,
howsoever well-read in the philosophy of Vedanta, so long as one
does not give up false identification with the body, sense-organs,
etc., which are unreal.
7l4lHl 9|6|44l
4tF4-+(( |( T|-96l\
4ltP4|&F64 +l|F6 Tl|-
=l47l 64 Pl5F6+ 163+
chyarre pratibimbagtre
yatsvapnadehe hdi kalpitge |
yathtmabuddhistava nsti kci-
jjvaccharre ca tathaiva m'stu || 163||
7l4lHl chyarre with the shadow-body 9|6|44l
pratibimbagtre with the image body 46 yat that which F4-+((

179

svapnadehe with the dream body |( hdi in the heart (or mind)
T|-96l\ kalpitge with the imagined-body 4l yath just as
HltP4|&- tmabuddhi identification 64 tava your + H|F6 na
asti there is no Tl|6 kcit in the least =l46 jvat living Hl
arre with body ca and 6l 94 tath eva so too Pl m
not HF6 astu should be

Just as you would not identify yourself with your shadow, your
reflection, your dream-body or the body in your minds
imagination, so too, you should not identify yourself with your
living body.
((ltPl4 +TlPB|&4l
=-Pl|(-G94F4 4l=P
46F66Ft4 =|( 6l 94t+l6
t416 6 | + 9+4lHl+ 164+
dehtmadhreva nmasaddhiy
janmdidukhaprabhavasya bjam |
yatastatastva jahi t prayatnt
tyakte tu citte na punarbhav || 164||
((ltPl- dehtmadh identification with the body 94 eva alone
+TlP nm for the men HB6 |4lP asat dhiym attached to the
unreal =-Pl|( janmdi of birth etc 4l=P bjam seed -G 94F4

180

dukha prabhavasya of the rising of sorrow 46- yata since 66-
tata therefore t4P tvam you =|( jahi destroy 6lP tm it
94t+l6 prayatnt with all efforts t416 tyakte when
renounced 6 tu verily | citte the mind + na not 9+-
puna again 4lHl
bhava chance of being born

For those who are attached to the unreal, identification with the
body is the seed from which all the misery of birth etc. stems
forth. Therefore, put in all your efforts to destroy this notion. Once
the mind is detached from this identification, there can be no more
chance of being born again.

Description of Pramaya koa and its negation(verses 165-166)
TP|-4 - 9-||-6l 54
9lTl 4t9lTP4F6 TlH-+
4+ltP4l+-+P4l 5+9T-
9466 5Bl BT|44lB+ 165+
karmendriyai pacabhiracito'ya
pro bhavetpramayastu koa ||
yentmavnannamayo'nupra
pravartate'sau sakalakriysu || 165||
TP|-4 - karmendriyai with the organs of action 9-|-
pacabhi (with) five H|-6- acita constituted H4P ayam this

181

9lT- pra the prana 4 6 bhavet is 9lTP4- TlH- pramaya
koa the vital-air-sheath 6 tu verily 4+ yena by which
HltP4l+ tmavn possessed of life H-+P4- annamaya the food-
sheath H+9T- anupra pervaded 9466 pravartate performs
HBl asau this BT|44lB sakalakriysu all (its) activities

The prana along with the five organs-of-action, constitutes the
vital-air-sheath, pervaded by which the food-sheath (physical
body), performs all the activities of the material body.
+4ltPl|9 9lTP4l 4l4|4Tll
-6l55-6l 4l44(-64|( 9-
4FPl|tT|-t14l|9 + 4l7P|+7
F4 4l-4 4l |T-+ |+t4 96--+ 166+
naivtmpi pramayo vyuvikro
gant''gant vyuvadantarbahirea |
yasmtkicitkvpi na vettamania
sva vnya v kicana nitya paratantra || 166||
+ 94 na eva never HltPl tm the Self H|9 api also 9lTP4-
pramaya the vital-air-sheath 4l4|4Tl- vyuvikra
modification of air -6l gant goer Hl-6l gant entering
4l446 vyuvat like air H-6- anta inside 4|(- bahi outside 99-
ea this 4FPl6 yasmt since |T|-6 kicit anything 14l|9

182

kvpi anywhere + na not 4| vetti knows 7P iam joys
H|+7P aniam sorrows F4P svam its own 4l v or H-4P
anyam of other 4l v or |T-+ kicana anything |+t4P
nityam always 96-- paratantra dependent upon other (self)

The vital-air-sheath cannot be the Self because it is a modification
of air (vayu). Like air it enters the body and goes out of it, never
knowing its joys or sorrows or those of others. It is ever
dependent upon the Self.

Description of Manomaya koa and its negation (verses 167-183)
l+|-4l|T P+7 P+lP4- F4l6
TlHl PPl(|P|6 4F6|4T-9(6-
Bl|((T+lT|6l 4l4l-
F6t94TlHP|94 |4=6 4-+ 167+
jnendriyi ca manaca manomaya syt
koo mamhamiti vastuvikalpahetu |
sajdibhedakalankalito baly-
statprvakoamabhiprya vijmbhate ya || 167||
l+ |-4l|T jna indriyi the organs of perception ca
and P+- mana mind ca and P+lP4- manomaya the
mental F4l6 syt is TlH- koa sheath PP mama mine H(P
aham I |6 iti thus 4F6|4T-9 (6- vastuvikalpa hetu the
cause of the diversity of things Bl|(( sajdibheda differences

183

of names, forms etc T+lT|6- kalankalita endowed with the
faculty of creating 4l4l+ balyn powerful 66 94TlHP tat
prvakoam of sheath preceding it H|94 abhiprya pervading
|4=6 vijmbhate manifests 4- ya that which

The organs of perception along with the mind form the mental-
sheath which is the sole cause of the I and mine sense and of
the diversity of things. It is powerful and is endowed with the
essential faculty of creating differences of names etc. It pervades
the vital-air-sheath preceding it.
9-|-4 - 9-|4 (l6|-
9l4Pl+l |494l74l4l
=l74-4Pl+l 44lB+-+ -
P+lP4l|P((|6 99-P+ 168+
pacendriyai pacabhireva hotbhi
pracyamno viayjyadhray |
jjvalyamno bahuvsanendhanai
manomaygnirdahati prapacam || 168||
9- paca five |-4 - indriyai by sense-organs 9-|-
pacabhi by five 94 eva indeed (l6|- hotbhi by priests
9l4Pl+- pracyamna being fed |494 Hl74l4l viaya
jyadhray by the ghee of the stream of sense-objects
=l74-4Pl+- jjvalyamna set ablaze 44lB+l -+ - bahuvsan

184

indhanai by the fuel of numerous desires P+lP4 manomaya the
mental(sheath) H|P- agni fire 4(|6 vahati maintains 99-P
prapacam the phenomenal world

The five sense-organs act as sacrificial priests who feed the fuel
of numerous desires into the mental-sheath, which is the
sacrificial fire. This fire (mental-sheath), brings about and
maintains the entire phenomenal world when it is set ablaze by
the sense-objects which act as a continuous stream of oblations.

+ GFt4|4Hl P+Bl 5|6|16l
P+l G|4Hl 44-(6-
6|FP|-4+7 BT |4+7
|4=|6 5|FP-BT |4=6 + 169+
na hyastyavidy manaso'tirikt
mano hyavidy bhavabandhahetu |
tasminvinae sakala vinaa
vijmbhite'sminsakala vijmbhate || 169||
+ na not |( hi verily H|F6 asti there is H|4Hl avidy
ignorance P+B- H|6|16l manasa atirikt apart from the mind
P+- mana mind |( hi itself H|4Hl avidy ignorance
44-(6- bhavabandhahetu the cause for the bondage of rebirth
6|FP+ tasmin when that |4+7 vinae is destroyed BTP
sakalam all |4+7P vinaam is destroyed |4=|6 vijmbhite

185

manifests H|FP+ asmin when this BTP sakalam everything
|4=6 vijmbhate manifests

Apart from the mind there is no ignorance (avidya). The mind
itself is the ignorance which is the cause for the bondage of
conditioned existence. When the mind is destroyed, everything
else is destroyed. When the mind manifests, everything else
manifests.

F4-+ 5H-4 B=|6 F4H1t4l
l1l|(|474 P+ 94 B4P
64 =lt4|9 +l |4H 9-
6tB4P6-P+Bl |4=TP+ 170+
svapne'rthanye sjati svaakty
bhoktrdiviva mana eva sarvam |
tathaiva jgratyapi no viea
tatsarvametanmanaso vijmbhaam || 170||
F4-+ svapne in the dream state HH-4 arthanye devoid of
(external) objects B=|6 sjati projects F4H1t4l svaakty by its
own power l4l|( bhoktrdi enjoyer etc |474P vivam (dream)
universe P+- mana mind 94 eva alone B4P sarvam the
entire 6l tath similarly 94 eva alone =l|6 jgrati in the
waking state H|9 api also + 7 na u no |4H 9- viea

186

difference 66 tat that B4P sarvam all 966 etat this P+B-
manasa of the mind |4=TP vijmbhaam a projection

In the dream state, even though there is no contact with the
external world, the mind alone projects the entire dream-universe
of enjoyer etc. Similarly, the waking-state is no different. All this
(world of myriad phenomena), is but a projection of the mind.

B9|-6Tl P+|B 9l+
+4l|F6 |T|-tBT9|B& -
H6l P+-T|-96 94 9B-
BBl 96F4 + 4F66l 5|F6+ 171+
suuptikle manasi pralne
naivsti kicitsakalaprasiddhe |
ato manakalpita eva pusa
sasra etasya na vastuto'sti || 171||
B9|-6Tl suuptikle in deep-sleep P+|B 9l+ manasi pralne
when the mind is reduced (to its casual state) + na not 94 eva
indeed H|F6 asti is |T|-6 kicit anything BT 9|B& - sakala
prasiddhe proved by (experience of) all H6- ata therefore P+-
T|-96- mana kalpita created by the mind 94 eva alone
9 B- pusa man's BBl- sasra Samsara (world of change)

187

96F4 etasya his + na not 4F66- vastuta in reality H|F6 asti
there is

In deep-sleep, the mind is reduced to its casual-state and nothing
perceivable exists, as is proved by the universal experience of all
people. Hence, the relative world is just a creation of the mind and
has no objective reality.
4l4+l55+l46 P- 9+F6+4 +l46
P+Bl T--46 4-l Pl F6+4 T--46 + 172+
vyun''nyate megha punastenaiva nyate |
manas kalpyate bandho mokastenaiva kalpyate || 172||
4l4+l vyun by the wind Hl+l46 nyate is brought P-
megha cloud 9+- puna again 6+ tena by it 94 eva alone
+l46 nyate is scattered P+Bl manas by the mind T--46
kalpyate is caused 4-- bandha bondage Pl - moka
liberation 6+ tena by that 94 eva alone T--46 kalpyate is
caused

The wind gathers the clouds together and the wind itself scatters
them. So too, the mind creates bondage and also creates
liberation.
((l|(B4|494 9|T--4 l
4l|6 6+ 969 9H4J T+
4F4P |4946 B4l4 97l(
9+ |4Pl4|6 6-P+ 94 4-l6+ 173+

188

dehdisarvaviaye parikalpya rga
badhnti tena purua pauvadguena |
vairasyamatra viavat suvudhya pacd
ena vimocayati tanmana eva bandht || 173||
((l|( dehdi body etc. B4|494 sarvaviaye for all objects
9|T--4 parikalpya having created lP rgam attachment
4l|6 badhnti binds 6+ tena by that 969P puruam to man
9H46 pauvat like an animal T+ guena by rope 4F4P
vairasyam distaste H atra here(for them) |4946 viavat like
poison B4l4 suvudhya having thought 97l6 pact
thereafter 9+P enam him |4Pl4|6 vimocayati liberates 66
P+- tat mana that mind 94 eva very same 4-l6 bandht
from liberation

The mind causes attachment for the body and the sense-objects.
These attachments bind one like an animal that is bound by
ropes. Thereafter, the same mind creates a distaste for these
sense-objects as though they were poison, and liberates one from
bondage.
6FPl-P+- TlTPF4 =-6l -
4-F4 Pl F4 4l |4l+
4-F4 (6P|+ =lT-
Pl F4 H& |4=F6PFTP+ 174+
tasmnmana kraamasya janto

189

bandhasya mokasya ca v vidhne |
bandhasya heturmalina rajoguai
mokasya uddha virajastamaskam || 174||
6FPl6 tasmt therefore P+- mana the mind TlTP kraam
the cause HF4 asya of this =-6l - janto (of) jiva 4-F4
bandhasya of bondage Pl F4 mokasya of liberation 4l ca
v or |4l+ vidhne in bringing about 4-F4 bandhasya of
bondage (6 - hetu cause P|+P malinam blemished =lT-
rajoguai by the effects of rajas Pl F4 mokasya for liberation
H&P uddham pure |4=- 6PFTP viraja tamaskam free from
the rajas and tamas

Therefore, the mind is the cause for both liberation as well as
bondage. When tainted by the effects of rajas, it causes bondage.
When it is free from the rajas and tamas qualities, it paves the
way to liberation.
|44T4l4Tl|6Tl-
7&t4PlBlH P+l |4P1t4
4t46l 4|&P6l PPl -
F6l-4l 7l-4l |46-4P + 175+
vivekavairgyagutirek-
cchuddhatvamsdya mano vimuktyai |
bhavatyato buddhimato mumuko-
stbhy dhbhy bhavitavyamagre || 175||

190

|44T viveka discrimination 4l4 vairgya dispassion T
H|6Tl6 gua atirekt due to predominance of the qualities(of)
H &t4P uddhatvam purity HlBlH sdya having gained P+-
mana mind |4P1t4 vimuktyai for liberation 4|6 bhavati
becomes H6- ata therefore 4|&P6- buddhimata (by) wise
PPl - mumuko by one desirous of liberation 6l-4lP tbhym
(by) these two 7l-4lP dhbhym strong |46-4P
bhavitavyam should be H agre first

When the mind has been made pure through the cultivation of
discrimination and dispassion, it turns towards liberation. Hence
the wise seeker of liberation must first strengthen these two
qualities.
P+l +lP P(l-4ll |494l'4|P9
t4 + 7-6 Bl4l 4 PP 4-+ 176+
mano nma mahvyghro viayrayabhmiu |
caratyatra na gacchantu sdhavo ye mumukava || 176||
P+- mana mind +lP nma called P(l-4l- mahvyghra a
huge tiger |494 H'4|P9 viaya arayabhmiu in the jungles
of sense-pleasures |6 carati prowls H atra therein +
7-6 na gacchantu let not wander Bl4- sdhava virtuous 4
ye who PP4- mumukava desirous of liberation

191

A huge tiger called mind prowls in the thick jungles of sense-
pleasures. Let not those virtuous people who have a deep
aspiration for liberation ever wander therein.
P+- 9B6 |494l+H 9l+
FltP+l BP64l l16 -
Hl4Tl~P=l|6(l+
T|44l(6 Tl|+ |+t4P+ 177+
mana praste viaynaen
sthltman skmatay ca bhoktu |
arravarramajtibhedn
guakriyhetuphalni nityam || 177||
P+- mana mind 9B6 praste delivers |494l+ viayn sense-
objects HH 9l+ aen all FltP+l sthltman the gross
BP64l skmatay the subtle ca and l16 - bhoktu for
the experiencer Hl arra body 4T vara caste Hl~P rama
order of life =l|6(l6 jtibhedt distinctions based upon creed
T gua qualities |44l kriy actions (6 hetu motive Tl|+
phalni results |+t4P nityam continuously

The mind continuously delivers for the experiencer, (1) all sense-
objects, gross or subtle, without exception, (2) distinctions based
upon the body, caste, order-of-life and creed, as well as, (3) the
difference of qualities, actions motive and results.

192

HB|9PP |4PlG
((|-49lT T|+4&
H(PP|6 HP4t4=U
P+- F4Tt4 9 Tl9|169+ 178+
asagacidrpamamu vimohya
dehendriyapraguairnibaddhya |
ahammameti bhramayatyajasra
mana svaktyeu phalopabhuktiu || 178||
HB asaga unattached |9P cidrpam pure intelligence HPP
amum to this |4PlG vimohya beguiling (( deha body |-4
indriya sense-organs 9lTT- praguai with the ties of pranas
|+4& nibaddhya binding H(P PP |6 aham mama iti as "I"
and mine HP4|6 bhramayati makes (him) wander H=UP ajasram
endlessly P+- mana mind F4Tt4 9 svaktyeu gathered by
itself Tl9|169 phalopabhuktiu in the varied experiences if
'results'

Unattached Pure Intelligence is the essence of the individual, but
the mind beguiles it and binds it by ties of body, sense-organs,
and pranas. It causes the individual to wander with the idea of I
and mine in the myriad experiences of results gathered by
itself.


193

H\4lB(l 9lt969F4 BB|6-
H\4lB4-Ft4P+4 T|-96-
=F6Pl(l 946l 5|44|T+l
=-Pl|(-GF4 |+(l+P66+ 179+
adhysadotpuruasya sasti
adhysabandhastvamunaiva kalpita |
rajastamodoavato'vivekino
janmdidukhasya nidnametat || 179||
H\4lB(l 9l6 adhysadot due to the defect of superimposition
969F4 puruasya of man BB|6- sasti transmigration
H\4lB4-- adhysabandha bondage of superimposition 6 tu and
HP+l amun by the (mind) 94 eva alone T|-96- kalpita is
created =F6Pl(l 946- rajastamodoavata one who is tainted with
rajas and tamas H|44|T+- avivekina one who lacks
discrimination =-Pl|(-GF4 janmdidukhasya of the misery of
birth etc. |+(l+P nidnam cause 966 etat this

The defect of superimposition causes transmigration and mind
alone is responsible for the bondage of superimposition. For a
person who is tainted with rajas and tamas and who lacks
discrimination, this alone causes birth, suffering etc.
H6- 9lP+l 5|4Hl 9|'76lF6x4(|H+-

194

4+4 Hl46 |474 4l4+4lHP'7P+ 180+
ata prhurmano'vidy paitstattvadarina |
yenaiva bhrmyate viva vyunevbhramaalam || 180||
H6- ata hence 9l- prhu say, consider P+- mana mind
H|4HlP avidym (is) ignorance 9|'76l- pait wise sages
6x4 (|H+- tattva darina those who know the Truth 4+ yena
by which 94 eva alone Hl46 bhrmyate is tossed around
|474P vivam the universe 4l4+l vyun by wind 4 iva like
HHP'7P abhramaalam masses of clouds

Hence the wise who know the Truth declare the mind itself as
ignorance (avidya). By this alone the universe of experience is
tossed around like the clouds before the wind.
6-P+-Hl+ Tl4 94t++ PPTl
|4H& B|6 6|FP-P|16- TTl46 + 181+
tanmanaodhana krya prayatnena mumuku |
viuddhe sati caitasminmukti karaphalyate || 181||
66 tat therefore P+-Hl+P manaodhanam purification of mind
Tl4P kryam should be achieved 94t++ prayatnena by
diligence PPTl mumuku by the seeker of liberation |4H&
B|6 viuddhe sati when purified ca and 96|FP+ etasmin this

195

P|16- mukti liberation TTl46 karaphalyate becomes
available as a fruit in one's hand

Therefore, the mind must be diligently purified by one who seeks
liberation. When the mind has been purified, liberation becomes
readily available like a fruit in the palm of ones hand.
Pl TB1t4l |494 9 l
|+P-4 B-4F4 B4TP
B7&4l 4- ~4Tl|(|+Ul
=-F4l4 B +l|6 4& -+ 182+
mokaikasakty viayeu rga
nirmlya sannyasya ca sarvakarma |
sacchraddhay ya ravadiniho
rajasvabhva sa dhunoti buddhe || 182||
Pl 9TB1t4l moka ekasakty with single pointed devotion for
liberation |494 9 viayeu for sense-objects lP rgam
attachment |+P-4 nirmlya having rooted out B-4F4
sannyasya having renounced ca and B4TP sarvakarma all
actions B6 ~&4l sat raddhay with faith in Truth 4- ya he
who ~4Tl|(|+U- ravadiniha devoted to hearing etc = F4
l4P rajasvabhvam rajasic nature B- sa he +l|6 dhunoti
purges, purifies 4& - buddhe of the intellect


196

With single-pointed devotion to liberation, one who roots out
attachments for sense-objects, renounces all actions and with
faith in Truth, constantly hears (the Truth) etc., succeeds in
purging the rajasic nature of the mind.
P+lP4l +l|9 4t9ltPl
GlH-64x4lt9|Tl|Pl4l6
-GltPTt4l|94t4(6l -
7l |( 74ltP64l + 7-+ 183+
manomayo npi bhavetpartm
hydyantavattvtparimibhvt |
dukhtmakatvdviayatvaheto
dra hi dytmatay na da || 183||
P+lP4- manomaya mental(sheath) + na not H|9 api also
4 6 bhavet can be 9ltPl partm the supreme Self |( hi
because Hl|( H-64x4l6 di antavattvt having a beginning and
an end 9|Tl|Pl4l6 parimibhvt being subject to
modifications -GltPTt4l6 dukhtmakatvt being of the nature of
suffering |494t4(6l - viayatvaheto because of it being an object
(of knowledge) 7l dra the seer(subject) |( hi whereas
74ltP64l dytmatay as an object seen + na not 7-
da seen, known

The mental-sheath cannot be the Supreme Self either, for it has a
beginning and an end. It is subject to modifications; pain and

197

suffering characterize it and it is an object of cognition. The
subject can never be the object of knowledge. [Or the seer
(subject) can never become the seen (object)].

Description of Vijnnamaya koa and its negation(verses 184-188)
4|&4&l|-4 - Bl B4|- T6T-
|4l+P4TlH- F4lt9B- BBlTlTP+ 184+
buddhirbuddhndriyai srdha savtti kartlakaa |
vijnamayakoa sytpusa sasrakraam || 184||
4|&- buddhi intellect 4&l|-4 - buddhndriyai the organs of
perception BlP srdham with B4|- savtti with its
(thought) modifications T6T- kartlakaa of the nature of
the doer |4l+P4TlH- vijnamayakoa the intellectual sheath
F4l6 syt is 9 B- pusa man's BBlTlTP sasrakraam the
cause for transmigration

The intellect with its modifications along with the organs of
perception form the intellectual-sheath (vignanamaya-kosa). It
has the characteristics of the agent(or doer), which is the cause
for transmigration.
H+=|t9|6|44H|16-
|4l+B- 9T6|4Tl-
l+|44l4l+(|Pt4=U
((|-4l|(!4|P-46 HP+ 185+
anuvrajaccitpratibimbaakti

198

vijnasaja praktervikra |
jnakriyvnahamityajasra
dehendriydivabhimanyate bham || 185||

H+=6 anuvrajat accompanied by |6 9|6|44H|16-
cit pratibimbaakti a reflection of the power (light) of
Consciousness |4l+B- vijnasaja intellectual (sheath)
9T6 - prakte of prakrti |4Tl- vikra a modification
l+|44l4l+ jnakriyvn endowed with the function of Knowledge
and action H(P |6 aham iti as "I" H=UP ajasram always ((
|-4l|(9 deha indriydiu with the body, sense organs etc H|
P-46 abhimanyate is identified HP bham completely

Accompanied by a reflection of the light of consciousness, the
intellectual-sheath is a modification of Primordial Matter (Prakriti).
It is endowed with the function of knowledge and action and is
always completely identified with the body, sense-organs, etc.
H+l|(Tll 54P(F4l4l
=l4- BPF6-44(l4l7l
Tl|6 TPl'4|9 944lB+-
9 '4l-49'4l|+ 6tTl|++ 186+
andiklo'yamahasvabhvo
jva samastavyavahravoh |

199

karoti karmyapi prvavsana
puynyapuyni ca tatphalni || 186||
H+l|(Tl- andikla (it is) without beginning H4P ayam this
H(F4l4- ahasvabhva of the nature of ego =l4- jva jiva or
the embodied self BPF6 samasta entire -44(l4l7l
vyavahravoh one who carries out the activities Tl|6 karoti
performs TPl|T karmi actions H|9 api also 944lB+-
prvavsana according to its previous latent tendencies
(vasanas) 9 '4l|+ puyni good H9'4l|+ apuyni evil ca
and 66 Tl|+ tat phalni their results

It is without beginning, is of the nature of the ego (I-sense), and is
called the embodied self, which carries out the entire range of
activities on the relative plane. It performs good and evil actions
according to its previous latent tendencies, and experiences their
results.
=16 |4|lF4|9 4l|+9 =-
-+l4l|6 |+4lt4 7\4P 9-
HF44 |4l+P4F4 =l6-
F4-+lH4Fl- BG-Gl-+ 187+
bhukte vicitrsvapi yoniu vraja-
nnyti nirytyadha rdhvamea |
asyaiva vijnamayasya jgrat-
svapndyavasth sukhadukhabhoga || 187||

200

=16 bhukte experiences |4|lB vicitrsu in various H|9
api even 4l|+9 yoniu (in)wombs, bodies =+ vrajan
wandering Hl4l|6 yti comes |+4l|6 niryti goes H- adha
down 7\4P rdhvam up 99- ea this HF4 asya to this 94
eva alone |4l+P4F4 vijnamayasya to the
intellectual(sheath) =l6 jgrat waking F4-+l|( svapndi dream
etc H4Fl- avasth states BG-Gl- sukhadukhabhoga
one who has the experiences of joy and sorrow

It comes and goes, up and down, taking birth in various bodies.
The waking, dream and other states, and the experiences of joy
and sorrow, belong to this intellectual-sheath.
((l|(|+Ul~PPTP-
Tl|Pl+- B66 PP|6
|4l+TlHl 54P|69TlH-
9T7Bl|\44Hlt9ltP+-
H6l 4t4 9 79l|F4
4(ltPl- BB|6 HP T+ 188+
dehdinihramadharmakarma-
gubhimna satata mameti |
vijnakoo'yamatipraka
prakasnnidhyavatpartmana |
ato bhavatyea updhirasya

201

yadtmadh sasarati bhramea || 188||
((l|(|+U dehdiniha belonging to the body etc Hl~P rama the
orders of life P dharma duties TP karma functions T H|
Pl+P gua abhimnam identifying with the attributes(of) B66P
satatam always PP |6 mama iti as "mind" |4l+TlH-
vijnakoa the intellectual sheath H4P ayam this H|69TlH-
atipraka (is) extremely radiant 9T7 praka close Bl|\44Hl6
snnidhyavat because of (its) proximity 9 HltP+- para tmana
to the Supreme Self H6- ata therefore 4|6 bhavati is 99-
ea this 79l|- updhi superimposition HF4 asya of this (Self)
46 HltPl- yat tmadh identifying with which BB|6 sasarati
suffers transmigration HP T bhramea through delusion

Identifying with the attributes of the stages-of-life, their duties and
functions, which actually belong to the body, it considers them as
its own. The Vignanamaya-kosa is extremely radiant due to its
close proximity to the Supreme Self. It is a superimposition on the
Self, which, when identified with it, suffers transmigration through
delusion.

tman unattached (verses 189-191)

202

4l 54 |4l+P4- 9lT9 |( FTt44 74l|6-
TF- BltPl T6l l16l 4t49l|F-+ 189+
yo'ya vijnamaya preu hdi sphuratyaya jyoti |
kastha sanntm kart bhokt bhavatyupdhistha || 189||
4- ya that which H4P ayam this |4l+P4- vijnamaya of
the nature of Knowledge Absolute 9lT9 preu within vital
breaths (pranas) |( hdi in the heart FT|6 sphurati shines
H4P ayam this 74l|6- jyoti the self-effulgent TF- B+
kastha san being immutable HltPl tm the self T6l kart
doer ll bhokt experiencer 4|6 bhavati becomes available
79l|F- updhistha seated in the Upadhi-limiting adjuncts

The Self, which is Knowledge Absolute, shines within the vital
breaths (pranas), in the heart. Though immutable, It appears to be
the doer and the experiencer because of the limiting adjuncts
(upadhis).
F44 9|7(P9t4 4& -
6l(lt4(l 9T 9 P9ltP+-
B4ltPT- B|9 4l6 F44
F46- 9Tt4+ P(l l|+4+ 190+
svaya paricchedamupetya buddhe
tdtmyadoea para mtmana |
sarvtmaka sannapi vkate svaya

203

svata pthaktvena mdo ghaniva || 190||
F44P svayam itself 9|7(P paricchedam the limitations 79t4
upetya assuming 4& - buddhe of the intellect 6l(lt4(l 9T
tdtmyadoea because of its wrong identification 9P param
entirely P9l HltP+- m tmana with false entity B4ltPT-
sarvtmaka the Self of everything B+ san being H|9 api
even though 4l6 vkate considers F44P svayam itself F46-
svata from itself 9Tt4+ pthaktvena as something different
P(- mda from the mud ghan pots iva like

This Atman, although the Self of all, by a mistaken identification
with the intellect, assumes the limitations of the intellect and
considers Itself as something differentlike the pots from the clay
of which they are made.
79l|B4-4Hlt9ltPl
G9l|Pl++l|6 6J T-
H4l|4Tll+|4Tl|4|@46
B(T-9l 5|9 9- F4l4l6+ 191+
updhisambandhavatpartm
hyupdhidharmnanubhti tadgua |
ayovikrnavikrivahnivat
sadaikarpo'pi para svabhvt || 191||

204

79l| B4-4Hl6 updhi sambandhavat due to (its) relationship
with the superimpositions 9ltPl partm the supreme Self |( hi
indeed 79l|Pl+ updhidharmn the characteristics of upadis
H+l|6 anubhti appears 6J T- tadgua becomes one of
their characteristics H4l|4Tll+ ayovikrn the forms of the iron-
pieces H|4Tl| avikri changeless 4|@46 vahnivat like the fire
B(l sad ever 9T-9- ekarpa unchanging, the same H|9 api
even though 9- para perfect F4l4l6 svabhvt by nature

Even though the Supreme Self is by nature perfect and ever
unchanging, due to Its association with the limiting adjuncts, It
partakes the characteristics of these adjuncts and appears to act
like the formless fire assuming the form of the iron in which it
inheres.

What is liberation? Disciple (verses 192-193)
|H!4 74l
HP Tl-4-4l 4l5F6 =l4l4- 9ltP+-
69l+l|(t4ll+l(+lH !46 + 192+
iya uvca |
bhramepyanyath v'stu jvabhva partmana |
tadupdheranditvnnnderna iyate || 192||

205

|H!4- iya the disciple 74l uvca told(asked) HP T bhramea
through delusion H|9 4l api v or H-4l anyath otherwise
HF6 astu let(it) be =l4l4- jvabhva the sense of being a
jiva 9ltP+- partmana for the supreme Self 66 tat that which
79l - updhe of upadhi of superimpositions H+l|(t4l6 anditvt
because of (its ) beginninglessness + na not H+l( - ande of
beginingless +lH- na an end !46 iyate can be accepted

The disciple askedThat the supreme Self has come to consider
Itself as the embodied self, through delusion or otherwise, is a
superimposition which is beginningless; that which is
beginningless cannot be said to have an end.

H6l 5F4 =l4l4l 5|9 |+t4l 4|6 BB|6-
+ |+466 6-Pl - T P ~ll 4(+ 193+
ato'sya jvabhvo'pi nity bhavati sasti |
na nivarteta tanmoka katha me rguro vada || 193||
H6- ata therefore HF4 asya its =l4l4- jvabhva jiva-hood
H|9 api also |+t4l nity for ever 4|6 bhavati becomes
BB|6- sasti transmigration + |+466 na nivarteta will not
cease 66 Pl - tat moka liberation from that TP katham

206

how P me to me ~l l r guro O Revered Teacher 4(
vada tell
So the embodied state of the Self must also be without an end,
ever subject to transmigration. Please tell me, O revered Master,
how then there can be liberation for the Self?

Self Knowledge gives liberation (verses 194-206)
~l664l
B4T97 t44l |4-Bl4l++ 67T
9lPl|TTl + 4|6 Hl-t4l Pl|(6T-9+l+ 194+
rgururuvca |
samyakpa tvay vidvansvadhnena tacchu |
prmik na bhavati bhrnty mohitakalpan || 194||
~l 6- r guru The respected teacher 74l uvca
told(replied) B4T samyak rightly 97P pam questioned t44l
tvay by you |4+ vidvan O learned one! Bl4l++ svadhnena
carefully 66 HT tat u then listen 9lPl|TTl prmik a
fact + 4|6 na bhavati cannot be Hl-t4l bhrnty through
delusion Pl|(6T-9+l mohitakalpan imagination conjured up

The respected teacher repliedO learned one, you have asked a
proper question. Listen then carefully. Things conjured up by
imagination, which is itself a product of delusion can never be
accepted as facts.
Hl|-6 |4+l t4B\F4 |+|!44F4 |+lT6 -

207

+ 6lB4-l +Bl +l6l|(46+ 195+
bhrnti vin tvasagasya nikriyasya nirkte |
na ghaetrthasambandho nabhaso nlatdivat || 195||
Hl|-6P bhrntim delusion |4+l vin without 6 tu indeed
HB\F4 asagasya for the unattached |+|!44F4 nikriyasya (for)
actionless |+lT6 - nirkte (for) formless + 6 na ghaeta is
not possible HB4-- arthasambandha connection with the
objective world +B- nabhasa to the sky +l6l|(46 nlat-divat
like blueness etc

For the Self which is unattached, actionless and formless, there
can be no connection with the objects of the world other than
through delusion, just like the blueness etc. seen in the sky has
no connection with the sky.
F4F4 7|+TF4l|44F4
9t44ll+-(-9F4 4& -
Hl-t4l 9l-6l =l4l4l + Bt4l
Pl(l9l4 +lFt44F6F4l4l6+ 196+
svasya draurnirguasykriyasya
pratyagbodhnandarpasya buddhe |
bhrnty prpto jvabhvo na satyo
mohpye nstyavastusvabhvt || 196||

208

F4F4 svasya its 7- drau (of the) witness |+TF4 nirguasya
(of) beyond qualities H|44F4 akriyasya (of) actionless 9t4T
pratyak subjectively 4ll+-( -9F4 bodhnanda rpasya of the
nature of Bliss and Knowledge 4& - buddhe of the intellect
Hl-t4l bhrnty through delusion 9l-6- prpta gained =l4l4-
jvabhva jiva-hood i.e. the embodied state + na not Bt4-
satya real Pl( H9l4 moha apye when the delusion is dispelled
+ H|F6 na asti there is no H4F6 F4l4l6 avastu-svabhvt
because it is unreal by nature

The embodied state (jeeva-hood) of the Self which is the Witness,
which is beyond all qualities and activities, and which is
experienced within as Knowledge and Bliss Absolute, is unreal,
and is but a delusion caused by the mind. Since by nature it
(jeeva-hood) is unreal, it ceases to exist once the delusion has
been dispelled.
4l4l|-6F6l4(4lF4 Bl
|P4ll+l=|6F4 9Pl(l6
774l B9l Hl|-6Tll+ 94
Hl-6+lH +4 B9l5|9 66+ 197+
yvadbhrntistvadevsya satt
mithyjnojjmbhitasya pramdt |
rajjv sarpo bhrntiklna eva
bhrnterne naiva sarpo'pi tadvat || 197||

209

4l46 yvat as long as Hl|-6- bhrnti delusion 6l46 tvat so
long 94 eva along HF4 asya its Bl satt existence |P4ll+
mithyjna error of judgment 7=|6F4 ujjmbhitasya caused
by 9Pl(l6 pramdt due to inadvertence(illusion) 774lP rajjvm
in the rope B9- sarpa snake Hl|-6Tll+ bhrntiklna seen
during delusion 94 eva only Hl-6 - bhrnte of delusion +lH
ne when destroyed + 94 na eva never B9- sarpa snake
H|9 api also 66 tadvat so too

Having been caused by an error of judgment and false
understanding, this embodied state (jeeva-hood) can exist only as
long as the delusion lasts. The rope is mistaken to be the snake
only when there is an illusion. Once the illusion is destroyed, there
can be no more snake. So too, in this case.
H+l|(t4P|4Hl4l- Tl4F4l|9 6 !46
7t9l4l 6 |4Hl4lPl|4HTP+lH|9+ 198+
anditvamavidyy kryasypi tatheyate |
utpanny tu vidyymvidyakamandyapi || 198||
H+l|(t4P anditvam beginninglessness H|4Hl4l- avidyy of
ignorance Tl4F4 kryasya of its effects H|9 api also 6l tath
similarly !46 iyate is considered 7t9l4lP utpannym
knowledge 6 tu but |4Hl4lP vidyym knowledge Hl|4HTP

210

vidyakam effects of avidya H+l|( andi beginningless H|9 api
even though

So too, ignorance (avidya) and its effects are said to be
beginningless. But when there is rise of Knowledge (vidya), then
the ignorance, even though it is beginningless, is destroyed, root
and branch.
94l F4-+4tB4 B(P |4+74|6
H+lH9l( +l |+t4 9ll4 4 FTP+ 199+
prabodhe svapnavatsarva sahamla vinayati |
andyapda no nitya prgabhva iva sphuam || 199||
94l prabodhe on waking up F4-+46 svapnavat like a dream
B4P sarvam entire B(PP sahamlam along with its root
|4+74|6 vinayati is destroyed H+l|( andi beginningless H|9
api even though (P idam this +l no not |+t4P nityam
eternal 9lT Hl4- prk abhva prior non-existence 4 iva
like FTP sphuam is evident

Just as dreams vanish on waking up, even so the phenomenal
universe is not eternal, it is evident, like the prior non-
existence(prak-abhava).
H+l(|9 |4\4B- 9ll4F4 4l|6-
4&9l|B4lt9|T|-96PltP|++ 200+
anderapi vidhvasa prgabhvasya vkita |
yadbuddhyupdhisambamdhtparikalpitamtmani || 200||

211

=l4t4 + 66l 5-4F6 F4-9 T |4T-
B4-Ft4ltP+l 4&l |P4ll+9-B-+ 201+
jvatva na tato'nyastu svarpea vilakaa |
sambandhastvtmano buddhy mithyjnapurasara || 201||
H+l( - ande (of) beginningless H|9 api although |4\4B-
vidhvasa an end 9ll4F4 prgabhvasya of the prior non-
existence 4l|6- vkita is found 46 yat which 4|&
79l|B4l6 buddhi updhisambamdht due to its contact with
conditioning of intellect 9|T|-96P parikalpitam is imagined
HltP|+ tmani in the Self

Although it is beginningless, prior non-existence is observed to
have an end. So too, the embodied state which is imagined in the
Self, through its apparent association with the limiting adjuncts
(like the intellect) is not real.
=l4t4 + 66l5-4F6 F4-9T |4T-
B4-Ft4ltP+l 4&l |P4ll+9-B-+ 201+
jvatva na tato'nyastu svarpea vilakaa |
sambandhastvtmano buddhy mithyjnapurasara || 201||
=l4t4P jvatvam jiva-hood or embodied state + na
not 66- tata from it H-46 anyat the other (the Self) 6
tu whereas F4-9T svarpea intrinsically |4T-

212

vilakaa different B4-- sambandha connection 6
tu indeed HltP+- tmana of the Self 4&l buddhy
with the intellect |P4ll+9-B- mithyjnapurasara (is)
due to the :"false knowledge"

But the other, the Self, is intrinsically different from the embodied
state (jeeva-hood). The connection between the Self and the
intellect is due to the false knowledge.
|4|+4|4F4 B4l++ +l-4l
OltPTt4|4l+ B4l+ ~6P6P+ 202+
vinivttirbhavettasya samyagjnena nnyath |
brahmtmaikatvavijna samyagjna rutermatam || 202||
|4|+4|- vinivtti cease to function 46 bhavet will be
6F4 tasya its B4T l++ samyak jnena by the right
knowledge + na not H-4l anyath by other way
O HltP 9Tt4 |4l+P brahma tma ekatva vijnam the
realisation of the identity of the Brahman and Atman B4T l+P
samyak jnam (is) right knowledge ~6- rute of the
sruti (scriptures) P6P matam declaration

The false knowelge will cease to function at the dawn of right
knowledge and in no other way. According to the scriptures,
realization of the identity of the Self (Atman) with the Absolute
(Brahman) is right knowledge.

213

6(ltPl+ltP+l- B4|44T+4 |B\4|6
66l |44T- T6-4- 9t4ltPB(ltP+l-+ 203+
tadtmntmano samyagvivekenaiva sidhyati |
tato viveka kartavya pratyagtmasadtmano || 203||
66 tat that HltPl H+ltP+l- tm antmano between
the Self and the not-Self B4T samyak right |44T+
vivekena by discrimination 94 eva alone,only |B\4|6
sidhyati does come 66- tata therefore |44T- viveka
discrimination T6-4- kartavya must be done 9t4ltP
pratyagtma (between) the individual self B(ltP+l-
sadtmano? Asadatmano? non-real self (and) the External Self
everywhere I.e. Brahman

This realization comes only through right discrimination made
between the Self and the not-Self. That is why one must strive to
discriminate between the inmost Self and the non-real self.
= 9 T4(t4-6 9Tl9l4 = FTP
4l l|6 6ltPl|9 (l9ll4 FT9-+ 204+
jala pakavadatyanta pakpye jala sphuam |
yath bhti tathtmpi dobhve sphuaprabha || 204||
=P jalam water 9T46 pakavat muddy Ht4-6P 9T
H9l4 atyantam paka apye when the mud has been
completely removed =P jalam water FTP sphuam

214

clear,transparent 4l yath just as l|6 bhti
appears 6l tath so too HltPl tm the Self H|9
api also (l9 Hl4 doa abhve in the absence of
impurities FT9- sphuaprabha one of clear lustre

Water which is extremely muddy appears as transparent water
when the mud has been removed. So too, the Self shines clearly
when the impurities have been removed.
HB|4l 6 B(ltP+l FT
96l|66F4 4t96l-
66l |+lB- TTl4 94
B(ltP+- Bl\4(Pl|(4F6+-+ 205+
asannivttau tu sadtman sphua
prattiretasya bhavetpratca |
tato nirsa karaya eva
sadtmana sdhvahamdivastuna || 205||
HB6 asat unreal |+4l nivttau when ceases to exist
6 tu verily B(ltP+l sadtman as the External Self
FTP sphuam clearly 96l|6- pratti realisation 96F4
etasya of this 46 bhavet takes place 96l- pratca
of the subject Self 66- tata therefore |+lB- nirsa
removal TTl4- karaya should be done 94 eva

215

certainly B(ltP+- sadtmana from the Eternal Self Bl
sdhu well, completely H(P Hl|( 4F6+- aham di vastuna
of the things like ego etc

This inmost Self is clearly realized as the Eternal Self when the
unreal ceases to exist. So one must strive to completely remove
the unreal self, starting with ego etc., from the Eternal Self.
H6l +l4 9ltPl F4l|l+P4H-(lT
|4Tl|t4l=7t4l 9||7t4(66-
74t4l|l|t4ll|+t4l |+t4 !46+ 206+
ato nya partm sydvijnamayaabdabhk |
vikritvjjaatvcca paricchinnatvahetuta |
dyatvdvyabhicritvnnnityo nitya iyate || 206||
H6- ata therefore + na not H4P ayam this
9ltPl partm the supreme Self F4l6 syt can be
|4l+P4H-(lT vijnamayaabdabhk one spoken as the
intellectual sheath |4Tl|t4l6 vikritvt because it is subject
to change =7t4l6 jaatvt being inert ca and
9||7t4(66- paricchinnatvahetuta because it is limited
74t4l6 dyatvt being an object of perception -4|l|t4l6
vyabhicritvt because it is not constant + na not H|+t4-
anitya non-eternal |+t4- nitya eternal !46 iyate
can be considered

216

For the following reasons, the intellectual sheath which we have
so far spoken of, cannot be supreme Self: It is subject to change,
it is inert and insentient, it is limited, it is an object of peception
and it is not constant. The non-eternal, indeed, cannot be
considered to be the eternal.

Description of nandamaya koa and its negation (verses 207-210)
Hl+-(9|6|44|466+4|F6Pl=|6l
F4l(l+-(P4- |94l|(TT- F47lll(4-
9'4F4l+4 |4l|6 T|6+lPl+-(-9- F44
B4l +-(|6 4 Bl 6+-Pl- 94t+ |4+l+ 207+

nandapratibimbacumbitatanurvttistamojmbhit
sydnandamaya priydiguaka sverthalbhodaya |
puyasynubhave vibhti ktinmnandarpa svaya
sarvo nandati yatra sdhu tanubhnmtra prayatna vin ||
207||
Hl+-(9|6|44 nandapratibimba a reflection of the Bliss(the
Atman) |466+- cumbitatanu softly touched by 4|-
vtti modification 6Pl=|6l tamojmbhit risen from
tamas (nescience) F4l6 syt is Hl+-(P4- nandamaya
the bliss-sheath |94l|(TT- priydiguaka of the attributes
of pleasure etc F4 7l sva irtha one's object of desire

217

ll(4- lbhodaya rises on the gain of 9'4F4 puyasya
of good deeds H+4 anubhave in experience |4l|6
vibhti appears T|6+lP ktinm to the fortunate people
Hl+-(-9- nandarpa blissful F44P svayam
spontaneously B4- sarva all +-(|6 nandati feel
happy 4 yatra where Bl sdhu well 6+ 6 Pl-
tanubht mtra embodied being 94t+P |4+l prayatna
vin without effort

The Anandamaya-kosa (bliss-sheath), is that modification of
nescience which appears as a reflection of the Self, which is Bliss
Absolute. Pleasure etc. are its attributes and it springs into view
when an object agreeable to it presents itself. The fortunate feel it
spontaneously when the fruits of their good actions manifest.
Everything, without the least effort, derives great joy from it.
Hl+-(P4TlHF4 B9-6l FT|66tTl
F4-+=l4ll9|(7B(H+l|(+l+ 208+
nandamayakoasya suuptau sphrtirutka |
svapnajgarayoradiasandarandin || 208||
Hl+-(P4TlHF4 nandamayakoasya of the bliss sheath B9-6l
suuptau in deep-sleep FT|6- sphrti manifestation
7tTl utka full F4-+=l4l- svapnajgarayo in the

218

dream and waking 96 at partial 7B(H+l|(+l
iasandarandin by the sight of desired objects etc

The bliss sheath (anandamaya-kosa) is fully manifest in the deep-
sleep state. While in the dream and waking states it is only
partially manifest depending upon the sight of desired objects etc.
+4l4Pl+-(P4- 9ltPl
Bl9l|Tt4lt9T6|4Tll6
Tl4t4(6l- BT6|44l4l
|4TlBl6BPl|(6t4l6+ 209+
naivyamnandamaya partm
sopdhikatvtpraktervikrt |
kryatvaheto suktakriyy
vikrasaghtasamhitatvt || 209||
+ na not 94 eva ever H4P ayam this Hl+-(P4-
nandamaya bliss-sheath 9ltPl partm Supreme Self
Bl9l|Tt4l6 sopdhikatvt because it has constantly changing
attributes 9T6- prakte of Prakriti |4Tll6 vikrt
being modification Tl4t4(6l- kryatvaheto because it is an
effect BT6|44l4l- suktakriyy of good actions |4TlBl6
vikrasaghta (in the) other sheaths which are also
modifications BPl|(6t4l6 samhitatvt because it is
embedded

219

Nor can the bliss sheath (anandamaya-kosa) be the Supreme
Self because it has attributes which are ever-changing. It is a
modification of primordial nature (Prakriti), is an effect of good
actions of the past, and it lies embedded in the other sheaths
which are themselves all modifications.
9-l+lP|9 TlHl+l |+9 4|166- ~6-
6|9l4| Bll 4l -9l54|H!46+ 210+
pacnmapi kon niedhe yuktita rute |
tanniedhvadhi sk bodharpo'vaiyate || 210||
9-l+lP pacnm (of) five H|9 api verily TlHl+lP
konm of sheaths |+9 niedhe when negated 4|166-
yuktita through reasoning ~6- rute on the sruti 66
|+9l4| tat niedhvadhi at the culmination of the negation
of all that Bll sk the Witness 4l-9- bodharpa
the Absolute Knowledge H4|H!46 avaiyate remains

When the five sheaths have been negated through reasoning
based upon authoritative scriptural texts, then at the culmination
of the process what remains as substratum, is the Witness,
Knowledge-Absolutethe Self.

tman other than the five koas (verse 211)
4l54PltPl F4474l|6- 9-TlH|4T-
H4Fl4Bll B||4Tll |+-=+-
B(l+-(- B |44- F4ltPt4+ |49|76l+ 211+

220

yo'yamtm svayajyoti pacakoavilakaa |
avasthtrayask sannirvikro nirajana |
sadnanda sa vijeya svtmatvena vipacit || 211||
4- ya that which H4P ayam this HltPl tm
Atman F4474l|6- svayajyoti self-effulgent 9-TlH|4T-
pacakoavilakaa distinct from the five sheaths
H4Fl4Bll avasthtrayask the witness of three states
B6 sat Real |+|4Tl- nirvikra without modifications
|+-=+- nirajana unsullied B(l+-(- sadnanda
Bliss everlasting B- sa that |44- vijeya should
be realised F4ltPt4+ svtmatvena as one's own Self
|49|76l vipacit by the wise man
This Atman is Self-effulgent and distinct from the five-sheaths. It
is the witness of the three states, is Real, is without modifications,
is unsullied and bliss everlasting. The wise peson should realize It
as ones own true self.

What is tman? disciple (verse 212)
|H!4 74l
|P4lt4+ |+|9&9 TlH!469 9-B
B4ll4 |4+l |T|- 974l4 ( l
|44 |TP 4Ft4|F6 F4ltP+l55tP|49|76l+ 212+
iya uvca |

221

mithytvena niiddheu koeveteu pacasu |
sarvbhva vin kicinna paymyatra he guro |
vijeya kimu vastvasti svtman''tmavipacit || 212||
|H!4- iya the student 74l uvca told(asked)
|P4lt4+ mithytvena as unreal |+|9&9 niiddheu
when negated TlH9 koeu sheaths 969 eteu these
9-B pacasu five B4 Hl4P sarva abhvam
absence of all |4+l vin except |T|-6 kicit
anything + 974l|P na paymi (I) do not see H atra
here ( l he guro O Revered Teacher |44P vijeyam
should be realised |TP kimu what/which 4F6 vastu
entity H|F6 asti there is F4ltP+l svtman as his own
Self HtP|49|76l atmavipacit by the wise knower of the
Self

The disciple asked.

After negating these five sheaths as unreal, I find nothing but an
absence of everything, O revered Teacher. By which entity then,
should the wise, realize oneness with the Self?

Nature of the Self Discussion (verses 213-225)
~l664l
Bt4P16 t44l |4|9Tl5|B |4lT
H(Pl|(|4TllF6 6(l4l54P-4++ 213+

222

rgururuvca |
satyamukta tvay vidvannipuo'si vicrae |
ahamdivikrste tadabhvo'yamapyanu || 213||
~l6- rguru The respected teacher 74l uvca said
(replied) Bt4P satyam rightly 716P uktam is spoken
t44l tvay by you |4+ vidvan O learned one! |+9T-
nipua clever H|B asi you are |4lT vicrae
in discrimination H(Pl|( ahamdi (like) the ego etc |4Tll-
vikr modifications 6 te they 66 Hl4- tat
abhva their absence H4P ayam this H|9 H+ api anu
also

The respected teacher answered.

Rightly you have spoken, O learned one. You are indeed clever
in your ability to discriminate. The modifications of the ego as well
as its absence

B4 4+l+4-6 4- F44 +l+46
6PltPl+ 4|(6l |4|& 4&l BBP4l+ 214+
sarve yennubhyante ya svaya nnubhyate |
tamtmna veditra viddhi buddhy suskmay || 214||
B4 sarve all 4+ yena that by which H+4-6
anubhyante are perceived 4- ya that which F44P
svayam Itself + H+46 na anubhyate is not perceived

223

6P tam that HltPl+P tmnam the Self 4|(6lP
veditram the knower |4|& viddhi realise 4&l
buddhy by the intellect BBP4l suskmay (which is)
extremly subtle

the one who perceives while remaining unperceivedThat
you realise to be the Selfthe ultimate knowerthrough an
extremely subtle intellect

6tBl|T 4HHH +l+46
TF4l-4++6l Bl|t4 +l94746+ 215+
tatskika bhavettattadyadyadyennubhyate |
kasypyananubhtrthe skitva nopayujyate || 215||
66 Bl|TP tat skikam one having 'that' as its witness
46 bhavet is 66 66 tat tat all that 46 46 yat yat all
that which 4+ yena that by which H+46 anubhyate
is experienced TF4 H|9 kasya api to anyone H++6l
ananubhtrthe when the object is not known Bl|t4P
skitvam witnesshood + 794746 na upayujyate is not
possible

That which is witnessed by something else has the latter as its
witness. When there is no entity to witness a thing, we cannot say
that it has been witnessed at all.


224

HBl F4Bl|Tl l4l 46- F4+l+46
H6- 9 F44 Bllt9t4ltPl + 6-+ 216+
asau svaskiko bhvo yata svennubhyate |
ata para svaya sktpratyagtm na cetara || 216||
HBl asau This F4Bl|T- svaskika being witness of
Itself l4- bhva the nature(or state) 46- yata since
F4+ svena by itself H+46 anubhyate is realised H6-
ata therefore 9P param supreme F44P svayam
Itself Bll6 skt directly 9t4ltPl pratyagtm the
subject Self + na not ca and 6- itara
something else

This Self is its own witness, for It is realised only by itself. Hence
the Self Itself is the supreme Brahman and nothing else.
=ltF4-+B9|-69 FT6 4l5Bl BP=6
9t4964l B(l(P(|Pt4-6- FTTl
+l+lTl|4Tll|+ Pl+ 974(lPGl+
|+t4l+-(|(ltP+l FT|6 6 |4|& F4P6 |(+ 217+
jgratsvapnasuuptiu sphuatara yo'sau samujjmbhate
pratyagrpatay sadhamahamityanta sphurannaikadh |
nnkravikrabhgina imn payannahandhmukhn
nitynandacidtman sphurati ta viddhi svameta hdi || 217||

225

=l6 F4-+ B9|-69 jgrat svapna suuptiu in the waking,
dream and deep-sleep FT6P sphuataram clearly 4- ya
that which HBl asau this BP=6 samujjmbhate
manifests 9t4T -964l pratyak rpatay as the inner Self
B(l sad always H(P H(P |6 aham aham iti as "I" "I"
H-6 antar within FT+ sphuran shining 9Tl
ekadh same way +l+l nn various HlTl|4Tll|+-
kravikrabhgina having forms and modifications Pl+
imn these 974+ payan seeing H(lPGl+
ahandhmukhn the ego,intellect etc |+t4 nitya eternal
Hl+-( nanda bliss |(ltP+l cidtman as
consciousness(knowledge) FT|6 sphurati shines 6P
tam that |4|& viddhi know F4P svam your own
96P etam this |( hdi in the heart

That which clearly manifests itself in the waking, dream and deep-
sleep states; that which shines inside uniformly and continuously
as I-I; witnesses the ego, the intellect etc., which are of
different forms and modifications, which is felt as Existence-
Knowledge-Bliss Absolute, know this, within your heart, as your
own Self.
l(T |4|46PT|44-

226

Pll14 P7l |4P4 P-46
6l |(llBP9l|BF
Hl-t4l(|Pt44 =7l5|P-46+ 218+
ghaodake bimbitamarkabimba-
mlokya mho ravimeva manyate |
tath cidbhsamupdhisastha
bhrntyhamityeva jao'bhimanyate || 218||
l(T ghaodake in the water of a jar |4|46P bimbitam
reflected HT|44P arkabimbam the sun Hll14 lokya
on seeing P7- mha fool |4P ravim sun 94 eva
itself P-46 manyate considers 6l tath so too
|(llBP cidbhsam the reflection of consciousnes
79l|BFP updhisastham caught in the upadhi(of intellect)
Hl-t4l bhrnty through delusion H(P |6 aham iti as
"I" 94 eva Itself =7- jaa fool H|P-46
abhimanyate identifies

The ignorant, on seeing the reflection of the sun in the water in a
jar, considers it to be the sun itself. So too, the ignorant through
delusion, identifies himself with the reflection of the
consciousness appearing in the intellect and considers it to be the
Ihis own Self.
= 6J6PT|44

227

|4(l4 B4 |4|+l465T-
6F 96|t64l4lBT-
F449TlHl |49l 4l 6l+ 219+
ghaa jala tadgatamarkabimba
vihya sarva vinirkyate'rka |
taastha etattritayvabhsaka
svayamprako vidu yath tath || 219||
P ghaam the jar =P jalam water 6J6P
tadgatam present in it HT|44P arkabimbam reflected sun
|4(l4 vihya leaving aside B4P sarvam all this
|4|+l46 vinirkyate sees HT- arka the self-
luminous sun 6F- taastha independent 966 etat
these |64l H4lBT- tritay avabhsaka illuminator of
three F449TlH- svayampraka self-luminous |49l
vidu by the wise 4l yath just as 6l tath
so too

The wise person leaves aside the jar, the water, and the reflection
of the sun in it and sees the self-luminous sun. So too, the wise
realize the Self-luminous Reality which illumines these three and
recognize It as independent of them all.

(( |4 |t9|6|44P4

228

|4B74 4&l |+|(6 (l4lP
7lPltPl+PG'74l
B49TlH B(B|TP+ 220+
deha dhiya citpratibimbameva
visjya buddhau nihita guhym |
draramtmnamakhaabodha
sarvapraka sadasadvilakaam || 220||
((P deham body |4P dhiyam intellect |t9|6|44P
citpratibimbam the reflection of consciousnes 94P evam in
this way |4B74 visjya leaving aside 4&l buddhau in
the intellect |+|(6P nihitam present (l4lP guhym
in the cave 7lP draram the witness HltPl+P tmnam
the Self HG'74lP akhaabodham (which is) Knowledege
Absolute B49TlHP sarvaprakam illumining all B6 HB6
|4TP sat asat vilakaam distinct from the gross and the
subtle

So too, leaving aside the body, the intellect and the reflection of
consciousness in it, and realising in the cave of the intellect, the
Witness, the Self, which is Knowledge-Absolute, which is the
cause of everything; which is distinct from the gross and the
subtle..
|+t4 |4 B46 BBP

229

H-64|(-H-4P+-4PltP+-
|4l4 B4=|+=-9P66
9Pl+ |49l-Pl |4=l |4Pt4-+ 221+
nitya vibhu sarvagata suskma
antarbahinyamananyamtmana |
vijya samyanijarpametat
pumn vippm virajo vimtyu || 221||
|+t4P nityam eternal |4P vibhum All-pervading
B46P sarvagatam omni-present BBPP suskmam
supremely subtle H-64|(-H-4P antarbahinyam without
interior or exterior H+-4P ananyam not different HltP+-
tmana from the Self |4l4 vijya realising B4T
samyak fully |+=-9P nijarpam one's nature 966 etat
this 9Pl+ pumn man |49l-Pl vippm free from sin
|4=- viraja free from blemish |4Pt4- vimtyu
deathless

..which is Eternal and Omnipresent; All-pervading and
supremely subtle, which is without exterior or interior; which is the
one Self; by fully realising this, one becomes free from sin, free
from blemish, and immortal.
|4HlT Hl+-(+l |49|76
F44 T6|7 |4|6 T|76

230

+l-4l5|F6 9-l 44-P16-
|4+l F46x4l4P PPl-+ 222+
vioka nandaghano vipacit
svaya kutacinna bibheti kacit |
nnyo'sti panth bhavabandhamukte
vin svatattvvagama mumuko || 222||
|4HlT- vioka free from grief Hl+-(+- nandaghana
mass of bliss |49|76 vipacit the wise F44P svayam
himself T6|76 kutacit of anyone + |4|6 na bibheti
is not afraid T|76 kacit anyone + na not H-4-
anya other H|F6 asti thereis 9-l- panth path
44-P16- bhavabandhamukte for liberation from the bonds of
transmigration |4+l vin except F46x4l4PP
svatattvvagamam realising the Truth of one's own self PPl-
mumuko for one desirous of liberation

Such a wise person does not grieve, becomes the embodiment of
bliss, and fears nothing from anywhere. For one who seeks
liberation, there is no other path to break free from the bonds of
transmigration than realising the Truth as ones own Self.

Ol|t4|4l+ 4PlF4 TlTP
4+l|6l4Pl+-( O B9H6 4-+ 223+

231

brahmbhinnatvavijna bhavamokasya kraam |
yendvityamnanda brahma sampadyate budhai || 223||
O H|t4 |4l+P brahma abhinnatva vijnam realisation
of one's identity with Brahman 4PlF4 bhavamokasya for
liberation from the bonds of transmigration TlTP kraam
the cause 4+ yena by which H|6l4P advityam the
One without a second Hl+-(P nandam the bliss O
brahma Brahman B9H6 sampadyate is attained 4-
budhai by wise men

The cause for liberation from transmigration is the realisation of
ones identity with Brahman. By means of this, the wise attain
Brahman, the one-without-a-second, the Bliss-Absolute.
O6F6 BBt4 |4ll466 9+-
|4l6-4P6- B4Ol|t4PltP+-+ 224+
brahmabhtastu sastyai vidvnnvartate puna |
vijtavyamata samyagbrahmbhinnatvamtmana || 224||
O6- brahmabhta One who has become Brahman 6
tu indeed BBt4 sastyai to world of transmigration
|4l+ vidvn realised one + Hl466 na vartate does
not return 9+- puna anymore |4l6-4P vijtavyam
should be realised H6- ata therefore B4T samyak

232

fully O H|t4P brahma abhinnatvam identity with
Brahman HltP+- tmana of the Self

No more does one return to the world of transmigration after
having become of the nature of Brahman. One must, therefore,
strive to fully realize ones identity with Brahman.
Bt4 l+P+-6 O |4H& 9 F46-|B&P
|+t4l+-(TB 9t4| |+-6 =4|6+ 225+
satya jnamananta brahma viuddha para svatasiddham|
nitynandaikarasa pratyagabhinna nirantara jayati || 225||
Bt4P satyam Existence l+P jnam Knowledge
H+-6P anantam Infinite O brahma Brahman
|4H&P viuddham extremely pure 9P param
supreme F46-|B&P svatasiddham self-existing |+t4
Hl+-( 9TBP nitya nanda ekarasam eternal indivisible-bliss
9t4T H|P pratyak abhinnam not different from one's Self
|+-6P nirantaram ever =4|6 jayati victorious

Brahman is Existence-Knowledge-Absolute, extremely pure,
Supreme, Self-existing, Eternal, Indivisible-Bliss, not essentially
different from the inmost Self , and absolutely without parts. It is
ever victorious.


233

All manifestation absolute (verses 226-236)
B|(( 9Pl6 F4FPl(-4F4 4F6+l5l4l6
+ G-4(|F6 |T|-6 B4T 9Pl6x44l(Hl4lP+ 226+
sadida paramdvaita svasmdanyasya vastuno'bhvt |
na hyanyadasti kicit samyak paramrthatattvabodhadaym ||
226||
B6 sat Real (P ida this 9P H6P parama
advaita absolute oneness F4FPl6 svasmt than the Self
H-4F4 anyasya of other 4F6+- vastuna of anything
Hl4l6 abhvt because of absence + na not |( hi
truly H-46 anyat other H|F6 asti is |T|-6 kicit
anything B4T samyak complete 9Pl6x4 4l(Hl4lP
paramrthatattva bodhaday in the state of realisation of the
supreme Truth

This Absolute Oneness alone is Real since there is nothing other
than the Self. Truly, there is no other independent entity in the
state of full realization of the supreme Truth.
4|(( BT |474 +l+l-9 96l6Pl+l6
6tB4 O4 9t4F6lH9l4+l(l9P+ 227+

234

yadida sakala viva nnrpa prattamajnt |
tatsarva brahmaiva pratyasteabhvandoam || 227||
46 yat that which (P ida this BTP sakala
entire |474Pviva universe +l+l-9P nnrpa of
diverse forms 96l6P prattam appearing Hl+l6 ajnt
due to ignorance 66 tat that B4P sarva all O
brahma Brahman 94 eva alone 9t4F6 pratyasta
free from HH9 aea all l4+l(l9P bhvandoa
limitation of thoughts

This entire universe which, because of ignorance, appears to be
of diverse forms, is, in fact, Brahman alone, which is free from all
limitations of thought.
PtTl46l5|9 P(l + |-
Tl5|F6 B4 6 PtF4-9l6
+ T-9 9|F6 T-
T6l P9l T|-96+lPPl-+ 228+
mtkryabhto'pi mdo na bhinna
kumbho'sti sarvatra tu mtsvarpt |
na kumbharpa pthagasti kumbha
kuto m kalpitanmamtra || 228||
P6 Tl46- mt kryabhta a modification of clay H|9 api
though P(- mda from clay + |- na bhinna not

235

different T- kumbha a pot H|F6 asti is B4
sarvatra everywhere 6 tu indeed PtF4-9l6
mtsvarpt the nature of clay + na not T-9P
kumbharpa the pot form 9T pthak different H|F6
asti is T- kumbha pot T6- kuta where,why
P9l m FALSE T|-96 kalpita imagined +lPPl-
nmamtra merely a name

Though a pot is a modification of clay, it is not different from it.
Throughout the pot, clay alone is present. So why call it a pot? It
is merely a false imagined name.
T+l|9 P|64l F4-9
F4 B(H|46 + H146
H6l - T|-96 94 Pl(l-
-P(4 Bt4 9Pl6P+ 229+
kenpi mdbhinnatay svarpa
ghaasya sandarayitu na akyate |
ato ghaa kalpita eva moh-
nmdeva satya paramrthabhtam || 229||
T+ H|9 kena api by anyone P|64l mdbhinnatay
something other than mud F4-9P svarpa the essence
F4 ghaasya of a pot B(H|46P sandarayitu to

236

show + H146 na akyate is not possible H6- ata
therefore - ghaa a pot T|-96- kalpita imagined
94 eva only Pl(l6 moht through delusion P6 94
mt eva mud alone Bt4P satya reality 9Pl6P
paramrthabhtam abiding

No one can show by demonstration that the essence of a clay-pot
is other than the clay. Therefore, the pot is merely imagined
through delusion, and clay alone is the enduring Reality in the
clay-pot.
B(OTl4 BT B(4
6-PlP6 66l5-4(|F6
HF6l|6 4l 4|16 + 6F4 Pl(l
|4|+6l |+|64t9=-9-+ 230+
sadbrahmakrya sakala sadeva
tanmtrametanna tato'nyadasti |
astti yo vakti na tasya moho
vinirgato nidritavatprajalpa || 230||
B( O Tl4P sad brahma krya the effect of the real
Brahman BTP sakala entire B6 sat Real 94P
eva thus 6-PlP tanmtra of the essence of that 966
etat this + na not 66- tata than it H-46 anyat
other H|F6 asti is H|F6 |6 asti iti "It is" 4- ya

237

he who 4|16 vakti says + na not 6F4 tasya
his Pl(- moha delusion |4|+6- vinirgata has gone
|+|646 nidritavat like one in intense sleep 9=-9-
prajalpa twaddling or talking

So too, the entire universe, being the effect of the Real Brahman,
is Brahman itself and nothing else. It is of the essence of That and
it cannot exist apart from That. Anyone who says it does, is still
under delusion like one talking in intense sleep.
O4( |474|Pt44 4lTl
~l6l 654|+Ul 4|Ul
6FPl(6(OPl |( |474
+l|Ul+l|6l55l|96F4+ 231+
brahmaiveda vivamityeva v
raut brte'tharvanih varih |
tasmdetadbrahmamtra hi viva
ndhihndbhinnat''ropitasya || 231||
O brahma Brahman 94 eva alone (P ida
this |474P viva universe |6 iti thus 94 eva
verily 4lTl v declaration ~l6l raut of the Sruti
6 brte says H4|+Ul atharvanih of Atharva Veda
4|Ul varih august 6FPl6 tasmt therefore 966
etat this OPlP brahmamtra Brahman alone |(

238

hi indeed |474P viva universe + na not
H|Ul+l6 adhihnt of its substratum |6l bhinnat
difference Hll|96F4 ropitasya of the superimposed thing

Truly, this entire universe is Brahmanthis is the declaration of
the Atharva Veda. Therefore, this universe is Brahman alone, for
a superimposition has no existence apart from its substratum.
Bt4 4|( F4l7=(6(ltP+l5
+-6x4(l|+|+Pl9PlT6l
HBt44l|(t4P9l|H6- F4l-
6t4 Bl |(6 P(ltP+lP+ 232+
satya yadi syjjagadetadtmano'
nantattvahnirnigampramat |
asatyavditvamapitu sy-
nnaitattraya sdhu hita mahtmanm || 232||
Bt4P satya real 4|( yadi if F4l6 syt is =6
jagat universe 966 etat this HltP+- tmana of the
Self H+-6x4(l|+- anantattvahni loss if infinitude |+P
H9PlT6l nigama apramat loss of validity of Vedic
Scriptures HBt44l|(t4P asatyavditvam state of being a liar
H|9 api also |H6- itu of the Lord F4l6 syt
will be + na not 966 etat these 4P traya

239

three Bl sdhu proper(desirable) |(6P hita
beneficial P(ltP+lP mahtmanm (according) to Great Ones.

If the universe, as it is, is Real, the Self (Atman) would not be
Infinite, the scriptures would be false, the Lord himself would be
guilty of having spoken an untruth. None of these three is
considered either desirable or beneficial by the Great Ones.
Hl 4F66x4l + l( 6!44|F6-
+ PtFl|+ 6l+lt44P4 -4l196+ 233+
varo vastutattvajo na cha tevavasthita |
na ca matsthni bhtntyevameva vyacklpat || 233||
H- vara the Lord 4F66x4- vastutattvaja knower
of reality of all things + na not ca and H(P
aha I 69 teu in them H4|F6- avasthita living
+ na nor ca further PtFl|+ matsthni
existing in Me 6l|+ bhtni the beings |6 iti thus
94P 94 evam eva in this way only -4l196 vyacklpat
has supported

The Lord, the knower of the Reality of all things, has expressly
declared: I do not abide in them, and nor do beings abide in
Me.*

*Bhagavad Gita 9.4-5
4|( Bt4 4|H B9-6l49-46lP

240

4l9-46 |T|-(6l5BtF4-+4-P9l+ 234+
yadi satya bhavedviva suuptvupalabhyatm |
yannopalabhyate kicidato'satsvapnavanm || 234||

4|( yadi if Bt4P satya TRUE 46 bhavet
were |4HP viva the universe B9-6l suuptau in
deep-sleep H|9 (api) (also,even) 79-46lP upalabhyatm
would have been perceived 46 yat since + 79-46 na
upalabhyate (it is) not perceived |T|-6 kicit anything
H6- ata therefore HB6 asat unreal F4-+46 svapnavat
like a dream P9l m false

If the universe were real, it would have been perceived even in
the deep-sleep state. Since it is not at all perceived, it must be
unreal like a dream.
H6- 9=+l|F6 =t9ltP+-
9T96l|6F6 P9l Tl|(46
Hll|96F4l|F6 |TP4l5-
|Ul+Pll|6 6l HPT+ 235+
ata pthansti jagatpartmana
pthakprattistu m gudivat |
ropitasysti kimarthavatt'-
dhihnambhti tath bhramea || 235||

241

H6- ata therefore 9T pthak seperate + na
not H|F6 asti is =6 jagat world 9ltP+-
partmana from the Supreme Self 9T 96l|6- pthak pratti
(its) seperate appearance 6 tu and P9l m false
T Hl|(46 gua hivat like 'rope and snake' Hll|96F4
ropitasya of the superimposed thing H|F6 asti is |TP
kim there H4l arthavatt meaning H|Ul+P
adhihna substratum Hll|6 bhti appears 6l
tath like that HPT bhramea through delusion

Therefore, the world has no existence apart from the Supreme
Self and the appearance of its separateness is false like the
appearance of a snake in a rope. Can a superimposition has any
real existence apart from its own substratum? Through delusion, it
is the substratum itself which appears like that.
Hl-6F4 4HP6- 96l6
O4 6=6 |( H|16-
(64l O B(4 --46
t4ll|96 O|T +lPPlP+ 236+
bhrntasya yadyadbhramata pratta
brahmaiva tattadrajata hi ukti |
idantay brahma sadaiva rpyate
tvropita brahmai nmamtram || 236||

242

Hl-6F4 bhrntasya to a deluded one 46 46 yat yat
whatever HP6- bhramata through delusion 96l6P
pratta appears O brahma Brahman 94 eva
alone 66 66 tat tat all that =6P rajata silver |(
hi indeed H|16- ukti a mother-of-pearl (64l
idantay as "this" O brahma Brahman B6 sat
existance 94 eva alone --46 rpyate is
considered(as this world) 6 tu but Hll|96P ropita
superimposed O|T brahmai on Brahman +lPPlP
nmamtram mere name

Through error of judgement whatever a deluded man perceives
what can only be Brahman and Brahman alone. The silvery sheen
perceived is nothing but the mother-of-pearl. Brahman is ever-
present as this universe and that which is superimposed on
Brahman can only be a mere name.

Brahman Its nature (verses 237-240)
H6- 9 O B(|6l4
|4H&|4l++ |+-=+P

243

9lHl-6PlH-6|4(l+P|44
|+-6l+-(BF4-9P+ 237+
ata para brahma sadadvitya
viuddhavijnaghana nirajanam |
prntamdyantavihnamakriya
nirantarnandarasasvarpam || 237||
H6- ata therefore 9P para supreme O
brahma Brahman B6 sat real H|6l4P advitya
non-dual |4H&|4l++P viuddhavijnaghana the
essence of pure Knowledge Absolute |+-=+P nirajanam
taintless 9lHl-6P prnta supremely peaceful Hl|( H-6
|4(l+P di anta vihna without beginning and end H|44P
akriya beyond activity |+-6 nirantara always
Hl+-(BF4-9P nandarasasvarpam of the nature of Bliss
Absolute

Therefore, whatever is manifested is the Supreme Brahman Itself-
--Real, non-dual, extremely pure, the essence of Knowledge-
Absolute, taintless, supremely peaceful, without beginning or end,
beyond all activity, and always of the nature of Bliss-Absolute.

|+F6Pl4lT6B4(
|+t4 BG |+!TP9P4P

244

H-9P-416P+l4P-44
74l|6- F44 |T|-|(( Tl|F6+ 238+
nirastamyktasarvabheda
nitya sukha nikalamaprameyam |
arpamavyaktamankhyamavyaya
jyoti svaya kicidida caksti || 238||
|+F6 nirasta transcending Pl4lT6 mykta created by
Maya B4(P sarvabheda all distinctions |+t4P nitya
eternal BGP sukha essence of joy |+!TP nikalam
indivisible H9P4P aprameyam immeasurable H-9P
arpa formless H-416P avyaktam unmanifest H+l4P
ankhya nameless H-44P avyaya immutable 74l|6-
F44P jyoti svaya self-effulgent |T|-6 kicit
whatever (P ida this Tl|F6 caksti is
manifested

Transcending all distinctions created by Maya, the Surpreme
Brahman is Eternal, the essence of Joy, Indivisible,
Immeasurable, Formless, Unmanifest, Nameless, Immutable and
Self-effulgent.

l64l+H-4P+-6 |+|4T-9TP
T4lG'7|-Pl 9 6x4 |44l-+ 239+

245

jtjeyajnanyamananta nirvikalpakam |
kevalkhaacinmtra para tattva vidurbudh || 239||
l6 4 l+ H-4P jt jeya jna nya free from the
distinctions of the Knower, Known & Knowledge H+-6P
ananta infinite |+|4T-9TP nirvikalpakam transcedental
T4 kevala pure HG'7 akhaa indivisible |-PlP
cinmtra essence of absolute knowledge 9P para
supreme 6x4P tattva truth |4- vidu realise 4l-
budh the wise sages.

Sages realise the Supreme Truth in which there are no
distinctions such as the knower, the knowledge and the known,
the Truth which is Infinite, Transcendental and which is of the
essence of Knowledge Absolute.

H(4P+9l(4 P+l4llPlP
H9P4P+lH-6 O 9TP( P(-+ 240+

aheyamanupdeya manovcmagocaram |
aprameyamandyanta brahma pramaha maha || 240||
H(4P aheya that which cannot be thrown away H+9l(4P
anupdeya which cannot be taken up P+l4llP
manovc of the mind and the speech HlP agocaram

246

beyond the limits H9P4P aprameya immeasurable
H+lH-6P andyanta without beginning and end O
brahma Brahman 9TP pra whole H(P aha
I-the Self P(- maha glorious

That which can neither be thrown away nor taken up, that which
lies beyond the limits of mind and speech, which is
Immeasurable, which is without beginning or end, full, and ones
very own Self, which is of outshining glory---that is the Self.

That Thou Art explanation (verses 241-249)
6x49(l-4lP|l4Pl+4l-
OltP+l- Hl|64l4(ltP
~t4l 64lF6x4PBl|6 B4
9Tt4P4 9|69lH6 P-+ 241
tattvampadbhymabhidhyamnayo
brahmtmano odhitayoryadttham |
ruty tayostattvamasti samyag
ekatvameva pratipdyate muhu || 241|
66 t4P 9(l-4lP tat tva padbhy by the terms "That" and
"Thou" H|l4Pl+4l- abhidhyamnayo denoted O HltP+l-
brahma tmano between Brahman and Atman Hl|64l-
odhitayo purified i.e. Eliminating the conditionings 46 yat

247

which tP ttham thus ~t4l ruty by the Sruti
64l- tayo their 66 t4P H|B tat tvam asi "That Thou
Art" |6 iti thus B4 samyag absolute 9Tt4P
ekatvam identify 94 eva alone 9|69lH6 pratipdyate
is established P- muhu repeatedly

If Sruti in its maxim That Thou Art, repeatedly establishes the
absolute oneness of Brahman and the Self, indicated by the term
That(Tat) and Thou(Tvam) respectively, then divesting these
terms of their relative associations, their implied but not literal
meanings are to be understood.

914 64l|64l+ 4l44l-
|+H65-4l-4|46&|PTl-
GHl6l-4l|4 l=t44l-
T9l4l74l- 9PlTP4l-+ 242+
aikya tayorlakitayorna vcyayo
nigadyate'nyonyaviruddhadharmio |
khadyotabhnvoriva rjabhtyayo
kpmburyo paramumervo || 242||
914P aikya identity 64l- tayo their(between them)
|64l- lakitayo between the implied meaning + na
not 4l44l- vcyayo between the literal meaning |+H6

248

nigadyate is inculcated H-4l-4 anyonya mutually |46&
viruddha (who are) of opposite |PTl- dharmio
attributes GHl6 l-4l- khadyota bhnvo between glow-worm
and sun 4 iva like l=t44l- rjabhtyayo between
king and servant T9l4l74l- kpmburyo between a
well and a ocean 9PlTP4l- paramumervo between an
atom and the mount Meru

For they are of contradictory attributes---like the sun and the glow-
worm, the king and the servant, the ocean and the well, mount
Meru and an atom.

64l|4ll54P9l|T|-96l
+ 4lF64- T|79l|9-
HF4 Pl4l P((l|(TlT
=l4F4 Tl4 HT 9-TlHP+ 243+
tayorvirodho'yamupdhikalpito
na vstava kacidupdhirea |
asya my mahaddikraa
jvasya krya u pacakoam || 243||
64l- tayo between them |4l- virodha difference
H4P ayam this 79l|T|-96- updhikalpita created by
superimposed upadhi + na not 4lF64- vstava

249

real T|76 kacit any 79l|- updhi Upadhi 99-
ea this HF4 asya of Isvara Pl4l my Maya
P((l|( TlTP mahaddi kraa the cause of Mahat etc.
=l4F4 jvasya of jiva Tl4P krya (Maya's) effect
HT u listen 9-TlHP pacakoam the five sheaths

The difference between them is only created by superimposition
and is not something real. The limiting condition in the case of the
Lord is Maya or ignorance, the cause of Mahat etc. And listen, the
limiting conditions in the case of the individual self are the five
sheaths, which are effects of ignorance.
96l49ll 9=l44lF64l-
B4=|+lB + 9l + =l4-
l74 +-F4 F4 GT-
64l9l( + l + l=l+ 244+
etvupdh parajvayostayo
samyanirse na paro na jva |
rjya narendrasya bhaasya kheaka
tayorapohe na bhao na rj || 244||
96l 79ll etau updh these two Upadhis 9=l44l-
parajvayo of Isvara and jiva 64l- tayo their B4T
samyak completely |+lB nirse when eliminated +
na not 9- para Isvara + na not =l4- jva

250

jiva l74P rjya kingdom +-F4 narendrasya of
the king F4 bhaasya of soldiers GT- kheaka a
shield 64l- H9l( tayo apohe when both are taken away +
na there is neither - bhaa soldier + na not
l=l rj king

These two are limiting conditions of the Lord and the individual
soul, but when they are completely eliminated, there is neither the
Lord nor the individual soul*. When the kingdom of the king and
the shield of the soldier are taken away, there can neither be a
king nor a soldier.

*This is explained through the analogy of the ocean and the wave. The ocean can be
likened to the Isavara and the wave to the jiva. However, when we realize that in reality
the ocean and the wave are water onlythere being neither the ocean nor the wave
the seeming disctinction between the Isvara and the jiva disappears. It is all seen as
water only, like the substratum, the Brahmanthe only reality behind all appearances.

Hl6 Hl(H |6 ~|6- F44
|+9|6 O|T T|-96 4P
~|69PlTl+(l64ll-
4l|+lB- TTl4 94+ 245+
athta dea iti ruti svaya
niedhati brahmai kalpita dvayam |
rutipramnughtabodh-
ttayornirsa karaya eva || 245||

251

H atha now H6- ata then Hl(H- dea
injunction |6 iti thus ~|6- ruti vedas (scriptures)
F44P svaya themselves |+9|6 niedhati reject
O|T brahmai in Brahman T|-96P kalpita
imagined 4P dvaya duality ~|69PlT H+(l6
rutiprama anughta supported by the authority of scriptures
4ll6 bodht by knowledge 64l- tayo their(of upadis)
|+lB- nirsa elimination TTl4 karaya should be
done 94 eva certainly

Now is the injunction etc--- in these words the scriptures reject
the imagined duality in Brahman. Supported by the authority of
the scriptures one must certainly eliminate these two
superimpositions by means of direct Realization.

+( +( T|-96t4l Bt4
7=7-4l4tF4-+4
t 74 Bl41t4l -49lG
4- 97l(Tl4F64l4-+ 246+
neda neda kalpitatvnna satya
rajjudavylavatsvapnavacca |
ittha dya sdhuyukty vyapohya
jeya pacdekabhvastayorya || 246||

252

+ (P na ida "neither this" + (P na ida "nor
this" T|-96t4l6 kalpitatvt being products of imaginations +
na not Bt4P satya real 7= rajju (in the) rope
7 da seen -4l46 vylavat like the snake F4-+46
svapnavat like the dream ca and tP ittha
thus 74P dya seen(world) Bl sdhu perfectly
41t4l yukty by reasoning -49lG vyapohya eliminating
4- jeya should be realised 97l6 pact thereafter
9T l4- eka bhva oneness 64l- tayo their(jiva and
Isvara) 4- ya that which

Neither this (gross), nor this (subtle) is the Self; like the snake
seen in the rope and like dreams, they are not real, being the
products of imagination. By a perfect elimination of the objective
world by reasoning supported by the Sruti, one must realize the
oneness underlying the individual soul and the Lord.
66F6 6l T4l B4l
64lG'7TBt4|B&4
+l =(t4l + 6l5=(t4l
|T-64ll|tPT44 l-4P+ 247+
tatastu tau lakaay sulakyau
tayorakhaaikarasatvasiddhaye |
nla jahaty na tath'jahaty

253

kintbhayrthtmikayaiva bhvyam || 247||
66- tata therefore 6 tu verily 6l tau these
two (terms) T4l lakaay through their implied
meaning B4l sulakyau should be carefully considered
64l- tayo their HG'7 akhaa indivisible(absolute)
9TBt4|B&4 ekarasatvasiddhaye for establishing identity +
na not HP ala sufficient =(t4l jahaty "the
method of rejection" + na not 6l tath similarly
H=(t4l ajahaty "the method of complete retrntion" |T-6
kintu but 74ll|tPT4 ubhayrthtmikaya by a combined
process of both 94 eva alone l-4P bhvya should
be reasoned out

Therefore, the two terms (Isvara and jiva), should be carefully
considered through their indicative meanings in order to establish
their absolute identity. Neither the method of total rejection, nor
the method of complete retention will suffice. One must reason
through a combined process of both.
B (4(l54|P6l( T6l
|46&PlHP9lF4 T46
4l 6l 6x4PBl|64l14
|46&Pl+4 |(t4l+ 248+
sa devadatto'yamitha caikat

254

viruddhadharmamapsya kathyate |
yath tath tattvamastivkye
viruddhadharmnubhayatra hitv || 248||
B- sa that (4(- devadatta Devadatta H4P ayam
this |6 iti thus ( iha ca here(in this sentence)
9T6l ekat identity |46& viruddha contradictory PlHP
dharmam portions of qualities H9lF4 apsya
eliminating T46 kathyate is expressed 4l yath
just as 6l tath so too 66 tat That t4P tvam
Thou H|B asi Art |6 iti thus 4l14 vkye in the
sentence |46& Pl+ viruddha dharmn contradictory
attributes 74 ubhayatra on both sides |(t4l hitv
giving up

This is that Devadattajust as in this sentence the identity
expressed is arrived at by eliminating respective contradictory
portions, so too it is in the statement, That Thou Art.

B4 |-Pl64l B(ltP+l-
HG'7l4- 9|l46 4-
94 P(l4l14H6+ T46
OltP+l14PG'7l4-+ 249+

255

salakya cinmtratay sadtmano
akhaabhva paricyate budhai |
eva mahvkyaatena kathyate
brahmtmanoraikyamakhaabhva || 249||
B4 salakya noting |-Pl64l cinmtratay as
the pure consciousness B(ltP+l- sadtmano of the indificual
and total i.e. Jiva and Isvara HG'7l4- akhaabhva the
indivisible essence i.e. Identity 9|l46 paricyate is
recognised 4- budhai by wise men 94P eva in
this way P(l4l14 H6+ mahvkya atena by hundreds of
scriptural declarations T46 kathyate is expressed(revealed)
OltP+l- brahmtmano of Brahman and Atman 914P
aikya identity HG'7l4- akhaabhva complete
oneness in essence

The wise should give up contradictory elements on both sides and
recognize the identity of the Lord and the individual Self, carefully
noting that the essence of both is unlimited consciousness*. Thus,
hundreds of scriptures declare the oneness and the identity of
Brahman and the individual Self.
*Pleas refer to the comment following verse 244 above.

Attitude in meditation (verses 250-253)

HF|Pt46(B|F4

256

|B& F46l -4lP4(9614P
H6l P9lPl|P( 96l6
=(l|( 4tF4ltP64l (l6P
Ol(|Pt44 |4H&4&l
|4|& F4PltPl+PG'74lP+ 250+

asthlamityetadasannirasya
siddha svato vyomavadapratarkyam |
ato mmtramida pratta
jahhi yatsvtmatay ghtam |
brahmhamityeva viuddhabuddhy
viddhi svamtmnamakhaabodham || 250||
HFP asthlam not gross |6 iti thus 966 etat
this HB6 asat false(the not-self) |+F4 nirasya
discarding |B&P F46- siddha svata self-established
-4lP46 vyomavat like the space H9614P apratarkya
beyond the pale of thought H6- ata therefore P9lPlP
mmtra illusory (P ida this 96l6P pratta
which is perceived =(l|( jahhi give up, negate 46 yat

257

that which F4ltP64l svtmatay as your own Self (l6P
ghtam is accepted O H(P brahma aham "I am
Brahman" |6 iti thus 94 eva alone |4H&4&l
viuddhabuddhy with a purified understanding |4|& viddhi
realize F4P HltPl+P svam tmnam your own Self
HG'74lP akhaabodham (which is) Knowledge Absolute

Discarding the not-Self, in the light of passages such as It is not
gross etc, one realises the Self, which is Self-established,
unattached like the space and beyond the domain of thought. So
negate this illusory body which you are perceiving and have
accepted as your own Self. With a purified understanding that I
am Brahman, realise your own Self which is Knowledge-
Absolute.
PtTl4 BT l|( B66 P-PlP4l|(6
6tB7=|+6 B(ltPT|P( B-PlP4l|GP
4FPll|F6 B6- 9 |TP|9 6tBt4 B HltPl F44
6FPlx4P|B 9Hl-6PP Ol4 4t9P+ 251+
mtkrya sakala ghadi satata mnmtramevhita
tadvatsajjanita sadtmakamida sanmtramevkhilam |
yasmnnsti sata para kimapi tatsatya sa tm svaya
tasmttattvamasi prantamamala brahmdvaya yatparam ||
251||

258

PtTl4P mtkrya modifications of mud BTP
sakala all l|( ghadi the pot etc B66P satata
always P-PlP 94 mnmtram eva clay alone Hl|(6P
hita accepted 66 tadvat so too B7=|+6P
sajjanita born of Brahman (Existence pure) B(ltPTP
sadtmaka of the nature of pure Existance(Brahman) (P
ida this B-PlP 94 sanmtram eva Brahman alone
H|GP akhila the entire 4FPl6 yasmt since + na
not H|F6 asti there is B6- sata than Brahman
9P para other |TP H|9 kim api anything 66
tat that Bt4P satya Reality B- sa that HltPl
F44P tm svaya is one's very own Self 6FPl6 tasmt
therefore 66 tat That t4P tvam thou H|B asi
art 9Hl-6P pranta the Serene HPP amala
the Pure O brahma Brahman H4P advaya the
Non-dual 46 yat which 9P param the Supreme

All modifications of clay such as the pot are accepted by the mind
as real but are, in fact, clay alone. So too, the entire universe
which emanates from Brahman is Brahman alone and nothing
other than Brahman, the Self-existent Reality, and ones very own

259

essential Self. Thou art That, the Serene, the Pure, the Supreme
Brahman, the Non-dual.

|+lT|-96(HTl|494ll|( B4 4l
|P4l 6|((l|9 =l|6 =tF4ll+Tl4t46-
4FPl(4|P( HlTT9lTl(PlH-4B6
6FPlx4P|B 9Hl-6PP Ol4 4t9P+ 252+
nidrkalpitadeaklaviayajtrdi sarva yath
mithy tadvadihpi jgrati jagatsvjnakryatvata |
yasmdevamida arrakaraaprhamdyapyasat
tasmttattvamasi prantamamala brahmdvaya yatparam ||
252||
|+lT|-96 nidrkalpita projected in a dream (H dea the
place Tl kla time |494 viaya objects ll|(
jtrdi knower etc B4P sarva all 4l yath
just as |P4l mithy unreal 66 tadvat similarly (
iha here H|9 api also =l|6 jgrati in (our)
waking state =6 jagat the world F4 Hl+Tl4t46- sva
ajnakryatvata being the effect of one's own ignorance
4FPl6 94P yasmt evam because of it being so (P ida
this Hl arra body TT karaa the organs 9lT
pra the Pranas H(P Hl|( aham di the ego etc H|9

260

api also HB6 asat unreal 6FPl6 tasmt therefore
66 t4P H|B tat tvam asi "That Thou Art" 9Hl-6P
pranta the Serene HPP amala the Pure O
H4P brahma advaya the Non-dual Brahman 46 yat
which 9P param is the Supreme

Just as the place, time, objects, their knower etc., in a dream are
all unreal, so too is the world we experience in our waking-state,
is projected due to our own ignorance. Since the body, the
organs, the vital breath, the ego etc., are also thus unreal,
therefore, Thou art That, the Serene, the Pure, the Supreme
4 Hl-t4l T|-96 6|4T
6-Pl +4 6FPl||P
F4-+ +7 F4-+|474 |4|
F4FPl| |T 7 94l+ 253+
yatra bhrnty kalpita tadviveke
tattanmtra naiva tasmdvibhinnam |
svapne naa svapnaviva vicitra
svasmdbhinna kinnu da prabodhe || 253||
4 yatra there where Hl-t4l bhrnty due to
delusion T|-96P kalpita is projected 66 |44T tat viveke
on its discrimination 66 tat that (projected thing) 6-PlP

261

tanmtra is that (substratum) alone +4 naiva never
6FPl6 tasmt than it (the substratum) |4|P vibhinna
other F4-+ svapne in the dream +7 nae subsiding
F4-+|474P svapnaviva the dream-universe |4|P
vicitra diverse, manifold F4FPl6 svasmt from oneself
|P bhinna different |TP + kim nu does it? 7P
da appear 94l prabodhe on waking

That which is wrongly supposed to exist in something is, when the
truth about it is known, recognised as nothing other than the
substratum and not at all any different from it. The diverse
dream-universe appears and subsides in the dream itself. On
waking, does it appear as something different from ones own
mind?

Aids to meditation (verses 254-266)
=l|6+l|6Tl
+lP-9T(l94|=6P
(HTl|494l|64|6 4(
O 6x4P|B l44ltP|++ 254+
jtintikulagotradraga
nmarpaguadoavarjitam |
deaklaviaytivarti yad
brahma tattvamasi bhvaytmani || 254||

262

=l|6 jti caste +l|6 nti creed T kula family l
gotra lineage P draga (is) beyond +lP nma
name -9 rpa form T gua merit (l9 doa
demerit 4|=6P varjitam (is)without (H dea space Tl
kla time |494 viaya objects H|64|6 ativarti
beyond 46 Yat that which O brahma Brahman 66
tat That t4P tvam thou H|B asi art l44ltP|+
bhvaytmani meditate in your mind

That which has no caste, creed, family or lineage, which is without
name and form, merit and demerit, which is beyond space, time
and sense-objects---That Brahman Thou Art..meditate on this
in your mind.

4t9 BT4ll
l |4P4l9-
H&|+P+l|( 4F6 4(
O 6x4P|B l44ltP|++ 255+
yatpara sakalavgagocara
gocara vimalabodhacakua |
uddhacidghanamandi vastu yad

263

46 yat that which 9P para the Supreme BT
sakala all 4lT vk speech HlP agocara beyond
lP gocara experienciable |4P4l9-
vimalabodhacakua by the eye of 'pure knowledge' H&
uddha pure |6 +P cit ghanam mass of consciousness
H+l|( andi beginningless 4F6 vastu entity 46
yat which is O brahma Brahman 66 tat That
t4P tvam thou H|B asi art l44ltP|+ bhvaytmani
meditate in your mind

The Supreme Brahman which is beyond the range of speech, but
known only through the eye of pure-illumination, which is pure
mass of Consciousness, which is a beginningless entity --- That
Brahman Thou Art..meditate on this in your mind.

97|-|P|4l| 4l|( -
l|46 + TT|4l|46P
4&4HP+4HP|F6 4(
O 6x4P|B l44ltP|++ 256+
abhirrmibhirayogi yogihd-
bhvita na karaairvibhvitam |
buddhyavedyamanavadyamasti yad

264

97|- abhi by the six 7|P|- rmibhi waves H4l|
ayogi (is) untouched 4l|( l|46P yogihd bhvita
which the yogi's heart meditates upon + na not TT-
karaai by the sense-organs |4l|46P vibhvitam
grasped 4|& H4HP buddhi avedya not knowable by the
intellect H+4HP anavadya flawless excellence H|F6
asti is 46 yat which O brahma Brahman 66
tat That t4P tvam thou H|B asi art l44ltP|+

That which is untouched by the six waves of sorrow, which is
realized in the heart of Yogis but which cannot be grasped by the
sense-organs, that which the intellect cannot know, which is of
flawless excellence --- That Brahman Thou Art meditate on
this in your mind.

Hl|-6T|-96=tTl~4
F4l~4 B(B|TP
|+!T |+69Pl+4|& 4(
O 6x4P|B l44ltP|++ 257+
bhrntikalpitajagatkalraya
svraya ca sadasadvilakaam |
nikala nirupamnavaddhi yad

265

Hl|-6T|-96 bhrntikalpita projected by delusion =6 jagat
the universe T Hl~4P kala raya substratum for
its(world's) various aspects F4 Hl~4P sva raya which
supports Itself ca and B6 HB6 |4TP sat asat
vilakaam (which is) other than the gross(sat) and the
subtle(asat) |+!TP nikala partless |+69Pl+46
nirupamnavat incomparable |( hi indeed 46 yat
which O brahma Brahman 66 tat That t4P tvam
thou H|B asi art l44ltP|+ bhvaytmani meditate
in your mind

That which is the substratum of the universe and its various
aspects which are all due to delusion, which is its own support,
which is other than the gross and the subtle, which has no parts
and is truly uncomparable--- That Brahman Thou Art ..
meditate on this in your mind.

=-P4|&9|Tt494-
-4l|+lH+|4(l+P-44P
|4HB!4|4l6TlT
O 6x4P|B l44ltP|++ 258+
janmavddhipariatyapakaya-
vydhinanavihnamavyayam |
vivasyavavightakraa

266

=-P janma birth 4|& vddhi growth 9|T|6 pariati
development H94 apakaya decay -4l| vydhi
disease +lH+ nana death |4(l+P vihna free from
H-44P avyaya changeless |4H viva (of ) the
universe B|! si creation H4 ava maintenance
|4l6 vighta dissolution TlTP kraa the cause
O brahma Brahman 66 tat That t4P tvam thou
H|B asi art l44ltP|+ bhvaytmani meditate in your
mind

That which is changeless and so free from birth, growth,
development, decay, disease and death; which is indestructible
and is the cause of creation, maintenance, and dissolution of the
universe --- That Brahman Thou Art .. meditate on this in your
mind.

HF6(P+9lF6T
|+F6\=l|H|+7P
|+t4P16P|416P|6 4(
O 6x4P|B l44ltP|++ 259+
astabhedamanapstalakaa
nistaragajalarinicalam |
nityamuktamavibhaktamrti yad

267

HB6(P astabheda free from distinctions H+9lF6TP
anapstalakaa (which is) never of the nature of non-
existence i.e. Is ever present |+F6\ nistaraga without
waves =l|H jalari an Ocean |+7P nicalam calm
|+t4P16P nityamukta ever free H|416P|6
avibhaktamrti is of indivisible form 46 yat which O
brahma Brahman 66 tat That t4P tvam thou H|B
asi art l44ltP|+ bhvaytmani meditate in your mind

That which is free from all distictions; which is ever-existent;
which is calm like a waveless ocean; and eternally unconditioned
and undivided---That Brahman Thou Art..meditate on this in
your mind.

9TP4 B(+TTlT
TlTl-6|+lF4TlTP
Tl4TlT|4T F44
O 6x4P|B l44ltP|++ 260+
ekameva sadanekakraa
krantaranirsyakraam |
kryakraavilakaa svaya

268

9TP 94 ekam eva one alone B6 sat Existence
H+TTlTP anekakraa the cause for the many TlTl-6
krantara other cause |+lBTlTP nirsakraam It is
the cause that is devoid of Tl4TlT|4TP
kryakraavilakaa distinct from the cause and effect
F44P svaya Itself O brahma Brahman 66 tat
That t4P tvam thou H|B asi art l44ltP|+

That which, even though one Reality, is the cause for the many,
the cause that refutes all other causes, which is distinct from
causes and effects and self-existent --- That Brahman Thou Art
. Meditate on this in your mind.

|+|4T-9TP+-9P
4tl|4T 9P
|+t4P-44BG |+-=+
O 6x4P|B l44ltP|++ 261+
nirvikalpakamanalpamakara
yatkarkaravilakaa param |
nityamavyayasukha nirajana

269

|+|4T-9TP nirvikalpaka free from the duality H+-9P
analpa infinite HP akara indestructible 46 yat
That which H |4TP kara akara vilakaa
distinct from perishable(world) and imperishable(Maya) 9P
param supreme |+t4P nitya eternal H-44BGP
avyayasukha indivisible bliss |+-=+P nirajana
untainted O brahma Brahman 66 tat That t4P
tvam thou H|B asi art l44ltP|+ bhvaytmani
meditate in your mind

That which is free from duality; Infinite and Indestructible; distinct
from perishable and imperishable; Supreme and Eternal;
permanent and indivisible Bliss; Untainted --- That Brahman
Thou Art . Meditate on this in your mind.

4|l|6 B(+Tl HPl-
lP-9T|4|44ltP+l
(P4tF44P|4|44 B(l
O 6x4P|B l44ltP|++ 262+
yadvibhti sadanekadh bhram-
nnmarpaguavikriytman |
hemavatsvayamavikriya sad

270

46 yat That which |4l|6 vibhti shines,appears B6
sat one Reality H+Tl anekadh variously HPl6
bhramt because of delusion +lP nma names -9
rpa forms T gua qualities |4|44ltP+l vikriytman
as changes (P46 hemavat like gold F44P svaya Itself
H|4|44P avikriya changeless B(l sad always O
brahma Brahman 66 tat That t4P tvam thou H|B
asi art l44ltP|+ bhvaytmani meditate in your mind

That Reality which (though one) appears as many due to
delusion --- though Itself always unchanged --- assumes names
and forms, qualities and changes, like gold which remains
unchanged through all its modifications --- That Brahman Thou
Art meditate on this in your mind.

4TlFt4+9 9lt9
9t4TBPltPTP
Bt4|tBGP+-6P-44
O 6x4P|B l44ltP|++ 263+
yaccakstyanapara partpara
pratyagekarasamtmalakaam |
satyacitsukhamanantamavyaya

271

46 yat That which Tl|F6 caksti shines H+9P
anapara beyond which there is nothing 9l6 9P part
para beyond the beyond(Maya) 9t4T pratyak the
innermost 9TBP ekarasa one essence HltPTP
tmalakaa of the nature of the Self Bt4 satya
Existence |6 cit knowledge BGP sukha bliss
H+-6P ananta infinite H-44P avyaya immutable
O brahma Brahman 66 tat That t4P tvam thou
H|B asi art l44ltP|+ bhvaytmani meditate in your
mind

That beyond which there is nothing; which is beyond the beyond;
the inmost Self of all; which is of one essence; which is
continuous Existence-Knowledge-Bliss; Infinite and Immutable ---
That Brahman Thou Art .. meditate on this in your mind.

716P|PPPltP|+ F44
l44t9|64|16||4l
BH4l|(|(6 Tl446
6+ 6x4|+Pl |4!4|6+ 264+
uktamarthamimamtmani svaya
bhvayetprathitayuktibhirdhiy |
saaydirahita karmbuvat

272

tena tattvanigamo bhaviyati || 264||
716P ukta indicated HP artha the Truth PP
ima this HltP|+ tmani in one's heart F44P svaya
oneself l446 bhvayet must meditate 9|6 prathita
recignise 4|16|- yuktibhi reasoning |4l dhiy with
the intellect BH4l|( |(6P saaydi rahita without any
doubts,etc Tl446 karmbuvat like water in the palm of
one's hand 6+ tena by these means 6x4|+P-
tattvanigama realization of Truth |4!4|6 bhaviyati will
take place

One must meditate in ones mind, through the intellect, on the
Truth conveyed above by means of scriptural reasoning. By these
means, one will realize Truth without any doubts, just like water in
the palm of ones hand.

B4lPl 9|H&6x4
|4l4 B +94 B-4
6(l~4- F4ltP|+ B4(l |F6l
|4l94 O|T |474=l6P+ 265+
sambodhamtra pariuddhatattva
vijya saghe npavacca sainye |
tadraya svtmani sarvad sthito
vilpaya brahmai vivajtam || 265||

273

B4lPlP sambodhamtra knowledge-absolute
9|H&6x4P pariuddhatattva the pure Reality(free from
ignorance etc |4l4 vijya realizing B saghe in
the bundle(body etc) +946 npavat like the king ca
and B-4 sainye in an army 66 Hl~4- tat raya
resting in thet knowledge F4 HltP|+ sva tmani in one's
own self B4(l sarvad ever |F6- sthita established
|4l94 vilpaya merge O|T brahmai into Brahman
|474=l6P vivajtam the universe

Having realized oneself as supremely pure Knowledge, free from
ignorance and its effects, like the king in an army, and resting in
that Knowledge, and being ever established in ones own Self,
merge the objective universe into the Brahman.

4&l (l4l B(B|T
Ol|F6 Bt4 9P|6l4P
6(ltP+l 4l5 4BJ(l4l
9++ 6F4l\(l94H-+ 266+
buddhau guhy sadasadvilakaa
brahmsti satya paramadvityam |
tadtman yo'tra vasedguhy
punarna tasygaguhpravea || 266||

274

4&l (l4lP buddhau guhy in the cave of the intellect
B6 HB6 |4TP sat asat vilakaa distinct from the
(relative) truth and untruth O brahma Brahman H|F6
asti there is Bt4P satya Existence 9P para
supreme H|6l4P advitya Non-dual 66 HltP+l tat
tman as That(Brahman) 4- ya he who H atra
here, in this 4B6 vaset dwells (l4lP guhy in the
cave(intellect) 9+- puna again + na not 6F4 tasya
for him H\ (l 94H- aga guh pravea entry in the cave
of the body i.e. Mother's womb

In the cave of the intellect, there is the Brahman, the Supreme
non-dual Reality, distinct from (relative) truth and untruth. One
who dwells in this cave as Brahman has no rebirth.

Give up vasanas the method (verses 267-276)
l6 4F6-4|9 446l 4lB+l5+l|(9l
T6l l16l-4(|P|6 7l 4l5F4 BBl(6-
9t4!l55tP|+ |+4B6l Bl9+4l 94t+l-
-P|16 9lF6|(( P+4l 4lB+l6l+4 46+ 267+
jte vastunyapi balavat vsan'ndire
kart bhoktpyahamiti dh y'sya sasrahetu |
pratyagdy''tmani nivasat spaney prayatn-

275

nmukti prhustadiha munayo vsantnava yat || 267||
l6 4F6|+ jte vastuni when the Truth is known H|9 api
even 446l balavat powerful 4lB+l vsan the
impression H+l|(- andi beginningless 99l e this
T6l kart the doer l16l bhokt the enjoyer H|9 api
and, also H(P aham I am |6 iti thus 7l dh
firm 4l y which HF4 asya one's BBl(6-
sasrahetu the cause for samsara(rebirth) 9t4 (!l
pratyag hdy with identification with the inner HltP|+
tmani in the Self |+4B6l nivasat by one living Bl
s that H9+4l apaney should be removed 94t+l6
prayatnt conscientiously P|16P mukti liberation 9l-
prhu call 66 tat That ( iha here P+4-
munaya the sages 4lB+l6l+4P vsantnava
annihilation of the vasanas 46 yat that which

Even when the Truth is known, there remains powerful,
beginningless, deep residual impression that one is the doer and
the enjoyer, which is the cause of rebirth. That impression has to
be carefully removed by living in an inward state of steady
identification with the Self. The annihilation of these impressions ,
here and now, is called liberation by the sages.


276

H( PP|6 4l l4l ((ll(l4+ltP|+
H\4lBl54 |+F6-4l |49l F4ltP|+U4l+ 268+
aha mameti yo bhvo dehkdvantmani |
adhyso'ya nirastavyo vidu svtmanihay || 268||
H(P aha I PP mama "mine" |6 iti thus 4-
ya that which l4- bhva the notion (( H Hl(l deha
aka dau in the body,sense organs, etc H+ltP|+ antmani
(which is) the not-Self H\4lB- adhysa superimposition
H4P aya this |+F6-4- nirastavya should be ended
|49l vidu by the wise man F4ltP|+U4l svtmanihay
by identification with his own self

This notion of me and mine exists in the body, sense organs, etc.,
which are not-Self. The wise must end this false identification by
being firmly established in the Self.

lt4l F4 9t4ltPl+ 4|&6|Bl|TP
Bl5(|Pt44 Bx4l5+ltP-4ltPP|6 =|(+ 269+
jtv sva pratyagtmna buddhitadvttiskiam |
so'hamityeva sadvtty'ntmanytmamati jahi || 269||
lt4l jtv Realizing F4P 9t4 HltPl+P sva pratyag
tmna your innermost Self 4|& 6|Bl|TP buddhi
tadvttiskia which is the witness of the intellect and its

277

modifications B- sa That H(P aha I am |6 iti
thus 94 eva alone Bx4l sadvtty by this positive
thought H+ltP|+ antmani in the not-Self HltPP|6P
tmamati the notion of the Self (identification) =|( jahi
conquer

Realizing your innermost Self, as the Witness of the intellect and
its modifications and ever maintaining the thought, I am That,
conquer your identification with the not-Self.

lTl+46+ t41t4l t41t4l ((l+46+P
HlNl+46+ t41t4l F4l\4lBl9+4 T6+ 270+
loknuvartana tyaktv tyaktv dehnuvartanam |
strnuvartana tyaktv svdhyspanaya kuru || 270||
lTl+46+P loknuvartana involvement with the ways of
the world t41t4l tyaktv leaving t41t4l tyaktv
giving up (( H+46+P deha anuvartana ideas of
beautifying (or following after) the body HlN H+46+P stra
anuvartana unnecessary study of scriptures t41t4l
tyaktv leaving aside F4 H\4lB H9+4P sva adhysa
apanaya removal of the superimposition on the Self T6
kuru practice


278

Renounce your involvement with the ways of the world, give up
following after the body, leaving aside unnecessary pursuing the
scriptures, and banish the superimposition which has crept up on
the Self.

lT4lB+4l =-6l- HlN4lB+4l|9
((4lB+4l l+ 4l44 =l46+ 271
lokavsanay janto stravsanaypi ca |
dehavsanay jna yathvannaiva jyate || 271
lT4lB+4l lokavsanay because of desire for this world
=-6l- janto to people HlN4lB+4l stravsanay owing
to the desire for unnecessary study of scriptures H|9 api ca
and also ((4lB+4l dehavsanay because of anxiety to
pamper the body l+P jna realisation 4l46
yathvat as it is proper + 94 na eva never =l46
jyate takes place

People cannot attain Realisation because of their desire to run
after the world, their thirst for unnecessary study of the scriptures
and their anxiety to pamper the body.

BBlTll(Pl|P7l -
4lP4 9l(|+4-HGP
4(|-6 67l- 9 4lB+l4
4l5FPl|P16- BP9|6 P|16P+ 272+

279

sasrakrghamokamiccho-
rayomaya pdanibandhakhalam |
vadanti tajj pau vsantraya
yo'smdvimukta samupaiti muktim || 272||
BBlTll( sasrakrgha (from) the prison house of the
world PlP 7l- mokam iccho for one who is desirous of
liberation H4lP4P ayomaya iron made 9l( |+4-HGP
pda nibandhakhala chains shackling the feet 4(|-6
vadanti speak 67l- tajj the wise 9 pau
strong 4lB+l4P vsantraya the three kind of vasanas,
i.e., residual impressions 4- ya he who HFPl6 asmt
from him |4P16- vimukta free BP9|6 samupaiti
attains P|16P mukti liberation

The wise have spoken of the three kinds of residual impressions
as iron fetters that bind the feet of the person desiours of
liberatation from the prison-house of this world. One who is free
from them truly attains liberation.

=l|(BB4Hlt96-
-6l56|(-44lB+l
B9T+4 |4l|6 B4-
|44Pl+ B|6 4lG-+ 273+

280

jaldisasargavatprabhta-
durgandhadht'garudivyavsan |
sagharaenaiva vibhti samya-
gvidhyamne sati bhyagandhe || 273||
=l|(BB4Hl6 jaldisasargavat due to contact with water
etc 96 prabhta too much, insufferable -6l
durgandhadht hidden by stink H6 agaru of the
agolochum (a red sandal-wood_ |(-44lB+l divyavsan the
divine, captivating fragrance B9T+ sagharaena by
scrubbing 94 eva alone |4l|6 vibhti manifests
B4T samyak well |44Pl+ B|6 vidhyamne sati when
removed 4lG- bhyagandhe the external (enveloping)
smell

The captivating fragrance of the sandanwood---which gets
enveloped by a bad order created by its contact with water---
again manifests itself as soon as the external order is entirely
removed by scrubbing.

H-6-|~6l+-6-64lB+l-
l|4|-6l 9PltP4lB+l
9l|6B9T6l |4H&l
96l46 -(+-46 FTP+ 274+
antaritnantadrantavsan-

281

dhlvilipt paramtmavsan |
prajtisagharaato viuddh
pratyate candanagandhavat sphuam || 274||
H-6-|~6 antarita ingrained in the mind H+-6 ananta
endless -6 dranta violent 4lB+l l|4|-6l vsan
dhlvilipt covered by the dust of vasana 9PltP4lB+l
paramtmavsan the fragrance of the supreme Self 9l|6
B9T6- prajti sagharaata by a continuous scouring with
Knowledge |4H&l viuddh pure 96l46 pratyate is
perceived -(+-46 candanagandhavat like the fragrance of
red sandal-wood FTl sphu clearly

The fragrance of the supreme Self, like the fragrance of a red
sandal-wood, is covered by the dust of residual impressions
deeply ingrained in the mind and is again clearly perceived when
it is purified by a continuous scouring with Knowledge.

H+ltP4lB+l=l|F6l 6ltP4lB+l
|+t4ltP|+U4l 69l +lH l|6 F44 FTP+ 275+
antmavsanjlaistirobhttmavsan |
nitytmanihay te ne bhti svaya sphuam || 275||
H+ltP4lB+l=l- antmavsanjlai by the nets of desires for
the not-Self

282

|6l 6 HltP4lB+l tirobhta tmavsan the desire for the
Self is clouded |+t4 nitya constant HltP|+U4l
tmanihay by abiding in the Self 69lP +lH te ne
when they are destroyed l|6 bhti manifests F44P
svaya itself FTl sphu clearly

Innumerable desires for things that are not-Self cloud the desire
for Self-realization. When these have been destroyed by
constantly abiding in the Self, the Self manifests clearly all by
Itself.

4l 4l 9t44|F6 P+-
6l 6l P-|6 4lG4lB+lP
|+-H9Pl B|6 4lB+l+l
HltPl+|6- 9|64-H-4l+ 276+
yath yath pratyagavasthita mana
tath tath mucati bhyavsanm |
nieamoke sati vsann
tmnubhti pratibandhany || 276||
4l 4l yath yath as, (to the extent) 9t4 H4|F6P
pratyag avasthita established in the inmost Self P+- mana
the mind 6l 6l tath tath to that extent P-|6
mucati leaves 4lG4lB+l- bhyavsan the desires for

283

the external world |+-H9Pl B|6 nieamoke sati when
completely end 4lB+l+lP vsann desires
HltPl+|6- tmnubhti Realisation of the Self 9|64-H-4l
pratibandhany unobstructed

To the extent the mind gets gradually established in the inmost
Self, to that extent it leaves its desires for the objects of the world.
When all such desires completely end, then there is clear,
unobstructed realization of the Self.

End superimposition the means (verses 277-292)
F4ltP-44 B(l |Ft4l P+l +74|6 4l|+-
4lB+l+l 47l6- F4l\4lBl9+4 T6+ 277+
svtmanyeva sad sthitv mano nayati yogina |
vsann kayacta svdhyspanaya kuru || 277||
F4ltP|+ svtmani in one's own self 94 eva alone B(l
sad ever |Ft4l sthitv abiding P+- mana the
mind +74|6 nayati perishes,ends, or becomes still 4l|+-
yogina of the meditator 4lB+l+lP vsann of
vasanas 4- kaya cessation ca and H6- ata
therefore F4l\4lB H9+4P svdhysa apanaya negation of
your superimposition T6 kuru do

Being ever established in ones own Self, the yogins mind
becomes still. Then there is complete cessation of residual

284

impressions. Therefore, deligently put an end to all your
superimpositions.
6Pl l-4l =- Bx4ltBx4 H&+ +74|6
6FPltBx4P47-4 F4l\4lBl9+4 T6+ 278+
tamo dvbhy raja sattvtsattva uddhena nayati |
tasmtsattvamavaabhya svdhyspanaya kuru || 278||
6P- tama tamas l-4lP dvbhy by both =-
raja rajas Bx4l6 sattvt by sattva Bx4P sattva
sattva H&+ uddhena by the pure(realisation) +74|6
nayati is destroyed 6FPl6 tasmt therefore Bx4P
H47-4 sattvam avaabhya depending upon sattva
F4l\4lBl9+4P T6 svdhyspanaya kuru practice the
negation of your superimposition

Tamas is overcome both by rajas and sattva; rajas by sattva and
sattva by purification. Therefore, taking recourse to sattva,
deligently put an end to your superimposition.

9l- 9!4|6 49||6 |+|t4 |+-
4Pl-4 4t++ F4l\4lBl9+4 T6+ 279+
prrabdha puyati vapuriti nicitya nicala |
dhairyamlambya yatnena svdhyspanaya kuru || 279||
9l-P prrabdha the prarabdha 9!4|6 puyati
nourishes 49- vapu the body |6 iti thus |+|t4

285

nicitya knowing for certain |+- nicala (remain)
undisturbed 4P dhairya courage, resolve Hl-4
lambya depending upon (taking resort to) 4t++ yatnena
with effort F4l\4lBl9+4P T6 svdhyspanaya kuru deny
your superimposition

Knowing for certain that your prarabdha* will sustain this body,
remain steady and with courage and strive hard to put an end to
your superimpositions.

*Prarabdha is the result of previously performed actions that fructify in the form of
present birth.

+l( =l4- 9 Ot46l4|94TP
4lB+l46- 9l-6F4l\4lBl9+4 T6+ 280+
nha jva para brahmetyatadvyvttiprvakam |
vsanvegata prptasvdhyspanaya kuru || 280||
+ H(P =l4- na aha jva "I am not the limited self, jiva"
9P O para brahma "(I am the) supreme Brahman" |6
iti thus H66 -4l4|94TP atat vyvttiprvakam eliminating
all that is the not-Self H66 4lB+l46- atat vsanvegata
through the force of (your past) urges 9l-6 prpta
manifests(rises) F4l\4lBl9+4P T6 svdhyspanaya kuru
deny your superimposition


286

I am not the limited self (jiva). I am the supreme Brahman---thus
by eliminating all that is not-Self, deligently put an end to your
superimpositions which arise through the force of your past
desires.

~t4l 41t4l F4l+t4l lt4l Bl4lt4PltP+-
14|(llB6- 9l-6F4l\4lBl9+4 T6+ 281+
ruty yukty svnubhty jtv srvtmyamtmana |
kvacidbhsata prptasvdhyspanaya kuru || 281||
~t4l ruty through Scriptures 41t4l yukty by
reasoning F4l+t4l svnubhty by direct experience
lt4l jtv having realised Bl4lt4P HltP+- srvtmyam
tmana your own Self to be the "Self in all" 14|6 kvacit
even a little, at any time HllB6- bhsata as an
appearance 9l-6 prpta rising F4l\4lBl9+4P T6
svdhyspanaya kuru deny your superimposition

Having realized your own Self to be the Self-in-all through
scriptures, by reasoning and from your own direct experience,
deligently put an end to your superimpositions, even when a slight
trace appears.
H+l(l+|4Bl-4lPl9l|F6 |44l P+-
6(T|+U4l |+t4 F4l\4lBl9+4 T6+ 282+
andnavisargbhymannsti kriy mune |
tadekanihay nitya svdhyspanaya kuru || 282||

287

H+l(l+ |4Bl-4lP andna visargbhy with accepting or
rejecting 96 at whatever + H|F6 na asti there is
no |44l kriy action, idea P+- mune of the sage
66 tat therefore 9T|+U4l ekanihay with single-
pointed abidance |+t4P nitya continuous F4l\4lBl9+4P
T6 svdhyspanaya kuru deny your superimposition

Having no idea of eating or evacuating, the sage has no
connection with any action. Therefore, through continuous
absorption in the contemplation of Brahman, deligently put an end
to all your superimpositions.
6x4PF4l|(4l14ltOltPTt44l6-
O'4ltPt4(l7l4 F4l\4lBl9+4 T6+ 283+
tattvamasydivkyotthabrahmtmaikatvabodhata |
brahmaytmatvadrhyya svdhyspanaya kuru || 283||
66 t4P H|B Hl|( 4l14lt tat tvam asi di vkyottha arising
from great maxims(of the Vedas) such as "That Thou art" etc O
HtPTt44l6- brahma atmaikatvabodhata by means of the
knowledge of the identity of Brahman and Atman O|T
brahmai with Brahman HltPt4(l7l4 tmatvadrhyya
for strengthening your identification F4l\4lBl9+4P T6
svdhyspanaya kuru deny your superimposition


288

By means of the realized Knowledge of the identity of Brahman
and Atman, arising from such great maxims (of the Vedas) as
That Thou Art, deligently put an end to all your superimpositions
to strengthen your identity with Brahman.

H( l4F4 ((5|FP|-H9|44l4|
Bl4l++ 416ltPl F4l\4lBl9+4 T6+ 284+
ahambhvasya dehe'sminnieavilayvadhi |
svadhnena yukttm svdhyspanaya kuru || 284||
H( l4F4 ahambhvasya of the "I notion" (( H|FP+ dehe
asmin in this body |+-H9|44l4| nieavilayvadhi till it
is completely rooted out Bl4l++ svadhnena with
vigilence 416ltPl yukttm being a man of concentration
F4l\4lBl9+4P T6 svdhyspanaya kuru deny your
superimposition

Till the identification with the body is completely rooted out, with
vigilance and concentration, strive hard to put an end to all your
superimpositions.

96l|6=l4=6l- F4-+4l|6 4l46l
6l4|-6 |4-F4l\4lBl9+4 T6+ 285+
prattirjvajagato svapnavadbhti yvat |
tvannirantara vidvansvdhyspanaya kuru || 285||

289

96l|6- pratti perception =l4=6l- jvajagato of the
jiva and the world F4-+46 svapnavat dream like l|6 bhti
persists 4l46l yvat as long as 6l46 tvat so long
|+-6P nirantara continuously |4+ vidvan O
learned one! F4l\4lBl9+4P T6 svdhyspanaya kuru
deny your superimposition

O learned one! As long as even a dream-like perception of the
world of objects and of the experiencing ego persists,
continuously strive to put and end to all your superimpositions.

|+l4l lT4l6l4l- H-(l(|9 |4FP6-
14|l4B (x4l |-64ltPl+PltP|++ 286+
nidry lokavrty abdderapi vismte |
kvacinnvasara dattv cintaytmnamtmani || 286||
|+l4l nidry to the sleep lT4l6l4l- lokavrty to
the matters of the world H-(l(- abdde to the (objects of
senses such as) sound etc H|9 api also |4FP6-
vismte to forgetfulness 14|6 kvacit at anytime + na
not H4BP avasara chance (x4l dattv giving
|-64 cintaya reflect or meditate HltPl+P tmnam upon
the Self HltP|+ tmani in the mind

290

Without giving even the slightest chance to forgetfulness (of the
Self) arising from sleep, worldly matters or sense-objects,
meditate continuously on the Self in your mind.

Pl6l|9lPl6 PPlBP4 49-
t41t4l l'7l4 Ol4 T6l 4+ 287+
mtpitrormalodbhta malamsamaya vapu |
tyaktv clavaddra brahmbhya kt bhava || 287||
Pl6l|9l- mtpitro of the mother and father P 76P
mala udbhta risen from the impurities PPlBP4P
malamsamaya constituted of flesh and impurities 49-
vapu the body t41t4l tyaktv shunning l'7l46
clavat like an outcase P dra to a safe
distance Ol4 brahmbhya becoming Brahman T6l 4
kt bhava be fulfilled i.e. Realise the fulfilment of your life or
attain the final goal of your life

Shunning to a safe distance, like an outcase, this body which has
come from the impurities of the parents, and which itself is
constituted of flesh and its impurities, become Brahman and attain
the final end of your life.
lTlH P(lTlH 4ltPl+ 9ltP|+
|4l-4lG'7l4+ 6!Tl 4 B(l P++ 288+
ghaka mahka ivtmna partmani |

291

vilpykhaabhvena t bhava sad mune || 288||
lTlHP ghaka the pot-space P(lTlH mahke
in the infinite-space 4 iva like HltPl+P tmna
the finite ego 9ltP|+ partmani in the supreme Self
|4l-4 vilpya having merged HG'7l4+ akhaabhvena
meditating on their identity 6!TlP t peaceful 4
bhava be B(l sad forever P+ mune O Sage!

Merging the finite ego in the supreme Self, like the pot-space
merges in the infinite-space, and by meditating on their identity,
be for ever peaceful, O sage!

F49TlHP|Ul+ F44 4 B(ltP+l
Ol'7P|9 |9'7l'7 t4746l Pl'746+ 289+
svaprakamadhihna svayambhya sadtman |
brahmamapi pia tyajyat malabhavat || 289||
F49TlHP svapraka the self-luminous H|Ul+P
adhihna substratum F44P 4 svayambhya yourself
becoming B(ltP+l sadtman as that reality Ol'7P
brahma the macrocosm H|9 api also(and)
|9'7l'7P pia the microcosm t4746lP tyajyat
may, should be rejected Pl'746 malabhavat like a
vessel full of impurities

292

Being yourself the self-luminous Brahman, the sole substratum of
all things, reject the macrocosm and microcosm, like a vessel full
of impurties.

|(ltP|+ B(l+-( ((l-7lP(|4P
|+474 |\PtB74 T4l 4 B4(l+ 290+
cidtmani sadnande dehrhmahandhiyam |
niveya ligamutsjya kevalo bhava sarvad || 290||
|(ltP|+ cidtmani to the Atman which is consciousness
B(l+-( sadnande Existence and Bliss Absolute ((l-7lP
dehrh fixed in the body H(|4P ahandhiyam the "I-
notion", the identification |+474 niveya shifting |\P
liga the subtle body 7tB74 utsjya rejecting or
discarding T4- kevala the pure 4 B4(l bhava sarvad
(may)you become for ever

Shifting your identification which is now rooted in the body to the
the Self which is Existence-Knowledge-Bliss Absolute, and
discarding the subtle body, remain ever the pure Self alone.

49 =(llBl (9Tl-6- 9 4l
6(Ol(|P|6 lt4l T6Tt4l |4!4|B+ 291+
yatraia jagadbhso darpanta pura yath |
tadbrahmhamiti jtv ktaktyo bhaviyasi || 291||

293

4 yatra there where 99- ea this =(llB- jagad-
bhsa the illusion of the universe (9Tl-6- darpanta
in the mirror 9P pura city 4l yath just as 66
tat that O brahma Brahman H(P aham I am
|6 iti thus lt4l jtv knowing T 6Tt4-
ktaktya fulfilled |4!4|B bhaviyasi you will become

That in which there is the illusion of the universe, like a city
(reflected) in the mirror, that Brahman you are! Knowing this,
attain the fulfillment of your life.

4tBt46 |+=-9PlH
|(4l+-(P-9P|44P
6(t4 |P4l496tB=6
H949P9lPltP+-+ 292+

yatsatyabhta nijarpamdya
cidadvaynandamarpamakriyam |
tadetya mithyvapurutsjeta
ailavadveamupttamtmana || 292||

294

46 yat That which Bt46P satyabhta intrinsically
one's essence |+=-9P nijarpa one's nature HlHP
dya the Primeval |6 cit Absolute Knowledge H4
advaya Non-dual Hl+-(P nanda Bliss H-9P
arpa Formless H|44P akriyam beyond activities 66
tat that 9t4 etya attaining |P4l49- mithyvapu the
false body 7tB=6 utsjeta should give up H946
ailavat like an actor 49P vea the mask(his dress and
make up) 79lP uptta assumed HltP+- tmana
his

Attaining That which is intrinsically ones own very essence, which
is Absolute Knowledge and Bliss, non-dual, beyond all forms and
activities, one should cease identifying with the false body, like
the actor giving up his mask.

The perceived I factor false (verses 293-297)
B4ltP+l 74|P( P94
+4l(P- |TTt4(H+l6
=l+l4( B4|P|6 96l|6-
T6l5(Pl(- |TTF4 |B\46+ 293+
sarvtman dyamida maiva
naivhamartha kaikatvadarant |
jnmyaha sarvamiti pratti

295

kuto'hamde kaikasya sidhyet || 293||
B4ltP+l sarvtman absolutely (quite) 74P dya
the seen (world) (P ida this P9l m unreal 94
eva indeed + na neither 94 eva verily H(P aha
the ego H- artha real |TTt4 (H+l6 kaikatva
darant for it is seen to be fleeting or momentary =l+l|P H(P
B4P jnmi aha sarva "I know all" |6 iti thus
96l|6- pratti the perception T6- kuta how H(P
Hl(- aham de of the ego etc |TTF4 kaikasya
which are momentary |B\46 sidhyet be true

The whole objective world is non-real. Neither is the ego real, for
it is seen to be momentary. How then can the apparent notion I
know all be true when the ego etc., are themselves momentary?
H(9(lFt4(Pl|(Bll
|+t4 B9-6l4|9 l4(H+l6
6 G=l |+t4 |6 ~|6- F44
6t9t4ltPl B(B|T-+ 294+
ahampadrthastvahamdisk
nitya suuptvapi bhvadarant |
brte hyajo nitya iti ruti svaya
tatpratyagtm sadasadvilakaa || 294||

296

H(9(l- ahampadrtha the true entity of the word ":I" i.e. The
real I 6 tu but H(Pl|(Bll ahamdisk (is) the witness
of the ego etc |+t4P nitya always B9-6l suuptau in
deep-sleep H|9 api even l4 (H+l6 bhva darant
it's presence is seen 6 brte says |( hi verily H=-
aja Unborn |+t4- nitya Eternal |6 iti thus ~|6-
ruti the Sruti F44P svaya Herself 66 tat
therefore 9t4ltPl pratyagtm the Inner Self B6 HB6
|4T- sat asat vilakaa is different from the (relative)
truth and untruth

But the real I witnesses the ego etc. and is always there, even in
deep-sleep. It is Unborn, Eternal, as the sruti itself says. It is the
inmost Self, different from the (relative) truth and untruth.

|4Tl|Tl B4|4Tl4l
|+t4l|4Tll |46 BP(|6
P+lF4-+B9|-69 FT
9+- 9+7PBx4P64l-+ 295+
vikri sarvavikravett
nityvikro bhavitu samarhati |
manorathasvapnasuuptiu sphua

297

puna punardamasattvametayo || 295||
|4Tl|TlP vikri of the changing things B4 |4Tl4l
sarva vikravett the knower of all changes |+t4 H|4Tl-
nitya avikra Eternal, Changeless |46P bhavitu to
be BP(|6 samarhati deserves,should be P+l
manoratha (in) fancy F4-+ svapna (in)dream B9|-69
suuptiu in deep-sleep FTP sphua clearly 9+- 9+-
puna puna again and again 7P da is perceived
HBx4P asattva the unreality 964l- etayo of their
two-the gross and the subtle

That which is the Knower of all changes in all things which
undergo change, must doubtless be Eternal and Changeless.
Again and again, the unreality of the gross and the subtle bodies
is clearly perceived in ones imagination, in dreams and in the
dreamless sleep.
H6l5|Pl+ t4= PlB|9'7
|9'7l|Pl|+-4|9 4|&T|-96
Tl4l4l\4PG'74l
lt4l F4PltPl+P9|( Hl|-6P+ 296+
ato'bhimna tyaja msapie
pibhimninyapi buddhikalpite |
klatraybdhyamakhaabodha
jtv svamtmnamupaihi ntim || 296||

298

H6- ata therefore H|Pl+P abhimna identification
t4= tyaja reject PlB|9'7 msapie with the mast of
flesh |9'7l|Pl|+|+ pibhimnini with the ego or the subtle
body H|9 api and,also 4|&T|-96 buddhikalpite
imagined by the intellect Tl4 H4l\4P klatraya abdhya
that which cannot be denied in the three periods of time
HG'74lP akhaabodha Absolute Knowledge lt4l
jtv realising F4P HltPl+P svam tmna your own
Self 79|( upaihi attain Hl|-6P nti the Peace

Therefore, give up your identification with this mass of flesh and
with the ego and the subtle body, which are imaginations of the
mind. By realizing your own Self which is Absolute Knowledge,
which cannot be negated in the three periods of time, attain to the
State of Supreme Peace.
t4=l|Pl+ Tl+lP-
-9l~P!4lH4l|~69
|\F4 Pl+|9 T66l|( -
Ft416l 4lG'7BGF4-9-+ 297+
tyajbhimna kulagotranma-
rpramevrdraavriteu |
ligasya dharmnapi karttdi-
styakt bhavkhaasukhasvarpa || 297||

299

t4= tyaja renounce H|Pl+P abhimna
identification T kula family l gotra lineage +lP
nma name -9 rpa Form Hl~P9 rameu with the
order of life HlH4 Hl|~69 rdraava riteu depending
upon the foul corpse |\F4 ligasya of the subtle body
Pl+ dharmn attributes H|9 api also T66l|(+
karttdin doership,etc t41t4l tyaktv renouncing 4
bhava become HG'7BGF4-9- akhaasukhasvarpa the
very essence of Absolute Bliss

Renounce your identification with family, lineage, name, form and
order in lifeattributes which pertain to the body which is like a
foul corpse. So too, renounce your ideas of agency etc., which
are attributes of the subtle body. Thus realize your true essence
as the Absolute Bliss.

Condemnation of the ego (verses 298-309)
B-t4-4 9|64-l- 9B- BBl(64l 7l-
69lP4 P 9P|4Tll 4t4(Tl-+ 298+
santyanye pratibandh pusa sasrahetavo d |
temeva mla prathamavikro bhavatyahakra || 298||
B|-6 santi there are H-4 anye other 9|64-l-
pratibandh obstacles 9B- pusa for this man

300

BBl(64- sasrahetava the other causes of samsara 7l-
d are seen 69lP te of them 9TP eka
one PP mla root 9P|4Tl- prathamavikra the
first modification 4|6 bhavati is H(Tl- ahakra
the ego

It is observed that there are other obstacles also which hurl an
individual into a whirl of births and deaths. Their one root cause---
for the reasons given aboveis the egothe first modification of
ignorance.

4l4tF4ltF4F4 B4-l5(TlT ltP+l
6l4 HPll|9 P|164l6l |4Tl+ 299+
yvatsytsvasya sambandho'hakrea durtman |
tvanna leamtrpi muktivrt vilaka || 299||
4l46 yvat as long as F4l6 syt there is F4F4 svasya
one's B4-- sambandha relationship H(TlT
ahakrea with the ego ltP+l durtman the vile
6l46 tvat so long + na there is not HPll H|9
leamtr api even the slightest P|164l6l muktivrt
talk about liberation |4Tl vilaka (which is)
unparalleled or uniquely different


301

As long as there is any relationship with this vile ego, there cannot
be the slightest talk about liberation, which is totally different in
nature.

H(Tl(l-P16- F4-9P99H6
-4|P- 9T- B(l+-(- F449-+ 300+
ahakragrahnmukta svarpamupapadyate |
candravadvimala pra sadnanda svayamprabha || 300||
H(Tl(l6 ahakragraht from the shackles of the ego P16-
mukta freed F4-9P svarpam true nature 799H6
upapadyate gains -46 candravat like the moon |4P-
vimala untainted 9T- pra infinite B(l+-(-
sadnanda ever blissful F449- svayamprabha self-
effulgent

Freed from the shackles of the ego, like the moon freed from the
eclipse, one gains ones true nature and becomes Untainted,
Infinite, Ever-blissful and Self-effulgent.

4l 4l 9 Bl5(|P|6 96l6l
4&l 91-6F6PBl5|6P74l
6F44 |+-H964l |4+lH
OltPl4- 9|64-H-4-+ 301+

yo v pure so'hamiti pratto

302

buddhy praklptastamas'timhay |
tasyaiva nieatay vine
brahmtmabhva pratibandhanya || 301||
4- ya that which 4l v verily 9 pure in the
city of the body B- H(P sa aham "I am so-and-so" |6
iti thus 96l6- pratta is perceived 4&l buddhy
by the intellect 91-6 praklpta created 6PBl tamas by
nescience H|6P74l atimhay extremely deluded 6F4
tasya it's (ego's) 94 eva alone |+-H964l nieatay
totally |4+lH vine in the annihilation or when annihilated
OltPl4- brahmtmabhva identity with Brahman
9|64-H-4- pratibandhanya unobstructed

The ego is that which has been produced by the intellect
thoroughly deluded by ignorance. It is is perceived in this body as:
I am so-and-so. When this delusion (ego-sense) is totally
annihilated, one attains the unobstructed identity with Brahman.

Ol+-(|+|P(l446l5(Tlll|(+l
B4!ltP|+ 46 TP4'7|N|PF6T-
|4l+l4P(l|B+l ~|6P6l |4|7H Hl94
|+P-4l|(|PP |+| BGT ll5+l16P-+ 302+


303

brahmnandanidhirmahbalavat'hakraghorhin
saveytmani rakyate guamayaicaestribhirmastakai
vijnkhyamahsin rutimat vicchidya ratraya
nirmlyhimima nidhi sukhakara dhro'nubhoktukama ||
302||
Ol+-(|+|- brahmnandanidhi the treasure of the "Bliss-of-
Brahman" P(l446l mahbalavat by the mighty H(Tl l
H|(+l ahakra ghora ahin by the dreadful serpent of the
ego-sense B4! saveya having enwrapped HltP|+
tmani in the mind 46 rakyate is guarded TP4-
guamayai made up of (three) gunas '7- caai (by
the) fierce ||- tribhi by three PF6T- mastakai by
hoods |4l+ H4 vijna akhya named Realisation P(l
H|B+l mah asin with the great sword ~|6P6l rutimat
in accordance with the scriptural teaching |4|7H vicchidya
severing Hl94P ratraya the three hoods |+P-4
nirmlya destroying completely H|(P ahi serpent PP
ima this |+|P nidhi the treasure BGTP
sukhakara which brings bliss l- dhra the wise man
H+l16P anubhoktu to enjoy P- kama becomes
fit

304

The treasure of the Bliss-of-Brahman is enwrapped by the mighty
and dreadful serpent of the ego-sense and zealously guarded for
its own use, by its three fierce hoods, the three gunas. The wise
person who destroys it by severing its three heads with the great
shining sword of Realisation, in accordance with the teachings of
the scriptures, alone can enjoy this treasure which brings Bliss.

4l4l 4|tT|-|9(l9FT|6|F6 (
TPll4l4 4((-6l|9 4l|+l P1t4+ 303+
yvadv yatkicidviadoasphrtirasti ceddehe |
kathamrogyya bhavettadvadahantpi yogino muktyai || 303||
4l46 yvat as long as 4l v verily 46 |T|-6 yat
kicit even a trace |49(l9FT|6- viadoasphrti the effect
of the impurity of poison H|F6 asti there is 6 cet if
(( dehe in the body TP katha how Hll4l4
rogyya for recovery 46 bhavet can it be 66 tadvat
similarly H(-6l ahant the ego-sense H|9 api also
4l|+- yogina of the meditator's P1t4 muktyai for
liberation

As long as there is even a trace of poison left in the body, how
can one hope for complete recovery? Even so, the yogi cannot
attain liberation as long as a trace of egoism remains.

H(Pl5t4-6|+4x4l 6tT6+l+l|4T-9Bt4l

305

9t416x4|44Tl|((P(PFPl|6 |4-(6 6x4P+ 304+
ahamo'tyantanivtty tatktannvikalpasahty |
pratyaktattvavivekdidamahamasmti vindate tattvam || 304||
H(P- ahama of the ego-sense Ht4-6|+4x4l
atyantanivtty by the complete cessation 6tT6 tatkta
created by it +l+l|4T-9 Bt4l nnvikalpa sahty by
restraining the diverse mental waves 9t4T 6x4|44Tl6 pratyak
tattvavivekt through the discrimination of the innermost Reality
(P H(P H|FP idam aham asmi "I am This" |6 iti
thus |4-(6 vindate gains(experiences) 6x4P tattvam
the Reality

By the complete cessation of the ego-sense, gained by restraining
the diverse mental waves, created by the ego itself and through
the discrimination of the inmost Self, one experiences the Reality
as I am This.

H(Tl T64(|P|6 P|6 P- B(Bl
|4TlltP-4ltP9|6T=|9 F4|F|6P|9
4(\4lBlt9l-6l =|+P|6=l-G4l
96l|7-P6F64 BG6+l- BB|6|4P+ 305+
ahakre kartaryahamiti mati muca sahas
vikrtmanytmapratiphalajui svasthitimui |
yadadhystprpt janimtijardukhabahul

306

pratcacinmrtestava sukhatano sastiriyam || 305||
H(Tl ahakre with the ego T6| kartari the doer
H(P |6 aham iti the I-notion, identification P|6P
mati the notion P- muca renounce B(Bl sahas
immediately |4TlltP|+ vikrtmani (which is) mutable
HltP9|6T=|9 tmapratiphalajui (which is) lit up by the
reflection of the Self F4|F|6P|9 svasthitimui the one who
diverts man from being established in the Self 46 yat which
H\4lBl6 adhyst due to the superimposition 9l-6l prpt
reached =|+P|6=l -G4l janimtijar dukhabahul full of
the miseries of birth, death and old age 96l- pratca for
the inner self |-P6- cinmrte for the one who is the
essence of knowledge 64 tava for you BG6+l-
sukhatano the embodiment of Bliss BB|6- sasti the
samsara 4P iyam this

Renounce immediately your identification with the ego-sense, the
sense of doership which, being a modification, is merely a
reflection of the Self. It detracts you from being established in the
Self. Identifying yourself with this (false sense), you have reached
this embodied existence, full of miseries of birth, decay and
deathalthough you essentially are the Witness, the Essence of
Knowledge-Bliss-Absolute.

307

B(T-9F4 |(ltP+l |4l -
l+-(P6+4HTl6-
+4l-4l 14l-4|4Tl|TF6
|4+l(P\4lBPP!4 BB|6-+ 306+

sadaikarpasya cidtmano vibho-
rnandamrteranavadyakrte |
naivnyath kvpyavikriaste
vinhamadhysamamuya sasti || 306||
B(T-9F4 sadaikarpasya (for you) who are eternally the
same |(ltP+- cidtmana (for) the Knowledge-Absolute
|4l- vibho (for) the Omnipresent Hl+-(P6- nandamrte
(for) Bliss-Absolute H+4HTl6- anavadyakrte of unsullied
glory + 94 na eva never H-4l anyath otherwise
14 H|9 kva api in the least H|4Tl|T- avikria for the
Immutable One 6 te for you |4+l vin without H(P
H\4lBP aham adhysa (your) identification with the ego
HP!4 amuya to this BB|6- sasti transmigration

But for your identification with the ego-sense there cannot be any
transmigration for you, who are Immutable and eternally the same
Knowledge-Absolute, omnipresent, of unsullied glory, and Bliss-
Absolute.

308

6FPl((Tl|PP F4H
l16 T'T4t96l6P
|4|7H |4l+P(l|B+l FT
=4ltPBlBl74BG 47P+ 307+

tasmdahakramima svaatru
bhokturgale kaakavatprattam |
vicchidya vijnamahsin sphua
bhukvtmasmrjyasukha yatheam || 307||
6FPl6 tasmt therefore H( TlP ahakra ego-sense
PP ima this F4HP svaatru your enemy l16-
bhoktu of the enjoyer(of the eater) gale in the throat
T'T46 kaakavat like a thorn 96l6P prattam (which)
appears |4|7H vicchidya having destroyed |4l+P(l|B+l
vijnamahsin with the great sword of Realisation FTP
sphua directly =4 bhukva enjoy HltPBlBl74BGP
tmasmrjyasukha the Bliss of Your own Domain(empire) or
Sovereignty 47P yathea freely

Therefore, with the great sword of Realisation, destroying this
ego-sense, your enemy---which is like a thorn in the throat of a

309

man who is eating---enjoy directly and freely the Bliss of Your own
Sovereignty, the Majesty of the Self.
66l5(Pl(|4|+4t4 4|
Bt416l- 9Plll6
6!Tl BPlFF4ltPBGl+t4l
9TltP+l O|T |+|4T-9-+ 308+

tato'hamdervinivartya vtti
santyaktarga paramrthalbht |
t samssvtmasukhnubhty
prtman brahmai nirvikalpa || 308||
66- tata thereafter H(Pl(- ahamde of the ego etc
|4|+4t4 vinivartya checking 4|P vtti the
activities Bt416l- santyaktarga renouncing all
attachments 9Plll6 paramrthalbht through the
experience of the Supreme Reality 6!TlP t serene
BPlFF4 samssva be HltPBGl+t4l tmasukhnubhty
through the enjoyment of Bliss of the Self 9TltP+l prtman
as the Infinite Self O|T brahmai in Brahman |+|4T-9-
nirvikalpa free from duality


310

Checking the activities of the ego and renouncing all attachments,
through the experience of the Supreme Reality, be free from
duality through the enjoyment of the Bliss of the Self and remain
serene in Brahman. For, now you have realized your Infinite Self.

BPTl5|9 P(l+( 9+-
-4-|G6- F4lH|( 6Bl TP
B=l-4 |49H6 Tl|6
+F46l 9l4|9 4l|(l 4l+ 309+

samlaktto'pi mahnaha puna
vyullekhita sydyadi cetas kaam |
sajvya vikepaata karoti
nabhasvat prvi vrido yath || 309||
BPT- samlaktta completely rooted out H|9 api
even though P(l+ H(P mahn aha terrible ego-sense
9+- puna again -4-|G6- vyullekhita revived F4l6
syt be 4|( yadi if 6Bl cetas in the mind TP
kaam for a moment B=l-4 sajvya returning to life
|49H6P vikepaata hundreds of mischiefs or distractions
Tl|6 karoti creates +F46l nabhasvat by the wind
9l4|9 prvi during the rainy season 4l|(- vrida the
cloud 4l yath like

311

Even though completely rooted out, this terrible ego-sense, if
allowed to be revived in the mind even for a moment, returns to
life and creates hundreds of distractions, like a cloud ushered in
by the wind during the rainy season.

Actions, thoughts and vasanas renounce (verses 310-319)
|+G Hl(Pl54TlH-
14| (4l |494l+|-64l
B 94 B=l4+(6F4
9lT=4l6l|4l4+ 310+
nighya atrorahamo'vaka
kvacinna deyo viaynucintay |
sa eva sajvanaheturasya
prakajambratarorivmbu || 310||
|+G nighya having owerpowered or conquered Hl-
atro to the enemy H(P- ahama to the ego-sense
H4TlH- avaka rest 14|6 kvacit in the least + (4-
na deya should not be given |494 H+|-64l viaya
anucintay ruminating over sense-objects B 94 sa eva
that alone B=l4+(6- sajvanahetu the cause of returning to
life or revival HF4 asya its 9lT praka dried up
=4l6l- jambrataro of a citron tree 4 iva like H4
ambu water

312

Having once conquered this enemy, the ego, not a single
moments rest should be given to let it ruminate over the sense-
objects. That is just what brings it back to life, just like water
revives a dried-up citron tree.

((ltP+l B |F6 94 TlPl
|4T- TlP|46l T F4l6
H6l5B-l+9t4P4
(9B1t4l 44-(6-+ 311+

dehtman sasthita eva km
vilakaa kmayit katha syt |
ato'rthasandhnaparatvameva
bhedaprasakty bhavabandhahetu || 311||
((ltP+l dehtman identified with the body B|F6
sasthita he who lives 94 eva alone TlPl km is
greedy |4T- vilakaa one distinct (from body)
TlP|46l kmayit greedy TP katha how F4l6
syt can be H6- ata hence HB-l+ 9t4P
arthasandhna paratva the tendency to ruminate over sense-
objects 94 eva indeed (9B1t4l bhedaprasakty with

313

the firm idea of duality 44-(6- bhavabandhahetu the
cause for the "bondage of becoming"

That person alone, who identifies with the body, is greedy of
sense-pleasures. How can one devoid of the body-idea be
greedy? Hence, the tendency to ruminate over sense-objects is
verily the cause of bondage of worldly existence and the sense of
duality.
Tl494+ll=94|&- 9|746
Tl4+lHll=+lHF6FPltTl4 |+l46+ 312+
kryapravardhandbjapravddhi paridyate |
kryandbjanastasmtkrya nirodhayet || 312||
Tl494+l6 kryapravardhant because of the growth of the
effects 4l=94|&- bjapravddhi the growth of the "seeds"
9|746 paridyate is observed Tl4+lHl6 kryant
with the destruction of the effects 4l=+lH- bjana (there is)
the destruction of the seeds 6FPl6 tasmt therefore Tl4P
krya the effects |+l46 nirodhayet one must control,
must subdue

When the effects are flourishing, the seeds also are observed to
increase. When the effects are destroyed, the seeds also are
destroyed. Therefore, the effect must be subdued.

4lB+l4|&6- Tl4 Tl44&l 4lB+l
46 B4l 9B- BBll + |+466+ 313+

314

vsanvddhita krya kryavddhy ca vsan |
vardhate sarvath pusa sasro na nivartate || 313||
4lB+l4|&6- vsanvddhita through the increase of vasanas
Tl4P krya (ego-centric) "work" Tl44&l kryavddhy
through the increase of effects ca and 4lB+l vsan
the vasana 46 vardhate increases B4l sarvath
by all means 9B- pusa of man BBl- sasra
transmigration + na not |+466 nivartate comes to
an end

Through the increase of desires (vasanas), egocentric work
increases and when there is an increase of egocentric work
there is an increase of desires also. Thus, a persons
transmigration never comes to an end.

Note: The Sanskrit word vasana is a difficult word to translate. It can denote both the
desire as well as residual impression. A repeated desire also creates or leaves
subtle impression behind such that it settles as a tendency or becomes sanskaara.
These sanskaras (latent tendencies) is what we bring to sansaara, the world of
becoming. Although, more often than not, the word vasana is used with negative
connotations, however, not all vasanas are bad. For example, a quintessential vedantic
text, Avadhut Gita, begins with the verse stating that the advaita-vasana (the desire for
non-duality) arises only with the Grace of God to liberate one from the great fear.

BBl4-|4|7x4 6( 4 9((H|6-
4lB+l4|&6l-4l |-64l |444l 4|(-+ 314+
sasrabandhavicchittyai tad dvaya pradahedyati |
vsanvddhiretbhy cintay kriyay bahi || 314||

315

BBl4-|4|7x4 sasrabandhavicchittyai to snap the chain-
of-transmigration 6( 4P tad dvaya those two 9((6
pradahet should burn to ashes 4|6- yati the seeker
4lB+l4|&- vsanvddhi the increase in vasanas 96l-4lP
etbhy due to these two |-64l cintay thinking of
sense-objects |444l kriyay by (selfish) actions 4|(-
bahi external

In order to snap the chain-of-transmigration, one should burn to
ashes these two (selfish desires and actions); for, dwelling on
sense-objects and doing selfish actions lead to the increase of
vasanas or desires.
6l-4l 94Pl+l Bl B6 BB|6PltP+-
4lTl 4l9l4- B4l4FlB B4(l+ 315+
tbhy pravardhamn s ste sastimtmana |
tray ca kayopya sarvvasthsu sarvad || 315||
6l-4lP tbhy by these two 94Pl+l pravardhamn
augmented or nourished Bl s that (vasana) B6 ste
produces BB|6P sasti transmigration HltP+-
tmana one's 4lTlP tray of these three
ca and 4 79l4- kaya upya the means of destruction

316

B4 H4FlB sarva avasthsu under all circumstances B4(l
sarvad always

Nourished by these two (thought and selfish action), the vasanas
further produce ones transmigration. These three, however, are
destroyed by looking upon everything, under all circumstances,
always....
B4 B46- B4OPll4lT+-
Bl44lB+l(l7l64 4P7+6+ 316+
sarvatra sarvata sarvabrahmamtrvalokanai |
sadbhvavsandrhyttattraya layamanute || 316||
B4 sarvatra everywhere B46- sarvata in all
respects B4 sarva all OPl H4lT+- brahmamtra
avalokanai by looking upon everything as pure Brahman
alone Bl44lB+l(l7l6 sadbhvavsandrhyt through the
strong thinking of the longing to be one with Reality 66 4P
tat traya these three 4P H7+6 layam anute get
annihilated

.......everywhere and in all respects, as Brahman and Brahman
alone. Through the strengthening of the longing to be one with
Brahman, those three* will be annihilated.

*i.e., dwelling on sense-obects, self-centered actions, and latent impressions.

|44l+lH 4|-6l+lHl5FPllB+l4-

317

4lB+l94l Pl- Bl =l4-P|16|!46+ 317+
kriyne bhaveccintno'smdvsankaya |
vsanprakayo moka s jvanmuktiriyate || 317||
|44l+lH kriyne with the end of selfish actions 46
bhavet there is |-6l+lH- cintna the end of brooding
HFPl6 asmt by this 4lB+l4- vsankaya the
destruction of vasanas 4lB+l94- vsanprakaya the total
destruction of vasanas Pl- moka (is) liberation Bl s
that =l4-P|16- jvanmukti liberation-in-life !46 iyate
is considered

With the end of selfish actions, brooding over sense-objects ends,
which is followed by destruction of vasanas. The final destruction
of vasanas is liberation. This is regarded as Liberation-in-Life.

BlB+lFT|6|4=T B|6
GBl |4l+l-4(Pl|(4lB+l
H|69T7l-46T9l4l
|4l46 Bl 4l 6|PUl+ 318+
sadvsansphrtivijmbhae sati
hyasau vilnpyahamdivsan |
atiprakpyaruaprabhy
vilyate sdhu yath tamisr || 318||

318

BlB+l sadvsan the longing for Reality FT|6 |4=T B|6
sphrti vijmbhae sati when has vividly risen to expression |(
hi verily HBl asau this |4l+l viln (will)disappear
H|9 api also H(Pl|(4lB+l ahamdivsan the ego-
centric vasana H|69T7l atiprak the most intense H|9
api even though H6T 9l4lP arua prabhy in the
glow of the rising sun |4l46 vilyate disappears Bl
sdhu completely 4l yath just as 6|PUl tamisr
darkness

When the longing to be one with Brahman has vividly risen to
expression, the ego-centric vasanas will readily disappear, as the
most intense darkness completely disappears in the radiant glow
of the rising sun.

6PF6P-Tl4P+=l
+ 746 Bt4|(6 |(+H
6l54l+-(Bl+6l
+ 4l|F6 4-l + -G--+ 319+
tamastamakryamanarthajla
na dyate satyudite dinee |
tath'dvaynandarasnubhtau
na vsti bandho na ca dukhagandha || 319||

319

6P- tama darkness 6P- Tl4P tama krya resultant
evils of darkness H+=lP anarthajla numerous
calamities + 746 na dyate are not noticed B|6 7|(6
|(+H sati udite dinee when the sun has risen 6l tath
so too H4 Hl+-( B H+6l advaya nanda rasa anubhtau
on realisation of the Essence of the Non-dual Bliss + na
neither 4l v verily H|F6 asti there is 4--
bandha bondage + na nor ca and -G--
dukhagandha the lease trace of misery

Darkness and its resultant evils are not noticed when the sun
rises. So too, on the direct realization of Bliss Absolute, there is
neither bondage nor the least trace of misery.

Total vigilance its price (verses 320-329)
74 96l6 9|4l94-B+
B-PlPl+-(+ |4l44+
BPl|(6- B-4|(-6 4l
Tl +4l- B|6 TP4-+ 320+
dya pratta pravilpayansan
sanmtramnandaghana vibhvayan |
samhita sanbahirantara v
kla nayeth sati karmabandhe || 320||

320

74P dya The seen(world) 96l6P pratta
(which is) perceived 9|4l94+ B+ pravilpayan san causing it
to vanish B-PlP sanmtra the Reality Hl+-(+P
nandaghana the "Bliss-Embodied" |4l44+ vibhvayan
meditating upon BPl|(6- B+ samhita san being vigilant
4|(- bahi external H-6P antara internal 4l v
or,and TlP kla time +4l- nayeth should
pass B|6 TP4- sati karmabandhe for any residual
prarabdha

Causing the perceived universe, both external and internal, to
vanish, and meditating upon the Reality, the Bliss-Embodied, one
should pass ones time watchfully for any residual Prarabdha.

9Pl(l O|+Ul4l + T6-4- T(l+
9Pl(l Pt4|t4l( 4l-OT- B6-+ 321+
pramdo brahmanihy na kartavya kadcana |
pramdo mtyurityha bhagavnbrahmaa suta || 321||
9Pl(- pramda inadvertence or negligence O|+Ul4lP
brahmanihy in the steady abidance in Brahman + T6-4-
na kartavya should not be done T(l+ kadcana at
any time 9Pl(- Pt4- pramda mtyu "inadvertance is
death" |6 iti thus Hl( ha has said 4l+

321

bhagavn Bhagavan OT- brahmaa of the creator
B6- suta the son i.e. Santakumara

One should never be negligent in ones steady abidance in
Brahman. The divine son of Creator, Santakumara, has called
negligence as death itself.

+ 9Pl(l(+l5-4l l|++- F4F4-96-
66l Pl(F66l5(lF66l 4-F66l -4l+ 322+
na pramddanartho'nyo jnina svasvarpata |
tato mohastato'handhstato bandhastato vyath || 322||
+ na no 9Pl(l6 pramdt than carelessness H+-
anartha danger H-4- anya other l|++- jnina
for the man of wisdom F4F4-96- svasvarpata about his
own Real Nature 66- tata from this Pl(- moha
delusion 66- tata thence H(l- ahandh egoism 66-
tata from this 4-- bandha bondage 66- tata
thereafter -4l vyath misery

For the wise there is no greater danger than negligence about
ones own real nature. From this comes delusion; from delusion
comes egoism; from egoism comes bondage; and from bondage
comes misery.


322

|494l|PG !4l |4lBP|9 |4FP|6-
|494|6 l(l94l9l =l|P4 |94P+ 323+
viaybhimukha dv vidvsamapi vismti |
vikepayati dhdoairyo jramiva priyam || 323||
|494 H|PGP viaya abhimukha hankering after the
sense-objects !4l dv finding,seeing |4lBP
vidvsa a wise-man H|9 api even |4FP|6-
vismti forgetfulness |494|6 vikepayati torments
l(l9- dhdoai through the evil propensities of the intellect
4l9l yo a woman =lP jra lover 4 iva
just as |94P priya excessively fond

Finding one hankering after the sense-objects, forgetfulness,
through perverted mind, bewilders even a wise person, just as a
woman torments her fond lover.

4l9T7 H4l TPl + |6U|6
Hl4Tl|6 6l Pl4l 9l 4l|9 9l=PGP+ 324+
yathpaka aivla kaamtra na tihati |
voti tath my prja vpi parmukham || 324||
4l yath just as H9T7P apaka removed H4lP
aivla the moss TPlP kaamtra for a moment
+ |6U|6 na tihati does not stay away Hl4Tl|6 voti

323

covers 6l tath so also Pl4l my maya or illusion
9lP prja a wise-man 4l H|9 v api even
9l=PGP parmukha extrovert

As moss, even if removed, does not stay away for a moment, but
closes up to cover the water again, so also illusion covers even
the wise, if they ever get extrovert.

446 H|( |Pl9(
4|(PG B|966F66-
9Pl(6- 946T|T-T-
Bl9l+9=16l 9|66l 4l 6l+ 325+
lakyacyuta cedyadi cittamad
bahirmukha sannipatettatastata |
pramdata pracyutakelikanduka
sopnapaktau patito yath tath || 325||
446P lakyacyuta strays from the ideal 6 4|( cet
yadi if |P citta the mind 96 at slightly
4|(PGP bahirmukha outgoing B+ san becoming
|+966 nipatet falls 66- 66- tata tata down and down
9Pl(6- pramdata inadvertently 946 pracyuta
dropped T|T-T- kelikanduka a play ball Bl9l+ 9=16l

324

sopna paktau on a row of stairs 9|66- patita bounces
down 4l yath just as 6l tath similarly

If the mind ever so slightly strays from its ideal* and becomes
outgoing, then it goes down and down, just like a ball,
inadvertently dropped on a row of stairs, bounces down the stairs.

*Brahman

|494!4l|4H6- BT-94|6 6JTl+
B41BT-9+ltTlP- TlPlt9B- 946+P+ 326+
viayevviacceta sakalpayati tadgun |
samyaksakalpantkma kmtpusa pravartanam || 326||
|4949 viayeu in the sense-objects Hl|4H6 viat
entering or turns to 6- ceta the mind BT-94|6
sakalpayati becomes intent 6JTl+ tadgun upon their
qualities B4T BT-9+l6 samyak sakalpant from intentness
TlP- kma desire TlPl6 kmt from desire 9B-
pusa of the man 946+P pravartanam activity

When the mind turns to sense-objects, it becomes intent on their
qualities. From this intentness arises desire. After desiring, a
person sets about to gain that thing.
66- F4-9|4HHl |4H7F6 96t4-
9|66F4 |4+l +lH 9++ll( 46+ 327+

325

tata svarpavibhrao vibhraastu patatyadha |
patitasya vin na punarnroha kyate || 327||
66- tata thence F4-9|4HH- svarpavibhraa
deviation from his Real Nature |4H7- vibhraa the deviated
man 6 tu verily 96|6 patati falls H- adha
down 9|66F4 patitasya of the fallen man |4+l vin
without,except +lHP na death 9+- puna again
+ na not Hll(- roha rise 46 kyate is seen

Through inadvertence, a person may deviate from the Real
Nature. The man, who has thus deviated, falls. The fallen comes
to ruin and is rarely seen to rise again.

BT-9 4=4FPltB4l+F4 TlTP
H94l|+ |( 4F|+ -4l|F6l 4ltB=6(-<+
sakalpa varjayettasmtsarvnarthasya kraam|
apathyni hi vasthni vydhigrasto yathotsjet||328||
BT-9P sakalpa reflection upon objects 4=46 varjayet
should give up 6FPl6 tasmt therefore B4 H+F4 sarva
anarthasya for all the mischief TlTP kraam the root-
cause H94l|+ apathyni prohibited |( hi verily 4F|+
vasthni eatables,things -4l|F6- vythigrasta the victim
of the disease 4l yath just as 7tB=6 utsjet gives up

326

Therefore, just, as the edibles, prohibited by the doctor, are not
taken by the sick, one should totally give up the habit of thinking
of sense objects, which is the root-cause of all the mischief.

H6- 9Pl(l 9l5|F6 Pt4-
|44|T+l O|4(- BPll
BPl|(6- |B|&P9|6 B4T
BPl|(6ltPl 4 Bl4l+-+ 329+
ata pramdnna paro'sti mtyu
vivekino brahmavida samdhau |
samhita siddhimupaiti samyak
samhittm bhava svadhna || 329||
H6- ata therefore 9Pl(l6 pramdt than inadvertence
+ na not 9- para greater H|F6 asti there is
Pt4- mtyu death |44|T+- vivekina for a man-of-
discrimination or discernment O|4(- brahmavida (for)the
knower of Brahman BPll samdhau in meditation BPl|(6-
samhita man of abidance |B|&P siddhi success 79|6
upaiti attains B4T samyak complete BPl|(6ltPl
samhittm man of abidance 4 bhava become
Bl4l+- svadhna alert


327

Therefore, to the discerning knower of Brahman, there is no
greater death than negligence. But one who regularly practices
deep concentration attains complete success. Hence, carefully
concentrate upon Brahman in your mind.

In the one, no plurality (verses 330-338)
=l46l 4F4 T4-4 |4(( B T4-
4|tT|t9746l ( 4 6 4=- ~|6-+((+
jvato yasya kaivalya videhe sa ca kevala|
yatkicitpayato bheda bhaya brte yaju ruti||330||
=l46- jvata to one while living 4F4 yasya for whom
T4-4P kaivalyam aloneness |4(( videhe when the body
is dissolved B- sa he ca and,indeed T4-
kevala alone 46 |T|6 yat kicit even the least bit
9746- payata he who sees (P bheda distinction or
differentiation 4P bhaya fear 6 brte declares
4=- ~|6- yaju ruti the Yajur Veda

One who is completely established in unity/oneness (kaivalyam),
while living, remains so even after the dissolution of the body. The
Yajur-Veda declares that there is fear for one who sees even the
least bit of differentiation.

4(l T(l 4l|9 |49|7(9
O'4+-65-4TPl(P

328

974t4lP!4 4 6(4
4l|6 |64l 9Pl(l6+ 331+
yad kad vpi vipacidea
brahmayanante'pyaumtrabhedam |
payatyathmuya bhaya tadaiva
yadvkita bhinnatay pramdt || 331||
4(l T(l yad kad whenever 4l v verily H|9 api
even |49|76 vipacit wise man 99- ea this O|T
H+-6 brahmai anante in the infinite Brahman H|9 api
even HTPl (P aumtra bheda the least difference
974|6 sees H then ,at once HP!4 to him 4P fear
6(4 then itself 46 that which 4l|6P was seen |64l as
different 9Pl(l6 through mistake

Whenever the wise recognize even the least difference in the
Infinite Brahman, at once, that which is peceived as difference
through inadvertence, becomes a source of fear to them.

~|6FP|6-4l4H6|+|9&
745 4- F4ltPP|6 Tl|6
79|6 -Gl9| -G=l6
|+|9&T6l B P|l 4l+ 332+
rutismtinyyaatairniiddhe

329

dye'tra ya svtmamati karoti |
upaiti dukhopari dukhajta
niiddhakart sa malimluco yath || 332||
~|6 FP|6 -4l4H6- ruti smti nyyaatai by hundreds of
srutis,smritis and reasonings |+|9& niiddhe which has been
denied 74 dye with the seen objects or world H atra
in this 4- ya he who F4ltPP|6P Tl|6 svtmamati
karoti identifies 79|6 upaiti suffers -G 79| -G=l6P
dukha upari dukhajta one misery after another |+|9&T6l
niiddhakart doer of the forbidden things B- sa he
P|- malimluca a thief 4l yath like

One who identifies the Self with the perceived objects, which
have been negated by hundreds of Srutis, Smritis and reasoning,
suffers one misery after another, like a thief---for he indulges in
something forbidden.

Bt4l|Bl+6l |4P16l
P(x4PltPl4P9|6 |+t4P
|P4l|B-l+6F6 +74(
7 6(6H(ll4l-+ 333+

satybhisandhnarato vimukto

330

mahattvamtmyamupaiti nityam |
mithybhisandhnaratastu nayed
da tadetadyadacauracaurayo || 333||
Bt4l|Bl+6- satybhisandhnarata one who is totally
absorbed or established in the Truth |4P16- vimukta is
free P(x4P mahattva glory HltPl4P tmya of the
Atman 79|6 upaiti attains |+t4P nityam eternal
|P4l|B-l+6- mithybhisandhnarata he who dwells on the
"unreal" 6 tu but +746 nayet perishes 7P
da is illustrated 66 966 tat etat that this is so 46
yat which Hll4l- acauracaurayo in the case of one
who is not a thief and one who is a thief

One who is totally established in the Truth attains to the eternal
glory of the Self. But one who dwells on the unreal perishes. That
this is so is illustrated in the case of one who is not a thief and the
one who is a thief.

4|6B(+B|- 4-(6 |4(l4
F44P4P(PFPlt4ltP!4 |6U6
BG4|6 ++ |+Ul O|T F4l+t4l
(|6 9P|4HlTl4-G 96l6P+ 334+

yatirasadanusandhi bandhahetu vihya

331

svayamayamahamasmtytmadyaiva tihet
sukhayati nanu nih brahmai svnubhty
harati paramavidykryadukha prattam || 334||
4|6- yati the spiritual seeker HB6 H+B|-P asat
anusandhi dwelling on the unreal 4-(6P bandhahetu
which causes bondage |4(l4 vihya giving up F44P H4P
H(P H|FP svayam ayam aham asmi "I myself am this" |6
iti thus HltP!l tmady as the Atman 94 eva
alone |6U6 tihet should remain BG4|6 sukhayati
gives rise to bliss ++ nanu indeed |+Ul nih
steadfastness O|T brahmai in Brahman F4l+t4l
svnubhty gained through Self-Realisation (|6 harati
removes 9P para thoroughly H|4HlTl4-GP
avidykryadukha the misery born of ignorance 96l6P
prattam which is experienced (in the state of ignorance)

The spiritual seeker should give up dwelling on the unreal, which
causes bondage, and should always reamin steadfast with
thoughts fixed on the Self, thinking, I am This. For, steadfastness
in Brahman gained through the realisation of ones identity with it,
gives rise to bliss and thoroughly removes the misery born of
nescience*, which one experiences in the state of ignorance.
*Nescience (avidya) is not ignorance in the general sense of lack of information
regarding something. Rather, it denotes a special form of ignoranceabout the
essential nature of the Self. All systems of Hindu philosophy agree that ignorance is the
primary cause of our bondage to the world of becoming, i.e., samsara.

332

4lGl+B|-- 9|44tT
4lB+lP4 66F66l5|TlP
lt4l |44T- 9|t4 4lG
F4ltPl+B|- |4(l6 |+t4P+ 335+
bhynusandhi parivardhayetphala
durvsanmeva tatastato'dhikm |
jtv vivekai parihtya bhya
svtmnusandhi vidadhta nityam || 335||
4lGl+B|-- bhynusandhi contemplation upon the external
objects 9|446 parivardhayet will intensify TP phala
its fruits i.e. Vasanas 4lB+lP durvsan the evil
propensities 94 eva alone 66- 66- tata tata from
that H|TlP adhikm will increase lt4l jtv
knowing (this) |44T- vivekai through discrimination
9|t4 parihtya giving up 4lGP bhya (thought of)
external F4ltPl+B|-P svtmnusandhi to meditate on the
Self |4(l6 vidadhta one should apply oneself |+t4P
nitya constantly

Constant contemplation upon the external objects will only
intensify their fruits in the form of evil peopensities, which grow
from bad to worse. Knowing this, through discrimination, one

333

should leave the thoughts of external objects and constantly apply
oneself to the contemplation of the Self.

4lG |+6& P+B- 9B6l
P+-9Bl( 9PltP(H+P
6|FP-B7 44-+lHl
4|(|+l- 9(4l |4P16-+ 336+
bhye niruddhe manasa prasannat
manaprasde paramtmadaranam |
tasminsude bhavabandhano
bahirnirodha padav vimukte || 336||
4lG |+6& bhye niruddhe when the objective world is shut
out P+B- manasa of the mind 9B6l prasannat
quietude(is gained) P+- 9Bl( mana prasde in the quiet
mind 9PltP (H+P paramtma darana the vision of the
Supreme Self 6|FP+ B7 tasmin sude when :"That" is
perfectly realised 44-+lH- bhavabandhana destruction of
the bondage of becoming 4|(|+l- bahirnirodha the
shutting out of the external world 9(4l padav (is) the initial
step |4P16- vimukte for reaching liberation.

When the objective world is shut out, the mind becomes quiet and
in the quiet mind arises the vision of the Supreme Self. When

334

That is perfectly realised, bondage to the world of becoming* is
destroyed. Hence the cessation of the external world is the initial
step on the path to liberation.

*Bhavabandhana means bondage of the world of becoming or conditioned existence. Hindu
religion calls this world of becoming bhavasaagar, the ocean of repeated births and deaths.

T- 9|'76- B-B(B|4Tl
~|69PlT- 9Pl(Hl
=l+|-( T4l(B6l544
F49l6(6l- |HH4-PP-+ 337+
ka paita sansadasadvivek
rutiprama paramrthadar |
jnanhi kurydasato'valamba
svaptaheto iuvanmumuku || 337||
T- ka who 9|'76- B+ paita san being learned B6
HB6 |44Tl sat asat vivek able to discriminate between the
Real and the unreal ~|69PlT- rutiprama believing the
Vedas as the authority 9Pl(Hl paramrthadar the seer
of the Absolute Truth =l++ jnan knowing |( hi
verily T4l6 kuryt will make HB6- H44P asata
avalamba the unreal thing as the object of his pursuit
F49l6(6l- svaptaheto the cause of his fall |HH46 iuvat
like a child PP- mumuku a seeker of liberation


335

Who being learned, able to discriminate between the Real and the
unreal, believing the Vedas as authority, fixing his gaze upon the
Self, the Supreme Reality, and being a seeker after liberation, will,
like a child, consciously run after the unreal, which will surely be
the cause of ones downfall?

((l|(BB|16P6l + P|16-
P16F4 ((lH|Pt4l4-
B-6F4 +l =lT + =l6-
F4-+F64l|Tl~4t4l6+ 338+
dehdisasaktimato na mukti
muktasya dehdyabhimatyabhva |
suptasya no jgaraa na jgrata
svapnastayorbhinnagurayatvt || 338||
((l|(BB|16P6- dehdisasaktimata for one who is attached to
body etc + na there is no P|16- mukti liberation
P16F4 muktasya for a liberated man ((l|( H|P|6 Hl4-
dehdi abhimati abhva there is the absence of identification
with his body etc B-6F4 suptasya for the sleeping man +l
no there is never =lTP jgaraa the waking state
+ na nor =l6- jgrata for the waking man F4-+-
svapna sleep or dream 64l- tayo these two |T
Hl~4t4l6 bhinnagua rayatvt being contradictory in nature


336

There is no liberation for the one who is attached to the body etc.,
and the liberated person has no identification with the body etc.
One who is sleep is not awake, and one who is awake does not
dream, for these two are opposite in nature.

Spiritual growth the secret (verses 339-348)
H-64|(- F4 |F=\P9
lt4l55tP+ll64l |4l14
t416l|Gl9l|G'7-9-
9TltP+l 4- |F6 99 P16-+ 339+
antarbahi sva sthirajagameu
jtv''tmandhratay vilokya |
tyaktkhilopdhirakhaarpa
prtman ya sthita ea mukta || 339||
H-6- anta inside 4|(- bahi outside F4P sva
his own Self |F=\P9 sthirajagameu in the unmoving and
the moving things lt4l jtv knowing HltP+l tman
as the Self Hll64l dhratay as the Substratum |4l14
vilokya observing t416 H|G 79l|- tyakta akhila updhi
renouncing all superimpositions HG'7-9- akhaarpa as
the Absolute 9TltP+l prtman as the Infinite Self 4-
ya he who |F6- sthita remains 99- ea he
P16- mukta is liberated one

337

That person alone is liberated, who, knowing the Self as
Knowledge only, as the substratum of all that is moving and
unmovingboth external and internalrenounces all
superimpositions and remains as the Absolute and the Infinite
Self.

B4ltP6l 4-|4P|16(6-
B4ltPl4l 9l5|F6 T|76
74l( Bt499H65Bl
B4ltPl4l5F4 B(ltP|+U4l+ 340+
sarvtmat bandhavimuktihetu
sarvtmabhvnna paro'sti kacit |
dygrahe satyupapadyate'sau
sarvtmabhvo'sya sadtmanihay || 340||
B4ltP6l sarvtmat the recognition of all (the universe) to be
the Self 4-|4P|16(6- bandhavimuktihetu (is)the means of
release from bondage B4ltPl4l6 sarvtmabhvt than the
recognition of all (the universe) as the Self + na no 9-
para greater, higher H|F6 asti there is T|76 kacit
anything 74 H( B|6 dya agrahe sati when the perceptible
(world) is excluded (negated) 799H6 upapadyate is realised
HBl asau this B4ltPl4- sarvtmabhva all being the

338

Self HF4 asya his (meditator's) B(ltP|+U4l
sadtmanihay through steadfastness in the Eternal Self

To recognise the entire universe to be the Self is the means to
complete liberation from bondage. There is nothing higher than
realizing that one is the Self of all. One realizes this state by
negating the perceptible world through being continuously
established in the eternal Self.

74F4l(T T + 6 ((ltP+l |6U6l
4lGll+49B16P+BF6|t44l T46-
B-4F6l|GPTP|494|+t4ltP|+Ul9-
6x4- TTl4PltP|+ B(l+-(7|4t+6-+ 341+
dyasygrahaa katha nu ghaate dehtman tihato
bhyrthnubhavaprasaktamanasastattatkriy kurvata |
sannyastkhiladharmakarmaviayairnitytmanihparai
tattvajai karayamtmani sadnandecchubhiryatnata || 341||
74F4 dyasya of the perceptible world H(TP
agrahaa non-apprehension TP katha how +
nu indeed 6 ghaate is possible ((ltP+l |6U6-
dehtman tihata one who remains identified with the
physical body 4lG H H+4 9B16- P+B- bhya artha anubhava
prasakta manasa whose mind is attached to the experience of
the external objects 66 66 |44l- T46- tat tat kriy kurvata

339

who performs various acts for those ends B-4F6 H|G P TP
|494- sannyasta akhila dharma karma viayai by those who
have renounced all kinds of 'duties' (dharma) actions, and sense
objects |+t4 HltP |+Ul 9- nitya tma nih parai who are
ever-established in the eternal Self 6x4- tattvajai by
the knowers or seers of Truth i.e. Sages TTl4P karaya
should be practiced HltP|+ tmani in the mind B(l+-(
7|- sadnanda icchubhi desirous of eternal Bliss 4t+6-
yatnata carefully

How is the non-apprehension of the perceptible world possible for
one who remains identified with the physical body, whose mind is
attached to the enjoyment of external-objects and who performs
various acts for that end? This should be carefully practised by
the seers of truth, desiours of eternal bliss, who have renounced
all kinds of duties, actions, and sense objects, and who are ever
established in the eternal Self.

B4ltP|B&4 |l- T6~4TTPT-
BPl| |4(lt49l Hl-6l (l-6 |6 ~|6-+ 342+
sarvtmasiddhaye bhiko ktaravaakarmaa |
samdhi vidadhtye nto dnta iti ruti || 342||
B4ltP|B&4 sarvtmasiddhaye for realizing that all (the entire
universe) is the Self |l- bhiko to the Samnyasin
T6~4T TPT- ktaravaa karmaa who has listened to the

340

discourses BPl|P samdhi Samadhi (meditation)
|4(l|6 vidadhti prescribes 99l e this Hl-6- (l-6-
|6 nta dnta iti "he who is calm, self-controlled etc"
~|6- ruti the Sruti i.e. The Upanishads

For the renunciant who has listened to the discourses upon the
scriptures and who has cultivated calmness, self-control etc., the
Sruti prescribes samadhi for realizing that all is the Self.
(sarvaatmasiddhaye)
Hl-7H16(Pl |4+lH-
T6 H14 B(Bl|9 9|'76-
4 |+|4T-9l4BPl||+7l-
6l+-6l5+-64l |( 4lB+l-+ 343+
rhaakterahamo vina
kartunna akya sahaspi paitai |
ye nirvikalpkhyasamdhinical
tnantar'nantabhav hi vsan || 343||
Hl-7H16- H(P- rhaakte ahama of the ego that has
grown strong |4+lH- vina destruction T6P kartu
to do + H14- na akya is not possible B(Bl sahas
suddenly H|9 api even 9|'76- paitai by the
wise-man 4 ye those |+|4T-9 Hl4 nirvikalpa khya

341

Nirvikalpa(non-dual) by name BPl||+7l- samdhinical
who have become perfectly calm through samadhi 6l+ H-6l
tn antar except them H+-64l anantabhav effects of
countless births |( hi indeed 4lB+l- vsan
vasanas (desires)

Even the wise find it impossible to suddenly destroy the ego,
once it has become strong, except by those who have become
perfectly calm through non-dual absorption (nirvikalpa samadhi).
Indeed desires* are the effects of innumerable births.

*Desires (vasanas) here specifically refer to the residual, subtle impressions that are
the effects of countless previous lives.

H(4&4 Pl|(-4l 4l=|4t4l55464l6
|49H|16- 969 |494|6 6JT-+ 344+
ahambuddhyaiva mohiny yojayitv''vterbalt |
vikepaakti purua vikepayati tadguai || 344||
H(4&l ahambuddhy with egoistic idea 94 eva alone
Pl|(-4l mohiny (with) the deluding 4l=|4t4l yojayitv
connecting H46- 4l6 avte balt through the aid of the
'veiling-power' |49H|16- vikepaakti the 'projecting
power' 969P purua the man |494|6 vikepayati
distracts 6JT- tadguai through the attributed (effects) of
that (agitation)


342

The projecting power, through the aid of the veiling power
confuses a person with storms of egoistic ideas and distracts him
through the attributes of that agitation.

|49H|16|4=4l |49Pl |4l6
|+-H9Pl4TH|16|+4x4l4
744l- FT94l=4|l
+74(l4TPltP|+ F4l4l6
|+-BH4+ 4|6 9|64-H-4l
|49T +|( 6(l 4|( -P9l+ 345+

vikepaaktivijayo viamo vidhtu
nieamvaraaaktinivttyabhve |
dgdyayo sphuapayojalavadvibhge
nayettadvaraamtmani ca svabhvt |
nisaayena bhavati pratibandhanyo
vikepaa nahi tad yadi cenmrthe || 345||
|49H|16|4=4- vikepaaktivijaya victory over the 'projecting-
power' |49P- viama extremely difficult |4l6P vidhtu
to achieve |+-H9P niea perfectly without remainder
Hl4TH|16|+4| Hl4 varaaaktinivtti abhve in the
absence of the elimination of the 'veiling-power' 744l- dg
dyayo between the seer and the seen FT94l=46

343

sphuapayojalavat like milk from water (is seperated) clearly |4
l vibhge when the discrimination (is done) +746 nayet
perishes 66 tat that Hl4TP varaa veiling HltP|+
tmani over the Atman ca and F4l4l6 svabhvt
naturally |+-BH4+ nisaayena undoubtedly 4|6
bhavati there is 9|64-H-4- pratibandhanya free from
obstacles |49TP vikepaa oscillation +|( nahi no
6(l tad then 4|( 6 yadi cet if P9l H m arthe
due to the false sense-objects

It is extremely difficult to conquer the projecting-power unless the
veiling power is perfectly rooted out. And that covering over the
Self naturally vanishes when the seer and the seen are
distinguished clearly like milk and water. But the victory is
undoubtedly complete, and it becomes free from all obstacles,
when there is no resting of the mind in the false sense-objects.

B4|44T- FT4l=-4l
|474 749(l6x4P
|7+| Pl4lT6Pl(4-
4FPl|P16F6 9++ BB|6-+ 346+
samyagviveka sphuabodhajanyo
vibhajya dgdyapadrthatattvam |
chinatti myktamohabandha

344

yasmdvimuktastu punarna sasti || 346||
B4T |44T- samyak viveka perfect discrimination
FT4l=-4- sphuabodhajanya arising from direct realization
|474 vibhajya distinguishing 74 9(l 6x4P dg dya
padrtha tattvam the true nature of the 'Seer' from that of the
'seen' |7+| chinatti snaps Pl4lT6 mykta created
or caused by Maya Pl(4-P mohabandha the bond of
delusion 4FPl6 yasmt from which |4P16F4 vimuktasya
for him who is liberated 9+- puna again + na there
is no BB|6- sasti transmigration

Perfect discrimination arising from direct realization distinguishes
the true nature of the seer from the seen and snaps the bonds of
delusion caused by maya*. There is no more transmigration for
one who is liberated from this.

*Maya is the device by which Advaita explains how One Reality appears as many. In
simple words, maya means illusion. It is considered as beginngless (anadi) and acts
through two powersveiling power (avarana shakti) and projecting power (vikshepa
shakti). Sankara did not diffentiate between maya and avidya (nescience or ignorance)
since both, in effect, tantamount to mistaking one thing for another. In his Brahmasutra
Bhasya, he regards the mutual superimposition (adhyasa) of subject and object, the
seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical
error, we perceive the One (Self-Brahman) as the maniforld world. Even though
maya/avidya is ultimately unreal (mithya), its still plays an important role in explaining
the familiar world of variety.

9l4Tt4|44T4|@ -
((t4|4Hl(+ GH9P

345

|T F4lt9+- BBTF4 4l=
H6l4 BP949l5F4+ 347+
parvaraikatvavivekavahni
dahatyavidygahana hyaeam |
ki sytpuna sasaraasya bja
advaitabhva samupeyuo'sya || 347||
9 H4 9Tt4 para avara ekatva (of) the identity of the
Supreme with the lower(jiva) |44T4|@ - vivekavahni the fire
of knowledge ((|6 dahati burns,consumes H|4Hl(+P
avidygahana the thick forest of ignorance |( hi verily
HH9P aeam entirely |TP F4l6 ki syt is it possible
9+- puna again BBTF4 sasaraasya for
transmigration 4l=P bja seed' H6l4P
advaitabhva the "State of Oneness" or non-duality BP949-
samupeyua who has gained (realised) HF4 asya for him

The fire of knowledge of identity of Self with Brahman entirely
consumes the impenetrable forest of ignorance. For one who has
realised the state of non-duality, is there any seed left for future
transmigration?

Hl4TF4 |+4|4|6 |( B4T9(l(H+6-
|P4ll+|4+lHF6|9=|+6-G|+4|-+ 348+

346

varaasya nivttirbhavati hi samyakpadrthadaranata |
mithyjnavinastadvikepajanitadukhanivtti || 348||
Hl4TF4 varaasya of the veiling |+4|- nivtti
elimination 4|6 bhavati takes place |( hi indeed
B4T 9(l (H+6- samyak padrtha daranata when Reality
is fully experienced |P4ll+|4+lH- mithyjnavina the
destruction of illusory knowledge 6|9 =|+6 -G|+4|-
tadvikepa janita dukhanivtti the cessation of misery
brought about by false projection

The veil that hides Truth gets lifted, indeed, when Reality is fully
experienced. Soon follows the destruction of illusory knowledge
and the cessation of misery brought about by false projection.

Cause-effect false (verses 349-353)
96|t64 7 B47=F4-9|4l+l6
6FPlF6B6x4 l6-4 4-P164 |49l+ 349+
etattritaya da samyagrajjusvarpavijnt |
tasmdvastusatattva jtavya bandhamuktaye vidu || 349||
966 etat this |64P tritaya (group of) three 7P
da is observed B4T 7=F4-9|4l+l6 samyak
rajjusvarpavijnt in the case of the rope when its true nature
is apprehended 6FPl6 tasmt hence 4F6B6x4P
vastusatattva the true nature of Truth l6-4P jtavya

347

should be known 4-P164 bandhamuktaye for liberation
from bondage |49l vidu by the wise man

These three* are observed in the rope when its real nature is
fully apprehended. Hence the wise person should know the true
nature of things for the sake of liberation from bondage.

*Seer, seen, and seeing.

H4l5|P4ll|(4 BtBP-44l+
Pll|(-9T |4=6 l-
6tTl4P6(|64 46l P9l
7 HPF4-+P+l9+ 350+
ayo'gniyogdiva satsamanvayn
mtrdirpea vijmbhate dh |
tatkryametaddvitaya yato m
da bhramasvapnamanoratheu || 350||
H4- aya a piece of iron H|P4ll6 agniyogt through
contact with fire 4 iva just as BtBP-44l6 satsamanvayt
through the immanence of Reality Pll|(-9T mtrdirpea
in the form of the knower etc (and known) |4=6 vijmbhate
manifests l- dh the intellect 6tTl4P tatkrya its
(intellect's) effects 966 etat these |64P dvitaya
two 46- yata since P9l m unreal 7P da

348

are observed HPF4-+P+l9 bhramasvapnamanoratheu in
delusion, dream and imagination

Just as a piece of iron through contact with fire manifests as fire,
the intellect manifests itself as the knower and the known through
the immanence of Brahman. These two---the effects of the
intellect---are observed to be unreal as in delusion, dream, and
imagination.

66l |4Tll- 9T6(PGl
((l4Bl+l |494l7 B4
T5-4ll|464l GPl9l-
PBx4PltPl 6 T(l|9 +l-4l+ 351+
tato vikr prakterahammukh
dehvasn viayca sarve |
kae'nyathbhvitay hyam-
masattvamtm tu kadpi nnyath || 351||
66- tata therefore, so too |4Tll- vikr modifications
9T6- prakte of Prakriti H(P PGl- aha mukh
beginning from the ego (( H4Bl+l- deha avasn down the
gross body |494l- viay sense-objects ca And B4
sarve all T kae every moment H-4ll|464l
anyathbhvitay being subject to change |( hi indeed
HPl9lP am of these HBx4P asattva unreality

349

HltPl tm the Atman 6 tu but T(l|9 kadpi at
any time + na not H-4l anyath otherwise i.e. The
Atman remains the same

So too, the modifications of Nature, from the ego down to the
gross body and all the sense-objects, are also unreal. They are
unreal, indeed, because they are subject to change every
moment. But the Self never changes.

|+t4l4lG'7|(T-9l
4&l|(Bll B(B|T-
H(9(9t44|6l-
9t4T B(l+-(+- 9ltPl+ 352+
nitydvaykhaacidekarpo
buddhydisk sadasadvilakaa |
ahampadapratyayalakitrtha
pratyak sadnandaghana partm || 352||
|+t4 nitya Eternal H4 advaya Non-dual HG'7
akhaa unbroken |6 cit Knowledge 9T-9- ekarpa
of one form 4&l|( Bll buddhydi sk the Witness of the
intellect etc. B6 HB6 |4T- sat asat vilakaa distinct
from the gross and the subtle H(9( 9t44|6l- ahampada
pratyayalakitrtha which is the implied meaning of the term 'I'
9t4T pratyak subjective B(l+-(+- sadnandaghana

350

the embodiment of eternal Bliss 9ltPl partm the
Supreme Self

The Supreme Self is eternal, non-dual, one, indivisible, pure
consciousness, the witness of the Intellect etc., other than the
Real and the unreal, indicated by the term I, the inmost self, and
the embodiment of eternal Bliss.

t |49|7tB(B|74
|+|t4 6x4 |+=4l!l
lt4l F4PltPl+PG'74l
6-4l |4P16- F44P4 Hl4|6+ 353+
ittha vipacitsadasadvibhajya
nicitya tattva nijabodhady |
jtv svamtmnamakhaabodha
tebhyo vimukta svayameva myati || 353||
tP ittham thus |49|76 vipacit the wise-man B6
HB6 |474 sat asat vibhajya discriminating between the Real
and the unreal |+|t4 nicitya establishing 6x4P
tattvam Truth |+=4l!l nijabodhady by the insight
of his knowledge lt4l jtv realising F4P HltPl+P
svam tmnam his own Self HG'74lP akhaabodham
the unbroken, undifferentiated Knowledge 6-4- tebhya from

351

them |4P16- vimukta freed F44P 94 svayam eva
himself Hl4|6 myati becomes

Thus the wise person, discriminating between the Real and the
unreal, determining the Truth by the insight of his knowledge and
realising his own Self to be indivisible Knowledge, becomes free
and attains peace by himself.

Samadhi its nature (verses 354-372)
Hl+(4-|+-H9|44F6(l
BPl|+l5|4T-9+ 4(l56ltP(H+P+ 354+
ajnahdayagranthernieavilayastad |
samdhin'vikalpena yad'dvaittmadaranam || 354||
Hl+(4-- ajnahdayagranthe of the heart's 'knots of
ignorance' |+-H9|44- nieavilaya complete destruction
6(l tad then BPl|+l H|4T-9+ samdhin avikalpena
by the one-pointed Samadhi 4(l yad when H6
advaita Non-dual HltP(H+P tmadaranam the vision of
the Self

When the non-dual Self is realized in nirvikalpa samadhi* , the
hearts knot of ignorance** is completely destroyed.

* Nirvikalpa Samadhi is attained by means of one-point absorption of the mental activity
(cittavtti) in the Self in such a way that the distinctions (vikalpas) of the tripartite
process (triputi) of knower, known, and knowing get dissolved.

**Hearts knot of ignorance: Hindu scriptures speak about chid-jadd-granthi, the knot
between the sentient, the conscious (Self) and the insentient, the inert (body). Due to

352

ignorance about our essential nature, we take the ever-luminous Self to be the
insentient body. This knot is not realthank God, otherwise there will be no way out! It
is only imaginary; however, due to timeless samskaaraas (tendencies gathered over
countless lives), this knot has become very strong and unties with great difficulty.

Says Goswami Tulsidaas:

Jadd-chetan granthi par jaaee,
yadpi mrisha chuutat kathinaaee.

The knot between the conscious (Self) and the inert (body) has come about. Although
unreal, it unties with great difficulty.

Two important verses from Gaudapadas Karika on Mandukyopanisad explain the
alchemy of untying this knot:

Bidhtey hridyey granthi cheedantey sarva sanshaya,
Ksheeyante chasyey karmaani tasmin drsishtey pravarae. (II.2.viii)

When a person realizes Him in both the high and the low, the knots of heart are rent
asunder, doubts dispelled, and all karmas exhausted!

Anaadi mayaya supto yada jeevah prabhudhaytey;
Ajamm, anidaramm, asvapannamm, advaitamm bhudhaytey tada." (I.7. xvi)

When the self, sleeping under the influence of beginningless Maya is awakened, it then
realizes itself as free from sleep and dream, and as the Birthless and the Non-dual!

t4P(|P(|P6l4 T-9+l 4|&(l9l6
94|6 9PltP-44 |+|4H9
9|4B|6 BPll4F4 B4l |4T-9l
|44+P97F66x4l4t4l+ 355+
tvamahamidamitya kalpan buddhidot
prabhavati paramtmanyadvaye nirviee |
pravilasati samdhvasya sarvo vikalpo
vilayanamupagacchedvastutattvvadhty || 355||

353

t4P tvam You' H(P aham I' (P idam this' |6
iti thus 4P iyam this T-9+l kalpan imagination
4|&(l9l6 buddhidot due to the defects of the intellect 94|6
prabhavati is fancied 9PltP|+ paramtmani in the
Supreme Self H4 advaye in the Non-dual |+|4H9
nirviee the Attributeless 9|4B|6 BPll pravilasati
samdhau when the Truth is realised in Samadhi HF4 asya
his(seeker's) B4- sarva all |4T-9- vikalpa concepts
|44+P vilayanam dissolution 7976 upagacchet attain
4F66x4l4t4l vastutattvvadhty by the discrimination of
the Truth of the thing

You, I, This--- these concepts are imagined in the Supreme
Self, which is attributeless and non-dual, due to the inherent
defects of the intellect. When the real nature of Brahman is
realised in one-pointed absorption (samadhi), all these concepts
are dissolved.
Hl-6l (l-6- 9P96- l|-6416- BPl|
T4|t4 T4|6 4|6- F4F4 B4ltPl4P
6+l|4Hl|6|P=|+6l-Bl (\4l |4T-9l+
OlTt4l |+4B|6 BG |+|!44l |+|4T-9-+ 356+
nto dnta paramuparata kntiyukta samdhi
kurvannitya kalayati yati svasya sarvtmabhvam |

354

tenvidytimirajanitnsdhu dagdhv vikalpn
brahmkty nivasati sukha nikriyo nirvikalpa || 356||
Hl-6- nta serene (l-6- dnta self-controlled
9P 796- param uparata perfectly withdrawn (from
objects) l|-6416- kntiyukta steadfast in forbearance
BPl|P T4+ samdhim kurvan practising meditation |+t4P
nityam always T4|6 kalayati comtemplates 4|6-
yati the seeker F4F4 svasya his own B4ltPl4P
sarvtmabhvam the nature of being the Self of all 6+ tena
by this H|4Hl|6|P=|+6l+ avidytimirajanitn rising from the
blindness of ignorance Bl sdhu very well (\4l
dagdhv destroying |4T-9l+ vikalpn imaginations
OlTt4l brahmkty as Brahman |+4B|6 nivasati
lives BGP sukham blissfully |+|!44- nikriya
actionless |+|4T-9- nirvikalpa free from duality or
oscillations of the mind

Serene, self-controlled, withdrawn from sense-objects, steadfast
in in forebearance, practicing one-pointed absorption, the seeker
experiences his Self as the Self of all. Destroying, by these
means, all imaginations born of the darkness of ignorance, the
seeker lives blissfully as Brahman, free from (egocentric) actions
and all imaginations.


355

BPl|(6l 4 9|4l-4 4lG
~ll|( 6- F4P( |(ltP|+
6 94 P16l 49lH4--
+l-4 6 9ll4Tl|l|4+-+ 357+
samhit ye pravilpya bhya
rotrdi ceta svamaha cidtmani |
ta eva mukt bhavapabandhai
nnye tu prokyakathbhidhyina || 357||
BPl|(6l- samhit are senene 4 ye those who
9|4l-4 pravilpya having merged 4lGP bhyam the
external (world) ~ll|( rotrdi the ear etc., i.e. The sense-
organs 6- ceta the mind F4P H(P svam aham
the very ego itself |(ltP|+ cidtmani in the Self which is
Knowledge Absolute 6 te they 94 eva alone P16l-
mukt are free 49lH4-- bhavapabandhai from the
bondages of becoming (birth and death) + na not H-4
anye others 6 tu but 9ll4Tl|l|4+-
prokyakathbhidhyina who blabber their indirect knowledge

They alone are free from the bonds of becoming who, having
attained one-pointed absorption (samadhi), merge the objective
world, the sense-organs, the mind, nay, the very ego, in the Self

356

as pure Consciousness; and not those who merely blabber about
their indirect Knowledge.

79l|(ltF44P4 |H6
l9l\49l( F44P4 T4-
6FPl9l|44l4 |4l+
4BtB(l5T-9BPl||+U4l+ 358+
updhibhedtsvayameva bhidyate
copdhyapohe svayameva kevala |
tasmdupdhervilayya vidvn
vasetsad'kalpasamdhinihay || 358||
79l|(l6 updhibhedt through the many conditioning or
limiting adjuncts F44P4 svayameva the Self Itself |H6
bhidyate is diversified ca and 79l| H9l( updhi
apohe when the conditionings are dissolved (negated) F44P
94 svayam eva Itself T4- kevala one without
differences 6FPl6 tasmt hence 79l- updhe of the
conditionings |44l4 vilayya for the dissolution |4l+
vidvn the wise person
4B6 vaset must devote B(l sad always
HT-9BPl||+U4l akalpasamdhinihay to the practice of
Nirvikalpa Samadhi, distinctionless one-pointed absorption


357

By association with conditioning adjuncts, the many, a person is
apt to think of the Self as full of diversity; but my removing these
one gains ones own Immutable Self. Hence, until the dissolution
of conditionings, let the wise person remain devoted to the
practice of Nirvikalpa Samadhi.

B|6 B16l +l 4l|6 Bl4 GT|+U4l
TlTl HP \4l4+ HPt4l4 T-96+ 359+
sati sakto naro yti sadbhva hyekanihay |
kako bhramara dhyyan bhramaratvya kalpate || 359||
B|6 sati to the Real B16- sakta atached +-
nara man 4l|6 yti gains, becomes Bl4P
sadbhvam the Reality |( hi indeed 9T|+U4l
ekanihay through single-pointed devotion TlT- kaka
the 'worm' HPP bhramaram upon the wasp \4l4+
dhyyan contemplating HPt4l4 bhramaratvya to
become a wasp T-96 kalpate becomes fit, is transformed

One devoted to the Real becomes the Real through single-
pointed devotion, just as the worm exclusively thinking upon the
wasp (bhramara), becomes itself the wasp.

|44l-6lB|16P9lF4 TlTl
\4l4|t4 G|l4P7|6
64 4ll 9PltP6x4

358

\4lt4l BPl4l|6 6(T|+U4l+ 360+
kriyntarsaktimapsya kako
dhyyannalitva hyalibhvamcchati |
tathaiva yog paramtmatattva
dhytv samyti tadekanihay || 360||
|44l-6lB|16P kriyntarsaktim attachment to all other
activities H9lF4 apsya renouncing TlT- kaka the
worm \4l4+ dhyyan thinking 4l yath just as H|P
alim the wasp |( hi verily H|l4P alibhvam the
wasp-nature +7|6 cchati gains 6l tath so too
94 eva alone 4ll yog a Yogi 9PltP6x4P
paramtmatattvam upon the nature of Supreme Self \4lt4l
dhytv meditating BPl4l|6 samyti attains 66 tat
Itself 9T|+U4l ekanihay through one-pointed devotion

Just as the worm, giving up all other activities and thinking intently
upon the wasp metamorphoses into that wasp, so too, a yogi
meditating on Reality as the Supreme Self, enters into It through
one-pointed devotion to It.

H6l4 BP 9PltP6x4
+ F!l 9|69P(|6
BPl|+lt4-6BBP4t4l

359

l6-4Pl4|6H&4|&|-+ 361+
atva skma paramtmatattva
na sthlady pratipattumarhati |
samdhintyantasuskmavty
jtavyamryairatiuddhabuddhibhi || 361||
H6l4 atva extremely BPP skmam subtle
9PltP6x4P paramtmatattvam the Real Nature of
Paramaatman or Supreme Self + na not F!l
sthlady by the coarse vision of mind 9|69P pratipattum
to perceive, to reach H(|6 arhati deserves, is possible
BPl|+l samdhin through Samadhi Ht4-6 atyanta
extreme BBP4t4l suskmavty by an extraordinary
subtlety of the mind l6-4P jtavyam should be known
Hl4- ryai by the noble ones H|6H&4|&|-
atiuddhabuddhibhi who possess extremely pure intellect

The Real Nature of Supreme Self is extremely subtle and cannot
be peceived by the coarse vision of the outward-bound mind. It is
accessible to noble ones with extremely pure intellects, through
samadhi, brought about by extraordinarily subtle mind.

4l B4T 99lTHl|6
t41t4l P F4ltPT BP7|6

360

6l P+- Bx4=F6PlP
\4l++ B-t474 BP|6 6x4P+ 362+
yath suvara puapkaodhita
tyaktv mala svtmagua samcchati |
tath mana sattvarajastamomala
dhynena santyajya sameti tattvam || 362||
4l yath just as B4TP suvaram gold
99lTHl|6P puapkaodhitam by thorough heating in fire
t41t4l tyaktv giving up PP malam impurities
F4ltPTP svtmaguam its own lustre BP7|6 samcchati
gains 6l tath so too P+- mana the mind
Bx4=F6PlPP sattvarajastamomalam the impurities of
Sattva, Rajas and Tamas \4l++ dhynena by meditation
B-t474 santyajya shedding BP|6 sameti attains
6x4P tattvam the Reality

Just as gold, by thorough heating in fire, gives up its impurities
and gains its own lustre, so too, the mind through meditation,
sheds its impurities of Sattva, Rajas and Tamas and attains the
nature of Brahman.

Guna is a technical term of Sankhya philosophy also used in the same sense by the
Vedanta. Prakrti or Nature is constituted of three Gunas: Sattva (equilibrium or purity),
Rajas (attraction or activity), and Tamas (inertia). Prakrti is the three Gunas, not that
she has them. Guna is wrongly translated as quality; it is substance as well as quality,
matter, and force. Where ever there is name and form, there is Guna. Guna also means
a rope, that which binds. (Swarupananda, 1996, pp. 55-56)

361

While it is understandable that one has to shed the taint of rajas and tamas gunas, it
may not be clear at first why one has to give up sattvas which signify purity. To get a
clarity on this point, lets consult the Bhagavad Gita. Early on, in verse 45 of chapter 2,
Sri Krishna has explained to Arjuna that Vedas deal with the subject of the triad of
gunas (traegunyah vishya Veda) and has urged him to stay free from the pairs of
opposites (nirdvandav) and the triad of the gunas: nistraigunyah bhava, Arjuna. The
following seems to be clearest expression of the role of gunas, as enunciated in the
Bhagavad Gita:

When the seer beholds no agent other than the gunas and realizes THAT which is
beyond these gunas, he attains to My Being (BG 14.19). Sankaras comment: Seeing
all is Vasudeva (Vasudeva sarvam-itiBG 7.19), he attains My status. Or else,
transcending the three Gunas (Gunateeta), he attains immortality, the Supreme Bliss,
Liberation while living. (BG 14.20)
|+-6l-4lB4Hl|(t
914 P+l O|T l46 4(l
6(l BPl|- B|4T-94|=6-
F46l54l+-(Bl+l4T-+ 363+
nirantarbhysavattadittha
pakva mano brahmai lyate yad |
tad samdhi savikalpavarjita
svato'dvaynandarasnubhvaka || 363||
|+-6 H-4lB4Hl6 nirantara abhysavat by constant
practice 66 tat that tP ittham thus 914P
pakvam purified P+- mana mind O|T brahmai
with Brahman l46 lyate merges 4(l yad when
6(l tad then BPl|- samdhi Samadhi
B|4T-94|=6- savikalpavarjita without any duality F46-

362

svata by itself H4l+-(Bl+l4T-
advaynandarasnubhvaka leading to the experience of the
Bliss of Non-dual Brahman

Thus purified by constant practice when the mind merges with
Brahman, then Samadhi passes from the Savikalpa* to the
Nirvikalpa stage, leading directly to the experience of the Bliss of
*Savikalpa samadhi is absorption with conceptual distinctions of knower, known and
knowing in tact. In nirvikalpa samadhi, these distinctions melt away.

BPl|+l5++ BPF64lB+l-
-|4+lHl5|GTP+lH-
H-64|(- B46 94 B4(l
F4-9|4FT|64t+6- F4l6+ 364+
samdhin'nena samastavsan-
granthervino'khilakarmana |
antarbahi sarvata eva sarvad
svarpavisphrtirayatnata syt || 364||
BPl|+l H++ samdhin anena by this Samadhi
BPF64lB+l -- samastavsan granthe of the knots of all
desires |4+lH- vina destruction H|GTP+lH-
akhilakarmana end of all actions H-64|(- antarbahi
within and without B46- sarvata everywhere 94 eva

363

indeed B4(l sarvad always F4-9|4FT|6- svarpavisphrti
manifestation of one's Real Nature H4t+6- ayatnata
spontaneously F4l6 syt takes place

By this (nirvikalpa) samadhi, knots of all residual impressions
(vasanas) get destroyed. All actions come to an end. Ones Real
Nature (swarupa) manifests spontaneously and effortlessly,
forever, everywhere and always, within and without.
~6- H6T |4Hl-P++ P++l(|9
|+|(\4lB TP+-6 |+|4T-9TP+ 365+
rute atagua vidynmanana manandapi |
nidindhysa lakaguamananta nirvikalpakam || 365||
~6- rute to "listening" H6TP ataguam
hundred times superior |4Hl6 vidyt should be considered
P++P mananam "reflection" P++l6 manant to
"reflection" H|9 api and |+|(\4lBP nididhysam
"meditation" TP lakaguam a hundred thousand times
superior H+-6P anantam infinitely (more sacred)
|+|4T-9TP nirvikalpakam (is) the Nirvikalpaka Samadhi

Reflection should be considered a hundred times superior to
mere listening; sustainedmeditation a hundred thousand times
superior to reflection; but the value of nirvikalpa samadhi is
infinetely superior to all.


364

|+|4T-9TBPl|+l FT
O6x4P446 4P
+l-4l 64l P+l6-
9t44l-6|4|P|~6 46+ 366+
nirvikalpakasamdhin sphua
brahmatattvamavagamyate dhruvam |
nnyath calatay manogate
pratyayntaravimirita bhavet || 366||
|+|4T-9TBPl|+l nirvikalpakasamdhin by Nirvikalpa
Samadhi FTP sphuam clearly O6x4P brahmatattvam
the true nature of Brahman H446 avagamyate is known
4P dhruvam definitely + H-4l na anyath never
otherwise 64l calatay by the unsteadiness P+l6-
manogate of the mind 9t44l-6|4|P|~6P
pratyayntaravimiritam mixed with other perceptions 46
bhavet apt to become

By nirvikalpa samadhi, the true nature of Brahman is clearly and
definitely realized, never otherwise; for the mind being unsteady,
is apt to get mixed with other modifications.

H6- BPltF4 46|-4- B+
|+-6 Hl-6P+l- 96l|

365

|4\4B4 \4l-6P+lH|4H4l
T6 B(Tt4|4lT+++ 367+
ata samdhatsva yatendriya san
nirantara ntaman pratci |
vidhvasaya dhvntamandyavidyay
kta sadekatvavilokanena || 367||
H6- ata therefore BPltF4 samdhatsva drown
(the mind) 46|-4- B+ yatendriya san being one who has
controlled the senses |+-6P nirantaram always Hl-6P+l-
ntaman peaceful in mind 96l| pratci in the inmost
Self |4\4B4 vidhvasaya destroy \4l-6P dhvntam
darkness H+l|( H|4H4l andi avidyay by the beginningless
ignorance T6P ktam created B(Tt4|4lT++
sadekatvavilokanena by realising your identity with the Reality

Therefore, with a serene mind and the senses controlled, ever
concentrating on inmost Self and realizing your identity with That
Reality, destroy the darkness of beginningless ignorance.

4lF4 9Pl 4l=|+ll59|(-
|+lHl |+l(l |+t4PTl-6Hl6l+ 368+
yogasya prathamadvra vnirodho'parigraha |
nir ca nirh ca nityamekntalat || 368||

366

4lF4 yogasya of yoga 9PlP prathamadvram
the first gate way 4l=|+l- vnirodha control of speech
H9|(- aparigraha non-acceptance of possessions |+lHl
nir freedom from expectations ca and |+l(l
nirh freedom from activity ca and |+t4P nityam
always 9Tl-6Hl6l ekntalat living in a retired mood

The first doorways to Yoga consists of: (1) control of speech, (2)
non-accumulation of possessions, (3) freedom from expectations,
(4) freedom from activity and (5) living always in (inner) solitude.

9Tl-6|F|6||-4l9PT (+(P76B-
Bl TT HP+ |44 4l4l((4lB+l
6+l+-(Bl+|6l lOl B(l 4l|+-
6FPl||+l 94 B66 Tl4- 94t+l P+-+ 369+
ekntasthitirindriyoparamae henurdamacetasa
sarodhe karaa amena vilaya yydahavsan |
tennandarasnubhtiracal brhm sad yogina
tasmccittanirodha eva satata krya prayatno mune || 369||
9Tl-6|F|6- ekntasthiti living in soltitute |-4 79PT
indriya uparamae to control the sense-organs (6- hetu
helpful (P- dama sense-control 6B- cetasa of the
mind Bl sarodhe to control TTP karaam a

367

means HP+ amena by control of mind |44P 4l4l6
vilayam yyt goes to dissolution H(4lB+l ahavsan
the ego 6+ tena by that Hl+-(Bl+|6- nandarasnubhti
the experience of the essence of Bliss Absolute Hl acal
unbroken lOl brhm of Brahman B(l sad always
4l|+- yogina for the yogi 6FPl6 tasmt hence
||+l- cittanirodha quietitude (restraint) of mind 94
eva alone B66P satatam constantly Tl4- krya
should be practised 94t+l6 prayatnt carefully P+-
mune for the muni (man of reflection)

Living in solitude helps to control the sense organs; control of the
senses serves to control the mind and by controlling the mind the
ego gets dissolved; this gives the Yogi an Absolute Realisation of
the Bliss of Brahman. Hence a sages hould always strive
deligently to quieten the mind.

4l |+47ltP|+ 6 |+47
4&l |4 47 4|&Bl||T
6 l|9 9TltP|+ |+|4T-9
|4l-4 Hl|-6 9Pl =F4+ 370+
vca niyacchtmani ta niyaccha
buddhau dhiya yaccha ca buddhiskii |

368

ta cpi prtmani nirvikalpe
vilpya nti param bhajasva || 370||
4lP vcam the Speech |+47 niyaccha restrain
HtP|+ atmani in the mind 6P tam that(mind) |+47
niyaccha restrain 4&l buddhau in the intellect |4P
dhiyam the intellect 47 yaccha restrain ca
and 4|&Bl||T buddhiskii in the witness of the intellect
6P tam that H|9 ca api and too 9TltP|+
prtmani in the Infinite Self |+|4T-9 nirvikalpe the Non-
dual |4l-4 vilpya merging Hl|-6P ntim peace
9PlP paramm Supreme =F4 bhajasva attain

Restrain speech in the mind and restrain the mind in the intellect;
and this again restrain in the Witness of the intellect and merging
that too in the infinite Absolute Self, attain Supreme Peace.

((9lT|-4P+l4&l|(|69l||-
444-BPl4lF6l4l5F4 4l|+-+ 371+
dehaprendriyamanobuddhydibhirupdhibhi |
yairyairvttesamyogastatadbhvo'sya yogina || 371||
(( 9lT |-4 P+l 4|& Hl|(|- 79l||- deha pra indriya mano
buddhi dibhi updhibhi with the conditionings i.e. The body,
Pranas, sense-organs, mind, intellect, etc 4- 4- yai yai

369

with whichever 4- vtte of the thought BPl4l-
samyoga association 66 66 tat tat that and that l4-
bhva nature HF4 asya of this 4l|+- yogina of
yogi

The body, pranas, sense-organs, mind, intellect, etc., whichever
of these conditioning adjuncts the mind gets associated with, the
Yogi also gets transformed, as it were, into that.
6|4x4l P+- B4T B4l9PT BGP
B746 B(l+-(Bl+4|4-4-+ 372+
tannivtty mune samyak sarvoparamaa sukham |
sandyate sadnandarasnubhavaviplava || 372||
66 |+4x4l tat nivtty with the removal of that
(association) P+- mune for a man of reflection B4T
samyak completely B4 79PTP BGP sarva uparamaam
sukham the joy of total withdrawal B746 sandyate is
found B(l+-(B H+4 |4-4- sadnandarasa anubhava viplava
the eternal experience of Being and Bliss.

When the mind is completely detached from everything, the wise
person attains perfect cessation and is seen immersed in the
eternal experience of Being and Bliss.

Fully detached Samadhi easy (verses 373-378)
H-6Ft4ll 4|(Ft4ll |416F44 4746

370

t4=t4-64|(-B\ |416F6 PP4l+ 373+
antastygo bahistygo viraktasyaiva yujyate |
tyajatyantarbahisaga viraktastu mumukay || 373||
H-6Ft4l- antastyga internal renunciation 4|(Ft4l-
bahistyga external renunciation |416F4 viraktasya for a
man of dispassion 94 eva alone 4746 yujyate is
possible, is fit t4=|6 tyajati renounces H-64|(- B\P
antarbahi sagam internal and external attachments |416-
virakta man of dispassion 6 tu but PP4l
mumukay because of his desire to be liberated

Only a detached person is fit for this internal and external
renunciation; for only a dispassionate person, desirous of
liberation, readily renounces both internal and external
attachments.

4|(F6 |494- B\ 6l-6(Pl|(|-
|416 94 H1+l|6 t416 O|T |+|U6-+ 374+
bahistu viayai saga tathntarahamdibhi |
virakta eva aknoti tyaktu brahmai nihita || 374||
4|(- bahi external 6 tu and |494- viayai
for objects B\P sagam attachment 6l tath
similarly H-6 antar internal H(Pl|(|- ahamdibhi

371

to the ego etc |416- virakta a man of dispassion 94
eva alone H1+l|6 aknoti is able t416P tyaktum
to give up O|T brahmai in Brahman |+|U6- nihita
well established

Only a dispassionate person, thoroughly established in Brahman,
can give up external attachment for objects and internal
attachment to the ego, etc.
4l44ll 969F4 9|46
9l |4=l+l|( |4T t4P
|4P|16Bll6l|l(T
6l-4l |4+l +l-46T |B\4|6+ 375+

vairgyabodhau puruasya pakivat
pakau vijnhi vicakaa tvam |
vimuktisaudhgralatdhirohaa
tbhy vin nnyatarea sidhyati || 375||
4l44ll vairgyabodhau dispassion and discrimination
969F4 puruasya for a man(aspirant) 9|46 pakivat
like that for a bird 9l pakau two wings |4=l+l|(
vijnhi understand |4T vicakaa O wise one t4P
tvam you |4P|16Bll6l H|l(TP vimuktisaudhgralat
adhirohaam climbing to the creeper(lata) of liberation which
grows, as it were, atop a mansion or bungalow(saudhagra)

372

6l-4lP |4+l tbhym vin without these two + na not
H-46T anyatarea with (the help of just) one |B\4|6
sidhyati possible

Please understand, O wise one, that dispassion and
discriminating knowledge in an aspirant are like the two wings of a
bird; unless both are active, no one can take the help of just one
and soar to the pinnacle of the palace of liberation.
Ht4-64l446- BPl|-
BPl|(6F44 794l-
94&6x4F4 |( 4-P|16-
P16ltP+l |+t4BGl+|6-+ 376+
atyantavairgyavata samdhi
samhitasyaiva dhaprabodha |
prabuddhatattvasya hi bandhamukti
mukttmano nityasukhnubhti || 376||
Ht4-64l446- atyantavairgyavata for a man of extreme
dispassion BPl|- samdhi samadhi BPl|(6F4
samhitasya for a man of samadhi 94 eva alone 794l-
dhaprabodha steady Realisation, firm knowledge 94&6x4F4
prabuddhatattvasya for a man of Truth (Realisation) |( hi
alone 4-P|16- bandhamukti freedom from bondage

373

P16ltP+- mukttmana for a liberated soul |+t4BGl+|6-
nityasukhnubhti (is) the experience of Eternal Bliss

A person of extreme dispassion alone experiences samadhi; a
man of samadhi alone has steady Realization; a person who has
realised Truth alone is free from bondage and the free person
alone experiences Eternal Bliss.

4l4l 9 BGF4 =+T 974l|P 474ltP+-
67&6ltP4lB|(6 F4ll74BlBl74T
96(lP=UP|164464FPlx4PFPlt9
B4lF9(4l B(ltP|+ B(l 9l T6 ~4B+ 377+
vairgynna para sukhasya janaka paymi vaytmana
taccecchuddhatartmabodhasahita svrjyasmrjyadhuk |
etaddvramajasramuktiyuvateryasmttvamasmtpara
sarvatrsphay sadtmani sad praj kuru reyase || 377||
4l4l6 vairgyt than dispassion + 9P na param
no greater BGF4 sukhasya of happiness =+TP janakam
generator 974l|P paymi I find 474ltP+- vaytmana
for a self-controlled man 66 tat that 6 cet if H&6
uddhatara clear HtP4lB|(6P atmabodhasahitam coupled
with Self-Realisation F4ll74 BlBl74T svrjya smrjyadhuk
that which brings about absolute soverignity-within (svarajya) and

374

without (samrajya) 966 etat this lP dvram the
gateway H=U ajasra permanent P|16446- muktiyuvate
to the damsel of Liberation 4FPl6 yasmt since t4P tvam
you HFPl6 9P asmt param hereafter B4 sarvatra
everywhere HF9(4l asphay with non-attachment B6
HltP|+ sat tmani on the Self which is pure Existence B(l
sad always 9lP T6 prajm kuru fix your mind ~4B
reyase for your own welfare.

For a self-controlled person, I find no better generator of
happiness than dispassion and if that is coupled with a clear
Realization of the Self, it brings about absolute sovereignty, within
and without. And since this is the gateway to the damsel of
eternal Liberation, for your own well-being be dispassionate both
within and without--always fixing your mind on the eternal Self.
HlHl |7|-& |49l9P9 |494!49 4 Pt4l- T|6-
Ft41t4l =l|6Tl~P!4|P|6 P-l|6l|t44l-
((l(l4B|6 t4=ltP|9Tl 9l T6!4ltP|+
t4 7lF4P+l5|B |+49 Ol|B 4F66-+ 378+
chinddhi viopameu viayeveaiva mtyo kti-
styaktv jtikulramevabhimati muctidrtkriy |
dehdvasati tyajtmadhia praj kuruvtmani
tva drasyamano'si nirdvayapara brahmsi yadvastuta ||
378||

375

HlHlP m craving |7|-& chinddhi cut asunder
|49l9P9 viopameu for those which are like poison |4949
viayeu for sense-objects 99l e this 94 eva very
Pt4l- mtyo of death T|6- kti image t41t4l
tyaktv giving up =l|6T Hl~P9 H|P|6P jtikula rameu
abhimatim pride of caste, family and order of life P-
muca throw away H|6l6 atidrt far |44l- kriy
(selfish) actions ((l(l dehdau in the body etc. HB|6 asati
which are unreal t4= tyaja renounce HtP|9TlP
atmadhiam identification 9lP T6!4 prajm kuruva
fix(your) mind HltP|+ tmani upon the Self t4P tvam
you 7l dra the Witness H|B asi are HP+-
amana untainted by the mind H|9 api also |+49P
nirdvayaparam Non-dual Supreme O brahma Brahman
H|B asi are 46 yat that which 4F66- vastuta
in reality

Cut asunder your craving for sense-objects which are like
poisonit is the very image of death; and giving up your pride of
caste, family and order of life, throw far away all selfish actions.
Renounce your identification with such unreal things as the body
and fix your mind upon the Self. For, in reality you are the

376

Witness, the Brahman, untainted by the mind, Non-dual and
Supreme.

Meditation the technique (verses 379-383)
4 O|T Pl+B 76 BFl-4 4lG|-4
F4Fl+ |4|+474 |+76+7l94 ((|F|6P
OltP14P9t4 6-P464l lG'74x4l5|+H
Ol+-(B |94ltP|+ P(l H-4- |TP-4 HP+ 379+
lakye brahmai mnasa dhatara sasthpya bhyendriya
svasthne viniveya nicalatanucopekya dehasthitim |
brahmtmaikyamupetya tanmayatay ckhaavtty'nia
brahmnandarasa pibtmani mud nyai kimanyairbham ||
379||
4 O|T lakye brahmai on Brahman-the point of
concentration Pl+BP mnasam the mind 76P
dhataram firmly BFl-4 sasthpya fixing 4lG|-4P
bhyendriyam the sense-organs F4Fl+ svasthne in their
respective centres |4|+474 viniveya restraining |+76+-
nicalatanu holding the body steady ca and 794
upekya nor worrying ((|F|6P dehasthitim for the
maintenance of the body OltP14P brahmtmaikyam the
identity of Brahman and Atman 79t4 upetya attaining

377

6-P464l tanmayatay being one with It ca and
HG'74x4l akhaavtty without a break H|+HP aniam
continuously Ol+-(BP brahmnandarasam the Bliss of
Brahman |94 piba drink HltP|+ tmani in your own
Self P(l mud joyfully H-4- nyai which are
empty |TP kim what H-4- anyai other things HP
bham entirely

Fixing the mind firmly on Brahman, the point of concentration,
restraining the sense-organs in their respective centres, holding
the body steady and taking no thought for its maintenance,
attaining identity with Brahman and being One with It,
continuously drink the Bliss of Brahman in your own Self. Of what
use are other things? They are entirely false, empty!

H+ltP|-6+ t41t4l T7P -GTlTP
|-64ltPl+Pl+-(-9 4-P|16TlTP+ 380+
antmacintana tyaktv kamala dukhakraam |
cintaytmnamnandarpa yanmuktikraam || 380||
H+ltP|-6+P antmacintanam All thought of the not-Self
t41t4l tyaktv having renounced T7PP kamalam
which is evil -GTlTP dukhakraam productive of misery
|-64 cintaya think HltPl+P tmnam of the Self

378

Hl+-(-9P nandarpam the Bliss Absolute 46 yat
which is P|16TlTP muktikraam the means for liberation

Having renounced all thought of the not-Self, which is impure and
source of of misery, dwell on the Self, the Bliss Absolute, and the
source of liberation.

99 F4474l|6H9Bll
|4l+TlHl |4Bt4=UP
4 |4l4+PB|T-
PG'74x4l55tP64l5+l44+ 381+
ea svayajyotiraeask
vijnakoo vilasatyajasram |
lakya vidhyainamasadvilakaa-
makhaavtty''tmatay'nubhvaya || 381||
99- ea this F4474l|6- svayajyoti the Self-effulgent
HH9Bll aeask Witness of all things |4l+TlH
vijnakoe in the intellectual sheath |4B|6 vilasati shines
H=UP ajasram eternally 4P lakyam point of
contemplation |4l4 vidhya making 9+P enam
this(Atman) HB|TP asadvilakaam which is distinct from
the unreal HG'74x4l akhaavtty with no other thought

379

HltP64l tmatay as your own Self H+l44 anubhvaya
meditate

Eternally shines this Atman, the Self-effulgent Witness of
everything, ever-manifest in the sheath of the intellect. Making
this Atman, which is distinct from the unreal, the aim of
contemplation, meditate upon It as your own Self, eliminating all
other thoughts.

96P7l4l 4x4l 9t44l-6H-44l
7-G4|-4=l+l4ltF4F4-964l FTP+ 382+
etamacchnnay vtty pratyayntaranyay |
ullekhayanvijnytsvasvarpatay sphuam || 382||
96P etam upon This H7l4l 4x4l acchnnay vtty
with a continuous thought(with the one thought of the identity of
Brahman and Atman) 9t44l-6H-44l pratyayntaranyay
with no intervention of any other thought 7-G4+ ullekhayan
contemplating,manifesting |4=l+l4l6 vijnyt one should
realise It F4F4-964l svasvarpatay as one's own Self
FTP sphuam clearly

Contemplating continuously upon this Atman, with no intervention
of any other thought, one must distinctly realise It as ones own
Real Self.

HltPt4 7lT4(Pl|(9 Bt4=+

380

7(lBl+64l 69 |6UtFTl|(46+ 383+
atrtmatva dhkurvannahamdiu santyajan |
udsnatay teu tihetsphuaghadivat || 383||
H atra Here , in This HltPt4P tmatvam
identification 7lT4+ dhkurvan strengthening H(Pl|(9
ahamdiu with the ego etc. Bt4=+ santyajan renouncing
7(lBl+64l udsnatay as one unconcerned 69 teu
for them |6U6 tihet one must live FTl|(46
sphuaghadivat as if they(ego etc) were trifles like a broken pot,
etc

By strengthening ones identification with this Self and by
renouncing all identifications with the ego etc., one must live with
no concern for them, as if they were trivialities like a broken pot or
the like.

Continuous attention to the Self (verses 384-397)
|4H&P-6-TT F4-9
|+474 Bl|'444lPl
H+- H+|+76lP9l+4+
9T F4P4l+|4lT46-+ 384+
viuddhamantakaraa svarpe
niveya skiyavabodhamtre |
anai anairnicalatmupnayan

381

pra svamevnuvilokayettata || 384||
|4H&P viuddham the purified H-6-TTP antakaraam
inner organ F4-9 svarpe in one's True Nature |+474
niveya restraining, fixing Bl||T skii which is the
Witness H44lPl avabodhamtre the Knowledge Absolute
H+- H+- anai anai gradually |+76lP nicalatm
quietude 79l+4+ upnayan bringing it to 9TP pram
the state of fullness F4P svam one's own Self 94 eva
alone H+|4lT46 anuvilokayet one must realise 66-
tata thereafter

By fixing the purified inner-organ upon the Self, which is the
Witness and Knowledge Absolute and gradually making it quiet,
one should behold the state of fullness of ones own Self.

((|-49lTP+l5(Pl|(|-
F4ll+1-6|G69l||-
|4P16PltPl+PG'7-9
9T P(lTlH|P4l4lT46+ 385+
dehendriyapramano'hamdibhi
svjnaklptairakhilairupdhibhi |
vimuktamtmnamakhaarpa
pra mahkamivvalokayet || 385||

382

(( |-4 9lT P+- H(Pl|(|- deha indriya pra mana
ahamdibhi the body, sense-organs, pranas, mind, ego etc.
F4 Hl+1-6- sva ajnaklptai which are the projections of
one's ignorance H|G- akhilai All 79l||- updhibhi
from conditionings |4P16P vimuktam free HltPl+P
tmnam the Atman HG'7-9P akhaarpam the
Indivisible 9T pra the Infinite P(lTlHP 4
mahkam iva like the great endlespace H4lT46
avalokayet let one come to see

Free from all limitations like the body, sense-organs, pranas, mind
and ego which are projections of ones ignorance, let one come to
realise the Self (Atman), the Indivisible and Infinite, like the great
all-pervading space.

THTBB|P4-
+P9l|H6|4P16PTP
4|6 + |4|4 64 H&
9P(Pl|(|4P16PTP4+ 386+
ghaakalaakuslascimukhyai
gaganamupdhiatairvimuktamekam |
bhavati na vividha tathaiva uddha
paramahamdivimuktamekameva || 386||

383

ghaa a pot TH kalaa a pitcher TB kusla
a barn B|P4- scimukhyai the eye of a needle +P
gaganam space 79l|H6- updhiatai from hundreds of
limitations |4P16P vimuktam free 9TP ekam one
4|6 bhavati is + na not |4|4P vividham
many 6l tath so too 94 eva alone H&P uddham
pure 9P param Supreme (Reality) H(Pl|(|4P16P
ahamdivimuktam free from ego etc. 9TP ekam one 94
eva indeed

Having dropped hundreds of its limitations such as a pot, a
pitcher, a barn or the eye of a needle, space is recognized as one
and not as many. So too, the Pure Supreme (Brahman) is indeed
one, when freed from the ego and the rest.

Ol|(F6494-6l P9lPll 79l4-
66- 9T F4PltPl+ 974(TltP+l |F6P+ 387+
brahmdistambaparyant mmtr updhaya |
tata pra svamtmna payedektman sthitam || 387||
Ol|(F6494-6l- brahmdistambaparyant beginning from
Creator Brahma down to a blade of grass P9lPll- mmtr
quite unreal 79l4- updhaya conditionings 66- tata
therefore 9TP pram Infinite F4P HltPl+P svam

384

tmnam one's own Self 9746 payet one should realise
9TltP+l ektman as one's Self |F6P sthitam existent

Right from Brahma down to a blade of grass, all conditioning
adjuncts (upadhis) are quite unreal. Therefore, one should realise
ones own Self as one and only existent Principle.

4 Hl-t4l T|-96 6|4T
6-Pl +4 6FPl||P
Hl-6+lH l|6 7l|(6x4
7=F6|74PltPF4-9P+ 388+
yatra bhrnty kalpita tadviveke
tattanmtra naiva tasmdvibhinnam |
bhrnterne bhti dhitattva
rajjustadvadvivamtmasvarpam || 388||
4 yatra there where Hl-t4l bhrnty by mistake
T|-96P kalpitam imagined 6|4T tadviveke on its
discrimination 66 tat that(imagined thing) 6-PlP
tanmtram that(substratum) alone + 94 na eva never
6FPl6 tasmt from that |4|P vibhinnam different
Hl-6- bhrnte of the error +lH ne in the elimination
Hl|-6 7 Hl|(6x4P bhrnti da hitattvam the reality of the
falsely perceived snake 7=- rajju the rope 66 tadvat

385

similarly |474P vivam the universe HltPF4-9P
tmasvarpam is in truth the Atman alone

Where by mistake, something is imagined to exist, there, on right
discrimination, the Real itself is recognised---there being nothing
other than it. With the error removed, the falsely perceived snake
vanishes and the rope appears as the truth. So too, the entire
universe is, in truth, only the Self.

F44 Ol F44 |4!T- F44|P-- F44 |H4-
F44 |474|P( B4 F4FPl(-4 |T-++ 389+
svaya brahm svaya viu svayamindra svaya iva |
svaya vivamida sarva svasmdanyanna kicana || 389||
F44P svayam the Self Ol brahm Brahma(the
creator) F44P svayam the Self |4!T- viu Vishnu
F44P svayam Self -- indra deity Indra F44P
svayam Self |H4- iva Siva F44P svayam Self
|474P vivam Universe (P idam this B4P sarvam
entire F4FPl6 svasmt than the Self H-46 anyat other
+ |T-+ na kicana nothing
The Self is Brahma, the Self is Visnu, the Self is Indra, the Self is
Siva--the Self is this entire universe. Indeed, nothing exists apart
from the Self. H-6- F44 l|9 4|(- F44
F44 9F6l6 F44P4 97l6

386

F44 Gl4l4l F44P-4(l4l
6l9|7ltF44P-4F6l6+ 390+
anta svaya cpi bahi svaya ca
svaya purastt svayameva pact |
svaya hyvcy svayamapyudcy
tathoparitsvayamapyadhastt || 390||
H-6- anta within F44P svayam the Self ca
and H|9 api also 4|(- bahi without F44P
svayam the Self ca and F44P svayam the Self
9F6l6 purastt in front F44P svayam the Self 94 eva
Itself 97l6 pact behind F44P svayam the Self |(
hi indeed Hl4l4lP vcym in the south F44P
svayam the Self H|9 api also 7(l4lP udcym in the
north 6l tath so too 79|7l6 uparit above F44P
svayam Self H|9 api also HF6l6 adhastt below

The Self is within, the Self is without; the Self is in front, the Self is
behind; the Self is to the south, the Self is to the north; so too It is
above and below.
6\T+HP4(l|(
B4 F4-9T = 4l 6l
|(4 ((lH(P-6P66

387

B4 |(4TB |4H&P+ 391+
taragaphenabhramabudbuddi
sarva svarpea jala yath tath |
cideva dehdyahamantametat
sarva cidevaikarasa viuddham || 391||
6\T+HP4(l|( taragaphenabhramabudbuddi the wave, the
surf, the whirlpool, the bubbles etc B4P sarvam All
F4-9T svarpea in essence =P jalam water 4l
yath just as 6l tath so too |6 94 cit eva
Consciousness alone ((l|( H(P-6P dehdi ahamantam from
the body etc. To the ego 966 etat this B4P sarvam
All |6 94 cit eva Consciousness alone 9TBP
ekarasam homogeneous |4H&P viuddham pure

Just as the wave, the surf, the whirlpool, the bubbles etc., are all
in essence nothing but water, so too, Consciousness alone is
everything from the body etc., to the ego. Truly, everything is the
homogenous, pure Consciousness only.

B(4( B4 =(46 4l=P+B4l-
B6l5-4lFt44 9T|69Bl|+ |F646-
9T |T PtF+l4l- THTlH46

388

4(t49 Hl-6Ft4P(|P|6 Pl4lP|(4l+ 392+
sadeveda sarva jagadavagata vmanasayo
sato'nyannstyeva praktiparasmni sthitavata |
pthak ki mtsny kalaaghaakumbhdyavagata
vadatyea bhrntastvamahamiti mymadiray || 392||
B6 sat Existence(Brahman) 94 eva alone (P
idam this B4P sarvam entire =6 jagat the
universe H46P avagatam known 4l=P+B4l-
vmanasayo through speech and mind B6- sata than
Existence(Brahman) H-46 anyat other + H|F6 na asti
there is nothing 94 eva indeed 9T|69Bl|+
praktiparasmni even beyond the palre of Prakriti |F646-
sthitavata which exists 9T pthak different |TP
kim what(is) PtF+l4l- mtsny from mud which is the
cause TH Tl|( kalaa ghaa kumbhdi the pitcher,
the jug, the pot, etc H46P avagatam known 4(|6 vadati
talks 99- ea this Hl-6- bhrnta deluded t4P
tvam you H(P aham I |6 iti thus Pl4lP|(4l
mymadiray due to the wind of Maya

The entire universe known through speech and mind is nothing
but Brahman. There is nothing but Brahman, which exists even

389

beyond the pale of Prakrti. Can the pitcher, jug, pot, etc., ever be
anything other than the clay of which they are made? Drunk with
the wine of illusion (Maya), the deluded person talks of you and
me.

|44lBP|(lT 4 +l-4|(|6 ~|6-
4l|6 6l|(t4 |P4l\4lB|+44+ 393+
kriysamabhihrea yatra nnyaditi ruti |
bravti dvaitarhitya mithydhysanivttaye || 393||
|44lBP|(lT kriysamabhihrea with many predicates
4 + H-46 |6 yatra na anyat iti where there is thus
nothing else ~|6- ruti the Sruti 4l|6 bravti
declares 6l|(t4P dvaitarhityam absence of duality
|P4l H\4lB|+44 mithy adhysanivttaye in order to
remove all false superimposition

With many predicates, Sruti declares the absence of duality with
the phrase, where there is nothing else etc., in order to remove
all false superimpositions.

HlTlH4|P|+|4T-9
|+-BlP|+-F9-(+|+|4TlP
H-64|(-H-4P+-4P4
F44 9 O |TP|F6 4l\4P+ 394+
kavannirmalanirvikalpa

390

nismanispandananirvikram |
antarbahinyamananyamadvaya
svaya para brahma kimasti bodhyam || 394||
HlTlH46 kavat like the sky |+P nirmala untainted
|+|4T-9P nirvikalpam absolute |+-BlP nisma limitless
|+-F9-(+ nispandana without movement |+|4TlP
nirvikram without modifications H-64|(-H-4P
antarbahinyam which has neither an inside or an outside
H+-4P ananyam not different (from the Self) H4P
advayam Non-dual F44P svayam oneself 9P O
param brahma is the Supreme Brahman |TP H|F6 kim asti
is there anything 4l\4P bodhyam to be known

Like the sky, the supreme Brahman is untainted absolute,
limitless, motionless and without modifications; It has neither
inside nor an outside; It is One Existence and Non-dual and is
ones own Self. Is there any other thing to be known?

416-4 |TP |4H65 4l O4 =l4- F44
O67=(l66 + BT Ol|6l4 ~|6-
O4l(|P|6 94&P64- Bt4164lGl- FT
Ol4 4B|-6 B-66|(l+-(ltP+6&64P+ 395+
vaktavya kimu vidyate'tra bahudh brahmaiva jva svaya

391

brahmaitajjagadtata nu sakala brahmdvitya ruti |
brahmaivhamiti prabuddhamataya santyaktabhy sphua
brahmbhya vasanti santatacidnandtmanaitaddhruvam || 395||
416-4P vaktavyam to be said |TP kimu what
|4H6 vidyate is H atra here (on this subject) 4l
bahudh more and more O 94 =l4- F44P brahma eva jva
svayam the jiva himself is the Brahman O brahma
Brahman 966 =6 etat jagat this Universe Hl66P
tatam expanse + nu verily BTP sakalam the
whole O brahma Brahman H|6l4P advityam (is)
non-dual ~|6- ruti Sruti O 94 H(P |6 brahma eva
aham iti "Brahman alone am I" 94&P64- prabuddhamataya
those who are enlightened Bt4164lGl- santyaktabhy
who have given up their association with the outside world FTP
sphuam very well Ol4 brahmbhya becoming
Brahman 4B|-6 vasanti they live B-66 santata ever
|(l+-(ltP+ cidnandtmana as the Self which is
Consciousness and Bliss 966 etat this 4P dhruvam
(is) certain

What is the use of enlarging upon this subject? The individual is
nothing but the Brahman only; the whole expanse of this universe

392

is nothing but Brahman only. Sruti points out Brahman as being
non-dual; and it is an undeniable fact that those who are
enlightened, who have established their identity with Brahman
and who have given up their associations with the outside world,
live ever in union with Brahman, Eternal Knowledge and Bliss.

=|( PP4TlH5(|4ltl|96lHl
9BP|+T-9 |\((5|9 97l6
|+P|(6Tl|6 |+t4Pl+-(P|6
F44|P|6 9|l4 O-9T |6U+ 396+
jahi malamayakoe'handhiyotthpit
prasabhamanilakalpe ligadehe'pi pact |
nigamagaditakrti nityamnandamrti
svayamiti paricya brahmarpea tiha || 396||
=|( jahi annihilate PP4TlH malamayakoe in the
filthy sheath i.e. The gross body H(|4l ahandhiy by the
ego 7tl|96 utthpita raised HlHlP m the hopes
9BP prasabham with force H|+T-9 anilakalpe air like
|\(( ligadehe with the subtle body H|9 api also
97l6 pact then |+P|(6Tl|6P nigamagaditakrtim
the glory eulogised by the Scriptures |+t4P nityam eternal
Hl+-(P|6P nandamrtim personification of Bliss F44P
svayam Itself is me" |6 iti thus 9|l4 paricya

393

realising O-9T brahmarpea as Brahman |6U tiha
live

First give up the desires generated by the sense of I in the
physical body, a bundle of filth; then, with great persistence, do
the same with the subtle body. Realizing Brahmanthe
personification of eternal Bliss--which the scriptures eulogize as
your own Self, live as Brahman.

H4lTl 4l4=|6 P+=F6l4(H|-
9-4- F4lt1Hl =++PT-4l||+4-
4(ltPl+ H& T4|6 |H4lTlPP
6(l 6-4l P16l 4|6 |( 6(l( ~|6|9+ 397+
avkra yvadbhajati manujastvadauci
parebhya sytkleo jananamaraavydhinilaya |
yadtmna uddha kalayati ivkramacalam
tad tebhyo mukto bhavati hi tadha rutirapi || 397||
H4lTlP avkram corpse-like body 4l46 yvat as
long as =|6 bhajati worships P+=- manuja man
6l46 tvat so long HH|- auci impure 9-4-
parebhya from others F4l6 syt there is 1H- klea
suffering =++PT-4l||+4- jananamaraavydhinilaya
birth, death and disease 4(l yad when HltPl+P
tmnam Atman H&P uddham Pure T4|6 kalayati

394

thinks |H4lTlP ivkram the Auspicious HP acalam
the Immovable 6(l tad then 6-4- tebhya from them
P16- 4|6 mukta bhavati becomes liberated |( hi
certainly 66 tat that,thus Hl( ha testifies ~|6-
ruti the Sruti H|9 api also

As long as one worships ones corpse-like body, one is impure
and suffers from others and from birth, death and disease. But
when one thinks of oneself as the Pure, the Auspicious, the
Immovable, certainly one becomes free from themthe Srutis
also testify to this.

No diversity in reality (verses 398-406)
F4ltP-4ll|96lH9llB4F6|+lB6-
F44P4 9 O 9TP4P|44P+ 398+
svtmanyropitebhsarvastunirsata |
svayameva para brahma pramadvayamakriyam || 398||
F4ltP|+ svtmani on one's own Self Hll|96 ropita
superimposed HH9 aea all HllB-4F6 |+lB6- bhsa
vastu nirsata by the removal of the apparently existent things
F44P 94 svayam eva oneself alone 9P O param
brahma the Supreme Brahman 9TP pram Infinite

395

H4P advayam Non-dual H|44P akriyam beyond all
activities

When the apparent realities superimposed on the Self are
removed, then what remains is the Supreme Brahman, the
Infinite, Non-dual, actionless, alone, all by itself.

BPl|(6l4l B|6 |4l
9ltP|+ O|T |+|4T-9
+ 746 T|7(4 |4T-9-
9=-9Pl- 9||H!46 46-+ 399+
samhity sati cittavttau
partmani brahmai nirvikalpe |
na dyate kacidaya vikalpa
prajalpamtra pariiyate yata || 399||
BPl|(6l4lP B|6 |4l samhitym sati cittavttau when the
function of the mind have been quietened 9ltP|+ partmani
in the Paramaatman O|T brahmai the Brahman
|+|4T-9 nirvikalpe the Absolute + 746 na dyate is
not perceived T|76 kacit any H4P ayam (of)this
|4T-9- vikalpa plurality 9=-9Pl- prajalpamtra a
mere talk 9||H!46 pariiyate remains to be 46- yata
whence


396

When the functions of the mind, the thoughts, have merged in the
Paramatman, the Brahman, the Absolute, then this phenomenal
world is perceived no longer. What remains thereafter is all mere
talk.
HBtT-9l |4T-9l54 |4H|Pt4T4F6|+
|+|4Tl |+lTl |+|4H9 |(l T6-+ 400+
asatkalpo vikalpo'ya vivamityekavastuni |
nirvikre nirkre nirviee bhid kuta || 400||
HBtT-9- asatkalpa a mere fancy |4T-9- vikalpa
concept H4P ayam this |4HP |6 vivam iti that
there is the universe 9T4F6|+ ekavastuni in the One Reality
|+|4Tl nirvikre in the Changeless |+lTl nirkre
the Formless |+|4H9 nirviee the Absolute |(l bhid
diversity T6- kuta how can there be

In the One Reality, the conception of the universe is a mere
imagination. How can there be any distinctions in the reality which
is Changeless, Formless, and qualitiless?
7(H+74l|(l4H-4T4F6|+
|+|4Tl |+lTl |+|4H9 |(l T6-+ 401+

draudaranadydibhvanyaikavastuni |

397

7 (H+ 74l|( l4 H-4 9T 4F6|+ dra darana dydi bhva
nya eka vastuni in the One Reality which is devoid of the
concepts of the seer, seeing, seen, etc |+|4Tl nirvikre
which is Changeless |+lTl nirkre the Formless |+|4H9
nirviee the Absolute |(l bhid diversity T6- kuta
how can be

In the One Reality devoid of the distinctions of seer, seeing, and
seen etc., how can there be any distinctions in that which is
Changeless, Formless, and Absolute?
T-9lT4 4lt4-69|9TT4F6|+
|+|4Tl |+lTl |+|4H9 |(l T6-+ 402+
kalprava ivtyantaparipraikavastuni |
T-9lT4- 4 kalprava iva like the ocean after the
dissolution of the Universe Ht4-6 atyanta perfectly 9|9T
9T 4F6|+ paripra eka vastuni in the One Reality which is
all full to oveflowing |+|4Tl nirvikre the Changeless
|+lTl nirkre the Formless |+|4H9 nirviee the
Absolute or undifferentiated |(l bhid diversity T6-
kuta how can be


398

In that One Reality which is all full to overflowing, like the ocean
after the dissolution of the universe, which is the changeless,
formless, and Absolute, how can there be any distinctions?
6=Bl4 6Pl 4 9l+ Hl|-6TlTP
H|6l4 9 6x4 |+|4H9 |(l T6-+ 403+
tejasva tamo yatra pralna bhrntikraam |
advitye pare tattve nirviee bhid kuta || 403||
6=|B tejasi into light 4 iva like 6P- tama
darkness 4 yatra there where 9l+P pralnam is
dissolved Hl|-6TlTP bhrntikraam the root of delusion
H|6l4 advitye which is Non-dual 9 6x4 pare tattve
in the Supreme Reality |+|4H9 nirviee the Absolute |
(l bhid diversity T6- kuta how can be

How can there be any indication of distinctions in the Supreme
Reality which is non-dual and Absolute, in which ignorance, the
very root of delusion, dissolves, like darkness into light?
9TltPT 9 6x4 (4l6l T 4B6
B9-6l BGPll4l (- T+l4l|T6-+ 404+
ektmake pare tattve bhedavrt katha vaset |
suuptau sukhamtry bheda kenvalokita || 404||
9TltPT 9 6x4 ektmake pare tattve in the One Supreme
Reality (4l6l bhedavrt talk of distinctions or difference

399

TP katham how 4B6 vaset can be there B9-6l
suuptau in the deep sleep BGPll4lP sukhamtrym
which is all happiness (- bheda diversity T+ kena
by whom H4l|T6- avalokita is observed

In One Supreme Reality, how can there be any talk of
distinctions? Who can ever percieve any distinctions in the pure
bliss of deep-sleep?
+ G|F6 |4H 96x44l l6
B(ltP|+ O|T |+|4T-9
Tl4 +l-4|(l|6l T
+ G4|4-P6|!TTl4lP+ 405+
na hyasti viva paratattvabodht
sadtmani brahmai nirvikalpe |
klatraye npyahirkito gue
na hyambubindurmgatikym || 405||
+ na no |( hi indeed H|F6 asti there is
|4HP vivam the universe 96x44ll6 paratattvabodht
(even before) realisation of the Supreme Truth B(ltP|+
sadtmani in the quintessence of Existence O|T |+|4T-9
brahmai nirvikalpe in the Absolute Brahman Tl4
klatraye in the three periods of time + H|9 na api never

400

H|(- ahi the snake |6- kita is seen T gue
in the rope + |( na hi never indeed H4|4-- ambubindu
a drop of water P6|!TTl4lP mgatikym in the mirage

Even before realisation of the Supreme Truth, the universe does
not exist in the Absolute Brahman, the quintessence of Existence.
No snake is ever truly seen in a rope* in past, present or future, ,
nor a drop of water ever really seen in the mirage.

*Snake-rope analogy: This is a standard Vedantic illustration to explain the existence of
the perceptible world. Vedanta postulates three levels of reality: real, unreal, and not-
real. The real is that which exists in all three periods of time: past, present, and future. It
is called sat or, simply, the extistent. It cannot be sublated during any of these three
periods of time. A prime example of the real is the Self, our essential Natural state. In
contrast, the unreal is that which cannot be observed to exist in any of these three
periods. It is called asat or, simply, non-existent. Some examples of unreal are: a
square circle, hares horn, a sky-flower. Then there is an intermediate state between
real and unreal called not-real, something that is observed or seen sometimes but not at
all times.

Not-real has a special status in being that it is not absolutely real like the Self nor it is
absolutely unreal like hares horn. This is where snake rope analogy is employed. In the
dark, a rope appears to be a snake and evokes fear in the mind of the onlooker.
However, when in proper light, it is seen as a rope, the fear disappears. So, the snake
seen in the rope both exists (during the period of improper lighting) and ceases to exist
(during proper lighting). Here we see the operation of both the avarna-sakti (concealing
powerdue to darkness) and vikshepa sakti (projecting powerminds projection of
snake in the rope). However, the snake cannot appear to exist without the rope being
there as its substratum or basis, as its adishthana. Hence the snake is neither real nor
unreal. It is called mithya in Advaita. One should be careful, however, not to translate it
as illusion or illusory. It is real for a person in fright and unreal for a person who has
seen its reality as a rope in the proper lighting.

Thus, the snake is aropita, superimposed, on the rope which is the adishthana, the
substratum. In the same manner, says Vedanta, this perceptible world which appears to
be real is superimposed on the Brahman, the ultimate Reality. It subsists until the light
of Self-knowledge dawns. See below, verse 407.
Pl4lPl|P( 6P6 9Pl6-
|6 6 ~|6- BlltB9-6l4+46+ 406+

401

mymtramida dvaitamadvaita paramrthata |
iti brte ruti sktsuuptvanubhyate || 406||
Pl4lPlP mymtram mere Maya (P 6P idam
dvaitam this duality H6P advaitam non-dual (alone is
the Truth) 9Pl6- paramrthata in reality |6 iti
thus 6 brte declares ~|6- ruti the Scripture
Bll6 skt directly B9-6l suuptau in deep-sleep H+
46 anubhyate (this) is experienced

The scripture itself declare that all duality is a mere illusion
(maya), Non-duality alone is the Absolute Truth. Such is also our
direct experience in deep-sleep.
Atam-vichar Self-Inquiry (verses 407-413)
H+-4t4P|Ul+l(ll-4F4 |+l|6P
9|'76 7=B9l(l |4T-9l Hl|-6=l4+-+ 407+
ananyatvamadhihndropyasya nirkitam |
paitai rajjusarpdau vikalpo bhrntijvana || 407||
H+-4t4P ananyatvam identity H|Ul+l6 adhihnt
with its substratum Hll-4F4 ropyasya of the
superimposed thing |+l|6P nirkitam has been observed
9|'76- paitai by the wise man 7=B9l(l rajjusarpdau
in the perceptions like snake in the rope etc |4T-9- vikalpa

402

the duality Hl|-6=l4+- bhrntijvana exists only due to
delusion

The wise have observed that the superimposition is identical with
its substratumjust like the rope and the snake. The distinction
exists only due to delusion.
|Pl |4T-9l54 |ll4 + T7+
H6|7 BPl|( 9t49 9ltP|++ 408+
cittamlo vikalpo'ya cittbhve na kacana |
atacitta samdhehi pratyagrpe partmani || 408||
|P- cittamla (has its) root in the mind |4T-9-
vikalpa the pluralistic (world) H4P ayam this | H
l4 citta abhve when the mind is annihilated + T7+ na
kacana nothing exists H6- ata therefore |P
cittam the mind BPl|( samdhehi concentrate 9t49
9ltP|+ pratyagrpe partmani in the subjective Self

The apparent universe has its root in the mind and cannot exist in
the absence of the mind. Therefore, concentrate the mind by
fixing it on Supreme Self, the inmost principle.
|TP|9 B664l T4l+-(-9
|+69PP|64 |+t4P16 |+l(P
|+4|+l |+!T |+|4T-9
|( T4|6 |4l+ O 9T BPll+ 409+

403

kimapi satatabodha kevalnandarpa
nirupamamativela nityamukta nirham |
niravadhigaganbha nikala nirvikalpa
hdi kalayati vidvn brahma pra samdhau || 409||
|TP|9 kimapi something (inexplicable) B664lP
satatabodham of the essence of eternal Knowledge
T4l+-(-9P kevalnandarpam of the nature of pure
(complete) Bliss |+69PP nirupamam unparalleled H|64P
ativelam beyond limitations |+t4P P16P nityam muktam
ever free |+l(P nirham free from activity |+4|+lP
niravadhigaganbham like the limitless space |+!TP
nikalam indivisible |+|4T-9P nirvikalpam absolute |(
hdi in the heart T4|6 kalayati realises |4l+
vidvn the wise man O 9TP brahma pram the
infinite Brahman BPll samdhau in Samadhi

Through Samadhi, the wise realize the infinite Brahman in the
heart as something (inexplicable) of the essence of eternal
Knowledge and complete Bliss, which is unparalleled, which is
beyond all limitations, which is ever free, which has no activity
and which is indivisible and absolute like the limitless sky.
9T|6|4T|6H-4 l4+l6l6l4
BPBPBPl+ Pl+B4-P

404

|+P4+|B& |+t4PFPt9|B&
|( T4|6 |4l+ O 9T BPll+ 410+
praktiviktinya bhvanttabhva
samarasamasamna mnasambandhadram |
nigamavacanasiddha nityamasmatprasiddha
9T|6|4T|6H-4P praktiviktinyam devoid of cause and
effect l4+l6l6l4P bhvanttabhvam as the Reality beyond
all fancy BPBP samarasam as homogeneous HBPl+P
asamnam matchless Pl+B4-P mnasambandhadram
beyond all proofs (means of knowledge) |+P4+|B&P
nigamavacanasiddham established by the declarations of
scriptures |+t4P nityam always eternally HFP6 9|B&P
asmat prasiddham self-established |( hdi in the heart
T4|6 kalayati realises |4l+ vidvn the wise man
O 9TP brahma pram the infinite Brahman BPll
samdhau in Samadhi

heart, as devoid of cause and effect, as the Reality beyond all
imagination, as homogenous, beyond all compares and proofs,
established by the declarations of the scriptures as eternally self-
established.
H=PPPF6ll44F6F4-9

405

|F6|P6B|l|H94Pl4l|4(l+P
H|P6T|4Tl HlH6 Hl-6PT
|( T4|6 |4l+ O 9T BPll+ 411+
ajaramamaramastbhvavastusvarpa
stimitasalilariprakhyamkhyvihnam |
amitaguavikra vata ntameka
H=P ajaram undecaying HPP amaram immortal
HF6 Hl4 4F6F4-9P asta abhva vastusvarpam as the
positive Entity which debars all negations |F6|P6 B| l|H94P
stimita salila riprakhyam like a calm ocean Hl4l |4(l+P
khy vihnam nameless H|P6T|4TlP amitaguavikram
where modifications of qualities are quietened HlH6P vatam
eternal Hl-6P ntam One 9TP ekam One |( hdi
in the heart T4|6 kalayati realises |4l+ vidvn
the wise man O 9TP brahma pram infinite Brahman
BPll samdhau in Samadhi

heart as undecaying and immortal, as the positive Entity beyond
all negations, like a calm ocean, which has no name, in which
there are neither merits nor demerits, eternal, tranquil and One.

406

BPl|(6l-6-TT- F4-9
|4lT4ltPl+PG'74 4P
|4|7|-& 4- 4-|-6
4t++ 9Ft4 BTlT6!4+ 412
samhitntakaraa svarpe
vilokaytmnamakhaavaibhavam |
vicchinddhi bandha bhavagandhagandhita
yatnena pustva saphalkuruva || 412|
BPl|(6l-6-TT- samhitntakaraa being one who has
quietened the mind F4-9 svarpe in one's True Nature
|4lT4 vilokaya "see" HltPl+P tmnam your own Self
HG'74 4P akhaavaibhavam of infinite splendour |4|7|-&
vicchinddhi cut off 4-P bandham bondage
4-|-6P bhavagandhagandhitam which has been
strengthened by the impressions of your previous births 4t++
yatnena with effort 9Ft4P pustvam human birth
BTlT6!4 saphalkuruva fulfil

With a concentrated mind, in Samadhi, realize your own self, the
Self of infinite splendour. Cut off your bondage which has been
strengthened by the impressions of previous births and
successfully strive to fulfill your human birth.

407

B4l9l||4|+P16 B|(l+-(P4P
l44ltPl+PltPF + 4- T-9B5\4++ 413+
sarvopdhivinirmukta saccidnandamadvayam |
bhvaytmnamtmastha na bhya kalpase'dhvane || 413||
B4 79l| |4|+P16P sarva updhi vinirmuktam which is
beyond all limiting adjuncts B6 |6 Hl+-(P sat cit nandam
Existence-Knowledge-Bliss H4P advayam Non-dual l44
bhvaya meditate HltPl+P tmnam upon that Atman
HltPFP tmastham residing in your self + na not
4- bhya again T-9B kalpase will be qualified H\4+
adhvane for samsara, births and deaths

Meditate upon that Atman which is your Self, which is beyond all
limitations, which is Existence-Knowledge-Bliss-Absolute and
Non-dual. Never again will you come under the sway of births and
deaths.

Give up perceptions (verses 414-418)
7l44 9B- 9|74Pl+
PllB-9T Tl+t4l
HlPll744|F6
9++ B ( P(ltPl+ 414+
chyeva pusa paridyamna-
mbhsarpea phalnubhty |

408

arramrcchavavannirasta
punarna sandhatta ida mahtm || 414||
7l4l 4 chy iva like the shadow 9B- pusa
man's 9|74Pl+P paridyamnam which is being seen Hl
lB-9T bhsarpea as an appearance Tl+t4l
phalnubhty owing to the effects of past actions HlP
arram the body Hll6 rt to a distance H446 avavat
like a corpse |+F6P nirastam is cast off 9+- puna
again + B na sandhatte does not attach (P idam
this P(ltPl mahtm the wise man

Once the body has been cast off like a corpse, the wise person
has no attachment to it, though, like a shadow, it is still visible as
appearance, owing to the effects of past actions.

B66|4P4ll+-(-9 BPt4
t4= =7P-9l9l|P6 B
H 9+|9 +9 FP46l 4l-64F6
FPT|4946 9-96 TtB+l4+ 415+
satatavimalabodhnandarpa sametya
tyaja jaamalarpopdhimeta sudre |
atha punarapi naia smaryat vntavastu
smaraaviayabhta palpate kutsanya || 415||

409

B66 satata eternal |4P4ll+-(-9P
vimalabodhnandarpam the pure(unsullied) Knowledge and
Bliss BPt4 sametya having realised t4= tyaja throw
=7P-9 79l|P jaamalarpa updhim upadhi (body) which is
inert and impure 96P etam this B sudre far away
H atha then 9+- H|9 puna api anymore + na
not 99- ea this FP46lP smaryatm should be
remembered 4l-64F6 vntavastu a thing vomitted
FPT|4946P smaraaviayabhtam when remembered
T-96 kalpate becomes TtB+l4 kutsanya cause of
disgust

Eternal, unsullied Knowledge-Blissthus realizing the Atman,
fling far away this body which is inert and impure. Then think of it
no more, for a thing vomited brings only disgust when it is
remembered.
BPP6t9|(lG 4 4@l
B(ltP|+ O|T |+|4T-9
66- F44 |+t4|4H&4ll-
+-(ltP+l |6U|6 |4|U-+ 416+
samlametatparidhya vahnau
sadtmani brahmai nirvikalpe |
tata svaya nityaviuddhabodh-

410

nandtman tihati vidvariha || 416||
BPP samlam with its root 966 etat this 9|(lG
paridhya burning 4@l vahnau in the fire B(ltP|+
sadtmani the eternal Self O|T |+|4T-9 brahmai
nirvikalpe absolute Brahman 66- tata then F44P
svayam himself |+t4 |4H&4ll+-(ltP+l nitya
viuddhabodhnandtman as the pure Atman which is Eternal-
Knowledge-Bliss |6U|6 tihati remains |4|U-
vidvariha one firmly established in the knowledge of
Brahman

Burning all this, root and all, in the fire of Brahman, the Eternal,
Absolute Self, the truly wise remain alone, established as the
pure, eternal, enlightened, blissfulSelf.
9l-B|6 Hl
94l6 4l |6U6 l|4 UT
+ 6t9+- 974|6 6x44l-
55+-(ltP|+ O|T l+4|-+ 417+
prrabdhastragrathita arra
praytu v tihatu goriva srak |
na tatpuna payati tattvavett-
''nandtmani brahmai lnavtti || 417||

411

9l- B |6P prrabdha stra grathitam woven from the
fabric of Prarabdha HlP arram the body 94l6 praytu
whether it goes 4l v or |6U6 tihatu remains l-
4 go iva like cow's UT srak garland + na no
66 tat that 9+- puna again 974|6 payati sees
6x44l tattvavett the knower of Truth H+-(ltP|+
anandtmani the quintessence of Bliss O|T brahmai
in Brahman l+4|- lnavtti one whose thoughts are
reposed

This body is woven from the fibre of Prarabdha* and the knower
of Truth is not concerned whether it drops off or remainsas the
garland around the cows neck, for his thoughts are reposed in
Brahman, the quintessence of Bliss.

*The Vedic texts divide Karma into three types: Sanchita, Agami, and Prarabdha.
Sanchita is karma accumulated in the past; Agami is karma to be worked out in the
future; and Prarabdha is karma that has begun to fructify in the present. Prarabdha
karma is selected out of the past accumulated heap in such a manner that the selected
portions can produce results without being mutually nullifying. Prarabdha karma has to
be self-consistent, as otherwise it can't work.

Sometimes it is observed that even a sage has to settle prarabdha karma although with
the dawn of true knowledgethat he is not the body, hence not the doerthe sanchita
(accumulated) karma has become debilitated and the agami (future) karma has lost its
entire prospect. This is also only relatively true. Sri Ramana has explained this with an
elegant analogy in Ulladu Narpadu Anubandham, verse 33: The statement that the
jnani retains prarabdha while free from sanchita and agami is only a formal answer to
the questions of the ignorant. Of several wives none escapes widowhood when the
husband dies; even so, when the doer goes, all three karmas vanish (Collected Works,
2000, p. 127).

In some of the later verses of Vivekachudamani (see verses 455, 459-464 below),
Sankara states that prarabdha karma cannot be attributed to a jnani or to one who has

412

realized the Self. For one who has realized that he is not the body, this classification
ceases to exist in effect. In verses 463-364, for example, Sankara clearly states that
scriptures expound the doctrine of prarabdha to satisfy the spiritually ignorant.

In a small treatise on Self-realization titled Aparokshanubhuti, Sri Sankara devotes a
whole segment to clarify this enigmatic point. He opines that prarabdha is spoken of by
the scriptures only for those who do not understand the highest truth and cites vedic
texts to refute prarabdha. He asks: The body also being within the phenomenal world
(and therefore unreal), how could Prarabdha exit? (Vimuktananda, 2001, p. 51). Since
the sage has become free from the idea I am the body, there is no ego left to claim
doership of any sort. And when there is no ego, there is no karma left to work out.
Sankara cites an important verse from Mundakopanisad (II.2.viii) to support his
contention: And all the actions of a man perish when he realizes the highest Self, the
Atman. The full verse runs like this: bidhtey hridyey granthi cheedantey sarva
sanshaya, ksheeyante chasyey karmaani tasmin drsishtey pravarae (When a person
realizes Him in both the high and the low, the knots of heart are rent asunder, doubts
dispelled, and all karmas exhausted).

HG'7l+-(PltPl+ |4l4 F4F4-96-
|T|P7+ TF4 4l (6l(( 9!Tl|6 6x4|46+ 418+
akhanandamtmna vijya svasvarpata |
kimicchan kasya v hetordeha puti tattvavit || 418||
HG'7l+-(P HltPl+P akhanandam tmnam the Atman
which is indivisible Bliss |4l4 vijya having known
F4F4-96- svasvarpata as his own-Self |TP kim what
7+ icchan desiring TF4 (6l- kasya heto for whose
purpose 4l v or ((P deham body 9!Tl|6 puti
should cherish 6x4|46 tattvavit the knower of Truth

Having known the Atman which is indivisible Bliss, to be ones
very own Self, with what motive or for whom will the knower of
Truth cherish the body.

413

The science of reality its benefits (verses 419-425)
B|B&F4 T t467=l4-P16F4 4l|+-
4|(-6- B(l+-(BlF4l(+PltP|++ 419+
sasiddhasya phala tvetajjvanmuktasya yogina |
bahiranta sadnandarassvdanamtmani || 419||
B|B&F4 sasiddhasya for the perfected TP phalam
result 6 tu indeed 966 etat this =l4-P16F4 4l|+-
jvanmuktasya yogina for the Yogi who is liberated-while-living
4|(- bahi without H-6- anta within B(l+-(B
HlF4l(+P sadnandarasa svdanam the experience of the
essence of perpetual Bliss HltP|+ tmani in himself

The perfected Yogi who is liberated-while-living, gets this as a
resultin himself he enjoys the Bliss Eternal, both within and
without.

4l4F4 T 4ll 4lF4l9|6- TP
F4l+-(l+4l7l|-694l96- TP+ 420+
vairgyasya phala bodho bodhasyoparati phalam |
svnandnubhavcchntireaivoparate phalam || 420||
4l4F4 vairgyasya of dispassion TP phalam the
fruit 4l- bodha is knowledge 4lF4 bodhasya of
knowledge 79|6- uparati withdrawal (from sense-

414

pleasures) TP phalam reward F4l+-(l+4l6
svnandnubhavt from the experience of the Blissful Self
Hl|-6- nti (comes) peace 99l e this 94 eva
alone 796- TP uparate phalam the fruit of withdrawal

The reward of dispassion is Knowledge, that knowledge is
withdrawal from sense pleasures. The reward of this withdrawal is
the peace arising from the experience of ones own Blissful Self.

4Hlll4- 9494-6 |+!TP
|+4|- 9Pl 6|-6l+-(l5+9P- F46-+ 421+
yadyuttarottarbhva prvaprvantu niphalam |
nivtti param tptirnando'nupama svata || 421||
4|( yadi if 7 7 Hl4- uttara uttara abhva
there is the absence of the succeeding stages 94 94P prva
prvam the preceeding ones 6 tu but |+!TP
niphalam fruitless,useless |+4|- nivtti cessation
9Pl 6|-6- param tpti supreme satisfaction Hl+-(-
nanda Bliss H+9P- anupama unequalled F46-
svata as a matter of course

When there are no succeeding stages, the preceding ones are
useless. (In a perfect series), automatic cessation of the objective
world, supreme satisfaction and unequalled Bliss will follow
naturally.

415

7-G!4+l |4Hl4l- 9F66 TP
4tT6 Hl|-64l4l +l+l TP =|-B6P
97ll |44T+ 6tT T6P(|6+ 422+
dadukhevanudvego vidyy prastuta phalam |
yatkta bhrntively nn karma jugupsitam |
pacnnaro vivekena tatkatha kartumarhati || 422||
7-G9 dadukheu towards worldly sorrows experienced
H+- anudvega indifference |4Hl4l- vidyy of
knowledge 9F66P prastutam the result in question TP
phalam result 46 yat that which T6P ktam were
done Hl|-64l4lP bhrntivelym in delusion +l+l TP
nn karma various deeds =|-B6P jugupsitam vile
97l6 pact thereafter +- nara man |44T+
vivekena on discrimination 66 tat that TP katham
how T6P H(|6 kartum arhati can he perform

The result of Knowledge is indifference towards worldly sorrows,
How can he, who performs blameworthy deeds in delusion,
perform them again when he possesses right discrimination?

|4HlT F4l(B6l |+4|-

416

94|l+T 6(l|6P
67l4l4-P6|!TTl(l
+l|(l 7T |TPFPl6+ 423+
vidyphala sydasato nivtti
pravttirajnaphala tadkitam |
tajjjayoryanmgatikdau
nocedvid daphala kimasmt || 423||
|4HlTP vidyphalam the result of knowledge F4l6 syt
should be HB6- asata from the unreal |+4|- nivtti
turning away 94|- pravtti pursuit(of unreal) Hl+TP
ajnaphalam the result of 'ignorance' 66 tat this |6P
kitam is seen 67 H4l- tajja ajayo experienced in
the case of one who knows it and one who does not 46 yat
which P6|!TTl(l mgatikdau about the mirage etc + 7
6 na u cet if this is not so, then |4(lP vidm for the
wise man 7TP daphalam palpable result |TP kim
what HFPl6 asmt from this

Turning away from the unreal should be the result of Knowledge;
attachment to the unreal is the result of ignorance. Such is seen
to be the case of one who knows a mirage etc., and one who
does not. Else, what other tangible result do the knowers-of-
Reality gain?


417

Hl+(4-|4+lHl 4HH96-
H|+7l|494- |T + 94- TlT F46-+ 424+
ajnahdayagranthervino yadyaeata |
anicchorviaya ki nu pravtte kraa svata || 424||
Hl+ (4 -- ajna hdaya granthe of the knots of
ignorance in the heart |4+lH- vina destruction 4|( yadi
if HH96- aeata total H|+7l- aniccho for the
desireless person |494- viaya object |TP + kim nu
what 94- pravtte to ego centric action TlTP
kraam cause F46- svata natural

When the knots of ignorance in the heart have been totally
destroyed, what natural cause can prompt a person who is averse
to sense-pleasures, to ego-centric actions?
4lB+l+(4l l4 4lF4 6(l4|-
H( l4l(4ll4l 4lF4 9Pl4|-
l+4+t9|P4l(l96F6 Bl+ 425+

vsannudayo bhogye vairgasya tadvadhi |
ahambhvodaybhvo bodhasya paramvadhi |
lnavttairanutpattirmarydoparatestu s || 425||
4lB+l H+(4- vsan anudaya not rising of desire l4
bhogye for the pleasure 4lF4 vairgasya of dispassion

418

6(l tad then H4|- avadhi the culmination H( l4
7(4 Hl4- ahambhva udaya abhva absence of the rise ego-
sense 4lF4 bodhasya of knowledge 9Pl4|-
paramvadhi supreme perfection l+4- lnavtte of
the merged thought H+t9|- anutpatti non-appearance
P4l(l maryd the peak 796- uparate of self-
withdrawal 6 tu and Bl s that

The culmination of dispassion is when the sense-objects do not
excite any more desires. Supreme perfection of Knowledge is
when there is no egoistic feeling. The peak of self-withdrawal is
reached when the thoughts which have been merged manifest no
more.

Signs of a realized seer (verses 426-445)
OlTl64l B(l |F664l |+P164lGll-
-4l4|(6l4lT+l |+l4l46
F4-+ll|T6lT47=|(( 974-14|--l-
lF6 T|7(+-69'4T-4- B Pl-4l |4+ 426+
brahmkratay sad sthitatay nirmuktabhyrthadh-
ranyveditabhogyabhogakalano nidrluvadblavat |
svapnlokitalokavajjagadida payankvacillabdhadh-
rste kacidanantapuyaphalabhugdhanya sa mnyo bhuvi || 426||

419

OlTl64l brahmkratay on account of absorption in
Brahman B(l sad constantly |F664l sthitatay on
account of that abidance in Brahman |+P164lGll-
nirmuktabhyrthadh freed from the sense of reality of external
objects H-4l4|(6l4lT+- anyveditabhogyabhogakalana
only seemingly enjoying the sense-objects when offered by others
|+l46 nidrluvat like one sleepy 4l46 blavat like a
baby 974+ payan perceiving =|((P jagadidam this
world F4-+ll|T6lT46 svapnlokitalokavat as one seen in
the dream 14|6 kvacit recognizing this world now and then
only -l- labdhadh T|6 HlF6 kacit ste such a
man is rarely there B- sa he |4 bhuvi in earth
Pl-4- mnya is most revered H+-69'4TT
anantapuyaphalabhuk is the enjoyer of the fruits of infinite
untold merits -4- dhanya is truly the blessed

On account of constant absorption in Brahman, freed from the
sense of reality of external objects, only seemingly enjoying them
when offered by others, like one sleepy or like a baby, perceiving
the world as one seen in a dream and recognizing it only now and
then, such a person is indeed rare. Such a person is the enjoyer
of the fruits of infinite merits and is truly considered blessed and
revered on earth.
|F69l 4|64 4- B(l+-(P7+6

420

O'44 |4l+ltPl |+|4Tll |4|+|!44-+ 427+
sthitaprajo yatiraya ya sadnandamanute |
brahmayeva vilntm nirvikro vinikriya || 427||
4- ya whoever |F69- sthitapraja is a man of
steady wisdom H4P 4|6 ayam yati such a master of senses
O|T 94 brahmai eva in Brahman alone |4l+ltPl
vilntm having merged himself B(l+-(P sadnandam
everlasting Bliss H7+6 anute enjoys |+|4Tl- nirvikra
without modification |4|+|!44- vinikriya without activity

That person of steady wisdom, having merged oneself in
Brahman enjoys everlasting Bliss, without modification, and freed
from all activity.
OltP+l- Hl|64lTl4l4l|(+l
|+|4T-9l |-Pll 4|- 9|6 T46
B|F6l5Bl 4HF4 |F69- B 746+ 428+
brahmtmano odhitayorekabhvvaghin |
nirvikalp ca cinmtr vtti prajeti kathyate |
susthit'sau bhavedyasya sthitapraja sa ucyate || 428||
4|- vtti the type of mental activity 9T l4 H4l|(+l
eka bhva avaghin which admits only the identity (between)
Hl|64l- odhitayo between the well analysed OltP+l-
brahmtmano (between) the Self and Brahman |+|4T-9l

421

nirvikalp free from all limitations and duality ca and
|-Pll cinmtr only concerned with pure Knowledge
T46 kathyate is called 9l |6 praj iti as
'illumination' 4F4 yasya of whom Bl s that illumination
B|F6l 46 susthit bhavet is very steady B- sa he B
746 sa ucyate is known as |F69- sthitapraja a
man of steady wisdom

The type of mental activity which admits only the identity of the
Self and Brahman, free from all limitations and devoid of duality,
which is only concerned with pure Knowledge, is called the
illumination. One who has this steady illumination is known as a
person of steady wisdom.

4F4 |F6l 4t9l 4F4l+-(l |+-6-
99-l |4FP69l4- B =l4-P16 !46+ 429+
yasya sthit bhavetpraj yasynando nirantara |
prapaco vismtaprya sa jvanmukta iyate || 429||
4F4 yasya for whom 9l praj illumination |F6l
46 sthit bhavet is very steady 4F4 yasya for whom
Hl+-(- nanda the experience of Bliss |+-6- nirantara
is endless 4F4 yasya for whom 99-- prapaca the
phenomenal world |4FP69l4- vismtaprya is as good as

422

forgotten B- sa he !46 iyate is considered
=l4-P16- jvanmukta as jivanmukta (liberated while living)

One who has steady wisdom, who experiences endless Bliss,
who has forgotten the phenomenal world, that person is
considered a jivan-mukta, one-liberated-while-living.

l+l|9 =l|6 =l&P|44|=6-
4ll |+4lB+l 4F4 B =l4-P16 !46+ 430+
lnadhrapi jgarti jgraddharmavivarjita |
bodho nirvsano yasya sa jvanmukta iyate || 430||
4- ya he who l+l|9 lnadhrapi even though
merged himself in Brahman =l|6 jgarti is alert =l&P
|44|=6- jgraddharma vivarjita without the characteristics
of wakefulness 4F4 yasya whose 4l- bodha
Knowledge |+4lB+- nirvsana is free from desire B- sa
he !46 iyate is considered =l4-P16- jvanmukta
jivan mukta (liberated while living)

One who has merged oneself in the Brahman, yet is alert, but
without the characteristics of wakefulness, whose Knowledge is
free from desire, he is considered a jivan-mukta.
Hl-6BBlT+- Tl4l+|9 |+!T-
4F4 | |4|+|7-6 B =l4-P16 !46+ 431+
ntasasrakalana kalvnapi nikala |

423

yasya citta vinicinta sa jvanmukta iyate || 431||
4- ya he who Tl4l+ H|9 kalvn api even though
with a body consisting of parts (yet) |+!T- nikala is
without parts Hl-6 BBl T+- nta sasra kalana is one
whose concern about the world has been stilled (calmed) 4F4
yasya whose |P cittam mind |4|+|7-6P
vinicintam is free from anxiety B- sa he who !46
iyate is considered =l4-P16- jvanmukta a jivanmukta
(liberated-while-living)

One whose concern about the world has been stilled, who has a
body consisting of parts yet is without parts, whose mind is free
from anxiety, he is considered a jivan-mukta.
46Pl+5|9 ((5|FP-7l4l4(+4|6|+
H(-6lPP6l5l4l =l4-P16F4 TP+ 432+
vartamne'pi dehe'smichyvadanuvartini |
ahantmamat'bhvo jvanmuktasya lakaam || 432||
H|9 api even ((|FP+ dehesmin in this body 7l4l46
H+4|6|+ chyvat anuvartini following like a shadow 46Pl+
vartamne when it persists H(-6l PP6l Hl4- ahant mamat
abhva the absence of the concepts of 'I' and 'mine' TP
lakaam is the indication =l4-P16F4 jvanmuktasya of a
jivanmukta(liberated-while-living)

424

The absence of concepts of I and mine even in his body which
persists like a shadowthis is the indication of a jivan-mukta.

H6l6l++B-l+ |4!4(|4lTP
Hl(lBl-4P|9 9l-6 =l4-P16F4 TP+ 433+
attnanusandhna bhaviyadavicraam |
audsnyamapi prpta jvanmuktasya lakaam || 433||
H6l6 H++B-l+P atta ananusandhnam no thought for the
enjoyments of the past |4!46 H|4lTP bhaviyat avicraam
no thought for the future H|9 api even Hl(lBl-4P
audsnyam indifference 9l-6 prpte in the present
accomplishment(pursuit) TP lakaam (serve as)
indication =l4-P16F4 jvanmuktasya of a
jivanmukta(liberated-while-living)

No thought for the enjoyments of the past, no thought for the
future and indifference even for the presentthis is the indication
of a jivan-mukta.
T(l9|4|H75|FP-F4l4+ |4T
B4 BP(|Ht4 =l4-P16F4 TP+ 434+
guadoaviie'sminsvabhvena vilakae |
sarvatra samadaritva jvanmuktasya lakaam || 434||

425

B4 sarvatra everywhere BP(|Ht4P = samadaritvam
looking with an equal eye H|FP+ asmin on this world
T(l9|4|H7 guadoaviie riddled with elements possessing
merit and demirit F4l4+ svabhvena characteristically by
nature |4T vilakae different from one another TP
lakaam (serve as) indication =l4-P16F4 jvanmuktasya
of a jivanmukta (liberated-while-living)

Seeing everywhere with an eye of equality, this world riddled with
elements possessing merit and demerit, characteristically different
one from other---this is the indication of a jivan-mukta.
7l|+7lB9l-6l BP(|H64l55tP|+
74l|4Tl|t4 =l4-P16F4 TP+ 435+
inirthasamprptau samadaritay''tmani |
ubhayatrvikritva jvanmuktasya lakaam || 435||
7 H|+7 H B9l-6l ia ania artha samprptau when
confronted with things pleasing or painful 74 H|4Tl|t4P
ubhayatra avikritvam to be unperturbed in both cases HtP|+
atmani in one's own understanding BP(|H64l samadaritay
by maintaining an equal attitude or equinimity TP lakaam
(serve as) indication =l4-P16F4 jvanmuktasya of a
jivanmukta (liberated-while-living)


426

When confronted with things pleasant or unpleasant, to remain
unperturbed in both cases, by maintaining equanimitythis is the
indication of a jivan-mukta.
Ol+-(BlF4l(lB16|64l 46-
H-64|(|4l+ =l4-P16F4 TP+ 436+

brahmnandarassvdsaktacittatay yate |
antarbahiravijna jvanmuktasya lakaam || 436||
Ol+-(B HlF4l( HlB16 |64l brahmnandarasa svda sakta
cittatay on account of the mind constantly engaged in tasting
the Bliss of Brahman 46- yate (of) for a samnyasin or a
disciplined person, i.e.,
'master of senses' H-64|(|4l+P antarbahiravijnam
non-entertainment of distinctions within and without TP
lakaam (serve as) indication =l4-P16F4 jvanmuktasya
of a jivanmukta(liberated-while-living)

Constantly absorbed in experiencing the Bliss of Brahman, a
disciplined person (yatih) entertains no distinctions of within and
without---this is the indication of a jivan-mukta.

((|-4l(l T6-4 PPl( l44|=6-
Hl(lBl-4+ 4|F6UtB =l4-P16T-+ 437+
dehendriydau kartavye mamhambhvavarjita |
audsnyena yastihetsa jvanmuktalakaa || 437||

427

(( |-4 Hl(l deha indriya dau with regard to body,
sense-organs, etc T6-4 kartavye with regard to duties PP
H(P l4 4|=6- mama aham bhva varjita having no idea
of 'I'and 'mine' Hl(lBl-4+ audsnyena with an attitude of
indifference 4- ya whoever |6U6 tihet remains
(would remain always) B- sa he who =l4-P16T-
jvanmuktalakaa is the possessor of the indication of a 'jivan
mukta' (liberated while living)

Free from the sense of I and mine with regard to the actions of
the body, sense-organs etc. and living in a spirit of detachment---
this is the indication of a jivan-mukta.
|4l6 HltP+l 4F4 Ol4- ~64l6
44-|4|+P16- B =l4-P16T-+ 438+
vijta tmano yasya brahmabhva ruterbalt |
bhavabandhavinirmukta sa jvanmuktalakaa || 438||
4F4 yasya for whom HltP+- tmana in respect of
the Self Ol4- brahmabhva the identity (of the Self) with
Brahman |4l6- vijta is known in a deep-rooted way
~6- 4l6 rute balt as affirmed by the scriptures (and)
44- |4|+P16- bhavabandha vinirmukta is completely free
from the bondage of becoming ( transmigration) or conditioned
existence B- sa he (alone) =l4-P16T-

428

jvanmuktalakaa is the possessor of the indication of a 'jivan
mukta' (liberated while living)

One who has realized that the Self is Brahman, affirmed by the
scriptures and free from the bondage of becoming*
(transmigration)---this is the indication of a jivan-mukta.

*Bondage of becoming (bavabandha). This is an important term in Indian philosophy
and must be understood clearly. Hinduism takes the worldly existence (conditioned by
time, space, and causality) as bondage. That is, the cycle of births and deaths is
referred to as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and
deaths and all that goes in between. To seek freedom from the bondage of becoming is
considered to be the supreme end of life, the param-purushartha.

((|-4!4( l4 ( l4F6(-4T
4F4 +l 46- 14l|9 B =l4-P16 !46+ 439+
dehendriyevahambhva idambhvastadanyake |
yasya no bhavata kvpi sa jvanmukta iyate || 439||
4F4 yasya (of) for whom (( |-49 deha indriyeu
with regard to body and organs (sense-organs, organs of action,
and the mind and intellect H( l4- ahambhva an ego (I-
sense) 6(-4T tadanyake with regard to other's or other
things ( l4- idambhva the concept of 'this' +l no
not at all 46- bhavata both are 14 H|9 kva api at
any place (anywhere) even B- sa he (alone) !46
iyate is considered =l4-P16- jvanmukta a jivanmukta
(liberated-while-living)


429

One who is free from the sense of I with regard to body, sense-
organs etc., nor the concept of this with regard to other things,
such a person is considered a jivan-mukta.
+ 9t4OTl ( T(l|9 OB4l-
94l 4l |4=l+l|6 B =l4-P16T-+ 440+
na pratyagbrahmaorbheda kadpi brahmasargayo |
prajay yo vijnti sa jvanmuktalakaa || 440||
4- ya he who 94l prajay through Knowledge
(illumination) 9t4OTl- (P pratyagbrahmao bhedam the
distinction between the Self and Brahman (and) OB4l-
brahmasargayo (the distinction) between the creation
(universe) and Brahman T(l|9 kadpi at any time even +
na does not |4=l+l|6 vijnti know at all B- sa
he (alone) =l4-P16T- jvanmuktalakaa is the
possessor of the indication of a 'jivan mukta' (liberated while
living)

One who, through direct Knowledge, never sees any disctinction
between the Self and Brahman and between the universe and
Brahman, such a peson is considered to possess the marks of a
jivan-mukta.
Bl|- 974Pl+5|FP-9l7Pl+5|9 =+-
BPl4l 4HF4 B =l4-P16T-+ 441+
sdhubhi pjyamne'sminpyamne'pi durjanai |
samabhvo bhavedyasya sa jvanmuktalakaa || 441||

430

4F4 yasya (of) for whom 974Pl+ pjyamne
eventhough worshipped H|FP+ asmin with regard to his
body Bl|- sdhubhi by the virtuous(for) =+-
durjanai by the wicked 9l7Pl+ H|9 pyamne api
even though tortured BPl4- samabhva sameness of
feeling 46 bhavet would be there B- sa he (alone)
=l4-P16T- jvanmuktalakaa is the possessor of the
indication of a 'jivan mukta' (liberated while living)

One who feels the same when his body is adored by the virtuous
or tortured by the wicked, is considered a jivan-mukta.

4 9|47l |494l- 9|6l
+(l94l(l 4 4l|lHl
l+|-6 B-Pl64l + |4|44l
7t9l(4-t49 4|6|4P16-+ 442+
yatra pravi viay parerit
nadpravh iva vrirau |
lnanti sanmtratay na vikriy
utpdayantyea yatirvimukta || 442||
99- ea this (type of) person (alone) 4|6- yati is
Samnyasi, the master of senses (ascetic) or disciplined person
|4P- vimukta (who is) liberated truly 4 yatra in

431

whom |494l- viay the sense-objects 9 |6l para rit
channeled or directed by others 9|47l pravi are entering
4 iva like +(l94l(l nadpravh the flowing rivers
4l|lHl vrirau into the ocean (and) l+|-6 lnanti
merging B-Pl64l sanmtratay because of (his)
absorption in Existence Absolute + na but not 7t9l(4|-6
utpdayanti producing |4|44lP vikriym any (undue)
change

A disciplined person in whom the sense-objects directed by
others are received like flowing rivers into the ocean, producing
no change because of his absorption in Existence Absolute, is
truly liberated.

|4l6O6x4F4 4l94 + BB|6-
H|F6 B |4l6Ol4l 4|(PG-+ 443+
vijtabrahmatattvasya yathprva na sasti |
asti cenna sa vijtabrahmabhvo bahirmukha || 443||
|4l6O6x4F4 vijtabrahmatattvasya for him who has
realized the existence of Brahman 4l94P yathprvam as
before + na (there) is not BB|6- sasti reaching
out for sense-objects 6 cet in case(if) H|F6 asti
there is (reaching out for sense-objects) B- sa he + na

432

not at all |4l6Ol4- vijtabrahmabhva (then) one who
has realized Brahman 4|(PG- bahirmukha his senses still
have an outgoing tendency.

For one who has realised the essence of Brahman, there is no
reaching out for sense-objects any more. If there is, then one has
not realized Brahman because the senses still have an outgoing
tendency.

9ll+4lB+l4l(Bl BB6l|6 6
+ B(Tt4|4l+l-P-(l 4|6 4lB+l+ 444+
prcnavsanvegdasau sasaratti cet |
na sadekatvavijnnmand bhavati vsan || 444||
HBl asau this person(though realized) BB|6 sasarati
has (still) attachment for sense-objects 9ll+ 4lB+l 4l6 prcna
vsan vegt because of the momentum of past
vasanas(impressions/tendencies) |6 iti thus 6 cet if
it is asserted + na (the reply is) No (for) 4B+l vasan
any vasana (impression/tendency) 4|6 bhavati becomes
P-(l mand weakened B(Tt4|4l+l6 sadekatvavijnt
when there is realization of oneness with Brahman

If it is asserted that still there is attachment for sense-objects
because of the momentum of past vasanas*, the reply is, NO.
For the vasanas get weakened when there is realization of
oneness with Brahman.

433

*residual impressions from previous lives.
Ht4-6TlPTF4l|9 4|- T'|6 Pl6|
64 O|T l6 9Tl+-( P+l|9T-+ 445+
atyantakmukasypi vtti kuhati mtari |
tathaiva brahmai jte prnande mania || 445||
Pl6| mtari in the presence of (his) mother 4|- vtti
the (propensity) propensities Ht4-6 TlPTF4 H|9 atyanta
kmukasya api of even a downright rake T'|6 kuhati
(gets) get checked 6l tath so too 94 eva indeed
O|T brahmai when Brahman 9Tl+-( prnande
(when) the Bliss Absolute l6 jte is realized in
Knowledge(steady illumination) P+l|9T- mania (of) for
such a realized one (in the presence of the mother of absolute
Bliss, whatever be the previous worldly propensities, there are no
more)

The propensities of even a downright rake are checked in the
presence of his mother. So too, there are no more any worldly
propensities in one who has realised Brahman, the Bliss
Absolute.

Prarabdha for a saint (verses 446-464)
|+|(\4lB+HlF4 4lG9t44 46
4l|6 ~|66F4 9l- T(H+l6+ 446+

434

nididhysanalasya bhyapratyaya kyate |
bravti rutiretasya prrabdha phaladarant || 446||
|+|(\4lB+HlF4 nididhysanalasya (of) for his who is an
adept at meditation, (and yet) 4lG9t44- bhyapratyaya
external perception 46 kyate is seen ~|6- ruti
Sruti (Veda) 4l|6 bravti says 9l-P prrabdham
(this is) 'Prarabdha'(the results of previous activities to be
exhausted in this birth) at work T(H+l6 phaladarant (this
can be inferred) since actual results are seen

He who is an adept at meditation is yet seen to have external
perceptions. Sruti says, this is prarabdha at work. This can be
inferred from actual results seen.
BGlH+4l 4l4l4t9l-|P!46
Tl(4- |44l94l |+|!44l + |( T|6+ 447+
sukhdyanubhavo yvattvatprrabdhamiyate |
phalodaya kriyprvo nikriyo na hi kutracit || 447||
4l46 yvat as long as BGl|( H+4- sukhdi anubhava
(there is) the experience of happiness, etc 6l46 tvat so
long 9l-P prrabdham the work of 'Prarabdha' !46
iyate is seen to persist Tl(4- phalodaya (every)
appearance of result T|6 kutracit anywhere |44l94-
kriyprva is (seen) to have a preceding action + na

435

(there) cannot be (a result) |( hi indeed |+|!44- nikriya
independent of action

As long as there is the experience of happiness etc., the work of
prarabdha* is seen to persist. Every result is seen to have a
preceding action; there can be no result independent of action.

*past actions that have begun in the present life to fructify or to bear fruit.

H( O|6 |4l+ltT-9Tl|H6l|=6P
B|-6 |44 4l|6 94lltF4-+TP46+ 448+
aha brahmeti vijntkalpakoiatrjitam |
sacita vilaya yti prabodhtsvapnakarmavat || 448||
H(P aham I (am) O brahma Brahman(alone) |6
iti thus |4l+l6 vijnt with the Realization B|-6
sacita the accumulated result of actions T-9 Tl| H6
Hl|=6P kalpa koi ata rjitam earned in a hundred crore
cycles (of creation) 4l|6 yti (go to) get |44P vilayam
negation F4-+TP46 svapnakarmavat like the actions in the
dream 94ll6 prabodht on waking up

I am Brahman---with this Realization, the actions of a hundreds
of millions of world cycles come to nought, like the actions of the
dream-life on waking up.
4tT6 F4-+4l4l 9'4 4l 9l9P-4TP

436

B-6l|t6F4 |T-6tF4ltF4l4 +Tl4 4l+ 449+
yatkta svapnavely puya v ppamulbaam |
suptotthitasya kintatsytsvargya narakya v || 449||
F4-+4l4lP svapnavelym at the time of dream 46 yat
whatever T6P ktam is (imagined as) done 9'4P
puyam (either) the meritorious act 4l v or 7-4TP
ulbaam intense 9l9P ppam sinful deed |TP kim
what 66 tat (all) that F4l6 syt would it be B-6
7|t6F4 supta utthitasya (of) for (him) the awakened F4l4
svargya (for him) to go to heaven 4l v or +Tl4
narakya (for him) to go to hell

Can the meritorious acts or sinful deeds that a person has
imagined doing in a dream take one to heaven or hell when one
has woken up?

F4PB\P(lBl+ 9|l4 +l 4l
+ |7!4|6 4|1T|-tT(l|l|4TP|-+ 450+

svamasagamudsna parijya nabho yath |
na liyati ca yakkicitkadcidbhvikarmabhi || 450||
4l yath just as +- nabha the sky 7(lBl+P
udsnam is indifferent HB\P asagam (and is)

437

unattached 6l tath in the same way is F4P svam
one's own Self 9|l4 parijya very well realizing (the Self
in this way) 46 |T|-6 T(l|6 l|4TP|- yat kicit kadcit
bhvikarmabhi about the actions, of any type, or at any time,
yet to be performed T|F6 kascit anyone + na never
in the least |7!4|6 liyati is concerned

Being unattached and indifferent like the sky, one who is realised
is never concerned in the least about the actions yet to be
performed.
+ +l 4l+ Bl-+ |-46
6ltPl9l|4l+ 6&P+4 |-46+ 451+
na nabho ghaayogena surgandhena lipyate |
tathtmopdhiyogena taddharmairnaiva lipyate || 451||
+- nabha the Sky 4l+ ghaayogena because of
(its) contact with the jar + na is not |-46 lipyate
affected Bl-+ surgandhena by the smell of the liquor in
it 6l tath so too HltPl tm the Self, Atman +4
naiva not at all |-46 lipyate is affected 79l|4l+
updhiyogena because of (Its) contact with the conditioning
adjuncts 6&P- taddharmai with regard to the properties or
conditionings of the adjuncts


438

The space, because of its contact with the jar, is not tainted by the
smell of the liquor in it. So too, the Self is not affected by the
attributes of the conditioning adjuncts (upadhis) because of its
contact with them.
l+l(4lt9l- TPl+l +74|6
H(t4l F4T 4P|74ltB74lT46+ 452+
jnodaytpurrabdha karmajnnna nayati |
adatv svaphala lakyamuddiyotsabavat || 452||
TP karma (that) work Hl-P rabdham which was
performed 9l pur before l+l(4l6 jnodayt the
dawn of the Knowledge (of the Self) + na not (at all) +74|6
nayati gets destroyed l+l6 jnt because of Self-
knowledge H(t4l adatv without yielding F4TP
svaphalam its fruits 7tB74lT46 utsabavat just like the
released arrow 4P|74 lakyamuddiya aimed at an object
(target)

Accumulated actions performed before the dawn of Knowledge
(because of which this body has come about) conjured up, do not
get destroyed by the Self-Knowledge without yielding their
fruits...just like an arrow shot at an object.
-4l4&l |4|+P16l 4lT- 97l lP6l
+ |6U|6 |7+t44 4 4+ |+P+ 453+
vyghrabuddhy vinirmukto ba pacttu gomatau |
na tihati chinatyeva lakya vegena nirbharam || 453||

439

-4l4&l vyghrabuddhy thinking it to be a tiger 4lT-
ba (if) an arrow |4|+P16- vinirmukta is shot(as an
object) + na (it) does not 6 tu then |6U|6 tihati
(stops) stop 97l6 pact later lP6l gomatau
because it turns out to be a cow |7+| chinatti (still) it
(pierces and) injures 4P lakyam the target 94 eva
definitely 4+ vegena with force |+P nirbharam fully
used

Thinking it to be a tiger if an arrow is shot at an object, it does not
then stop because it turns out to be a cow. It still pierces it with full
force.

9l- 44 G |4(l l+ 6F4 4-
B4l+6lH++ |44- 9l1B|6ll|P+lP
OltP14P44 6-P464l 4 B4(l B|F6l-
69l 6|t64 +|( 14|(|9 O4 6 |+TP+ 454+
prbdha balavattara khalu vid bhogena tasya kaya
samyagjnahutanena vilaya prksacitgminm |
brahmtmaikyamavekya tanmayatay ye sarvad sasthit

440

te tattritaya nahi kvacidapi brahmaiva te nirguam || 454||
|4(lP vidm for the realised man (even) 9l-P
prbdham Prarabdha' karma 44P balavattaram is
very powerful G khalu indeed (and) 6F4 tasya its
4- kaya negation l+ bhogena (is) by the
exhaustion of its fruits 9lT B|6 Hll|P+lP prk sacita
gminm in respect of 'samcita' of the past, and 'agami' |44-
vilaya destruction(happens) B4T l+ 6lH++ samyak
jna hutanena by the fire of perfect Knowledge (of Self) O
HltP 914P H44 brahma tma aikyam avekya having
realised the oneness of Brahman with the Self B4(l sarvad
always B|F6l- sasthit very well remains 6-P464l
tanmayatay identified with it 69lP tem (of) for them
66 tat (all) that |64P tritayam triad (of 'samcita',
'agami' and 'prarabdha') 14|6 H|9 kvacit api even
anywhere + |( na hi do not indeed exist ( to have any
effect) 6 te (of) for them (the realised ones as cited) 94
eva are verily |+TP nirguam the qualityless O
brahma Brahman


441

Prarabdha is very powerful indeed for the realised person and
becomes nought only through the exhaustion of its fruits; while
the sancita and agami karmas are dissolved in the fire of perfect
Knowledge. But none of these three affect them who have
realized Brahman and always live established in It. They are truly
the Transcendental Brahman.
79l|6l(lt4|4(l+T4-
OltP+4ltP|+ |6U6l P+-
9l-Bl4Tl + 416l
F4-+lB4-T4 =l6-+ 455+
updhitdtmyavihnakevala-
brahmtmanaivtmani tihato mune |
prrabdhasadbhvakath na yukt
svapnrthasambandhakatheva jgrata || 455||
P+- mune (of) for the sage HltP|+ tmani with regard
to his individuality |6U6- tihata when (he) remains 6F4
tasya 9l- Bl4 Tl prrabdha sadbhva kath the
question of the existence of prarabdha + 416l na yukt is
meaningless 4 iva just as F4-+l B4- Tl svapnrtha
sambandha kath the question of a man having anything to do
with dream objects =l6- jgrata when he has awakened
(for the awakened)

For the sage who is ever absorbed in his own Self as Brahman,
Non-dual and free from limitations---the question of existence of

442

prarabdha is meaningless, just as the question of a man having
anything to do with dream-objects is meaningless when he has
awakened.
+ |( 94&- 9|6lB((
((l94l|-4|9 99-
Tlt4(-6l PP6l|P(-6l
|T-6 F44 |6U|6 =lT+ 456+
na hi prabuddha pratibhsadehe
dehopayoginyapi ca prapace |
karotyahant mamatmidant
kintu svaya tihati jgarea || 456||
|( hi (for) indeed 94&- prabuddha he, who has
awakened from sleep 9|6lB (( pratibhsa dehe with respect
to the dream-body ca (and) or 99- prapace with
respect to the world(dream world) H|9 api even though ((
794l||+ deha upayogini very much connected to the body
(dream body) + Tl|6 na karoti does not entertain (any idea
of) H(-6lP ahantm I'ness PP6lP mamatm mine'
idea (My ness) (or) (-6lP idantm this' ness |T-6 kintu
but then F44P svayam as himself, he |6U|6 tihati
(ever) lives =lT jgarea fully awake always as his own
self (awake-self)

443

He who has awakened from sleep has no idea of I and mine
with respect to the dream-body and the dream-objects. He
remains ever awake as his own Self.
+ 6F4 |P4lBP+7l
+ B (F67=6l5|9 7-
6l+4|4|( -P9l
+ |+4l P16 6l!46 4P+ 457+
na tasya mithyrthasamarthanecch
na sagrahastajjagato'pi da |
tatrnuvttiryadi cenmrthe
na nidray mukta ityate dhruvam || 457||
6F4 tasya for him (who has awakened from the dream)
|P4lBP+7l mithyrthasamarthanecch the wish to prove the
unreal (dream) objects to be real + na nor H|9 api
even 7- da is to be observed (with regard to him)
B(- sagraha a (continued) maintenance 66 =6- tat
jagata of that world (dream-world) 4|( yadi if it is
asserted that 6 tatra in that P9l mrthe
unreal(world) object 6 cet why not H+4|- anuvtti a
sort of maintenance(then) 4P dhruvam definetely, (it is
emphatically) !46 iyate (it is) declared that |+4l

444

nidray from sleep + P16- na mukta is not (yet) feee
|6 iti thus

He does not wish to prove the unreal objects to be real, nor is he
seen to maintain the dream-world. If he still clings to the unreal
objects, he is really not yet awoken from sleep.
6t9 O|T 46Pl+-
B(ltP+l |6U|6 +l-4(l6
FP|64l F4-+|4l|T6l
6l |4(- 9lH+Pl+l(l + 458+
tadvatpare brahmai vartamna
sadtman tihati nnyadkate |
smtiryath svapnavilokitrthe
tath vida pranamocandau || 458||
66 tadvat so too 9 O|T 46Pl+- pare brahmai
vartamna the awakened man who remains identified with (or
established in) the Eternal Reality B(l sad always |6U|6
tihati remains (would remain always) HltP+l tman
in the form of the true Self + 6 na kate he does not
perceive H-46 anyat anything else 4l yath just as
F4-+|4l|T6l svapnavilokitrthe in respect of the object in the
dream FP|6- smti one remembers (having seen it) 6l

445

tath in that way (alone) |4(- vida the Realised one
(remembers) 9lH+Pl+l(l pranamocandau in respect of
the day-to-day acts of eating, releasing etc.

Even so, the sage abiding in Eternal Reality in the form of the true
Self does not perceive anything else. Just as one recollects the
objects in the dream, the Realised one remembers his day-to-day
acts of eating, releasing etc.
TPTl |+|P6l ((- 9l- 6F4 T--46lP
+l+l(ltP+l 416 +4ltPl TP|+|P6-+ 459+
karma nirmito deha prrabdha tasya kalpyatm |
nndertmano yukta naivtm karmanirmita || 459||
((- deha the body |+|P6- nirmita has been
fashioned TPTl karma by the 'prarabdha karma' (so)
6F4 tasya (of) in respect of that (body) 9l- prrabdha
(the relevance of) 'prarabdha' T--46lP kalpyatm let it be
accepted ( but then) + 416 na yukta it is not reasonable
(to attribute to 'prarabdha') HltP+- tmana in respect of the
Self H+l(- ande (which is) (of the) beginningless
(uncreated);*(for) HltPl tm the Atman (Self) +4 naiva
is never TP |+|P6- karma nirmita the result of any earlier
work


446

The body has been fashioned by prarabdha. So, regard
prarabdha as belonging to the body. But it is not reasonable to
attribute it to the Self, for the Self is beginningless and never
created as a result of the past actions.
H=l |+t4- Hl746 |6 6 ~|6Pl4lT
6(ltP+l |6U6l5F4 T6- 9l-T-9+l+ 460+

ajo nitya vata iti brte rutiramoghavk |
tadtman tihato'sya kuta prrabdhakalpan || 460||
H=- aja (The Atma is) birthless |+t4- nitya
eternal Hl746- vata undecaying |6 iti thus
HPl 4lT amogha vk infallible declaration ~|6- ruti
the Sruti (the scriptures) 6 brte says T6- kuta
(wherefrom) how can? 9l- T-9+l prrabdha kalpan the
attributing of 'Prarabdha' be there HF4 asya for this
(realized one) |6U6- tihata when (he) remains 6(ltP+l
tadtman identified as that Self alone (birthless etc.)

The Self is birthless, eternal and undecaying---such is the
infallible declaration of the Sruti. How can prarabdha be attributed
to one abiding in the Self?
9l- |B\4|6 6(l 4(l ((ltP+l |F|6-
((ltPl4l +47- 9l- t4746lP6-+ 461+
prrabdha sidhyati tad yad dehtman sthiti |

447

dehtmabhvo naivea prrabdha tyajyatmata || 461||
4(l yad (only ) as long as ((ltP+l |F|6- dehtman
sthiti one lives identified with one's body 6(l tad so
long (alone) 9l-P prrabdham prarabdha' |B\4|6
sidhyati gets accepted +4 naiva (But) not at all 7-
ia it is accepted by any one ( that for the Realized) ((ltP
l4- dehtmabhva (there is) identification with body H6-
ata hence (in the case of the Realised) 9l-P prrabdham
prarabdha' work t4746lP tyajyatm should be rejected or
abandoned

Only as long as one lives identified with ones body, can one
accept that prarabdha exists. But no one accepts that a man of
Realisation ever identifies with the body. Hence, in this case,
prarabdha should be abandoned.
HlF4l|9 9l-T-9+l Hl|-64 |(
H\4F6F4 T6- Bx4PBt4F4 T6l =|+-
H=l6F4 T6l +lH- 9l-PB6- T6-+ 462+
arrasypi prrabdhakalpan bhrntireva hi |
adhyastasya kuta sattvamasatyasya kuto jani |
ajtasya kuto na prrabdhamasata kuta || 462||
HlF4 arrasya (of) with respect to the body H|9 api
even 9l- T-9+l prrabdha kalpan to attribute 'prarabdha

448

|( hi indeed Hl|-6- bhrnti illusion 94 eva alone
T6- kuta (wherefrom) how can there be? Bx4P sattvam
any existence HBt4F4 asatyasya (of) for a superimposition
T6- kuta (wherefrom) how can (there) be? =|+- jani
birth HBt4F4 asatyasya (of) for the unreal T6- kuta
(wherefrom) how can (there) be? +lH- na death
H=l6F4 ajtasya (of) for the never born (so) T6- kuta
(wherefrom) how can (there) be? 9l-P prrabdham
prarabdha' karma (even) HB6- asata (of) for the unreal
body?

To attribute prarabdha even to the body is decidedly an illusion.
How can a superimposition have any existence? How can the
unreal have a birth? And how can that which is never born, die?
So how can prarabdha function for something unreal?
l++ll+Tl4F4 BPF4 4l 4|(
|6Ut44 T (( |6 Hl46l =7l++ 463+
BPll6 4lG!l 9l- 4(|6 ~|6-
+ 6 ((l|(Bt4t44l+l4 |49|76lP+ 464+
jnenjnakryasya samlasya layo yadi |
tihatyaya katha deha iti akvato jan || 463||
samdhtu bhyady prrabdha vadati ruti |
na tu dehdisatyatvabodhanya vipacitm || 464||

449

4|( yadi if Hl+ Tl4F4 ajna kryasya (of) for the
effects of ignorance BPF4 samlasya complete, root and
all 4- laya destruction (is there) l++ jnena
because of Knowledge H4P ayam this ((- deha
body TP katham how does |6U|6 tihati it remain
(living) |6 iti thus (considering those with such questions)
Hl46- akvata who entertain (such) doubts ~|6- ruti
Sruti (the scripture) 4lG7l bhyady from a relative
stand-point =7l+ BPl6P jan samdhatum to answer
(those fools) or ignorant people |49|76lP vipacitm (of) for
the man of Realisation (the question of prarabdha as expounded
by the Upanisads) 6 tu in contrast to miscontentious +
na not at all ((l|( Bt4t4 4l+l4 dehdi satyatva bodhanya
is for proving the reality of the body etc 46- yata because
~6- H|9l4- rute abhiprya the heart of the sruti (the
scriptures which contain the Upanishads) 9Pl 9T l-
paramrtha eka gocara is without exception striving to point out
the one Supreme Reality (alone)

If the effects of ignorance are completely destroyed by
Knowledge, how can the body continue to exist? Sruti, from a
relative standpoint, postulates the concept of prarabdha for the
ignorant people who entertain such doubts. The idea of

450

prarabdha has been expounded by the Upanishads not for
proving the reality of the body etc., for the wise----because the
Upanishads are without exception striving to point out the one
Supreme Reality.

There is no plurality (verses 465-471)
9|9TP+lH-6P9P4P|4|44P
9TP4l4 O +( +l+l|F6 |T-++ 465+
paripramandyantamaprameyamavikriyam |
ekamevdvaya brahma neha nnsti kicana || 465||

9TP ekam One Reality 94 eva alone O brahma (called) Brahman (is
there as the truth of the whole world) which is) H4P advayam non-
dual 9|9TP paripram infinite (full & complete) H+l|(-H-6P andi-antam
with no beginning or end H9P4P aprameyam ineffable H|4|44P avikriyam
changeless ( iha in this (Brahman) |T-+ kicana whatsoever +l+l
nn duality + H|F6 na asti is not there

Only Brahman there is, one without a second, complete, infinite, without
beginning or end, Ineffable and changeless; in It there is no duality
whatsoever.
B+ |+ |+t4Pl+-(+P|44P
9TP4l4 O +( +l+l|F6 |T-++ 466+

451

sadghana cidghana nityamnandaghanamakriyam |
9TP ekam One Reality 94 eva alone O brahma (called) Brahman(is
dual Bt+P satghanam the essence of Existence |t+P citghanam
the essence of Knowledge |+t4P nityam always Hl+-(+P nandaghanam
the essence of Eternal Bliss(as also) H|44P akriyam devoid of any
activity ( iha in this (Brahman) |T-+ kicana whatsoever +l+l nn
duality + H|F6 na asti is not there(at all)

The essence of Existence, the essence of Knowledge, the essence of
Eternal Bliss, Non-dual, devoid of any activity, is only the Brahman; one
without a second; in It there is no duality whatsoever.
9t4TB 9TP+-6 B46lPGP
9TP4l4 O +( +l+l|F6 |T-++ 467+
pratyagekarasa pramananta sarvatomukham |
dual 9t4T 9T BP pratyak eka rasam the subject within all 9TP pram
homogeneous infinite H+-6P anantam endless B46- PGP sarvata
mukham all-pervading ( iha in this (Brahman) |T-+ kicana
whatsoever +l+l nn duality + H|F6 na asti is not there (at all)

452

The Subject within all, Non-dual, homogeneous, endless, all-pervading,
there is only the Brahman; one without a second; in It there is no duality
whatsoever.
H(4P+9l(4P+l(4P+l~4P
9TP4l4 O +( +l+l|F6 |T-++ 468+
aheyamanupdeyamandeyamanrayam |
dual H(4P aheyam free from the propensity for anything to be
shunned H+9l(4P anupdeyam free from the propensity for anything to be
taken up H+l(4P andeyam free from the propensity for anything to be
accepted H+l~4P anrayam from any sort of dependence on a support (
iha in this (Brahman) |T-+ kicana whatsoever +l+l nn duality +
H|F6 na asti is not there (at all)

That which is to be neither shunned nor taken up nor accepted, that which
is non-dual and without support--there is only the Brahman; in it there is no
duality whatsoever.
|+T |+!T BP |+|4T-9 |+-=+P
9TP4l4 O +( +l+l|F6 |T-++ 469+
nirgua nikala skma nirvikalpa nirajanam |

453

dual |+TP nirguam free from dualities |+!TP nikalam free from
parts BPP skmam subtle (subtlest) |+|4T-9P nirvikalpam free from
disturbances (and) |+-=+P nirajanam taintless ( iha in this
(Brahman) |T-+ kicana whatsoever +l+l nn duality + H|F6 na asti
is not there (at all)

With no qualities or parts, It is subtle without disturbances and
taintless--there is only the Brahman; one without a second; in it
there is no duality whatsoever.
H|+--4 F4-9 4-P+l4llPlP
9TP4l4 O +( +l+l|F6 |T-++ 470+
anirpya svarpa yanmanovcmagocaram |

46 yat That (Reality) which (is) H|+--4F4-9P anirpyasvarpam
incomprehensible with regard to its Real Nature. and) P+l 4llP HlP
mano vcm agocaram beyond mind and speech 9TP ekam is One
(Reality) 94 eva alone O brahma (called) Brahman(is there as the truth
of the whole world) which is) H4P advayam non-dual ( iha in this


454

The Real Nature which is incomprehensible, which is beyond
mind and speech and non-dual, there is only the Brahman; in It
there is no duality whatsoever.
BtBP& F46-|B& H& 4&P+lHP
9TP4l4 O +( +l+l|F6 |T-++ 471+
satsamddha svatasiddha uddha buddhamandam |
dual B6 sat essence of existence BP&P samddham full and infinite F46-
svata self |B&P siddham evident H&P uddham pure 4&P buddham
intelligence H+lHP andam unlike anything finite ( iha in this

Self-existing, Self-evident, pure Intelligence, unlike anything finite,
non-dual, there is only the Brahman; in It there is no plurality
whatsoever.

Experience of Self-hood (verses 472-479)
|+F6ll |4|+F6ll-
Hl-6l- B(l-6l 464l P(l-6-
|4l4 6x4 9P6(-6
9l-6l- 9l |+4|6PltP4ll6+ 472+
nirastarg vinirastabhog

455

nt sudnt yatayo mahnta |
vijya tattva parametadante
prpt par nirvtimtmayogt || 472||
|+F6ll- nirastarg (Noble-hearted) renunciates who are rid of
attachments |4|+F6ll- vinirastabhog who have very well given up
all sense enjoyments Hl-6l- nt who are calm B(l-6l- sudnt
who are very well controlled 464- yataya (such) masters of
senses P(l-6- mahnta who are identified with glorious Self |4l4
vijya realising 6x4P tattvam (this) Truth 9P param which is
supreme 966 H-6 etat ante at the end of this (life) 9l-6l- prpt (they)
gain 9lP parm supreme |+4|6P nirvtim final bliss HltP4ll6
tmayogt as a result of their Self-realisation

Noble-hearted renunciates who have abandoned all attachments
and discarded all sense-enjoyments, who are calm and
controlled, realize this supreme Truth. And at the end, they gain
Bliss Supreme as a result of their Self-realization.

4l+9l( 96x4PltP+-
F4-9Pl+-(+ |4l4
|44 Pl( F4P+-9T|-96
P16- T6ll 46 94&-+ 473+
bhavnapda paratattvamtmana
svarpamnandaghana vicrya |

456

vidhya moha svamanaprakalpita
mukta ktrtho bhavatu prabuddha || 473||
4l+ bhavn you the glorious seeker) H|9 api too |4l4 vicrya
discriminating (P idam this 96x4P paratattvam surpassing Truth
(which is) HltP+- F4-9P tmana svarpam the real nature of the
Atman(Self), Hl+-( +P nanda ghanam which is Bliss Absolute |44
vidhya shaking off Pl(P moham the delusion F4 P+- 9T|-96P sva
mana prakalpitam created by your own mind, (and thus), 94&- B+
prabuddha san being illumined steadily P16- B+ mukta san being
liberated 46 bhavatu may (you the glorious) be T6l- ktrtha one
who has reached the fulfillment of his own life.

You too, discriminating thus, be established in this surpassing
Truth, the real nature of the Self which is Bliss Absolute, and
shaking off the delusion created by your own mind, be liberated
and illumined and fulfill your destiny.

BPl|+l Bl|4|+7ltP+l
974ltP6x4 FT4l9l
|+-BH4 B44|67 -
766- 9(ll + 9+|4T--46+ 474+
samdhin sdhuvinicaltman
paytmatattva sphuabodhacaku |
nisaaya samyagavekitace-
cchruta padrtho na punarvikalpyate || 474||

457

974 paya perceive HltP6x4P tmatattvam The nature of the Self FT
4l 9l sphua bodha caku with the eye of perfect
knowledge BPl|+l samdhin thro 'Samadhi" (true absorption in
Self) Bl |4|+7 HltP+l sdhu vinicala tman with the mind very well
brought to steady and complete quietitude 6 cet if ~6- ruta the
declarations of Sruti (scriptures) 9(l- padrtha heard (rightly from the
competent teacher) B4T samyak are perfectly H4|6- avekita
understood |+-BH4P nisaayam without a trace of doubt 9+- puna
(then) once again + |4T--46 na vikalpyate (such as understanding/a
realized one) is not (at all) led to any more scepticism

Perceive the nature of the Self with the eye of perfect Knowledge
through Samadhi, where the mind has been brought to complete
quietude. If the declarations of Sruti (heard from the Teacher) are
perfectly understood without a trace of doubt, it can lead to no
more scepticism.

F4F4l|4Hl4-B4-Pll-
tBt4l+l+-(-9ltP-l
HlN 4|16(|HTl|16- 9PlT
l-6-|B&l F4l+|6- 9PlTP+ 475+
svasyvidybandhasambandhamok-
tsatyajnnandarptmalabdhau |
stra yuktirdeikokti prama

458

cntasiddh svnubhti pramam || 475||
Bt4 l+ Hl+-( -9 HltP -l satya jna nanda rpa tma labdhau
when the Self, the Existence-Knowledge-Bliss, is realised F4F4 H|4Hl 4-
B4- Pll6 svasya avidy bandha sambandha mokt through liberation
from one's bondage of ignorance related to oneself (9in a beginning less
and endless way) then) 9PlTP pramam (the first consideration of) proof
(will be) HlNP stram the scriptures 4|16- yukti logical
reasoning (|HT 7|16- deika ukti the words of the Teacher ca and
(the final) 9PlTP pramam proof (will be) H-6- |B&l anta siddh one's
own inner mind's accomplishment (with reference to things inside and
outside in the steadiness of illumination free from all duality). F4 H+|6-
sva anubhti the internal realization or experience (of)

When the Self, the Existence-Knowledge-Bliss, is realised,
through liberation from one's bondage of ignorance, then the
scriptures, logical reasoning, the words of the Teacher--these are
proofs; the internal realization of one's own concentrated mind is
yet another proof.

4-l Pl7 6|-67 |-6l55l4(l(4-
F4+4 4Hl 47l+ 99lPl+Pl|+TP+ 476+
bandho mokaca tptica cint''rogyakuddaya |
svenaiva vedy yajjna paremnumnikam || 476||

459

46 yat since l+P jnam knowledge 99lP parem of
theirs Hl+Pl|+TP numnikam is always open for appreciation (only) by
mere inference, (therefore) 4-- bandha bondage Pl- moka
liberation ca and 6|-6- tpti contentment ca and |-6l cint
anxiety Hl4 (l Hl(4- arogya kud daya health, hunger etc.

Bondage and liberation, contentment and anxiety, health, hunger,
etc. are directly known only by the person concerned; others have
knowledge of these by mere inference.
6|F6l 4l4|-6 4- ~64l 4l
944 6|l+l74l+(l64l+ 477+
taasthit bodhayanti gurava rutayo yath |
prajayaiva taredvidvnvarnughtay || 477||
4- gurava (All the) Teachers (realised ones) 4l yath like
(even) ~64- rutaya the scriptures 4l4|-6 bodhayanti instruct the
disciple 6|F6l- taasthit standing apart (on the shore after crossing
the ocean of bondage) |4l+ vidvn the (true) discriminative pursuer of
realisation 66 taret would cross over (the ocean of bondage) 94l
prajay by illumination (acquired by oneself with the guidance of Teacher
and scriptures) 94 eva alone 74 H+(l64l vara anughtay
through the Grace of


460

Standing apart, the teachers and the scriptures instruct the
disciple; the learned must cross over (avidya) by illumination
backed by the Grace of God.
F4l+t4l F44 lt4l F4PltPl+PG|'76P
B|B&- BPG |6U||4T-9ltP+l55tP|++ 478+
svnubhty svaya jtv svamtmnamakhaitam |
sasiddha sammukha tihennirvikalptman''tmani || 478||
lt4l jtv knowing F4P svam one's own F44P svayam (achieved) by
oneself (with the guidance of the Teacher and Scriptures) HltPl+P
tmnam self HG|'76P akhaitam absolute (without divisions) F4l+
t4l svnubhty through Realisation B|B&- sasiddha (such) a
realised perfect one (in his realisation) |6U6 tihet would remain HltP|+
tmani with regard to the mind within BPGP sammukham face to face
with the essence of Existence, (Atman, the Self) |+|4T-9 HltP+l nirvikalpa
tman with the mind free from all concepts of dualism.

Knowing ones own Absolute Self through Realization, becoming
perfect, one should stand face to face before the Self, with mind
free from all concepts of dualism.

4(l-6|B&l-6|+6|169l
O4 =l4- BT =
HG'7-9|F|64 Pll
Ol|6l4 ~64- 9PlTP+ 479+

461

vedntasiddhntaniruktire
brahmaiva jva sakala jagacca |
akhaarpasthitireva moko
brahmdvitye rutaya pramam || 479||
4(l-6 |B&l-6 |+6|16- vednta siddhnta nirukti The final opinion of all
Vedantic discussions 99l e is (as follows) this =l4- jva the jiva
(individual being) ca and =6 jagat the universe BTP sakalam in its
entirety O 94 brahma eva are Brahman alone Pl- moka
liberation HG'7-9|F|6- 94 akhaarpasthiti eva to be rooted
in the indivisible Entity, Brahman alone. O H|6l4 brahma advitye with
regard to the statement concerning non-dual Brahman 9PlTP pramam
the main source of Knowledge or Authority (is) ~64- rutaya (contained
in) Srutis (alone) (Scriptures)

The conclusive view of all Vedantic doctrines is this: that the individual self
as well as the entire universe are in truth only the Brahman; that liberation
means to abide in the Brahman, the indivisible entity; the statement that
Brahman is non-dual has its proven authority in the sriptures.

Practice of Knowledge disciple (verses 480-520)
|6 64+l76|69PlTl6
9P44 B6x4PltP41t4l
9H|P6TT- BPl|(6ltPl
14|(lT|6ltP|+U6l56+ 480+
iti guruvacancchrutipramt

462

paramavagamya satattvamtmayukty |
praamitakaraa samhittm
kvacidacalktirtmanihato'bht || 480||
|6 iti thus 64+l6 guruvacant through the words of the
teacher ~|69PlTl6 rutipramt through the pronouncements of the
scriptures (and) HltP41t4l tmayukty by one's own reasoning 9H|P6
TT- B+ praamita karaa san with senses duly controlled BPl|(6ltPl
samhittm with mind steadily fixed in the illumination 14|6 kvacit at an
auspicious moment or part of life HltP|+U6- B+ tmanihata san (the
seeker) realising the Supreme Self (Truth) 9P44 paramavagamya
having apprehended steadily the Supreme Truth B6x4P satattvam along
with with its true nature (Now it is non-dual Self identified with
Brahman) H6 abht becomes (became in respect of every realised
one) HlT|6- acalkti motionless in form and perfectly established in
Self (free from any distractions or propensities of life).

Through the words of the teachers, the pronouncements of the
scriptures and by ones own reasoning with senses controlled and
mind fixed, at an auspicious moment realising the supreme Truth,
such a person becomes motionless in form and perfectly
established in the Self.
|T|-tTl BPll4 9 O|T Pl+BP
7tl4 9Pl+-(l|(( 4+P4l6+ 481+
kicitkla samdhya pare brahmai mnasam |

463

utthya paramnanddida vacanamabravt || 481||
Pl+BP mnasam (Such a realised one) own mind, |T|-6 TlP kicit
klam for some time BPll4 samdhya keeping steadily merged 9
O|T pare brahmai in the Supreme Brahman 9P Hl+-(l6 parama
nandt (as it were) due to the Supreme Bliss overflowing (unable to
contain the infinite joy within) 7tl4 utthya raising from the seat of
meditation H4l6 abravt speaks(spoke) 4+P vacanam expression to the
realisation (as it were) (P idam this

After concentrating his mind on the supreme Brahman for some time, he
rose, and out of supreme Bliss, he spoke as follows.
4|&|4+7l |6l 94|-
OltP+lT64l5|t4l
( + =l+5-4|+( + =l+
|T 4l |T4l BGPFt49lP+ 482+
buddhirvina galit pravtti
brahmtmanorekatay'dhigaty |
ida na jne'pyanida na jne
ki v kiyadv sukhamastyapram || 482||
4|&- buddhi (My) intellect |4+7l vina is completely erased
(and) 94|- pravtti all activities and propensities (any propensity) |6l
galit have been dropped off (has been dropped off) H|t4l
adhigaty by realising 9T64l ekatay as one and the same truth O

464

HltP+l- brahma tmano between identity of Self and that of Brahman.
(Now)(in this ecstasy) + =l+ na jne I do not (see) understand (P idam
this (thought) H|9 api (or) even H|+(P anidam not-this (thought) + =l+
na jne (also) I do not know |T 4l ki v of which type |T4( 4l kiyad
v (or) of how much measure H|F6 asti is this H9lP apram
endless BGP sukham Bliss (being enjoyed by me in this realisation).

My intellect is completely vanished and all activities have dropped
off by realizsing the oneness of the Self and the Brahman; I
understand neither 'this' nor 'not-this', nor do I know what or of
what measure is this endless Bliss.

4ll 416PH14P4 P+Bl P-6 + 4l H146
F4l+-(lP699|69Ol444P
Hll|H|4HlT4l|9T|Hll4 =-P P+l
4F4lHlH4 |4l+P+l55+-(ltP+l |+46P+ 483+
vc vaktumaakyameva manas mantu na v akyate
svnandmtaprapritaparabrahmmbudhervaibhavam |
ambhoriviravrikailbhva bhajanme mano
yasyalave vilnamadhun''nandtman nirvtam || 483||
4ll vc Through speech 416P vaktum to express 94 eva
indeed HH14P aakyam (that which is) impossible 4l v or P+Bl
manas through mind P-6P mantum to conceive + H146 na akyate

465

(that which is ) not possible F4 Hl+-( HP6 9 9|6 9O H4- 4 4P
sva nanda amta pra prita parabrahma ambudhe vaibhavam splendor of
the ocean of the Supreme Brahman, replete with the swell of the (waters of
the) nectarine Bliss of the Self =+ bhajan fully enjoying P me my P+-
mana mind 4F4 yasya whose HHlH4 aalave in each
infinitesimal part H+l adhun now |4l+P vilnam merger is there H+-(
HltP+l ananda tman in the form of identification with Blissful
Self |+46P nirvtam remains content (with) H
ll|H|4HlT4l|9T|Hll4P ambhoriviravrikailbhvam (with) the like
of the hailstone merged in the ocean (with every part of the mind like hail
stone merged in ocean of Bliss of Self)

Impossible for speech to express, impossible for the mind to
conceive is the splendour of the ocean of the supreme Brahman,
replete with the swell of the nectarine Bliss of the Self. In an
infinitesimal part of It my mind has merged like a hailstone in the
ocean, is now content with the essence of that Bliss.
14 6 T+ 4l +l6 T l+|P( =6
H+4 P4l 7 +l|F6 |T P((6P+ 484+
kva gata kena v nta kutra lnamida jagat |
adhunaiva may da nsti ki mahadadbhutam || 484||
14 kva where 6P gatam has (this world) gone? 4l T+ v kena by
whom +l6P ntam is (this world) removed? T kutra where l+P
lnam is merged(has merged) ( ida (all) this =6 jagat
universe H+l 94 adhun eva just now 7P dam was (it) seen P4l

466

may by me |T +l|F6 ki nsti what has it ceased to be! P(6 H6P
mahat adbhutam (what a ) stupendous wonder of wonders?!!!

Where has it gone, who has removed it, where has the universe
merged? Just now it was seen by me; has it now ceased to be?
Wonder of wonders!
|T (4 |TP9l(4 |TP-4|tT |4TP
HG'7l+-(9l499T OP(lT4+ 485+
ki heya kimupdeya kimanyatki vilakaam |
akhanandapyapre brahmamahrave || 485||
|T (4P ki heyam what is to be rejected |TP 79l(4P kim updeyam
what is to be accepted |TP H-46 kim anyat what is different |TP |4TP
kim vilakaam (and) what is dissimilar O P(l HT4 brahma mah arave
in the mighty ocean of Brahman HG'7 Hl+-( 9l49 9T akhaa nanda
pya pre filled with the nectar of Absolute Bliss?

In the great ocean of Brahman filled with the nectar of absolute
Bliss, what is then to be rejected or accepted? What else exists
and what is there that is different in any way?
+ |T|-( 974l|P + HTl|P + 4(4(P
F4ltP+4 B(l+-(-9Tl|FP |4T-+ 486+

na kicidatra paymi na omi na vedmyaham |
svtmanaiva sadnandarpesmi vilakaa || 486||

467

H atra in this (state of realisation) + 974l|P na paymi I do not see
(in spite of so called seeing) |T|-6 kicit anything + na nor HTl|P
omi do I hear (anything), and + 4|T na vedmi much less do I
know(any thing). In fact) H(P aham I H|FP asmi am 94 eva
indeed F4ltP+l svtman through identification with 'Atman' , Self B(l
Hl+-( -9T sad nanda rpea (and) through existence in the form of
Absolute Bliss (of Self) always, |4T- vilakaa (completely) distinct
from anything else (in the dual world).

In this, I see nothing, hear nothing, know nothing. I abide as the
Self, Bliss Eternal, completely different from everything else.
+Pl +PF6 4 P(ltP+
|4P16B\l4 BPl4
|+t4l4l+-(BF4-|9T
+ B(l59l(4l4l++ 487+
namo namaste gurave mahtmane
vimuktasagya saduttamya |
nitydvaynandarasasvarpie
bhmne sad'pradaymbudhmne || 487||
+Pl +P- namo nama Repeated salutations 6 te to thee 4 gurave
(unto the teacher). Oh! Teacher! P(ltP+ mahtmane Unto (You) The
Noblest(Teacher) |4P16B\l4 vimuktasagya (unto one, who is) free
from all attachments B6 7Pl4 sat uttamya (unto one, who is) the best

468

among the noble ones |+t4 H4 Hl+-( B F4-|9T nitya advaya nanda
rasa svarpie (unto one, who is) the ever embodiment of the essence of
the Eternal, Non-dual Bliss + bhmne (unto one, who is) the
Substratum, endless, of the Universe B(l H9l (4l H4 l+ sad apra
day ambu dhmne and (unto one, who is) always the ocean of limitless
compassion.

Salutations to thee, O noble Guru, who art free from attachments,
best of the best among the noble ones, the embodiment of the
essence Eternal, Non-dual Bliss, who art endless, ever the
shoreless ocean of compassion.
4tTlH|HBl-|-Tl-
9l6646l9=~P-
9l-64l+(PG'74 4l-
+-(PltP9(P4 Tl6+ 488+
yatkakaaisndracandrik-
ptadhtabhavatpajarama |
prptavnahamakhaavaibhav-
nandamtmapadamakaya kat || 488||
+Pl +P- 6 namo nama te repeated salutations unto thee, O!
Teacher 46 4F4 yat yasya whose Tl kaka glance H|H ai (moon)
when it acted as moon (with) Bl-|-Tl 9l6 sndracandrik pta fall of
dense cascade like beams of moon-light 646l9= ~P- B+
dhtabhavatpaja rama san having been cleansed of the weariness

469

caused by the afflictions of the world H(P aham I Tl6 kat in but a
moment 9l-64l+ prptavn am the attainer (of) HltP 9(P tma padam the
state of self (which is) H4P akayam indestructible HG'7 4 4 Hl+-(P
akhaa vaibhava nandam Bliss of infinite Splendour

Whose gracious glance, like a cascade of moon-beams, has
removed the weariness caused by the afflictions of the world, and
has taken me to the state of indestructible Bliss of infinite
splendour, the Self, in but a moment.
-4l5( T6Tt4l5( |4P16l5( 4(l6
|+t4l+-(F4-9l5( 9Tl5( t4(+(l6+ 489+
dhanyo'ha ktaktyo'ha vimukto'ha bhavagraht |
nitynandasvarpo'ha pro'ha tvadanugraht || 489||
t4( H+(l6 tvad anugraht (O Teacher) all by your grace H(P -4- aham
dhanya I am blessed H(P aham I (am) T6 Tt4- kta ktya the one
who has reached the fulfilment of life H(P aham I |4P16- vimukta
(am) free 4 (l6 bhava graht from the shark (jaws) of
transmigration H(P aham I (am) |+t4 Hl+-( F4-9- nitya nanda
svarpa the embodiment of eternal Bliss and H(P aham I (am) 9T-
pra am full and infinite.

Blessed am I, have reached the fulfillment of my life and am free
from thejaws of transmigration. I am the embodiment of eternal
Bliss, I am the Infinite, all by your Grace.
HB\l5(P+\l5(P|\l5(P\-

470

9Hl-6l5(P+-6l5(PPl5( |-6+-+ 490+
asago'hamanago'hamaligo'hamabhagura |
pranto'hamananto'hamamalo'ha cirantana || 490||
H(P aham (O Teacher all by your grace) I (am) HB\- asaga
unattached H(P aham I (am) H+\- anaga disembodied H(P aham I
(am) H|\- aliga free from subtle body H\- abhagura and (I am)
free from any decay H(P aham also, I (am) 9Hl-6- pranta serene H(P
aham I (am) H+-6- ananta infinite H(P aham I (am) HP- amala
unsullied (and) |-6+- cirantana endless (too).

Unattached am I, disembodied am I, free from the subtle body am
I and undecaying; serene am I, Infinite am I, unsullied am I, and
endless too.
HT6l(Pl16l(P|4Tll5(P|44-
H&4lF4-9l5( T4l5( B(l|H4-+ 491+
akarthamabhokthamavikro'hamakriya |
uddhabodhasvarpo'ha kevalo'ha sadiva || 491||
H(P aham (O Teacher all by your grace) I (am) HT6l akart not the
doer H(P aham I (am) Hl16l abhokta not the experiencer H(P aham I
(am) H|4Tl- avikra without modification H|44- akriya without
activity H& 4l F4-9- uddha bodha svarpa the embodiment of pure
knowledge H(P aham I (am) T4- kevala Absolute H(P aham I

471

(am) B(l|H4- sadiva eternal auspiciousness. (Prostrations unto you,
O Such Teacher!)

I am not the doer, I am not the enjoyer, I am without modification
and without activity; I am the embodiment of pure Consciousness,
I am Absolute, and ever-auspicious.
7- ~l6416- T6l16|4| 94l(P
|+t4|+-6|+|!44|+-BlPlB\9T4lltPl+ 492+
drau roturvaktu karturbhokturvibhinna evham |
nityanirantaranikriyanismsagaprabodhtm || 492||
H(P aham I 94 eva indeed |4|- vibhinna (am) distinct 7- drau
from seer ~l6- rotu from hearer 416- vaktu from speaker T6- kartu
from doer l16- bhoktu from experiencer HtPl atm (I am) the Self
(which is) |+t4 nitya eternal |+-6 nirantara unbroken |+|!44 nikriya
beyond activity |+-BlP nisma boundless HB\ asaga unattached 9T
pra complete 4l bodha the essence of Knowledge

Indeed, I am other than the seer, the hearer, the speaker, the
doer and the enjoyer of individual experience . I am eternal,
unbroken, beyond activity, boundless, unattached and Infinite, the
essence of all-pervading Knowledge.
+l(|P( +l(P(l5-44l4lBT 9 H&P
4lGl-4-6H-4 9T Ol|6l4P4l(P+ 493+
nhamida nhamado'pyubhayoravabhsaka para uddham |
bhybhyantaranya pra brahmdvityamevham || 493||

472

H(P aham (I know by the grace of the Teacher that), I (am) + na
not (P idam this' (anything that can be called as 'this') (and) H(P aham
I (am) + na not H(- ada that' (anything that can be called as 'that') (but
then) H(P aham I (am) 74l- H|9 ubhayo api (of) for even both ('this'
and 'that') H4lBTP avabhsakam that which is the illuminator 9P
param supreme H&P uddham (ever) Pure (Truth of the Universe) 4lG
H-4-6 H-4P bhya abhyantara nyam free from the consideration of
'exterior' and 'interior' 9TP pram infinite H|6l4P advityam non-
dual O brahma Brahman 94 eva alone(surely)

I am neither this nor that but the supreme Illuminator of both,
pure, devoid of anything inner or outer.I am infinite; verily, I am
the non-dual Brahman.

|+69PP+l|(6x4 t4P(|P(P( |6 T-9+lP
|+t4l+-(TB Bt4 Ol|6l4P4l(P+ 494+
nirupamamanditattva tvamahamidamada iti kalpandram |
nitynandaikarasa satya brahmdvityamevham || 494||
H(P aham I (am) O brahma Brahman 94 eva alone (surely) which
is H|6l4P advityam non-dual |+69PP nirupamam unparalled H+l|(
andi originless 6x4P tattvam reality T-9+l P kalpan dram free
from the imaginations |6 iti (thus) such as t4P tvam a 'you'-sense H(P

473

aham as 'I' sense (P idam as 'this'-sense H(- ada as 'that'-sense |+t4
nitya (ever) eternal Hl+-( 9T BP nanda eka rasam essence of
Absolute Bliss, and Bt4P satyam the Truth (of the Universe)

I am unparalled, the beginningless Reality, beyond all imagined
disctintions such as you and I, this and that. The essence of
Bliss eternal, the Truth, non-dual Brahman am I.
+ll4Tl5( +Tl-6Tl5(
9l-6Tl5( 969l5(PlH-
HG'74ll5(PH9Bll
|+lHl5( |+( |+PP-+ 495+
nryao'ha narakntako'ha
purntako'ha puruo'hama |
akhaabodho'hamaeask
nirvaro'ha niraha ca nirmama || 495||
H(P aham I (am) +ll4T- nryaa Narayana H(P aham I (am)
+Tl-6T- narakntaka the slayer of Naraka H(P aham I (am) 9l-6T-
purntaka the destroyer of Three Puras H(P aham I (am) 969- purua
the Supreme Being H- a the Lord HG'7 4l- akhaa bodha
undifferentiated consciousness or Unbroken Knowledge H(P aham I (am)
HH9 Bll aea sk the witness of everything H(P aham I (am) |+lH-
nirvara without another Lord (in view of pursuit) (and) |+(P niraham
free from 'I'-ness ca and |+PP- nirmama free from 'my'-ness

474

I am Narayana, I am the slayer of Naraka, I am the destroyer of
Tripurasura; I am the supreme Being, the Lord, I am the
undifferentiated consciousness, I am the Witness of everything; I
have no other Lord and I am devoid of sense of "I" and "mine".
B49 6!4(P4 B|F6l
l+ltP+l5-64|(l~4- B+
l16l l4 F44P4 B4
4Ht97|P(-64l 9l+ 496+
sarveu bhtevahameva sasthito
jntman'ntarbahirraya san |
bhokt ca bhogya svayameva sarva
yadyatpthagdamidantay pur || 496||
H(P aham I (am) 94 eva alone B|F6- sasthita the true resident B49
sarveu in all 69 bhteu beings Hl~4- B+ raya san remaining as the
support H-6- anta inside (them) and 4|(- bahi outside (external to
them) l+ HltP+l jna tman through my abidance as (essence of )
knowledge F44P svayam I myself, (am) 94 eva indeed B4P sarvam all
l16l bhokt the experiencer ca and l4P bhogyam the
experienced (and) 9l pur previously (in the state of ignorance) 46 46
yat yat what all (-64l idantay with the considerations of 'this' and 'not-
this' 7P dam was perceived by me 9T pthak (as if) separate (from
me) (all those also are now seen by me as I, the Self)


475

I am the sole reality residing in all beings in the form of
Knowledge. Being their external and internal support, I myself am
the experiencer and the experienced; I am all that was previously
experienced by me distinctly as 'this' and 'not-this.'
P4G'7BGlll 4l |4H4l4-
7t9H-6 |4l4-6 Pl4lPl66|4HPl6+ 497+
mayyakhaasukhmbhodhau bahudh vivavcaya |
utpadyante vilyante mymrutavibhramt || 497||
P|4 mayi In me HG'7 akhaa the unbroken BG Hll sukha
ambhodhau ocean of bliss 4l bahudh in innumerable ways |4H
4l4- viva vcaya the waves of the universe 7t9H-6 utpadyante are
created (and) |4l4-6 vilyante are destroyed |4HPl6 vibhramt by the
play (of) Pl66 mruta the wind, storm (of) Pl4l my Maya (the principle of
apparent creation)

In me, the ocean of unbroken Bliss, endless waves of the
universe arise and subside by the play of the storm of Maya.
Fl|(l4l P|4 T|-96l HPl-
(ll|96l+FTT+ lT-
Tl 4l T-9T4tBl4-
Tt4l (4l |+!T|+|4T-9+ 498+
sthuldibhv mayi kalpit bhram-
dropitnusphuraena lokai |
kle yath kalpakavatsarya-
artv dayo nikalanirvikalpe || 498||

476

4l yath just as |+!T nikale in the indivisible |+|4T-9 nirvikalpe
absolute Tl kle time T-9Tl- kalpak (through imagination are
conceived) cycles 4tBl- vatsar years H4+l|+ ayanni solistices (half-
years) +64- taya seasons Hl(4- daya etc. (so also) P|4 mayi in
me lT- lokai by people HPl6 bhramt through imagination Hll|96
H+FTT+ ropita anusphuraena because of the (continuous)
manifestations (through propensities remembered) of the super
impositions T|-96l- kalpit are conceived l4l- bhv concepts F
sthla gross Hl|( di etc..

Concepts of gross etc., are wrongly imagined in me by people
due to the continuous manifestation of superimpositions---just as
in time, which is the indivisible and absolute, cycles, years, half-
years, seasons etc. are imagined.
Hll|96 +l~49T 46
T(l|9 P7|6(l9|96-
+l|Tlt49|Pl
Pl|Tl4l| P(l94l(-+ 499+
ropita nrayadaka bhavet
kadpi mhairatidoaditai |
nrdrikarotyarabhmibhga
marcikvri mahpravha || 499||

477

4l yath Just as P(l 94l(- mah pravha the great on-rush 4l|
4lTlP vri varm of waters Pl|Tl4l- marciky (coming) from the
mirage (perceived in delusion as a superimposition) + na do
not H|Tl|6 H|T4|-6 ardrikaroti ardrikurvanti (at all) wet 79 |P
lP ara bhmi bhgam the part of the earth, which is the desert tract,
(barren land of sand), (so also) P7- mhai by ignorant fools H|6(l9
|96- atidoa ditai (who are) sullied by the supreme contamination of
defect of ignorance Hll|96P ropitam (whatever) superimposition (is
entertained) all that T(l H|9 kad api even at any time(or place) 9TP
dakam the contaminator or sullying agent Hl~4 raya of the
substratum(Self) + na never 46 bhavet becomes (world become)

That which is superimposed by people deluded by the defects in
their minds can never sully the substratum, even as the great
onrush of waters perceived in a mirage can never wet the desert
tract.
HlTlH4-9|4l5(
Hl|(t44lF4|4Tl5(P
H(l44|t4|4|+7l5(
Hl|4t9l|44|=6l5(P+ 500+
kavallepavidrago'ha
dityavadbhsyavilakao'ham |
ahryavannityavinicalo'ha

478

ambhodhivatpravivarjito'ham || 500||
HlTlH46 kavat like space H(P aham I (am) |4- vidraga far
beyond 9 lepa contamination Hl|(t446 dityavat like the Sun H(P
aham I (am) |4T- vilakaa distinct(from) lF4 bhsya anything
illumined H(l446 ahryavat like the mountain H(P aham I (am) |4|+7-
vinicala fully motionless |+t4 nitya always Hl|46 ambhodhivat like
the ocean H(P aham I (am) 9l|44|=6- pravivarjita limitless

Like space, I am beyond all contamination, like the sun I am
distinct from things illumined, like the mountain I am always
motionless, like the ocean I am limitless.
+ P ((+ B4-l P+4 |4(l4B-
H6- T6l P 6&Pl =ltF4-+B9-64-+ 501+
na me dehena sambandho megheneva vihyasa |
ata kuto me taddharm jkratsvapnasuuptaya || 501||
+ na no P me for me ((+ dehena with the body B4-- sambandha
relationship P + meghena with the clouds 4 iva just as |4(l4B-
vihyasa for the sky H6- ata so T6- kuta how can P me for me 66
tat of them Pl- dharm attributes =ltF4-+B9-64-
jkratsvapnasuuptaya waking, dream and deep-sleep states

I am not connected with the body just as the clouds (have no
connection) with the sky; so how can I be subject to the states of
waking, dreaming and deep-sleep (that are attributes of the body).


479

79l|l4l|6 B 94 7|6
B 94 TPl|T Tl|6 =16
B 94 =l4+ |B46 B(l(
Tl|4|7 94 B|F6-+ 502+

updhiryti sa eva gacchati
sa eva karmi karoti bhukte |
sa eva jryan mriyate sadha
kuldrivannicala eva sasthita || 502||
79l|- updhi the conditionings Hl4l|6 yti comes B- sa that 94
eva alone 7|6 gacchati goes B- sa that 94 eva alone TPl|T
karmi actions Tl|6 karoti performs =16 bhukte experiences
(their results) B- sa that 94 eva alone =l4+ jryan decays |B46
mriyate dies B(l sad always H(P aham I (am) Tl|46 kuldrivat like
the Kula mountains |+7- nicala immovable 94 eva alone B|F6-
sasthita remains

It is only the conditioning adjunct which comes and goes; it
performs actions and experiences (their results); it alone grows
old and dies---I remain immovable like the Kula mountain.
+ P 94|+ P |+4|-
B(T-9F4 |+HTF4
9TltPTl 4l |+|47l |+-6l

480

-4lP4 9T- B T + 76+ 503+
na me pravttirna ca me nivtti
sadaikarpasya niraakasya |
ektmako yo nivio nirantaro
vyomeva pra sa katha nu ceate || 503||
+ na neither P me for me 94|- pravtti engaging-in-work + na
nor ca and P me for me |+4|- nivtti abstaining-from-work' B(l
sad always 9T -9F4 eka rpasya same |+HTF4 niraakasya
without parts 9TltPT- ektmaka (that which is) one 4- ya that which
is |+|47- nivia un-broken |+-6- nirantara infinite -4lP vyoma the
sky 94 eva like 9T- pra complete B- sa that TP katham how
can + nu indeed 76 ceate ever strive

There is neither 'engaging-in-work' nor 'abstaining-from-it' for me
who am always the same and without parts. How can that which
is One, complete, and infinite like the sky, ever strive?
9'4l|+ 9l9l|+ |+||-4F4
|+76Bl |+|4T6|+lT6-
T6l PPlG'7BGl+6-
6 G+-4l6|Pt4|9 ~|6-+ 504+
puyni ppni nirindriyasya
nicetaso nirvikternirkte |
kuto mamkhaasukhnubhte
brte hyananvgatamityapi ruti || 504||

481

9'4l|+ puyni merits 9l9l|+ ppni demerits |+||-4F4 nirindriyasya
for one who has no sense organs |+76B- nicetasa for one who has no
mind |+|4T6- nirvikte for one who is without any modifications |+lT6-
nirkte for one who is without any form T6- kuta how can PP mama
for me HG'7 BG H+6- akhaa sukha anubhte who am the
realisation of Absolute Bliss 6 brte it has been said |( hi
indeed H+-4l6P ananvgatam non-touched t4|9 ityapi also ~|6-
ruti Sruti

How can there be merits and demerits for me who have no sense-
organs, no mind, who am without modification and form---who am
the realization of Absolute Bliss? In the passage, 'not touched'
etc., Sruti also mentions this.
7l44l F97P!T 4l Hl6 4l BU -U 4l
+ F9Ht44 4|tT|-t969 6|TP+ 505+
chyay spamua v ta v suhu duhu v |
na spatyeva yatkicitpurua tadvilakaam || 505||
7l44l chyay with the shadow F97P spam is touched 7!TP uam
heat 4l v or Hl6P tam cold 4l v or BU suhu good -U
duhu evil 4l v or + na does not F9H|6 spati touch 94 eva
certainly 46 yat that |T|-6 kicit which is 969P puruam man 66
|4TP tat vilakaam other than that (shadow)


482

If the shadow of a person is touched by heat or cold, good or evil,
it does not in the least affect the person who is other than the
shadow.
+ Bl|T Bl4Pl- BF9H|-6 |4TP
H|4TlP(lBl+ (Pl- 9(l946+ 506+
na skia skyadharm saspanti vilakaam |
avikramudsna ghadharm pradpavat || 506||
+ na not Bl|TP skiam the witness Bl4Pl- skyadharm
properties of things observed BF9H|-6 saspanti affected |4TP
vilakaam (for it is) distinct H|4TlP avikram without
modifications 7(lBl+P udsnam indifferent (Pl- ghadharm the
properties of room 9(l946 pradpavat (do not affect) the lamp

In the same way, the witness is not affected by the properties of
things observed, for it is distinct from them; it is without
modification and indifferent just as the properties of a room (do
not affect) the lamp (that illumines it).
44l TP|T Bl|l4l
4 4@4l (l(|+4lPTt4P
7=l4l55l|964F6B\-
64 TF|(ltP+l P+ 507+
raveryath karmai skibhvo
vahneryath dhaniymakatvam |
rajjoryath''ropitavastusaga
tathaiva kasthacidtmano me || 507||

483

4- rave the sun 4l yath just as TP|T karmai of the
actions Bl|l4- skibhva is witness 4-(- vanhe for the fire 4l yath
just as (l(|+4lPTt4P dhaniymakatvam burns everything 7=l- rajjo for
the rope 4l yath just as Hll|96 4F6 B\- ropita vastu saga
connections with the superimposed object 6l tath in the same way 94
eva alone TF |(ltP+- kastha cidtmana unchangeable essence
of intelligence P me for me

Just as the sun is the witness of all actions, just as the fire burns
everything without distinction, just as the rope is connected with a
superimposition, so too am I, the immutable Self, the pure
consciousness.
T6l|9 4l Tl|46l|9 +l(
l16l|9 4l l=|46l|9 +l(P
7l|9 4l (H|46l|9 +l(
Bl5( F4474l|6+lltPl+ 508+
kartpi v krayitpi nha
bhoktpi v bhojayitpi nham |
drapi v darayitpi nha
so'ha svayajyotirandgtm || 508||
T6l kart doer H|9 api even 4l v or Tl|46l krayit prompter of
actions H|9 api even + na not H(P aham I l16l bhokt enjoyer H|9
api even 4l v or l=|46l bhojayit (nor do I) make others enjoy H|9

484

api even + na not H(P aham I 7l dra seer H|9 api even 4l v
or (H|46l darayit (nor do I) make others see H|9 api also + na
not H(P aham I B- sa that H(P aham (am) I F4474l|6- svayajyoti
self-luminous H+lltPl andgtm transcendent Self

I am neither the doer nor do I make others do anything, I am
neither the experiencer nor do I make other experience, I am
neither the seer nor do I make others see. That Self am I, self-
luminous and transcendent.
t49ll 9|6|44l-4-
Pl9l|T P7|4l +4|-6
F4|446 |44||+|!44
T6l|FP l16l|FP (6l5|FP (|6+ 509+
calatyupdhau pratibimbalaulya-
maupdhika mhadhiyo nayanti |
svabimbabhta ravivadvinikriya
kartsmi bhoktsmi hato'smi heti || 509||
|6 calati moves 79ll updhau in the conditioning 9|6|44l-4P
pratibimbalaulyam movement of the reflections Hl9l|TP aupdhikam of
the Upadhi (conditioning) P7|4- mhadhiya fools or the confused +4|-6
nayanti believe F4 |44 6P sva bimba bhtam resulting from the
object reflected |446 ravivat like the sun |4|+|!44P vinikriyam devoid of

485

activity T6l H|FP kart asmi I am the doer l16l bhokt asmi I am the
enjoyer (6- H|FP hata asmi I am killed (l |6 h iti Alas

When the conditioning adjunct moves, the confused attribute the
resulting movement of the reflection to the object reflected, like
the sun which is devoid of any activity; and they cry out, "I am the
doer, I am the enjoyer. I am being killed, Alas!"
= 4l|9 F 4l|9 t49 =7ltPT-
+l( |4|-4 6&PP+l 4l+ 510+

jale vpi sthale vpi luhatvea jatmaka |
nha vilipye taddharmairghaadharmairnabho yath || 510||
= jale in the water 4l v or H|9 api even F sthale on the land 4l
v or H|9 api even 6 luhatu let it drop down 99- ea this =7ltPT-
jatmaka inert body + na not H(P aham I |4|-4 vilipye
touched 66 P- tat dharmai by its properties ghaadharmai with the
properties of the pot +- nabha the sky 4l yath just as

Let his inert body move on water or on land ; I am untouched by
its properties like the space (is untouched) by the properties of the
jar.
T6t4l16t4Gt4P6l-
=7t44&t4|4P166l(4-
4&|4T-9l + 6 B|-6 4F66-

486

F4|FP-9 O|T T454+ 511+
karttvabhokttvakhalatvamattat-
jaatvabaddhatvavimuktatdaya |
buddhervikalp na tu santi vastuta
svasminpare brahmai kevale'dvaye || 511||
T6t4 karttva doer ship l16t4 bhokttva enjoyer ship Gt4 khalatva
cunning less P6l mattat drunkenness =7t4 jaatva dullness 4&t4
baddhatva bondage |4P166l vimuktat freedom Hl(4- daya etc., 4&-
buddhe of the intellect |4T-9l- vikalp states of + na not 6 tu
indeed B|-6 santi is 4F66- vastuta for the Self F4|FP+ svasmin in the
Self 9 O|T pare brahmai In the Supreme Brahman T4 kevale
absolute H4 advaye non-dual

Doership, enjoyership, cunning, drunkenness, dullness, bondage
and freedom---these passing states of the intellect are, in reality,
never in the Self, which is the supreme Brahman, Absolute and
Non-dual.
B-6 |4Tll- 9T6(Hl H6l B(Ul 4l|9
|T P5B\|6F6+ +- 14|(4 F9H|6+ 512+
santu vikr prakterdaadh atadh sahasradh vpi |
ki me'sagacitastairna ghana kvacidambara spati || 512||
B-6 santu let there be |4Tll- vikr modifications 9T6- prakte of
the Prakriti (Hl daadh in tens H6l atadh hundreds B(Ul
sahasradh thousands (ways) 4l v or H|9 api even |TP kim what P me

487

to me HB\|6- asagacita unattached knowledge 6- tai by it + na
not ghana clouds 14|6 kvacit never H4P ambaram sky F9H|6
spati touches

Let there be modifications in Prakriti* ten, hundred or thousand
ways. What have I, unattached, Knowledge Absolute, got to do
with them? The clouds can never touch the sky!
*Material Nature characterized by three qualities of sattva, rajas, and tamas.

H-416l|(F94-6P66
|474 4llBPl 96l6P
-4lP94 BPPlH-6(l+
Ol6 4(4l(P|FP+ 513+

avyaktdisthlaparyantametat
viva yatrbhsamtra prattam |
vyomaprakhya skmamdyantahna
brahmdvaita yattadevhamasmi || 513||
H-416l|( avyaktdi from the unmanifest F 94-6P sthla paryantam
down to the gross 966 etat that |474P vivam the universe 4
yatra where (in which) HllBPlP bhsamtram merely as
shadow 96l6P prattam appears -4lP 94P vyoma prakhyam like the
sky BPP skmam subtle Hl|( H-6 (l+P di anta hnam without
beginning and end O brahma Brahman H6P advaitam Non-dual 46

488

yat that which is 66 tat That 94 eva alone H(P aham I H|FP asmi am

That in which the entire universe from the unmanifest, down to the
grossest thing, appears as but a shadow, which is like the sky,
subtle and without beginning and end, indeed, that non-dual
Brahman am I.
B4ll B44F69TlH
B4lTl B4 B4H-4P
|+t4 H& |+7 |+|4T-9
Ol6 4(4l(P|FP+ 514+
sarvdhra sarvavastupraka
sarvkra sarvaga sarvanyam |
nitya uddha nicala nirvikalpa
B4llP sarvdhram (That which is) the support of all B44F69TlHP
sarvavastuprakam illuminator of the things B4lTlP sarvkram of all
forms B4P sarvagam omnipresent B4H-4P sarvanyam devoid of all
multiplicity |+t4P nityam eternal H&P uddham pure |+7P nicalam
motionless |+|4T-9P nirvikalpam free from modifications O brahma
Brahman H6P advaitam non-dual 46 yat that which is 66 tat That 94
eva alone H(P aham I H|FP asmi am

That which is the support of all, which is the illuminator of all
things, which is of all forms, which is omnipresent, devoid of

489

multiplicity, eternal, pure, motionless and Absolute, indeed, that
non-dual Brahman am I.
4t9t4F6lH9Pl4l|4H9
9t49 9t44l4Pl+P
Bt4l+l+-6Pl+-(-9
Ol6 4(4l(P|FP+ 515+
yatpratyasteamyviea
pratyagrpa pratyaygamyamnam |
satyajnnantamnandarpa
46 yat that which 9t4F6 pratyasta transcends HH9 aea
endless Pl4l|4H9P myvieam differentiations of Maya 9t4T -9P
pratyak rpam (that which is) the inmost essence 9t44 pratyaya (by) the
mind H4Pl+P agamyamnam can't be reached Bt4 l+ H+-6P satya
jna anantam Truth Knowledge Endless Hl+-(-9P nandarpam of the
nature of the Bliss O brahma Brahman H6P advaitam Non-dual 46
yat That which is 66 tat That 94 eva alone H(P aham I H|FP asmi am

That which transcends the endless differentiations of Maya, which
is the inmost essence in all, which is beyond the range of
Consciousness, which is of the nature of Truth, Knowledge and
endless Bliss, indeed, that non-dual Brahman am I.
|+|!44l5F4|4Tll5|FP

490

|+!Tl5|FP |+lT|6-
|+|4T-9l5|FP |+t4l5|FP
|+l4l5|FP |+4-+ 516+
nikriyo'smyavikro'smi
nikalo'smi nirkti |
nirvikalpo'smi nityo'smi
nirlambo'smi nirdvaya || 516||
|+|!44- nikriya devoid of activity H|FP asmi I am H|4Tl- avikra
devoid of modification H|FP asmi I am |+!T- nikala devoid of
parts H|FP asmi I am |+lT|6- nirkti devoid of form |+|4T-9-
nirvikalpa free from changes H|FP asmi I am |+t4- nitya eternal H|FP
asmi I am |+l4- nirlamba devoid of any support H|FP asmi I
am |+4- nirdvaya free from duality

I am devoid of activity, modifications, parts and forms. I am
absolute and eternal, not depending on any other support, and
non-dual am I.
B4ltPTl5( B4l5( B4l6l6l5(P4-
T4lG'74ll5(Pl+-(l5( |+-6-+ 517+
sarvtmako'ha sarvo'ha sarvtto'hamadvaya |
kevalkhaabodho'hamnando'ha nirantara || 517||
B4ltPT- sarvtmaka Self of all H(P aham I am B4- sarva All H(P
aham I am B4 H6l6- sarva atta transcendental H(P aham I am H4-

491

advaya non-dual T4 HG'7 4l- kevala akhaa bodha absolute
indivisible knowledge H(P aham I am Hl+-(- nanda Bliss H(P aham I
am |+-6- nirantara eternal

I am the Universal, I am all in all, I am transcendent and non-dual,
I am absolute, indivisible knowledge, I am Bliss and eternal am I.
F4ll74BlBl74|4|69l
4tT9l~lP|(P9Bl(l6
9l-6l P4l ~l4 P(ltP+
+Pl +PF65F6 9++Pl5F6+ 518+
svrjyasmrjyavibhtire
bhavatkprmahimaprasdt |
prpt may rgurave mahtmane
namo namaste'stu punarnamo'stu || 518||
F4ll74 svrjya own kingdom BlBl74 smrjya sovereignty |4|6-
vibhti the grandeur 99l e this 4tT9l bhavatkp by your
grace ~lP|(P rmahima (by your) glory of knowledge 9Bl(l6 prasdt
because of your grace 9l-6l prpt has been gained P4l may by
me ~l4 rgurave O noble teacher! P(ltP+ mahtmane O the great
one! +P- nama Salutations! +PF6 namaste Salutations to thee! HF6
astu may there be 9+- puna again +P- nama salutations HF6 astu
may there be


492

By the supreme majesty of your Grace, I have gained the
grandeur of the soverignity of Self-effulgence. O noble Teacher,
salutations to thee, again and again.
P(lF4-+ Pl4lT6=|+=lPt4(+
HP-6 |174-6 466l9+|(+P
H(Tl-4l-4|6|PPPt4-6T94l
94l\4 9F4l9lt9P|464l-PlP|B l+ 519+
mahsvapne myktajanijarmtyugahane
bhramanta kliyanta bahulataratpairanudinam |
ahakravyghravyathitamimamatyantakpay
prabodhya prasvptparamavitavnmmasi guro || 519||
P(lF4-+ mahsvapne in the great dream Pl4lT6 mykta created by
illusion =|+ jani births =l jar decay Pt4 mtyu deaths (+ gahane in
this never ending HP-6P bhramantam wandering |174-6P kliyantam
tormented 4 6 6l9- bahula tara tpai by innumerable
afflictions H+|(+P anudinam day after day H(Tl ahakra ego -4l
vyghra tiger -4|6P vyathitam persecuted PP imam this Ht4-6 atyanta
extreme T94l kpay compassion 94l\4 prabodhya having woken me
up 9F4l9l6 prasvpt from 'deep' sleep 9P H|464l+ param avitavn but
(you have) saved PlP mm to me H|B asi l guro are O teacher!

By your sheer Grace, O Teacher, you have awakened me from
'sleep' and saved me, who was roaming in a never-ending

493

'dream', in the forest of birth, decay and death created by illusion,
and was tormented day after day by innumerable illusory
afflictions and greatly tormented by the tiger of the ego.
+PF6FP B(TFP TFP|-P(B +P-
4(6|H-9T l=6 6l= 6+ 520+
namastasmai sadaikasmai kasmaicinmahase nama |
yadetadvivarpea rjate gururja te || 520||
+P- nama salutations 6FP tasmai to thee B(l sad always 9TFP
ekasmai to him who is one TFP|6 kasmaicit to some one P(B mahase
to the great one +P- nama salutations 46 yat that which is 966 etat
this |4H-9T vivarpea as the entire universe l=6 rjate abides
as 6l= gururja O pride among teachers! 6 te to thee

Salutations to you O king among Teachers, and to that great
unfathomable glory of yours, which manifests as the splendor this
entire universe. To you my salutations.

Final words of advice (verses 521-575)
|6 +6P4l14 |H!444
BP|6ltPBG 94&6x4P
9P|(6(4 B (|HT--
9+|(Pl( 4- 9 P(ltPl+ 521+
iti natamavalokya iyavarya
samadhigattmasukha prabuddhatattvam |
pramuditahdaya sa deikendra

494

punaridamha vaca para mahtm || 521||
|6 iti thus +6P natam prostrating H4l14 avalokya having
seen |H!444P iyavaryam worthy student BP|6 samadhigata (one who)
has very well got HltPBGP tmasukham bliss of the Self 94& 6x4P
prabuddha tattvam (one who has) awakened to that Reality 9P|(6
pramudita very glad (4- hdaya (at) heart B- sa that (|HT--
deikendra great teacher 9+- puna again (P idam this Hl( ha
spoke 4- vaca words 9P param supreme P(ltPl mahtm the
great one

Seeing that the worthy student has gained the Bliss of the Self, is
enlightened, and is prostrating, the noble Teacher being glad at
heart again spoke these supreme words.

O9t44B-6|6=(6l O4 6tB46-
974l\4ltPHl 9Hl-6P+Bl B4lF44FlF4|9
-9l(-4(4|6 |TP|67!P6l 746
6(O|4(- B6- |TP9 4&|4(llF9(P+ 522+
brahmapratyayasantatirjagadato brahmaiva tatsarvata
paydhytmad prantamanas sarvsvavasthsvapi |
rpdanyadavekita kimabhitacakumat dyate
tadvadbrahmavida sata kimapara buddhervihrspadam || 522||
O brahma (of) Brahman 9t44 pratyaya perception B-6|6- santati
unbroken stream =6 jagat (is this) universe H6- ata therefore O

495

brahma Brahman 94 eva alone 6tB46- tatsarvata in every aspect 974
paya see H\4ltPHl adhytmad with the subjective visions 9Hl-6
P+Bl pranta manas with the serene mind B4lB H4FlB sarvsu
avasthsu in all conditions H|9 api even -9l6 rpt (apart) from
forms H-46 anyat apart H4|6P avekitam having ability to see |TP|
6- kimabhita what else !P6lP cakumatm those who have
eyes 746 dyate see 6( tadvad in the same way O|4(- brahmavida
the knowers of Brahman B6- sata there is |TP H9P kim aparam
what else apart from it 4&- buddhe of the intellect |4(l HlF9(P vihra
spadam matter to engage to?

An unbroken stream of perceptions of Brahman is this universe;
so in every respect it is nothing but Brahman. In all conditions
perceive the Brahman with the vision of illumination and a serene
mind. Is it ever possible that one who has eyes can see anything
other than forms all around? So too, what is there to engage the
intellect of a realized person, save Brahman?
TF6l 9l+-(Bl+|6-
PtB74 H-49 P6 |4l+
- P(l-(l|(|+ (l-4Pl+
|-PllT|46 T 76+ 523+
kast parnandarasnubhti-
mtsjya nyeu rameta vidvn |
candre mahlhdini dpyamne

496

citrendumlokayitu ka icchet || 523||
T- ka which 6lP tm that 9l+-( parnanda supreme bliss B H+
|6P rasa anubhtim revelling in essence 7tB74 utsjya giving up H-49
nyeu pith less P6 rameta will revel |4l+ vidvn wise man -
candre in the moon P(l-(l|(|+ mahlhdini greatly enchanting (l-4Pl+
dpyamne is shining |-P citrendum painted moon HllT|46P
lokayitum desirous to see T- ka who 76 icchet would desire

Which wise man would relinquish reveling in supreme Bliss for the
enjoyment of paltry things? When the greatly enchanting moon is
shining, who would wish to gaze upon a painted moon?

HBt9(ll+4+ |T|-+
+ G|F6 6|-6+ -G(l|+-
6(4l+-(Bl+t4l
6-6- BG |6U B(ltP|+U4l+ 524+
asatpadrthnubhavena kicin
na hyasti tptirna ca dukhahni |
tadadvaynandarasnubhty
tpta sukha tiha sadtmanihay || 524||
HB6 asat unreal 9(l padrtha objects H+4+ anubhavena by their
experience |T|-6 kicit even little bit + na no |( hi indeed H|F6 asti
there is 6|-6- tpti contentment + na no ca and -G(l|+-

497

dukhahni cessation of misery 66 tat That H4l+-( advaynanda non-
dual bliss B rasa essence H+t4l anubhty by its realisations 6-6-
tpta contented BGP sukham happy |6U tiha may you abide B(l
sad always HltP|+U4l tmanihay abiding or established in the Self

In the perception of objects unreal, there is neither the slightest
contentment nor the cessation of misery. Therefore, content in the
realization of the essence of non-dual Bliss, remain happy, ever
established in the Self.
F4P4 B4l 974-P-4Pl+- F4P4P
F4l+-(P+-=l+- Tl +4 P(lP6+ 525+
svameva sarvath payanmanyamna svamadvayam |
svnandamanubhujna kla naya mahmate || 525||
F4P4 svameva Yourself alone B4l sarvath always 974+ payan
beholding P-4Pl+- manyamna contemplating F4P svam the Self H4P
advayam as non-dual F4l+-(P svnandam the bliss of the self H+-=l+-
anubhujna enjoying TlP klam time +4 naya may you
pass P(lP6 mahmate O intelligent one!

O noble one, beholding your Self everywhere, contemplating
upon the Self, pass your time enjoying the Bliss of the non-dual
Self.
HG'74lltP|+ |+|4T-9
|4T-9+ -4l|+ 99T-9+P

498

6(4l+-(P4ltP+l B(l
Hl|-6 9lPt4 =F4 Pl+P+ 526+
akhaabodhtmani nirvikalpe
vikalpana vyomni puraprakalpanam |
tadadvaynandamaytman sad
nti parmetya bhajasva maunam || 526||
HG'7 4l HltP|+ akhaa bodha tmani in the unbroken
knowledge |+|4T-9 nirvikalpe in the one which free from
changes |4T-9+P vikalpanam dualistic conceptions -4l|+ vyomni in
the sky 99T-9+P puraprakalpanam imaginations of the city 66 tat in the
same way H4l+-(P4 advaynandamaya non-dual bliss HltP+l tman
yourself B(l sad always Hl|-6P ntim peace 9lP parm
supreme 9t4 etya having got =F4 bhajasva may you live Pl+P
maunam (in) silence

In the indivisible Knowledge Absolute, the Self, dualistic
conceptions are like castles in the air. Therefore, attaining
supreme Peace, live in silence, identifying yourself with the non-
dual Bliss Supreme.
6!TlP4Fl 9Pl9Hl|-6-
4&BtT-9|4T-9(6l-
OltP+ O|4(l P(ltP+l
4l4l+-(BG |+-6P+ 527+
tmavasth paramopanti

499

buddherasatkalpavikalpaheto |
brahmtmana brahmavido mahtmano
yatrdvaynandasukha nirantaram || 527||
6!TlP tm quiescence H4Fl avasth state of 9P parama
supreme 79Hl|-6- upanti peace 4&- buddhe of the mind HB6 asat
unreal T-9|4T-9 kalpavikalpa fancies (6l- heto (that which is)the
cause OltP+- brahmtmana by one who is ever identified with
Brahman O|4(- brahmavida the knowers of Brahman P(ltP+-
mahtmana the great one 4 yatra where (in which) H4l+-( advaynanda
non-dual bliss BGP sukham (its) joy |+-6P nirantaram constantly

The cause of all imaginations, the mind, becomes perfectly
serene to the sage who has known Brahman. Indeed, this is the
state of quiescence in which, ever identified with Brahman, one
constantly enjoys the non-dual Bliss Absolute.
+l|F6 |+4lB+l-Pl+lt9 BGTPP
|4l6ltPF4-9F4 F4l+-(B9l|4+-+ 528+
nsti nirvsannmauntpara sukhakduttamam |
vijttmasvarpasya svnandarasapyina || 528||
+l|F6 nsti there is nothing |+4lB+l6 nirvsant than freedom from
vasanaas Pl+l6 maunt than the quiescence 9P param
supreme BGT6 sukhakt source of happiness 7PP uttamam |
great |4l6ltPF4-9F4 vijttmasvarpasya to one who has directly

500

known his nature F4l+-(B9l|4+- svnandarasapyina to one who savors
the Bliss of the Self

There is nothing more exhilarating than the quiescence which
comes from being free of subtle urges (vasanas), to one who has
known ones own essential nature and who savors the Bliss of the
Self.
7|F6U9|4H-74l+l 4l5-4l|9 4l
474l 4B|l+ltPllP- B(l P|+-+ 529+
gacchastihannupaviachayno v'nyathpi v |
yathecchay vesedvidvntmrma sad muni || 529||
7+ gacchan going |6U+ tihan staying 79|4H+ upavian sitting H4l+-
ayna lying down 4l v or H-4l anyath in any other state H|9 api
even 4l v or 474l yathecchay as per his desires 4B6 veset
lives |4l+ vidvn the wise man HltPllP- tmrma revelling in the
Self B(l sad always P|+- muni the enlightened Sage

Whether going or staying, sitting or lying down, or in any other
state, the enlightened sage whose sole pleasure is in the Self,
lives ever at ease.
+ (HTllB+|(4Pl|(-
4lH9l59|64&4-
B|B&6x4F4 P(ltP+l5|F6
F44(+ Tl |+4PlH4Fl+ 530+
na deaklsanadigyamdi-

501

lakydyapek'pratibaddhavtte |
sasiddhatattvasya mahtmano'sti
svavedane k niyamdyavasth || 530||
+ na no (H dea (of) place Tl kla time HlB+ sana posture |( dig
directions 4P yama moral discipline Hl|( di etc., 4l|( lakydi pointers
for mediation H9l apek dependence H9|64&4- apratibaddhavtte
encounters no obstructions B|B&6x4F4 sasiddhatattvasya one who has
perfect realisation P(ltP+- mahtmana the sage H|F6 asti is F44(+
svavedane for recognising one's own Self Tl k what |+4Pl|( niyamdi
formulae etc., H4Fl avasth can there be

The sage who has perfect Realization of Truth and whose mind,
therefore, encounters no obstruction, no more relies upon
conditions of place, time, posture, direction, moral discipline,
objects of meditation etc. What formulae can there be for
recognising one's own Self?

l54|P|6 |4l6 |+4P- Tl5-446
|4+l 9PlTBUt4 4|FP-B|6 9(ll-+ 531+

ghao'yamiti vijtu niyama ko'nvavekate |
vin pramasuhutva yasminsati padrthadh || 531||
- ghaa pot H4P ayam this is |6 iti thus |4l6P vijtum to
know |+4P- niyama conditions T- ka what H-446 anvavekate is

502

necessary |4+l vin without 9PlTBUt4P pramasuhutvam the proper
use of proper means of knowledge 4|FP+ B|6 yasmin sati when it is
so 9(ll- padrthadh (ensures) the cognition of the object.

This is a jar'--to know this what condition is necessary save that
the means of knowledge be without any defects, which alone
ensure a cognition of the object?
H4PltPl |+t4|B&- 9PlT B|6 lB6
+ (H +l|9 Tl + H|& 4l-496+ 532+
ayamtm nityasiddha prame sati bhsate |
na dea npi kla na uddhi vpyapekate || 532||
H4P ayam This HltPl tm Self |+t4|B&- nityasiddha ever-
established 9PlT B|6 prame sati when the proper means of
knowledge (is used) lB6 bhsate manifests + (HP na deam not
place + na neither H|9 api even 4l v or TlP klam time + na
nor H|&P uddhim (outward) purity 4l v or H|9 api even H96 apekate
is dependent

This Self which is an eternal Truth, manifests Itself in the
presence of the right means of knowledge. It is dependent neither
on place nor time nor (outward) purity.

(4(l5(|Pt46|l+ |+9TP
6(O|4(l5-4F4 Ol(|P|6 4(+P+ 533+
devadatto'hamotyetadvijna nirapekakam |

503

tadvadbrahmavido'pyasya brahmhamiti vedanam || 533||
(4(- devadatta Devadatta H(P aham I am |6 iti thus 966 etat
this |4l+P vijnam direct knowledge |+9TP nirapekakam | is
independent of any conditions 6( tadvad in the same way O|4(-
brahmavida the knowers of Brahman H|9 api also HF4 asya of this O
brahma Brahman H(P aham I am |6 iti this 4(+P vedanam
knowledge

"I am Devadatta", this direct knowledge depends on no other
conditions. Precisely thus, the knower of Brahman realizes that he
is Brahman (without depending upon anything else).
l++4 =tB4 lB6 4F4 6=Bl
H+ltPTPB7 |T + 6F4l4lBTP+ 534+
bhnuneva jagatsarva bhsate yasya tejas |
antmakamasattuccha ki nu tasyvabhsakam || 534||
l++l bhnun the sun 4 iva like =6 jagat the universe B4P sarvam
entire lB6 bhsate shines 4F4 yasya of whom 6=Bl tejas by its
effulgence H+ltPTP antmakam fallacious HB6 asat unreal 67P
tuccham unimportant |TP kim what + nu indeed 6F4 tasya of it H4
lBTP avabhsakam can illumine it

What indeed can manifest That whose effulgence, like the sun,
causes the entire false, unreal and unimportant universe to
appear at all?
4(HlN9lTl|+ 6l|+ BTl-4|9

504

4+l4|-6 6 |T |4l6l 9TlH46+ 535+
vedastrapurni bhtni sakalnyapi |
yenrthavanti ta kinnu vijtra prakayet || 535||
4( veda Vedas HlN stra shastras 9lTl|+ purni puranaas 6l|+
bhtni beings BTl|+ sakalni all H|9 api also 4+ yena by
which H4|-6 arthavanti are endowed with meaning 6P tam that |TP
kim what + nu indeed |4l6lP vijtram the knower 9TlH46
prakayet would illumine

That by which all Vedas, Sastras and Puranas and all other
beings are endowed with meaning, verily, what can illumine That
Supreme Knower?
99 F4474l|6+-6H|16-
HltPl59P4- BTl+|6-
4P4 |4l4 |4P164-l
=4t44 O|4PlP-+ 536+
ea svayajyotiranantaakti
tm'prameya sakalnubhti |
yameva vijya vimuktabandho
jayatyaya brahmaviduttamottama || 536||
99- ea this F4474l|6- svayajyoti self-effulgent H+-6H|16-
anantaakti endless power HltPl tm Self H9P4- aprameya beyond
all conditioned knowledge BTl+|6- sakalnubhti the direct
experience of all 4P yam which 94 eva alone |4l4 vijya having

505

realised |4P164-- vimuktabandha freed from bondage =4|6 jayati
wins H4P ayam this O|4PlP- brahmaviduttamottama the best
amongst the knowers of Brahman

Here is the Self-effulgent Self, of endless power, beyond all
conditioned knowledge and yet the direct experience of all. Freed
from bondage, realising this alone, the best among the knowers of
Brahman reign supreme.

+ |GH6 +l |494- 9Pl(6
+ B7=6 +l|9 |4746
F4|FP-B(l 4l7|6 +-(|6 F44
|+-6l+-(B+ 6-6-+ 537+
na khidyate no viayai pramodate
na sajjate npi virajyate ca |
svasminsad krati nandati svaya
nirantarnandarasena tpta || 537||
+ na neither |GH6 khidyate grieves + 7 na u nor |494- viayai
with sense objects 9Pl(6 pramodate (gets) elated + na neither B7=6
sajjate gets attached + na nor H|9 api even |4746 virajyate gets
averse ca and F4|FP+ svasmin in the Self B(l sad always 4l7|6
krati sports +-(|6 nandati revels F44P svayam by oneself |+-6

506

nirantara continuously Hl+-(B+ nandarasena by the essence of
bliss 6-6- tpta is content

Neither grieved nor elated, neither attached nor averse to sense-
objects, but content in the essence of endless Bliss, he sports
and revels in the Self.
l ((-4l t41t4l 4l- 4l7|6 4F6|+-
64 |4l+ P6 |+PPl |+( BGl+ 538+
kudh dehavyath tyaktv bla krati vastuni |
tathaiva vidvn ramate nirmamo niraha sukh || 538||
lP kudhm hunger ((-4lP dehavyathm physical pains t41t4l
tyaktv having given up (forgotten) 4l- bla the child 4l7|6 krati
plays 4F6|+- vastuni in (with) toys 6l tath in the same way 94 eva
alone |4l+ vidvn wise man P6 ramate revels |+PP- nirmama without
any idea of mine |+(P niraham without any idea of 'I' BGl sukh is
happy

Forgetting his hunger and physical pains a child plays with toys.
In the same way the wise person is happy and revels without the
ideas of "I" and "mine."
|-6lH-4P(-4PH+ 9l+ B|l|9
F4l6-4T |+THl |F|6l|+l 7PHl+ 4+
4N l+Hl9Tl|(|(6 |(4lF6 H4l P(l
Bll |+Pl-64l|9 |4(l 4l7l 9 O|T+ 539+


507

cintnyamadainyabhaikamaana pna saridvriu
svtantryea niraku sthitirabhrnidr mane vane |
vastra klanaoadirahita digvstu ayy mah
sacro nigamntavthiu vid kr pare brahmai || 539||
|-6l cint anxiety H-4P nyam free from (without) H(-4 adainya without
any humiliation P bhaikam begging HH+P aanam food 9l+P pnam
drink B|l|9 saridvriu waters of rivers F4l6-4T svtantryea with
freedom |+THl niraku without any restraint |F|6- sthiti they
live Hl- abh fearless |+l nidr sleeping (in) 7PHl+ mane
cremation grounds 4+ vane (or) in forests 4NP vastram (their)
clothing l+ klana washing Hl9T oaa drying Hl|( di etc |(6P
rahitam free from |( dig quarters 4lF6 vstu their dwelling place
and H4l ayy bed P(l mah the earth Bl- sacra their
wanderings |+Pl-6 nigamnta Vedanta 4l|9 vthiu in the
avenues |4(lP vidm the wise ones 4l7l kr revel 9 pare in the
Supreme O|T brahmai Brahman

Free from anxiety and humiliation, the wise ones have their food,
and drink the waters of rivers; they live, free and independent,
sleeping without fear in a cemetary or in forest; their robe is the
space, which needs no washing or drying, or some bark etc, the
earth is their bed and they roam in the avenues of Vedanta while
they revel in the supreme Brahman.
|4Pl+Pl-4 HlP6(

508

+1t4H9l|-494l+9|F6l+
974l 4l4(ltP4l
4l5-416|\l5++9164lG-+ 540+
vimnamlambya arrametad
bhunaktyaenviaynupasthitn |
parecchay blavadtmavett
yo'vyaktaligo'nanuaktabhya || 540||
|4Pl+P vimnam non-identification Hl-4 lambya having resorted
to HlP arram the body 966 etat this +|16 bhunakti
experiences HH9l+ aen completely |494l+ viayn the sense-
objects 79|F6l+ upasthitn present around 974l parecchay by His
wish 4l46 blavat like a child HltP4l tmavett the knower of the
Self 4- ya he who H-416|\- avyaktaliga with no insignia
externally H++916 ananuakta free from attachment 4lG- bhya
towards external objects

The knower of Brahman wears no insignia and is unattached to
sense-objects; like a child, he remains in this body without
identifying with it and experiences sense-objects as they come, by
the wish of others.
|(4l 4l|9 Bl4l 4l
t44l 4l|9 |(4F-
7-P4l|9 4l4l

509

|9Hl4l|9 t44-4lP+ 541+
digambaro vpi ca smbaro v
tvagambaro vpi cidambarastha |
unmattavadvpi ca blavadv
picavadvpi caratyavanym || 541||
|(4- digambara (sometimes) wearing no clothes 4l v or H|9 api
ca even Bl4- smbara with clothes 4l v or t4 H4- tvag ambara
wearing skins 4l v or H|9 api even |(4F- cidambarastha
abiding in the ethereal plane of knowledge 7-P46 unmattavat like one
intoxicated 4l v or H|9 api even ca and 4l46 blavat like
child 4l v or |9Hl46 picavat like ghost 4l v or H|9 api even |6
carati roams H4-4lP avanym in the world

Sometimes robed inspace, sometimes with clothes, sometimes
wearing skins, established in the ethereal plane of Knowledge
Absolute, he roams about in the world, sometimes like one
intoxicated, sometimes like a child and sometimes like a ghost.
TlPl|!TlP-9l B7t4Tll P|+-
F4ltP+4 B(l 67- F44 B4ltP+l |F6-+ 542+
kmnnikmarp sacaratyekacro muni |
svtmanaiva sad tua svaya sarvtman sthita || 542||
TlPl+ kmn sense-objects |+!TlP-9l nikmarp being of the nature of
desirelessness B|6 sacarati wonders(enjoys) 9Tl- ekacra (but)
lives alone P|+- muni the Sage F4ltP+l svtman by himself 94 eva

510

indeed B(l sad always 67- tua satisfied F44P svayam
himself B4ltP+l sarvtman as Self of all |F6- sthita exists

Being of the nature of desirelessness, the sage roams alone
seemingly enjoying sense-objects. He remains ever satisfied with
his own Self, abiding as the Self of all.

14|-P7l |4l+ 14|(|9 P(ll=|44-
14|l-6- Bl4- 14|(=llT|6-
14|t9ll6- 14|(4P6- 14l-4|4|(6-
t44 9l- B669Pl+-(B|G6-+ 543+
kvacinmho vidvn kvacidapi mahrjavibhava
kvacidbhrnta saumya kvacidajagarcrakalita |
kvacitptrbhta kvacidavamata kvpyavidita
caratyeva prja satataparamnandasukhita || 543||
14|6 kvacit sometimes P7- mha a fool |4l+ vidvn the wise
man 14|6 kvacit sometimes H|9 api even P(ll=|44-
mahrjavibhava royal grandeur 14|6 kvacit sometimes Hl-6- bhrnta
deluded Bl4- saumya peaceful 14|6 kvacit sometimes H= ajagara
serpent HllT|6- crakalita adopting its habits (of
motionless) 14|6 kvacit sometimes 9ll6- ptrbhta
respected 14|6 kvacit sometimes H4P6- avamata insulted 14l|9 kvpi
somewhere even H|4|(6- avidita unknown |6 carati wanders 94P

511

evam in this way 9l- prja the wise man B66 satata
constantly 9Pl+-(B|G6- paramnandasukhita happy with Infinite Bliss

Ever rejoicing in the Blissful state of wisdom the realised person
lives, sometimes looking like a fool, sometimes a sage,
sometimes with royal grandeur; sometimes roaming, sometimes
like a motionless serpent; sometimes respected, sometimes
insulted and sometimes unknown.
|++l5|9 B(l 67l5-4B(l4l P(l4-
|+t46-6l5-4-=l+l5-4BP- BP(H+-+ 544+
nirdhano'pi sad tuo'pyasahyo mahbala |
nityatpto'pyabhujno'pyasama samadarana || 544||
|++- nirdhana without wealth H|9 api even B(l sad always 67-
tua content H|9 api even HB(l4- asahya without help P(l4-
mahbala very powerful |+t46-6- nityatpta always content H|9 api
even H-=l+- abhujna without enjoying H|9 api even HBP- asama
without exemplar BP(H+- samadarana has equal vision

Though without wealth, he is ever-content, though without help he
is very powerful, though he does not enjoy sense-objects, he is
eternally content, and though without an equal, he sees equality
everywhere.
H|9 T4T4lT7ll16l Tl4|9
Hl4-4Hl49 9||7l5|9 B4-+ 545+


512

api kurvannakurvacbhokt phalabhogyapi |
arryapyaarryea paricchinno'pi sarvaga || 545||
H|9 api though T4+ kurvan acting HT4lT- akurva inactive ca
and Hl16l abhokt (he is not ) the enjoyer Tll phalabhog enjoys
the fruits (of actions) H|9 api still Hl| arri possessed of body H|9 api
yet HHl| aarri devoid of any body 4 9- yea this 9||7-
paricchinna limited H|9 api yet B4- sarvaga omnipresent

Though acting he is inactive, though experiencing the fruits of
past actions he is untouched by them, though he has a body he is
not identified with it and though limited he is Omnipresent.
HHl B(l B-6|PP O|4( 14|6
|94l|94 + F9H6F64 HlH + 546+
aarra sad santamima brahmavida kvacit |
priypriye na spatastathaiva ca ubhubhe || 546||
HHlP aarram without body(idea) B(l sad always B-6P santam
exists PP imam this O|4(P brahmavidam the knower of
Brahman 14|6 kvacit some rare one |94 H|94 priya apriye pleasure
or pain + na no F9H6- spata touches 6l tath in the same way 94
eva also ca and H HH ubha aubhe good or evil

This knower of Brahman lives without the body idea, and neither
pleasure nor pain, neither good nor evil ever touch him.


513

Fl|(B4-46l5|Pl|++-
BG -G HlH
|4\4F64-F4 B(ltP+l P+-
T6- H 4l5-4H T 4l+ 547+
sthldisambandhavato'bhimnina
sukha ca dukha ca ubhubhe ca |
vidhvastabandhasya sadtmano mune
kuta ubha v'pyaubha phala v || 547||
Fl|( sthldi gross etc B4-46- sambandhavata one who has
identification H|Pl|++- abhimnina for that identifies(ego) BGP sukham
(there is) happiness ca and -GP dukham sorrow ca and H
HH ubha aubhe in good and evil ca and |4\4F64-F4
vidhvastabandhasya one who has revered all bondage B(ltP+- sadtmana
one who has known his Self as the Reality P+- mune the Sage T6-
kuta how can H P ubham good 4l v or H|9 api even HH P
aubham evil TP phalam result 4l v or

Only he who has connections with the gross body etc., and is
identified with them is affected by happiness and sorrow, good
and evil. How can any good or evil or their effects affect the sage
who has severed his bondage and has realized his Self as the
Reality?
6PBl F64l+l(F6l5|9 |4=+-

514

F6 t446 Hl-t4l Glt4l 4F6TP+ 548+

tamas grastavadbhndagrasto'pi ravirjanai |
grasta ityucyate bhrnty hyajtv vastulakaam || 548||
6PBl tamas by darkness(Raghu) F646 grastavat as though
swallowed l+l6 bhnt appears HF6- agrasta not swallowed H|9 api
even |4- ravi the Sun =+- janai by the People F6- grasta
swallowed |6 iti thus 746 ucyate say Hl-t4l bhrnty because of
delusions |( hi indeed Hlt4l ajtv not knowing 4F6TP
vastulakaam the real nature of the object

The sun which appears to be swallowed by Raahu is not actually
so. People who do not the real nature of the sun, in their delusion,
say that it has been swallowed.

6(l|(4--4l |4P16 O|4PP
974|-6 (|(4-P7l- HlllB(H+l6+ 549+
tadvaddehdibandhebhyo vimukta brahmavittamam |
payanti dehivanmh arrbhsadarant || 549||
66 tadvat in the same way ((l|( dehdi (of the) body etc 4--4-
bandhebhya from the bondages |4P16P vimuktam liberated O|4PP
brahmavittamam the perfect knower of Brahman 974|-6 payanti
see (|(46 dehivat as possessed of the body P7l- mh the fools, the

515

ignorant Hl arra the body HllB(H+l6 bhsadarant (they see) an
appearance of it.

So too, the perfect knower of Brahman, liberated from the
bondages of body, etc. is looked upon by the ignorant as
possessing a body; they but see only an appearance of it.
H|(|+-44+l4l4 P1t4l (( 6 |6U|6
6F667l-4Pl+l 4|tT|-t9lT4l4+l+ 550+
ahirnirlvayan vya muktv deha tu tihati |
itastataclyamno yatkicitpravyun || 550||
H|(|+-44+lP ahirnirlvayanm the slough of the snake 4 iva like H4P
ayam this P1t4l muktv freeing from the bondage ((P deham of this
body 6 tu however |6U|6 tihati exists 6- ita here 66- tata
there l-4Pl+- clyamna moving 46 |T|-6 yat kicit whatever little(it
moves) 9lT4l4+l pravyun by the force of Pranas

The body of the liberated person remains like the slough of the
snake. Here and there, it is moved about by the force of Prana,
the way it pleases.
Ul6Bl +l46 (l6 4l |++l6FP
(4+ +l46 ((l 4lTll9|169+ 551+
srotas nyate dru yath nimnonnatasthalam |
daivena nyate deho yathklopabhuktiu || 551||
Ul6Bl srotas by the current of river +l46 nyate is carried (l6 dru a
piece of wood 4l yath just as |++ nimna low 76 unnata (or)

516

high FP sthalam ground (4+ daivena by Iswara(past actions) +l46
nyate is carried ((- deha the body 4lTl yathkla as per the time
(of) 79|169 upabhuktiu in which they are to be enjoyed

Just as a piece of wood is carried by the current to a high ground
or low ground, so too the body of the liberated one is carried by
the momentum of its past actions and their fruits, as and when
they appear.

9l-TP9|T|-964lB+l|-
BBl|4|6 |169 P16((-
|B&- F44 4B|6 Bl|4( 6!Tl
4F4 P|P4 T-9|4T-9H-4-+ 552+
prrabdhakarmaparikalpitavsanbhi
sasrivaccarati bhuktiu muktadeha |
siddha svaya vasati skivadatra t
cakrasya mlamiva kalpavikalpanya || 552||
9l-TP prrabdhakarma prarabdha-karma 9|T|-96 parikalpita
prompted 4lB+l|- vsanbhi with desires BBl|46 sasrivat like one
subject to transmigration |6 carati moves |169 bhuktiu in the
sense-objects P16((- muktadeha one who is bereft of the body
idea |B&- siddha fulfilled F44P svayam himself 4B|6 vasati
lives Bl|46 skivat like a witness H atra here 6!TlP tm in

517

silence 4F4 cakrasya of the wheel PP mlam pivot 4 iva
like T-9|4T-9 kalpavikalpa agitations H-4- nya free from(without)

Through desires produced by Prarabdha Karma, the man of
Perfection, bereft of the body-idea, moves in the midst of sense-
enjoyments, looking like one subject to the transmigration. He,
however, lives unmoved in the body like a witness, free from
mental agitations, like the pivot of a potter's wheel.

+4|-4l|T |4949 |+416 99
+4l9416 79(H+TF-
+4 |44lTP9l9(46 B
F4l+-(Bl-B9l+BP|-+ 553+
naivendriyi viayeu niyukta ea
naivpayukta upadaranalakaastha |
naiva kriyphalamapadavekate sa
svnandasndrarasapnasumattacitta || 553||
+ na neither 94 eva certainly |-4l|T indriyi the sense-organs |4949
viayeu in the sense-objects |+416 niyukte directs 99- ea this + na
nor 94 eva certainly H9416 apayukte detach 79(H+TF-
upadaranalakaastha one who is indicated as abiding as the witness +
na nor 94 eva certainly |44lTP kriyphalam the fruits of actions H|9
api even 9( ad little bit H46 avekate looks forward to ca

518

and F4l+-( svnanda bliss of the Self Bl- sndra abundant B rasa
essence 9l+ pna drink BP sumatta inebriated |- citta his
mind

He does not direct the sense-organs to their objects, nor does he
detach them from these, but he remains like an indifferent
onlooker. His mind being drunk with the 'wine' of Bliss of the Self,
he holds not the least regard for the fruits of actions.
4l4|6 t41t4l 4|F6UtT4ltP+l
|H4 94 F44 Bll(4 O|4P-+ 554+
lakylakyagati tyaktv yastihetkevaltman |
iva eva svaya skdaya brahmaviduttama || 554||
4 lakya the goal H4 alakya not the goal |6P gatim anxiety
(something to be achieved) t41t4l tyaktv having given up 4- ya he
who |6U6 tihet abides T4ltP+l kevaltman by himself in the
Self |H4- iva Siva 94 eva alone F44P svayam himself Bll6 skt
personified H4P ayam this O|4P- brahmaviduttama the best
amongst the knowers of Brahman

He who has renounced the anxiety to reach the Goal or not to
reach the goal, and abides as the Self alone, indeed, he is verily
Siva himself, the best among the knowers of Brahman.

=l44 B(l P16- T6ll O|4P-
79l|+lHl(O4 B+ Ol-4|6 |+4P+ 555+
jvanneva sad mukta ktrtho brahmavittama |

519

updhindbrahmaiva san brahmpyeti nirdvayam || 555||
=l4+ jvan (while) living 94 eva even B(l sad always P16- mukta
free T6l- ktrtha fulfilled O|4P- brahmavittama the perfect
knower of Brahman 79l|+lHl6 updhint through the destruction of his
conditionings O brahma Brahman 94 B+ eva san alone is O brahma
Brahman H-4|6 apyeti attains |+4P nirdvayam non-dual

The perfect knower of Brahman becomes eternally free, even in
this life and is fulfilled; he merges with the non-dual Brahman---
which he had been all along---through the destruction of
limitations (upadhis).

H9l 49Bl4ll44l7 4l 9Pl+
64 O|47U- B(l O4 +l9-+ 556+
ailo veasadbhvbhvayoca yath pumn |
tathaiva brahmavicchreha sad brahmaiva npara || 556||
H9- aila actor 49Bl4 veasadbhva (whether) wearing his dress (of
his role) Hl44l- abhvayo (or) without the dress of his role ca
and 4l yath just as 9Pl+ pumn in man 6l tath in the same
way 94 eva alone O|46 ~U- brahmavit reha the best amongst the
knowers of Brahman B(l sad always O brahma Brahman 94 eva
alone + na (and) nothing H9- apara else


520

Just as an actor, whether he wears the dress of his role or not, is
always the same person, so too, the perfect knower of Brahman
is always Brahman.

4 14l|9 |4HlT Bt9T|P4 6l49- 966l6
Ol6F4 46- 9l4 6|(|P+l (P+ 557+
yatra kvpi vira satparamiva tarorvapu patatt |
brahmbhtasya yate prgeva taccidagnin dagdham || 557||
4 yatra where 14l|9 kvpi wherever |4HlTP viram hithered B6
sat is 9TP param leaf 4 iva like 6l- taro of the tree 49- vapu
body 966l6 patatt fallen Ol6F4 brahmbhtasya of one who has
realised himself to be the Brahman 46- yate of the Sage 9lT prk
before the fall of the body 94 eva itself 6|6 taccit (because of) the
knowledge of H|P+l agnin by the fire of Knowledge (P dagdham has
been burnt.

The body of a sage, who has realized himself as the Brahman,
may wither and fall anywhere like the leaf of a tree; (it matters not)
for it has already been burnt by the fire of Knowledge.

B(ltP|+ O|T |6U6l P+-
9Tl54l+-(P4ltP+l B(l
+ (HTllH|696ll
t4=PlB|4|9'7|4B=+l4+ 558+
sadtmani brahmai tihato mune

521

pr'dvaynandamaytman sad |
na deakldyucitapratk
tvamsavipiavisarjanya || 558||
B(l sad always HltP|+ tmani in the Self O|T brahmai in
Brahman |6U6- tihata abiding P+- mune of the contemplative sage 9T
pra infinite H4 advaya non-dual Hl+-( P4 nanda maya full of
Bliss HltP+l tman by himself B(l sad always + na not (H dea
place Tl kla time Hl|( di etc 7|6 ucita usual considerations 96ll
pratk waiting t4= tva skin PlB msa flesh |4 vi excrement |9'7
pia this body |4B=+l4 visarjanya for giving up

The sage who is firmly established in the eternal Reality,
Brahman, as Infinite, non-dual Bliss, depends not on the usual
consideration of place, time etc. for giving up this bundle of skin,
flesh and excrement.

((F4 Pll +l Pll + ('7F4 TP'7l-
H|4Hl(4|-Pll Pll 46F66-+ 559+
dehasya moko no moko na daasya kamaalo |
avidyhdayagranthimoko moko yatastata || 559||
((F4 dehasya of the body Pl- moka liberation + 7 na u no Pl-
moka (is no) liberation + na not ('7F4 daasya of the staff TP'7l-
kamaalo of the water bowl H|4Hl avidy ignorance (4 |- Pl-

522

hdaya granthi moka liberation of the knots of heart Pl- moka is
liberation 46- yata that which is 66- tata that alone is

For, giving up the body or the staff or the water bowl is not
liberation; true liberation is the sundering of the heart's knots
formed by ignorance.

T-4l4lP +Hl 4l |H45|9 t4
9T 96|6 + 6l- |T + HlHP+ 560+
kulyymatha nady v ivaketre'pi catvare |
para patati cettena taro ki nu ubhubham || 560||
T-4l4lP kulyym in a stream H atha or +HlP nadym in a river 4l
v or |H4 ivaketre in a place consecrated to Siva H|9 api
even t4 catvare at cross roads 9TP param the leaf 96|6 6 patati
cet if falls 6+ tena by it 6l- taro for the tree |TP kim what + 7 na
u indeed H HHP ubha aubham good or evil

If a leaf falls in a stream or a river, in a place consecrated to Siva
or at a crossroad, what good or evil will it bestow upon the tree?
9F4 9!9F4 TF4 +lH4( -
((|-49lT|4l |4+lH-
+4ltP+- F4F4 B(ltPTF4l-
+-(lT644(|F6 9-+ 561+
patrasya pupasya phalasya navad-

523

dehendriyapradhiy vina |
naivtmana svasya sadtmakasy-
nandktervkavadasti caia || 561||
9F4 patrasya of a leaf 9!9F4 pupasya of a flower TF4 phalasya of
a fruit +lH46 navat like their destruction (( deha body |-4 indriya
sense-organs 9lT pra vital airs |4lP dhiym and of intellect |4+lH-
vina is the destruction + na not 94 eva certainly HltP+- tmana of
the Self F4F4 svasya of itself B(ltPTF4 sadtmakasya of the Self which is
the eternal Reality Hl+-(lT6- nandkte (which is the ) embodiment of
Bliss 446 vkavat like the tree H|F6 asti exists ca and 99- ea
this

Like the destruction of a leaf, flower or fruit does not affect the
tree; even so, by the destruction of the body, sense-organs,
pranas and intellect, the Self, the eternal Reality, is never
affected. It is the embodiment of Bliss which is one's own Real
Nature and abides like the tree.

9l++ t4ltPT Bt4BTP
H+Hl9l|TF44 T4|-6 |4+lH+P+ 562+

prajnaghana itytmalakaa satyascakam |
andyaupdhikasyaiva kathayanti vinanam || 562||
9l++- prajnaghana homogeneous mass of Consciousness |6 iti
thus HltPTP tmalakaam indication for the nature of the

524

Self Bt4BTP satyascakam establish Its Reality H+H andya having
established Hl9l|TF4 aupdhikasya of the conditioning 94 eva
alone T4|-6 kathayanti voice |4+lH+P vinanam the destruction

"The embodiment of consciousness"---in these words the
scriptures indicate the true nature of the Self. Having established
its Reality, the scriptures speak of the destruction of apparent
conditionings only.

H|4+lHl 4l H54PltP|6 ~|6ltP+-
94lt4|4+l|Ht4 |4+74tB |4Tl|9+ 563+
avin v are'yamtmeti rutirtmana |
prabravtyavinitva vinayatsu vikriu || 563||
H|4+lHl avin indestructible 4 vai indeed H are dear H4P ayam
this HltPl tm Self |6 iti thus ~|6- ruti the Sruti HltP+- tmana
for this Self 94l|6 prabravti speaks H|4+l|Ht4P avinitvam
indestructibility |4+74tB vinayatsu amidst destructible |4Tl|9 vikriu
(and) changing

"Immortal is this Self (Atman), my dear"---this passage from the
scriptures speaks of the Immortal in the midst of things finite and
subject to modification.

9l9lT46Tl-4T7lHl
(l 4|-6 |( P(4 4l 64

525

((|-4lBP+ Hl|( BPF674
l+l|P(P94l|6 9ltPl4P+ 564+
pavkatadhnyakaakardy
dagdh bhavanti hi mdeva yath tathaiva |
dehendriysumana di samastadya
jngnidagdhamupayti partmabhvam || 564||
9l9lT pa stone 4 vka tree 6T ta straw l-4 dhnya grain T7
kaakara husk HlHl- dy etc (l- dagdh burnt 4|-6 bhavanti
become (burnt) |( hi indeed P( md clay 94 eva alone 4l yath
just as 6l tath in the same way 94 eva alone (( deha body |-4
indriya sense-organs HB asu pranas P+- mana mind Hl|( di
etc BPF6 samasta entire 74P dyam objectifiable universe l+l|P
jngni fire of knowledge (P dagdham burnt 794l|6 upayti
attains 9ltPl4P partmabhvam state of Supreme Self

Just as stone, tree, straw, grain, husk, etc. are reduced to ashes
when burnt, so too, the whole objective universe comprising the
body, sense-organs, Pranas, mind etc. are reduced to the
supreme Self when burnt into the fire-of-Knowledge.

|4T 4l \4l-6 l46 l+6=|B
64 BT 74 O|T 9|4l46+ 565+

vilakaa yath dhvnta lyate bhnutejasi |

526

tathaiva sakala dya brahmai pravilyate || 565||
|4TP vilakaam distinctly different 4l yath just as \4l-6P
dhvntam darkness l46 lyate vanishes l+6=|B bhnutejasi in the
Sun's effulgence 6l tath in the same way 94 eva alone BTP
sakalam entire 74P dyam objective universe O|T brahmai into
Brahman 9|4l46 pravilyate vanishes

Just as darkness---which is distinctly different from sunlight---
vanishes in the sun's effulgence, so too, this entire objective
universe vanishes into Brahman.

+7 4l -4lP -4lP4 4|6 FTP
64l9l||44 O4 O|4tF44P+ 566+
ghae nae yath vyoma vyomaiva bhavati sphuam |
tathaivopdhivilaye brahmaiva brahmavitsvayam || 566||
ghae nae when the pot is broken 4l yath just as -4lP vyoma
(pot) space -4lP vyoma (limitless) space 94 eva alone 4|6 bhavati
becomes FTP sphuam clearly 6l tath in the same way 94 eva
alone 79l||44 updhivilaye when conditioning is destructed O
brahma Brahman 94 eva alone O|46 brahmavit the knower of
Brahman F44P svayam himself

Just as when a pot is broken the pot-space becomes the limitless
space, so too, when the conditionings are destroyed, the knower
of Brahman becomes Brahman Itself.

527

l l 4l |-6 6 6 = =
B416PT6l 4l|6 6l55tP-4ltP|4-P|+-+ 567+
kra kre yath kipta taila taile jala jale |
sayuktamekat yti tath''tmanytmavinmuni || 567||
lP kram milk l kre in milk 4l yath just as |-6P kiptam
is poured 6P tailam oil 6 taile in oil =P jalam water = jale
in water B416P sayuktam united 9T6lP ekatm state of being one 4l|6
yti attains 6l tath in the same way HltP|+ tmani in the Self HltP|46
tmavit the knower of the Self P|+- muni the Sage

Just as milk poured into milk, oil into oil and water into water each
becomes united and one, so too, one who has realised the Sefl
becomes one with the Self.

94 |4((T4-4 B-Plt4PG|'76P
Ol4 99H9 4|6+l466 9+-+ 568+
eva videhakaivalya sanmtratvamakhaitam |
brahmabhva prapadyaia yatirnvartate puna || 568||
94P evam in this way |4(( videha disembodied one T4-4P kaivalyam
being one; without a second B-Plt4P sanmtratvam pure
existence HG|'76P akhaitam unbroken Ol4P brahmabhvam
state of Brahman 99H prapadya having attained 99- ea this 4|6- yati

528

seeker + na (does) not Hl466 vartate transmigrate 9+- puna again

It does not suffer transmigration having experienced seclusion as
a result of being disembodied--being ever-identified with the one
Reality, Brahman.

B(ltPTt4|4l+(l|4Hl|(4!PT-
HP!4 O6t4l( OT- T6 74-+ 569+
sadtmaikatvavijnadagdhvidydivarmaa |
amuya brahmabhtatvd brahmaa kuta udbhava || 569||
B6 sat Brahman HltPl tm jeeva (Self) 9Tt4 ekatva oneness |4l+
vijna (by this) direct knowledge ( dagdha burnt H|4Hl|( avidydi
ignorance 4!PT- varmaa bodies HP!4 amuya this O6t4l6
brahmabhtatvt because of being Brahman OT- brahmaa of
Brahman T6 kuta how can (there be) 74- udbhava rebirth

By realizing the oneness of the individual Self and Brahman, his
bodies (gross, subtle and casual) consisting of ignorance etc. are
burnt and he becomes Brahman Itself; how can Brahman (the
unborn), ever have rebirth?

Pl4l1-6l 4-Pll + F6- F4ltP|+ 4F66-
4l 7=l |+|!44l4l B9llB|4|+Pl+ 570+
myklptau bandhamokau na sta svtmani vastuta |
yath rajjau nikriyy sarpbhsavinirgamau || 570||

529

Pl4l1-6l myklptau Maya-conjured 4-Pll bandhamokau
bondage and liberation + na do not F6- sta exist F4ltP|+ svtmani
in the Self 4F66- vastuta in reality 4l yath just as 7=l rajjau in
the rope |+|!44l4lP nikriyym (which) undergoes no change B9 Hl
lB sarpa bhsa the appearance of snake |4|+Pl vinirgamau and
disappearance (is not there)

Maya-conjured up bondage and liberation do not really exist in the
Reality, one's Self, just as the appearance and disappearance of
the snake are not in the rope which undergoes no changes.

Hl46- B(Bx4l-4l 416-4 4-PlT
+l4|6OT- Tl|(-4ll4l(+l46P
4HFt46(l|+- F4l( 6 +l B(6 ~|6-+ 571+
vte sadasattvbhy vaktavye bandhamokae |
nvtirbrahmaa kcidanybhvdanvtam |
yadyastyadvaitahni syd dvaita no sahate ruti || 571||
Hl46- vte of the veiling B6 HBx4l-4lP sat asattvbhym (its)
presence or its absence 416-4 vaktavye can be spoken of 4-PlT
bandhamokae the bondage & liberation + na no Hl4|6- vti the
veiling OT- brahmaa for Brahman Tl|6 kcit of any kind H-4 H
l4l6 anya abhvt because of the absence of any second entity H+l46P
anvtam (always) unveiled 4|( yadi if H|F6 asti (this veiling)

530

exists H6(l|+- advaitahni (it will) contradict the non-duality (of
Brahman) F4l( syd will 6P dvaitam duality + 7 na u does
not B(6 sahate bears or allows or accepts ~|6- ruti the Sruti

When there is the presence or absence of veiling, bondage and
liberation can be spoken of. There can be no veiling for Brahman
as It is obvious, there being no second thing besides it. If there is,
it will contradict the non-duality of Brahman; the scriptures will
never allow duality.
4-- Pl- P94 P7l
4&T 4F6|+ T-94|-6
l4|6 PT6l 4l 4l
46l54l5B\|(6(P+ 572+
bandhaca mokaca maiva mh
buddhergua vastuni kalpayanti |
dgvti meghakt yath ravau
yato'dvay'sagacidetadakaram || 572||
4-P bandham bondage ca and PlP mokam liberation ca
and P9l m uselessly 94 eva alone P7l- mh the deluded fools,
the ignorant ones 4&- buddhe of the intellect TP guam
attributes 4F6|+ vastuni on the reality T-94|-6 kalpayanti
superimpose dg eyes Hl4|6P vtim veiling P T6lP megha ktm
brought about by clouds 4l yath just as 4l ravau upon the Sun 46-

531

yata therefore H4 advaya non-dual HB\ asaga unattached |6 cit
consciousness 966 etat this HP akaram immutable

Bondage and liberation are attributes of the intellect which the
ignorant superimpose upon the Reality, as the hiding from eyes
by clouds is superimposed upon the sun. In fact, this Immutable
Reality is Absolute Knowledge, non-dual and unattached.

HF6l|6 9t44l 47 47 +lF6l|6 4F6|+
4&4 Tl46l + 6 |+t4F4 4F6+-+ 573+

astti pratyayo yaca yaca nstti vastuni |
buddhereva guvetau na tu nityasya vastuna || 573||
H|F6 asti (something) is |6 iti this 9t44- pratyaya concept 4- ya
that which is ca and 4- ya that which is ca and + H|F6 na asti
(something) is not |6 iti this 4F6|+ vastuni in the objects 4&- buddhe
of the intellect 94 eva alone Tl guau both these attributes' 96l etau
both of these + na not 6 tu indeed |+t4F4 nityasya eternal 4F6+-
vastuna reality

The concepts that bondage is and that it is not, are, with
reference to the Reality, only attributes of the intellect. Never do
they belong to Brahman, the eternal Reality.

H6F6l Pl44l 1-6l 4-Pll + ltP|+

532

|+!T |+|!44 Hl-6 |+4H |+-=+
H|6l4 9 6x4 -4lP4tT-9+l T6-+ 574+
atastau myay klptau bandhamokau na ctmani |
nikale nikriye nte niravadye nirajane |
advitye pare tattve vyomavatkalpan kuta || 574||
H6- ata therefore 6l tau these two Pl44l myay by Maya 1-6l
klptau conjured 4-Pll bandhamokau bondage and liberation + na
not ca and HltP|+ tmani in the Self |+!T nikale partless |+|!44
nikriye devoid of activity Hl-6 nte serene |+4H niravadye
unimpeachable |+-=+ nirajane untainted H|6l4 advitye non-dual
9 pare supreme 6x4 tattve reality -4lP46 vyomavat like space T-9+l
kalpan imagination(about its limitation) T6- kuta where is it

Therefore, bondage and liberation are conjured up by Maya and
do not exist in the Self. As there can be no limitation regarding the
Infinite space, how can there be any limitation regarding the
supreme Reality which is devoid of parts, devoid of activity,
serene, unimpeachable, untainted and non-dual?

+ |+ll + lt9|+ 4&l + BlT-
+ PP+ 4 P16 t49l 9Pl6l+ 575+
na nirodho na cotpattirna baddho na ca sdhaka |
na mumukurna vai mukta itye paramrthat || 575||

533

+ na neither is there |+l- nirodha death + na nor ca and 7t9|-
utpatti birth + na neither is there 4&- baddha bondage + na nor
ca and BlT- sdhaka the struggling one + na neither is there PP-
mumuku the seeker + na nor 4 vai indeed P16- mukta a
liberated one |6 iti thus 99l e this is 9Pl6l paramrthat the
ultimate truth

There is no birth, no death, no bondage, no spiritual aspirant, no
seeker after liberation, no one liberated. This is the ultimate Truth.

Blessed disciple liberated (verses 576-578)

BT|+P7lF4l-6|B&l-6-9
9|P(P|6G (|H6 6 P4lH
H96T|(l9 TlP|+P164|&
F4B64(BTx4l l|-4t4l PPP+ 576+
sakalanigamacsvntasiddhntarpa
paramidamatiguhya darita te maydya |
apagatakalidoa kmanirmuktabuddhi
svasutavadasakttv bhvyitv mumukum || 576||
BT sakala all |+P nigama scriptures 7l c the crest (the
essence) F4l-6 svnta the ultimate truth about ourselves |B&l-6 -9P
siddhnta rpam of the nature of the innermost essence 9P param
supreme (P idam this H|6GP atiguhyam profound secret (|H6P

534

daritam has been shown 6 te to you P4l may by me HH adya
today H96 apagata purged T| kali of this dark-age (l9P doam
tainted TlP kma desire |+P16 nirmukta free 4|&P buddhim
mind F4B646 svasutavat like my own son HBT6 asakt again and
again t4lP tvm to you l|-4t4l bhvyitv considering you to be PPP
mumukum a seeker after liberation

Considering you to be a seeker after liberation, void of the taints
of this Dark Age, with a mind free from desires, I have today
revealed to you, again and again, as I would to my own son, the
supreme and profound secret, the inmost essence of Vedanta,
the crown of all Vedas.

|6 ~t4l l4l14 9~4T T6l+|6-
B 6+ BP+l6l 44l |+P164-+-+ 577+
iti rutv gurorvkya prarayea ktnati |
sa tena samanujto yayau nirmuktabandhana || 577||
|6 iti thus ~t4l rutv having heard l- guro of the
teacher's 4l14P vkyam words 9~4T prarayea with humility T6 kta
did Hl+|6- nati prostration B- sa he 6+ tena by his BP+l6-
samanujta obtaining his permission 44l yayau went (his way) |+P16
4-+- nirmukta bandhana freed from all bondages


535

Hearing the words of the Teacher, the disciple prostrated to him
with reverence, and obtaining his permission, went his way, freed
from bondage.

64 B(l+-(|B-l |+PPPl+B-
9l44-4Bl B4l |4l |+-6-+ 578+
gurureva sadnandasindhau nirmagnamnasa |
pvayanvasudh sarv vicacra nirantara || 578||
6- guru the teacher 94 eva alone B(l+-( sadnanda eternal
Bliss |B-l sindhau in the ocean of |+PP nirmagna immersed Pl+B-
mnasa his mind 9l44+ pvayan blessing 4BlP vasudhm the (whole)
world B4lP sarvm whole |4l vicacra wandered |+-6- nirantara
constantly

And the Teacher, his mind immersed in the ocean of eternal Bliss,
forever wandered about, verily blessing the whole world.

The glory of the text-book (verses 579-581)

t4ll4F4 |H!4F4 B4l(+ltPTP
|+-|96 PPTl BG4ll994+ 579+
itycryasya iyasya savdentmalakaam |
nirpita mumuk sukhabodhopapattaye || 579||

|6 iti thus Hll4F4 cryasya the teacher |H!4F4 iyasya of the
disciple B4l(+ savdena dialogue HltPTP tmalakaam indicating

536

the Self |+-|96P nirpitam expounded PPTlP mumukm for the
seekers after liberation BG4l sukhabodha easy comprehension 7994
upapattaye for attaining

Thus, by means of a dialogue between the Teacher and the
disciple, the true nature of the Self (Atman) has been indicated for
the easy comprehension of seekers after liberation.

|(6|P(P9(HPl|4-6l
|4|(6|+F6BPF6|(l9l-
4BG|46l- 9Hl-6|l-
~|6|BTl 464l PP4l 4+ 580+
hitamidamupadeamdriyant
vihitanirastasamastacittado |
bhavasukhavirat prantacitt
rutirasik yatayo mumukavo ye || 580||
|(6P hitam beneficial (P idam this 79(HP upadeam teaching Hl|4-6lP
driyantm to the seekers |4|(6 vihita (by following) the prescribed
methods |+F6 nirasta eliminated BPF6 samasta entire |(l9l- cittado
the impurities of the mind 4BG bhavasukha the pleasures of the
world |46l- virat averse 9Hl-6 pranta serene |l- citt
mind ~|6|BTl- rutirasik those who take delight in scriptures 464-
yataya the strivers PP4- mumukava the seekers after liberation 4
ye they

537

May the seekers after liberation appreciate this salutary teaching,
those who have cleansed themselves of the taints of the mind by
observing the prescribed methods, who are indifferent to worldly
enjoyments, who have serene minds and take a delight in the
scriptures.

BBll\4|+ 6l9l+|TT9l6(l(-4l-
|Gl+l =Tl4l P6|4 Hl-t4l 9|Hl46lP
Ht4lBBl4| BGT Ol4 (H4-
t49l Hl6l |4=46 |+4lTB(l|4+l+ 581+
sasrdhvani tpabhnukiraaprodbhtadhavyath-
khinnn jalakkay marubhuvi bhrnty paribhrmyatm |
atysannasudhmbudhi sukhakara brahmdvaya daraya-
tye akarabhrat vijayate nirvasandyin || 581||
BBll\4|+ sasrdhvani in the journey through this realm of
change 6l9l+|TT tpabhnukiraa the rays of the scorching sun 9l6
prodbhta very well caused (l(-4|Gl+lP dhavyathakhinnnm for
those afflicted by the burning pains =Tl4l jalakkay desirous of
water P6|4 marubhuvi in the desert Hl-t4l bhrnty by
delusion 9|Hl46lP paribhrmyatm desperately search Ht4lB
atysanna in very close proximity Bl4|P sudhmbudhim the ocean of
Bliss BGTP sukhakaram brings happiness O brahma Brahman H4P
advayam non-dual (H4|6 darayati is shown 99l e this Hl6l

538

akarabhrat (glorious message) of Sankara |4=46 vijayate is
victorious |+4lT B(l|4+l nirva sandyin for it very well leads one to
liberation

For those who are afflicted in this samsara by the burning pains
caused by the scorching sun rays of the three-fold sorrows
(adhyatmika, adhidaivika, and adhibhautika), and those who, in
delusion, roam in a desert in search of water, for them this is the
glorious message of Sankara pointing out the Ocean of Nectar,
the non-dual Brahman, within easy reach, in order to lead them to
liberation. Om Tat Sat.

Vivekachudamani

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