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NITAAI-Veda.nyf > All Scriptures By Acharyas > Shankaracharya > Viveka-Cuda-Mani

Viveka-Cuda-Mani

The Crest Jewel of Wisdom

 

a translation by John Richards

 

sarva-ved'anta-siddh'anta-gocaram tam agocaram

gov'indam param'anandam sad-gurum pranato'smy aham. 1

 

I prostrate myself before Govinda, the true Guru and ultimate Bliss, who is the unattainable resort of all scriptures and Vedanta. 1

 

jantunam nara-janma dur-labham atah pumstvam tato viprata

tasmad vaidika-dharma-marga-parata vidvattvam asmat param

atman'atma-vivecanam sv'anubhavo brahm'atmana samsthitih

muktir no sata-janma-koti-su-krtaih punyair vina labhyate. 2

 

Human nature is the hardest of creaturely states to obtain, even more so that of manhood. Brahminhood is rarer still, and beyond that dedication to the path of Vedic religion. Beyond even that there is discrimination between self and non-self, but liberation by persistence in the state of the unity of God and self is not to be achieved except by the meritorious deeds of hundreds of thousands of lives. 2

 

dur-labham trayam ev'aitad dev'anugraha-hetukam

manusyatvam mumuksutvam maha-purusa-samsrayah. 3

 

These three things are hard to achieve, and are attained only by the grace of God - human nature, the desire for liberation, and finding refuge with a great sage. 3

 

labdhva kathamcin nara-janma dur-labham

tatra'pi pumstvam sruti-para-darsanam

yas tv'atma-muktau na yateta mudha-dhih

sa hy'atma-ha svam vinihanty asad-grahat. 4

 

He is a suicide who has somehow achieved human birth and even manhood and full knowledge of the scriptures but does not strive for self-liberation, for he destroys himself by clinging to the unreal. 4

 

itah ko nv asti mudh'atma yas tu sv'arthe pramadyati

dur-labham manusam deham prapya tatra'pi paurusam. 5

 

Who could be more foolish than the man who has achieved the difficult attainment of a human body and even manhood but still neglects his true good? 5

 

vadantu sastrani yajantu devan

kurvantu karmani bhajantu devatah

atm'aikya-bodhena vina'pi muktih

na sidhyati brahma-sat'antare'pi. 6

 

People may quote the scriptures, make sacrifices to the gods, perform actions and pay homage to the deities, but there is no liberation without recognising the oneness of one's own true being - not even in the lifetime of a hundred Brahmas (countless millions of years). 6

 

amrtatvasya n'asa'sti vitten'ety eva hi srutih

braviti karmano mukter ahetutvam sphutam yatah. 7

 

Scripture declares that there is no hope of immortality by means of wealth, so it is evident that liberation cannot be brought about by actions. 7

 

ato vimuktyai prayatet vidvan

samnyasta-bahy'artha-sukha-sprhah san

santam mahantam samupetya desikam

ten'opadist'artha-samahit'atma. 8

 

So let the man of understanding strive for liberation, abandoning desire for the enjoyment of external aims and pleasures, and after becoming the pupil of a good and great teacher, let him fix his mind on the goal he indicates. 8

 

uddhared atman'atmanam magnam samsara-varidhau

yog'arudhatvam asadya samyag-darsana-nisthaya. 9

 

Sunk in the sea of samsara, one should oneself rouse oneself by holding onto right understanding until one reaches the state of the attainment of union. 9

 

samnyasya sarva-karmani bhava-bandha-vimuktaye

yatyatam panditair dhirair atm'abhyasa upasthitaih. 10

 

Abandoning all actions and breaking free from the bonds of achievements, the wise and intelligent should apply themselves to self-knowledge. 10

 

cittasya suddhaye karma na tu vast'upalabdhaye

vastu-siddhir vicarena na kimcit karma-kotibhih. 11

 

Action is for the purification of the mind, not for the understanding of reality. The recognition of reality is through discrimination, and not by even tens of millions of actions. 11

 

samyag-vicaratah siddha rajju-tattv'avadharana

bhrant'odita-maha-sarpa-bhaya-duhkha-vinasini. 12

 

Proper analysis leads to the realisation of the reality of the rope, and this is the end of the pain of the fear of the great snake caused by delusion. 12

 

arthasya niscayo drsto vicarena hit'oktitah

na snanena na danena pran'ayama-satena va. 13

 

The realisation of the truth is seen to depend on meditation on statements about what is good, not on bathing or donations or by hundreds of yogic breathing exercises. 13

 

adhikarinam asaste phala-siddhir visesatah

upaya desa-kal'adyah santy asmin saha-karinah. 14

 

Achievement of the goal depends primarily on a fit seeker. Things like locality and time are merely secondary in this matter. 14

 

ato vicarah kartavyo jijnasor atma-vastunah

samasadya daya-sindhum gurum brahma-vid uttamam. 15

 

So he who would know his own nature should practise meditation on the subject after taking refuge with a guru who is a true knower of God and an ocean of compassion. 15

 

medhavi puruso vidvan uhapoha-vicaksanah

adhikary'atma-vidyaya mukta-laksana-laksitah. 16

 

It is the wise and learned man, skilled in sorting out the pros and cons of an argument who is really endowed with the qualities necessary for self-realisation. 16

 

vivekino viraktasya samadi-guna-salinah

mumuksor eva hi brahma-jijnas'ayogyata mata. 17

 

Discriminating and dispassionate, endowed with peace and similar qualities, and longing for liberation - such is the man who is considered fit to practise seeking for God. 17

 

sadhanany atra catvari kathitani manisibhih

yesu satsv eva sannistha yad abhave na sidhyati. 18

 

The wise talk here of four qualities, possessed of which one will succeed, but without which one will fail. 18

 

adau nity'anitya-vastu-vivekah pariganyate

ih'amutra-phala-bhoga-viragas tad anantaram

sam'adi-satka-sampattir mumuksutvam iti sphutam. 19

 

First is listed discrimination between unchanging and changing realities, and after that dispassion for the enjoyment of the fruits of action both here and hereafter, and then the group of six qualities including peace and of course the desire for liberation. 19

 

brahma satyam jagan mithy'ety evam-rupo viniscayah

so'yam nity'anitya-vastu-vivekah samudahrtah. 20

 

"God is the Truth and the world is unreal." It is this realisation that is considered discrimination between the permanent and the impermanent. 20

 

tad vairagyam jihasa ya darsana-sravan'adibhih

deh'adi-brahma-paryante hy'anitye bhoga-vastuni. 21

 

Dispassion is the turning away from what can be seen and heard and so on in everything which is impermanent, from the body up to the highest heavenly states. 21

 

virajya visaya-vratad dosa-drstya muhur muhuh

svalaksye niyat'avastha manasah sama ucyate. 22

 

The settling of the mind in its goal, by turning away from the mass of objects by repeatedly observing their drawbacks, is known as peace. 22

 

visayebhyah par'avartya sthapanam sva-sva-golake

ubhayesam indriyanam sa damah parikirtitah

bahy'analambanam vrtter es'oparatir uttama. 23

 

The establishment of the senses each in its own source by means of turning away from their objects is known as control. The supreme restraint is in the mind function not  being involved in anything external. 23

 

sahanam sarva-duhkhanam apratikara-purvakam

cint'avil'aparahitam sa titiksa nigadyate. 24

 

Bearing all afflictions without reaction and without mental disturbance is what is known as patience. 24

 

sastrasya guru-vakyasya satya-buddhy'avadharanam

sa sraddha kathita sad-bhiryaya vast'upalabhyate. 25

 

The holding on to the knowledge of the truth of the scriptures and the guru's teaching is called faith. It is by means of this that reality is grasped. 25

 

sarvada sthapanam buddheh suddhe brahmani sarvada

tat samadhanam ity uktam na tu cittasya lalanam. 26

 

The continual holding onto the awareness of God alone - continually, is known as concentration - not just mental self- gratification. 26

 

aham-kar'adi-dehantan bandhana-jnana-kalpitan

sva-sva-rup'avabodhena moktum iccha mumuksuta. 27

 

The wish to be freed by the knowledge of one's true nature from such bonds as seeing oneself as the agent, which are contingent on the body and created by ignorance - this is desire for liberation. 27

 

manda-madhyama-rup'api vairagyena samadina

prasadena guroh seyam pravrddha suyate phalam. 28

 

This desire for liberation can bear fruit through dispassion, peacefulness etc. by the grace of the guru, even when only weak or mediocre. 28

 

vairagyam ca mumuksutvam tivram yasya tu vidyate

tasmin nev'artha-vantah syuh phala-vantah samadayah. 29

 

It is in a man who has strong dispassion and desire for liberation though that peacefulness and so on are really fruitful. 29

 

etayor mandata yatra viraktatva-mumuksayoh

marau salilavat tatra samader bhana-matrata. 30

 

But where there is a weakness in these qualities of renunciation and desire for liberation, apparent peacefulness and such like have as much substance as water in the desert. 30

 

moksa-karana-samagryam bhaktir eva gariyasi

sva-sva-rup'anusandhanam bhaktir ity abhidhiyate. 31

 

Among the contributory factors of liberation, devotion stands supreme, and it is the search for one's own true nature that is meant by devotion. 31

 

sv'atma-tattv'anusandhanam bhaktir ity apare jaguh

ukta-sadhana-sampannas tattva-jijnasur atmanah

upasided gurum prajnyam yasmad bandha-vimoksanam. 32

 

Others say that devotion is inquiry into the reality of one's own nature. He who possesses the above qualities and would know the truth about his own nature  should take refuge with a wise guru who can free him from his bonds. 32

 

srotriyo'vrjino'kamahato yo brahma-vittamah

brahmany uparatah santo nirindhana iv'analah

ahetuka-daya-sindhur bandhur anamatam satam. 33

 

The guru should be one who knows the scriptures, is blameless, not overcome by sensuality, and a supreme knower of God. He should be at peace in God, tranquil as a fire that has run out of fuel. He should be a boundless ocean of compassion and the friend of those who seek his protection. 33

 

tam aradhya gurum bhaktya prahva-prasraya-sevanaih

prasannam tam anuprapya prcchej jnatavyam atmanah. 34

 

After prostrating oneself with devotion before the guru and satisfying him with prostrations, humble devotion and service, one should ask him what one needs to know. 34

 

svamin namaste nata-loka-bandho

karunya-sindho patitam bhav'abdhau

mam uddhar'atmiya-kat'aksa-drstya

rjvy'atikarunya-sudh'abhivrstya. 35

 

Hail, lord, friend of those who bow before you, and ocean of compassion. I have fallen into this sea of samsara. Save me with a direct glance from your eye which bestows grace like nectar. 35

 

durvara-samsara-dav'agni-taptam

dodhuyamanam dur-adrsta-vataih

bhitam prapannam paripahi mrtyoh

saranyam anyad yad aham na jane. 36

 

I am stricken by the unquenchable forest fire of samsara and blown about by the unavoidable winds of circumstances. Save me from death, for I am afraid and have come to you for refuge. I know of no one else to help me. 36

 

santa mahanto nivasanti santo

vasantaval loka-hitam carantah

tirnah svayam bhima-bhav'arnavam janan

ahetun'anyan api tarayantah. 37

 

Good and peaceful, great men living for the good of all, and having themselves crossed the fearful torrent of becoming, with no ulterior motive help others to cross too . 37

 

ayam svabhavah svata eva yatpara-

sram-apan'odapravanam mahatmanam

sudham suresa svayam arkakarkasa-

prabhabhi-taptam avati ksitim kila. 38

 

It is the nature of great souls to act spontaneously for the relief of the distress of others, just as the moon here of itself protects the earth parched by the heat of the fierce rays of the sun. 38

 

brahm'ananda-ras'anubhuti-kalitaih purtaih susitair yutaih

yusmad vak-kalasoj jhitaih sruti-sukhair vaky'amrtaih secaya

samtaptam bhava-tapa-dava-dahana-jval'abhir enam prabho

dhanyaste bhava-diksana-ksana-gateh patri-krtah svikrtah. 39

 

Pour upon me your sweet words, imbued with the taste of God's bliss. They spring from your lips as if poured out of a jug, and are pleasing to the ear. For I am tormented by samsara's afflictions, like the flames of a forest fire, Lord. Blessed are those who receive even a passing glance from your eyes. 39

 

katham tareyam bhava-sindhum etam

ka va gatir me katamo'sty upayah

jane na kincit krpaya'va mam prabho

samsara-duhkha-ksatim atanusva. 40

 

How can I cross this sea of changing circumstances? What should I do, what means employ? In your mercy, Lord, show me how to end the pain of samsara, for I understand nothing. 40

 

tatha vadantam saran'agatam svam

samsara-dav'anala-tapa-taptam

niriksya karunya-ras'ardra-drstya

dadyadabhitim sahasa mahatma. 41

 

As he said this, tormented by the forest fire of samsara, the great sage looked at him with a gaze full of compassion, urging him to abandon fear, now that he had taken refuge in him. 41

 

vidvan sa tasma upasattim iyuse

mumuksave sadhu yath'okta-karine

prasanta-cittaya samanvitaya

tattv'opadesam krpay'aiva kuryat. 42

 

Out of compassion the sage undertakes his instruction since he has come to him for help in his search for liberation, is willing to do as he is told, is pacified of mind and calm. 42

 

ma bhaista vidvam stava n'asty apayah

samsara-sindhos tarane'styupayah

yen'aiva yata yatayo'sya param

tam eva margam tava nirdisami. 43

 

Don't be afraid, learned one. Destruction is not for you. There is indeed a means of crossing the sea of samsara, the way taken by which those who have crossed over before, and I will now instruct you in it. 43

 

asty upayo mahan kascit samsara-bhaya-nasanah

tena tirtva bhav'ambhodhim param'anandam apsyasi. 44

 

There is a great means which puts an end to the fear of samsara. Crossing the sea of change by means of it, you will achieve the ultimate bliss. 44

 

vedant'artha-vicarena jayate jnanam uttamam

ten'atyantika-samsara-duhkha-naso bhavaty anu. 45

 

Supreme understanding springs from meditating on the meaning of Vedanta, and that is followed immediately by the elimination of the pain of samsara. 45

 

sraddha-bhakti-dhyana-yogan mumuksoh

mukter hetun vakti saksac chruter gih

yo va etesv eva tisthaty amusya

mokso'vidya-kalpitad deha-bandhat. 46

 

The practice of faith, devotion and meditation are declared by scripture to be the means to liberation for a seeker after liberation. He who perseveres in these will achieve freedom from the bondage to the body, created by ignorance. 46

 

ajnana-yogat param'atmanas tava

hy anatma-bandhas tata eva samsrtih

tayor vivek'odita-bodha-vahnih

ajnana-karyam pradahet sa-mulam. 47

 

Linked with ignorance, your supreme self has become involved in the bonds of non self, and from that in samsara. The fire of the knowledge born from discriminating between these two will burn out the consequences of ignorance along with its very root. 47

 

sisya uvaca

 

The disciple

 

krpaya sruyatam svamin prasno'yam kriyate maya

yad uttaram aham srutva krt'arthah syam bhavan-mukhat. 48

 

Out of compassion hear this question I put to you, so that when I have heard the reply from your lips I will be able to put it into practice. 48

 

ko nama bandhah katham esa agatah

katham pratisth'asya katham vimoksah

ko'savan'atma paramah ka atma

tayor vivekah katham etad ucyatam. 49

 

What exactly is bondage? How does it come about and remain? How is one freed from it? What exactly is non self? What is the Supreme Self? And how does one discriminate between them? Explain this to me. 49

 

shrigurur uvaca

 

The guru

 

dhanyo'si krta-krtyo'si pavita te kulam tvaya

yad avidya-bandha-muktya brahmi-bhavitum icchasi. 50

 

You are indeed blessed, for you have achieved the true purpose of life and sanctified your family, in that you seek deification by liberation from the bonds of ignorance. 50

 

rna-mocana-kartarah pituh santi sut'adayah

bandha-mocana-karta tu svasmad anyo na kascana. 51

 

Sons and suchlike are able free their father from debts, but no-one can free some-one else from bondage. 51

 

masta-kanyasta-bhar'ader duhkham anyair nivaryate

ksudh'adi-krta-duhkham tu vina svena na kenacit. 52

 

The pain of something like a weight on the head can be removed by others, but the pain of things like hunger can be put an end to by no-one but oneself. 52

 

pathyam'ausadha-seva ca kriyate yena rogina

arogya-siddhir drsta'sya n'any'anusthita-karmana. 53

 

A sick man is seen to get better by taking the appropriate medicine - not through treatment undertaken by others. 53

 

vastu-svarupam sphuta-bodha-caksusa

sven'aiva vedyam na tu panditena

candra-svarupam nija-caksus'aiva

jnatavyam anyair avagamyate kim. 54

 

Reality can be experienced only with the eye of understanding, not just by a scholar. What the moon is like must be seen with one's own eyes. How can others do it for you? 54

 

avidya-kama-karm'adi-pasa-bandham vimocitum

kah saknuyad vin'atmanam kalpa-koti-satair api. 55

 

Who but yourself can free you from the bonds of the fetters of things like ignorance, lust and the consequences of your actions - even in hundreds of thousands of years? 55

 

na yogena na samkhyena karmana no na vidyaya

brahm'atm'aikatva-bodhena moksah sidhyati n'anyatha. 56

 

Liberation is achieved not by observances or by analysis, nor by deeds or learning, but only by the realisation of one's oneness with God, and by no other means. 56

 

vinaya rupa-saundaryam tantri-vadana-sausthavam

praja-ranjana-matram tan na samrajyaya kalpate. 57

 

The beauty of a lute and skill in playing its cords can bring some pleasure to people but can hardly make you a king. 57

 

vag-vaikhari sabda-jhari sastra-vyakhyan akausalam

vaidusyam vidusam tadvad bhuktaye na tu muktaye. 58

 

In the same way, speech alone, even a deluge of words, with scholarship and skill in commenting on the scriptures, may achieve some personal satisfaction but not liberation. 58

 

avijnate pare tattve sastr'adhitis tu nisphala

vijnate'pi pare tattve sastr'adhitis tu nisphala. 59

 

When the supreme reality is not understood, the study of the scriptures is useless, and study of the scriptures is useless when the supreme reality has been understood. 59

 

sabda-jalam mah'aranyam citta-bhramana-karanam

atah prayatnaj jnatavyam tattva-jnais tattvam atmanah. 60

 

The tangle of words is a great forest which leads the mind off wandering about, so wise men should strive to get to know the truth about their own nature. 60

 

ajnana-sarpa-dastasya brahma-jnan'ausadham vina

kimu vedais ca sastrais ca kimu mantraih kim ausadhaih. 61

 

Except for the medicine of the knowledge of God, what use are Vedas, scriptures, mantras and such medicines when you have been bitten by the snake of ignorance? 61

 

na gacchati vina panam vyadhir ausadha-sabdatah

vina'paroks'anubhavam brahma-sabdair na mucyate. 62

 

An illness is not cured just by pronouncing the name of the medicine without drinking it, and you will not be liberated by just pronouncing the word God without direct experience. 62

 

akrtva drsya-vilayam ajnatva tattvam atmanah

brahma-sabdaih kuto muktir ukti-matra-phalair nrnam. 63

 

How can one reach liberation by just pronouncing the word God without achieving the elimination of the visible universe and realising the truth about one's own nature? It will just be a waste of speech. 63

 

akrtva satru-samharam agatv'akhila-bhushriyam

raja'ham iti sabdan no raja bhavitum arhati. 64

 

One cannot become a king just by saying, "I am the king," without defeating one's enemies and taking possession of the country. 64

 

apt'oktim khananam tath'oparisil'ady-utkarsanam svikrtim

niksepah samapeksate na hi bahih sabdais tu nirgacchati

tadvad brahma-vid opadesa-manana-dhyan'adibhir labhyate

maya-karya-tirohitam svam amalam tattvam na dur-yuktibhih. 65

 

A buried treasure cannot be got out just by calling it, but needs a good map, digging, removal of obstructing stones and so on to get at it. In the same way the pure reality, hidden by the effects of Maya, cannot be achieved by the wrong practices, but by instruction from a knower of God, reflection, meditation and so on. 65

 

tasmat sarva-prayatnena bhava-bandha-vimuktaye

svair eva yatnah kartavyo rog'adav iva panditaih. 66

 

So the wise should strive with all their ability for liberation from the bonds of samsara, as they would in the case of sickness and things like that. 66

 

yas tvay'adya krtah prasno vari-yan chastravin matah

sutra-prayo nigudh'artho jnatavyas ca mumuksubhih. 67

 

The question you have asked today is a good one in the opinion of those learned in the scriptures, to the point and full of meaning. It needs to be understood by those seeking liberation. 67

 

srnusv'avahito vidvan yan maya samudiryate

tad etac chravanat sadyo bhava-bandhad vimoksyase. 68

 

Listen careful to what I say, learned one. By hearing this you will be freed from the bonds of change. 68

 

moksasya hetuh prathamo nigadyate

vairagyam atyantam anitya-vastusu

tatah samas c'api damas titiksa

nyasah prasakt'akhila-karmanam bhrsam. 69

 

The primary basis of liberation is held to be total dispassion for everything impermanent, and after that peacefulness, restraint, patience, and the complete renunciation of  scriptural observances. 69

 

tatah srtis tan-mananam sa-tattva-

dhyanam ciram nitya-nirantaram muneh

tato'vikalpam parametya vidvan

ih'aiva nirvana-sukham samrcchati. 70

 

After that the practicant finds there comes listening, reflection on what one has heard, and long meditation on the truth. Then the wise man will experience the supreme non-dual state and come here and now to the bliss of Nirvana. 70

 

yad boddhavyam tav'edan'im'atm'anatma-vivecanam

tad ucyate maya samyak srutv'atmany avadharaya. 71

 

When you have heard me fully explain what you need to know about the discrimination between self and non-self, then bear it in mind. 71

 

majj'asthi-medah-pala-rakta-carma-

tvag-ahvayair dhatubhir ebhir anvitam

pad'oru-vaks'obhuja-prstham astakaih

angair upangair upayuktam etat. 72

aham mame'ti prathitam sariram

moh'aspadam sthulam it'iryate budhaih

nabho-nabhasvad-dahan'ambu-bhumayah

suksmani bhutani bhavanti tani. 73

 

The body, constituted of marrow, bone, fat, flesh, blood, ligament and skin, and composed of  feet, legs, chest, arms, back and head, is the seat of the "I" and "mine" delusion, and is known as the physical body by the wise, while space, air, fire, water and earth are the subtle elements. 72, 73

 

paras-par'amsair militani bhutva

sthulani ca sthula-sarira-hetavah

matras-tadiya visaya bhavanti

sabd'adayah panca sukhaya bhoktuh. 74

 

When these various elements are combined, they form the physical body, while in themselves they constitute the objects of the senses, the five types of sound and so on, for the enjoyment of the individual. 74

 

ya esu mudha visayesu baddha

ragor upasena su-dur-damena

ayanti niryanty adha urdhvam uccaih

svakarmad utena javena nitah. 75

 

The ignorant who are bound to the senses by the strong, hardly breakable bonds of desire, are borne here and there, up and down, dragged about by their own karmic impulses.  75

 

sabd'adibhih pancabhir eva panca

pancatvam apuh sva-gunena baddhah

kuranga-matanga-patanga-mina-

bhrnga narah pancabhir ancitah kim. 76

 

Deer, elephant, moth, fish and wasp, these five have all died from their attachment to one of the five senses, sound etc., so what about the man who is attached to all five! 76

 

dosena tivro visayah krishna-sarpa-visad api

visam nihanti bhoktaram drastaram caksus'apyayam. 77

 

The effect of the senses is more deadly than even that of a cobra. Their poison kills a man who only just looks at them with his eyes. 77

 

visay'asa-maha-pasadyo vimuktah su-dus-tyajat

sa eva kalpate muktyai n'anyah sat-sastra-vedy api. 78

 

Only he who is free from the terrible hankering after the senses which is so hard to overcome is fit for liberation, and no-one else, not even if he is an expert in the six branches of scripture. 78

 

apata-vairagyavato mumuksun

bhavabdhi param pratiyatum udyatan

asagraho majjayate'ntarale

nigrhya kanthe vinivartya vegat. 79

 

The shark of longing grasps those whose desire for liberation is only superficial by the throat as they try to cross the sea of samsara and drowns them halfway. 79

 

visay'akhya-graho yena su-virakty asina hatah

sa gacchati bhavam bhodheh param pratyuha-varjitah. 80

 

He who has killed the shark of the senses with the sword of firm dispassion can cross the sea of samsara without impediment. 80

 

visama-visaya-margair gacchato'naccha-buddheh

pratipadam abhiyato mrtyur apy esa viddhi

hita-sujana-gur'uktya gacchatah svasya yuktya

prabhavati phala-siddhih satyam ity eva viddhi. 81

 

Realise that death quickly waylays the senseless man who follows the uneven way of the senses, but that man achieves his purpose who follows the guidance of a true, compassionate guru. Know this as the truth. 81

 

moksasya kamksa yadi vai tav'asti

tyaj'atidurad visayan visam yatha

piyusa-vat tosa-daya-ksam'arjava-

prasanti-dantir bhaja nityam adarat. 82

 

If you really have a desire for liberation, avoid the senses from a great distance, as you would poison, and continually practice the nectar-like qualities of contentment, compassion, forbearance, honesty, calm and restraint. 82

 

anuksanam yat-parihrtya krtyam

anady'avidya-krta-bandha-moksanam

dehah par'artho'yam amusya posane

yah sajjate sa svam anena hanti. 83

 

He who neglects that which should be undertaken at all times, the liberation from the bonds created by beginningless ignorance, and gets stuck in pandering to the alien good of this body, is committing suicide by doing so. 83

 

sarira-posan'arthi san ya atmanam didrksati

graham daru-dhiya dhrtva nadi tartum sa gacchati. 84

 

He who seeks to know himself while pampering of the body is crossing a river holding onto a crocodile in mistake for a log. 84

 

moha eva maha-mrtyur mumuksor vapur-adisu

moho vinirjito yena sa mukti-padam arhati. 85

 

This confusion about the body and such things is a great death for the seeker after liberation. He who has overcome this confusion is worthy of liberation. 85

 

moham jahi maha-mrtyum deha-dara-sut'adisu

yam jitva munayo yanti tad visnoh paramam padam. 86

 

Overcome this great death of the confusion about such things as the body, wives and children. Sages who have overcome it go to the supreme realm of God. 86

 

tvan-mamsa-rudhira-snayu-med'omajj'asthi-samkulam

purnam mutra-purisabhyam sthulam nindyam idam vapuh. 87

 

This body is material and offensive, consisting of skin, flesh, blood, sinews, veins, fat, marrow and bones, and full of urine and excrement. 87

 

panci-krtebhyo bhutebhyah sthulebhyah purva-karmana

samutpannam idam sthulam bhog'ayatanam atmanah

avastha jagaras tasya sthul'arth'anubhavo yatah. 88

 

This material body, which arises from past action out of material elements formed by the combination of subtle elements, is the vehicle of sensation for the individual. This is the state of a waking person perceiving material objects. 88

 

bahy'endriyaih sthula-pad'artha-sevam

srak-candana-stry'adi-vicitra-rupam

karoti jivah svayam etad atmana

tasmat prasastir vapuso'sya jagare. 89

 

The life force creates for itself, out of itself, material object of enjoyment by means of the external senses - such colourful things as flowers, perfumes, women, etc. That is why this has its fullest enjoyment in the waking state. 89

 

sarva'pi bahya-samsarah purusasya yad asrayah

viddhi deham idam sthulam grha-vad grha-medhinah. 90

 

See this material body, all that the external existence of a man depends on, as just like the house of a house-dweller. 90

 

sthulasya sambhava-jara-maranani dharmah

sthauly'adayo bahu-vidhah sisut'ady'avasthah

varn'asram'adi-niyama bahudha'mayah syuh

puja'vamana-bahu-mana-mukha visesah. 91

 

Birth, old age and death are inherent in the physical body, as are such conditions as stoutness and childhood, while there are different circumstances like caste and occupation, all sorts of diseases, and various different types of treatment, like respect and contempt to bear with. 91

 

buddh'indriyani sravanam tvag-aksi

ghranam ca jihva visay'avabodhanat

vak-pani-pada gudam apy upasthah

karm'endriyani pravanena karmasu. 92

 

Ears, skin, eyes, nose and tongue are organs of sense, since they enable the experience of objects, while voice, hands, feet and bowels are organs of action through their inclination to activity. 92

 

nigadyate'ntah-karanam mano-dhih

ahamkrtis cittam iti sva-vrttibhih

manas tu samkalpa-vikalpan'adibhih

buddhih pad'arth'adhyavasaya-dharmatah. 93

atr'abhimanad aham ity aham-krtih

svarth'anusandhana-gunena cittam. 94

 

The inner sense is known variously as mind, understanding, the sense of doership, or volition, depending on its particular function - mind as imagining and analysing, understanding as establishing the truth of a matter, the sense of responsibility from relating everything to oneself, and volition as seeking its own good. 93, 94

 

pran'apana-vyan'odana-samana bhavaty asau pranah

svayam eva vrtti-bhedad vikrti-bhedat suvarna-salil'adi-vat. 95

 

The vital breath takes the form of the various breathings, exhalations, psychic currents and fields according to the various functions and characteristics, as do such things as gold and water and in the things made of them. 95

 

vag-adi panca sravan'adi panca

pran'adi panc'abhra-mukhani panca

buddhy'ady avidya'pi ca kama-karmani

pury'astakam suksma-sariram ahuh. 96

 

The groups of five categories, starting respectively with speech, hearing, vital breath, ether, intelligence, ignorance desire and action, constitute what is known as the eightfold citadel of the subtle body. 96

 

idam sariram srnu suksma-samjnitam

lingam tv apanci-krta-sambhavam

sa-vasanam karma-phal'anubhavakam

sv'ajnanato'nadir upadhir atmanah. 97

 

Hear that this higher body, also known as the subtle body, with its desires and its tendency to follow the course of causal conditioning, is derived from the undifferentiated elements, and is a beginningless superimposition, due to its ignorance, on the true self. 97

 

svapno bhavaty asya vibhakty'avastha

sva-matra-sesena vibhati yatra

svapne tu buddhih svayam eva jagrat

kalina-nana-vidha-vasanabhih. 98

kartr'adi-bhavam pratipadya rajate

yatra svayam bhati hy ayam paratma

dhi-matra-kop'adhir asesa-saksi

na lipyate tat krta-karma-lesaih

yasmad asangas tata eva karmabhih

na lipyate kincid upadhina krtaih. 99

 

Sleep is a distinct state of the self in which it shines by itself alone, whereas in dreaming the mind itself assumes the sense of agency due to the various desires of the waking state, while the supreme self shines on, on its own, as pure consciousness, the witness of everything from anger and such things on, without being itself affected by any of the actions performed by the mind. Since it is unattached to action, it is not affected by anything done by its superimpositions. 98, 99

 

sarva-vyaprti-karanam lingam idam syac-cid-atmanah pumsah

vasy'adikam iva taksn'asten'aiv'atma bhavaty asango'yam. 100

 

The subtle body is the vehicle of all operations for the self, like an axe and so on for the carpenter. The self itself is pure consciousness, and, as such, remains unattached. 100

 

andhatva-mandatva-patutva-dharmah

saugunya-vaigunya-vasaddhi caksusah

badhirya-mukatva-mukhas tath'aiva

srotr'adi-dharma na tu vettur atmanah. 101

 

Blindness, short-sightedness and sharp eyesight are simply due to the healthiness or defectiveness of the eye, just as such states as deafness and dumbness are conditions of the ear etc., not of the self, the knower. 101

 

ucchvasa-nihsvasa-vijrmbhana-ksut

prasyandan'ady-utkraman'adikah kriyah

pran'adi-karmani vadanti ta-jnah

pranasya dharm'avasana-pip'ase. 102

 

Breathing in and out, yawning, sneezing and bodily secretions are described by experts as functions depending on the Inner Energy, while hunger and thirst for truth are functions of the Inner Energy direct. 102

 

antah-karanam etesu caksur-adisu varsmani

aham ity abhimanena tisthaty abhasa-tejasa. 103

 

The mind, as a reflection of Light, resides in the body with its senses, the eyes etc., through identifying itself with them. 103

 

aham-karah sa vijneyah karta bhokta'bhimany ayam

sattv'adi-guna-yogena c'avastha-trayam asnute. 104

 

One should see the sense of responsibility as what feels itself the doer and bearer of the consequences, and in together with the three Attributes, purity etc., undergoes the three states (of sleeping, dreaming and waking). 104

 

visayanam anukulye sukhi duhkhi viparyaye

sukham duhkham ca tad-dharmah sad-anandasya n'atmanah. 105

 

When the senses are favourable it is happy, and when they are not it is unhappy. So happiness and suffering are its attributes, and not those of the ever blissful self. 105

 

atm'arthatvena hi preyan visayo na svatah priyah

svata eva hi sarvesam atma priyatamo yatah

tata atma sad-anando n'asya duhkham kadacana. 106

 

The senses are enjoyable only for the sake of oneself, not for themselves. The self is the most dear of everything, and consequently the self is ever blissful, and never experiences suffering. 106

 

yat susuptau nirvisaya atm'anando'nubhuyate

srutih pratyaksam aitihyam anumanam ca jagrati. 107

 

That we experience the bliss of the self free from the senses in deep sleep is verified by the scriptures, by direct experience, by tradition and by deduction. 107

 

avyakta-namni param'esa-saktih

an'ady-avidya trigun'atmika para

kary'anumeya sudhiy'aiva maya

yaya jagat sarvam idam prasuyate. 108

 

The so-called Unmanifest, the Lord's power, is Maya, the ultimate, beginningless ignorance, made up of the three qualities (gunas), knowable only through its effects, and out of which this whole world is produced. 108

 

san n'apy asan n'apy ubhay'atmika no

bhinna'py abhinna'py ubhay'atmika no

sanga'py ananga hy ubhay'atmika no

mahad-bhuta'nirvacaniya-rupa. 109

 

It cannot be said to exist or not exist, or both, to be divisible or indivisible, or both, composite or unitary, or both. It is wonderful and indescribable. 109

 

suddha'dvaya-brahma-vibhodhan'asya

sarpa-bhramo rajju-vivekato yatha

rajas-tamah-sattvam iti prasiddha

gunas-tadiyah prathitaih sva-karyaih. 110

 

Maya can be overcome by the realisation of the pure non-dual God, like the false idea of a snake through the recognition of the rope. It is composed of the three qualities of passion, dullness and purity, recognised by their effects. 110

 

viksepa-sakti rajasah kriy'atmika

yatah pravrttih prasrta purani

rag'adayo'syah prabhavanti nityam

duhkh'adayo ye manaso vikarah. 111

 

The distracting power of passion is by nature active, and from it the primeval emanation of activity has taken place. The mental states like desire and pain continually arise from it as well. 111

 

kamah krodho lobha-dambh'ady asuya

aham-kar'ersya-matsar'adyas tu ghorah

dharma ete rajasah pum-pravrttih

yasmad esa tad-rajo bandha-hetuh. 112

 

Lust, anger, greed, pride, envy, and so on, self-importance, jealousy, and so on - these are the awful effects produced by passion. Consequently this quality of passion is the cause of bondage. 112

 

esa'vrtir nama tamo-gunasya

saktir maya vastv'avabhasate'nyatha

saisa nidanam purusasya samsrteh

viksepa-sakteh pravanasya hetuh. 113

 

The veiling effect of the dullness quality is the power that distorts the appearance of things. It is the cause of samsara in man, and what leads to the activation of the distracting power. 113

 

prajna-van api pandito'pi caturo'py atyanta-suksm'atma-drg-

vyalidhas tamasa na vetti bahudha sambodhito'pi sphutam

bhranty'aropitam eva sadhu kalayaty alambate tad-gunan

hant'asau prabala duranta-tamasah saktir mahaty'avrtih. 114

 

Even a wise and learned man and an adept in the knowledge of the extremely subtle self can be overcome by dullness, and fail to realise it, even when demonstrated it in many different ways. What is presented by delusion he looks on as good, and grasps at its qualities. Such, alas, is the strength of the great veiling power of this awful dullness quality! 114

 

abhavana va viparita-bhavana

asambhavana vipratipattir asyah

samsarga-yuktam na vimuncati dhruvam

viksepa-saktih ksapayaty ajasram. 115

 

Lack of sense or distorted understanding, lack of judgement, and bewilderment - these never leave him who is caught in this delusion, and the distracting power torments him continually. 115

 

ajnana-malasya jadatva-nidra-

pramadam udhatva-mukhas tamo-gunah

etaih prayukto na hi vetti kimcit

nidralu-vat stambha-vad eva tisthati. 116

 

Ignorance, laziness, drowsiness, sleep, carelessness, stupidity and so on are the effects of the dullness quality. One stuck in these does not understand anything, but remains in a sleep-like state, like a wooden post. 116

 

sattvam visuddham jala-vat tatha'pi

tabhyam militva saranaya kalpate

yatr'atma-bimbah pratibimbitah san

prakasayaty arka iv'akhilam jadam. 117

 

Clear purity is like water, but combined with these other qualities it leads to samsara, though in this purity the nature of the self is reflected, like the sun's disk illuminating the whole world. 117

 

misrasya sattvasya bhavanti dharmah

tvam anitadya niyama yam'adyah

sraddha ca bhaktis ca mumuksata ca

daivi ca sampattir asan-nivrttih. 118

 

In purity mixed with the other qualities virtues such as humility, restraint, truthfulness, faith, devotion, desire for liberation, spiritual tendencies and freedom from entanglement occur. 118

 

visuddha-sattvasya gunah prasadah

sv'atm'anubhutih parama prasantih

trptih praharsah param'atma-nistha

yaya sad-ananda-rasam samrcchati. 119

 

In purity itself however the qualities which occur are contentment, self-understanding, supreme peace, fulfilment, joy and abiding in one's supreme self, through which one experiences real bliss. 119

 

avyaktam etat tri-gunair niruktam

tat-karanam nama sariram atmanah

susuptir etasya vibhakty-avastha

pralina-sarv'endriya-buddhi-vrttih. 120

 

This Unmanifest, described as made up of the three qualities, is the active body of the self. Deep sleep is a special condition of it, in which the activity of all functions of awareness cease. 120

 

sarva-prakara-pramiti-prasantih

bij'atmana'vasthitir eva buddheh

susuptir etasya kila pratitih

kimcin na vedmi ti jagat-prasiddheh. 121

 

Deep sleep is the cessation of all forms of awareness, and the reversion of consciousness to a latent form of the self. "I knew nothing" is the universal experience. 121

 

deh'endriya-prana-mano'ham-adayah

sarve vikara visayah sukh'adayah

vyom'adi-bhutany akhilam na visvam

avyakta-paryantam idam hy anatma. 122

 

The body, its functions, vital energies, the thinking mind, the ego, etc., and all forms, objects, enjoyment, etc. the physical elements such as the ether, in fact everything up to this Unmanifest, are not one's true nature. 122

 

maya maya-karyam sarvam mahad-adi-deha-paryantam

asad idam anatma-tattvam viddhi tvam maru-maricika-kalpam. 123

 

Everything is the creation of Maya from space itself down to the individual body. Look on it all as a desert mirage, unreal and not yourself. 123

 

atha te sampravaksyami sva-rupam param'atmanah

yad-vijnaya naro bandhan muktah kaivalyam asnute. 124

 

Now I will instruct you in the true nature of your supreme self, by understanding which a man is freed from his bonds and achieves final fulfilment. 124

 

asti kascit svayam nityam ahampratyaya-lambanah

avastha-traya-saksi san-panca-kosa-vilaksanah. 125

 

There IS something your own, unchanging, the "I", the substratum, the basis, which is the triple observer, distinct from the five sheaths. 125

 

yo vijanati sakalam jagrat-svapna-susuptisu

buddhi-tad-vrtti-sad-bhavam abhavam aham ity ayam. 126

 

The awareness that knows everything whether waking, dreaming or in deed sleep, and whether or not there is movement in the mind, that is the "I". 126

 

yah pasyati svayam sarvam yam na pasyati kascana

yas cetayati buddhy'adi na tad yam cetayaty ayam. 127

 

It is that which experiences everything, but which nothing else can experience, which thinks through the intelligence etc., but which nothing else can think. - 127

 

yena visvam idam vyaptam yam na vyapnoti kincana

abha-rupam idam sarvam yam bhantyam anubhaty ayam. 128

 

It is that by which all this is filled, but which nothing else can fill, and which, in shining, makes all this shines as well. 128

 

yasya sannidhi-matrena deh'endriya-mano-dhiyah

visayesu sva-kiyesu vartante prerita iva. 129

 

It is that whose mere presence makes the body, senses, mind and intellect keep to their appropriate functions like servants. 129

 

ahankar'adi-deh'anta visayas ca sukh'adayah

vedyante ghata-vad yena nitya-bodha-svarupina. 130

 

It is that by which everything from the ego function down to the body, the senses, pleasure etc. is known as simply as we know an earthen vessel, for its very nature is everlasting consciousness. 130

 

eso'ntar'atma purusah purano

nirantar'akhanda-sukh'anubhutih

sad'aika-rupah pratibodha-matro

yen'esita vag-asavas caranti. 131

 

This is one's inmost nature, the eternal Person, whose very essence is unbroken awareness of happiness, who is ever unchanging and pure consciousness, and in obedience to whom speech and the vital functions continue. 131

 

atr'aiva sattv'atmani dhi-guhayam

avyakrt'akasa usat-prakasah

akasa uccai ravi-vat prakasate

sva-tejasa visvam idam prakasayan. 132

 

In one of pure nature, the morning light of the Unmanifest shines even here in the cave of the mind, illuminating all this with its glory, like the sun up there in space. 132

 

jnata mano'ham-krti-vikriyanam

deh'endriya-prana-krta-kriyanam

ayo'gni-vat tan anuvartamano

na cestate no vikaroti kincana. 133

 

That which knows the thinking mind and ego functions takes its form from the body with its senses and other functions, like fire does in a ball of iron, but it neither acts nor changes in any way. 133

 

na jayate no mriyate na vardhate

na ksiyate no vikaroti nityah

viliyamane'pi vapusy amusmin

na liyate kumbha iv'ambaram svayam. 134

 

It  is never born, never dies, grows, decays, or changes. Even when the body is destroyed it does not cease to be, like the space in an earthen vessel. 134

 

prakrti-vikrti-bhinnah suddha-bodha-svabhavah

sad-asad idam asesam bhasayan nirvisesah

vilasati param'atma jagrad'adisv'avastha-

svaham aham iti saksat saksi-rupena buddheh. 135

 

The true self, of the nature of pure consciousness, and separate from the productions of nature, illuminates all this, real and unreal, without itself changing. It plays in the states of waking and so on, as the foundation sense of  'I exist', as the awareness, which witnesses all experience. 135

 

niyamita-manas'amum tvam svam atmanam atmany-

ayam aham iti saksad viddhi buddhi-prasadat

jani-marana-taramga-parasamsara-sindhum

pratara bhava krt'artho brahma-rupena samsthah. 136

 

By means of a trained mind, and thanks to your faculty of understanding, experience in practice the true self of this 'I exist' in yourself, cross the ocean of samsara's waves of birth and death, and established in the nature of God, achieve your goal. 136

 

atr'anatmany aham iti matir bandha eso'sya pumsah

prapto'jnanaj janana-marana-klesa-sampata-hetuh

yen'aiv'ayam vapur idam asat-satyam ity atma-buddhya

pusyaty uksaty avati visayais tantubhih kosa-krd-vat. 137

 

Seeing 'This is me' in what is not really oneself, this is man's bondage, the result of ignorance and the cause of the descent into the pain of  birth and death. It is because of this that one sees this unreal body as real, and identifying oneself with it, feeds it and cares for it with the senses, like a grub in its cocoon. 137

 

atasmims-tad-buddhih prabhavati vimudhasya tamasa

vivek'abhavad vai sphurati bhujage rajju-dhisana

tato'nartha-vrato nipatati samadatur adhikah

tato yo'sad-grahah sa hi bhavati bandhah srnu sakhe. 138

 

One who is confused by dullness sees something which is not there, like a man mistaking a rope for a snake through lack of understanding, and falling into a very sad state from mistakenly taking hold of it. So, my friend, hear this - Grasping at what does not exist is what constitutes bondage. 138

 

akhanda-nity'advaya-bodha-saktya

sphur'antam atmanam ananta-vaibhavam

samavrnoty avrti-saktir esa

tamo-mayi rahur iv'arka-bimbam. 139

 

This obscuring power conceals the infinite glory of one's true self which radiates with its indivisible, eternal and unified power of understanding, like an eclipse obscures the sun's disk, and creates darkness. 139

 

tiro-bhute sv'atmany amalatara-tejo-vati puman

anatmanam mohad aham iti sariram kalayati

tatah kama-krodha-prabhrtibhir amum bandhana-gunaih

param viksep'akhya rajasa uru-saktir vyathayati. 140

 

When he has lost sight of his true self, immaculate and resplendent, a man identifies himself with his body out of ignorance. Then the great so-called dispersive power of desire torments him with fetters derived from desire and hatred. 140

 

maha-moha-graha-grasana-galit'atm'avagamano

dhiyo nana-vastham svayam abhinayams tad-gunataya

apare samsare visaya-visa-pure jala-nidhau

nimajy'onmajyayam bhramati kumatih kutsita-gatih. 141

 

When a man has fallen to the state of being swallowed up by the great shark of ignorance, he assumes to himself the various states superimposed upon him, and in a pitiful state wanders rising and sinking in the great ocean of samsara. 141

 

bhanu-prabhasam janit'abhrapanktih

bhanum tirodhaya vijrmbhate yatha

atm'odit'aham-krtir atma-tattvam

tatha tirodhaya vijrmbhate svayam. 142

 

Just as cloud formations, arising from the suns rays, obscure the sun and fill the sky, so the sense of self-identity, arising from one's true nature, obscures the existence of the true self and itself fills experience. 142

 

kavalita-dina-narthe dur-dine sandra-meghaih

vyathayati hima-jhamjha-vayur ugro yath'aitan

avirata-tamas'atmany avrte mudha-buddhim

ksapayati bahu-duhkhais tivra-viksepa-saktih. 143

 

Just as the thick clouds covering the sun on a bad day are buffeted by cold, howling blasts of wind, so, when one's true nature is obscured by deep ignorance, the strong dispersive power torments the confused understanding with many afflictions. 143

 

etabhyam eva saktibhyam bandhah pumsah samagatah

yabhyam vimohito deham matva'tmanam bhramaty ayam. 144

 

It is from these powers that man's bondage has arisen. Confused by them, he mistakes the body for himself and wanders in error. 144

 

bijam samsrti-bhumi-jasya tu tamo deh'atma-dhir ankuro

ragah pallavam ambu karma tu vapuh skandho'savah sakhikah

agran'indriya-samhatis ca visayah puspani duhkham phalam

nana-karma-samudbhavam bahu-vidham bhokta'tra jivah khagah. 145

 

The seed of the samsara tree is ignorance, identification with the body is its shoot, desire is its first leaves, activity its water, the bodily frame its trunk, the vital forces its branches, the faculties its twigs, the senses its flowers, the manifold pains arising from various actions its fruit, and the bird on it is the individual experiencing them. 145

 

ajnana-mulo'yam anatma-bandho

naisargiko'nadir ananta iritah

janm'apyaya-vyadhi-jar'adi-duhkha-

pravaha-patam janayaty amusya. 146

 

Ignorance is the root of this bondage to what is not one's true nature, a bondage which is called beginningless and endless. It gives rise to the long course of suffering - birth, death, sickness, old age, etc. 146

 

n'astrair na sastrair anilena vahnina

chettum na sakyo na ca karma-kotibhih

viveka-vijnana-mahasina vina

dhatuh prasadena sitena manjuna. 147

 

It cannot be destroyed by weapons, wind or fire, nor even by countless actions - by nothing, in fact, except by the wonderful sword of wisdom, sharpened by God's grace. 147

 

sruti-praman'aika-mateh svadharma

nistha tay'aiv'atma-visuddhir asya

visuddha-buddheh param'atma-vedanam

ten'aiva samsara-samula-nasah. 148

 

He who is devoted to the authority of the scriptures achieves steadiness in his religious life, and that brings inner purity. The man of pure understanding comes to the experience of his true nature, and by this samsara is destroyed, root and all. 148

 

kosair anna-mayad yaih pancabhir atma na samvrto bhati

nija-sakti-samutpannaih saivala-patalair iv'ambu vapistham. 149

 

One's true nature does not shine out when covered by the five sheaths, material and otherwise, although they are the product of its own power, like the water in a pool, covered with algae. 149

 

tac chaival'apanaye samyak salilam pratiyate suddham

trsna-santapaharam sadyah saukhya-pradam param pumsah. 150

 

On removing the algae, the clean, thirst-quenching and joy-inducing water is revealed to a man. 150

 

pancanam api kosanam apavade vibhaty ayam suddhah

nity'anand'aika-rasah pratyag-rupah parah svayam jyotih. 151

 

When the five sheaths have been removed, the supreme light shines forth, pure, eternally blissful, single in essence, and within. 151

 

atm'anatma-vivekah kartavyo bandha-muktaye vidusa

ten'aiv'anandi bhavati svam vijnaya sac-cid-anandam. 152

 

To be free from bondage the wise man must practise discrimination between self and non-self. By that alone he will become full of joy, recognising himself as Being, Consciousness and Bliss. 152

 

munj'adi-sikam iva drsya-vargat

pratyancam atmanam asangam akriyam

vivicya tatra pravilapya sarvam

tad atmana tisthati yah sa muktah. 153

 

Just as one separates a blade of grass from its sheaths, so by discriminating one's true nature as internal, unattached and free from action, and abandoning all else, one is free and identified only with one's true self. 153

 

deho'yam anna-bhavano'nna-mayas tu kosah

c'annena jivati vinasyati tad-vihinah

tvak-carma-mamsa-rudhir'asthi-purisa-rasih

n'ayam svayam bhavitum arhati nitya-suddhah. 154

 

This body is the product of food, and constitutes the material sheath. It depends on food and dies without it. It is a mass of skin, flesh, blood, bones and uncleanness. It is not fit to see as oneself, who is ever pure. 154

 

purvam janer adhi-mrter api n'ayam asti

jata-ksanah ksana-guno'niyata-svabhavah

naiko jadas ca ghata-vat paridrsyamanah

svatma katham bhavati bhava-vikara-vetta. 155

 

The body did not exist before birth, nor will it exist after death. It is born for a moment, its qualities are momentary, and it is inherently changing. It is not a single thing, but inert, and should be viewed like an earthen pot. How could it be one's true self, which is the observer of changing phenomena? 155

 

pani-pad'adi-mandeho n'atma vyange'pi jivanat

tat-tac-chakter anasac ca na niyamyo niyamakah. 156

 

Made up of arms and legs and so on, the body cannot be one's true self as it can live on without various limbs, and other faculties persist without them. What is controlled cannot be the controller. 156

 

deha-tad-dharma-tat-karma-tad-avasth'adi-saksinah

sata eva svatah siddham tad-vailaksanyam atmanah. 157

 

While the body of the observer is of a specific nature, behaviour and situation, it is clear that the nature of one's true self is devoid of characteristics. 157

 

salya-rasir mamsa-lipto mala-purno'tikasmalah

katham bhaved ayam vetta svayam etad vilaksanah. 158

 

How could the body, which is a heap of bones, covered with flesh, full of filth and highly impure, be  oneself, the featureless observer? 158

 

tvan-mamsa-medo'sthi-purisa-rasav

aham matim mudha-janah karoti

vilaksanam vetti vicara-silo

nija-svarupam param'artha-bhutam. 159

 

The deluded man makes the assumption that he is the mass of skin, flesh, fat bones and filth, while the man who is strong in discrimination knows himself as devoid of characteristics, the innate supreme Reality. 159

 

deho'ham ity eva jadasya buddhih

dehe ca jive vidusas tv aham-dhih

viveka-vijnana-vato mah'atmano

brahm'aham ity eva matih sad'atmani. 160

 

'I am the body' is the opinion of the fool. 'I am body and soul' is the view of the scholar, while for the great-souled, discriminating man, his inner knowledge is 'I am God'. 160

 

atr'atma-buddhim tyaja mudha-buddhe

tvan-mamsa-medo'sthi-purisa-rasau

sarv'atmani brahmani nirvikalpe

kurusva santim paramam bhajasva. 161

 

Get rid of the opinion of yourself as this mass of skin, flesh, fat, bones and filth, foolish one, and make yourself instead the self of everything, the God beyond all thought, and enjoy supreme peace. 161

 

deh'endriy'adav asati bhramoditam

vidvan aham tam na jahati yavat

tavan na tasy'asti vimukti-varta'py

astv esa ved'anta-nay'anta-darsi. 162

 

While the scholar does not overcome his sense of 'I am this' in the body and its faculties, there is no liberation for him, however much he may be learned in religion and philosophy. 162

 

chaya-sarire pratibimba-gatre

yat svapna-dehe hrdi kalpit'ange

yath'atma-buddhis tava n'asti kacij

jiva-ccharire ca tath'aiva m'astu. 163

 

Just as you have no self identification with your shadow-body, reflection-body, dream-body or imagination-body, so you should not have with the living body either. 163

 

deh'atma-dhir eva nrnam asad-dhiyam

janm'adi-duhkha-prabhavasya bijam

yatas tatas tvam jahi tam prayatnat

tyakte tu citte na punar bhav'asa. 164

 

Identification of oneself with the body is the seed of the pain of birth etc. in people attached to the unreal, so get rid of it with care. When this thought is eliminated, there is no more desire for rebirth. 164

 

karm'endriyaih pancabhir ancito'yam

prano bhavet prana-mayas tu kosah.

yen'atmavan anna-mayo'nupurnah

pravartate'sau sakala-kriyasu. 165

 

The vital energy joined to the five activities forms the vitality sheath, by which the material sheath is filled, and engages in all these activities. 165

 

naiv'atma'pi prana-mayo vayu-vikaro

ganta'ganta vayu-vad antar-bahiresah

yasmat kincit kv'api na vett'istam anistam

svam vanyam va kincana nityam para-tantrah. 166

 

The Breath, being a product of the vital energy, is not one's true nature either. Like the air, it enters and leaves the body, and knows neither its own or other people's good or bad, dependent as it is on something else. 166

 

jnan'endriyani ca manas ca mano-mayah syat

koso mam'aham iti vastu-vikalpa-hetuh

samjn'adi-bheda-kalan'akalito baliyams

tat-purva-kosam abhipurya vijrmbhate yah. 167

 

The faculty of knowledge and the mind itself constitute the mind-made sheath, the cause of such distinctions as 'me' and 'mine'. It is strong and has the faculty of creating distinctions of perception etc., and works itself through the vitality sheath. 167

 

panc'endriyaih pancabhir eva hotrbhih

praciyamano visay'ajya-dharaya

jajvalyamano bahu-vasan'endhanaih

mano-may'agnir dahati prapancam. 168

 

The mind-made fire burns the multiplicity of experience in the fuel of numerous desires of the senses presented as oblations in the form of sense objects by the five senses like five priests. 168

 

na hy asty avidya manaso'tirikta

mano hy avidya bhava-bandha-hetuh

tasmin vinaste sakalam vinastam

vijrmbhite'smin sakalam vijrmbhate. 169

 

There is no such thing as ignorance beyond the thinking mind. Thought is itself ignorance, the cause of the bondage of becoming. When thought is eliminated, everything else is eliminated. When thought increases everything else increases. 169

 

svapne'rtha-sunye srjati sva-saktya

bhoktr'adi-visvam mana eva sarvam

tath'aiva jagraty api no visesah

tat sarvam etan manaso vijrmbhanam. 170

 

In sleep which is devoid of actual experience, it is the mind alone which produces everything, the experiencer and everything else, by its own power, and in the waking state there is no difference. All this is the product of the mind. 170

 

susupti-kale manasi praline

n'aiv'asti kincit sakala-prasiddheh

ato manah-kalpit eva pumsah

samsara etasya na vastuto'sti. 171

 

In deep sleep when the thinking mind has gone into abeyance there is nothing, by every one's experience, so man's samsara is a mind creation, and has no real existence. 171

 

vayuna'niyate medhah punas ten'aiva niyate

manasa kalpyate bandho moksas ten'aiva kalpyate. 172

 

Cloud is gathered by the wind, and is driven away by it too. Bondage is imagined by the mind, and liberation is imagined by it too. 172

 

deh'adi-sarva-visaye parikalpya ragam

badhnati tena purusam pasu-vad gunena

vairasya matra visa-vat su-vidhaya pascad

enam vimocayati tan mana eva bandhat. 173

 

By dwelling with desire on the body and other senses the mind binds a man like an animal with a rope, and the same mind liberates him from the bond by creating simple distaste for the senses as if they were poison. 173

 

tasman manah karanam asya jantoh

bandhasya moksasya ca va vidhane

bandhasya hetur malinam rajo-gunaih

moksasya suddham virajas-tamas-kam. 174

 

Thus the mind is the cause of a man's finding both bondage and liberation. When soiled with the attribute of desire it is the cause of bondage, and when clear of desire and ignorance it is the cause of liberation. 174

 

viveka-vairagya-gun'atirekac-

chuddhatvam asadya mano vimuktyai

bhavatyato buddhimato mumuksoh

tabhyam drdhabhyam bhavitavyam agre. 175

 

By achieving the purity of an habitual discrimination and dispassion, the mind is inclined to liberation, so the wise seeker after liberation should first develop these. 175

 

mano nama maha-vyaghro visay'aranya-bhumisu

caraty atra na gacchantu sadhavo ye mumuksavah. 176

 

A great tiger known as the mind lives in the forest of the senses, so pious seekers after liberation should not go there. 176

 

manah prasute visayan asesan

sthul'atmana suksmataya ca bhoktuh

sarira-varn'asrama-jati-bhedan

guna-kriya-hetu-phalani nityam. 177

 

The mind continually presents endless coarse or subtle sense experiences for a person -- all the differences of physique, caste, state and birth, and the fruits resulting from attributes and actions. 177

 

asamga-cid-rupam amum vimohya

deh'endriya-prana-gunair nibaddhya

aham-mam'eti bhramayaty ajasram

manah sva-krtyesu phal'opabhuktisu. 178

 

The mind continually confuses that which is by nature unattached, binding it with the fetters of body, senses and faculties so that it thinks in terms of 'me' and 'mine' in the experiences he is achieving. 178

 

adhyasa-dosat purusasya samsrtih

adhyasa-bandhas tv amun'aiva kalpitah

rajas-tamo-dosa-vato'vivekino

janm'adi-duhkhasya nidanam etat. 179

 

Man's samsara is due to the error of additions (to his true nature), and it is from the mind's imagination that the bondage of these additions comes. This is the cause of the pain of birth and so on for the man without discrimination who is filled with desire and ignorance. 179

 

atah prahur mano'vidyam panditas tattva-darsinah

yen'aiva bhramyate visvam vayun'ev'abhra-mandalam. 180

 

That is why the wise who have experienced reality call the mind ignorance, for it is by that that everything is driven, like a mass of clouds by the wind. 180

 

tan-manah-sodhanam karyam prayatnena mumuksuna

visuddhe sati c'aitasmin muktih kara-phal'ayate. 181

 

So the mind must be earnestly purified by the seeker after liberation. Once it is purified, the fruit of liberation comes easily to hand. 181

 

moks'aika-saktya visayesu ragam

nirmulya samnyasya ca sarva-karma

sac-chaddhaya yah sravan'adi-nistho

rajah-svabhavam sa dhunoti buddheh. 182

 

Completely rooting out desire for the senses and abandoning all activity by one-pointed devotion to liberation, he who is established with true faith in study etc., purges away the passion from his understanding. 182

 

mano-mayo n'api bhavet paratma

hy ady'anta-vattvat parinami-bhavat

duhkh'atma-katvad visayatva-hetoh

drasta hi drsy'atma-taya na drstah. 183

 

What is mind-made cannot be one's true nature, because it is changeable, having a beginning and an end, because it is subject to pain, and because it is itself an object. The knower cannot be seen as an object of consciousness. 183

 

buddhir buddh'indriyaih s'ardham sa-vrttih kartr-laksanah

vijnana-maya-kosah syat pumsah samsara-karanam. 184

 

The intellect along with its faculties, its activities and its characteristic of seeing itself as the agent, constitutes the knowledge sheath which is the cause of man's samsara. 184

 

anuvrajac cit-pratibimba-saktih

vijnana-samjnah prakrter vikarah

jnana-kriya-van aham ity ajasram

deh'endriy'adisv abhimanyate bhrsam. 185

 

Intellectual knowledge which as a function is a distant reflection of pure consciousness, is a natural faculty. It continually creates the awareness 'I exist', and strongly identifies itself with the body, its faculties and so on. 185

 

anadi-kalo'yam aham-svabhavo

jivah samasta-vyavahara-vodha

karoti karmany api purva-vasanah

punyany apunyani ca tat-phalani. 186

 

This sense of self is from beginningless time. As the person it is the agent of all relative occupations. Through its proclivities from the past it performs good and bad actions, and bears their fruit. 186

 

bhunkte vicitrasv api yonisu vrajan

nayati niryaty adha urdhvam esah

asy'aiva vijnana-mayasya jagrat-

svapn'ady-avasthah sukha-duhkha-bhogah. 187

 

After experiencing them it is born in all sorts of different wombs, and progresses up and down in life, the experiencer of the knowledge-created states of waking, sleeping etc., and of pleasure and pain. 187

 

deh'adi-nisth'asrama-dharma-karma-

gun'abhimanah satatam mam'eti

vijnana-koso'yam atiprakasah

prakrsta-sannidhya-vasat par'atmanah

ato bhavaty esa upadhir asya

yad atma-dhih samsarati bhramena. 188

 

It always sees as its own such things as the body, and its circumstances, states, duties, actions and functions. The knowledge sheath is very impressive owing to its inherent affinity to the supreme self, which, identifying itself with the superimposition, experiences samsara because of this illusion. 188

 

yo'yam vijnana-mayah pranesu hrdi sphuraty ayam jyotih

kuta-sthah sann atma karta bhokta bhavaty upadhi-sthah. 189

 

This knowledge-created light shines among the faculties of the heart, and the true self, although itself motionless, becomes the actor and the experiencer while identified with this superimposition. 189

 

svayam paricchedam upetya buddheh

tad-atmya-dosena param mrs'atmanah

sarv'atmakah sann api viksate svayam

svatah prthaktvena mrdo ghatan iva. 190

 

Allied to the intellect, just a part of itself, although the true self of everything, and beyond the limitations of such an existence, it identifies itself with this illusory self - as if clay were to identify itself with earthen jars. 190

 

upadhi-sambandha-vasat paratma

hy upadhi-dharm'ananubhati tad-gunah

ayo-vikarana-vikari-vahnivat

sad-aikarupo'pi parah svabhavat. 191

 

In conjunction with such additional qualities, the supreme self seems to manifest the same characteristics, just as the undifferentiated fire seems to take on the qualities of the iron it heats. 191

 

sisya uvaca

 

The disciple

 

bhramen'apy anyatha va'stu jiva-bhavah par'atmanah

tad-upadher anaditvan n'anader nasa isyate. 192

 

Whether it is by mistake or for some other reason that the supreme self has become a living being, the identification is beginningless, and there can be no end to what has no beginning. 192

 

ato'sya jiva-bhavo'pi nitya bhavati samsrtih

na nivarteta tan-moksah katham me shri-guro vada. 193

 

So the state of a living being is going to be a continual samsara, and there can be no liberation for it. Can you explain this to me? 193

 

shrigurur uvaca

 

The guru

 

samyak prstam tvaya vidvan s'avadhanena tac chrnu

pramaniki na bhavati bhrantya mohita-kalpana. 194

 

You have asked the right question, wise one, so now listen. The mistaken imagination of illusion is not a  reality. 194

 

bhrantim vina tv asangasya niskriyasya nirakrteh

na ghatet artha-sambandho nabhaso nilat'adi-vat. 195

 

Outside of illusion no attachment can come about for what is by nature unattached, actionless and formless, as in the case of blueness and space (the sky). 195

 

svasya drastur nirgunasy'akriyasya

pratyag-bodh'ananda-rupasya buddheh

bhrantya prapto jiva-bhavo na satyo

moh'apaye n'asty avastu-svabhavat. 196

 

Existence as a living being, due to the mistaken intellect identifying itself with its own light, the inner joy of understanding, beyond qualities and beyond activity does not really exist, so when the illusion ceases, it does too, having no real existence of its own. 196

 

yavad bhrantis tavad ev'asya satta

mithya-jnanoj jrmbhitasya pramadat

rajjvam sarpo bhranti-kalina eva

bhranter nase n'aiva sarpo'pi tad-vat. 197

 

So long as the illusion exists, it too has existence, created by the confusion of misunderstanding, in the same way that a rope seems to be a snake so long as the illusion persists. When the illusion comes to an end, so does the snake. 197

 

anaditvam avidyayah karyasy'api tath'esyate

utpannayam tu vidyayam avidya-kaman'ady api. 198

prabodhe svapna-vat sarvam saha-mulam vinasyati

anady ap'idam no nityam prag-abhava iva sphutam. 199

 

Ignorance and its effects are seen as beginningless until with the arising of insight, ignorance and its effects are destroyed along with its root, even if beginningless, like dreams on awaking from sleep.  Even if beginningless this world of appearances is not eternal - like something originally non-existent. 198, 199

 

anader api vidhvamsah prag-abhavasya viksitah

yad-buddhy'upadhi-sambandhat parikalpitam atmani. 200

jivatvam na tato'nyas tu svarupena vilaksanah

sambandhas tv atmano buddhya mithya-jnana-purah-sarah. 201

 

Even if beginningless, something originally non-existent is seen to come to an end. In the same way the living organism which is thought to belong to oneself through its identification with the intellect, does not really exist. On the other hand, the true self is quite distinct from it, and the identification of oneself with the intellect is due to misunderstanding. 200, 201

 

vinivrttir bhavet tasya samyag jnanena n'anyatha

brahm'atm'aikatva-vijnanam samyag jnanam sruter matam. 202

 

The cessation of that wrong identification is achieved by right understanding, and by no other means. Right understanding is held by scripture to be the recognition of the oneness of God and oneself. 202

 

tad-atman'atmanoh samyag viveken'aiva sidhyati

tato vivekah kartavyah pratyag atma-sad-atmanoh. 203

 

This recognition is achieved by right discrimination between what is truly oneself and what is not, so one must develop this discrimination between the conventional self and one's true self. 203

 

jalam pamka-vad atyantam pamk'apaye jalam sphutam

yatha bhati tath'atm'api dos'abhave sphuta-prabhah. 204

 

Like very muddy water, which is clearly water again when the mud is removed, one's true self shines forth again when the contamination is removed. 204

 

asan-nivrttau tu sad-atmana sphutam

pratitir etasya bhavet praticah

tato nirasah karaniya eva

sad-atmanah sadhv'aham-adi-vastunah. 205

 

When the non-existent is removed the individual is disclosed as the supreme self, so one must see to the removal of thoughts about "me" and suchlike from oneself. 205

 

ato n'ayam par'atma syad vijnana-maya-sabda-bhak

vikaritvaj jadatvac ca paricchinnatva-hetutah

drsyatvad vyabhicaritvan n'anityo nitya isyate. 206

 

The level of sense awareness cannot be one's true self since it is changeable, physical, restricted, a sense-object and intermittent.  What is transient should not be mistaken what is eternal. 206

 

ananda-pratibimba-cumbita-tanur vrttis tamo-jrmbhita

syad ananda-mayah priy'adi-gunakah svest'artha-labh'odayah

punyasy'anubhave vibhati krti-nam'ananda-rupah svayam

sarvo nandati yatra sadhu tanu-bhrn-matrah prayatnam vina. 207

 

The level of pleasure is the aspect of ignorance which is a sort of reflection the blissfulness of the true self. Its attributes are the qualities of enjoyment and so on, which are experienced when an enjoyable object is present. It presents itself spontaneously to those fortunate enough to experience the fruits of good deeds, something from which everyone experiences great pleasure without trying to. 207

 

ananda-maya-kosasya susuptau sphurtir utkata

svapna-jagarayor isad ista-samdarsana vina. 208

 

The pleasure level is manifest at its fullest extent in deep sleep, whereas in dreams and the waking state it is only partially manifest, stimulated by such things as the sight of enjoyable objects. 208

 

n'aiv'ayam ananda-mayah par'atma

s'opadhi-katvat prakrter vikarat

karyatva-hetoh sukrta-kriyaya

vikara-samghata-samahitatvat. 209

 

The pleasure level cannot be the true self either, since it is changeable, a conditioned phenomenon, the result of good deeds, and involved in the other levels of consciousness as well. 209

 

pancanam api kosanam nisedhe yuktitah sruteh

tan-nisedh'avadhi saksi bodha-rupo'vasisyate. 210

 

When all these five levels have been disposed of by meditating on scripture, when everything as been eliminated there remains the witness, pure consciousness itself. 210

 

yo'yam atma svayam-jyotih panca-kosa-vilaksanah

avastha-traya-saksi san-nirvikaro niranjanah

sad'anandah sa vijneyah sv'atmatvena vipascita. 211

 

This self, the light itself, beyond the five levels, the witness of the three states, changeless, unsullied, eternal joy - this should be recognised by the wise as one's real self. 211

 

sisya uvaca

 

The disciple

 

mithyatvena nisiddhesu kosesv etesu pancasu

sarv'abhavam vina kincin na pasyamy atra he guro

vijneyam kimu vastv asti sv'atmana'tma-vipascita. 212

 

After transcending these five levels as unreal, master, I find nothing but a nothingness, the absence of everything. What object remains for a wise person to identify with? 212

 

shrigurur uvaca

 

The guru

 

satya-muktam tvaya vidan nipuno'si vicarane

aham-adi-vikaras te tad-abhavo'yam apy anu. 213

sarve yen'anubhuyante yah svayam n'anubhuyate

tam atmanam veditaram viddi buddhya su-suksmaya. 214

 

You have spoken the truth, learned one. You are skilled in discrimination. That by which all other phenomena, starting with the thought of "me", are experienced, but which is itself experienced by none, know that, by the subtlest of understanding, as your true self. 213, 214

 

tat-saksikam bhavet tat-tad yad-yad yen'anubhuyate

kasy'apy ananubhut'arthe saksitvam n'opayujyate. 215

 

Whatever is experienced by something else has that as its witness. When there is nothing else to experience something, one cannot talk of it being witnessed. 215

 

asau sva-saksiko bhavo yatah sven'anubhuyate

atah param svayam saksat pratyag-atma na c'etarah. 216

 

This has the nature of self-awareness, since it is conscious of itself. Thus the individual self is by its self-awareness none other than the Supreme itself. 216

 

jagrat svapna-susuptisu sphutataram yo'sau samujjrmbhate

pratyag-rupataya sad'aham aham ity antah sphuran n'aikadha

nana-kara-vikara-bhagina iman pasyann aham-dhi-mukhan

nity'ananda-cid-atmana sphurati tam viddhi svam etam hrdi. 217

 

That which is fully manifest in the waking state, dream and deep sleep, which is perceived within in the form of the various experiences and impressions like self-consciousness, and which is experienced as the eternal Bliss, and Consciousness of one's true self, see this within your own heart. 217

 

ghat'odake bimbita-marka-bimbam

alokya mudho ravim eva manyate

tatha cid-abhasam upadhi-samstham

bhranty'aham ity eva jado'bhimanyate. 218

 

The ignorant see the reflection of the sun in the water of a jar and think it is the sun itself. In the same way the fool sees the reflection of consciousness in its associated qualities and mistakenly identifies himself with it. 218

 

ghatam jalam tad-gata-marka-bimbam

vihaya sarvam viniriksyate'rkah

tata-stha etat tritay'avabhasakah

svayam-prakaso vidusa yatha tatha. 219

 

The wise man ignores jar, water and the sun's reflection in it, and sees the self-illuminating sun itself which gives light to all three but is independent of them. 219

 

deham dhiyam cit-pratibimbam evam

visrjya buddhau nihitam guhayam

drastaram atmanam akhanda-bodham

sarva-prakasam sad-asad-vilaksanam. 220

nityam vibhum sarva-gatam su-suksmam

antar-bahih-sunyam ananyam atmanah

vijnaya samyan nija-rupam etat

puman vipapma virajo vimrtyuh. 221

visoka ananda-ghano vipascit

svayam kutascin na bibheti kascit

nanyo'sti pantha bhava-bandha-mukteh

vina svatattv'avagamam mumuksoh. 222

 

When a man abandons the body and the intellect which is just a derivative of consciousness, and recognising one's true self,  the experiencer, pure awareness, the source of everything existent and non-existent, itself devoid of attributes, eternal, all-pervading, omnipresent, subtle, empty of inside and outside, and itself none other than one's true self (for this is truly inborn), he becomes free from evil, sinless and immortal, free from pain, and the incarnation of joy. Master of himself he is afraid of no-one. There is no other way to the breaking of the bonds of temporal existence for the seeker after liberation than the realisation of his own true nature. 220, 221, 222

 

brahm'abhinnatva-vijnanam bhava-moksasya karanam

yen'advitiyam anandam brahma sampadyate budhaih. 223

 

The recognition of one's inseparable oneness with God is the means of liberation from temporal existence, by which the wise person achieves the non-dual, blissful nature of God. 223

 

brahma-bhutas tu samsrtyai vidvan n'avartate punah

vijnatavyam atah samyag-brahm'abhinnatvam atmanah. 224

 

Having attained the nature of God, the knower returns no more to the temporal state, so it is essential to recognise one's own true inseparable oneness with God. 224

 

satyam jnanam anantam brahma visuddham param svatah siddham

nity'anand'aika-rasam pratyag-abhinnam nirantaram jayati. 225

 

God is the truth, knowledge and eternal. He is pure, transcendent and self-sufficient - the everlasting, undiluted bliss which is enthroned undivided and inseparable within. 225

 

sad idam param'advaitam svasmad anyasya vastuno'bhavat

na hy anyad asti kincit samyak param'artha-tattva-bodha-dasayam. 226

 

This supreme Reality is non-dual in the absence of any other reality beside itself. In the state of knowledge of ultimate truth there is nothing else. 226

 

yad idam sakalam visvam nana-rupam pratitam ajnanat

tat sarvam brahm'aiva pratyast'asesa-bhavana-dosam. 227

 

This great variety of things which we experience through our failure to understand is all really God himself, once the distortion of thought is removed. 227

 

mrt-karya-bhuto'pi mrdo na bhinnah

kumbho'sti sarvatra tu mrt-svarupat

na kumbha-rupam prthag asti kumbhah

kuto mrsa kalpita-nama-matrah. 228

 

A pot made of clay is nothing other than clay, and its true reality is always simply clay. The pot is no more than the shape of a pot, and is just a mistake of imagination based on the name. 228

 

ken'api mrd-bhinnataya sva-rupam

ghatasya samdarsayitum na sakyate

ato ghatah kalpita eva mohat

mrd-eva satyam param'artha-bhutam. 229

 

No one can show that the reality of the pot is different from the clay, so the pot is just an imagination based on misunderstanding, and the clay is the only final reality. 229

 

sad-brahma-karyam sakalam sad evam

tan-matram etan na tato'nyad asti

asti'ti yo vakti na tasya moho

vinirgato nidrita-vat prajalpah. 230

 

Similarly everything which is made of God is just God and has no separate existence. Whoever says it exists is not yet free from delusion and is like someone talking in his sleep. 230

 

brahm'aiv'edam visvam ity eva vani

srauti brute'tharva-nistha varistha

tasmad etad brahma-matram hi visvam

n'adhisthanad bhinnata'ropitasya. 231

 

The supreme scripture of the Arthava Veda declares that "All this is God", so all this is simply God, and anything in addition to that has no reality. 231

 

satyam yadi syaj jagad etad atmano

na tattva-hanir nigam'apramanata

asaty avaditvam apisituh syad

n'aitat trayam sadhu hitam mah'atmanam. 232

 

If it has any reality, that is the end of any eternal reality for oneself, the scriptures are false, and the Lord himself a liar, three things which are quite unacceptable to great souls. 232

 

isvaro vastu-tattva-jno na c'aham tesv avasthitah

na ca mat-sthani bhutani'ty evam eva vyaci-klrpat. 233

 

The Lord, who knows the reality of things, has stated "I do not depend on them" (Bhagavad Gita 9.4) and "Things do not exist in me" (Bhagavad Gita 9.5). 233

 

yadi satyam bhaved visvam susuptam upalabhyatam

yan n'opalabhyate kincid ato'sat-svapna-van mrsa. 234

 

If everything really existed, it ought to exist in deep sleep too. Since nothing does, then it follows that it is unreal and an illusion like a dream. 234

 

atah prthan n'asti jagat par'atmanah

prthak pratitis tu mrsa gun'adi-vat

aropitasy'asti kim artha-vatta'-

dhisthanam abhati tatha bhramena. 235

 

So the world is not distinct from the Supreme Self, and its perception is an illusion like all attributes. What we add to That has no reality, but merely appears to exist in addition to That through misunderstanding. 235

 

bhrantasya yad-yad bhramatah pratitam

brahm'aiva tat-tad rajatam hi suktih

idam taya brahma sad'aiva rupyate

tv aropitam brahmani nama-matram. 236

 

Whatever a deluded person experiences in his delusion is still always God. The silver is only mother-of-pearl. It is always God that is mistaken for something else, and whatever is added to God is just a name. 236

 

atah param brahma sad-advitiyam

visuddha-vijnana-ghanam niranjanam

prasantam ady'anta-vihinam akriyam

nirantar'ananda-rasa-svarupam. 237

 

So there exists only the supreme God, the One Reality without a second, consisting of pure consciousness, without any blemish, peace itself and without beginning or end, actionless and having the nature of pure bliss. 237

 

nirasta-maya-krta-sarvabhedam

nityam sukham niskalam aprameyam

arupam avyaktam anakhyam avyayam

jyotih svayam kincid idam cakasti. 238

 

Beyond all delusion-created distinctions, this Whatever shines by its own light, eternal, fulfilled, indivisible, infinite, formless, inexpressible, nameless and indestructible. 238

 

jnatr-jneya-jnana-sunyam anantam nirvikalpakam

keval'akhanda-cin-matram param tattvam vidur budhah. 239

 

Seers know this supreme Reality, free from the distinctions of knower, known and knowledge, infinite, complete in itself and consisting of pure Awareness. 239

 

aheyam anupadeyam mano-vacam agocaram

aprameyam anady'antam brahma purnam aham mahah. 240

 

What cannot be got rid of or taken hold of, beyond the sphere of mind and speech, measureless and beginning-and-endless is God, one's true self and supreme glory. 240

 

tattvam padabhyam abhidhiyamanayoh

brahm'atmanoh sodhitayor yad-ittham

srutya tayos tattvam asi'ti samyag

ekatvam eva pratipadyate muhuh. 241

 

The words "God" and "yourself", referred to by the terms "That" and "Thou" are conscientiously purified by repetition of the scriptural phrase "Thou art That", and are clearly seen to be identical. 241

 

ekyam tayor laksitayor na vacyayoh

nigadyate'nyonya-viruddha-dharminoh

khadyotabhanvor iva raja-bhrtyayoh

kup'amburasyoh paramanu-mervoh. 242

 

Their identity can be indicated but not described, since they have mutually exclusive meanings like a firefly and the sun, a king and a slave, a well and the ocean, or an atom and mount Meru. 242

 

tayor virodho'yam upadhi-kalpito

na vastavah kascid upadhir esah

isasya maya mahad'adikaranam

jivasya karyam srnu panca-kosam. 243

 

The distinction between them is due to the imagined additional associations, but in reality there are no such additions. The primary mental activity is due to the Lord's Maya, and in the case of the individual it is the result of the five sheaths. 243

 

etav upadhi para-jivayos tayoh

samyan-nirase na paro na jivah

rajyam nar'endrasya bhatasya khetakh

tayor apohe na bhato na raja. 244

 

These are additions to the Lord and the individual, and when they are removed, there is neither Supreme nor individual. A ruler is known by his kingdom, and a warrior by his arms. Take these away, and there is neither warrior nor king. 244

 

athata adesa iti srutih svayam

nisedhati brahmani kalpitam dvayam

sruti-praman'anugrhita-bodhat

tayor nirasah karaniya eva. 245

 

Scripture itself, with the words "Here is the teaching" (Brihadaranyaka Upanishad 2.3.6), denies the imagined duality in God. One must get rid of these additions by means of understanding backed up by the authority of the scriptures. 245

 

n'edam n'edam kalpitatvan na satyam

rajju-drsta-vyala-vat svapna-vac ca

ittham drsyam sadhu-yuktya vyapohya

jneyah pascad eka-bhavastayor yah. 246

 

"Not this, not this" (Brihadaranyaka Upanishad 2.3.6) means that nothing one can think of is real, like a rope mistaken for a snake, or like a dream. Carefully getting rid of the apparent in this way, one should then come to understand the oneness of the Lord and the individual. 246

 

tatas tu tau laksanaya su-laksyau

tayor akhand'aika-rasatva-siddhaye

n'alam jahatya na tatha'jahatya

kin t'ubhay'arth'atmi-kay'aiva bhavyam. 247

 

So the meaning of these two expressions, Lord and individual, must be carefully considered until their essential oneness is understood. It is not enough just to reject or accept either of them. One must come to the recognition of the identity of the meaning of them both. 247

 

sa devadatto'yam iti'ha c'aikata

viruddha-dharm'amsam apasya kathyate

yatha tatha tattvam asiti-vakye

viruddha-dharman ubhayatra hitva. 248

samlaksya cin-matrataya sad-atmanoh

akhanda-bhavah pariciyate budhaih

evam maha-vakya-satena kathyate

brahm'atmanor aikyam akhanda-bhavah. 249

 

In the phrase "this person is Devadatta" the identity is indicated by removing the distinction, and in the same way, in the expression "Thou art That" the wise must get rid of the apparent contradiction and recognise the complete identity of God and self by carefully identifying the shared attribute of pure consciousness. Hundreds of scriptural sayings declare the identity of oneself and God in this way. 248, 249

 

asthulam ity etad asan-nirasya

siddham svato vyoma-vad apratarkyam

ato mrsa-matram idam pratitam

jahihi yat sv'atmataya grhitam

brahm'aham ity eva visuddha-buddhya

viddhi svam atmanam akhanda-bodham. 250

 

In accordance with "It is nothing material" (Brihadaranyaka Upanishad 3.8.8) eliminate the unreal and find that which like the sky is pure and solitary, and is beyond thought. Eliminate too this purely illusory body which you have hitherto identified with yourself. Then recognising, "I am God" with purified understanding, see your true self as undifferentiated consciousness. 250

 

mrt-karyam sakalam ghat'adi satatam mrn-matram ev'ahitam

tad-vat saj-janitam sad-atmakam idam san-matram ev'akhilam

yasman n'asti satah param kim api tat-satyam sa atma svayam

tasmat tat tvam asi prasantam amalam brahm'advayam yat-param. 251

 

Everything made of clay, such as pot, is always to be seen as purely clay. In the same way, everything deriving from this supreme Self must be simply recognised as pure Reality. Since there is no reality beyond that, it is truly one's very self, and you are that still, unblemished, non-dual, supreme Reality of God. 251

 

nidra-kalpita-desa-kala-visaya-jnatr'adi sarvam yatha

mithya tad-vad ih'api jagrati jagat-sv'ajnana-karyatvatah

yasmad evam idam sarira-karana-pran'aham'ady apy asat

tasmat tat tvam asi prasantam amalam brahm'advayam yat-param. 252

 

Just as the things like places, time, objects and observer imagined in a dream are unreal, so the world experienced in the waking state too is created by one's own ignorance. Since the body-creating forces, self-identification, and so on, are also unreal, you are that still, unblemished, non-dual, supreme Reality of God. 252

 

yatra bhrantya kalpita tad viveke

tat-tan-matram n'aiva tasmad vibhinnam

svapne nastam svapna-visvam vicitram

svasmad-bhinnam kin nu drstam prabodhe. 253

 

That which is mistakenly imagined to exist is recognised by wisdom to be That alone, and is thus undifferentiated. The colourful world of a dream disappears. What remains other than oneself on waking? 253

 

jati-niti-kula-gotra-duragam

nama-rupa-guna-dosa-varjitam

desa-kala-visay'ativarti yad

brahma tat tvam asi bhavay'atmani. 254

 

Beyond birth, creed, family and tribe, free from the distortion of attributes of name and appearance, transcending locality, time and objects, you are That, God himself. Meditate on the fact within yourself. 254

 

yat-param sakala-vag-agocaram

gocaram vimala-bodha-caksusah

suddha-cid-ghanam anadi vastu yad

brahma tat tvam asi bhavay'atmani. 255

 

That supreme Reality beyond the realm of anything that can be said, but the resort of the pure eye of understanding, the pure reality of Consciousness-Awareness-Mind, etc. - you are That, God himself. Meditate on the fact within yourself. 255

 

sadbhir urmibhir ayogi yogi-hrd-

bhavitam na karanair vibhavitam

buddhy-avedyamana-vad yam asti yad

brahma tat tvam asi bhavay'atmani. 256

 

That which is unaffected by the six afflictions (of aging, death, hunger, thirst, desire and ignorance), which is meditated on in the heart of the devotee, unrecognised by the senses, unknown by the intellect - you are That, God himself. Meditate on the fact within yourself. 256

 

bhranti-kalpita-jagat kal'asrayam

sv'asrayam ca sad-asad-vilaksanam

niskalam nirupamana-vaddhi yad

brahma tat tvam asi bhavay'atmani. 257

 

That basis on which the mistakenly imagined world exists, itself dependent on nothing else, devoid of true and false, without parts, and without mental image - you are That, God himself. Meditate on the fact within yourself. 257

 

janma-vrddhi-parinaty'apaksaya-

vyadhi-nasana-vihinam avyayam

visva-srstyav avighata-karanam

brahma tat tvam asi bhavay'atmani. 258

 

That which is indestructible, free from birth, growth, development, decay, illness and death; which is the cause of the creation, maintenance and destruction of everything - you are That, God himself. Meditate on the fact within yourself. 258

 

asta-bhedam anapasta-laksanam

nistaranga-jala-rasi-niscalam

nityam uktam avibhakta-murti yad

brahma tat tvam asi bhavay'atmani. 259

 

Free of parts, of an unchanging quality, undisturbed like a waveless sea, declared to be of an eternally indivisible nature - you are That, God ihimself. Meditate on the fact within yourself. 259

 

ekam eva sad aneka-karanam

karan'antara-nirasya-karanam

karya-karana-vilaksanam svayam

brahma tat tvam asi bhavay'atmani. 260

 

Itself One but the cause of the many, the supreme Cause which does away with all other causes, itself devoid of distinctions of "cause" and "effect" - you are That, God himself. Meditate on the fact within yourself. 260

 

nirvikalpakam analpam aksaram

yat ksar'aksara-vilaksanam param

nityam avyaya-sukham niranjanam

brahma tat tvam asi bhavay'atmani. 261

 

Without modification, great and unending, the supreme Reality beyond destruction and indestructibility, the eternal unfading, unblemished, fulfilment - you are That, God himself. Meditate on the fact within yourself. 261

 

yad vibhati sad anekadha bhramat

nama-rupa-guna-vikriy'atmana

hema-vat svayam avikriyam sada

brahma tat tvam asi bhavay'atmani. 262

 

That Reality which manifests itself as the many through the illusions of names, shapes, attributes and changes, but which, like gold is always itself unchanged (in different objects) - you are That, God himself. Meditate on the fact within yourself. 262

 

yac cakasty anaparam parat-param

pratyag-eka-rasam atma-laksanam

satya-cit-sukham anantam avyayam

brahma tat tvam asi bhavay'atmani. 263

 

That, beyond which there is nothing, but which shines beyond everything else, the inner, uniform self-nature of being-consciousness-joy, infinite and eternal - you are That, God himself. Meditate on the fact within yourself. 263

 

uktam artham imam atmani svayam

bhavayet prathita-yuktibhir dhiya

samsay'adi-rahitam kar'ambu-vat

tena tattva-nigamo bhavisyati. 264

 

One should meditate within oneself with the mind well controlled on the truth declared here. Then the truth will be disclosed free from doubt, like water in the palm of one's hand. 264

 

sambodha-matram parisuddha-tattvam

vijnaya samghe nrpa-vac ca sainye

tad-asrayah sv'atmani sarvada sthito

vilapaya brahmani visva-jatam. 265

 

Realising one's true nature as pure consciousness, one should remain always established in oneself, like a king surrounded by his army, and should redirect all that is back into God. 265

 

buddhau guhayam sad-asad-vilaksanam

brahm'asti satyam param advitiyam

tad-atmana yo'tra vased guhayam

punar na tasy'anga-guha-pravesah. 266

 

In the cave of the mind, free from attributes of being and not-being, there exists God, the Truth, supreme and without a second. He who by himself dwells in that cave returns no more to a mother's womb. 266

 

jnate vastuny api balavati vasana'nadir esa

karta bhokta'py aham iti drdha ya'sya samsara-hetuh

pratyag-drstya'tmani nivasata sapaneya prayatnat

muktim prahus tad iha munayo vasana-tanavam yat. 267

 

Even when one knows the truth, there still remains the strong, beginningless tendency to think "I am the doer and the reaper of the consequences" which is the cause of samsara. It must be carefully removed by living  in the state of observing the truth within oneself. The wise call that removal of this tendency liberation. 267

 

aham mame'ti yo bhavo deh'aks'adav anatmani

adhyaso'yam nirastavyo vidusa sv'atma-nisthaya. 268

 

The tendency to see "me" and "mine" in the body and the senses, which are not oneself must be done way with by the wise by remaining identified with one's true self. 268

 

jnatva svam pratyag-atmanam buddhi-tad-vrtti-saksinam

so'ham ity eva sad-vrttya'natmany atma-matim jahi. 269

 

Recognising one's true inner self, the witness of the mind and its operations, and reflecting on the truth of "I am That", get rid of this wrong opinion about oneself. 269

 

lok'anuvartanam tyaktva tyaktva deh'anuvartanam

sastr'anuvartanam tyaktva sv'adhyas'apanayam kuru. 270

 

Abandoning the concerns of the world, abandoning concern about the body, and abandoning even concern about scriptures, see to the removal wrong assumptions about yourself. 270

 

loka-vasanaya jantoh sastra-vasanaya'pi ca

deha-vasanaya jnanam yathavan n'aiva jayate. 271

 

It is owing to people's worldly desires, their desires for scriptures, and their desires concerning their bodies that they do not achieve realisation. 271

 

samsara-kara-grha-moksam icchoh

ayo-mayam pada-nibandha-srmkhalam

vadanti taj-jnah patu vasana-trayam

yo'smad vimuktah samupaiti muktim. 272

 

Those who know about these things call these three desires the iron fetter that binds the feet of those who are seeking escape from the prison-house of samsara. He who is free from them reaches liberation. 272

 

jal'adi-samsarga-vasat prabhuta-

durgandha-dhuta'garu-divya-vasana

samgharsanen'aiva vibhati samyag

vidhuyamane sati bahya-gandhe. 273

 

The beautiful smell of aloe wood which is masked by a bad smell through contamination by water and such things becomes evident again when it is rubbed clean. 273

 

antah-shrit'ananta-duranta-vasana-

dhuli-vilipta param'atma-vasana

prajna'tisamgharsanato visuddha

pratiyate candana-gandha-vat sphutam. 274

 

Desire for one's true self which is veiled by endless internal other desires becomes pure and evident again like the smell of sandalwood through application with wisdom. 274

 

anatma-vasana-jalais tiro-bhut'atma-vasana

nity'atma-nisthaya tesam nase bhati svayam sphutam. 275

 

When the mass of desires for things other than oneself obscuring the contrary desire for one's real self are eliminated by constant self-remembrance, then it discloses itself of its own accord. 275

 

yatha yatha pratyag avasthitam manah

tatha tatha muncati bahya-vasanam

nihsesa-mokse sati vasananam

atm'anubhutih pratibandha-sunya. 276

 

As the mind becomes more and more inward-turned, it becomes gradually freed from external desires, and when all such desires are fully eliminated self-realisation is completely freed from obstruction. 276

 

sv'atmany eva sada sthitva mano nasyati yoginah

vasananam ksayas c'atah sv'adhyasa'panayam kuru. 277

 

When he is always poised in self-awareness the yogi's thinking mind stops, and the cessation of desires takes place as a result, so see to the removal of all ideas of additions to your true self. 277

 

tamo dvabhyam rajah sattvat sattvam suddhena nasyati

tasmat sattvam avastabhya sv'adhyasa'panayam kuru. 278

 

Dullness (tamas) is removed by passion (rajas) and purity (sattva), desire is removed by purity, and purity when itself purified, so establishing yourself in purity, see to the removal of all ideas of additions to your true self. 278

 

prarabdham pusyati vapur iti niscitya niscalah

dhairyam alambya yatnena sva'dhyasa'panayam kuru. 279

 

Recognising that the effects of past conditioning will sustain the body, remain undisturbed and work away hard at seeing to the removal of all ideas of additions to your true self. 279

 

n'aham jivah param brahme'ty atad vyavrtti-purvakam

vasana-vegatah prapta-sva'dhyasa'panayam kuru. 280

 

"I am not the individual life. I am God." Getting rid of all previous misidentifications like this, see to the removal of all ideas of additions to your true self created by the power of desires. 280

 

srutya yuktya sv'anubhutya jnatva sarv'atmyam atmanah

kvacid abhasatah prapta-sva'dhyasa'panayam kuru. 281

 

Recognising yourself as the self of everything by the authority of scripture, by reasoning and by personal experience, see to the removal of all ideas of additions to your true self whenever they manifest themselves. 281

 

anadana-visargabhyamisan n'asti kriya muneh

tad eka-nisthaya nityam sva'dhyasa'panayam kuru. 282

 

The wise man has no business concerning himself with the acquisition or disposal of things, so by adherence to the one reality, see to the removal of all ideas of additions to your true self. 282

 

tat tvam asy'adi-vaky-ottha-brahm'atm'aikatva-bodhatah

brahmany atmatvad ardhyaya sva'dhyasa'panayam kuru. 283

 

Realising the identity of yourself and God by the help of sayings like "You are That", see to the removal of all ideas of additions to your true self so as to strengthen the adherence of yourself in God. 283

 

aham-bhavasya dehe'smin nihsesa-vilaya'vadhi

sa'vadhanena yukt'atma sva'dhyasa'panayam kuru. 284

 

Eliminate completely your self-identification with this body, and with determination see that your mind is devoted to the removal of all ideas of additions to your true self. 284

 

pratitir jiva-jagatoh svapna-vad bhati yavata

tavan nirantaram vidvan sva'dhyasa'panayam kuru. 285

 

So long as even a dream-like awareness of yourself as an individual in the world remains, as a wise person persistently see to the removal of all ideas of additions to your true self. 285

 

nidraya loka-vartayah sabd'ader api vismrteh

kvacin n'avasaram dattva cintay'atmanam atmani. 286

 

Without giving way to the least descent into forgetfulness through sleep, worldly affairs or the various senses, meditate on yourself within. 286

 

mata-pitror mal'odbhutam mala-mamsa-mayam vapuh

tyaktva candala-vad duram brahmi bhuya krti bhava. 287

 

Shunning the body which is derived from the impurities of your mother and father and itself made up of impurities and flesh as you would an outcaste from a good distance, become Godlike and achieve the goal of life. 287

 

ghat'akasam mah'akasa iv'atmanam par'atmani

vilapy'akhanda-bhavena tusni bhava sada mune. 288

 

Restoring the self in you to the supreme Self like the space in a jar back to Space itself by meditation on their indivisibility, always remain silent, wise one. 288

 

sva-prakasam adhisthanam svayam bhuya sad-atmana

brahm'andam api pind'andam tyajyatam mala-bhanda-vat. 289

 

Taking up through your true self the condition of your real glory, reject thoughts of a divine universe  as much as of yourself as a reality, as you would a dish of filth. 289

 

cid-atmani sad-anande deh'arudham aham-dhiyam

nivesya lingam utsrjya kevalo bhava sarvada. 290

 

Transferring your present self-identification with the body to yourself as consciousness, being and bliss, abandon the body and be complete forever. 290

 

yatr'aisa jagad-abhaso darpan'antah puram yatha

tad brahma'ham iti jnatva krta-krtyo bhavisyasi. 291

 

When you know "I am that very God" in which the reflection of the world appears, like a city in a mirror, then you will be one who has achieved the goal of life. 291

 

yat satya-bhutam nija-rupam adyam

cid-advay'anandam arupam akriyam

tad etya mithya-vapur utsrjeta

sailusa-vad vesam upattam atmanah. 292

 

Attaining that Reality which is self-existent and primal, non-dual consciousness, and bliss, formless and actionless, one should abandon the unreal body taken on by oneself, like an actor doffing his costume. 292

 

sarv'atmana drsyam idam mrsai'va

n'aiv'aham arthah ksanikatva-darsanat

janamy aham sarvam iti pratitih

kuto'ham adeh ksanikasya sidhyet. 293

 

 All this experienced by oneself is false, and so is the sense of I-hood in view of its ephemeral nature. How can "I know everything" be true of something which is itself ephemeral. 293

 

aham-pad'arthas tv aham-adi-saksi

nityam susuptav api bhava-darsanat

brute hy ajo nitya iti srutih svayam

tat pratyag-atma sad-asad-vilaksanah. 294

 

That which warrants the term "I" on the other hand is that which is the observer of the thought "I" etc. in view of its permanent existence even in the state of deep sleep. Scripture itself declares that it is "unborn and eternal" (Katha Upanishad 1.2.18). That true inner self is distinct from both being and not-being. 294

 

vikarinam sarva-vikara-vetta

nity'avikaro bhavitum samarhati

mano-ratha-svapna-susuptisu sphutam

punah punar drstam asattvam etayoh. 295

 

The knower of all the changes in changing things must itself be permanent and unchanging. The unreality in the extremes of being and not-being is repeatedly seen in the experience of thought, dreaming and deep sleep. 295

 

ato'bhimanam tyaja mamsa-pinde

pind'abhimaniny api buddhi-kalpite

kala-tray'abadhyam akhanda-bodham

jnatva svam atmanam upaihi santim. 296

 

So give up identification with this mass of flesh as well as with what thinks it a mass. Both are intellectual imaginations. Recognise your true self as undifferentiated awareness, unaffected by time, past, present or future, and enter Peace. 296

 

tyaj'abhimanam kula-gotra-nama-

rup'asramesv ardrasav ashritesu

lingasya dharman api kartrt-adims

tyakta bhav'akhanda-sukha-svarupah. 297

 

Give up identification with family, tribe, name, shape and status which depend on the putrid body. Give up physical properties too such as the sense of being the doer and be the very nature of undifferentiated joy. 297

 

santy anye pratibandhah pumsah samsara-hetavo drstah

tesam evam mulam prathama-vikaro bhavaty ahamkarah. 298

 

There are other obstacles seen to be the cause of samsara for men. Of these the root and first manifestation is the sense of doership. 298

 

yavat syat svasya sambandho'hamkarena duratmana

tavan na lesam atra'pi mukti-varta vilaksana. 299

 

So long as one has any association with this awful sense of being the doer  there cannot be the least achievement of liberation which is something very different. 299

 

ahamkara-grahan muktah svarupam upapadyate

candra-vad vimalah purnah sad-anandah svayam-prabhah. 300

 

Free from the grasp of feeling oneself the doer, one achieves ones true nature which is, like the moon, pure, consummate, self-illuminating being and bliss. 300

 

yo va pure so'ham iti pratito

buddhya praklrptas tamasa'timudhaya

tasy'aiva nih-sesataya vinase

brahm'atma-bhavah pratibandha-sunyah. 301

 

Even he who, with a mind under the influence of strong dullness, has thought of himself as the body, will attain to full identification with God when that delusion is completely removed. 301

 

brahm'ananda-nidhir maha-balavata'hamkara-ghor'ahina

samvesty atmani raksyate guna-mayais candes tribhir mastakaih

vijnan'akhya-mahasina srutimata vicchidya sirsa-trayam

nir-muly-ahim imam nidhim sukha-karam dhiro'nubhoktum ksamah. 302

 

The treasure of the bliss of God is coiled round by the very powerful, terrible snake of doership which guards it with its three fierce heads consisting of the three qualities (dullness, passion and purity) but the wise man can enjoy this bliss-imparting treasure by cutting off the snake's three heads with the great sword of understanding of the scriptures. 302

 

yavad va yat kincid visa-dosa-sphurtir asti ced dehe

katham arogyaya bhavet tadvad ahan-tapi yogino muktyai. 303

 

How can one be free from pain so long as there is there is any trace of poison in the body? The same applies to the pain of self-consciousness in an aspirant's liberation. 303

 

aham'otyanta-nivrttya tat-krta-nana-vikalpa-samhrtya

pratyak-tattva-vivekad idam aham asmi'ti vindate tattvam. 304

 

In the total cessation of self-identification and the ending of the multifarious mental misrepresentations it causes, the truth of "This is what I am" is achieved through inner discernment. 304

 

ahamkare kartary aham iti matim munca sahasa

vikar'atmany atma-prati-phala-jusi sva-sthiti-musi

yad adhyasat prapta jani-mrti-jara-duhkha-bahula

praticas cin-murtes tava sukha-tanoh samsrtir iyam. 305

 

Get rid forthwith of doership, your self-identification, that is, with the agent, a distorted vision of yourself which stops you from resting in your true nature, and by identification with which you, who are really pure consciousness and a manifestation of joy itself, experience samsara with all its birth, decay, death and suffering. 305

 

sad'aika-rupasya cid-atmano vibhor

ananda-murter anavadya-kirteh

n'aiv'anyatha kv apy avikarinas te

vina'ham adhyasam amusya samsrtih. 306

 

You are really unchanging, the eternally unvarying Lord, consciousness, bliss and indestructible glory. If it were not for the wrong identification with a false self you would not be subject to samsara. 306

 

tasmad aham-karam imam sva-satrum

bhoktur gale kantaka-vat pratitam

vicchidya vijnana-maha'sina sphutam

bhunksv'atma-samrajya-sukham yathe'stam. 307

 

So cut down your enemy, this sense of being the doer, with the great sword of knowledge, caught like a splinter in the throat of some-one having a meal, and enjoy to your heart's content the joy of the possession of your true nature. 307

 

tato'ham-ader vinivartya vrttim

samtyakta-ragah param'artha-labhat

tusnim samassv-atma-sukh'anubhutya

purn'atmana brahmani nirvikalpah. 308

 

Stop the activity of the false self-identification and so on, get rid of desire by the attainment of the supreme Reality, and practice silence in the experience of the joy of your true self, free from fantasies, with your true nature fulfilled in God. 308

 

samulakrtto'pi maha'naham punar

vy'ulle-khitah syad yadi cetasa ksanam

samjivya viksepa-satam karoti

nabhas vata pravrsi varido yatha. 309

 

Even when thoroughly eradicated, a great sense of doership can revive again and create a hundred different distractions, if it is once dwelt on again for a moment in the mind, like monsoon rain-clouds driven on by the wind. 309

 

nigrhya satror aham'ovakasah

kvacin na deyo visay'anucintaya

sa eva samjivana-hetur asya

praksina-jambira-taror iv'ambu. 310

 

Overcoming the enemy of the false self, one should give it no opportunity by dwelling on the senses again, because that is the way it comes back to life, like water for a withered citrous tree. 310

 

deh'atmana samsthita eva kami

vilaksanah kamayita katham syat

ato'rtha-sandhana-paratvam eva

bheda-prasaktya bhava-bandha-hetuh. 311

 

He who is attached to the idea of himself as the body is desirous of physical pleasure, but how could some-one devoid of such an idea seek physical pleasure? Hence separation from one's true good is the cause of bondage to samsara since one is stuck in seeing things as separate from oneself. 311

 

karya-pravardhanad bija-pravrddhih paridrsyate

karya-nasadbija-nasas tasmat karyam nirodhayet. 312

 

A seed is seen to grow with the development of the necessary conditions, while the failure of the conditions leads to the failure of the seed. So one must remove these conditions. 312

 

vasana-vrddhitah karyam karya-vrddhya ca vasana

vardhate sarvatha pumsah samsaro na nivartate. 313

 

The increase of desires leads to activity, and from the increase of activity there is more desire. Thus a man changes in every way, and samsara never comes to an end. 313

 

samsara-bandha-vicchitty'aitad dvayam pradahed yatih

vasana-vrddhir etabhyam cintaya kriyaya bahih. 314

 

To break the bonds of samsara, the ascetic should burn away both of these (desire and activity), since thinking about these and external activity lead to the increase of desires. 314

 

tabhyam pravardhamana sa sute samsrtim atmanah

trayanam ca ksayopayah sarv'avasthasu sarvada. 315

sarvatra sarvatah sarva-brahma-matr'avalokanaih

sad-bhava-vasanad ardhyat tat trayam layam asnute. 316

 

The increase of these two is the cause of one's samsara, and the means to the destruction of these three is to see everything as simply God everywhere, always and in all circumstances. By the increase of desire for becoming the Truth, these three come to an end. 315, 316

 

kriya-nase bhavec cinta-naso'smad vasana-ksayah

vasana-praksayo moksah sa jivan-muktir isyate. 317

 

Through the stopping of activity there comes the stopping of thinking, and then the cessation of desires. The cessation of desires is liberation, and is what is known as here-and-now liberation. 317

 

sad-vasana-sphurti-vijrmbhane sati

hy asau vilina'py aham-adivasana

atiprakrsta'py aruna-prabhayam

viliyate sadhu yatha tamisra. 318

 

When the force of the desire for the Truth blossoms, selfish desires wither away, just like darkness vanishes before the radiance of the light of dawn. 318

 

tamas tamah-karyam anartha-jalam

na drsyate saty udite din'ese

tatha'dvay'ananda-ras'anubhutau

n'aiv'asti bandho na ca duhkha-gandhah. 319

 

Darkness and the mass of evils produced by darkness no longer exist when the sun has risen. Similarly, when one has tasted undifferentiated bliss, no bondage or trace of suffering remains. 319

 

drsyam pratitam pravilapayan san

san-matram ananda-ghanam vibhavayan

samahitah san bahir-antaram va

kalam nayethah sati karma-bandhe. 320

 

Transcending everything to do with the senses, cultivating the blissful and only Truth, and at peace within and without - this is how one should pass one's time so long as any bonds of karma remain. 320

 

pramado brahma-nisthayam na kartavyah kadacana

pramado mrtyur ity aha bhagavan brahmanah sutah. 321

 

One should never permit carelessness in one's adherence to God. "Carelessness is death" (Mahabharata 5.42.43) says the Master (Sanatkumara) who was of Brahma's son. 321

 

na pramadad anartho'nyo jnaninah sva-svarupatah

tato mohas tato'ham-dhis tato bandhas tato vyatha. 322

 

There is no greater evil than carelessness about his own true nature for a wise man. From this comes delusion, from this comes misconceptions about oneself, from this comes bondage, from this comes suffering. 322

 

visay'abhimukham drstva vidvamsam api vismrtih

viksepayati dhi-dosair yosa jaram iva priyam. 323

 

Forgetfulness afflicts even a wise man with harmful mental states when it finds him well-disposed to the senses, like a woman does her infatuated lover. 323

 

yatha pakrstam saivalam ksana-matram na tisthati

avrnoti tatha maya prajnam vapi paran-mukham. 324

 

Just as the algae cleared off water does not stay off even for a moment, so illusion obscures the sight of even a wise man whose mind is outward-directed. 324

 

laksya-cyutam ced yadi cittam isad

bahir-mukham san nipatet tatas tatah

pramadatah pracyuta-keli-kandukah

sopana-panktau patito yatha tatha. 325

 

When the mind loses its direction towards its goal and becomes outward-turned it runs from one thing to another, like a play-ball carelessly dropped on the steps of some stairs. 325

 

visayesv avisac-cetah samkalpayati tad-gunan

samyak samkalpanat kamah kamat pumsah pravartanam. 326

 

A mind directed towards the senses dwells with imagination on their qualities. From imagining finally comes desire, and from desire comes the way a man directs his activity.  326

 

atah pramadan na paro'sti mrtyuh

vivekino brahma-vidah samadhau

samahitah siddhim upaiti samyak

samahit'atma bhava s'avadhanah. 327

 

As a result, there is no death like carelessness in meditation to the wise knower of God. The meditator achieves perfect fulfilment, so carefully practice peace of mind. 327

 

tatah sva-rupa-vibhramso vibhrastas tu pataty adhah

patitasya vina nasam punar n'aroha iksyate. 328

 

From carelessness one turns aside from one's true nature, and he who turns aside from it slips downwards. He who has thus fallen invariably comes to disaster, but is not seen to rise again. 328

 

samkalpam varjayet tasmat sarv'anarthasya karanam

jivato yasya kaivalyam videhe sa ca kevalah

yat kincit pasyato bhedam bhayam brute yajuh srutih. 329

 

So one should abandon the imagination which is the cause of all ills. He has reached fulfilment who is completely dead while still alive. The Yajur Veda (Taittiriya Upanishad 2.7) declares there is still something to fear for anyone who still sees distinctions in things. 329

 

yada kada v'api vipascid esa

brahmany anante'py anu-matra-bhedam

pasyaty ath'amusya bhayam tad'aiva

yad viksitam bhinnataya pramadat. 330

 

Whenever a wise man sees the least distinction in the infinite God, whatever he has carelessly perceived as a distinction then becomes a source of fear for him. 330

 

sruti-smrti-nyaya-satair nisiddhe

drsye'tra yah svatma-matim karoti

upaiti duhkh'opari duhkha-jatam

nisiddha-karta sa malimluco yatha. 331

 

When, in spite of hundreds of testimonies to the contrary in the Vedas and other scriptures, one identifies oneself with anything to do with the senses, one experiences countless sorrows, doing something prohibited like a thief. 331

 

saty'abhisamdhana-rato vimukto

mahattvam atmiyam upaiti nityam 

mithy'abhisandhana-ratas tu nasyed

drstam tad etad yad acaura-caurayoh. 332

 

He who is devoted to meditating on the Truth attains the eternal glory of his true nature, while he who delights in dwelling on the unreal perishes. This can be seen even in the case of whether someone is a thief or not. 332

 

yatir asad-anusandhim bandha-hetum vihaya

svayam ayam aham asmi'ty atma-drstyaiva tisthet

sukhayati nanu nistha brahmani sv'anubhutya

harati param avidya-karya-duhkham pratitam. 333

 

An ascetic should abandon dwelling on the unreal which is the cause of bondage, and should fix his attention on himself in his knowledge that "This is what I am". Establishment in God through self-awareness leads to joy and finally removes the suffering caused by ignorance. 333

 

bahy'anusandhih parivardhayet phalam

dur-vasanam eva tatas tato'dhikam

jnatva vivekaih parihrtya bahyam

sv'atm'anusandhim vidadhita nityam. 334

 

Dwelling on externals increases the fruit of superfluous evil desires for all sorts of things, so wisely recognising this fact, one should abandon externals and cultivate attention to one's true nature within. 334

 

bahye niruddhe manasah prasannata

manah-prasade param-atma-darsanam

tasmin su-drste bhava-bandha-naso

bahir-nirodhah padavi vimukteh. 335

 

When externals are abandoned there comes peace of mind. When the mind is at peace there comes awareness of one's supreme self. When that is fully experienced there comes the destruction of the bonds of samsara, so abandonment of externals is the road to liberation. 335

 

kah panditah san sad-asad-viveki

sruti-pramanah param'artha-darsi

janan hi kuryad asato'valambam

sva-pata-hetoh sisu-van mumuksuh. 336

 

What man, being learned, and aware of the distinction between real and unreal, relying on the scriptures and seeking  the supreme goal of life, would knowingly, like a child, hanker after resting in the unreal, the cause of his own downfall. 336

 

deh'adi-samsakti-mato na muktih

muktasya deh'ady'abhimaty abhavah

suptasya no jagaranam na jagratah

svapnas tayor bhinna-gun'asrayatvat. 337

 

There is no liberation for him who is deliberately attached to the body and such things, while there is no self-identification with such things as the body for a liberated man. There is no being awake for some-one asleep, nor sleep for some-one awake, for these two states are by their very nature distinct. 337

 

antar-bahih svam sthira-jangamesu

jnatv'atmana'dharataya vilokya

tyakta'khil'opadhir akhanda-rupah

purn'atmana yah sthita esa muktah. 338

 

He who knows himself within and without, and recognises himself as the underlying support in all things moving and unmoving, remaining indivisible, fulfilled in himself by abandoning all that is not himself - he is liberated. 338

 

sarv'atmana bandha-vimukti-hetuh

sarv'atma-bhavan na paro'sti kascit

drsy'agrahe saty upapadyate'sau

sarv'atma-bhavo'sya sad-atma-nisthaya. 339

 

The means of liberation from bondage is through the one self in everything, and there is nothing higher than this one self in everything. When one does not cling to anything to do with the senses, one achieves these things, and being the one self in everything depends on resting in one's true self. 339

 

drsyasy'agrahanam katham nu ghatate deh'atmana tisthato

bahy'arth'anubhava-prasakta-manasas tat-tat-kriyam kurvatah

samnyast'akhila-dharma-karma-visayair nity'atmanistha'paraih

tattva-jnaih karaniyam atmani sad-anand'ecchubhir yatnatah. 340

 

How is not clinging to the senses possible when one's basis is self-identification with the body, and one's mind is attached to enjoying external pleasures, and on doing whatever is necessary to do so? But it can be achieved within themselves by those who have abandoned all objects of rules and observances, who are always resting in self-awareness, who know the Truth and energetically seek the bliss of Reality. 340

 

sarv'atma-siddhaye bhiksoh krta-sravana-karmanah

samadhim vidadhaty esa santo danta iti srutih. 341

 

Scripture prescribes meditation for realisation of the self in everything to the ascetic who has fulfilled the requirement of listening to scripture, saying "At peace and self-controlled" and so on (Brihadaranyaka Upanishad 4.4.23). 341

 

arudha-sakter ahamo-vinasah

kartun na sakya sahasa'pi panditaih

ye nirvikalp'akhya-samadhi-niscalah

tan antara'nanta-bhava hi vasanah. 342

 

Even wise men cannot get rid of the sense of doership all of a sudden when it has grown strong, but those who are unwavering in so-called imageless samadhi can, whose desire for this has been developed over countless lives. 342

 

aham-buddhy'aiva mohinya yojayitva'vrter balat

viksepa-saktih purusam viksepayati tad-gunaih. 343

 

The outward-turning power of the mind binds a man to the sense of doership by its veiling effect, and confuses him by the attributes of that power. 343

 

viksepa-sakti-vijayo visamo vidhatum

nihsesam avarana-sakti-nivrtty-abhave

drg-drsyayoh sphuta-payo-jalavad vibhage

nasyet tad avaranam atmani ca svabhavat

nihsamsayena bhavati pratibandha-sunyo

viksepanam na hi tada yadi cen mrs'arthe. 344

 

To overcome the outward-turning power of the mind is hard to accomplish without completely eliminating the veiling effect, but the covering over one's inner self can be removed by discriminating between seer and objects, like between milk and water. Absence of an barrier is finally unquestionable when there is no longer any distraction caused by illusory objects. 344

 

samyag vivekah sphuta-bodha-janyo

vibhajya drg-drsya-pad'artha-tattvam

chinatti maya-krta-moha-bandham

yasmad vimuktas tu punar na samsrtih. 345

 

Perfect discrimination, born of direct experience establishing the truth of the distinction between seer and objects, severs the bonds of delusion produced by Maya (the creative power, which makes things appear to exist), and as a result the liberated person is no longer subject to samsara. 345

 

paravar'aikatva-viveka-vahnih

dahaty avidya-gahanam hy asesam

kim syat punah samsaranasya bijam

advaita-bhavam samupeyuso'sya. 346

 

The fire of the knowledge of the oneness of above and below burns up completely the tangled forest of ignorance. What seed of samsara could there still be for such a person who has achieved non-duality? 346

 

avaranasya nivrttir bhavati hi samyak pad'artha-darsanatah

mithya-jnana-vinasas tad-viksepa-janita-duhkha-nivrttih. 347

 

The veiling effect only disappears with full experience of Reality, and the elimination of false knowledge leads to the end of the suffering caused by that distraction. 347

 

etat-tritayam drstam samyag rajju-svarupa-vijnanat

tasmad vastu satattvam jnatavyam bandha-muktaye vidusa. 348

 

These three (the removal of veiling effect, false knowlege and suffering) are clearly apparent in the case of recognising the true nature of the rope, so a wise man should get to know the truth about the underlying reality if he wants to be liberated from his bonds. 348

 

ayo'gni-yogad iva sat-samanvayan

matr'adi-rupena vijrmbhate dhih

tat-karyam etad dvitayam yato mrsa

drstam bhrama-svapna-manorathesu. 349

tato vikarah prakrter aham-mukha

deh'avasana visayas ca sarve

ksane'nyatha-bhavitaya hyamisam

asattvam atma tu kada'pi n'anyatha. 350

 

Like fire in conjunction with iron, the mind manifests itself as knower and objects by dependence on something real, but as the duality that causes is seen to be unreal in the case of delusions, dreams and fantasies, so the products of natural causation, from the idea of doership down to the body itself and all its senses, are also unreal in view of the way they are changing every moment, while one's true nature itself never changes. 349, 350

 

nity'advay'akhanda-cid-ekarupo

buddhy'adi-saksi sad-asad-vilaksanah

aham-pada-pratyaya-laksit'arthah

pratyak sad-ananda-ghanah par'atma. 351

 

The supreme self is the internal reality of Truth and Bliss, eternally indivisible and pure consciousness, the witness of the intellect and the other faculties, distinct from being or not-being, the reality implied by the word "I". 351

 

ittham vipascit sad-asad-vibhajya

niscitya tattvam nija-bodha-drstya

jnatva svam atmanam akhanda-bodham

tebhyo vimuktah svayam eva samyati. 352

 

Distinguishing the real from the unreal in this way by means of his inborn capacity of understanding, and liberated from these bonds, a wise man attains peace by recognising his own true nature as undifferentiated awareness. 352

 

ajnana-hrdaya-granther nihsesa-vilayas tada

samadhina'vikalpena yada'dvait'atma-darsanam. 353

 

The knot of ignorance in the heart is finally removed when one comes to see one's own true non-dual nature by means of imageless samadhi. 353

 

tvam-aham-idam iti'yam kalpana buddhi-dosat

prabhavati param'atmany advaye nirvisese

pravilasati samadhav asya sarvo vikalpo

vilayanam upagacched vastu-tattv'avadhrtya. 354

 

Assumptions of "you", "me", "it" occur in the non-dual, undifferentiated supreme self because of a failure in the understanding, but all a man's false assumptions disappear in samadhi and are completely destroyed by the realisation of the truth of the underlying reality. 354

 

santo dantah param-uparatah ksanti-yuktah samadhim

kurvan nityam kalayati yatih svasya sarv'atma-bhavam

tena'vidya-timira-janitan sadhu dagdhva vikalpan

brahma-krtya nivasati sukham niskriyo nirvikalpah. 355

 

An ascetic who is peaceful, disciplined, fully withdrawn, long-suffering and meditative always cultivates the presence of the self of everything in himself. Eradicating in this way the false assumptions created by the distorting vision of ignorance, he lives happily in God free from action and free from imaginations. 355

 

samahita ye pravilapya bahyam

srotr'adi cetah svam aham cid'atmani

ta eva mukta bhava-pasa-bandhaih

n'anye tu paroksya-katha'bhidhayinah. 356

 

Only those who have achieved samadhi and who have withdrawn the external senses, the mind and their sense of doership into their true nature as consciousness are free from being trapped in the snare of samsara, not those who just repeat the statements of others. 356

 

upadhi-bhedat svayam eva bhidyate

c'opadhy-apohe svayam eva kevalah

tasmad upadher vilayaya vidvan

vaset sada'kalpa-samadhi-nisthaya. 357

 

Because of the diversity of the things he identifies himself with, a man tends to see himself as complex, but with the removal of the identification, he is himself again and perfect as he is. For this reason a wise man should get rid of self-identifications and always cultivate imageless samadhi. 357

 

sati sakto naro yati sad-bhavam hy eka-nisthaya

kitako bhramaram dhyayan bhramaratvaya kalpate. 358

 

Adhering to the Real a man comes to share in the nature of that Reality by his one-pointed concentration on it, in the same way that a grub is able to become a wasp by concentration on a wasp. 358

 

kriy'antar'asaktim apasya kitako

dhyayann alitvam hy ali-bhavam rcchati

tath'aiva yogi param'atma-tattvam

dhyatva samayati tad-eka-nisthaya. 359

 

A grub achieves wasphood by abandoning attachment to other activities and concentrating on the nature of being a wasp. In the same way an ascetic meditates on the reality of the supreme self and achieves it through his one-pointed concentration on it. 359

 

ati'va suksmam param'atma-tattvam

na sthula-drstya pratipattum arhati

samadhina'tyanta-susuksma-vrtya

jnatavyam aryair atisuddha-buddhibhih. 360

 

The reality of the supreme self is extremely subtle and is not capable of being experienced by those of coarse vision, but it can be known by those worthy of it by reason of their very pure understanding by means of a mind made extremely subtle by meditation. 360

 

yatha suvarnam putapaka-sodhitam

tyaktva malam sv'atma-gunam samrcchati 

tatha manah sattva-rajas-tamo-malam

dhyanena santyajya sameti tattvam. 361

 

As gold purified in a furnace loses its impurities and achieves its own true nature, the mind gets rid of the impurities of the attributes of delusion, passion and purity through meditation and attains Reality. 361

 

nirantara'bhyasa-vasat tad-ittham

pakvam mano brahmani liyate yada

tada samadhih savikalpa-varjitah

svato'dvay'ananda-rasa'nubhavakah. 362

 

When by the effect of constant meditation the purified mind becomes one with God, then samadhi, now freed from images, experiences in itself the state of non-dual bliss. 362

 

samadhina'nena samasta-vasana-

granther vinaso'khila-karma-nasah

antar-bahih sarvata eva sarvada

svarupa-visphurtir ayatnatah syat. 363

 

The destruction of the bonds of all desires through this samadhi is the destruction of all karma, and there follows the manifestation of one's true nature without effort, inside, outside, everywhere and always. 363

 

sruteh  sata-gunam vidyan mananam mananad api

nididhyasam laksa-gunam anantam nirvikalpakam. 364

 

Thought should be considered a hundred times better than hearing, and meditation is thousands of times better than thought, while imageless samadhi is infinite in its effect. 364

 

nirvikalpaka-samadhina sphutam

brahma-tattvam avagamyate dhruvam

nanyatha calataya manogateh

pratyayantaravimishritam bhavet. 365

 

The experience of the reality of God becomes permanent though imageless samadhi, but not otherwise as it is mixed with other things by the restlessness of the mind. 365

 

atah samadhatsva yat'endriyah san

nirantaram santa-manah pratici

vidhvamsaya dhvantam anady-avidyaya

krtam sad-ekatva-vilokanena. 366

 

So, established in meditation, with the senses controlled, the mind calmed and continually turned inwards, destroy the darkness of beginningless ignorance by recognising the oneness of Reality. 366

 

yogasya prathama-dvaram van-nirodho'parigrahah

nirasa ca niriha ca nityam ekanta-silata. 367

 

The primary door to union with God is cutting off talking, not accepting possessions, freedom from expectation, dispassion and a secluded manner of life. 367

 

ekanta-sthitir indriy'oparamane hetur damas cetasah

samrodhe karanam samena vilayam yayad aham-vasana

ten'ananda-ras'anubhutir acala brahmi sada yoginah

tasmac citta-nirodha eva satatam karyah prayatno muneh. 368

 

Living in seclusion is the cause of control of the senses, restraint of the mind leads to inner stillness and tranquillity leads to mastery of self-centred desire. From that comes the ascetic's continual experience of the unbroken bliss of God. So the wise man should always strive for the cessation of thought. 368

 

vacam niyacch'atmani tam niyaccha

buddhau dhiyam yaccha ca buddhi-saksini

tam c'api purn'atmani nirvikalpe

vilapya santim paramam bhajasva. 369

 

Restrain speech within. Restrain the mind in the understanding and restrain the understanding  in the consciousness that observes the understanding. Restrain that in the perfect and imageless self, and enjoy supreme peace. 369

 

deha-pran'endriya-mano-buddhy'adibhir upadhibhih

yair yair vrtteh samayogas tat-tad-bhavo'sya yoginah. 370

 

Body, functions, senses, mind, understanding and so on - whichever of these adjuncts the mind's activity is connected with, that becomes the ascetic's identity for the time. 370

 

tan-nivrttya muneh samyak sarv'oparamanam sukham

samdrsyate sad-ananda-ras'anubhava-viplavah. 371

 

When this process is stopped, the wise man knows the perfect joy of the letting go of everything, and experiences the attainment of the overwhelming bliss of Reality. 371

 

antas-tyago bahis-tyago viraktasy'aiva yujyate

tyajaty antar-bahih-sangam viraktas tu mumuksaya. 372

 

Internal renunciation and external renunciation - it is the dispassionate man who is capable of these. The dispassionate man abandons fetters internal and external because of his yearning for liberation. 372

 

bahis tu visayaih sangam tath'antar-aham-adibhih

virakta eva saknoti tyaktum brahmani nisthitah. 373

 

The dispassionate man, established in God, is indeed capable of abandoning the external bond of the senses and the internal one of selfishness and so on. 373

 

vairagya-bodhau purusasya paksivat

paksau vijanihi vicaksana tvam

vimukti-saudh'agra-lat'adhirohanam

tabhyam vina n'anyatarena sidhyati. 374

 

As a discriminating person realise that dispassion and understanding are like a bird's wings for a man. Without them both he cannot reach the nectar of liberation growing on top of a creeper. 374

 

atyanta-vairagyavatah samadhih

samahitasy'aiva drdha-prabodhah

prabuddha-tattvasya hi bandha-muktih

mukt'atmano nitya-sukh'anubhutih. 375

 

The extremely dispassionate man achieves samadhi. A person in samadhi experiences steady enlightenment. He who is enlightened to the Truth achieves liberation from bondage, and he who is truly liberated experiences eternal joy. 375

 

vairagyan na param sukhasya janakam pasyami vasy'atmanah

tac cec chuddhatar'atma-bodha-sahitam svarajya-samrajya-dhuk

etad dvaram ajasra-mukti-yuvater yasmat tvam asmat param

sarvatra-sprhaya sad'atmani sada prajnam kuru sreyase. 376

 

I know of no higher source of happiness for a self-controlled man than dispassion, and when allied to thoroughly pure self-knowledge it leads to the sovereign state of self-mastery. Since this is the gate to the unfading maiden of liberation, always and with all eagerness develop this supreme wisdom within yourself in happiness. 376

 

asam chinddhi vis'opamesu visayesv es'aiva mrtyoh krtis

tyaktva jati-kul'asramesv abhimatim munc'atidurat kriyah

dehadav asati tyaj'atma-dhisanam prajnam kurusv'atmani

tvam drasta'sy amano'si nirdvaya-param brahma'si yad-vastutah. 377

 

Cut off desire for the poison-like senses, for these are death-dealing. Get rid of pride in birth, family and state of life, and throw achievements far away. Drop such unreal things as the body into the sacrificial bowl of your true self, and develop wisdom within. You are the Witness. You are beyond the thinking mind. You are truly God, non-dual and supreme. 377

 

laksye brahmani manasam drdhataram samsthapya bahy'endriyam

svasthane vinivesya niscala-tanus c'opeksya deha-sthitim

brahm'atmaikyam upetya tan-mayataya c'akhanda-vrttya'nisam

brahm'ananda-rasam pib'atmani muda sunyaih kim anyair bhrsam. 378

 

Direct the mind resolutely towards God, restraining the senses in their various seats, and looking on the state of the body as a matter of indifference. Realise your oneness with God, remaining continually intent on identifying with its nature, and joyfully drink the bliss of God within, for what use is there in other, empty things? 378

 

anatma-cintanam tyaktva kasmalam duhkha-karanam

cintay'atmanam ananda-rupam yan-mukti-karanam. 379

 

Stop thinking about anything which is not your true self, for that is degrading and productive of pain, and instead think about your true nature, which is bliss itself and productive of liberation. 379

 

esa svayam-jyotir asesa-saksi

vijnana-koso vilasaty ajasram

laksyam vidhay'ainam asad-vilaksanam

akhandavrtty'atmataya'nubhavaya. 380

 

This treasure of consciousness shines unfading with its own light as the witness of everything. Meditate continually  on it, making this your aim, distinct as it is from the unreal. 380

 

etam acchinnaya vrttya pratyay'antara-sunyaya

ullekhayan vijaniyat sva-sva-rupataya sphutam. 381

 

This one should be aware of with unbroken application, continually turning to it with a mind empty of everything else, knowing it to be one's own true nature. 381

 

atr'atmatvam drdhi-kurvann aham'adisu samtyajan

udasinataya tesu tisthet sphuta-ghat'adi-vat. 382

 

This one should identify with firmly, abandoning the sense of doership and so on, remaining indifferent to them, as one is to things like a cracked jar. 382

 

visuddham antah-karanam svarupe

nivesya saksin yava-bodha-matre

sanaih sanair niscalatam upanayan

purnam svam ev'anuvilokayet tatah. 383

 

Turning one's purified awareness within on the witness as pure consciousness, one should gradually bring it to stillness and then become aware of the perfection of one's true nature. 383

 

deh'endriya-prana-mano'ham'adibhih

sv'ajnana-klrptair akhilair upadhibhih

vimuktam atmanam akhanda-rupam

purnam mah'akasam iv'avalokayet. 384

 

One should become aware of oneself, indivisible and perfect like Space itself, when free from identification with such things as one's body, senses, functions, mind and sense of doership, which are all the products of one's own ignorance. 384

 

ghata-kalasa-kusula-suci-mukhyaih

gaganamupadhi-satair vimuktam ekam

bhavati na vividham tath'aiva suddham

param aham-adi-vimuktam ekam eva. 385

 

Space when freed from the hundreds of additional objects like pots and pans, receptacles and needles is one, and in the same way the supreme Reality becomes no longer multiple but one and pure when freed from the sense of doership and so on. 385

 

brahm'adi-stamba-paryanta mrsa-matra upadhayah

tatah purnam svam atmanam pasyed ek'atmana sthitam. 386

 

All additional objects from Brahma to the last clump of grass are simply unreal, so one should be aware of one's own perfect true nature abiding alone and by itself. 386

 

yatra bhrantya kalpitam tad viveke

tat-tan-matram n'aiva tasmad vibhinnam

bhranter nase bhati drsta'hi tattvam

rajjus tad-vad visvam atma-svarupam. 387

 

When rightly seen, what had been mistaken in error for something else is only what it always was and not something different. When the mistaken perception is removed the reality of the rope is seen for what it is, and the same is true for the way everything is really oneself. 387

 

svayam brahma svayam visnuh svayam indrah svayam sivah

svayam visvam idam sarvam sva-smad anyan na kincana. 388

 

One is oneself Brahma, one is Vishnu, one is Indra, one is Shiva, and one is oneself all this. Nothing else exists except oneself. 388

 

antah svayam capi bahih svayam ca

svayam purastat svayam eva pascat

svayam hy avacyam svayam apy udicyam

tath'oparistat svayam apy adhastat. 389

 

Oneself is what is within, oneself is without, oneself is in front and oneself is behind. Oneself is to the south, oneself is to the north, and oneself is also above and below. 389

 

taranga-phena-bhrama-budbud'adi

sarvam sva-rupena jalam yatha tatha

cid eva deh'ady-aham-antam etat

sarvam cid ev'aika-rasam visuddham. 390

 

Just as waves, foam, whirlpool and bubbles are all in reality just water, so consciousness is all this from the body to the sense of doership. Everything is just the one pure consciousness. 390

 

sad ev'edam sarvam jagad avagatam van-manasayoh

sato'nyan n'asty eva prakrti-parasimni sthitavatah

prthak kim mrt-snayah kalasa-ghata-kumbh'ady-avagatam

vadaty esa bhrantas tvam-aham-iti maya-madiraya. 391

 

This whole world known to speech and mind is really the supreme Reality. Nothing else exists but the Reality  situated beyond the limits of the natural world. Are pots, jars, tubs and so on different from clay? It is the man confused by the wine of Maya that talks of "you" and "me". 391

 

kriya-samabhiharena yatra n'anyad iti srutih

braviti dvaita-rahityam mithya'dhyasa-nivrttaye. 392

 

The scripture talks of the absence of duality in the expression "where there is nothing else" (Chandogya Upanishad 7.24.1) with several verbs to remove any idea of false attribution. 392

 

akasa-van nirmala-nirvikalpam

nihsima-nihspandana-nirvikaram

antar-bahih-sunyam ananyam advayam

svayam param brahma kim asti bodhyam. 393

 

What else is there to know but one's true supreme nature, God himself, like space pure, imageless, unmoving, unchanging, free of within or without, without a second and non-dual. 393

 

vaktavyam kimu vidyate'tra bahudha brahm'aiva jivah svayam

brahm'aitaj jagad atatam nu sakalam brahm'advitiyam srutih

brahm'aiv'aham iti prabuddha-matayah samtyakta-bahyah sphutam

brahmi-bhuya vasanti santata-cid'anand'atman'aitad dhruvam. 394

 

What more is to be said here? The individual is himself God. Scripture declares that this whole extended world is the indivisible God. Those who have been illuminated by the thought "I am God", themselves live steadfastly as God, abandoning external objects, as the eternal consciousness and bliss. 394

 

jahi mala-mayakose'ham-dhiy'otthapit'asam

prasabham anila-kalpe linga-dehe'pi pascat

nigama-gadita-kirtim nityam ananda-murtim

svayam iti pariciya brahma-rupena tistha. 395

 

Destroy the desires arising from opinions about yourself in this impure body, and even more so those of the subtle mental level, and remain as yourself, the God within, the eternal body of bliss, celebrated by the scriptures. 395

 

sav'akaram yavad bhajati manujas tavad asucih

parebhyah syat kleso janana-marana-vyadhi-nilayah

yad atmanam suddham kalayati siv'akaram acalam

tada tebhyo mukto bhavati hi tad aha srutir api. 396

 

So long as a man is concerned about the corpse-like body, he is impure and suffers from his enemies in the shape of birth, death and sickness. When however he thinks of himself as pure godlike and immovable, then he is freed from those enemies, as the scriptures proclaim. 396

 

sv'atmany aropit'ases'abhasa-vastu nirasatah

svayam eva param brahma purnamadvayamakriyam. 397

 

Getting rid of all apparent realities within oneself, one is oneself the supreme God, perfect, non-dual and actionless. 397

 

samahitayam sati citta-vrttau

par'atmani brahmani nirvikalpe

na drsyate kascid ayam vikalpah

prajalpa-matrah parisisyate yatah. 398

 

When the mind waves are put to rest in one's true nature, the imageless God, then this false assumption exists no longer, but is recognised as just empty talk. 398

 

asat-kalpo vikalpo'yam visvam ity eka-vastuni

nirvikare nirakare nirvisese bhida kutah. 399

 

What we call "All this" is a false idea and mistaken assumption of in the one Reality. How can there be distinctions in something which is changeless, formless and without characteristics? 399

 

drastudarsanadrsyadibhavasunyaikavastuni

nirvikare nirakare nirvisese bhida kutah. 400

 

Seer, seeing and seen and so on have no existence in the one Reality. How can there be distinctions in something which is changeless, formless and without characteristics? 400

 

kalp'arnava iv'atyanta-paripurn'aika-vastuni

nirvikare nirakare nirvisese bhida kutah. 401

 

In the one Reality which is completely perfect like the primal ocean, how can there be distinctions in something which is changeless, formless and without characteristics? 401

 

tejasi'va tamo yatra pralinam bhranti-karanam

advitiye pare tattve nirvisese bhida kutah. 402

 

When the cause of error has been annihilated like darkness in light, how can there be distinctions in something which is changeless, formless and without characteristics? 402

 

ek'atmake pare tattve bheda-varta katham vaset

susuptau sukha-matrayam bhedah ken'avalokitah. 403

 

How can there be distinctions in a supreme reality which is by nature one? Who has noticed any distinctions in the pure joy of deep sleep? 403

 

na hy asti visvam para-tattva-bodhat

sad-atmani brahmani nirvikalpe

kala-traye n'apy ahir iksito gune

na hy ambu-bindur mrga-trsni-kayam. 404

 

After realisation of the supreme Truth, all this no longer exists in one's true nature of the imageless God. The snake is not to be found in time past, present or future, and not a drop of water is to be found in a mirage. 404

 

maya-matram idam dvaitam advaitam paramarthatah

iti brute srutih saksat susuptav anubhuyate. 405

 

Scripture declares that this dualism is Maya-created and actually non-dual in the final analysis. It is experienced for oneself in deep sleep. 405

 

ananyatvam adhisthan'adaro'py asya niriksitam

panditai rajju-sarp'adau vikalpo bhranti-jivanah. 406

 

The identity of a projection with its underlying reality is recognised by the wise in the case of the rope and the snake, etc. The false assumption arises from a mistake. 406

 

citta-mulo vikalpo'yam citt'abhave na kascana

atas cittam samadhehi pratyag-rupe par'atmani. 407

 

This falsely imagined reality depends on thought, and in the absence of thought it no longer exists, so put thought to rest in samadhi in the inner reality of one's higher nature. 407

 

kim api satata-bodham keval'ananda-rupam

nirupamam ativelam nitya-muktam niriham

niravadhi-gagan'abham niskalam nirvikalpam

hrdi kalayati vidvan brahma purnam samadhau. 408

 

The wise man experiences the perfection of God in his heart in samadhi as something which is eternal consciousness, complete bliss, incomparable, transcendent, ever free, free from effort, and like infinite space indivisible and unimaginable. 408

 

prakrti-vikrti-sunyam bhavana'tita-bhavam

sama-rasam asamanam mana-sambandha-duram

nigama-vacana-siddham nityam asmat-prasiddham

hrdi kalayati vidvan brahma purnam samadhau. 409

 

The wise man experiences the perfection of God in his heart in samadhi as something which is free from natural causation, a reality beyond thought, uniform, unequalled, far from the associations of pride, vouched for by the pronouncements of scripture, eternal, and familiar to us as ourselves. 409

 

ajaram amaram asta'bhava-vastusv arupam

stimita-salila-rasi-prakhyam'akhya-vihinam

samita-guna-vikaram sasvatam santam ekam

hrdi kalayati vidvan brahma purnam samadhau. 410

 

The wise man experiences the perfection of God in his heart in samadhi as something which is unaging, undying, the abiding reality among changing objects, formless, like a calm sea free from questions and answers, where the effects of natural attributes are at rest, eternal, peaceful and one. 410

 

samahit'antah-karanah svarupe

vilokay'atmanam akhanda-vaibhavam

vicchinddhi bandham bhava-gandha-gandhitam

yatnena pumstvam saphali kurusva. 411

 

With the mind pacified by samadhi within, recognise the infinite glory of yourself, sever the sweet-smelling bonds of samsara, and energetically become one who has achieved the goal of human existence. 411

 

sarv'opadhi-vinirmuktam sac-cid-anandam advayam

bhavay'atmanam atma-stham na bhuyah kalpase'dhvane. 412

 

Free from all false self-identification, meditate on yourself as the non-dual being-consciousness-bliss within yourself, and you will no longer be subject to samsara. 412

 

chay'eva pumsah paridrsyamanam

abhasa-rupena phal'anubhutya

sariram arac chavavan nirastam

punar na samdhatta idam mahatma. 413

 

Seeing it as no more than a man's shadow, a mere reflection brought about by causality, the sage looks on his body as from a distance like a corpse, with no intention of taking it up again. 413

 

satata-vimala-bodh'ananda-rupam sametya

tyaja jada-mala-rup'opadhim etam su-dure

atha punar api n'aisa smaryatam vanta-vastu

smarana-visaya-bhutam kalpate kutsanaya. 414

 

Come to the eternally pure reality of consciousness and bliss and reject afar identification with this dull and unclean body. Don't remember it any more, like something once vomited is fit only for contempt. 414

 

sa-mulam etat paridahya vahnau

sad-atmani brahmani nirvikalpe

tatah svayam nitya-visuddhabodh'

anand'atmana tisthati vidvari-sthah. 415

 

Burning this down along with its roots in the fire of his true nature, the imageless God, the wise man remains alone in his nature as eternally pure consciousness and bliss. 415

 

prarabdha-sutra-grathitam sariram

prayatu va tisthatu gor iva srak

na tat-punah pasyati tattvavett'

anand'atmani brahmani lina-vrttih. 416

 

Let the body, spun on the thread of previous causation, fall or stay put, like a cows garland. The knower of the Truth takes no more notice of it, as his mental functions are merged in his true nature of God. 416

 

akhand'anandam atmanam vijnaya sva-sva-rupatah

kim icchan kasya va hetor deham pusnati tattva-vit. 417

 

To satisfy what desire, or for what purpose should the knower of the Truth care for his body, when he knows himself in his own true nature of indivisible bliss. 417

 

samsiddhasya phalam tv etaj jivan-muktasya yoginah

bahir-antah sad-ananda-ras'asvadanam atmani. 418

 

The fruit gained by the successful man, liberated here and now, is the enjoyment in himself of the experience of being and bliss within and without. 418

 

vairagyasya phalam bodho bodhasy'oparatih phalam

sv'anand'anubhavac chantir es'aiv'oparateh phalam. 419

 

The fruit of dispassion is understanding, the fruit of understanding is imperturbability, and the fruit of the experience of bliss within is peace. This is the fruit of imperturbability. 419

 

yady uttar'ottar'abhavah purva-purvantu nisphalam

nivrttih parama trptir anando'nupamah svatah. 420

 

If the successive stages do not occur it means that the previous ones were ineffective. Tranquillity is the supreme satisfaction, leading to incomparable bliss. 420

 

drsta-duhkhesv anudvego vidyayah prastutam phalam

yat-krtam bhranti-velayam nana karma jugupsitam

pascan naro vivekena tat katham kartum arhati. 421

 

The fruit of insight referred to is feeling no disquiet at the experience of suffering. How could a man who has done various disgusting actions in a time of aberration do the same again when he is in his right mind? 421

 

vidya-phalam syad asato nivrttih

pravrttir ajnana-phalam tad iksitam

taj jna'jnayor yan mrga-trsnik'adau

no ced vidam drsta-phalam kim asmat. 422

 

The fruit of knowledge should be the turning away from the unreal, while turning towards the unreal is seen to be the fruit of ignorance. This can be seen in the case of some-one who recognises or does not recognise things like a mirage. Otherwise what fruit would there be for seers? 422

 

ajnana-hrdaya-granther vinaso yady asesatah

anicchor visayah kim nu pravrtteh karanam svatah. 423

 

When the knot of the heart, ignorance, has been thoroughly removed, how could the senses be the cause of the mind being directed outwards for some-one who does not want them? 423

 

vasana'nudayo bhogye vairagasya tad'avadhih

aham-bhav'oday'abhavo bodhasya param'avadhih

lina-vrttair anutpattir maryad'oparates tu sa. 424

 

When there is no upsurge of desire for goods, that is the summit of dispassion. When there is no longer any occurrence of the self-identification with the doer, that is the summit of understanding, and when there is no more arising of latent mental activity, that is the summit of equanimity. 424

 

brahm'akarataya sada sthitataya nirmukta-bahyartha-dhir

any'avedita-bhogya-bhoga-kalano nidraluvad balavat

svapn'alokita-loka-vaj jagad idam pasyan kvacil labdhadhi-

raste kascid ananta-punya-phala-bhug dhanyah sa manyo bhuvi. 425

 

He is the enjoyer of the fruit of infinite past good deeds, blessed and to be revered on earth, who free from external things by always been established in his awareness of God, regards objects which others look on as desirable like some-one half asleep, or like a child, and who looks at the world like a world seen in a dream, or like some mere chance encounter. 425

 

sthita-prajno yatir ayam yah sad-anandam asnute

brahmany eva vilin'atma nirvikaro viniskriyah. 426

 

That ascetic is of established wisdom who enjoys the experience of being and bliss with his mind merged in God, beyond change and beyond action. 426

 

brahm'atmanoh sodhitayor eka-bhav'avagahini

nirvikalpa ca cin-matra vrttih prajne'ti kathyate

susthita'sau bhaved yasya sthita-prajnah sa ucyate. 427

 

That function of the mind which is imageless pure awareness, and which is immersed in the essential oneness of oneself and God is known as wisdom, and he in whom this state is well established is called one of established wisdom. 427

 

yasya sthita bhavet prajna yasy'anando nirantarah

prapanco vismrta-prayah sa jivan-mukta isyate. 428

 

He whose wisdom is well established, whose bliss is uninterrupted, and whose awareness of multiplicity is virtually forgotten, he is regarded as liberated here and now. 428

 

lina-dhir api jagarti jagrad-dharma-vivarjitah

bodho nirvasano yasya sa jivan-mukta isyate. 429

 

When a man's mind is at rest in God even when he is awake he does not share the usual condition of being awake. He whose awareness is free of desires is regarded as liberated here and now. 429

 

santa-samsara-kalanah kalavan api niskalah

yasya cittam viniscintam sa jivan-mukta isyate. 430

 

He whose worries in samsara have been put to rest, who though made up of parts does not identify himself with them, and whose mind is free from thoughts, he is regarded as liberated here and now. 430

 

vartamane'pi dehe'smin chaya-vad anuvartini

ahanta-mamata'bhavo jivan-muktasya laksanam. 431

 

The sign of a man liberated here and now is the absence of thoughts of "me" and "mine" in the body while it still exists, going along with him like his shadow. 431

 

atit'ananusandhanam bhavisyad avicaranam

audasinyam api praptam jivan-muktasya laksanam. 432

 

The sign of a man liberated here and now is not running back to the past, not dwelling on the future, and being unconcerned about the present. 432

 

guna-dosa-visiste'smin svabhavena vilaksane

sarvatra sama-darsitvam jivan-muktasya laksanam. 433

 

The sign of a man liberated here and now is to look with an equal eye on everything in this manifold existence with all its natural faults, knowing that in itself it is without characteristics. 433

 

ist'anist'artha-sampraptau samadarsitay'atmani

ubhayatr'avikaritvam jivan-muktasya laksanam. 434

 

The sign of a man liberated here and now is to remain unmoved in either direction, looking on things with an equal eye within, whether encountering the pleasant or the painful. 434

 

brahm'anandaras'asvada-sakta-cittataya yateh

antar-bahir-avijnanam jivan-muktasya laksanam. 435

 

The sign of a man liberated here and now is to be unaware of internal or external, since the ascetic's mind is occupied with enjoying the experience of the bliss of God. 435

 

deh'endriy'adau kartavye mam'aham-bhava-varjitah

audasinyena yas tisthet sa jivan-mukta-laksanah. 436

 

The sign of a man liberated here and now is that he remains unconcerned and free from the sense of "me" and "mine" in the things needing to be done by the body and the senses and so on. 436

 

vijnata atmano yasya brahma-bhavah sruter balat

bhava-bandha-vinirmuktah sa jivan-mukta-laksanah. 437

 

The sign of a man liberated here and now is that he is free from the bonds of samsara, knowing his own identity with God with the help of the scriptures. 437

 

deh'endriyesv aham-bhava idam-bhavas tad-anyake

yasya no bhavatah kv'api sa jivan-mukta isyate. 438

 

He is regarded as liberated here and now who has no sense of "this is me" in the body and senses, nor of "it exists" in anything else. 438

 

na pratyag brahmanor bhedam kada'pi brahma-sargayoh

prajnaya yo vijaniti sa jivan-mukta-laksanah. 439

 

The sign of a man liberated here and now is that he knows by wisdom that there is never any distinction between God and what proceeds from God. 439

 

sadhubhih pujyamane'smin pidyamane'pi durjanaih

samabhavo bhaved yasya sa jivan-mukta-laksanah. 440

 

The sign of a man liberated here and now is that he remains the same whether he is revered by the good or tortured by the bad. 440

 

yatra pravista visayah parerita

nadi-pravaha iva varir asau

linanti san-matrataya na vikriyam

utpadayanty esa yatir vimuktah. 441

 

That ascetic is liberated into whom, because of his being pure reality, the sense object can flow and merge without leaving any alteration, like the water of a river's flow. 441

 

vijnata-brahma-tattvasya yatha-purvam na samsrtih

asti cen na sa vijnata-brahma-bhavo bahir-mukhah. 442

 

There is no more samsara for him who knows the Truth of God as there was before. If there is, then it is not the knowledge of God, since it is still outward turned. 442

 

pracina-vasana-vegad asau samsarati'ti cet

na sad-ekatva-vijnanan mandi bhavati vasana. 443

 

If it is suggested that he still experiences samsara because of the strength of his previous desires, the answer is, No, desires become powerless through the knowledge of one's oneness with Reality. 443

 

atyanta-kamu-kasya'pi vrttih kunthati matari

tath'aiva brahmani jnate purn'anande manisinah. 444

 

The impulses of even an extremely passionate man are arrested in face of his mother, and in the same way those of the wise cease in face of the perfect bliss of the knowledge of God. 444

 

nididhyasana-silasya bahya-pratyaya iksyate

braviti srutir etasya prarabdham phala-darsanat. 445

 

Some-one practising meditation is seen to have external functions still. Scripture declares that this is the effect of the fruits of previous conditioning. 445

 

sukh'ady-anubhavo yavat tavat prarabdham isyate

phal'odayah kriya-purvo niskriyo na hi kutracit. 446

 

So long as pleasure and the like occur, one acknowledges the effect of previous conditioning. A result occurs because of a previous cause. Nothing happens without a cause. 446

 

aham brahme'ti vijnanat kalpa-koti-sat'arjitam

sancitam vilayam yati prabodhat svapna-karmavat. 447

 

With the realisation that "I am God", all the actions accumulated over ages are wiped out, like actions in a dream on waking up. 447

 

yat krtam svapna-velayam punyam va papam ulbanam

supt'otthitasya kin tat syat svargaya narakaya va. 448

 

How could the good or even dreadfully bad deeds done in the dreaming state lead a man to heaven or hell when he arises from sleep? 448

 

svam asangam udasinam parijnaya nabho yatha

na slisyati ca yak kincit kadacid bhavi-karmabhih. 449

 

Recognising himself as unattached and impartial space, he never hold on to anything with the thought of actions yet to be done. 449

 

na nabho ghata-yogena sura-gandhena lipyate

tath'atm'opadhi-yogena tad-dharmair n'aiva lipyate. 450

 

Space is not affected with the smell of wine by contact with the jar, and in the same way one's true nature is not affected by their qualities through contact with the things one identified oneself with. 450

 

jnan'odayat pura'rabdham karma jnanan na nasyati

adatva sva-phalam laksyam uddisy'otsrsta-banavat. 451

 

The karma created before the arising of knowledge does not come to an end with knowledge without producing its effect, like an arrow shot at a target after being loosed. 451

 

vyaghra-buddhya vinirmukto banah pascat tu gomatau

na tisthati chinaty'eva laksyam vegena nirbharam. 452

 

An arrow released in the understanding that it was at a tiger does not stop when it is seen to be a cow, but pierces the target with the full force of its speed. 452

 

prarabdham balavattaram khalu vidam bhogena tasya ksayah

samyag jnana-hut'asanena vilayah prak-samcit'agaminam

brahm'atmaikyam aveksya tan-mayataya ye sarvada samsthitah

tesam tat-tritayam na hi kvacid api brahm'aiva te nirgunam. 453

 

The effects of previous conditioning are too strong for even a wise man, and it is eliminated only by enduring it, but the effects of present and future conditioning are all destroyed by the fire of true understanding. Those who are always established in the knowledge of their oneness with God, as a result of that are not affected by these three aspects of conditioning since they share the unconditioned nature of God. 453

 

upadhitad atmya-vihina-kevala-

brahm'atman'aiv'atmani tisthato muneh

prarabdha-sad-bhava-katha na yukta

svapn'artha-sambandha-kathe'va jagratah. 454

 

The question of the existence of past conditioning does not apply for the ascetic who, by getting rid of self-identification with anything else, is established within in the knowledge of the perfection of God as his true nature, just as questions concerned with things in a dream have no meaning when one has woken up. 454

 

na hi prabuddhah pratibhasa-dehe

deh'opayoginy api ca prapance

karoty ahan tam mama tan idan tam

kin tu svayam tisthati jagarena. 455

 

He who has woken up makes no distinctions about his dream body and the multiplicity of things connected with it as being "me", "mine" or anything else, but simply remains himself by staying awake. 455

 

na tasya mithy'artha-samarthan eccha

na samgrahas taj-jagato'pi drstah

tatr'anuvrttir yadi cen mrs'arthe

na nidraya mukta it'isyate dhruvam. 456

 

He has no desire to assert the reality of those illusions, and he has no need to hold on to the things he has woken up from. If he still chases these false realities he is certainly considered not awake yet. 456

 

tad-vat pare brahmani vartamanah

sad-atmana tisthati n'anyad iksate

smrtir yatha svapna-vilokit'arthe

tatha vidah prasana-mocan'adau. 457

 

In the same way he who lives in God remains in his own nature and seeks nothing else. Like the memory of things seen in a dream is the way the seer experiences eating, going to the toilet and so on. 457

 

karmana nirmito dehah prarabdham tasya kalpyatam

n'anader atmano yuktam n'aiv'atma karma-nirmitah. 458

 

The body has been formed by causation so past causality appropriately applies to it, but it does not apply to the beginningless self, since one's true nature has not been causally formed. 458

 

ajo nityah sasvata iti brute srutir amogha-vak

tad-atmana tisthato'sya kutah prarabdha-kalpana. 459

 

Scriptures which do not err affirm that one's true nature is "Unborn, eternal and abiding" (Katha Upanishad 1.2.18), so how could causality apply to someone established in such a self? 459

 

prarabdham sidhyati tada yada deh'atmana sthitih

deh'atma-bhavo n'aiv'estah prarabdham tyajyat'amatah. 460

 

Causality applies only so long as one identifies oneself with the body, so he who does not consider himself the body has abolished causality for himself. 460

 

sarirasyapi prarabdhakalpana bhrantireva hi

adhyastasya kutah sattvamasatyasya kuto janih

ajatasya kuto nasah prarabdhamasatah kutah. 461

 

Even the opinion that causality applies to the body is a mistake. How can a false assumption be true, and how can something which does not exist have a beginning? How can something with no beginning have an end, and how can causality apply to something that does not exist? 461

 

jnanen'ajnana-karyasya samulasya layo yadi

tisthaty ayam katham deha iti sankavato jadan. 462

samadhatum bahya-drstya prarabdham vadati srutih

na tu deh'adi-satyatva-bodhanaya vipascitam. 463

 

The ignorant have the problem that if ignorance has been completely eliminated by knowledge, how does the body persist? To settle this doubt scripture talks about causality in accordance with conventional views, but not to teach the reality of the body and such things to the wise. 462, 463

 

paripurnam anady'antam aprameyam avikriyam

ekam ev'advayam brahma n'eha nana'sti kincana. 464

 

Complete in himself, without beginning or end, infinite and unchanging, God is one and without a second. There is nothing other than He. 464

 

sad-ghanam cid-ghanam nityam ananda-ghanam akriyam

ekam ev'advayam brahma n'eha nana'sti kincana. 465

 

The essence of Truth, the essence of Consciousness, the eternal essence of Bliss and unchanging, God is one and without a second. There is nothing other than He. 465

 

pratyag eka-rasam purnam anantam sarvato-mukham

ekam ev'advayam brahma n'eha nana'sti kincana. 466

 

The one reality within everything, complete, infinite, and limitless, God is one and without a second. There is nothing other than He. 466

 

aheyam anupadeyam anadeyam anasrayam

ekam ev'advayam brahma n'eha nana'sti kincana. 467

 

He cannot be removed or grasped; he cannot be received from someone else, or held onto. God is one and without a second. There is nothing other than He. 467

 

nirgunam niskalam suksmam nirvikalpam niranjanam

ekam ev'advayam brahma n'eha nana'sti kincana. 468

 

Without attributes, indivisible, subtle, inconceivable, and without blemish, God is one and without a second. There is nothing other than He. 468

 

anirupya-svarupam yan mano-vacam agocaram

ekam ev'advayam brahma n'eha nana'sti kincana. 469

 

His appearance is formless, beyond the realm of mind and speech. God is one and without a second. There is nothing other than He. 469

 

sat-samrddham svatah siddham suddham buddham anidrsam

ekam ev'advayam brahma n'eha nana'sti kincana. 470

 

Exuberant Reality, self-reliant, complete, pure, conscious and unique, God is one and without a second. There is nothing other than He. 470

 

nirasta-raga vinirasta-bhogah

santah sudanta yatayo mahantah

vijnaya tattvam param etad ante

praptah param nirvrtim atma-yogat. 471

 

Great ascetics who have abandoned desires and given up possessions, calm and disciplined, come to know this supreme Truth, and in the end attain the supreme peace by their self-realisation. 471

 

bhavan ap'idam para-tattvam atmanah

svarupam ananda-ghanam vicarya

vidhuya moham sva-manah-prakalpitam

muktah krt'artho bhavatu prabuddhah. 472

 

You too should recognise this supreme Truth about yourself, your true nature and the essence of bliss, and shaking off the illusion created by your own imagination, become liberated, fulfilled and enlightened. 472

 

samadhina sadhu-viniscal'atmana

pasy'atma-tattvam sphuta-bodha-caksusa

nihsamsayam samyag aveksitas cec

chrutah pad'artho na punar vikalpyate. 473

 

See the Truth of yourself with the clear eye of understanding, after the mind has been made thoroughly unwavering by meditation. If the words of scripture you have heard are really received without doubting, you will experience no more mistaken perception. 473

 

svasy'avidya-bandha-sambandha-moksat

satya-jnan'ananda-rup'atma-labdhau

sastram yuktir desik'oktih pramanam

c'antah-siddha svanubhutih pramanam. 474

 

When one has freed oneself from association with the bonds of ignorance by the realisation of the reality of Truth, Wisdom and Bliss, then scripture, traditional practices and the sayings of the wise remain proofs, but the inner experience of truth is proof too. 474

 

bandho moksas ca trptis ca cinta'rogya-ksud'adayah

sven'aiva vedya yaj-jnanam paresam anumanikam. 475

 

Bondage, freedom, contentment, worry, health, hunger and so on are matters of personal experience, and other people's knowledge of them can only be by inference. 475

 

tata-sthita bodhayanti guravah srutayo yatha

prajnay'aiva tared vidvan isvar'anugrhitaya. 476

 

Impartial gurus teach, as do the scriptures, that the wise man crosses over by means of wisdom alone through the grace of God. 476

 

sv'anubhutya svayam jnatva svam atmanam akhanditam

samsiddhah sam-mukham tisthen nirvikalp'atman'atmani. 477

 

Knowing his true indivisible nature by his own realisation the perfected man should remain in full possession of himself free from imaginations within. 477

 

vedanta-siddhanta-niruktir esa

brahm'aiva jivah sakalam jagac ca

akhanda-rupa-sthitir eva mokso

brahm'advitiye srutayah pramanam. 478

 

The conclusion of all the scriptures and of experience is that God is the individual and the whole world too, and that liberation is to remain in the one indivisible Reality. The scriptures are also the authority for the non-duality of God. 478

 

iti guru-vacanac chruti-pramanat

param avagamya satattvam atma-yuktya

prasamita-karanah samahit'atma

kvacid acal'akrtir atma-nisthato'bhut. 479