अखण्डानन्दसन्दोहो वन्दनाद्यस्य जायते ।
गोविन्दं तमहं वन्दे चिदानन्दतनुं गुरुम् ॥ १ ॥
akhaṇḍānandasandoho vandanādyasya jāyate ।
govindaṁ tamahaṁ vande cidānandatanuṁ gurum ॥ 1 ॥
1. I salute that teacher Govinda, who has consciousness and bliss as body, and by saluting whom an abundance of undivided (universal) bliss is produced.
अखण्डं सच्चिदानन्दमवाङ्मनसगोचरम् ।
आत्मानमखिलाधारमाश्रयेऽभीष्टसिद्धये ॥ २ ॥
akhaṇḍaṁ saccidānandamavāṅmanasagocaram ।
ātmānamakhilādhāramāśraye'bhīṣṭasiddhaye ॥ 2 ॥
2. For accomplishment of my objective, I take refuge in the Atman, which is whole without parts; of the nature of eternality, consciousness and bliss; beyond word and thought; and basis for everything.
यदालम्बोदरं हन्ति सतां प्रत्यूहसम्भवम् ।
तदालम्बे दयालम्बं लम्बोदरपदाम्बुजम् ॥ ३ ॥
yadālambodaraṁ hanti satāṁ pratyūhasambhavam ।
tadālambe dayālambaṁ lambodarapadāmbujam ॥ 3 ॥
3. I take refuge in the lotus feet of Ganesha, the substratum of kindness, whose sanctuary destroys the fear of obstacles amongst the pious.
वेदान्तशास्त्रसिद्धान्तसारसङ्ग्रह उच्यते ।
प्रेक्षावतां मुमुक्षूणां सुखबोधोपपत्तये ॥ ४ ॥
vedāntaśāstrasiddhāntasārasaṅgraha ucyate ।
prekṣāvatāṁ mumukṣūṇāṁ sukhabodhopapattaye ॥ 4 ॥
4. The compendium of quintessence of the conclusions of the science of Vedanta is being presented for the easy understanding of diligent and careful seekers of liberation.
अस्य शास्त्रानुसारित्वादनुबन्धचतुष्टयम् ।
यदेव मूलं शास्त्रस्य निर्दिष्टं तदिहोच्यते ॥ ५ ॥
asya śāstrānusāritvādanubandhacatuṣṭayam ।
yadeva mūlaṁ śāstrasya nirdiṣṭaṁ tadihocyate ॥ 5 ॥
5. In accordance with this Śāstra, the prefatory quartet called the anubandhacatuṣṭayam, that which has been said to be the root of Śāstra, is now being explained.
अधिकारी च विषयः सम्बन्धश्च प्रयोजनम् ।
शास्त्रारम्भफलं प्राहुरनुबन्धचतुष्टयम् ॥ ६ ॥
adhikārī ca viṣayaḥ sambandhaśca prayojanam ।
śāstrārambhaphalaṁ prāhuranubandhacatuṣṭayam ॥ 6 ॥
6. The eligible student, subject matter, objective and the relationship amongst the three are together called the prefatory quartet (Anubandhacatuṣṭayam), which constitute the fruit (and therefore reason) for commencing the study of Śāstra.
चतुर्भिः साधनैः सम्यक्सम्पन्नो युक्तिदक्षिणः ।
मेधावी पुरुषो विद्वानधिकार्यत्र सम्मतः ॥ ७ ॥
caturbhiḥ sādhanaiḥ samyaksampanno yuktidakṣiṇaḥ ।
medhāvī puruṣo vidvānadhikāryatra sammataḥ ॥ 7 ॥
7. It is established that the person who is a scholar (of the Vedas etc.), has a good ability to grasp, is capable of applying logical reasoning, and is well-endowed with the four means (to be explained shortly) is eligible to study Vedanta.
विषयः शुद्धचैतन्यं जीवब्रह्मैक्यलक्षणम् ।
यत्रैव दृश्यते सर्ववेदान्तानां समन्वयः ॥ ८ ॥
viṣayaḥ śuddhacaitanyaṁ jīvabrahmaikyalakṣaṇam ।
yatraiva dṛśyate sarvavedāntānāṁ samanvayaḥ ॥ 8 ॥
8. The subject matter is Pure consciousness, which has the union of Brahman and Jīva as its indicatory mark, and in which is seen the purport of all teachings of Vedanta.
एतदैक्यप्रमेयस्य प्रमाणस्यापि च श्रुतेः ।
सम्बन्धः कथ्यते सद्भिर्बोध्यबोधकलक्षणः ॥ ९ ॥
etadaikyaprameyasya pramāṇasyāpi ca śruteḥ ।
sambandhaḥ kathyate sadbhirbodhyabodhakalakṣaṇaḥ ॥ 9 ॥
9. The thing to be known, Prameya, is this unity (between Brahman and Jīva); the means of knowing, Pramāṇa, is Veda; the relationship between this Prameya and Pramāṇa is said by the wise to be the relationship between that is to be understood, Bodhya, and that which teaches, Bodhaka.
ब्रह्मात्मैकत्वविज्ञानं सन्तः प्राहुः प्रयोजनम् ।
येन निःशेषसंसारबन्धात्सद्यः प्रमुच्यते ॥ १० ॥
brahmātmaikatvavijñānaṁ santaḥ prāhuḥ prayojanam ।
yena niḥśeṣasaṁsārabandhātsadyaḥ pramucyate ॥ 10 ॥
10. The learned say that knowledge of the unity of Brahman and Atman is the objective (of the Śāstra), through which one is immediately released from all the bondage to Saṃsāra, the world that is the never-ending cycle of birth and death.
प्रयोजनं सम्प्रवृत्तेः कारणं फललक्षणम् ।
प्रयोजनमनुद्दिश्य न मन्दोऽपि प्रवर्तते ॥ ११ ॥
prayojanaṁ sampravṛtteḥ kāraṇaṁ phalalakṣaṇam ।
prayojanamanuddiśya na mando'pi pravartate ॥ 11 ॥
11. One is propelled to proper action only by the (prospect of realizing the) objective which would be the end-result (of such action), for even the dim-witted would not act but for the incentive of results.
साधनचतुष्टयसम्पत्तिर्यस्यास्ति धीमतः पुंसः ।
तस्यैवैतत्फलसिद्धिर्नान्यस्य किञ्चिदूनस्य ॥ १२ ॥
sādhanacatuṣṭayasampattiryasyāsti dhīmataḥ puṁsaḥ ।
tasyaivaitatphalasiddhirnānyasya kiñcidūnasya ॥ 12 ॥
12. Accomplishment of this result belongs only to that intelligent man endowed with the wealth of the four means, and not to others even if they fall short ever so slightly.
चत्वारि साधनान्यत्र वदन्ति परमर्षयः ।
मुक्तिर्येषां तु सद्भावे नाभावे सिध्यति ध्रुवम् ॥ १३ ॥
catvāri sādhanānyatra vadanti paramarṣayaḥ ।
muktiryeṣāṁ tu sadbhāve nābhāve sidhyati dhruvam ॥ 13 ॥
13. Here, the great saints talk about four means whose presence results in liberation and whose absence definitely rules out liberation.
आद्यं नित्यानित्यवस्तुविवेकः साधनं मतम् ।
इहामुत्रार्थफलभोगविरागो द्वितीयकम् ॥ १४ ॥
ādyaṁ nityānityavastuvivekaḥ sādhanaṁ matam ।
ihāmutrārthaphalabhogavirāgo dvitīyakam ॥ 14 ॥
14. The first means is held to be the ability to discriminate between the eternal and the ephemeral. Lack of attachment to the enjoyment of results in the world here (earth) and the world yonder (heaven) is the second (of the four means).
शमादिषट्कसम्पत्तिस्तृतीयं साधनम् मतम् ।
तुरीयं तु मुमुक्षुत्वं साधनं शास्त्रसम्मतम् ॥ १५ ॥
śamādiṣaṭkasampattistṛtīyaṁ sādhanam matam ।
turīyaṁ tu mumukṣutvaṁ sādhanaṁ śāstrasammatam ॥ 15 ॥
15. The third means is held to be the hexad of equanimity and others. And the fourth means is the desire for liberation, according to Śāstra.
ब्रह्मैव नित्यमन्यत्तु ह्यनित्यमिति वेदनम् ।
सोऽयं नित्यानित्यवस्तुविवेक इति कथ्यते ॥ १६ ॥
brahmaiva nityamanyattu hyanityamiti vedanam ।
so'yaṁ nityānityavastuviveka iti kathyate ॥ 16 ॥
16. Brahman alone is eternal and everything else is ephemeral – this understanding is said to be the ability to discriminate the eternal and the ephemeral.
मृदादिकारणं नित्यं त्रिषु कालेषु दर्शनात् ।
घटाद्यनित्यं तत्कार्यं यतस्तन्नाश ईक्ष्यते ॥ १७ ॥
mṛdādikāraṇaṁ nityaṁ triṣu kāleṣu darśanāt ।
ghaṭādyanityaṁ tatkāryaṁ yatastannāśa īkṣyate ॥ 17 ॥
17. Causes such as clay are permanent as they are seen in the three times (past, present and future); effects like pot etc. are transient as their destruction is seen.
तथैवैतज्जगत्सर्वमनित्यं ब्रह्मकार्यतः ।
तत्कारणं परं ब्रह्म भवेन्नित्यं मृदादिवत् ॥ १८ ॥
tathaivaitajjagatsarvamanityaṁ brahmakāryataḥ ।
tatkāraṇaṁ paraṁ brahma bhavennityaṁ mṛdādivat ॥ 18 ॥
18. Similarly, the entire world is transient on account it being the effect or result of creation by Brahman; its cause Brahman, the ultimate, ought to be eternal like clay.
सर्गं वक्त्यस्य तस्माद्वा एतस्मादित्यपि श्रुतिः ।
सकाशाद्ब्रह्मणस्तस्मादनित्यत्वे न संशयः ॥ १९ ॥
sargaṁ vaktyasya tasmādvā etasmādityapi śrutiḥ ।
sakāśādbrahmaṇastasmādanityatve na saṁśayaḥ ॥ 19 ॥
19. Even the Vedic sentence tasmād vā etasmāt (Taittirīya Upaniṣat 2.1.1 tasmād vā etasmādātmana ākaśaḥ saṃbhūtaḥ. ākāśād vāyuḥ. vāyoragniḥ. agnerāpaḥ. adhbyaḥ pṛthivī. pṛthivyā oṣadhayaḥ oṣadhībhyo’nnam. annātpuruṣaḥ - describes the outlines of the sequence of creation: From that Brahman or this Atman space is born; from space, air; from air, fire; from fire, earth; from earth, plants; from plants, food; and from food, man) says that this world is created from this Brahman. Therefore, there is no doubt regarding the transitory nature (of the world).
सर्वस्यानित्यत्वे सावयवत्वेन सर्वतः सिद्धे ।
वैकुण्ठादिषु नित्यत्वमतिर्भ्रम एव मूढबुद्धीनाम् ॥ २० ॥
sarvasyānityatve sāvayavatvena sarvataḥ siddhe ।
vaikuṇṭhādiṣu nityatvamatirbhrama eva mūḍhabuddhīnām ॥ 20 ॥
20. Since it is established by all means (by reasoning and on the basis of Veda) including through the application of all the members (of a syllogism or anumāna shown in the previous two verses – Pratijñā: the world is transient; Hetu: because it is the effect, being created from Brahman; Udāharaṇa: like pot made from clay; Upanaya: that which is created was not existent before its creation and does not exist after its destruction and is therefore invariably transient; and Nigamana: therefore, this world is transient), that everything is transient, the belief of eternality in Vaikuṇṭha etc. is indeed an error made by confused minds.
अनित्यत्वं च नित्यत्वमेवं यच्छ्रुतियुक्तिभिः ।
विवेचनं नित्यानित्यविवेक इति कथ्यते ॥ २१ ॥
anityatvaṁ ca nityatvamevaṁ yacchrutiyuktibhiḥ ।
vivecanaṁ nityānityaviveka iti kathyate ॥ 21 ॥
21. The discrimination between eternality (of Brahman) and ephemerality (of everything else) through reasoning and on basis of Veda in this manner is called nityānitya-vastu-vivekaḥ.
ऐहिकामुष्मिकार्थेषु ह्यनित्यत्वेन निश्चयात् ।
नैःस्पृह्यं तुच्छबुद्ध्या यत्तद्वैराग्यमितीर्यते ॥ २२ ॥
aihikāmuṣmikārtheṣu hyanityatvena niścayāt ।
naiḥspṛhyaṁ tucchabuddhyā yattadvairāgyamitīryate ॥ 22 ॥
22. That disinterest in the result (of actions, Karma) in this world and the world yonder as being trifling on account of the establishment of their ephemerality is called vairāgya, detachment.
नित्यानित्यपदार्थविवेकात्पुरुषस्य जायते सद्यः ।
स्रक्चन्दनवनितादौ सर्वत्रानित्यवस्तुनि विरक्तिः ॥ २३ ॥
nityānityapadārthavivekātpuruṣasya jāyate sadyaḥ ।
srakcandanavanitādau sarvatrānityavastuni viraktiḥ ॥ 23 ॥
23. Due to the ability to discriminate between the eternal and the ephemeral, disinterest in all ephemeral things like garlands, perfumes and women arises immediately in a man.
काकस्य विष्ठावदसह्यबुद्धि - र्भोग्येषु सा तीव्रविरक्तिरिष्यते ।
विरक्तितीव्रत्वनिदानमाहु - र्भोग्येषु दोषेक्षणमेव सन्तः ॥ २४ ॥
kākasya viṣṭhāvadasahyabuddhi - rbhogyeṣu sā tīvraviraktiriṣyate ।
viraktitīvratvanidānamāhu - rbhogyeṣu doṣekṣaṇameva santaḥ ॥ 24 ॥
24. Intolerance towards objects of enjoyment (bhogya) like that of a crow towards excrement is called tīvra-virakti, extreme disinterest. The learned say that seeing the defects in objects of enjoyment is the cause of extreme disinterest.
प्रदृश्यते वस्तुनि यत्र दोषो न तत्र पुंसोऽस्ति पुनः प्रवृत्तिः ।
अन्तर्महारोगवतीं विजान - न्को नाम वेश्यामपि रूपिणीं व्रजेत् ॥ २५ ॥
pradṛśyate vastuni yatra doṣo na tatra puṁso'sti punaḥ pravṛttiḥ ।
antarmahārogavatīṁ vijāna - nko nāma veśyāmapi rūpiṇīṁ vrajet ॥ 25 ॥
25. Where defect in a thing is clearly seen, there is no desire in man to return to that, for once it is known that a prostitute is suffering from a severe internal disease who would be interested in her even though she is very beautiful.
अत्रापि चान्यत्र च विद्यमान - पदार्थसम्मर्शनमेव कार्यम् ।
यथाप्रकारार्थगुणाभिमर्शनं सन्दर्शयत्येव तदीयदोषम् ॥ २६ ॥
atrāpi cānyatra ca vidyamāna - padārthasammarśanameva kāryam ।
yathāprakārārthaguṇābhimarśanaṁ sandarśayatyeva tadīyadoṣam ॥ 26 ॥
26. Deep examination of the objects seen here (in earth) and yonder (in heaven) ought to be done as an examination of all aspects of a thing would indeed reveal defects therein.
कुक्षौ स्वमातुर्मलमूत्रमध्ये स्थितिं तदा विट्क्रिमिदंशनं च ।
तदीयकौक्षेयकवह्निदाहं विचार्य को वा विरतिं न याति ॥ २७ ॥
kukṣau svamāturmalamūtramadhye sthitiṁ tadā viṭkrimidaṁśanaṁ ca ।
tadīyakaukṣeyakavahnidāhaṁ vicārya ko vā viratiṁ na yāti ॥ 27 ॥
27. Having examined the state of existence in urine and excrement in the womb of one’s mother, the biting by the germs in excrement in that state, and the singeing in the fire of that womb, who would not be repulsed (from taking birth again)?
स्वकीयविण्मूत्रविसर्जनं त - च्चोत्तानगत्या शयनं तदा यत् ।
बालग्रहाद्याहतिभाक्च शैशवं विचार्य को वा विरतिं न याति ॥ २८ ॥
svakīyaviṇmūtravisarjanaṁ ta - ccottānagatyā śayanaṁ tadā yat ।
bālagrahādyāhatibhākca śaiśavaṁ vicārya ko vā viratiṁ na yāti ॥ 28 ॥
28. Having examined one’s infancy, wherein one discharged urine and excrement (indiscriminately and wallowed in the same) helplessly lying on one’s back, and was prone to suffer blows due to bālagrāha (a kind of demon said to possess children, indicative of mysterious diseases such as sudden infant death syndrome) who would not be repulsed?
स्वीयैः परैस्ताडनमज्ञभाव - मत्यन्तचापल्यमसत्क्रियां च ।
कुमारभावे प्रतिषिद्धवृत्तिं विचार्य को वा विरतिं न याति ॥ २९ ॥
svīyaiḥ paraistāḍanamajñabhāva - matyantacāpalyamasatkriyāṁ ca ।
kumārabhāve pratiṣiddhavṛttiṁ vicārya ko vā viratiṁ na yāti ॥ 29 ॥
29. Having examined childhood, when one is beaten by one’s own and others, and the ignorance, extreme fickleness, inappropriate conduct and prohibited actions committed in childhood, who would not be repulsed?
मदोद्धतिं मान्यतिरस्कृतिं च कामातुरत्वं समयातिलङ्घनम् ।
तां तां युवत्योदितदुष्टचेष्टां विचार्य को वा विरतिं न याति ॥ ३० ॥
madoddhatiṁ mānyatiraskṛtiṁ ca kāmāturatvaṁ samayātilaṅghanam ।
tāṁ tāṁ yuvatyoditaduṣṭaceṣṭāṁ vicārya ko vā viratiṁ na yāti ॥ 30 ॥
30. Having examined the decadence of youth, i.e., haughty arrogance, disrespect of the venerable, sexual desire and violation of norms, who would not be repulsed?
विरूपतां सर्वजनादवज्ञां सर्वत्र दैन्यं निजबुद्धिहैन्यम् ।
वृद्धत्वसम्भावितदुर्दशां तां विचार्य को वा विरतिं न याति ॥ ३१ ॥
virūpatāṁ sarvajanādavajñāṁ sarvatra dainyaṁ nijabuddhihainyam ।
vṛddhatvasambhāvitadurdaśāṁ tāṁ vicārya ko vā viratiṁ na yāti ॥ 31 ॥
31. Having examined the sad state of old age where one is disfigured, receives insults from everyone, is wretched everywhere and loses one’s mental faculty, who would not be repulsed?
पित्तज्वरार्शःक्षयगुल्मशूल - श्लेष्मादिरोगोदिततीव्रदुःखम् ।
दुर्गन्धमस्वास्थ्यमनूनचिन्तां विचार्य को वा विरतिं न याति ॥ ३२ ॥
pittajvarārśaḥkṣayagulmaśūla - śleṣmādirogoditatīvraduḥkham ।
durgandhamasvāsthyamanūnacintāṁ vicārya ko vā viratiṁ na yāti ॥ 32 ॥
32. Having comprehensively examined the suffering arising out of bilious fever, piles, tuberculosis, swelling of abdominal glands, arthritis, and diseases caused by phlegm, the foul smell and bad health, who would not be repulsed (from the last stages of life)?
यमावलोकोदितभीतिकम्प - मर्मव्यथोच्छ्वासगतीश्च वेदनाम् ।
प्राणप्रयाणे परिदृश्यमानां विचार्य को वा विरतिं न याति ॥ ३३ ॥
yamāvalokoditabhītikampa - marmavyathocchvāsagatīśca vedanām ।
prāṇaprayāṇe paridṛśyamānāṁ vicārya ko vā viratiṁ na yāti ॥ 33 ॥
33. Having examined the suffering of fear, trembling, pain in vital organs and sniffing out of life arising from the sight of Yama, the god of death, seen all around at the time when one’s life ends, who would not be repulsed?
अङ्गारनद्यां तपने च कुम्भी - पाकेऽपि वीच्यामसिपत्रकानने ।
दूतैर्यमस्य क्रियमाणबाधां विचार्य को वा विरतिं न याति ॥ ३४ ॥
aṅgāranadyāṁ tapane ca kumbhī - pāke'pi vīcyāmasipatrakānane ।
dūtairyamasya kriyamāṇabādhāṁ vicārya ko vā viratiṁ na yāti ॥ 34 ॥
34. Having examined the suffering in the river of hot coals, the hells called kumbhīpāka (a type of hell described in Devībhāgavata 8.22, when the sinner is thrown into a cauldron of boiling oil, which is ordained for those who cook other animals and birds), vīci (also called avīci a type of hell described in Devībhāgavata 8.23, when the sinner is thrown from a very high mountain onto hard stone, which is ordained for those giving false testimony) and asi-patra-kānana (a type of hell described in Devībhāgavata 8.22, literally a forest with trees having leaves like swords, which is ordained for those who transgress the path of Veda except in case of danger or great difficulty) and the pain inflicted by the messengers of Yama, who would not be repulsed?
पुण्यक्षये पुण्यकृतो नभःस्थै - र्निपात्यमानान्शिथिलीकृताङ्गान् ।
नक्षत्ररूपेण दिवश्च्युतांस्ता - न्विचार्य को वा विरतिं न याति ॥ ३५ ॥
puṇyakṣaye puṇyakṛto nabhaḥsthai - rnipātyamānānśithilīkṛtāṅgān ।
nakṣatrarūpeṇa divaścyutāṁstā - nvicārya ko vā viratiṁ na yāti ॥ 35 ॥
35. Having examined the ones who have done Punya falling from heaven with dissolved limbs, falling from the sky like a star, who would not be repulsed?
वाय्वर्कवह्नीन्द्रमुखान्सुरेन्द्रा - नीशोग्रभीत्या ग्रथितान्तरङ्गान् ।
विपक्षलोकैः परिदूयमाना - न्विचार्य को वा विरतिं न याति ॥ ३६ ॥
vāyvarkavahnīndramukhānsurendrā - nīśograbhītyā grathitāntaraṅgān ।
vipakṣalokaiḥ paridūyamānā - nvicārya ko vā viratiṁ na yāti ॥ 36 ॥
36. Having considered the gods led by the likes of Vāyu, Arka (Sun), Vahni (Agni) and Indra who have their stomachs in knots due to the fear of Ishwara’s wrath (as described in Kaṭha Upaniṣat 2.6.3 or Taittirīya Upaniṣat 2.8.1) and who are harassed by their enemies, who would not be repelled?
श्रुत्या निरुक्तं सुखतारतम्यं ब्रह्मान्तमारभ्य महीमहेशम् ।
औपाधिकं तत्तु न वास्तवं चे - दालोच्य को वा विरतिं न याति ॥ ३७ ॥
śrutyā niruktaṁ sukhatāratamyaṁ brahmāntamārabhya mahīmaheśam ।
aupādhikaṁ tattu na vāstavaṁ ce - dālocya ko vā viratiṁ na yāti ॥ 37 ॥
37. Having considered the gradation in happiness starting with the ruler of all earth and ending with Brahmā (Hiraṇyagarbha) defined in Veda (Ta. Up. 2.8.1 to 2.8.4 and Br. Up. 4.3.33), and that all those grades of happiness are not ultimately real, but only related to the temporary adjunct that body is, who would not be repulsed?
सालोक्यसामीप्यसरूपतादि - भेदस्तु सत्कर्मविशेषसिद्धः ।
न कर्मसिद्धस्य तु नित्यतेति विचार्य को वा विरतिं न याति ॥ ३८ ॥
sālokyasāmīpyasarūpatādi - bhedastu satkarmaviśeṣasiddhaḥ ।
na karmasiddhasya tu nityateti vicārya ko vā viratiṁ na yāti ॥ 38 ॥
38. Having examined the states of liberation such as sālokya (residing in the same world as God, such as heaven), sāmīpya (being near to God like the sages) and sārūpya (having the same form as God, like the attendants of God) that result from good deeds and realizing that the fruits of karma are not eternal, who would not be repulsed?
यत्रास्ति लोके गतितारतम्यं उच्चावचत्वान्वितमत्र तत्कृतम् ।
यथेह तद्वत्खलु दुःखमस्ती - त्यालोच्य को वा विरतिं न याति ॥ ३९ ॥
yatrāsti loke gatitāratamyaṁ uccāvacatvānvitamatra tatkṛtam ।
yatheha tadvatkhalu duḥkhamastī - tyālocya ko vā viratiṁ na yāti ॥ 39 ॥
39. In this world, wherever there is a difference in strata as high and low, that is an effect (a created entity), and having realized that there is misery in such a place, just like here, who would not be repulsed?
को नाम लोके पुरुषो विवेकी विनश्वरे तुच्छसुखे गृहादौ ।
कुर्याद्रतिं नित्यमवेक्षमाणो वृथैव मोहान्म्रियमाणजन्तून् ॥ ४० ॥
ko nāma loke puruṣo vivekī vinaśvare tucchasukhe gṛhādau ।
kuryādratiṁ nityamavekṣamāṇo vṛthaiva mohānmriyamāṇajantūn ॥ 40 ॥
40. Which intelligent man in this world would love in vain, out of confusion (moha), the temporary and trifling joy of home etc. while regularly seeing that creatures are prone to die.
सुखं किमस्त्यत्र विचार्यमाणे गृहेऽपि वा योषिति वा पदार्थे ।
मायातमोऽन्धीकृतचक्षुषो ये त एव मुह्यन्ति विवेकशून्याः ॥ ४१ ॥
sukhaṁ kimastyatra vicāryamāṇe gṛhe'pi vā yoṣiti vā padārthe ।
māyātamo'ndhīkṛtacakṣuṣo ye ta eva muhyanti vivekaśūnyāḥ ॥ 41 ॥
41. Upon reflection, what joy is there in home or woman or in any object? Only those who are devoid of intelligence and blinded by the ignorance of Maya are deluded.
अविचारितरमणीयं सर्वमुदुम्बरफलोपमं भोग्यम् ।
अज्ञानामुपभोग्यं न तु तज्ज्ञानां योषिति वा पदार्थे ॥ ४२ ॥
avicāritaramaṇīyaṁ sarvamudumbaraphalopamaṁ bhogyam ।
ajñānāmupabhogyaṁ na tu tajjñānāṁ yoṣiti vā padārthe ॥ 42 ॥
42. To those who are ignorant, all objects of enjoyment are attractive only as long as they are not closely examined like the fruit of the cluster fig (this bright red fruit called gular in Hindi, meḍipaṃḍu in Telugu, audumbar in Marathi and atti in Kannada, Tamil and Malayalam is very attractive to look at but there are wasps inside the fruit, which enter the fruit to lay eggs in the flowers which are inside the fruit); for those who know the true nature of things nothing is fit to be enjoyed in woman or in any object.
गतेऽपि तोये सुषिरं कुलीरो हातुं ह्यशक्तो म्रियते विमोहात् ।
यथा तथा गेहसुखानुषक्तो विनाशमायाति नरो भ्रमेण ॥ ४३ ॥
gate'pi toye suṣiraṁ kulīro hātuṁ hyaśakto mriyate vimohāt ।
yathā tathā gehasukhānuṣakto vināśamāyāti naro bhrameṇa ॥ 43 ॥
43. Even though its hole is devoid of water a crab is unable to give up the hole due to delusion and dies there; similarly, a man attached to the joys of the householder brings destruction upon himself out of delusion.
कोशक्रिमिस्तन्तुभिरात्मदेह - मावेष्ट्य चावेष्ट्य च गुप्तिमिच्छन् ।
स्वयं विनिर्गन्तुमशक्त एव संस्ततस्तदन्ते म्रियते च लग्नः ॥ ४४ ॥
kośakrimistantubhirātmadeha - māveṣṭya cāveṣṭya ca guptimicchan ।
svayaṁ vinirgantumaśakta eva saṁstatastadante mriyate ca lagnaḥ ॥ 44 ॥
44. A silkworm wraps itself in thread repeatedly desiring protection, but then is unable to get out of it and dies there itself in the end.
यथा तथा पुत्रकलत्रमित्र - स्नेहानुबन्धैर्ग्रथितो गृहस्थः ।
कदापि वा तान्परिमुच्य गेहा - द्गन्तुं न शक्तो म्रियते मुधैव ॥ ४५ ॥
yathā tathā putrakalatramitra - snehānubandhairgrathito gṛhasthaḥ ।
kadāpi vā tānparimucya gehā - dgantuṁ na śakto mriyate mudhaiva ॥ 45 ॥
45. Similarly, a householder tied up with attachments of affection to son, wife and friends is never able to abandon those and come out and dies in vain.
कारागृहस्यास्य च को विशेषः प्रदृश्यते साधु विचार्यमाणे ।
मुक्तेः प्रतीपत्वमिहापि पुंसः कान्तासुखाभ्युत्थितमोहपाशैः ॥ ४६ ॥
kārāgṛhasyāsya ca ko viśeṣaḥ pradṛśyate sādhu vicāryamāṇe ।
mukteḥ pratīpatvamihāpi puṁsaḥ kāntāsukhābhyutthitamohapāśaiḥ ॥ 46 ॥
46. Upon proper reflection, what difference is there between this (house of the householder) and a jail? Here also, there is impediment to liberation of man through the bonds of delusion induced by sexual pleasure.
गृहस्पृहा पादनिबद्धशृङ्खला कान्तासुताशा पटुकण्ठपाशः ।
शीर्षे पतद्भूर्यशनिर्हि साक्षा - त्प्राणान्तहेतुः प्रबला धनाशा ॥ ४७ ॥
gṛhaspṛhā pādanibaddhaśṛṅkhalā kāntāsutāśā paṭukaṇṭhapāśaḥ ।
śīrṣe patadbhūryaśanirhi sākṣā - tprāṇāntahetuḥ prabalā dhanāśā ॥ 47 ॥
47. Attachment to one’s home is a fetter, desire for a wife and son is a strong rope around one’s neck; and a strong desire for wealth is a severe bolt of lightning that falls on one’s head, verily the cause of death.
आशापाशशतेन पाशितपदो नोत्थातुमेव क्षमः कामक्रोधमदादिभिः प्रतिभटैः संरक्ष्यमाणोऽनिशम् ।
संमोहावरणेन गोपनवतः संसारकारागृहा - न्निर्गन्तुं त्रिविधेषणापरवशः कः शक्नुयाद्रागिषु ॥ ४८ ॥
āśāpāśaśatena pāśitapado notthātumeva kṣamaḥ kāmakrodhamadādibhiḥ pratibhaṭaiḥ saṁrakṣyamāṇo'niśam ।
saṁmohāvaraṇena gopanavataḥ saṁsārakārāgṛhā - nnirgantuṁ trividheṣaṇāparavaśaḥ kaḥ śaknuyādrāgiṣu ॥ 48 ॥
48. Amongst those who are attached (to the world), who is capable of getting out of the prison of Samsara (saṃsāra, the continuous cycle of birth and death), while he is unable to stand up as his feet are bound by hundreds of desires; is constantly under the watch of the guards of desire, anger, arrogance etc.; is enveloped by the blanket of delusion; and is in the grasp of the three desires (for wife, son and wealth)?
कामान्धकारेण निरुद्धदृष्टि - र्मुह्यत्यसत्यप्यबलास्वरूपे ।
न ह्यन्धदृष्टेरसतः सतो वा सुखत्वदुःखत्वविचारणास्ति ॥ ४९ ॥
kāmāndhakāreṇa niruddhadṛṣṭi - rmuhyatyasatyapyabalāsvarūpe ।
na hyandhadṛṣṭerasataḥ sato vā sukhatvaduḥkhatvavicāraṇāsti ॥ 49 ॥
49. One blinded by the darkness of lust is deluded even when the form of a woman is absent; indeed, a blinded person is incapable of contemplating the happiness of the eternal or the sorrow of the ephemeral.
श्लेष्मोद्गारि मुखं स्रवन्मलवती नासाश्रुमल्लोचनं स्वेदस्रावि मलाभिपूर्णमभितो दुर्गन्धदुष्टं वपुः ।
अन्यद्वक्तुमशक्यमेव मनसा मन्तुं क्वचिन्नार्हति स्त्रीरूपं कथमीदृशं सुमनसां पात्रीभवेन्नेत्रयोः ॥ ५० ॥
śleṣmodgāri mukhaṁ sravanmalavatī nāsāśrumallocanaṁ svedasrāvi malābhipūrṇamabhito durgandhaduṣṭaṁ vapuḥ ।
anyadvaktumaśakyameva manasā mantuṁ kvacinnārhati strīrūpaṁ kathamīdṛśaṁ sumanasāṁ pātrībhavennetrayoḥ ॥ 50 ॥
50. The form of a woman is not fit to be contemplated even occasionally, with mucus-emitting mouth, nose from which filth flows, eyes full of tears, a body from which sweat pours forth, which is filled with impurities all around and is defiled by stink, and other such unspeakable aspects – how can such a form be fit to be seen for the eyes of the connoisseur?
दूरादवेक्ष्याग्निशिखां पतङ्गो रम्यत्वबुद्ध्या विनिपत्य नश्यति ।
यथा तथा नष्टदृगेष सूक्ष्मं कथं निरीक्षेत विमुक्तिमार्गम् ॥ ५१ ॥
dūrādavekṣyāgniśikhāṁ pataṅgo ramyatvabuddhyā vinipatya naśyati ।
yathā tathā naṣṭadṛgeṣa sūkṣmaṁ kathaṁ nirīkṣeta vimuktimārgam ॥ 51 ॥
51. A firefly leaps into the flame, having seen it from afar and holding it to be attractive, and dies. Similarly, how can this man who lost his sight see the subtle path of liberation?
कामेन कान्तां परिगृह्य तद्व - ज्जनोऽप्ययं नश्यति नष्टदृष्टिः ।
मांसास्थिमज्जामलमूत्रपात्रं स्त्रियं स्वयं रम्यतयैव पश्यति ॥ ५२ ॥
kāmena kāntāṁ parigṛhya tadva - jjano'pyayaṁ naśyati naṣṭadṛṣṭiḥ ।
māṁsāsthimajjāmalamūtrapātraṁ striyaṁ svayaṁ ramyatayaiva paśyati ॥ 52 ॥
52. Like a firefly, this person without the power of sight also perishes having embraced a woman with lust. He himself sees the woman that is a receptacle of flesh, bones, bone marrow, faeces and urine as beautiful only.
काम एव यमः साक्षात्कान्ता वैतरणी नदी ।
विवेकिनां मुमुक्षूणां निलयस्तु यमालयः ॥ ५३ ॥
kāma eva yamaḥ sākṣātkāntā vaitaraṇī nadī ।
vivekināṁ mumukṣūṇāṁ nilayastu yamālayaḥ ॥ 53 ॥
53. Lust is verily Yama and woman is none other than the Vaitaraṇī river. Seekers of liberation with the ability to discriminate see their house as the abode of Yama.
यमालये वापि गृहेऽपि नो नृणां तापत्रयक्लेशनिवृत्तिरस्ति ।
किञ्चित्समालोक्य तु तद्विरामं सुखात्मना पश्यति मूढलोकः ॥ ५४ ॥
yamālaye vāpi gṛhe'pi no nṛṇāṁ tāpatrayakleśanivṛttirasti ।
kiñcitsamālokya tu tadvirāmaṁ sukhātmanā paśyati mūḍhalokaḥ ॥ 54 ॥
54. Whether in the abode of Yama or in our own home, there is a cessation to the three-fold afflictions of us humans, tāpatraya (ādhibhautika, afflictions caused by creatures like thieves, tigers and snakes; ādhidavivika, natural calamities and ādhyātmika – afflictions of the body like fever and headache). With but little careful consideration, the foolish world can easily see the end to these afflictions.
यमस्य कामस्य च तारतम्यं विचार्यमाणे महदस्ति लोके ।
हितं करोत्यस्य यमोऽप्रियः स - न्कामस्त्वनर्थं कुरुते प्रियः सन् ॥ ५५ ॥
yamasya kāmasya ca tāratamyaṁ vicāryamāṇe mahadasti loke ।
hitaṁ karotyasya yamo'priyaḥ sa - nkāmastvanarthaṁ kurute priyaḥ san ॥ 55 ॥
55. Upon reflection, there is a big difference between Yama and Kāma (God of love) in this world. Even though he is despised, Yama is beneficial; Kāma while seen as a dear is harmful.
यमोऽसतामेव करोत्यनर्थं सतां तु सौख्यं कुरुते हितः सन् ।
कामः सतामेव गतिं निरुन्ध - न्करोत्यनर्थं ह्यसतां नु का कथा ॥ ५६ ॥
yamo'satāmeva karotyanarthaṁ satāṁ tu saukhyaṁ kurute hitaḥ san ।
kāmaḥ satāmeva gatiṁ nirundha - nkarotyanarthaṁ hyasatāṁ nu kā kathā ॥ 56 ॥
56. Yama harms only the bad while creating comforts for the good, being their benefactor. Kāma causes harm even to the good by obstructing their path; what, then, to speak of the harm done to the bad?
विश्वस्य वृद्धिं स्वयमेव काङ्क्ष - न्प्रवर्तकं कामिजनं ससर्ज ।
तेनैव लोकः परिमुह्यमानः प्रवर्धते चन्द्रमसेव चाब्धिः ॥ ५७ ॥
viśvasya vṛddhiṁ svayameva kāṅkṣa - npravartakaṁ kāmijanaṁ sasarja ।
tenaiva lokaḥ parimuhyamānaḥ pravardhate candramaseva cābdhiḥ ॥ 57 ॥
57. Desiring the growth of this world, Kāma himself created the lustful person. This world grows while being befuddled by Kāma, like the ocean grows infatuated by the moon.
कामो नाम महाञ्जगद्भ्रमयिता स्थित्वान्तरङ्गे स्वयं स्त्रीपुंसावितरेतराङ्गकगुणैर्हासैश्च भावैः स्फुटम् ।
अन्योन्यं परिमोह्य नैजतमसा प्रेमानुबन्धेन तौ बद्ध्वा भ्रामयति प्रपञ्चरचनां संवर्धयन्ब्रह्महा ॥ ५८ ॥
kāmo nāma mahāñjagadbhramayitā sthitvāntaraṅge svayaṁ strīpuṁsāvitaretarāṅgakaguṇairhāsaiśca bhāvaiḥ sphuṭam ।
anyonyaṁ parimohya naijatamasā premānubandhena tau baddhvā bhrāmayati prapañcaracanāṁ saṁvardhayanbrahmahā ॥ 58 ॥
58. Kāma, the great cause of confusion in the world and destroyer of Brahman, though residing in the heart, manifests clearly in men and women through their emotions, laughter and peculiarities of organs; causes them to be mutually infatuated; binds them with his own tamas (one of the three primordial Guṇas which causes heaviness, ignorance, confusion, lust, anger, pride, laziness etc.) and the bond of love; and roves around the world while causing the world to expand.
अतोऽन्तरङ्गस्थितकामवेगा - द्भोग्ये प्रवृत्तिः स्वत एव सिद्धा ।
सर्वस्य जन्तोर्ध्रुवमन्यथा चे - दबोधितार्थेषु कथं प्रवृत्तिः ॥ ५९ ॥
ato'ntaraṅgasthitakāmavegā - dbhogye pravṛttiḥ svata eva siddhā ।
sarvasya jantordhruvamanyathā ce - dabodhitārtheṣu kathaṁ pravṛttiḥ ॥ 59 ॥
59. Therefore, the predilection of all creatures for objects of pleasure occurs naturally due to the impetus of Kāma present in their hearts; otherwise, whence is this predilection for entities without being instructed about them?
तेनैव सर्वजन्तूनां कामना बलवत्तरा ।
जीर्यत्यपि च देहेऽस्मिन्कामना नैव जीर्यते ॥ ६० ॥
tenaiva sarvajantūnāṁ kāmanā balavattarā ।
jīryatyapi ca dehe'sminkāmanā naiva jīryate ॥ 60 ॥
60. Desire, kāmanā, is very strong in all creatures verily due to Kāma; even though the body grows decrepit, desire does not decay.
अवेक्ष्य विषये दोषं बुद्धियुक्तो विचक्षणः ।
कामपाशेन यो मुक्तः स मुक्तेः पथि गोचरः ॥ ६१ ॥
avekṣya viṣaye doṣaṁ buddhiyukto vicakṣaṇaḥ ।
kāmapāśena yo muktaḥ sa mukteḥ pathi gocaraḥ ॥ 61 ॥
61. The discerning and intelligent person who having seen the defect in an object is freed by the bondage of desire, is set on the path to liberation.
कामस्य विजयोपायं सूक्ष्मं वक्ष्याम्यहं सताम् ।
सङ्कल्पस्य परित्याग उपायः सुलभो मतः ॥ ६२ ॥
kāmasya vijayopāyaṁ sūkṣmaṁ vakṣyāmyahaṁ satām ।
saṅkalpasya parityāga upāyaḥ sulabho mataḥ ॥ 62 ॥
62. I shall tell the subtle means of the venerable to win over Kāma; giving up volition, saṅkalpa, is the easiest method, it is said.
श्रुते दृष्टेऽपि वा भोग्ये यस्मिन्कस्मिंश्च वस्तुनि ।
समीचीनत्वधीत्यागात्कामो नोदेति कर्हिचित् ॥ ६३ ॥
śrute dṛṣṭe'pi vā bhogye yasminkasmiṁśca vastuni ।
samīcīnatvadhītyāgātkāmo nodeti karhicit ॥ 63 ॥
63. When any object of pleasure is heard or seen, if the notion that such object is good is given up, desire never arises.
कामस्य बीजं सङ्कल्पः सङ्कल्पादेव जायते ।
बीजे नष्टेऽङ्कुर इव तस्मिन्नष्टे विनश्यति ॥ ६४ ॥
kāmasya bījaṁ saṅkalpaḥ saṅkalpādeva jāyate ।
bīje naṣṭe'ṅkura iva tasminnaṣṭe vinaśyati ॥ 64 ॥
64. The seed of desire in volition; from volition it arises. Like a shoot is destroyed when the seed is destroyed, desire is destroyed when volition is destroyed.
न कोऽपि सम्यक्त्वधिया विनैव भोग्यं नरः कामयितुं समर्थः ।
यतस्ततः कामजयेच्छुरेतां सम्यक्त्वबुद्धिं विषये निहन्यात् ॥ ६५ ॥
na ko'pi samyaktvadhiyā vinaiva bhogyaṁ naraḥ kāmayituṁ samarthaḥ ।
yatastataḥ kāmajayecchuretāṁ samyaktvabuddhiṁ viṣaye nihanyāt ॥ 65 ॥
65. No man can desire an object of pleasure without samyaktvadhī, the conception that the object is charming. Therefore, one who is desirous of winning over Kāma should eliminate the charm-notion about an object.
भोग्ये नरः कामजयेच्छुरेतां सुखत्वबुद्धिं विषये निहन्यात् ।
यावत्सुखत्वभ्रमधीः पदार्थे तावन्न जेतुं प्रभवेद्धि कामम् ॥ ६६ ॥
bhogye naraḥ kāmajayecchuretāṁ sukhatvabuddhiṁ viṣaye nihanyāt ।
yāvatsukhatvabhramadhīḥ padārthe tāvanna jetuṁ prabhaveddhi kāmam ॥ 66 ॥
66. One who is desirous of winning over Kāma should eliminate the conception of happiness in an object of pleasure. As long as this false notion of happiness in an object persists, one cannot even begin to win over Kāma.
सङ्कल्पानुदये हेतुर्यथाभूतार्थदर्शनम् ।
अनर्थचिन्तनं चाभ्यां नावकाशोऽस्य विद्यते ॥ ६७ ॥
saṅkalpānudaye heturyathābhūtārthadarśanam ।
anarthacintanaṁ cābhyāṁ nāvakāśo'sya vidyate ॥ 67 ॥
67. The reason for suppression of Saṅkalpa is two-fold: seeing objects exactly as they are and contemplation of their perniciousness, anarthacintanam. With these two, no scope for this Saṅkalpa is seen.
रत्ने यदि शिलाबुद्धिर्जायते वा भयं ततः ।
समीचीनत्वधीर्नैति नोपादेयत्वधीरपि ॥ ६८ ॥
ratne yadi śilābuddhirjāyate vā bhayaṁ tataḥ ।
samīcīnatvadhīrnaiti nopādeyatvadhīrapi ॥ 68 ॥
68. If stone-notion arises upon seeing a gem or fear of the gem is contemplated, then neither the charm-notion nor the sense of preciousness will obtain.
यथार्थदर्शनं वस्तुन्यनर्थस्यापि चिन्तनम् ।
सङ्कल्पस्यापि कामस्य तद्वधोपाय इष्यते ॥ ६९ ॥
yathārthadarśanaṁ vastunyanarthasyāpi cintanam ।
saṅkalpasyāpi kāmasya tadvadhopāya iṣyate ॥ 69 ॥
69. Seeing objects exactly as they are, yathārthadarśanam, and contemplation of their perniciousness together is the means to destroy Saṅkalpa and Kāma.
धनं भयनिबन्धनं सततदुःखसंवर्धनं प्रचण्डतरकर्दनं स्फुटितबन्धुसंवर्धनम् ।
विशिष्टगुणबाधनं कृपणधीसमाराधनं न मुक्तिगतिसाधनं भवति नापि हृच्छोधनम् ॥ ७० ॥
dhanaṁ bhayanibandhanaṁ satataduḥkhasaṁvardhanaṁ pracaṇḍatarakardanaṁ sphuṭitabandhusaṁvardhanam ।
viśiṣṭaguṇabādhanaṁ kṛpaṇadhīsamārādhanaṁ na muktigatisādhanaṁ bhavati nāpi hṛcchodhanam ॥ 70 ॥
70. Wealth, being fettered by fear, regular increase of misery, prodigious belching (i.e., eating excellent food excessively), explosive growth of relatives, harassment of distinguished qualities and worship of a wretched mind – these are neither the means to attain the path to liberation nor to cleanse one’s heart.
राज्ञो भयं चोरभयं प्रमादा - द्भयं तथा ज्ञातिभयं च वस्तुतः ।
धनं भयग्रस्तमनर्थमूलं यतः सतां नैव सुखाय कल्पते ॥ ७१ ॥
rājño bhayaṁ corabhayaṁ pramādā - dbhayaṁ tathā jñātibhayaṁ ca vastutaḥ ।
dhanaṁ bhayagrastamanarthamūlaṁ yataḥ satāṁ naiva sukhāya kalpate ॥ 71 ॥
71. By its very nature, with wealth, there is fear from the king (taxes), thieves, accidents and kinsmen. Since wealth is beset with fear and is the root of ruin, it is not meant for the happiness of good people.
आर्जने रक्षणे दाने व्यये वापि च वस्तुतः ।
दुःखमेव सदा नॄणां न धनं सुखसाधनम् ॥ ७२ ॥
ārjane rakṣaṇe dāne vyaye vāpi ca vastutaḥ ।
duḥkhameva sadā nṝṇāṁ na dhanaṁ sukhasādhanam ॥ 72 ॥
72. Wealth is never the means to happiness for men as there is always pain in earning, protecting, spending or giving it away.
सतामपि पदार्थस्य लाभाल्लोभः प्रवर्धते ।
विवेको लुप्यते लोभात्तस्मिंल्लुप्ते विनश्यति ॥ ७३ ॥
satāmapi padārthasya lābhāllobhaḥ pravardhate ।
viveko lupyate lobhāttasmiṁllupte vinaśyati ॥ 73 ॥
73. Even amongst respectable people, greed grows due to attainment of an object, due to greed, the ability to discriminate is lost and once that is lost, everything is completely destroyed.
दहत्यलाभे निःस्वत्वं लाभे लोभो दहत्यमुम् ।
तस्मात्सन्तापकं वित्तं कस्य सौख्यं प्रयच्छति ॥ ७४ ॥
dahatyalābhe niḥsvatvaṁ lābhe lobho dahatyamum ।
tasmātsantāpakaṁ vittaṁ kasya saukhyaṁ prayacchati ॥ 74 ॥
74. When wealth is not attained, poverty burns the person; when attained, greed burns the person. Then, upon whom does the scourge of wealth bestow happiness?
भोगेन मत्तता जन्तोर्दानेन पुनरुद्भवः ।
वृथैवोभयथा वित्तं नास्त्येव गतिरन्यथा ॥ ७५ ॥
bhogena mattatā jantordānena punarudbhavaḥ ।
vṛthaivobhayathā vittaṁ nāstyeva gatiranyathā ॥ 75 ॥
75. If wealth is spent, it intoxicates; if given away in charity, it results in re-birth of the creature. Either way it is useless and there is no other way with wealth.
धनेन मदवृद्धिः स्यान्मदेन स्मृतिनाशनम् ।
स्मृतिनाशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति ॥ ७६ ॥
dhanena madavṛddhiḥ syānmadena smṛtināśanam ।
smṛtināśādbuddhināśo buddhināśātpraṇaśyati ॥ 76 ॥
76. Through wealth, intoxication increases; intoxication leads to loss of smṛti, the effect (vāsana), of knowledge acquired from scriptures and teachers; loss of Smṛti leads to loss of intellect, buddhi, which discriminates between what is fit to be done and what is not; and once Buddhi is lost, there is complete destruction.
सुखयति धनमेवेत्यन्तराशापिशाच्या दृढतरमुपगूढो मूढलोको जडात्मा ।
निवसति तदुपान्ते सन्ततं प्रेक्षमाणो व्रजति तदपि पश्चात्प्राणमेतस्य हृत्वा ॥ ७७ ॥
sukhayati dhanamevetyantarāśāpiśācyā dṛḍhataramupagūḍho mūḍhaloko jaḍātmā ।
nivasati tadupānte santataṁ prekṣamāṇo vrajati tadapi paścātprāṇametasya hṛtvā ॥ 77 ॥
77. A stupid person, embraced tightly by the demon called greed residing inside him, keeps always looking at wealth, staying near it, with the belief it would make him happy, but wealth disappears after taking the life of this person.
सम्पन्नोऽन्धवदेव किञ्चिदपरं नो वीक्षते चक्षुषा सद्भिर्वर्जितमार्ग एव चरति प्रोत्सारितो बालिशैः ।
तस्मिन्नेव मुहुः स्खलन्प्रतिपदं गत्वान्धकूपे पत - त्यस्यान्धत्वनिवर्तकौषधमिदं दारिद्र्यमेवाञ्जनम् ॥ ७८ ॥
sampanno'ndhavadeva kiñcidaparaṁ no vīkṣate cakṣuṣā sadbhirvarjitamārga eva carati protsārito bāliśaiḥ ।
tasminneva muhuḥ skhalanpratipadaṁ gatvāndhakūpe pata - tyasyāndhatvanivartakauṣadhamidaṁ dāridryamevāñjanam ॥ 78 ॥
78. A wealthy man, like a blind person, does not see anyone else with his eyes; impelled by stupid persons, he moves in the path abandoned by the wise; having moved in that path, slipping repeatedly, he falls into a dark pit. This ointment called poverty alone is the medicine to such a person’s blindness.
लोभः क्रोधश्च डम्भश्च मदो मत्सर एव च ।
वर्धते वित्तसम्प्राप्त्या कथं तच्चित्तशोधनम् ॥ ७९ ॥
lobhaḥ krodhaśca ḍambhaśca mado matsara eva ca ।
vardhate vittasamprāptyā kathaṁ taccittaśodhanam ॥ 79 ॥
79. Avarice, anger, ostentation, arrogance and intolerance are enhanced upon acquisition of wealth; how can there be cleansing of the heart.
अलाभाद्द्विगुणं दुःखं वित्तस्य व्ययसम्भवे ।
ततोऽपि त्रिगुणं दुःखं दुर्व्यये विदुषामपि ॥ ८० ॥
alābhāddviguṇaṁ duḥkhaṁ vittasya vyayasambhave ।
tato'pi triguṇaṁ duḥkhaṁ durvyaye viduṣāmapi ॥ 80 ॥
80. Even amongst the learned, when an occasion arises for wealth to be spent, there is double the sorrow of not acquiring wealth; and there is thrice the sorrow if wealth is misspent.
नित्याहितेन वित्तेन भयचिन्तानपायिना ।
चित्तस्वास्थ्यं कुतो जन्तो - र्गृहस्थेनाहिना यथा ॥ ८१ ॥
nityāhitena vittena bhayacintānapāyinā ।
cittasvāsthyaṁ kuto janto - rgṛhasthenāhinā yathā ॥ 81 ॥
81. Like in the case of householder with a snake in the house, whence is peace of mind to a person with regular deposits of wealth which causes constant fear and anxiety?
कान्तारे विजने वने जनपदे सेतौ निरीतौ च वा चोरैर्वापि तथेतरैर्नरवरैर्युक्तो वियुक्तोऽपि वा ।
निःस्वः स्वस्थतया सुखेन वसति ह्याद्रीयमाणो जनैः क्लिश्नात्येव धनी सदाकुलमतिर्भीतश्च पुत्रादपि ॥ ८२ ॥
kāntāre vijane vane janapade setau nirītau ca vā corairvāpi tathetarairnaravarairyukto viyukto'pi vā ।
niḥsvaḥ svasthatayā sukhena vasati hyādrīyamāṇo janaiḥ kliśnātyeva dhanī sadākulamatirbhītaśca putrādapi ॥ 82 ॥
82. A poor man, being well-liked by people, lives happily with perfect health in a forest, solitary woods, countryside, bridge or sheltered place free of calamities, whether with or without thieves or others or the best of society; a wealthy man [on the other hand] is only struggling, always being agitated and being afraid of even his son.
तस्मादनर्थस्य निदानमर्थः पुमर्थसिद्धिर्न भवत्यनेन ।
ततो वनान्ते निवसन्ति सन्तः संन्यस्य सर्वं प्रतिकूलमर्थम् ॥ ८३ ॥
tasmādanarthasya nidānamarthaḥ pumarthasiddhirna bhavatyanena ।
tato vanānte nivasanti santaḥ saṁnyasya sarvaṁ pratikūlamartham ॥ 83 ॥
83. Therefore, wealth is the cause of ruin; purposes of life are not achieved by it. That is why saints live on the edge of forests, forsaking all wealth that is detrimental [to the goals of life].
श्रद्धाभक्तिमतीं सतीं गुणवतीं पुत्राञ्श्रुतान्सम्मता - नक्षय्यं वसुधानुभोगविभवैः श्रीसुन्दरं मन्दिरम् ।
सर्वं नश्वरमित्यवेत्य कवयः श्रुत्युक्तिभिर्युक्तिभिः संन्यस्यन्त्यपरे तु तत्सुखमिति भ्राम्यन्ति दुःखार्णवे ॥ ८४ ॥
śraddhābhaktimatīṁ satīṁ guṇavatīṁ putrāñśrutānsammatā - nakṣayyaṁ vasudhānubhogavibhavaiḥ śrīsundaraṁ mandiram ।
sarvaṁ naśvaramityavetya kavayaḥ śrutyuktibhiryuktibhiḥ saṁnyasyantyapare tu tatsukhamiti bhrāmyanti duḥkhārṇave ॥ 84 ॥
84. Wise men having understood through Vedas and reasoning that a diligent, devoted and virtuous wife, esteemed and scholarly sons, bountiful lands, and magnificent house furnished with objects of pleasure are all ephemeral, have renounced the world; but others swirl about in the sea of sorrows.
सुखमिति मलराशौ ये रमन्तेऽत्र गेहे क्रिमय इव कलत्रक्षेत्रपुत्रानुषक्त्या ।
सुरपद इव तेषां नैव मोक्षप्रसङ्ग - स्त्वपि तु निरयगर्भावासदुःखप्रवाहः ॥ ८५ ॥
sukhamiti malarāśau ye ramante'tra gehe krimaya iva kalatrakṣetraputrānuṣaktyā ।
surapada iva teṣāṁ naiva mokṣaprasaṅga - stvapi tu nirayagarbhāvāsaduḥkhapravāhaḥ ॥ 85 ॥
85. To those who rejoice in the profusion of feculence that home is, like insects, due to attachment to wife, land and children, to them there is no possibility of liberation which is like the godship; what they beget is a constant stream of miseries resulting from living in the hell that uterus is.
येषामाशा निराशा स्या - द्दारापत्यधनादिषु ।
तेषां सिध्यति नान्येषां मोक्षाशाभिमुखी गतिः ॥ ८६ ॥
yeṣāmāśā nirāśā syā - ddārāpatyadhanādiṣu ।
teṣāṁ sidhyati nānyeṣāṁ mokṣāśābhimukhī gatiḥ ॥ 86 ॥
86. The state of being attracted towards enlightenment is attained only by those who have a desire to be detached from wife, children, wealth etc., not by others.
सत्कर्मक्षयपाप्मनां श्रुतिमतां सिद्धात्मनां धीमतां नित्यानित्यपदार्थशोधनमिदं युक्त्या मुहुः कुर्वताम् ।
तस्मादुत्थमहाविरक्त्यसिमतां मोक्षैककाङ्क्षावतां धन्यानां सुलभं स्त्रियादिविषयेष्वाशालताच्छेदनम् ॥ ८७ ॥
satkarmakṣayapāpmanāṁ śrutimatāṁ siddhātmanāṁ dhīmatāṁ nityānityapadārthaśodhanamidaṁ yuktyā muhuḥ kurvatām ।
tasmādutthamahāviraktyasimatāṁ mokṣaikakāṅkṣāvatāṁ dhanyānāṁ sulabhaṁ striyādiviṣayeṣvāśālatācchedanam ॥ 87 ॥
87. Therefore, to those blessed beings who have washed away their sins by their good deeds, have studied the Vedas, have attained mastery over their mind and sense organs, are endowed with a discriminating intellect, repeatedly contemplate with reasoning upon the eternal and ephemeral object, have desire for liberation alone, and hold the sword of detachment raised, hacking the creeper of desire in women etc. comes easily.
संसारमृत्योर्बलिनः प्रवेष्टुं द्वाराणि तु त्रीणि महान्ति लोके ।
कान्ता च जिह्वा कनकं च तानि रुणद्धि यस्तस्य भयं न मृत्योः ॥ ८८ ॥
saṁsāramṛtyorbalinaḥ praveṣṭuṁ dvārāṇi tu trīṇi mahānti loke ।
kāntā ca jihvā kanakaṁ ca tāni ruṇaddhi yastasya bhayaṁ na mṛtyoḥ ॥ 88 ॥
88. There are three great doors to enter the death called saṃsāra (the cycle of births and deaths), which is very powerful: woman, tongue and gold; the one who blocks these does not have the fear of death.
मुक्तिश्रीनगरस्य दुर्जयतरं द्वारं यदस्त्यादिमं तस्य द्वे अररे धनं च युवती ताभ्यां पिनद्धं दृढम् ।
कामाख्यार्गलदारुणा बलवता द्वारं तदेतत्त्रयं धीरो यस्तु भिनत्ति सोऽर्हति सुखं भोक्तुं विमुक्तिश्रियः ॥ ८९ ॥
muktiśrīnagarasya durjayataraṁ dvāraṁ yadastyādimaṁ tasya dve arare dhanaṁ ca yuvatī tābhyāṁ pinaddhaṁ dṛḍham ।
kāmākhyārgaladāruṇā balavatā dvāraṁ tadetattrayaṁ dhīro yastu bhinatti so'rhati sukhaṁ bhoktuṁ vimuktiśriyaḥ ॥ 89 ॥
89. The door frame of the impregnable first entrance to the radiant city of liberation has two doors: wealth and woman, by which it is closed firmly. It is bolted by a strong wooden beam called desire. The wise person who breaks these three is eligible to relish the bliss of liberation’s glory.
आरूढस्य विवेकाश्वं तीव्रवैराग्यखड्गिनः ।
तितिक्षावर्मयुक्तस्य प्रतियोगी न दृश्यते ॥ ९० ॥
ārūḍhasya vivekāśvaṁ tīvravairāgyakhaḍginaḥ ।
titikṣāvarmayuktasya pratiyogī na dṛśyate ॥ 90 ॥
90. To the one who is astride the horse of discrimination (viveka), possessing the sword of intense detachment (tīvravairāgya) and the armour of forbearance (titikṣā, the ability to bear opposites such as joy and sorrow, without resisting or lamenting them), no opponent is seen.
विवेकजां तीव्रविरक्तिमेव मुक्तेर्निदानं निगदन्ति सन्तः ।
तस्माद्विवेकी विरतिं मुमुक्षुः सम्पादयेत्तां प्रथमं प्रयत्नात् ॥ ९१ ॥
vivekajāṁ tīvraviraktimeva mukternidānaṁ nigadanti santaḥ ।
tasmādvivekī viratiṁ mumukṣuḥ sampādayettāṁ prathamaṁ prayatnāt ॥ 91 ॥
91. The seers say that indifference to objects of pleasure, born out of the power to discriminate, is the cause of liberation. Therefore, the seeker of liberation who has the power to discriminate should first endeavour and obtain indifference, virakti.
पुमानजातनिर्वेदो देहबन्धं जिहासितुम् ।
न हि शक्नोति निर्वेदो बन्धभेदो महानसौ ॥ ९२ ॥
pumānajātanirvedo dehabandhaṁ jihāsitum ।
na hi śaknoti nirvedo bandhabhedo mahānasau ॥ 92 ॥
92. A man without inculcating detachment, nirveda, cannot desire to let go of the attachment to his body. This Nirveda is a great destroyer of bonds.
वैराग्यरहिता एव यमालय इवालये ।
क्लिश्नन्ति त्रिविधैस्तापैर्मोहिता अपि पण्डिताः ॥ ९३ ॥
vairāgyarahitā eva yamālaya ivālaye ।
kliśnanti trividhaistāpairmohitā api paṇḍitāḥ ॥ 93 ॥
93. Without detachment, vairāgya, even learned scholars suffer afflictions in their home, as if it were the abode of Yama, deluded by the three-fold afflictions, tāpatraya (afflictions caused by other creatures, natural calamities and bodily restlessness).
शमो दमस्तितिक्षोपरतिः श्रद्धा ततः परम् ।
समाधानमिति प्रोक्तं षडेवैते शमादयः ॥ ९४ ॥
śamo damastitikṣoparatiḥ śraddhā tataḥ param ।
samādhānamiti proktaṁ ṣaḍevaite śamādayaḥ ॥ 94 ॥
94. Śama (equanimity), dama (punishment or self-restraint), titikṣā, uparati, śraddhā and samādhāna are known as the hexad of Śama and others.
एकवृत्त्यैव मनसः स्वलक्ष्ये नियतस्थितिः ।
शम इत्युच्यते सद्भिः शमलक्षणवेदिभिः ॥ ९५ ॥
ekavṛttyaiva manasaḥ svalakṣye niyatasthitiḥ ।
śama ityucyate sadbhiḥ śamalakṣaṇavedibhiḥ ॥ 95 ॥
95. Constant presence of mind in one’s own goal with a single mental disposition, vṛtti, is called Śama, equanimity, by the wise who know the qualities of Śama.
उत्तमो मध्यमश्चैव जघन्य इति च त्रिधा ।
निरूपितो विपश्चिद्भिः तत्तल्लक्षणवेदिभिः ॥ ९६ ॥
uttamo madhyamaścaiva jaghanya iti ca tridhā ।
nirūpito vipaścidbhiḥ tattallakṣaṇavedibhiḥ ॥ 96 ॥
96. It has been shown to be of three types by scholars who know its qualities: the highest, the middling one and the worst.
स्वविकारं परित्यज्य वस्तुमात्रतया स्थितिः ।
मनसः सोत्तमा शान्तिर्ब्रह्मनिर्वाणलक्षणा ॥ ९७ ॥
svavikāraṁ parityajya vastumātratayā sthitiḥ ।
manasaḥ sottamā śāntirbrahmanirvāṇalakṣaṇā ॥ 97 ॥
97. The state of the mind, shorn of its own modifications (i.e., other contemplations), limited to the Object, vastu, (i.e., Brahman the only object which exists) is the highest Śānti (Śama and Śānti are two differently formed words conveying the same sense) which is capable of immersing the seeker completely in Brahman.
प्रत्यक्प्रत्ययसन्तानप्रवाहकरणं धियः ।
यदेषा मध्यमा शान्तिः शुद्धसत्त्वैकलक्षणा ॥ ९८ ॥
pratyakpratyayasantānapravāhakaraṇaṁ dhiyaḥ ।
yadeṣā madhyamā śāntiḥ śuddhasattvaikalakṣaṇā ॥ 98 ॥
98. The state of the mind which produces a stream of successive cognitions of only what is inside itself (that is oblivious to the outside) is the middling Śānti, which is of the nature of pure Sattva (first of the three primordial Guṇas which causes knowledge, lightness, goodness, serenity, virtues etc.) alone.
विषयव्यापृतिं त्यक्त्वा श्रवणैकमनस्थितिः ।
मनसश्चेतरा शान्तिर्मिश्रसत्त्वैकलक्षणा ॥ ९९ ॥
viṣayavyāpṛtiṁ tyaktvā śravaṇaikamanasthitiḥ ।
manasaścetarā śāntirmiśrasattvaikalakṣaṇā ॥ 99 ॥
99. The state of the mind focused only on what is heard without any activity concerning other objects is the other Śānti, which is of the nature of mixed Sattva (mixed Sattva is the Sattva mixed slightly with the other two Guṇas) alone.
प्राच्योदीच्याङ्गसद्भावे शमः सिध्यति नान्यथा ।
तीव्रा विरक्तिः प्राच्याङ्गमुदीच्याङ्गं दमादयः ॥ १०० ॥
prācyodīcyāṅgasadbhāve śamaḥ sidhyati nānyathā ।
tīvrā viraktiḥ prācyāṅgamudīcyāṅgaṁ damādayaḥ ॥ 100 ॥
100. Intense detachment is the precedent and Dama and others are the antecedents; Śama can be realized only in the presence of both these precedents and antecedents, and not otherwise.
कामः क्रोधश्च लोभश्च मदो मोहश्च मत्सरः ।
न जिताः षडिमे येन तस्य शान्तिर्न सिध्यति ॥ १०१ ॥
kāmaḥ krodhaśca lobhaśca mado mohaśca matsaraḥ ।
na jitāḥ ṣaḍime yena tasya śāntirna sidhyati ॥ 101 ॥
101. Śānti cannot be realized by the one who has not conquered the six (internal enemies) of kāma (desire), krodha (anger), lobha (avarice), mada (arrogance), moha (delusion) and matsara (intolerance).
शब्दादिविषयेभ्यो यो विषवन्न निवर्तते ।
तीव्रमोक्षेच्छया भिक्षोस्तस्य शान्तिर्न सिध्यति ॥ १०२ ॥
śabdādiviṣayebhyo yo viṣavanna nivartate ।
tīvramokṣecchayā bhikṣostasya śāntirna sidhyati ॥ 102 ॥
102. Śānti cannot be realized by the mendicant, bhikṣu, who is not repulsed from words and other objects, as if from poison.
येन नाराधितो देवो यस्य नो गुर्वनुग्रहः ।
न वश्यं हृदयं यस्य तस्य शान्तिर्न सिध्यति ॥ १०३ ॥
yena nārādhito devo yasya no gurvanugrahaḥ ।
na vaśyaṁ hṛdayaṁ yasya tasya śāntirna sidhyati ॥ 103 ॥
103. Śānti cannot be realized by the person who has not worshipped God, does not have the blessings of Guru and whose mind is not in his control.
मनःप्रसादसिद्ध्यर्थं साधनं श्रूयतां बुधैः ।
मनःप्रसादो यत्सत्त्वे यदभावे न सिध्यति ॥ १०४ ॥
manaḥprasādasiddhyarthaṁ sādhanaṁ śrūyatāṁ budhaiḥ ।
manaḥprasādo yatsattve yadabhāve na sidhyati ॥ 104 ॥
104. The wise may listen to the instrument for tranquility of the mind, that in whose presence tranquility is seen and absent which tranquility is absent.
ब्रह्मचर्यमहिंसा च दया भूतेष्ववक्रता ।
विषयेष्वतिवैतृष्ण्यं शौचं दम्भविवर्जनम् ॥ १०५ ॥
brahmacaryamahiṁsā ca dayā bhūteṣvavakratā ।
viṣayeṣvativaitṛṣṇyaṁ śaucaṁ dambhavivarjanam ॥ 105 ॥
सत्यं निर्ममता स्थैर्यमभिमानविसर्जनम् ।
ईश्वरध्यानपरता ब्रह्मविद्भिः सहस्थितिः ॥ १०६ ॥
satyaṁ nirmamatā sthairyamabhimānavisarjanam ।
īśvaradhyānaparatā brahmavidbhiḥ sahasthitiḥ ॥ 106 ॥
ज्ञानशास्त्रैकपरता समता सुखदुःखयोः ।
मानानासक्तिरेकान्तशीलता च मुमुक्षुता ॥ १०७ ॥
jñānaśāstraikaparatā samatā sukhaduḥkhayoḥ ।
mānānāsaktirekāntaśīlatā ca mumukṣutā ॥ 107 ॥
यस्यैतद्विद्यते सर्वं तस्य चित्तं प्रसीदति ।
न त्वेतद्धर्मशून्यस्य प्रकारान्तरकोटिभिः ॥ १०८ ॥
yasyaitadvidyate sarvaṁ tasya cittaṁ prasīdati ।
na tvetaddharmaśūnyasya prakārāntarakoṭibhiḥ ॥ 108 ॥
105. - 108. i) Celibacy (brahmacaryam), ii) non-violence (ahiṃsā), iii) compassion (dayā) towards all creatures, iv) not being crooked (avakratā), v) intense lack of desire in objects, vi) purity (śauca), vii) lack of ostentation (dambha), viii) truth (satya), ix) lack of affection (nirmamatā), x) steadiness (sthairya), xi) giving up ego, xii) devotion to meditating upon God, xiii) company of those who know Brahman, xiv) devotion to knowledge and Vedas and related works Śāstra, xv) treating joy and sorrow similarly, xvi) disinterest in accolades, xvii) practice of solitude (ekāntaśīlatā), and xviii) desire for liberation (mumukṣutā)– only the mind of one who has all these qualities stays tranquil; and not of the one who lacks these, even if millions of other qualities are present.
स्मरणं दर्शनं स्त्रीणां गुणकर्मानुकीर्तनम् ।
समीचीनत्वधीस्तासु प्रीतिः सम्भाषणं मिथः ॥ १०९ ॥
smaraṇaṁ darśanaṁ strīṇāṁ guṇakarmānukīrtanam ।
samīcīnatvadhīstāsu prītiḥ sambhāṣaṇaṁ mithaḥ ॥ 109 ॥
सहवासश्च संसर्गोऽष्टधा मैथुनं विदुः ।
एतद्विलक्षणं ब्रह्मचर्यं चित्तप्रसादकम् ॥ ११० ॥
sahavāsaśca saṁsargo'ṣṭadhā maithunaṁ viduḥ ।
etadvilakṣaṇaṁ brahmacaryaṁ cittaprasādakam ॥ 110 ॥
109. - 110. Connection with women is of eight types: i) remembering women, ii) seeing women, ii) praising their qualities and actions, iii) thinking that they are beautiful, iv) love, v) mutual conversation, vi) living together, vii) physical contact; celibacy shorn of these makes the mind tranquil.
अहिंसा वाङ्मनःकायैः प्राणिमात्राप्रपीडनम् ।
स्वात्मवत्सर्वभूतेषु कायेन मनसा गिरा ॥ १११ ॥
ahiṁsā vāṅmanaḥkāyaiḥ prāṇimātrāprapīḍanam ।
svātmavatsarvabhūteṣu kāyena manasā girā ॥ 111 ॥
111. Non-violence is non-harassment of even the tiniest living being through speech, thought or deed and being unto every life form through deed, thought or speech as one is unto oneself.
अनुकम्पा दया सैव प्रोक्ता वेदान्तवेदिभिः ।
करणत्रितयेष्वेकरूपतावक्रता मता ॥ ११२ ॥
anukampā dayā saiva proktā vedāntavedibhiḥ ।
karaṇatritayeṣvekarūpatāvakratā matā ॥ 112 ॥
112. Compassion (dayā) is said to be co-suffering (anukampā) by those who know Vedānta. Unity amongst the three means (mind, speech and body) is held to be lack of crookedness (avakratā).
ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु ।
यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम् ॥ ११३ ॥
brahmādisthāvarānteṣu vairāgyaṁ viṣayeṣvanu ।
yathaiva kākaviṣṭhāyāṁ vairāgyaṁ taddhi nirmalam ॥ 113 ॥
113. Lack of attachment towards everything starting from the creator four-headed Brahmā to the immobile similar to the lack of attachment towards the feces of a crow, is indeed the pure aversion (vairāgya).
बाह्यमाभ्यन्तरं चेति द्विविधं शौचमुच्यते ।
मृज्जलाभ्यां कृतं शौचं बाह्यं शारीरकं स्मृतम् ॥ ११४ ॥
bāhyamābhyantaraṁ ceti dvividhaṁ śaucamucyate ।
mṛjjalābhyāṁ kṛtaṁ śaucaṁ bāhyaṁ śārīrakaṁ smṛtam ॥ 114 ॥
114. Purity is said to be of two kinds: without and within. Purity achieved by mud and water is held to be the external bodily purity.
अज्ञानदूरीकरणं मानसं शौचमान्तरम् ।
अन्तःशौचे स्थिते सम्यग्बाह्यं नावश्यकं नृणाम् ॥ ११५ ॥
ajñānadūrīkaraṇaṁ mānasaṁ śaucamāntaram ।
antaḥśauce sthite samyagbāhyaṁ nāvaśyakaṁ nṛṇām ॥ 115 ॥
115. Removal of ignorance (ajñāna) is the internal mental purity. For those men who are firmly established in internal purity, external purity is not necessary.
ध्यानपूजादिकं लोके द्रष्टर्येव करोति यः ।
पारमार्थिकधीहीनः स दम्भाचार उच्यते ॥ ११६ ॥
dhyānapūjādikaṁ loke draṣṭaryeva karoti yaḥ ।
pāramārthikadhīhīnaḥ sa dambhācāra ucyate ॥ 116 ॥
116. One who performs meditation, worship etc. only in the presence of a witness and lacks interest in the ultimate (Brahman) is said to be the ostentatious one.
पुंसस्तथानाचरणमदम्भित्वं विदुर्बुधाः ।
यत्स्वेन दृष्टं सम्यक्च श्रुतं तस्यैव भाषणम् ॥ ११७ ॥
puṁsastathānācaraṇamadambhitvaṁ vidurbudhāḥ ।
yatsvena dṛṣṭaṁ samyakca śrutaṁ tasyaiva bhāṣaṇam ॥ 117 ॥
सत्यमित्युच्यते ब्रह्म सत्यमित्यभिभाषणम् ।
देहादिषु स्वकीयत्वदृढबुद्धिविसर्जनम् ॥ ११८ ॥
satyamityucyate brahma satyamityabhibhāṣaṇam ।
dehādiṣu svakīyatvadṛḍhabuddhivisarjanam ॥ 118 ॥
निर्ममत्वं स्मृतं येन कैवल्यं लभते बुधः ।
गुरुवेदान्तवचनैर्निश्चितार्थे दृढस्थितिः ॥ ११९ ॥
nirmamatvaṁ smṛtaṁ yena kaivalyaṁ labhate budhaḥ ।
guruvedāntavacanairniścitārthe dṛḍhasthitiḥ ॥ 119 ॥
तदेकवृत्त्या तत्स्थैर्यं नैश्चल्यं न तु वर्ष्मणः ।
विद्यैश्वर्यतपोरूपकुलवर्णाश्रमादिभिः ॥ १२० ॥
tadekavṛttyā tatsthairyaṁ naiścalyaṁ na tu varṣmaṇaḥ ।
vidyaiśvaryataporūpakulavarṇāśramādibhiḥ ॥ 120 ॥
सञ्जाताहङ्कृतित्यागस्त्वभिमानविसर्जनम् ।
त्रिभिश्च करणैः सम्यग्हित्वा वैषयिकीं क्रियाम् ॥ १२१ ॥
sañjātāhaṅkṛtityāgastvabhimānavisarjanam ।
tribhiśca karaṇaiḥ samyaghitvā vaiṣayikīṁ kriyām ॥ 121 ॥
स्वात्मैकचिन्तनं यत्तदीश्वरध्यानमीरितम् ।
छायेव सर्वदा वासो ब्रह्मविद्भिः सह स्थितिः ॥ १२२ ॥
svātmaikacintanaṁ yattadīśvaradhyānamīritam ।
chāyeva sarvadā vāso brahmavidbhiḥ saha sthitiḥ ॥ 122 ॥
117ab The wise perceive lack of ostentation in a man who does not behave thus (as above).
117cd-118ab Speaking only what one has seen or heard properly is called truth (satya). Brahman is truth, it is said (i.e., Brahman alone is the highest truth, that which exists in the ultimate reckoning).
118cd-119ab Giving up the strong notion of “mine” in body etc. is called lack of affection (nirmamatva) through which the wise attain liberation.
119cd-120ab Steadiness, is the firm establishment of mind in the Truth (Brahman) settled by the statements of Guru and Vedanta with that focus alone, and not stillness of the body.
120cd-121ab Giving up ego is giving up the pride born out of one’s education, wealth, penance, beauty, family, caste, stage of life etc.
121cd-122ab Giving up all activity related to external objects by the three means of thought, speech and deed and contemplating upon the Atman within oneself is said to be meditating upon God.
122cd. Company of those who know Brahman means living with them as if one were their shadow.
यद्यदुक्तं ज्ञानशास्त्रे श्रवणादिकमेषु यः ।
निरतः कर्मधीहीनः ज्ञाननिष्ठः स एव हि ॥ १२३ ॥
yadyaduktaṁ jñānaśāstre śravaṇādikameṣu yaḥ ।
nirataḥ karmadhīhīnaḥ jñānaniṣṭhaḥ sa eva hi ॥ 123 ॥
123. He alone is a jñānaniṣṭa, devoted to knowledge, who is free of any thoughts about action, is completely immersed in whatever is said in the jñānaśāstra, i.e., that part of Veda which deals with Brahman, and in studying (Śravaṇa), reflecting (Manana) and meditating (Nididhyāsana).
धनकान्ताज्वरादीनां प्राप्तकाले सुखादिभिः ।
विकारहीनतैव स्यात्सुखदुःखसमानता ॥ १२४ ॥
dhanakāntājvarādīnāṁ prāptakāle sukhādibhiḥ ।
vikārahīnataiva syātsukhaduḥkhasamānatā ॥ 124 ॥
124. Treating joy and sorrow similarly is the absence being affected by joy or sorrow upon attainment of wealth, women, or disease.
श्रेष्ठं पूज्यं विदित्वा मां मानयन्तु जना भुवि ।
इत्यासक्त्या विहीनत्वं मानानासक्तिरुच्यते ॥ १२५ ॥
śreṣṭhaṁ pūjyaṁ viditvā māṁ mānayantu janā bhuvi ।
ityāsaktyā vihīnatvaṁ mānānāsaktirucyate ॥ 125 ॥
125. Disinterest in accolades is said to the lack of keenness that people in the world should respect one having recognized one as the most distinguished and venerable.
सच्चिन्तनस्य सम्बाधो विघ्नोऽयं निर्जने ततः ।
स्थेयमित्येक एवास्ति चेत्सैवैकान्तशीलता ॥ १२६ ॥
saccintanasya sambādho vighno'yaṁ nirjane tataḥ ।
stheyamityeka evāsti cetsaivaikāntaśīlatā ॥ 126 ॥
126. When a person deliberately stays alone in a place free of people with the thought that a crowd as an obstacle to contemplation of Sat (Brahman), that is practice of solitude (ekāntaśīlatā).
संसारबन्धनिर्मुक्तिः कदा झटिति मे भवेत् ।
इति या सुदृढा बुद्धिरीरिता सा मुमुक्षुता ॥ १२७ ॥
saṁsārabandhanirmuktiḥ kadā jhaṭiti me bhavet ।
iti yā sudṛḍhā buddhirīritā sā mumukṣutā ॥ 127 ॥
127. The strong longing for the moment when one is snapped free of the cycle of births and deaths, Saṃsāra, is said to be desire for liberation, mumukṣutā.
ब्रह्मचर्यादिभिर्धर्मैर्बुद्धेर्दोषनिवृत्तये ।
दण्डनं दम इत्याहुर्दमशब्दार्थकोविदाः ॥ १२८ ॥
brahmacaryādibhirdharmairbuddherdoṣanivṛttaye ।
daṇḍanaṁ dama ityāhurdamaśabdārthakovidāḥ ॥ 128 ॥
128. Chastisement of the intellect through the qualities of celibacy etc. (described above) to remove all flaws is called punishment, dama, by those who know what dama is.
तत्तद्वृत्तिनिरोधेन बाह्येन्द्रियविनिग्रहः ।
योगिनो दम इत्याहुर्मनसः शान्तिसाधनम् ॥ १२९ ॥
tattadvṛttinirodhena bāhyendriyavinigrahaḥ ।
yogino dama ityāhurmanasaḥ śāntisādhanam ॥ 129 ॥
129. Yogis say that self-restraint, dama, which helps in achieve equanimity of mind, is the control of external sense organs by arresting their natural proclivities.
इन्द्रियेष्विन्द्रियार्थेषु प्रवृत्तेषु यदृच्छया ।
अनुधावति तान्येव मनो वायुमिवानलः ॥ १३० ॥
indriyeṣvindriyārtheṣu pravṛtteṣu yadṛcchayā ।
anudhāvati tānyeva mano vāyumivānalaḥ ॥ 130 ॥
130. Like fire follows the wind, the mind follows the sense organs (like eyes and ears) which are engaged in objects perceived by them (like sights and smells). (Perception occurs when mind takes the same form as that of the object being perceived – this is called cittavṛtti or just vṛtti, i.e., modification of the mind).
इन्द्रियेषु निरुद्धेषु त्यक्त्वा वेगं मनः स्वयम् ।
सत्त्वभावमुपादत्ते प्रसादस्तेन जायते ॥ १३१ ॥
indriyeṣu niruddheṣu tyaktvā vegaṁ manaḥ svayam ।
sattvabhāvamupādatte prasādastena jāyate ॥ 131 ॥
131. When all sense-organs are restrained, mind gives up its rapid modifications and reverts to its natural state of mere existence, and from that tranquility is born.
प्रसन्ने सति चित्तेऽस्य मुक्तिः सिध्यति नान्यथा ।
मनःप्रसादस्य निदानमेव निरोधनं यत्सकलेन्द्रियाणाम् ।
बाह्येन्द्रिये साधु निरुध्यमान बाह्यार्थभोगो मनसो वियुज्यते ॥ १३२ ॥
prasanne sati citte'sya muktiḥ sidhyati nānyathā ।
manaḥprasādasya nidānameva nirodhanaṁ yatsakalendriyāṇām ।
bāhyendriye sādhu nirudhyamāna bāhyārthabhogo manaso viyujyate ॥ 132 ॥
132. Restraint of all sense organs is indeed the reason for tranquility of the mind. When external sense organs (ear, eyes etc.; mind or manas is the internal sense organ) are restrained properly, mind gets detached from enjoyment of external objects.
तेन स्वदौष्ट्यं परिमुच्य चित्तं
शनैः शनैः शान्तिमुपाददाति ।
चित्तस्य बाह्यार्थविमोक्षमेव
मोक्षं विदुर्मोक्षणलक्षणज्ञाः ॥ १३३ ॥
tena svadauṣṭyaṁ parimucya cittaṁ
śanaiḥ śanaiḥ śāntimupādadāti ।
cittasya bāhyārthavimokṣameva
mokṣaṁ vidurmokṣaṇalakṣaṇajñāḥ ॥ 133 ॥
133. With that (detachment of mind from enjoyment of external objects), mind is rid of its natural weakness (an extreme proclivity to take some or other form, vṛtti) and slows attains Śānti. Those who know the qualities of liberation say that detachment of mind from external objects is verily liberation itself.
दमं विना साधु मनःप्रसाद -
हेतुं न विद्मः सुकरं मुमुक्षोः ।
दमेन चित्तं निजदोषजातं
विसृज्य शान्तिं समुपैति शीघ्रम् ॥ १३४ ॥
damaṁ vinā sādhu manaḥprasāda -
hetuṁ na vidmaḥ sukaraṁ mumukṣoḥ ।
damena cittaṁ nijadoṣajātaṁ
visṛjya śāntiṁ samupaiti śīghram ॥ 134 ॥
134. We do not know any easy cause of tranquility for the seeker of liberation other than Dama. With Dama the mind sheds the fickleness born of its natural weakness and quickly attains Śānti.
प्राणायामाद्भवति मनसो निश्चलत्वं प्रसादो
यस्याप्यस्य प्रतिनियतदिग्देशकालाद्यवेक्ष्य ।
सम्यग्दृष्ट्या क्वचिदपि तया नो दमो हन्यते त -
त्कुर्याद्धीमान्दममनलसश्चित्तशान्त्यै प्रयत्नात् ॥ १३५ ॥
prāṇāyāmādbhavati manaso niścalatvaṁ prasādo
yasyāpyasya pratiniyatadigdeśakālādyavekṣya ।
samyagdṛṣṭyā kvacidapi tayā no damo hanyate ta -
tkuryāddhīmāndamamanalasaścittaśāntyai prayatnāt ॥ 135 ॥
135. Even though tranquility and steadiness of mind is attained through breath exercises, prāṇāyāma, the diligent and wise person, having examined the ordained direction, place, time etc., ought to deliberately practice that Dama with proper insight so that restraint attained is not lost at any time.
सर्वेन्द्रियाणां गतिनिग्रहेण
भोग्येषु दोषाद्यवमर्शनेन ।
ईशप्रसादाच्च गुरोः प्रसादा -
च्छान्तिं समायात्यचिरेण चित्तम् ॥ १३६ ॥
sarvendriyāṇāṁ gatinigraheṇa
bhogyeṣu doṣādyavamarśanena ।
īśaprasādācca guroḥ prasādā -
cchāntiṁ samāyātyacireṇa cittam ॥ 136 ॥
136. Through arresting the wanderings of all sense organs, reflecting upon the faults in objects of pleasure, the grace of God, īśa, and the grace of Guru, mind attains tranquility before long.
आध्यात्मिकादि यद्दुःखं प्राप्तं प्रारब्धवेगतः ।
अचिन्तया तत्सहनं तितिक्षेति निगद्यते ॥ १३७ ॥
ādhyātmikādi yadduḥkhaṁ prāptaṁ prārabdhavegataḥ ।
acintayā tatsahanaṁ titikṣeti nigadyate ॥ 137 ॥
137. Enduring the pain of bodily afflictions and others (caused by creatures and natural calamities) which are due to the momentum of prārabdha (the starting karma in a birth; even after attaining liberation a person has to suffer the consequences of this Prārabdha which is like an arrow shot from a bow; its momentum cannot be withdrawn) without any anxiety is said to be titikṣā, forbearance.
रक्षा तितिक्षासदृशी मुमुक्षो -
र्न विद्यतेऽसौ पविना न भिद्यते ।
यामेव धीराः कवचीव विघ्ना -
न्सर्वांस्तृणीकृत्य जयन्ति मायाम् ॥ १३८ ॥
rakṣā titikṣāsadṛśī mumukṣo -
rna vidyate'sau pavinā na bhidyate ।
yāmeva dhīrāḥ kavacīva vighnā -
nsarvāṁstṛṇīkṛtya jayanti māyām ॥ 138 ॥
138. Protection for a seeker of liberation similar to Titikṣā is not found; this cannot be pierced even by a thunderbolt; having attained this, the wise like those possessing an armour are able to disregard all obstacles and conquer māyā (Maya is the reason why the one non-dual consciousness is seen as this variegated world.)
क्षमावतामेव हि योगसिद्धिः
स्वाराज्यलक्ष्मीसुखभोगसिद्धिः ।
क्षमाविहीना निपतन्ति विघ्नै -
र्वातैर्हताः पर्णचया इव द्रुमात् ॥ १३९ ॥
kṣamāvatāmeva hi yogasiddhiḥ
svārājyalakṣmīsukhabhogasiddhiḥ ।
kṣamāvihīnā nipatanti vighnai -
rvātairhatāḥ parṇacayā iva drumāt ॥ 139 ॥
139. Only those who are endowed with forbearance achieve yogasiddhi, the state where the mind does not undergo any modifications, and enjoyment of the happiness of heaven. Those without kśamā, forbearance, fall and perish like leaves from a tree, due to the gales of obstacles.
तितिक्षया तपो दानं यज्ञस्तीर्थं व्रतं श्रुतम् ।
भूतिः स्वर्गोऽपवर्गश्च प्राप्यते तत्तदर्थिभिः ॥ १४० ॥
titikṣayā tapo dānaṁ yajñastīrthaṁ vrataṁ śrutam ।
bhūtiḥ svargo'pavargaśca prāpyate tattadarthibhiḥ ॥ 140 ॥
140. Through Titikṣā is obtained penance, charity, sacrifice, pilgrimage, vow, knowledge, wealth, heaven and liberation, as desired by seekers of each of those.
ब्रह्मचर्यमहिंसा च साधूनामप्यगर्हणम् ।
पराक्षेपादिसहनं तितिक्षोरेव सिध्यति ॥ १४१ ॥
brahmacaryamahiṁsā ca sādhūnāmapyagarhaṇam ।
parākṣepādisahanaṁ titikṣoreva sidhyati ॥ 141 ॥
141. Celibacy, non-violence, non-censure of the saintly and tolerance of abuse by others is possible only to the titikṣu, the one endowed with Titikṣā.
साधनेष्वपि सर्वेषु तितिक्षोत्तमसाधनम् ।
यत्र विघ्नाः पलायन्ते दैविका अपि भौतिकाः ॥ १४२ ॥
sādhaneṣvapi sarveṣu titikṣottamasādhanam ।
yatra vighnāḥ palāyante daivikā api bhautikāḥ ॥ 142 ॥
142. Amongst all the means, Titikṣā is the best, where obstructions caused by both other creatures and fate vanish.
तितिक्षोरेव विघ्नेभ्यस्त्वनिवर्तितचेतसः ।
सिध्यन्ति सिद्धयः सर्वा अणिमाद्याः समृद्धयः ॥ १४३ ॥
titikṣoreva vighnebhyastvanivartitacetasaḥ ।
sidhyanti siddhayaḥ sarvā aṇimādyāḥ samṛddhayaḥ ॥ 143 ॥
143. All the extra-ordinary powers, siddhis, (like the ability to know the past, present and future, understanding the sounds of all birds and animals and knowledge of previous births) and the wealth of aṇimā (the power to become atomic in size) and others, are possible only to the Titikṣu whose mind is not fettered by obstacles.
तस्मान्मुमुक्षोरधिका तितिक्षा
सम्पादनीयेप्सितकार्यसिद्ध्यै ।
तीव्रा मुमुक्षा च महत्युपेक्षा
चोभे तितिक्षा सहकारि कारणम् ॥ १४४ ॥
tasmānmumukṣoradhikā titikṣā
sampādanīyepsitakāryasiddhyai ।
tīvrā mumukṣā ca mahatyupekṣā
cobhe titikṣā sahakāri kāraṇam ॥ 144 ॥
144. Therefore, a seeker of liberation ought to obtain attain Titikṣā in abundance in order to realise the desired goal. Intense desire for liberation and extreme indifference are two concurrent causes of Titikṣā.
तत्तत्कालसमागतामयततेः शान्त्यै प्रवृत्तो यदि
स्यात्तत्तत्परिहारकौषधरतस्तच्चिन्तने तत्परः ।
तद्भिक्षुः श्रवणादिधर्मरहितो भूत्वा मृतश्चेत्ततः
किं सिद्धं फलमाप्नुयादुभयथा भ्रष्टो भवेत्स्वार्थतः ॥ १४५ ॥
tattatkālasamāgatāmayatateḥ śāntyai pravṛtto yadi
syāttattatparihārakauṣadharatastaccintane tatparaḥ ।
tadbhikṣuḥ śravaṇādidharmarahito bhūtvā mṛtaścettataḥ
kiṁ siddhaṁ phalamāpnuyādubhayathā bhraṣṭo bhavetsvārthataḥ ॥ 145 ॥
145. If a mendicant, afflicted unwittingly by diseases and difficulties, were to be occupied with their abatement, deeply interested on the treatment of those and focused exclusively on such thoughts without regard to his duties of study, reflection and meditation of Vedanta and dies, what perfect result would he obtain? He would be denied both his objectives (of liberation and freedom from afflictions).
योगमभ्यस्यतो भिक्षोर्योगाच्चलितचेतसः ।
प्राप्य पुण्यकृतांल्लोकानित्यादि प्राह केशवः ॥ १४६ ॥
yogamabhyasyato bhikṣoryogāccalitacetasaḥ ।
prāpya puṇyakṛtāṁllokānityādi prāha keśavaḥ ॥ 146 ॥
146. (On the other hand) if a mendicant practicing yoga deviates from the path with an unsteady mind, as said by Keśava (in Bhagavadgīta 6.41, 6.42), he would still obtain heaven on account of his merit and so on.
न तु कृत्वैव संन्यासं तूष्णीमेव मृतस्य हि ।
पुण्यलोकगतिं ब्रूते भगवान्न्यासमात्रतः ॥ १४७ ॥
na tu kṛtvaiva saṁnyāsaṁ tūṣṇīmeva mṛtasya hi ।
puṇyalokagatiṁ brūte bhagavānnyāsamātrataḥ ॥ 147 ॥
147. Bhagavān does not say that one attains heaven merely on account of renunciation of the world, sannyāsa, i.e., if one were to take Sannyāsa, stays quiet (without practicing yoga) and dies, such a person does not attain heaven.
न च संन्यसनादेव सिद्धिं समधिगच्छति ।
इत्यनुष्ठेयसन्त्यागात्सिद्ध्यभावमुवाच च ॥ १४८ ॥
na ca saṁnyasanādeva siddhiṁ samadhigacchati ।
ityanuṣṭheyasantyāgātsiddhyabhāvamuvāca ca ॥ 148 ॥
148. By specifying (in Bhagavadgīta 3.4, na ca sannyasanādeva siddhiṃ samadhigacchati) that one does not attain liberation by the mere act of renunciation, He preached that that giving up the performance of one’s ordained duties does not lead to liberation.
तस्मात्तितिक्षया सोढ्वा तत्तद्दुःखमुपागतम् ।
कुर्याच्छक्त्यनुरूपेण श्रवणादि शनैः शनैः ॥ १४९ ॥
tasmāttitikṣayā soḍhvā tattadduḥkhamupāgatam ।
kuryācchaktyanurūpeṇa śravaṇādi śanaiḥ śanaiḥ ॥ 149 ॥
149. Therefore, bearing with titikṣā the afflictions that come upon, one ought to perform study etc. (reflection and meditation) as per one’s capacity slowly and steadily.
प्रयोजनं तितिक्षायाः साधितायाः प्रयत्नतः ।
प्राप्तदुःखासहिष्णुत्वे न किञ्चिदपि दृश्यते ॥ १५० ॥
prayojanaṁ titikṣāyāḥ sādhitāyāḥ prayatnataḥ ।
prāptaduḥkhāsahiṣṇutve na kiñcidapi dṛśyate ॥ 150 ॥
150. To the one who cannot bear afflictions, no purpose of Titikṣā, perfected with great effort, is seen.
साधनत्वेन दृष्टानां सर्वेषामपि कर्मणाम् ।
विधिना यः परित्यागः स संन्यासः सतां मतः ॥ १५१ ॥
sādhanatvena dṛṣṭānāṁ sarveṣāmapi karmaṇām ।
vidhinā yaḥ parityāgaḥ sa saṁnyāsaḥ satāṁ mataḥ ॥ 151 ॥
151. According to the learned, Sannyāsa, renunciation is completely giving up, in the prescribed manner, all actions seen as means to attain goals (like prosperity and heaven).
उपरमयति कर्माणीत्युपरतिशब्देन कथ्यते न्यासः ।
न्यासेन हि सर्वेषां श्रुत्या प्रोक्तो विकर्मणां त्यागः ॥ १५२ ॥
uparamayati karmāṇītyuparatiśabdena kathyate nyāsaḥ ।
nyāsena hi sarveṣāṁ śrutyā prokto vikarmaṇāṁ tyāgaḥ ॥ 152 ॥
152. Nyāsa, the act of putting down is conveyed by the word uparati, which causes cessation of all actions (uparamayati karmāṇi). Giving up of all vikarmas, prohibited actions, is ordained by Veda through Nyāsa.
कर्मणा साध्यमानस्यानित्यत्वं श्रूयते यतः ।
कर्मणानेन किं नित्यफलेप्सोः परमार्थिनः ॥ १५३ ॥
karmaṇā sādhyamānasyānityatvaṁ śrūyate yataḥ ।
karmaṇānena kiṁ nityaphalepsoḥ paramārthinaḥ ॥ 153 ॥
153. As the ephemerality of results of actions (prosperity, heaven etc.) is established by Veda, what is the point of karma, action, for the one desirous of the eternal, the ultimate purpose?
उत्पाद्यमाप्यं संस्कार्यं विकार्यं परिगण्यते ।
चतुर्विधं कर्मसाध्यं फलं नान्यदितः परम् ॥ १५४ ॥
utpādyamāpyaṁ saṁskāryaṁ vikāryaṁ parigaṇyate ।
caturvidhaṁ karmasādhyaṁ phalaṁ nānyaditaḥ param ॥ 154 ॥
154. The result that can be attained is four-fold: utpādya, āpya, saṃskārya and vikārya. There is nothing beyond this. (Utpādya result is something which is born of action such as a piece of cloth or pot. Āpya is something that is obtained such as knowledge. Saṃskārya is something that is cleansed, refined or augmented by the invisible i.e., Puṇya, like grains consecrated with sacred water, and Vikārya is something which gets modified such as curd resulting from milk).
नैतदन्यतरं ब्रह्म कदा भवितुमर्हति ।
स्वतःसिद्धं सर्वदाप्तं शुद्धं निर्मलमक्रियम् ॥ १५५ ॥
naitadanyataraṁ brahma kadā bhavitumarhati ।
svataḥsiddhaṁ sarvadāptaṁ śuddhaṁ nirmalamakriyam ॥ 155 ॥
155. Brahman can never be one of these four as It is existent by Itself (therefore, it cannot be Utpādya); It is always already obtained (i.e., there is nothing other than Brahman, so there is no scope to freshly unite with, or ‘attain Brahman and therefore it is not Āpya); It is pious without any impurity (therefore it cannot be further purified and so it is not Saṃskārya) and It is devoid of all action (and so, not Vikārya).
न चास्य कश्चिज्जनितेत्यागमेन निषिध्यते ।
कारणं ब्रह्म तत्तस्माद्ब्रह्म नोत्पाद्यमिष्यते ॥ १५६ ॥
na cāsya kaścijjanitetyāgamena niṣidhyate ।
kāraṇaṁ brahma tattasmādbrahma notpādyamiṣyate ॥ 156 ॥
156. The vedic sentence na cāsya kaścijjanitā (Śvetaśvataopaniṣat 4.9, It has no one who gives birth to It) prohibits a cause for Brahman. Therefore, such a Brahman does not admit of producibility.
आप्त्राप्ययोस्तु भेदश्चेदाप्त्रा चाप्यमवाप्यते ।
आप्तृस्वरूपमेवैतद्ब्रह्म नाप्यं कदाचन ॥ १५७ ॥
āptrāpyayostu bhedaścedāptrā cāpyamavāpyate ।
āptṛsvarūpamevaitadbrahma nāpyaṁ kadācana ॥ 157 ॥
157. If there were difference between the one who attains and that which is attained, then then that is which is to be attained is attained by the attainer. This Brahman is the nature of attainer and never the effect that is to be attained.
मलिनस्यैव संस्कारो दर्पणादेरिहेष्यते ।
व्योमवन्नित्यशुद्धस्य ब्रह्मणो नैव संस्क्रिया ॥ १५८ ॥
malinasyaiva saṁskāro darpaṇāderiheṣyate ।
vyomavannityaśuddhasya brahmaṇo naiva saṁskriyā ॥ 158 ॥
158. Refinement or cleansing is possible only in the case of something that is impure, such as a mirror. Refinement of the Brahman who is eternal and ever pure like space is not possible.
केन दुष्टेन युज्येत वस्तु निर्मलमक्रियम् ।
यद्योगादागतं दोषं संस्कारो विनिवर्तयेत् ॥ १५९ ॥
kena duṣṭena yujyeta vastu nirmalamakriyam ।
yadyogādāgataṁ doṣaṁ saṁskāro vinivartayet ॥ 159 ॥
159. When something is attached to a flawed entity, the consequent flaw is removed by the act of refinement, but with which entity would the blemish-less and action-less [Brahman] be joined?
निर्गुणस्य गुणाधानमपि नैवोपपद्यते ।
केवलो निर्गुणश्चेति नैर्गुण्यं श्रूयते यतः ॥ १६० ॥
nirguṇasya guṇādhānamapi naivopapadyate ।
kevalo nirguṇaśceti nairguṇyaṁ śrūyate yataḥ ॥ 160 ॥
160. As the attribute-less-ness of Brahman is stated in the Vedic sentence kevalo nirguṇaśca (Brahman is alone and without any attributes, Śvetaśvataopaniṣat 6.11), addition of attributes to the attribute-less is not tenable. (Therefore, refinement, saṃskāra, of Brahman is not possible).
सावयवस्य क्षीरादेर्वस्तुनः परिणामिनः ।
येन केन विकारित्वं स्यान्नो निष्कर्मवस्तुनः ॥ १६१ ॥
sāvayavasya kṣīrādervastunaḥ pariṇāminaḥ ।
yena kena vikāritvaṁ syānno niṣkarmavastunaḥ ॥ 161 ॥
161. In the case of substances like milk and others with components, which are hence changeable, somehow change may happen, but such is not the case in case of a thing (Brahman) which is devoid of all action. (In the case of cloth, which has yarn as its components, the yarns can combine with dye to effect change in the whole (cloth), but in the case of Brahman no such components exist; these components have their basis in action, but Brahman is devoid of action).
निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् ।
इत्येव वस्तुनस्तत्त्वं श्रुतियुक्तिव्यवस्थितम् ॥ १६२ ॥
niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam ।
ityeva vastunastattvaṁ śrutiyuktivyavasthitam ॥ 162 ॥
162. True nature of Brahman is established by reasoning and from the Vedic sentence niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanam (Brahman is without components; without action; tranquil i.e., without modification; without blemish; and without the darkness that Avidya is, Śvetaśvataopaniṣat 6.11)
तस्मान्न कर्मसाध्यत्वं ब्रह्मणोऽस्ति कुतश्चन ।
कर्मसाध्यं त्वनित्यं हि ब्रह्म नित्यं सनातनम् ॥ १६३ ॥
tasmānna karmasādhyatvaṁ brahmaṇo'sti kutaścana ।
karmasādhyaṁ tvanityaṁ hi brahma nityaṁ sanātanam ॥ 163 ॥
163. Therefore, it is not possible in any manner to attain the ever-present, eternal Brahman through actions. Whatever can be attained through actions, karma, is ephemeral.
देहादिः क्षीयते लोको यथैवं कर्मणा चितः ।
तथैवामुष्मिको लोकः सञ्चितः पुण्यकर्मणा ॥ १६४ ॥
dehādiḥ kṣīyate loko yathaivaṁ karmaṇā citaḥ ।
tathaivāmuṣmiko lokaḥ sañcitaḥ puṇyakarmaṇā ॥ 164 ॥
164. Just like body and others (wealth etc.) which are acquired through actions decay, heaven attained through good deeds, puṇyakarma, is also not permanent.
कृतकत्वमनित्यत्वे हेतुर्जागर्ति सर्वदा ।
तस्मादनित्ये स्वर्गादौ पण्डितः को नु मुह्यति ॥ १६५ ॥
kṛtakatvamanityatve heturjāgarti sarvadā ।
tasmādanitye svargādau paṇḍitaḥ ko nu muhyati ॥ 165 ॥
165. Manufacturedness is always the reason for impermanence. Therefore, which learned person would get lured towards the impermanent heaven and such others (which are the results of actions)?
जगद्धेतोस्तु नित्यत्वं सर्वेषामपि सम्मतम् ।
जगद्धेतुत्वमस्यैव वावदीति श्रुतिर्मुहुः ॥ १६६ ॥
jagaddhetostu nityatvaṁ sarveṣāmapi sammatam ।
jagaddhetutvamasyaiva vāvadīti śrutirmuhuḥ ॥ 166 ॥
166. It is agreed by everyone that the cause of this universe is eternal. It is repeatedly said by the Veda that this Brahman is the cause of this universe (therefore, Brahman in eternal).
ऐतदात्म्यमिदं सर्वं तत्सत्यमिति च श्रुतिः ।
अस्यैव नित्यतां ब्रूते जगद्धेतोः सतः स्फुटम् ॥ १६७ ॥
aitadātmyamidaṁ sarvaṁ tatsatyamiti ca śrutiḥ ।
asyaiva nityatāṁ brūte jagaddhetoḥ sataḥ sphuṭam ॥ 167 ॥
167. The Vedic sentence aitadātmyam idaṃ sarvaṃ tat satyam (Chāndogyopaniṣat 6.8.7, this entire world is made up of this [Atman called sat]; that [Atman called sat] is the ultimate truth) clearly states the eternality of Brahman which is also the reason for the world.
न कर्मणा न प्रजया धनेनेति स्वयं श्रुतिः ।
कर्मणो मोक्षहेतुत्वं साक्षादेव निषेधति ॥ १६८ ॥
na karmaṇā na prajayā dhaneneti svayaṁ śrutiḥ ।
karmaṇo mokṣahetutvaṁ sākṣādeva niṣedhati ॥ 168 ॥
168. Veda itself directly prohibits karmas, religious and good deeds (like Yajñas (sacrifices) and Dānas (donations)), as a means [of attaining Brahman] through the sentence na karmaṇā na prajayā dhanena (Mahanārayaṇopaniṣat, 12.14, [Immortality, i.e., the state of knowing Brahman] cannot be obtained by deeds, children or wealth).
प्रत्यग्ब्रह्मविचारपूर्वमुभयोरेकत्वबोधाद्विना
कैवल्यं पुरुषस्य सिध्यति परब्रह्मात्मतालक्षणम् ।
न स्नानैरपि कीर्तनैरपि जपैर्नो कृच्छ्रचान्द्रायणै -
र्नो वाप्यध्वरयज्ञदाननिगमैर्नो मन्त्रतन्त्रैरपि ॥ १६९ ॥
pratyagbrahmavicārapūrvamubhayorekatvabodhādvinā
kaivalyaṁ puruṣasya sidhyati parabrahmātmatālakṣaṇam ।
na snānairapi kīrtanairapi japairno kṛcchracāndrāyaṇai -
rno vāpyadhvarayajñadānanigamairno mantratantrairapi ॥ 169 ॥
169. A man does not attain liberation without realizing the unity of Atman, the individual soul, and Brahman, the ultimate reality, through contemplation upon the Brahman that resides within a person; pilgrimages, singing the praises of God, repeating prayers and sacred texts (japa), observing austerities such as cāndrāyaṇa vrata exerting oneself greatly, or practicing non-violence, conducting sacrifices, giving donations, learning and following Veda, or even mantras and tantra do not result in liberation.
ज्ञानादेव तु कैवल्यमिति श्रुत्या निगद्यते ।
ज्ञानस्य मुक्तिहेतुत्वमन्यव्यावृत्तिपूर्वकम् ॥ १७० ॥
jñānādeva tu kaivalyamiti śrutyā nigadyate ।
jñānasya muktihetutvamanyavyāvṛttipūrvakam ॥ 170 ॥
170. The agency of jñāna, knowledge, alone in attaining Brahman, to the exclusion of everything else, is proclaimed by the Vedic sentence jñānādeva tu kaivalyam (liberation is only through jñāna, knowledge).
विवेकिनो विरक्तस्य ब्रह्मनित्यत्ववेदिनः ।
तद्भावेच्छोरनित्यार्थे तत्सामग्र्ये कुतोऽरतिः ॥ १७१ ॥
vivekino viraktasya brahmanityatvavedinaḥ ।
tadbhāvecchoranityārthe tatsāmagrye kuto'ratiḥ ॥ 171 ॥
171. How can one who has developed the ability to discriminate between the eternal and the ephemeral, has cultivated disinterest, has cognized the eternality of Brahman, and is desirous of experiencing Brahman be interested in the temporary goals (of heaven etc.) or in the apparatus of such goals (religious rites and meritorious actions)?
तस्मादनित्ये स्वर्गादौ साधनत्वेन चोदितम् ।
नित्यं नैमित्तिकं चापि सर्वं कर्म ससाधनम् ॥ १७२ ॥
tasmādanitye svargādau sādhanatvena coditam ।
nityaṁ naimittikaṁ cāpi sarvaṁ karma sasādhanam ॥ 172 ॥
मुमुक्षुणा परित्याज्यं ब्रह्मभावमभीप्सुना ।
मुमुक्षोरपि कर्मास्तु श्रवणं चापि साधनम् ॥ १७३ ॥
mumukṣuṇā parityājyaṁ brahmabhāvamabhīpsunā ।
mumukṣorapi karmāstu śravaṇaṁ cāpi sādhanam ॥ 173 ॥
हस्तवद्द्वयमेतस्य स्वकार्यं साधयिष्यति ।
यथा विजृम्भते दीपो ऋजूकरणकर्मणा ॥ १७४ ॥
hastavaddvayametasya svakāryaṁ sādhayiṣyati ।
yathā vijṛmbhate dīpo ṛjūkaraṇakarmaṇā ॥ 174 ॥
तथा श्रवणजो बोधः पुंसो विहितकर्मणा ।
अतः सापेक्षितं ज्ञानमथवापि समुच्चयम् ॥ १७५ ॥
tathā śravaṇajo bodhaḥ puṁso vihitakarmaṇā ।
ataḥ sāpekṣitaṁ jñānamathavāpi samuccayam ॥ 175 ॥
मोक्षस्य साधनमिति वदन्ति ब्रह्मवादिनः ।
मुमुक्षोर्युज्यते त्यागः कथं विहितकर्मणः ॥ १७६ ॥
mokṣasya sādhanamiti vadanti brahmavādinaḥ ।
mumukṣoryujyate tyāgaḥ kathaṁ vihitakarmaṇaḥ ॥ 176 ॥
इति शङ्का न कर्तव्या मूढवत्पण्डितोत्तमैः ।
कर्मणः फलमन्यत्तु श्रवणस्य फलं पृथक् ॥ १७७ ॥
iti śaṅkā na kartavyā mūḍhavatpaṇḍitottamaiḥ ।
karmaṇaḥ phalamanyattu śravaṇasya phalaṁ pṛthak ॥ 177 ॥
वैलक्षण्यं च सामग्र्योश्चोभयत्राधिकारिणोः ।
कामी कर्मण्यधिकृतो निष्कामी श्रवणे मतः ॥ १७८ ॥
vailakṣaṇyaṁ ca sāmagryoścobhayatrādhikāriṇoḥ ।
kāmī karmaṇyadhikṛto niṣkāmī śravaṇe mataḥ ॥ 178 ॥
172 – 173(1) Therefore one desirous of liberation and experiencing Brahman ought to give up all nitya (rites to be performed regularly such as offering water to Sun thrice daily) and naimittika religious rites (which need to be performed upon certain occasions such as the new moon sacrifice darsa or rites to be performed upon the birth of a child, jātakarma) along with their means (such as the requirement of a wife to perform a sacrifice), which have been ordained as means to impermanent heaven etc.
173(2)– 174(1) (Points of view opposed to that of the author is being presented) Even to one desirous of liberation, both religious rites and study are means [to liberation]. These two together, like hands, accomplish the desired goal.
174(2)– 175(1) Knowledge of a man arising from study of scriptures increases through performance of ordained rites, in the same manner that a lamp glows more brightly upon straightening the wick.
175(2)– 176(1) Therefore, those who teach Brahman say that either the combination (of jñāna and karma) or jnana which expects [karma] (i.e., which is strengthened through the performance of karma) is the means to liberation. (Presentation of opposing points of view ends here).
176(2)– 177(1) The best amongst scholars ought not to doubt, like fools, as to how, then, giving up of ordained religious rites, karmas, is tenable to one desirous of liberation.
177(2)– 178(1) The result of religious rites is different and the result of study of scriptures is different. There is also difference in the apparatus and eligibility for the two (liberation and religious rites).
178(2) The desirous one, kāmī (desirous of prosperity, heaven etc.) is the one eligible to do religious rites whereas the one who is not desirous, niṣkāmī, is the one eligible for study of scripture (with an intent to unite with Brahman).
अर्थी समर्थ इत्यादि लक्षणं कर्मिणो मतम् ।
परीक्ष्य लोकानित्यादि लक्षणं मोक्षकाङ्क्षिणः ॥ १७९ ॥
arthī samartha ityādi lakṣaṇaṁ karmiṇo matam ।
parīkṣya lokānityādi lakṣaṇaṁ mokṣakāṅkṣiṇaḥ ॥ 179 ॥
179. For the one who performs religious rites, the indicators [of eligibility] are of the nature of “the one with resources [to perform a sacrifice] is the capable one”; for the one desirous of liberation, the indicators are “one who has examined the impermanence of this world” etc.
मोक्षाधिकारी संन्यासी गृहस्थः किल कर्मणि ।
कर्मणः साधनं भार्यास्रुक्स्रुवादिपरिग्रहः ॥ १८० ॥
mokṣādhikārī saṁnyāsī gṛhasthaḥ kila karmaṇi ।
karmaṇaḥ sādhanaṁ bhāryāsruksruvādiparigrahaḥ ॥ 180 ॥
नैवान्यसाधनापेक्षा शुश्रूषोस्तु गुरुं विना ।
उपर्युपर्यहङ्कारो वर्धते कर्मणा भृशम् ॥ १८१ ॥
naivānyasādhanāpekṣā śuśrūṣostu guruṁ vinā ।
uparyuparyahaṅkāro vardhate karmaṇā bhṛśam ॥ 181 ॥
अहङ्कारस्य विच्छित्तिः श्रवणेन प्रतिक्षणम् ।
प्रवर्तकं कर्मशास्त्रं ज्ञानशास्त्रं निवर्तकम् ॥ १८२ ॥
ahaṅkārasya vicchittiḥ śravaṇena pratikṣaṇam ।
pravartakaṁ karmaśāstraṁ jñānaśāstraṁ nivartakam ॥ 182 ॥
इत्यादिवैपरीत्यं तत्साधने चाधिकारिणोः ।
द्वयोः परस्परापेक्षा विद्यते न कदाचन ॥ १८३ ॥
ityādivaiparītyaṁ tatsādhane cādhikāriṇoḥ ।
dvayoḥ parasparāpekṣā vidyate na kadācana ॥ 183 ॥
सामग्र्योश्चोभयोस्तद्वदुभयत्राधिकारिणोः ।
ऊर्ध्वं नयति विज्ञानमधः प्रापयति क्रिया ॥ १८४ ॥
sāmagryoścobhayostadvadubhayatrādhikāriṇoḥ ।
ūrdhvaṁ nayati vijñānamadhaḥ prāpayati kriyā ॥ 184 ॥
कथमन्योन्यसापेक्षा कथं वापि समुच्चयः ।
यथाग्नेस्तृणकूटस्य तेजसस्तिमिरस्य च ॥ १८५ ॥
kathamanyonyasāpekṣā kathaṁ vāpi samuccayaḥ ।
yathāgnestṛṇakūṭasya tejasastimirasya ca ॥ 185 ॥
सहयोगो न घटते तथैव ज्ञानकर्मणोः ।
किमूपकुर्याज्ज्ञानस्य कर्मस्वप्रतियोगिनः ।
यस्य संनिधिमात्रेण स्वयं न स्फूर्तिमृच्छति ॥ १८६ ॥
sahayogo na ghaṭate tathaiva jñānakarmaṇoḥ ।
kimūpakuryājjñānasya karmasvapratiyoginaḥ ।
yasya saṁnidhimātreṇa svayaṁ na sphūrtimṛcchati ॥ 186 ॥
180(1). A sannyāsi, one who has renounced the world, is the one eligible for liberation; the householder is the one eligible for religious rites.
180(2). – 181(1). The apparatus for religious rites is wife, sruk, sruva (ladles used in a sacrifice) etc.; for the one desirous of studying, there is no expectation of any other apparatus save the Guru.
181(2). – 182(1). Surface-level egotism increases markedly with the performance of religious rites; separate conception as an individual is destroyed with every moment of study.
182(2). – 183(1). Part of the Veda dealing with religious rites, karmaśāstra, impels one to act; part of the Veda dealing with liberation, jñānaśāstra, impedes one from action. In this manner there is stark opposition in the (prescribed) practice, sadhana, of those eligible for religious rites and knowledge.
183(2). – 184(1). Mutual expectancy between the two is never seen. Similar is the case with apparatus and eligibility for both.
184(2). – 185(1). Knowledge takes one higher; action propels one downwards. How can there be mutual expectancy between the two, or a combination of the two?
185(2). – 186(1). Just like a co-occurrence of fire and a heap of dried grass or of light and darkness is not possible, the co-occurrence of jñāna and karma is not possible.
186(2). – 186(3). How indeed would karma be helpful for jñāna, in whose mere presence it loses its own ability to hold on firmly (as karma no longer appeals to one who has some jñāna).
कोटीन्धनाद्रिज्वलितोऽपि वह्निरर्कस्य नार्हत्युपकर्तुमीषत् ।
यथा तथा कर्मसहस्रकोटिर्ज्ञानस्य किं नु स्वयमेव लीयते ॥ १८७ ॥
koṭīndhanādrijvalito'pi vahnirarkasya nārhatyupakartumīṣat ।
yathā tathā karmasahasrakoṭirjñānasya kiṁ nu svayameva līyate ॥ 187 ॥
187. Just like even a fire lit by a hundred million mountains of fuel cannot help the Sun, even ten billion karmas (actions) cannot help jñāna; rather, karma itself dissolves.
एककर्त्राश्रयौ हस्तौ कर्मण्यधिकृतावुभौ ।
सहयोगस्तयोर्युक्तो न तथा ज्ञानकर्मणोः ॥ १८८ ॥
ekakartrāśrayau hastau karmaṇyadhikṛtāvubhau ।
sahayogastayoryukto na tathā jñānakarmaṇoḥ ॥ 188 ॥
188. Co-occurrence and co-operation between two hands, which have the same agent as base, engaged in an action; however such is not the case with karma and jñāna.
कर्त्रा कर्तुमकर्तुं वाप्यन्यथा कर्म शक्यते ।
न तथा वस्तुनो ज्ञानं कर्तृतन्त्रं कदाचन ॥ १८९ ॥
kartrā kartumakartuṁ vāpyanyathā karma śakyate ।
na tathā vastuno jñānaṁ kartṛtantraṁ kadācana ॥ 189 ॥
189. It is possible for an agent to perform an action, not perform it, or perform it differently. However, in the case of cognizance of a thing, such actions of an agent are never possible.
यथा वस्तु तथा ज्ञानं प्रमाणेन विजायते ।
नापेक्षते च यत्किञ्चित्कर्म वा युक्तिकौशलम् ॥ १९० ॥
yathā vastu tathā jñānaṁ pramāṇena vijāyate ।
nāpekṣate ca yatkiñcitkarma vā yuktikauśalam ॥ 190 ॥
190. Cognizance, jñāna of a thing is known through various means of proof in accordance with how an object is without expectation of any action whatsoever, or competence.
ज्ञानस्य वस्तुतन्त्रत्वे संशयाद्युदयः कथम् ।
अतो न वास्तवं ज्ञानमिति नो शङ्क्यतां बुधैः ॥ १९१ ॥
jñānasya vastutantratve saṁśayādyudayaḥ katham ।
ato na vāstavaṁ jñānamiti no śaṅkyatāṁ budhaiḥ ॥ 191 ॥
191. The wise ought not to have this misgiving: “Given that cognizance is contingent upon an object, how could doubt and others (like incorrect knowledge or error in perception) arise? Therefore, [since doubt etc. do exist], cognizance is not objective (i.e., dependent upon an object).“
प्रमाणासौष्ठववृतं संशयादि न वास्तवम् ।
श्रुतिप्रमाणसुष्ठुत्वे ज्ञानं भवति वास्तवम् ॥ १९२ ॥
pramāṇāsauṣṭhavavṛtaṁ saṁśayādi na vāstavam ।
śrutipramāṇasuṣṭhutve jñānaṁ bhavati vāstavam ॥ 192 ॥
192. Doubt etc. occur on account of true cognizance being obstructed by lack of robustness in the means of knowledge, and not contingent upon the object. Where the means of proof is Veda, which is very robust, objective knowledge (i.e., knowledge rooted in the object) obtains.
वस्तु तावत्परं ब्रह्म नित्यं सत्यं ध्रुवं विभु ।
श्रुतिप्रमाणे तज्ज्ञानं स्यादेव निरपेक्षकम् ॥ १९३ ॥
vastu tāvatparaṁ brahma nityaṁ satyaṁ dhruvaṁ vibhu ।
śrutipramāṇe tajjñānaṁ syādeva nirapekṣakam ॥ 193 ॥
193. The object here is Brahman, which is ultimate, eternal, true, constant and all-pervading. With Veda as the means of knowing Brahman, such knowledge does not require any other validation.
रूपज्ञानं यथा सम्यग्दृष्टौ सत्यां भवेत्तथा ।
श्रुतिप्रमाणे सत्येव ज्ञानं भवति वास्तवम् ॥ १९४ ॥
rūpajñānaṁ yathā samyagdṛṣṭau satyāṁ bhavettathā ।
śrutipramāṇe satyeva jñānaṁ bhavati vāstavam ॥ 194 ॥
194. Just like knowledge of form is contingent upon existence of perfect sight, objective knowledge is based on Śruti (Veda) as the means of knowing, pramāṇa.
न कर्म यत्किञ्चिदपेक्षते हि रूपोपलब्धौ पुरुषस्य चक्षुः ।
ज्ञानं तथैव श्रवणादिजन्यं वस्तुप्रकाशे निरपेक्षमेव ॥ १९५ ॥
na karma yatkiñcidapekṣate hi rūpopalabdhau puruṣasya cakṣuḥ ।
jñānaṁ tathaiva śravaṇādijanyaṁ vastuprakāśe nirapekṣameva ॥ 195 ॥
195. Just like a man’s eye does not expect any action given a form which is present, knowledge (of Brahman) borne of Śravaṇa (literally ‘listening’, but is really studying, as Veda is learnt by listening rather than reading from a book) and others does not expect anything else (i.e., karma, action) given the luminous Object (Brahman).
कर्तृतन्त्रं भवेत्कर्म कर्मतन्त्रं शुभाशुभम् ।
प्रमाणतन्त्रं विज्ञानं मायातन्त्रमिदं जगत् ॥ १९६ ॥
kartṛtantraṁ bhavetkarma karmatantraṁ śubhāśubham ।
pramāṇatantraṁ vijñānaṁ māyātantramidaṁ jagat ॥ 196 ॥
196. Karma is dependent upon the agent; puṇya, merit and papa, sin are based on karma. Knowledge is based on means of knowing, pramāṇa and this seen world is based on māyā.
विद्यां चाविद्यां चेति सहोक्तिरियमुपकृता सद्भिः ।
सत्कर्मोपासनयोर्न त्वात्मज्ञानकर्मणोः क्वापि ॥ १९७ ॥
vidyāṁ cāvidyāṁ ceti sahoktiriyamupakṛtā sadbhiḥ ।
satkarmopāsanayorna tvātmajñānakarmaṇoḥ kvāpi ॥ 197 ॥
197. The combination, samuccaya, taught in the Vedic sentence vidyāṃ cāvidyām etc. (Īśāvāsyopaniṣat 11, a man who knows vidyā, knowledge of God, and avidyā, karma or action, together, shall cross death and attain immortality) and accordingly practiced by the wise, is the combination of satkarma, auspicious actions or rites and upāsana, worship of a God by meditating upon the particular God, and is never the combination of karma and ātmajñāna (knowledge of the Atman, soul).
नित्यानित्यपदार्थबोधरहितो यश्चोभयत्र स्रगा -
द्यर्थानामनुभूतिलग्नहृदयो निर्विण्णबुद्धिर्जनः ।
तस्यैवास्य जडस्य कर्म विहितं श्रुत्या विरज्याभितो
मोक्षेच्छोर्न विधीयते तु परमानन्दार्थिनो धीमतः ॥ १९८ ॥
nityānityapadārthabodharahito yaścobhayatra sragā -
dyarthānāmanubhūtilagnahṛdayo nirviṇṇabuddhirjanaḥ ।
tasyaivāsya jaḍasya karma vihitaṁ śrutyā virajyābhito
mokṣecchorna vidhīyate tu paramānandārthino dhīmataḥ ॥ 198 ॥
198. Karma is ordained by Veda only for those dullards with ignorant intellect, who are devoid of the understanding of the eternal and the ephemeral, and are attached to the pleasures of garlands etc. here in this world and heaven, but is not ordained for those endowed with intelligence who having become detached on all fronts are desirous of liberation and seek the ultimate bliss.
मोक्षेच्छया यदहरेव विरज्यतेऽसौ
न्यासस्तदैव विहितो विदुषो मुमुक्षोः ।
श्रुत्या तयैव परया च ततः सुधीभिः
प्रामाणिकोऽयमिति चेतसि निश्चितव्यः ॥ १९९ ॥
mokṣecchayā yadahareva virajyate'sau
nyāsastadaiva vihito viduṣo mumukṣoḥ ।
śrutyā tayaiva parayā ca tataḥ sudhībhiḥ
prāmāṇiko'yamiti cetasi niścitavyaḥ ॥ 199 ॥
199. The same Veda (which ordains Karma for those attached to the world) ordains nyāsa (sannyāsa, renunciation of the world) for the knowledgeable one seeking liberation on the same day as such a person develops detachment with a desire to be liberated. Therefore, the wise ought to establish firmly in their mind that this (Sannyāsa) is ordained by the Veda.
स्वापरोक्षस्य वेदादेः साधनत्वं निषेधति ।
नाहं वेदैर्न तपसेत्यादिना भगवानपि ॥ २०० ॥
svāparokṣasya vedādeḥ sādhanatvaṁ niṣedhati ।
nāhaṁ vedairna tapasetyādinā bhagavānapi ॥ 200 ॥
200. Bhagavān Sri Krishna through his words nāhaṃ vedairna tapasā etc. (Bhagavadgītā 11.53, I cannot be attained through Vedas, penances, large donations or sacrifices) makes it clear that Veda and others (Smṛtis, which are works based on Veda, and Śāstras), which are not different from Himself, are not the ultimate means to attain liberation. (Veda is said to be an upāya, a temporary means used to achieve one’s goal like a scaffolding used while building something, for liberation. The truly liberated is beyond Vedic injunctions, and so a Sannyasi, one who has renounced the world, does not wear the Yajñopavīta, the sacred thread, Śikha (tuft of hair on the back of one’s head), or perform Nitya karmas. In this sense, Veda is not the ultimate means, even as it remains the only means of knowing Brahman, which can be validated through one’s experience. Therefore, in order to firmly establish the knowledge of Brahman, Sannyasis study and contemplate the Jñānakāṇḍa of the Veda, which deals with the knowledge of Brahman).
प्रवृत्तिश्च निवृत्तिश्च द्वे एते श्रुतिगोचरे ।
प्रवृत्त्या बध्यते जन्तुर्निवृत्त्या तु विमुच्यते ॥ २०१ ॥
pravṛttiśca nivṛttiśca dve ete śrutigocare ।
pravṛttyā badhyate janturnivṛttyā tu vimucyate ॥ 201 ॥
201. Pravṛtti, the mode of action and nivṛtti, the mode of cessation or non-action, are both found in Veda. A creature is bound by pravṛtti and released by nivṛtti.
यन्न स्वबन्धोऽभिमतो मूढस्यापि क्वचित्ततः ।
निवृत्तिः कर्मसंन्यासः कर्तव्यो मोक्षकाङ्क्षिभिः ॥ २०२ ॥
yanna svabandho'bhimato mūḍhasyāpi kvacittataḥ ।
nivṛttiḥ karmasaṁnyāsaḥ kartavyo mokṣakāṅkṣibhiḥ ॥ 202 ॥
202. Even a fool does not desire his own bondage. Therefore, those desirous of liberation ought to follow nivṛtti, which consists of giving up all actions (karmasannyāsa).
न ज्ञानकर्मणोर्यस्मात्सहयोगस्तु युज्यते ।
तस्मात्त्याज्यं प्रयत्नेन कर्म ज्ञानेच्छुना ध्रुवम् ॥ २०३ ॥
na jñānakarmaṇoryasmātsahayogastu yujyate ।
tasmāttyājyaṁ prayatnena karma jñānecchunā dhruvam ॥ 203 ॥
203. Co-occurrence of jñāna and karma is not tenable. Therefore, the one desirous of knowledge ought to give up karma with deliberate effort and forever.
इष्टसाधनताबुद्ध्या गृहीतस्यापि वस्तुनः ।
विज्ञाय फल्गुतां पश्चात्कः पुनस्तत्प्रतीक्षते ॥ २०४ ॥
iṣṭasādhanatābuddhyā gṛhītasyāpi vastunaḥ ।
vijñāya phalgutāṁ paścātkaḥ punastatpratīkṣate ॥ 204 ॥
204. Even though an object is acquired with the belief that it would be useful in obtaining one’s goal, after having realized its uselessness who would have high regards for such an object? (Similarly, one desirous of liberation ought to have no regard for karma, which is useless to attain the desired goal).
उपरतिशब्दार्थो ह्युपरमणं पूर्वदृष्टवृत्तिभ्यः ।
सोऽयं मुख्यो गौणश्चेति च वृत्त्या द्विरूपतां धत्ते ॥ २०५ ॥
uparatiśabdārtho hyuparamaṇaṁ pūrvadṛṣṭavṛttibhyaḥ ।
so'yaṁ mukhyo gauṇaśceti ca vṛttyā dvirūpatāṁ dhatte ॥ 205 ॥
205. The meaning of the word uparati is cessation or withdrawal from the vṛttis formed by earlier experiences. (Vritti is a modification of the mind. When someone sees a pot, it is said that that person’s manas, mind takes the shape of the pot and that is how a pot is cognized. This is so not merely for seen objects, but is true for all perceptions through sound, touch, taste and smell. Not merely perception but other feelings and thoughts such as desire, fear and faith, and knowledge itself are modifications of manas according to Bṛhadārṇyaka Upaniṣat 1.5.3). Such Uparati is of two types: primary and secondary.
वृत्तेर्दृश्यपरित्यागो मुख्यार्थ इति कथ्यते ।
गौणार्थः कर्मसंन्यासः श्रुतेरङ्गतया मतः ॥ २०६ ॥
vṛtterdṛśyaparityāgo mukhyārtha iti kathyate ।
gauṇārthaḥ karmasaṁnyāsaḥ śruteraṅgatayā mataḥ ॥ 206 ॥
206. The primary meaning of Uparati is said to be the visible giving up of all Vrittis (in other words, withdrawal from the perception of all worldly objects). The secondary meaning is held to be the giving up of all actions, karmasannyāsa, as a subsidiary element of śravaṇa. (Once detachment to worldly objects is cultivated, it results in disinterest in all actions and their results; hence the derived meaning of Uparati is karmasannyāsa. This is said to be a subsidiary element of studying because only the śravaṇa which is preceded by disinterest in actions will result in dawning of true knowledge).
पुंसः प्रधानसिद्ध्यर्थमङ्गस्याश्रयणं ध्रुवम् ।
कर्तव्यमङ्गहीनं चेत्प्रधानं नैव सिध्यति ॥ २०७ ॥
puṁsaḥ pradhānasiddhyarthamaṅgasyāśrayaṇaṁ dhruvam ।
kartavyamaṅgahīnaṁ cetpradhānaṁ naiva sidhyati ॥ 207 ॥
207. A man has to indeed resort to aṅgas, subsidiary elements, in order to accomplish the main goal. If the effort is devoid of the subsidiary element, the main goal would not be accomplished. (Here, śravaṇa is the main goal and karmasannyāsa is the subsidiary element).
संन्यसेत्सुविरक्तः सन्निहामुत्रार्थतः सुखात् ।
अविरक्तस्य संन्यासो निष्फलोऽयाज्ययागवत् ॥ २०८ ॥
saṁnyasetsuviraktaḥ sannihāmutrārthataḥ sukhāt ।
aviraktasya saṁnyāso niṣphalo'yājyayāgavat ॥ 208 ॥
208. One should renounce the world, only when one is completely disinterested in the pleasured derived from objects in this and the other worlds. Renunciation (taking sannyāsa) by someone who is not detached does not yield the result, like a sacrifice offered by one not eligible to perform a sacrifice.
संन्यस्य तु यतिः कुर्यान्न पूर्वविषयस्मृतिम् ।
तां तां तत्स्मरणे तस्य जुगुप्सा जायते यतः ॥ २०९ ॥
saṁnyasya tu yatiḥ kuryānna pūrvaviṣayasmṛtim ।
tāṁ tāṁ tatsmaraṇe tasya jugupsā jāyate yataḥ ॥ 209 ॥
209. Having renounced, a Sannyasi (one who has renounced the world) ought not to remember things pertaining to the earlier stage of life (as a householder or foreset-dweller), as such remembrances would make him dislike his current state.
गुरुवेदान्तवाक्येषु बुद्धिर्या निश्चयात्मिका ।
सत्यमित्येव सा श्रद्धा निदानं मुक्तिसिद्धये ॥ २१० ॥
guruvedāntavākyeṣu buddhiryā niścayātmikā ।
satyamityeva sā śraddhā nidānaṁ muktisiddhaye ॥ 210 ॥
210. Śraddhā is the firm belief that the words of Guru and Vedanta are true and such Sraddhā is the means of attaining liberation.
श्रद्धावतामेव सतां पुमर्थः
समीरितः सिध्यति नेतरेषाम् ।
उक्तं सुसूक्ष्मं परमार्थतत्त्वं
श्रद्धत्स्व सोम्येति च वक्ति वेदः ॥ २११ ॥
śraddhāvatāmeva satāṁ pumarthaḥ
samīritaḥ sidhyati netareṣām ।
uktaṁ susūkṣmaṁ paramārthatattvaṁ
śraddhatsva somyeti ca vakti vedaḥ ॥ 211 ॥
211. Only those wise persons with Sraddha realize their objective well-laid out in various texts, not others. This very subtle and ultimate aspect [of obtaining knowledge] has been clearly stated. The Vedic sentence śraddhatsva somyeti (Chāndogyopaniṣat 12.1.2, have faith, dear!) also states it.
श्रद्धाविहीनस्य तु न प्रवृत्तिः
प्रवृत्तिशून्यस्य न साध्यसिद्धिः ।
अश्रद्धयैवाभिहताश्च सर्वे
मज्जन्ति संसारमहासमुद्रे ॥ २१२ ॥
śraddhāvihīnasya tu na pravṛttiḥ
pravṛttiśūnyasya na sādhyasiddhiḥ ।
aśraddhayaivābhihatāśca sarve
majjanti saṁsāramahāsamudre ॥ 212 ॥
212. There is no deliberate effort made without Sraddha and the one who does make a deliberate effort does not realize his objective. All, destroyed by the lack of Sraddha, drown in the ocean called saṃsāra.
दैवे च वेदे च गुरौ च मन्त्रे
तीर्थे महात्मन्यपि भेषजे च ।
श्रद्धा भवत्यस्य यथा यथान्त -
स्तथा तथा सिद्धिरुदेति पुंसाम् ॥ २१३ ॥
daive ca vede ca gurau ca mantre
tīrthe mahātmanyapi bheṣaje ca ।
śraddhā bhavatyasya yathā yathānta -
stathā tathā siddhirudeti puṁsām ॥ 213 ॥
213. It is certain that in matters concerning the divine (astrology, fate etc.), Veda, Guru, Mantra, sacred places and medicines, objective of a man is realized to the same extent as he has Sraddha in them.
अस्तीत्येवोपलब्धव्यं वस्तुसद्भावनिश्चयात् ।
सद्भावनिश्चयस्तस्य श्रद्धया शास्त्रसिद्धया ॥ २१४ ॥
astītyevopalabdhavyaṁ vastusadbhāvaniścayāt ।
sadbhāvaniścayastasya śraddhayā śāstrasiddhayā ॥ 214 ॥
214. Any object can be obtained only after ascertaining that it exists and such ascertainment can be done only with the belief, Sraddha, that results from Śāstra (Veda etc.).
तस्माच्छ्रद्धा सुसम्पाद्या गुरुवेदान्तवाक्ययोः ।
मुमुक्षोः श्रद्दधानस्य फलं सिध्यति नान्यथा ॥ २१५ ॥
tasmācchraddhā susampādyā guruvedāntavākyayoḥ ।
mumukṣoḥ śraddadhānasya phalaṁ sidhyati nānyathā ॥ 215 ॥
215. Therefore, Sraddha in the words of Guru and Vedanta must be diligently cultivated. The end-goal of only the seeker with Sraddha is realized, not otherwise.
यथार्थवादिता पुंसां श्रद्धाजननकारणम् ।
वेदस्येश्वरवाक्यत्वाद्यथार्थत्वे न संशयः ॥ २१६ ॥
yathārthavāditā puṁsāṁ śraddhājananakāraṇam ।
vedasyeśvaravākyatvādyathārthatve na saṁśayaḥ ॥ 216 ॥
216. Truthfulness (i.e., stating a thing as it is) of any source is the reason men develop Sraddha in that source. Veda being the utterance of Isvara, there is no doubt about its truthfulness.
मुक्तस्येश्वररूपत्वाद्गुरोर्वागपि तादृशी ।
तस्मात्तद्वाक्ययोः श्रद्धा सतां सिध्यति धीमताम् ॥ २१७ ॥
muktasyeśvararūpatvādgurorvāgapi tādṛśī ।
tasmāttadvākyayoḥ śraddhā satāṁ sidhyati dhīmatām ॥ 217 ॥
217. The teaching of Guru is similarly truthful, as a liberated one (Guru) is verily Isvara. Therefore, Sraddha of the thoughtful and wise men in the words of those two (Guru and Veda) obtains.
श्रुत्युक्तार्थावगाहाय विदुषा ज्ञेयवस्तुनि ।
चित्तस्य सम्यगाधानं समाधानमितीर्यते ॥ २१८ ॥
śrutyuktārthāvagāhāya viduṣā jñeyavastuni ।
cittasya samyagādhānaṁ samādhānamitīryate ॥ 218 ॥
218. Focussing the mind properly (i.e., to the exclusion of everything else) on the entity to be known (Brahman) in order to understand the teaching of Veda by a learned man is samādhāna.
चित्तस्य साध्यैकपरत्वमेव
पुमर्थसिद्धेर्नियमेन कारणम् ।
नैवान्यथा सिध्यति साध्यमीष -
न्मनःप्रमादे विफलः प्रयत्नः ॥ २१९ ॥
cittasya sādhyaikaparatvameva
pumarthasiddherniyamena kāraṇam ।
naivānyathā sidhyati sādhyamīṣa -
nmanaḥpramāde viphalaḥ prayatnaḥ ॥ 219 ॥
219. Focussing the mind on the goal is unfailingly the reason for achieving one’s objective; otherwise, the goal is not realized. If the mind wavers even a little, the effort becomes unsuccessful.
चित्तं च दृष्टिं करणं तथान्य -
देकत्र बघ्नाति हि लक्ष्यभेत्ता ।
किञ्चित्प्रमादे सति लक्ष्यभेत्तु -
र्बाणप्रयोगो विफलो यथा तथा ॥ २२० ॥
cittaṁ ca dṛṣṭiṁ karaṇaṁ tathānya -
dekatra baghnāti hi lakṣyabhettā ।
kiñcitpramāde sati lakṣyabhettu -
rbāṇaprayogo viphalo yathā tathā ॥ 220 ॥
220. The archer who pierces his target binds his mind, sight and other instruments to the target. If even a little slippage occurs, the arrow shot by him misses the target. Similar is the case with the seeker.
सिद्धेश्चित्तसमाधानमसाधारणकारणम् ।
यतस्ततो मुमुक्षूणां भवितव्यं सदामुना ॥ २२१ ॥
siddheścittasamādhānamasādhāraṇakāraṇam ।
yatastato mumukṣūṇāṁ bhavitavyaṁ sadāmunā ॥ 221 ॥
221. As focusing the mind is a critical cause of achieving one’s goal, those desirous of liberation ought to always do so.
अत्यन्ततीव्रवैराग्यं फललिप्सा महत्तरा ।
तदेतदुभयं विद्यात्समाधानस्य कारणम् ॥ २२२ ॥
atyantatīvravairāgyaṁ phalalipsā mahattarā ।
tadetadubhayaṁ vidyātsamādhānasya kāraṇam ॥ 222 ॥
222. Be it known that extreme and intense detachment and great desire in the end-goal are together the cause of Samādhāna.
बहिरङ्गं श्रुतिः प्राह ब्रह्मचर्यादिमुक्तये ।
शमादिषट्कमेवैतदन्तरङ्गं विदुर्बुधाः ॥ २२३ ॥
bahiraṅgaṁ śrutiḥ prāha brahmacaryādimuktaye ।
śamādiṣaṭkamevaitadantaraṅgaṁ vidurbudhāḥ ॥ 223 ॥
223. Veda ordains brahmacarya (study of the Veda) and others as the external means to liberation. The hexad of equanimity and others (śamadamādiṣaṭkam) is known to be the internal means by the learned.
अन्तरङ्गं हि बलवद्बहिरङ्गाद्यतस्ततः ।
शमादिषट्कं जिज्ञासोरवश्यं भाव्यमान्तरम् ॥ २२४ ॥
antaraṅgaṁ hi balavadbahiraṅgādyatastataḥ ।
śamādiṣaṭkaṁ jijñāsoravaśyaṁ bhāvyamāntaram ॥ 224 ॥
224. Since the internal means is stronger than the external means, the seeker of knowledge should always possess the hexad of Śama and others within him.
अन्तरङ्गविहीनस्य कृतश्रवणकोटयः ।
न फलन्ति यथा योद्धुरधीरस्यास्त्रसम्पदः ॥ २२५ ॥
antaraṅgavihīnasya kṛtaśravaṇakoṭayaḥ ।
na phalanti yathā yoddhuradhīrasyāstrasampadaḥ ॥ 225 ॥
225. Just like the arsenal of a warrior without courage, study of millions of hours by one without the internal means, does not serve any purpose.
ब्रह्मात्मैकत्वविज्ञानाद्यद्विद्वान्मोक्तुमिच्छति ।
संसारपाशबन्धं तन्मुमुक्षुत्वं निगद्यते ॥ २२६ ॥
brahmātmaikatvavijñānādyadvidvānmoktumicchati ।
saṁsārapāśabandhaṁ tanmumukṣutvaṁ nigadyate ॥ 226 ॥
226. Mumukṣutvam, the desire for liberation, is defined as the desire of a learned person to be liberated from the noose of Samsāra through knowledge of the unity of Atman and Brahman.
साधनानां तु सर्वेषां मुमुक्षा मूलकारणम् ।
अनिच्छोरप्रवृत्तस्य क्व श्रुतिः क्व नु तत्फलम् ॥ २२७ ॥
sādhanānāṁ tu sarveṣāṁ mumukṣā mūlakāraṇam ।
anicchorapravṛttasya kva śrutiḥ kva nu tatphalam ॥ 227 ॥
227. Of all the means, the desire for liberation, is the root cause. To the uninterested one who does not make an effort, where is Veda and where is its result?
तीव्रमध्यममन्दातिमन्दभेदाश्चतुर्विधाः ।
मुमुक्षा तत्प्रकारोऽपि कीर्त्यते श्रूयतां बुधैः ॥ २२८ ॥
tīvramadhyamamandātimandabhedāścaturvidhāḥ ।
mumukṣā tatprakāro'pi kīrtyate śrūyatāṁ budhaiḥ ॥ 228 ॥
228. The wise may know the desire for liberation to be of four types: intense (tīvra), middling (madhyamā), dull (mandā) and very dull (atimandā).
तापैस्त्रिभिर्नित्यमनेकरूपैः सन्तप्यमानः क्षुभितान्तरात्मा ।
परिग्रहं सर्वमनर्थबुद्ध्या जहाति सा तीव्रतरा मुमुक्षा ॥ २२९ ॥
tāpaistribhirnityamanekarūpaiḥ santapyamānaḥ kṣubhitāntarātmā ।
parigrahaṁ sarvamanarthabuddhyā jahāti sā tīvratarā mumukṣā ॥ 229 ॥
229. The one with a very agitated mind due to constant suffering from the three tāpas, afflictions (ādhibhautika, afflictions caused by creatures like thieves, tigers and snakes; ādhidavivika, natural calamities and ādhyātmika – afflictions of the body like fever and headache), who sees all objects (family, wealth etc.) accumulated around him as the cause of misery and gives them up, is known to possess the most intense desire for liberation.
तापत्रयं तीव्रमवेक्ष्य वस्तु
दृष्ट्वा कलत्रं तनयान्विहातुम् ।
मध्ये द्वयोर्लोडनमात्मनो य -
त्सैषा मता माध्यमिकी मुमुक्षा ॥ २३० ॥
tāpatrayaṁ tīvramavekṣya vastu
dṛṣṭvā kalatraṁ tanayānvihātum ।
madhye dvayorloḍanamātmano ya -
tsaiṣā matā mādhyamikī mumukṣā ॥ 230 ॥
230. The desire for liberation of the one who understands both the intensity of the three-fold afflictions (tāpatraya) and that knowing Brahman is the way out of misery but cannot decide between the two and hesitates to give up wife and sons is said to be of the middling type.
मोक्षस्य कालोऽस्ति किमद्य मे त्वरा
भुक्त्वैव भोगान्कृतसर्वकार्यः ।
मुक्त्यै यतिष्येऽहमथेति बुद्धि -
रेषैव मन्दा कथिता मुमुक्षा ॥ २३१ ॥
mokṣasya kālo'sti kimadya me tvarā
bhuktvaiva bhogānkṛtasarvakāryaḥ ।
muktyai yatiṣye'hamatheti buddhi -
reṣaiva mandā kathitā mumukṣā ॥ 231 ॥
231. “The time for liberation will come in due course; what is the hurry? Having enjoyed objects of pleasure and having accomplished all my tasks, I shall make an effort in the future to seek liberation” – the one with such thoughts is said to possess a dull desire for liberation.
मार्गे प्रयातुर्मणिलाभवन्मे
लभेत मोक्षो यदि तर्हि धन्यः ।
इत्याशया मूढधियां मतिर्या
सैषातिमन्दाभिमता मुमुक्षा ॥ २३२ ॥
mārge prayāturmaṇilābhavanme
labheta mokṣo yadi tarhi dhanyaḥ ।
ityāśayā mūḍhadhiyāṁ matiryā
saiṣātimandābhimatā mumukṣā ॥ 232 ॥
232. The desire for liberation of a stupid person who thinks that he would be blessed if he stumbles upon liberation, like he would upon a gem while walking in a path, is held to be of the last type: very dull.
जन्मानेकसहस्रेषु तपसाराधितेश्वरः ।
तेन निःशेषनिर्धूतहृदयस्थितकल्मषः ॥ २३३ ॥
janmānekasahasreṣu tapasārādhiteśvaraḥ ।
tena niḥśeṣanirdhūtahṛdayasthitakalmaṣaḥ ॥ 233 ॥
शास्त्रविद्गुणदोषज्ञो भोग्यमात्रे विनिस्पृहः ।
नित्यानित्यपदार्थज्ञो मुक्तिकामो दृढव्रतः ॥ २३४ ॥
śāstravidguṇadoṣajño bhogyamātre vinispṛhaḥ ।
nityānityapadārthajño muktikāmo dṛḍhavrataḥ ॥ 234 ॥
निष्टप्तमग्निना पात्रमुद्वास्य त्वरया यथा ।
जहाति गेहं तद्वच्च तीव्रमोक्षेच्छया द्विजः ॥ २३५ ॥
niṣṭaptamagninā pātramudvāsya tvarayā yathā ।
jahāti gehaṁ tadvacca tīvramokṣecchayā dvijaḥ ॥ 235 ॥
233. – 235. A twice-born, who has worshipped Isvara in thousands of births, is cleansed of all impurities in his heart due to such worship, has mastered the Śāstras (Vedas and others), knows the good and bad qualities, is completely disinterested in objects of pleasure, has the ability to discriminate between the eternal and the ephemeral, is desirous of liberation and is very determined, abandons his home in the same way that one would escape from a house on fire with great alacrity abandoning all possessions in the house.
स एव सद्यस्तरति संसृतिं गुर्वनुग्रहात् ।
यस्तु तीव्रमुमुक्षुः स्यात्स जीवन्नेव मुच्यते ॥ २३६ ॥
sa eva sadyastarati saṁsṛtiṁ gurvanugrahāt ।
yastu tīvramumukṣuḥ syātsa jīvanneva mucyate ॥ 236 ॥
236. Only such a person shall immediately cross this Saṃsāra with the grace of Guru. He, who has an intense desire for liberation gets liberated even while living.
जन्मान्तरे मध्यमस्तु तदन्यस्तु युगान्तरे ।
चतुर्थः कल्पकोट्यां वा नैव बन्धाद्विमुच्यते ॥ २३७ ॥
janmāntare madhyamastu tadanyastu yugāntare ।
caturthaḥ kalpakoṭyāṁ vā naiva bandhādvimucyate ॥ 237 ॥
237. The one with middling desire for liberation, in later births; and the other (with dull desire for liberation) in later yugas (ages – the four ages being satya, treta, dvāpara and kali yugas). The fourth one (with very dull desire for liberation) may or may not get liberated from the bonds (of Saṃsāra) even after millions of kalpas (1 kalpa = 1,000 yugas).
नृजन्म जन्तोरतिदुर्लभं विदु -
स्ततोऽपि पुंस्त्वं च ततो विवेकः ।
लब्ध्वा तदेतत्त्रितयं महात्मा
यतेत मुक्त्यै सहसा विरक्तः ॥ २३८ ॥
nṛjanma jantoratidurlabhaṁ vidu -
stato'pi puṁstvaṁ ca tato vivekaḥ ।
labdhvā tadetattritayaṁ mahātmā
yateta muktyai sahasā viraktaḥ ॥ 238 ॥
238. It is known that creatures obtain each of human birth, maleness and discrimination, are obtained with progressively more difficulty. Having attained these three, a great soul ought to be detached and try to get liberated.
पुत्रमित्रकलत्रादिसुखं जन्मनि जन्मनि ।
मर्त्यत्वं पुरुषत्वं च विवेकश्च न लभ्यते ॥ २३९ ॥
putramitrakalatrādisukhaṁ janmani janmani ।
martyatvaṁ puruṣatvaṁ ca vivekaśca na labhyate ॥ 239 ॥
239. In birth after birth, he will get the pleasure of sons, friends, wife and others, but not humanness, maleness and discrimination.
लब्ध्वा सुदुर्लभतरं नरजन्म जन्तु -
स्तत्रापि पौरुषमतः सदसद्विवेकम् ।
सम्प्राप्य चैहिकसुखाभिरतो यदि स्या -
द्धिक्तस्य जन्म कुमतेः पुरुषाधमस्य ॥ २४० ॥
labdhvā sudurlabhataraṁ narajanma jantu -
statrāpi pauruṣamataḥ sadasadvivekam ।
samprāpya caihikasukhābhirato yadi syā -
ddhiktasya janma kumateḥ puruṣādhamasya ॥ 240 ॥
240. If a creature having obtained humanness, which is most difficult to obtain, and even there having begotten maleness and discrimination between the eternal and ephemeral, is then content with worldly objects of pleasure, fie upon the birth of such a stupid man of the lowest order.
खादते मोदते नित्यं शुनकः सूकरः खरः ।
तेषामेषां विशेषः को वृत्तिर्येषां तु तैः समा ॥ २४१ ॥
khādate modate nityaṁ śunakaḥ sūkaraḥ kharaḥ ।
teṣāmeṣāṁ viśeṣaḥ ko vṛttiryeṣāṁ tu taiḥ samā ॥ 241 ॥
241. A dog, a pig and a donkey constantly eat and become content. What is the difference between those and such a man, then, as their behaviour is exactly the same?
यावन्नाश्रयते रोगो यावन्नाक्रमते जरा ।
यावन्न धीर्विपर्येति यावन्मृत्युं न पश्यति ॥ २४२ ॥
yāvannāśrayate rogo yāvannākramate jarā ।
yāvanna dhīrviparyeti yāvanmṛtyuṁ na paśyati ॥ 242 ॥
तावदेव नरः स्वस्थः सारग्रहणतत्परः ।
विवेकी प्रयतेताशु भवबन्धविमुक्तये ॥ २४३ ॥
tāvadeva naraḥ svasthaḥ sāragrahaṇatatparaḥ ।
vivekī prayatetāśu bhavabandhavimuktaye ॥ 243 ॥
242. – 243. A man is healthy and can understand the essence of anything only as long as he is not afflicted by disease, overcome by old age and senility, and encounters death. An intelligent man ought to make efforts for liberation from the bonds of this Saṃsāra immediately.
देवर्षिपितृमर्त्यर्णबन्धमुक्तास्तु कोटिशः ।
भवबन्धविमुक्तस्तु यः कश्चिद्ब्रह्मवित्तमः ॥ २४४ ॥
devarṣipitṛmartyarṇabandhamuktāstu koṭiśaḥ ।
bhavabandhavimuktastu yaḥ kaścidbrahmavittamaḥ ॥ 244 ॥
244. Millions get liberated from the debts to Gods, Rishis, Pitṛs (manes, departed ancestors), and men but only a rare person who knows Brahman gets liberated from the bonds of Saṃsāra.
अन्तर्बन्धेन बद्धस्य किं बहिर्बन्धमोचनैः ।
तदन्तर्बन्धमुक्त्यर्थं क्रियतां कृतिभिः कृतिः ॥ २४५ ॥
antarbandhena baddhasya kiṁ bahirbandhamocanaiḥ ।
tadantarbandhamuktyarthaṁ kriyatāṁ kṛtibhiḥ kṛtiḥ ॥ 245 ॥
245. When one is bound from inside what is the use of being liberated of external bonds? Intelligent persons ought to make efforts to be released from the internal bonds.
कृतिपर्यवसानैव मता तीव्रमुमुक्षुता ।
अन्या तु रञ्जनामात्रा यत्र नो दृश्यते कृतिः ॥ २४६ ॥
kṛtiparyavasānaiva matā tīvramumukṣutā ।
anyā tu rañjanāmātrā yatra no dṛśyate kṛtiḥ ॥ 246 ॥
246. Only the result of such efforts is held to be the intense desire for liberation; others, devoid of such deliberate effort, are only to amuse oneself.
गेहादिसर्वमपहाय लघुत्वबुद्ध्या
सौख्येच्छया स्वपतिनानलमाविविक्षोः ।
कान्ताजनस्य नियता सुदृढा त्वरा या
सैषा फलान्तगमने करणं मुमुक्षोः ॥ २४७ ॥
gehādisarvamapahāya laghutvabuddhyā
saukhyecchayā svapatinānalamāvivikṣoḥ ।
kāntājanasya niyatā sudṛḍhā tvarā yā
saiṣā phalāntagamane karaṇaṁ mumukṣoḥ ॥ 247 ॥
247. The unwavering and determined alacrity similar to the one with which devoted wives immolate themselves abandoning home and others as being trifling, in order to obtain the joy of union with their husbands in heaven, is a means to obtain his end, for the one desirous of liberation.
नित्यानित्यविवेकश्च देहक्षणिकतामतिः ।
मृत्योर्भीतिश्च तापश्च मुमुक्षावृद्धिकारणम् ॥ २४८ ॥
nityānityavivekaśca dehakṣaṇikatāmatiḥ ।
mṛtyorbhītiśca tāpaśca mumukṣāvṛddhikāraṇam ॥ 248 ॥
248. Discrimination between the eternal and the ephemeral, understanding the body to be temporary, fear of death, and afflictions are all reasons for increasing the desire for liberation.
शिरो विवेकस्त्वत्यन्तं वैराग्यं वपुरुच्यते ।
शमादयः षडङ्गानि मोक्षेच्छा प्राण इष्यते ॥ २४९ ॥
śiro vivekastvatyantaṁ vairāgyaṁ vapurucyate ।
śamādayaḥ ṣaḍaṅgāni mokṣecchā prāṇa iṣyate ॥ 249 ॥
ईदृशाङ्गसमायुक्तो जिज्ञासुर्युक्तिकोविदः ।
शूरो मृत्युं निहन्त्येव सम्यग्ज्ञानासिना ध्रुवम् ॥ २५० ॥
īdṛśāṅgasamāyukto jijñāsuryuktikovidaḥ ।
śūro mṛtyuṁ nihantyeva samyagjñānāsinā dhruvam ॥ 250 ॥
249. – 250. The valiant seeker with discrimination as head, extreme detachment as body, the hexad of equanimity and others as limbs and desire for liberation as his life-breath, and is endowed with the requisite means certainly kills death with the sword of proper knowledge (saṃyagjñāna).
278
उक्तसाधनसम्पन्नो जिज्ञासुर्यतिरात्मनः ।
जिज्ञासायै गुरुं गच्छेत्समित्पाणिर्नयोज्ज्वलः ॥ २५१ ॥
uktasādhanasampanno jijñāsuryatirātmanaḥ ।
jijñāsāyai guruṁ gacchetsamitpāṇirnayojjvalaḥ ॥ 251 ॥
251. The seeker of knowledge who strives and is endowed with the hexad of equanimity and others explained earlier ought to approach a Guru with firewood in hand (samitpāṇiḥ – carrying firewood, samidhas, needed on a daily basis shows the willingness to serve Guru) and shining humility in order to know the Atman.
श्रोत्रियो ब्रह्मनिष्ठो यः प्रशान्तः समदर्शनः ।
निर्ममो निरहङ्कारो निर्द्वन्द्वो निष्परिग्रहः ॥ २५२ ॥
śrotriyo brahmaniṣṭho yaḥ praśāntaḥ samadarśanaḥ ।
nirmamo nirahaṅkāro nirdvandvo niṣparigrahaḥ ॥ 252 ॥
अनपेक्षः शुचिर्दक्षः करुणामृतसागरः ।
एवंलक्षणसम्पन्नः स गुरुर्ब्रह्मवित्तमः ।
उपासाद्यः प्रयत्नेन जिझासोः स्वार्थसिद्धये ॥ २५३ ॥
anapekṣaḥ śucirdakṣaḥ karuṇāmṛtasāgaraḥ ।
evaṁlakṣaṇasampannaḥ sa gururbrahmavittamaḥ ।
upāsādyaḥ prayatnena jijhāsoḥ svārthasiddhaye ॥ 253 ॥
252. – 253. In order to realize his goal, the seeker ought to approach and worship a Guru who is well-versed in the Vedas, always immersed in Brahman, equanimous, treats all creatures equally, devoid of ego and pride, beyond the diads of happiness and sorrow etc., without any possessions, has no expectations, pure, capable and verily an ocean of the nectar of compassion, and is the best amongst those who know Brahman.
जन्मानेकशतैः सदादरयुजा भक्त्या समाराधितो
भक्तैर्वैदिकलक्षणेन विधिना सन्तुष्ट ईशः स्वयम् ।
साक्षाच्छ्रीगुरुरूपमेत्य कृपया दृग्गोचरः सन्प्रभुः
तत्त्वं साधु विबोध्य तारयति तान्संसारदुःखार्णवात् ॥ २५४ ॥
janmānekaśataiḥ sadādarayujā bhaktyā samārādhito
bhaktairvaidikalakṣaṇena vidhinā santuṣṭa īśaḥ svayam ।
sākṣācchrīgururūpametya kṛpayā dṛggocaraḥ sanprabhuḥ
tattvaṁ sādhu vibodhya tārayati tānsaṁsāraduḥkhārṇavāt ॥ 254 ॥
254. When Isvara is worshipped by devotees with devotion and respect as per the Vedic injunctions over the course of hundreds of births, the lord being pleased himself takes the form of the auspicious Guru, teaches the ultimate truth and makes the devotees cross the ocean of misery that Saṃsāra is.
अविद्याहृदयग्रन्थिविमोक्षोऽपि भवेद्यतः ।
तमेव गुरुरित्याहुर्गुरुशब्दार्थवेदिनः ॥ २५५ ॥
avidyāhṛdayagranthivimokṣo'pi bhavedyataḥ ।
tameva gururityāhurguruśabdārthavedinaḥ ॥ 255 ॥
255. Those who know the meaning of the word Guru say that Guru is that person from whom one obtains release from the knot of ignorance (avidyā).
शिव एव गुरुः साक्षात् गुरुरेव शिवः स्वयम् ।
उभयोरन्तरं किञ्चिन्न द्रष्टव्यं मुमुक्षुभिः ॥ २५६ ॥
śiva eva guruḥ sākṣāt gurureva śivaḥ svayam ।
ubhayorantaraṁ kiñcinna draṣṭavyaṁ mumukṣubhiḥ ॥ 256 ॥
256. Siva himself is Guru and Guru himself is Siva. Seekers of liberation ought not to see any difference between the two.
बन्धमुक्तं ब्रह्मनिष्ठं कृतकृत्यं भजेद्गुरुम् ।
यस्य प्रसादात्संसारसागरो गोष्पदायते ॥ २५७ ॥
bandhamuktaṁ brahmaniṣṭhaṁ kṛtakṛtyaṁ bhajedgurum ।
yasya prasādātsaṁsārasāgaro goṣpadāyate ॥ 257 ॥
257. A seeker of liberation ought to serve that Guru who is released from all bonds, is always immersed in Brahman, has accomplished all that has to be accomplished and by whose grace, the ocean of Saṃsāra is turned into a small puddle formed in the hoofmarks of cows.
शुश्रूषया सदा भक्त्या प्रणामैर्विनयोक्तिभिः ।
प्रसन्नं गुरुमासाद्य प्रष्टव्यं ज्ञेयमात्मनः ॥ २५८ ॥
śuśrūṣayā sadā bhaktyā praṇāmairvinayoktibhiḥ ।
prasannaṁ gurumāsādya praṣṭavyaṁ jñeyamātmanaḥ ॥ 258 ॥
258 A seeker should please the Guru with service, constant devotion, salutations, and humble speech, and then approach the Guru so pleased to ask about what the seeker wants to know.
भगवन्करुणासिन्धो भवसिन्धोर्भवांस्तरिः ।
यमाश्रित्याश्रमेणैव परं पारं गता बुधाः ॥ २५९ ॥
bhagavankaruṇāsindho bhavasindhorbhavāṁstariḥ ।
yamāśrityāśrameṇaiva paraṁ pāraṁ gatā budhāḥ ॥ 259 ॥
259 Holy Sir! O ocean of compassion! You are the ship which can take people across the ocean of Saṃsāra, whom many wise have taken refuge in and crossed over without much effort.
जन्मान्तरकृतानन्तपुण्यकर्मफलोदयः ।
अद्य संनिहितो यस्मात्त्वत्कृपापात्रमस्म्यहम् ॥ २६० ॥
janmāntarakṛtānantapuṇyakarmaphalodayaḥ ।
adya saṁnihito yasmāttvatkṛpāpātramasmyaham ॥ 260 ॥
260 It is the result of my innumerable good deeds over many births that today I am near you and have become fit to receive your compassion.
सम्प्रीतिमक्ष्णोर्वदनप्रसाद -
मानन्दमन्तःकरणस्य सद्यः ।
विलोकनं ब्रह्मविदस्तनोति
छिनत्ति मोहं सुगतिं व्यनक्ति ॥ २६१ ॥
samprītimakṣṇorvadanaprasāda -
mānandamantaḥkaraṇasya sadyaḥ ।
vilokanaṁ brahmavidastanoti
chinatti mohaṁ sugatiṁ vyanakti ॥ 261 ॥
261. The sight of a brahmavit, one who knows Brahman, immediately spreads joy in eyes, pleasantness in face, and bliss in the heart, destroys confusion, and indicates an auspicious future.
हुताशनानां शशिनामिनाना -
मप्यर्बुदं वापि न यन्निहन्तुम् ।
शक्नोति यद्ध्वान्तमनन्तमान्तरं
हन्त्यात्मवेत्ता सकृदीक्षणेन ॥ २६२ ॥
hutāśanānāṁ śaśināminānā -
mapyarbudaṁ vāpi na yannihantum ।
śaknoti yaddhvāntamanantamāntaraṁ
hantyātmavettā sakṛdīkṣaṇena ॥ 262 ॥
262. Ātmavit, one who knows Atman (same as Brahmavit), with a single glance destroy the endless inner darkness which even millions of Agnis (fire), Moons and Suns cannot destroy.
दुष्पारे भवसागरे जनिमृतव्याध्यादिदुःखोत्कटे
घोरे पुत्रकलत्रमित्रबहुलग्राहाकरे भीकरे ।
कर्मोत्तुङ्गतरङ्गभङ्गनिकरैराकृष्यमाणो मुहुः
यातायातगतिभ्रमेण शरणं किञ्चिन्न पश्याम्यहम् ॥ २६३ ॥
duṣpāre bhavasāgare janimṛtavyādhyādiduḥkhotkaṭe
ghore putrakalatramitrabahulagrāhākare bhīkare ।
karmottuṅgataraṅgabhaṅganikarairākṛṣyamāṇo muhuḥ
yātāyātagatibhrameṇa śaraṇaṁ kiñcinna paśyāmyaham ॥ 263 ॥
263. I do not see any refuge for me in this terrible ocean called Saṃsāra, which is difficult to cross, is full of great difficulties of birth, death, disease and misery, which is frightening with many crocodiles that sons, wife and friends are, and with gigantic waves of karma which repeatedly propel me between this world and the other world.
केन वा पुण्यशेषेण तव पादाम्बुजद्वयम् ।
दृष्टवानस्मि मामार्तं मृत्योस्त्राहि दयादृशा ॥ २६४ ॥
kena vā puṇyaśeṣeṇa tava pādāmbujadvayam ।
dṛṣṭavānasmi māmārtaṁ mṛtyostrāhi dayādṛśā ॥ 264 ॥
264. On account of some remaining puṇya (good deeds) of mine I saw your lotus feet. Protect me from death with your compassionate glance.
वदन्तमेवं तं शिष्यं दृष्ट्यैव दयया गुरुः ।
दद्यादभयमेतस्मै मा भैष्टेति मुहुर्मुहुः ॥ २६५ ॥
vadantamevaṁ taṁ śiṣyaṁ dṛṣṭyaiva dayayā guruḥ ।
dadyādabhayametasmai mā bhaiṣṭeti muhurmuhuḥ ॥ 265 ॥
265. The Guru looking at the student speaking thus (259 to 264) may assure him repeatedly not to be afraid.
विद्वन्मृत्युभयं जहीहि भवतो नास्त्येव मृत्युः क्वचि -
न्नित्यस्य द्वयवर्जितस्य परमानन्दात्मनो ब्रह्मणः ।
भ्रान्त्या किञ्चिदवेक्ष्य भीतमनसा मिथ्या त्वया कथ्यते
मां त्राहीति हि सुप्तवत्प्रलपनं शून्यात्मकं ते मृषा ॥ २६६ ॥
vidvanmṛtyubhayaṁ jahīhi bhavato nāstyeva mṛtyuḥ kvaci -
nnityasya dvayavarjitasya paramānandātmano brahmaṇaḥ ।
bhrāntyā kiñcidavekṣya bhītamanasā mithyā tvayā kathyate
māṁ trāhīti hi suptavatpralapanaṁ śūnyātmakaṁ te mṛṣā ॥ 266 ॥
266. (Guru speaks thus) O scholar! Get rid of this fear of death. There is no death ever to you, verily the eternal, non-dual, Brahman who is of the nature of bliss. Having understood something mistakenly, in a frightened state you are falsely asking me to protect you; your words are in vain, like the gibberish uttered by one who is sleeping.
निद्रागाढतमोवृतः किल जनः स्वप्ने भुजङ्गादिना
ग्रस्तं स्वं समवेक्ष्य यत्प्रलपति त्रासाद्धतोऽस्मीत्यलम् ।
आप्तेन प्रतिबोधितः करतलेनाताड्य पृष्टः स्वयं
किञ्चिन्नेति वदत्यमुष्य वचनं स्यात्तत्किमर्थं वद ॥ २६७ ॥
nidrāgāḍhatamovṛtaḥ kila janaḥ svapne bhujaṅgādinā
grastaṁ svaṁ samavekṣya yatpralapati trāsāddhato'smītyalam ।
āptena pratibodhitaḥ karatalenātāḍya pṛṣṭaḥ svayaṁ
kiñcinneti vadatyamuṣya vacanaṁ syāttatkimarthaṁ vada ॥ 267 ॥
267. Your words are like that of a man encompassed in the deep darkness of sleep who sees himself being harassed by wild creatures such as serpents and cries out of fear “I am dead” but when shaken out of sleep by a well-wisher, himself says nothing is the matter, and are not true.
रज्जोस्तु तत्त्वमनवेक्ष्य गृहीतसर्प -
भावः पुमानयमहिर्वसतीति मोहात् ।
आक्रोशति प्रतिबिभेति च कम्पते त -
न्मिथ्यैव नात्र भुजगोऽस्ति विचार्यमाणे ॥ २६८ ॥
rajjostu tattvamanavekṣya gṛhītasarpa -
bhāvaḥ pumānayamahirvasatīti mohāt ।
ākrośati pratibibheti ca kampate ta -
nmithyaiva nātra bhujago'sti vicāryamāṇe ॥ 268 ॥
268. A man sees a thing as a snake, not knowing that it is in fact a rope, and in the mistaken notion that there is a snake screams, is frightened and trembles but upon proper inquiry, all that is false and there is no snake at all.
तद्वत्त्वयाप्यात्मन उक्तमेत -
ज्जन्माप्ययव्याधिजरादिदुःखम् ।
मृषैव सर्वं भ्रमकल्पितं ते
सम्यग्विचार्यात्मनि मुञ्च भीतिम् ॥ २६९ ॥
tadvattvayāpyātmana uktameta -
jjanmāpyayavyādhijarādiduḥkham ।
mṛṣaiva sarvaṁ bhramakalpitaṁ te
samyagvicāryātmani muñca bhītim ॥ 269 ॥
269. Similarly, all this misery of birth, death, disease, old age etc. mentioned by you is not true and is imagined by you. Having inquired properly, rid yourself of this fear.
भवाननात्मनो धर्मानात्मन्यारोप्य शोचति ।
तदज्ञानकृतं सर्वं भयं त्यक्त्वा सुखी भव ॥ २७० ॥
bhavānanātmano dharmānātmanyāropya śocati ।
tadajñānakṛtaṁ sarvaṁ bhayaṁ tyaktvā sukhī bhava ॥ 270 ॥
270. You are superimposing the attributes of Atman upon what is not Atman and grieve. Be rid of all that fear arising on account of ignorance and be happy.
शिष्यः -
श्रीमद्भिरुक्तं सकलं मृषेति
दृष्टान्त एव ह्युपपद्यते तत् ।
दार्ष्टान्तिके नैव भवादिदुःखं
प्रत्यक्षतः सर्वजनप्रसिद्धम् ॥ २७१ ॥
śiṣyaḥ -
śrīmadbhiruktaṁ sakalaṁ mṛṣeti
dṛṣṭānta eva hyupapadyate tat ।
dārṣṭāntike naiva bhavādiduḥkhaṁ
pratyakṣataḥ sarvajanaprasiddham ॥ 271 ॥
The student says -
271. What has been said by the holy person, that everything (fear of imaginary snake and dreams) is untrue, is all tenable in the illustrations. However unlike the miseries of Saṃsāra, the things in the illustration are not directly perceived and accepted as true by all the people.
The student says -
271. What has been said by the holy person, that everything (fear of imaginary snake and dreams) is untrue, is all tenable in the illustrations. However unlike the miseries of Saṃsāra, the things in the illustration are not directly perceived and accepted as true by all the people.
प्रत्यक्षेणानुभूतार्थः कथं मिथ्यात्वमर्हति ।
चक्षुषो विषयं कुम्भं कथं मिथ्या करोम्यहम् ॥ २७२ ॥
pratyakṣeṇānubhūtārthaḥ kathaṁ mithyātvamarhati ।
cakṣuṣo viṣayaṁ kumbhaṁ kathaṁ mithyā karomyaham ॥ 272 ॥
272. How can something that is directly experienced be untrue? How can I say that the pot seen by my eyes is not true?
विद्यमानस्य मिथ्यात्वं कथं नु घटते प्रभो ।
प्रत्यक्षं खलु सर्वेषां प्रमाणं प्रस्फुटार्थकम् ॥ २७३ ॥
vidyamānasya mithyātvaṁ kathaṁ nu ghaṭate prabho ।
pratyakṣaṁ khalu sarveṣāṁ pramāṇaṁ prasphuṭārthakam ॥ 273 ॥
273. Now, direct perception, pratyakṣa, is the means of knowledge acceptable to all and the one which conveys knowledge in the clearest manner. Lord! How is falsity of the visible (that which is directly perceived) tenable?
मर्त्यस्य मम जन्मादिदुःखभाजोऽल्पजीविनः ।
ब्रह्मत्वमपि नित्यत्वं परमानन्दता कथम् ॥ २७४ ॥
martyasya mama janmādiduḥkhabhājo'lpajīvinaḥ ।
brahmatvamapi nityatvaṁ paramānandatā katham ॥ 274 ॥
274. And how can I, a mortal who experiences the miseries of birth etc. and has a short life span be the eternal Brahman of pure bliss as its nature?
क आत्मा कस्त्वनात्मा च किमु लक्षणमेतयोः ।
आत्मन्यनात्मधर्माणामारोपः क्रियते कथम् ॥ २७५ ॥
ka ātmā kastvanātmā ca kimu lakṣaṇametayoḥ ।
ātmanyanātmadharmāṇāmāropaḥ kriyate katham ॥ 275 ॥
275. Who is Atman? Who is anatman (not Atman)? What are the defining features of these two? How are the attributes of Anātman super-imposed upon the Atman?
किमज्ञानं तदुत्पन्नभयत्यागोऽपि वा कथम् ।
किमु ज्ञानं तदुत्पन्नसुखप्राप्तिश्च वा कथम् ॥ २७६ ॥
kimajñānaṁ tadutpannabhayatyāgo'pi vā katham ।
kimu jñānaṁ tadutpannasukhaprāptiśca vā katham ॥ 276 ॥
276. What is ignorance, ajñāna? How does one get rid of the fear that arises from ignorance? What is knowledge, jñāna? How does one obtain the happiness that results from knowledge?
सर्वमेतद्यथापूर्वं करामलकवत्स्फुटम् ।
प्रतिपादय मे स्वामिन् श्रीगुरो करुणानिधे ॥ २७७ ॥
sarvametadyathāpūrvaṁ karāmalakavatsphuṭam ।
pratipādaya me svāmin śrīguro karuṇānidhe ॥ 277 ॥
277. Śrīguru! O Treasure of compassion! Please explain all these so that it becomes as clear to grasp as a gooseberry in one’s hand.
श्रीगुरुः -
धन्यः कृतार्थस्त्वमहो विवेकः
शिवप्रसादस्तव विद्यते महान् ।
विसृज्य तु प्राकृतलोकमार्गं
ब्रह्मावगन्तुं यतसे यतस्त्वम् ॥ २७८ ॥
śrīguruḥ -
dhanyaḥ kṛtārthastvamaho vivekaḥ
śivaprasādastava vidyate mahān ।
visṛjya tu prākṛtalokamārgaṁ
brahmāvagantuṁ yatase yatastvam ॥ 278 ॥
Śrīgruru says -
278. Ah!, you are blessed, successful and have an ability to discriminate. It is visible that you have the great grace of Siva as you have let go of the worldly path and are trying to understand Brahman.
Śrīgruru says -
278. Ah!, you are blessed, successful and have an ability to discriminate. It is visible that you have the great grace of Siva as you have let go of the worldly path and are trying to understand Brahman.
शिवप्रसादेन विना न सिद्धिः
शिवप्रसादेन विना न बुद्धिः ।
शिवप्रसादेन विना न युक्तिः
शिवप्रसादेन विना न मुक्तिः ॥ २७९ ॥
śivaprasādena vinā na siddhiḥ
śivaprasādena vinā na buddhiḥ ।
śivaprasādena vinā na yuktiḥ
śivaprasādena vinā na muktiḥ ॥ 279 ॥
279. Without the grace of Siva, there will not be success, intelligence, reasoning or liberation.
यस्य प्रसादेन विमुक्तसङ्गाः
शुकादयः संसृतिबन्धमुक्ताः ।
तस्य प्रसादो बहुजन्मलभ्यो
भक्त्यैकगम्यो भवमुक्तिहेतुः ॥ २८० ॥
yasya prasādena vimuktasaṅgāḥ
śukādayaḥ saṁsṛtibandhamuktāḥ ।
tasya prasādo bahujanmalabhyo
bhaktyaikagamyo bhavamuktihetuḥ ॥ 280 ॥
280. His grace, the reason for Śuka (son of Vyāsa) and others became free of all attachment and the bonds of Saṃsāra, and the cause of liberation, can be obtained only through devotion over many lifetimes.
विवेको जन्तूनां प्रभवति जनिष्वेव बहुषु
प्रसादादेवैशाद्बहुसुकृतपाकोदयवशात् ।
यतस्तस्मादेव त्वमपि परमार्थावगमने
कृतारम्भः पुंसामिदमिह विवेकस्य तु फलं ॥ २८१ ॥
viveko jantūnāṁ prabhavati janiṣveva bahuṣu
prasādādevaiśādbahusukṛtapākodayavaśāt ।
yatastasmādeva tvamapi paramārthāvagamane
kṛtārambhaḥ puṁsāmidamiha vivekasya tu phalaṁ ॥ 281 ॥
281. Discrimination, viveka, arises in being only after many births, due to the grace of Isvara obtained as a result of many good deeds. It is for this reason that you have made a beginning to understand the ultimate truth. This – the attempt to understand Brahman – is the outcome of such discrimination.
मर्त्यत्वसिद्धेरपि पुंस्त्वसिद्धे -
र्विप्रत्वसिद्धेश्च विवेकसिद्धेः ।
वदन्ति मुख्यं फलमेव मोक्षं
व्यर्थं समस्तं यदि चेन्न मोक्षः ॥ २८२ ॥
martyatvasiddherapi puṁstvasiddhe -
rvipratvasiddheśca vivekasiddheḥ ।
vadanti mukhyaṁ phalameva mokṣaṁ
vyarthaṁ samastaṁ yadi cenna mokṣaḥ ॥ 282 ॥
282. Liberation, mokṣa, is the main end result of obtaining humanness and maleness within that, becoming learned and developing discrimination. If one does not obtain liberation, all that would be without purpose.
प्रश्नः समीचीनतरस्तवायं
यदात्मतत्त्वावगमे प्रवृत्तिः ।
ततस्तवैतत्सकलं समूलं
निवेदयिष्यामि मुदा शृणुष्व ॥ २८३ ॥
praśnaḥ samīcīnatarastavāyaṁ
yadātmatattvāvagame pravṛttiḥ ।
tatastavaitatsakalaṁ samūlaṁ
nivedayiṣyāmi mudā śṛṇuṣva ॥ 283 ॥
283. This question of yours, in an effort to understand the nature of Atman, is appropriate. Hereafter I shall gladly explain everything to you entirely. Do listen.
मर्त्यत्वं त्वयि कल्पितं भ्रमवशात्तेनैव जन्मादयः
तत्सम्भावितमेव दुःखमपि ते नो वस्तुतस्तन्मृषा ।
निद्रामोहवशादुपागतसुखं दुःखं च किं नु त्वया
सत्यत्वेन विलोकितं क्वचिदपि ब्रूहि प्रबोधागमे ॥ २८४ ॥
martyatvaṁ tvayi kalpitaṁ bhramavaśāttenaiva janmādayaḥ
tatsambhāvitameva duḥkhamapi te no vastutastanmṛṣā ।
nidrāmohavaśādupāgatasukhaṁ duḥkhaṁ ca kiṁ nu tvayā
satyatvena vilokitaṁ kvacidapi brūhi prabodhāgame ॥ 284 ॥
284. Humanness in you is imaginary arising due to confusion, as are births etc., and consequent sorrow, and not true objectively speaking; it is false. Tell me, do you ever speak of the joy and sorrow experienced in the confusion caused by sleep as true once you wake up?
नाशेषलोकैरनुभूयमानः
प्रत्यक्षतोऽयं सकलप्रपञ्चः ।
कथं मृषा स्यादिति शङ्कनीयं
विचारशून्येन विमुह्यता त्वया ॥ २८५ ॥
nāśeṣalokairanubhūyamānaḥ
pratyakṣato'yaṁ sakalaprapañcaḥ ।
kathaṁ mṛṣā syāditi śaṅkanīyaṁ
vicāraśūnyena vimuhyatā tvayā ॥ 285 ॥
285. Devoid of a proper enquiry and being in a confused state, you doubt how this directly perceived word experienced by countless people could be false. Do not have such doubts.
दिवान्धदृष्टेस्तु दिवान्धकारः
प्रत्यक्षसिद्धोऽपि स किं यथार्थः ।
तद्वद्भ्रमेणावगतः पदार्थो
भ्रान्तस्य सत्यः सुमतेर्मृषैव ॥ २८६ ॥
divāndhadṛṣṭestu divāndhakāraḥ
pratyakṣasiddho'pi sa kiṁ yathārthaḥ ।
tadvadbhrameṇāvagataḥ padārtho
bhrāntasya satyaḥ sumatermṛṣaiva ॥ 286 ॥
286. To an owl, which is blind by day, darkness during day is a result of direct perception; is that the truth? Similarly, an object which has been understood mistakenly is true as far as the confused person is concerned, but to someone with clear thinking it is false.
घटोऽयमित्यत्र घटाभिधानः
प्रत्यक्षतः कश्चिदुदेति दृष्टेः ।
विचार्यमाणे स तु नास्ति तत्र
मृदस्ति तद्भावविलक्षणा सा ॥ २८७ ॥
ghaṭo'yamityatra ghaṭābhidhānaḥ
pratyakṣataḥ kaścidudeti dṛṣṭeḥ ।
vicāryamāṇe sa tu nāsti tatra
mṛdasti tadbhāvavilakṣaṇā sā ॥ 287 ॥
287. In the sentence ‘this is a pot’, the object denoted by the word ‘pot’ is perceived directly by sight by someone; however, upon proper inquiry, there is no pot: it is actually mud, the entity referred to as ‘pot’ is merely a particular modification of mud.
प्रादेशमात्रः परिदृश्यतेऽर्कः
शास्त्रेण सन्दर्शितलक्षयोजनः ।
मानान्तरेण क्वचिदेति बाधां
प्रत्यक्षमप्यत्र हि न व्यवस्था ॥ २८८ ॥
prādeśamātraḥ paridṛśyate'rkaḥ
śāstreṇa sandarśitalakṣayojanaḥ ।
mānāntareṇa kvacideti bādhāṁ
pratyakṣamapyatra hi na vyavasthā ॥ 288 ॥
288. Sun, whose size is stated to be one hundred thousand yojanas (1 yojana is about 9 miles), is perceived to be only a few inches wide (the distance between one’s thumb and forefinger). Sometimes even what is directly perceived is negated by a different means of knowledge (māna, or pramāṇa); there is no hard rule that what is directly perceived is always true.
तस्मात्त्वयीदं भ्रमतः प्रतीतं
मृषैव नो सत्यमवेहि साक्षात् ।
ब्रह्म त्वमेवासि सुखस्वरुपं
त्वत्तो न भिन्नं विचिनुष्व बुद्धौ ॥ २८९ ॥
tasmāttvayīdaṁ bhramataḥ pratītaṁ
mṛṣaiva no satyamavehi sākṣāt ।
brahma tvamevāsi sukhasvarupaṁ
tvatto na bhinnaṁ vicinuṣva buddhau ॥ 289 ॥
289. Therefore, what is perceived you due to confusion is not true. You do not perceive the Truth, satyam, directly (Brahman is beyond the reach of sense organs). You are verily Brahman, of the nature of bliss; Brahman is not different from you. Contemplate this in your mind.
लोकान्तरे वात्र गुहान्तरे वा
तीर्थान्तरे कर्मपरम्परान्तरे ।
शास्त्रान्तरे नास्त्यनुपश्यतामिह
स्वयं परं ब्रह्म विचार्यमाणे ॥ २९० ॥
lokāntare vātra guhāntare vā
tīrthāntare karmaparamparāntare ।
śāstrāntare nāstyanupaśyatāmiha
svayaṁ paraṁ brahma vicāryamāṇe ॥ 290 ॥
290. Brahman is not to be found in a different world, or in a cave, or in a sacred place, or by performing certain rites, or in a different field of study. Upon contemplation, Parabrahman is seen as one’s own self.
तत्त्वमात्मस्थमज्ञात्वा मूढः शास्त्रेषु पश्यति ।
गोपः कक्षगतं छागं यथा कूपेषु दुर्मतिः ॥ २९१ ॥
tattvamātmasthamajñātvā mūḍhaḥ śāstreṣu paśyati ।
gopaḥ kakṣagataṁ chāgaṁ yathā kūpeṣu durmatiḥ ॥ 291 ॥
291 Not knowing the Ultimate being one’s own self, the stupid person searches for it in Śāstras like a dull-witted goatherd who searches in a well for the goat in his arms.
स्वमात्मानं परं मत्वा परमात्मानमन्यथा ।
विमृग्यते पुनः स्वात्मा बहिः कोशेषु पण्डितैः ॥ २९२ ॥
svamātmānaṁ paraṁ matvā paramātmānamanyathā ।
vimṛgyate punaḥ svātmā bahiḥ kośeṣu paṇḍitaiḥ ॥ 292 ॥
292. Thinking one’s own self to be different (from Brahman) and the Paramātma as different (from one’s own self), one’s own self is fervently sought after outside in dictionaries etc. by those who think themselves as scholars.
विस्मृत्य वस्तुनस्तत्त्वमध्यारोप्य च वस्तुनि ।
अवस्तुतां च तद्धर्मान्मुधा शोचति नान्यथा ॥ २९३ ॥
vismṛtya vastunastattvamadhyāropya ca vastuni ।
avastutāṁ ca taddharmānmudhā śocati nānyathā ॥ 293 ॥
293. It is certain that having forgotten the true nature of the Object, and having super-imposed non-object and its attributes onto the Object one grieves in vain.
आत्मानात्मविवेकं ते वक्ष्यामि शृणु सादरम् ।
यस्य श्रवणमात्रेण मुच्यतेऽनात्मबन्धनात् ॥ २९४ ॥
ātmānātmavivekaṁ te vakṣyāmi śṛṇu sādaram ।
yasya śravaṇamātreṇa mucyate'nātmabandhanāt ॥ 294 ॥
294. I shall explain how to discriminate between Atman and anātman, by merely listening to which one gets liberated from the bonds of anātman. Listen attentively.
इत्युक्त्वाभिमुखीकृत्य शिष्यं करुणया गुरुः ।
अध्यारोपापवादाभ्यां निष्प्रपञ्चं प्रपञ्चयन् ॥ २९५ ॥
ityuktvābhimukhīkṛtya śiṣyaṁ karuṇayā guruḥ ।
adhyāropāpavādābhyāṁ niṣprapañcaṁ prapañcayan ॥ 295 ॥
सम्यक्प्राबोधयत्तत्त्वं शास्त्रदृष्टेन वर्त्मना ।
सर्वेषामुपकाराय तत्प्रकारोऽत्र दर्श्यते ॥ २९६ ॥
samyakprābodhayattattvaṁ śāstradṛṣṭena vartmanā ।
sarveṣāmupakārāya tatprakāro'tra darśyate ॥ 296 ॥
295. – 296. Having spoken thus, the Guru having seated the student in front of him, the Guru explaining in the greatest detail through the pedagogical method of serial elimination (adhyāropa and apavāda) taught properly the nature of Brahman following the Śāstras. The same is shown here for the benefit of everyone.
वस्तुन्यवस्त्वारोपो यः सोऽध्यारोप इतीर्यते ।
असर्पभूते रज्ज्वादौ सर्पत्वारोपणं यथा ॥ २९७ ॥
vastunyavastvāropo yaḥ so'dhyāropa itīryate ।
asarpabhūte rajjvādau sarpatvāropaṇaṁ yathā ॥ 297 ॥
297. Adhyāropa, super-imposition, is said to be the imposition of a non-object upon an object like the imposition of snake-ness upon a rope etc.
वस्तु तावत्परं ब्रह्म सत्यज्ञानादिलक्षणम् ।
इदमारोपितं यत्र भाति खे नीलतादिवत् ॥ २९८ ॥
vastu tāvatparaṁ brahma satyajñānādilakṣaṇam ।
idamāropitaṁ yatra bhāti khe nīlatādivat ॥ 298 ॥
298 Parabrahman is the Object which is characterized by eternality, pure knowledge etc., onto which this world is super-imposed and becomes apparent, similar to the manner in which blue-ness is super-imposed onto space (sky) and becomes apparent.
तत्कारणं यदज्ञानं सकार्यं सद्विलक्षणम् ।
अवस्त्वित्युच्यते सद्भिर्यस्य बाधा प्रदृश्यते ॥ २९९ ॥
tatkāraṇaṁ yadajñānaṁ sakāryaṁ sadvilakṣaṇam ।
avastvityucyate sadbhiryasya bādhā pradṛśyate ॥ 299 ॥
299. The reason for such super-imposition is ajñāna, ignorance, which has an effect (this entire world), is different from Sat (Brahman) and is called avastu, non-object by the wise. The means to overcome the same is being shown.
अवस्तु तत्प्रमाणैर्यद्बाध्यते शुक्तिरौप्यवत् ।
न बाध्यते यत्तद्वस्तु त्रिषु कालेषु शुक्तिवत् ॥ ३०० ॥
avastu tatpramāṇairyadbādhyate śuktiraupyavat ।
na bādhyate yattadvastu triṣu kāleṣu śuktivat ॥ 300 ॥
300. Non-object, avastu, such as the silver seen in a shell, is that which is contradicted by other means of knowledge. That which is not contradicted and exists in past, present and future is the object, vastu, like the shell.
शुक्तेर्बाधा न खल्वस्ति रजतस्य यथा तथा ।
अवस्तुसंज्ञितं यत्तज्जगदध्यासकारणम् ॥ ३०१ ॥
śukterbādhā na khalvasti rajatasya yathā tathā ।
avastusaṁjñitaṁ yattajjagadadhyāsakāraṇam ॥ 301 ॥
301. The shell is not contradicted in the way that silver is (upon closer examination in clear light, what was initially seen as silver turns out to be a mere shell). That which is denoted by the term avastu is the reason for super-imposition of this world (upon Brahman).
सदसद्भ्यामनिर्वाच्यमज्ञानं त्रिगुणात्मकम् ।
वस्तु तत्त्वावबोधैकबाध्यं तद्भावलक्षणम् ॥ ३०२ ॥
sadasadbhyāmanirvācyamajñānaṁ triguṇātmakam ।
vastu tattvāvabodhaikabādhyaṁ tadbhāvalakṣaṇam ॥ 302 ॥
302. Ajñāna, ignorance, is indescribable being neither existent, nor non-existent; is composed of the three guṇas (Sattva, Rajas and Tamas); is negated only by the understanding of the nature of the object, vastu (Brahman); and is a positive category (i.e., it is not merely the absence of Jñāna, knowledge).
मिथ्यासम्बन्धतस्तत्र ब्रह्मण्याश्रित्य तिष्ठति ।
मणौ शक्तिर्यथा तद्वन्नैतदाश्रयदूषकम् ॥ ३०३ ॥
mithyāsambandhatastatra brahmaṇyāśritya tiṣṭhati ।
maṇau śaktiryathā tadvannaitadāśrayadūṣakam ॥ 303 ॥
303. Due to a false connection this (ajñāna) resides in Brahman but does not affect Brahman itself, in the same way that the burning power of the gem, Sūrkāntamaṇī, does not burn the gem itself.
सद्भावे लिङ्गमेतस्य कार्यमेतच्चराचरम् ।
मानं श्रुतिः स्मृतिश्चाज्ञोऽहमित्यनुभवोऽपि च ॥ ३०४ ॥
sadbhāve liṅgametasya kāryametaccarācaram ।
mānaṁ śrutiḥ smṛtiścājño'hamityanubhavo'pi ca ॥ 304 ॥
304. The means of knowing, Pramāṇa, its existence is the invariable mark (in inference, anumāna, the thing to be known such as fire, is known from its liṅga, invariable mark, such as smoke); the invariable mark is the effect, kārya, of Ajñāna, this entire mobile and immobile world. Śruti and Smṛti (that which is directly ‘heard’ is Śruti or Veda which is not authored by any person; that which is ‘remembered’ by any person is Smṛti such as Bhagavadgītā or Purāṇas; Smṛti is valid as long as it is not contradicted by Veda) are also means of knowing its existence; as is the direct experience in sentences such as “I am ignorant”.
अज्ञानं प्रकृतिः शक्तिरविद्येति निगद्यते ।
तदेतत्सन्न भवति नासद्वा शुक्तिरौप्यवत् ॥ ३०५ ॥
ajñānaṁ prakṛtiḥ śaktiravidyeti nigadyate ।
tadetatsanna bhavati nāsadvā śuktiraupyavat ॥ 305 ॥
305. Ajñāna is known as prakṛti, nature; śakti, power (of Brahman) and avidyā, nescience. This neither exists nor does it not exist, like the silver in a shell. (If the silver in a shell exists, it should not disappear upon closer examination; if it does not exist, then it should not be perceived in the first place).
सतो भिन्नमभिन्नं वा न दीपस्य प्रभा यथा ।
न सावयवमन्यद्वा बीजस्याङ्कुरवत्क्वचित् ॥ ३०६ ॥
sato bhinnamabhinnaṁ vā na dīpasya prabhā yathā ।
na sāvayavamanyadvā bījasyāṅkuravatkvacit ॥ 306 ॥
306. It is both different and non-different from sat, that which exists (Brahman), like the glow of a lamp. It cannot be said to have constituent parts, nor otherwise, like the sprout of a seed (anything which is an effect of something else like a ‘pot’ has constituent parts, avayavas, but a sprout when it just germinates cannot be said to have any constituent parts and yet a sprout once formed does have constituent parts like leaves).
अत एतदनिर्वाच्यमित्येव कवयो विदुः ।
समष्टिव्यष्टिरूपेण द्विधाज्ञानं निगद्यते ॥ ३०७ ॥
ata etadanirvācyamityeva kavayo viduḥ ।
samaṣṭivyaṣṭirūpeṇa dvidhājñānaṁ nigadyate ॥ 307 ॥
307. Therefore, it is said by the wise to be indescribable. It is said to be of two forms: aggregate, samaṣṭi, and individual, vyaṣṭi.
नानात्वेन प्रतीतानामज्ञानानामभेदतः ।
एकत्वेन समष्टिः स्याद्भूरुहाणां वनं यथा ॥ ३०८ ॥
nānātvena pratītānāmajñānānāmabhedataḥ ।
ekatvena samaṣṭiḥ syādbhūruhāṇāṁ vanaṁ yathā ॥ 308 ॥
308. From a collective viewpoint, the various ajñānas seen are referred to as a single aggregate, samaṣṭi, like a forest of trees.
इयं समष्टिरुत्कृष्टा सत्त्वांशोत्कर्षतः पुरा ।
मायेति कथ्यते तज्ज्ञैः शुद्धसत्त्वैकलक्षणा ॥ ३०९ ॥
iyaṁ samaṣṭirutkṛṣṭā sattvāṁśotkarṣataḥ purā ।
māyeti kathyate tajjñaiḥ śuddhasattvaikalakṣaṇā ॥ 309 ॥
309. This samaṣṭi form (of ajñāna) is of the nature of pure Sattva; it is the highest form on account of the predominance of Sattva and is called māyā by those who know the Ultimate.
मायोपहितचैतन्यं साभासं सत्त्वबृंहितम् ।
सर्वज्ञत्वादिगुणकं सृष्टिस्थित्यन्तकारणम् ॥ ३१० ॥
māyopahitacaitanyaṁ sābhāsaṁ sattvabṛṁhitam ।
sarvajñatvādiguṇakaṁ sṛṣṭisthityantakāraṇam ॥ 310 ॥
अव्याकृतं तदव्यक्तमीश इत्यपि गीयते ।
सर्वशक्तिगुणोपेतः सर्वज्ञानावभासकः ॥ ३११ ॥
avyākṛtaṁ tadavyaktamīśa ityapi gīyate ।
sarvaśaktiguṇopetaḥ sarvajñānāvabhāsakaḥ ॥ 311 ॥
स्वतन्त्रः सत्यसङ्कल्पः सत्यकामः स ईश्वरः ।
तस्यैतस्य महाविष्णोर्महाशक्तेर्महीयसः ॥ ३१२ ॥
svatantraḥ satyasaṅkalpaḥ satyakāmaḥ sa īśvaraḥ ।
tasyaitasya mahāviṣṇormahāśaktermahīyasaḥ ॥ 312 ॥
310. – 311ab. Caitanya, consciousness, with Maya as adjunct, in which Caitanya is reflected, is strengthened by Sattva, is endowed with qualities such as omniscience, and is the cause of creation, sustenance and destruction is called avyākṛta (undifferentiated), avyakta (the unevolved primordial principle) and also Īśa (lord).
311cd. – 312. He who is omnipotent, illuminator of all knowledge, is independent, whose volition turns into reality, and whose desires become facts is Isvara.
सर्वज्ञत्वेश्वरत्वादिकारणत्वान्मनीषिणः ।
कारणं वपुरित्याहुः समष्टिं सत्त्वबृंहितम् ॥ ३१३ ॥
sarvajñatveśvaratvādikāraṇatvānmanīṣiṇaḥ ।
kāraṇaṁ vapurityāhuḥ samaṣṭiṁ sattvabṛṁhitam ॥ 313 ॥
313. The causal body, kāraṇam vapuḥ (also called kāraṇaśarīra), of that Isvara and this all-pervading, omnipotent, great entity (or this omnipotent, great Mahāviṣṇu) is said by the wise to be this aggregate (ajñāna) strengthened by Sattva, on account of it being the reason for his omniscience, overlordship etc.
आनन्दप्रचुरत्वेन साधकत्वेन कोशवत् ।
सैषानन्दमयः कोश इतीशस्य निगद्यते ॥ ३१४ ॥
ānandapracuratvena sādhakatvena kośavat ।
saiṣānandamayaḥ kośa itīśasya nigadyate ॥ 314 ॥
314. This Maya is called Isvara’s sheath of bliss, ānandamayaḥ kośaḥ, or account of the abundance of ānanda, bliss, and it being like a kośa, sheath, when viewed as a cause of realizing Brahman (in one brahmavidya called pañcakośavidyā, Brahman is seen as being enveloped by five sheaths each less grosser than the previous one; after one understands Brahman as the outer sheath, one realizes that Brahman is subtler than that and starts the journey to understand Brahman as an inner sheath and it thus it goes on).
सर्वोपरमहेतुत्वात्सुषुप्तिस्थानमिष्यते ।
प्राकृतः प्रलयो यत्र श्राव्यते श्रुतिभिर्मुहुः ॥ ३१५ ॥
sarvoparamahetutvātsuṣuptisthānamiṣyate ।
prākṛtaḥ pralayo yatra śrāvyate śrutibhirmuhuḥ ॥ 315 ॥
315. Deep sleep, where natural dissolution (of everything) is repeatedly stated by Vedic sentences, is the place desired for Isvara on account of cessation of everything. (Beings have different levels of ignorance in the three states of wakefulness, dream state and deep sleep; in deep sleep a person is not aware of the world – i.e., everything dissolves – and attains the state of Isvara).
अज्ञानं व्यष्ट्यभिप्रायादनेकत्वेन भिद्यते ।
अज्ञानवृत्तयो नाना तत्तद्गुणविलक्षणाः ॥ ३१६ ॥
ajñānaṁ vyaṣṭyabhiprāyādanekatvena bhidyate ।
ajñānavṛttayo nānā tattadguṇavilakṣaṇāḥ ॥ 316 ॥
316. Ajñāna is split into many when intended to be seen from an individual point of view. Many are the instances of Ajñāna differentiated by their individual characteristics.
वनस्य व्यष्ट्यभिप्रायाद्भूरुहा इत्यनेकता ।
यथा तथैवाज्ञानस्य व्यष्टितः स्यादनेकता ॥ ३१७ ॥
vanasya vyaṣṭyabhiprāyādbhūruhā ityanekatā ।
yathā tathaivājñānasya vyaṣṭitaḥ syādanekatā ॥ 317 ॥
317. Multiplicity of Ajñāna from a distinctive viewpoint is similar to that of a forest, which is a collection trees when considered distinctly.
व्यष्टिर्मलिनसत्वैषा रजसा तमसा युता ।
ततो निकृष्टा भवति योपाधिः प्रत्यगात्मनः ॥ ३१८ ॥
vyaṣṭirmalinasatvaiṣā rajasā tamasā yutā ।
tato nikṛṣṭā bhavati yopādhiḥ pratyagātmanaḥ ॥ 318 ॥
318. The individual Ajñāna, vyaṣṭi, is made of sattva contaminated with tamas and rajas. There this adjunct, upādhi, of the pratyagātman, the inner Atman (i.e., the individual soul) is of a lower order.
चैतन्यं व्यष्ट्यवच्छिन्नं प्रत्यगात्मेति गीयते ।
साभासं व्यष्ट्युपहितं सत्तादात्म्येन तद्गुणैः ॥ ३१९ ॥
caitanyaṁ vyaṣṭyavacchinnaṁ pratyagātmeti gīyate ।
sābhāsaṁ vyaṣṭyupahitaṁ sattādātmyena tadguṇaiḥ ॥ 319 ॥
अभिभूतः स एवात्मा जीव इत्यभिधीयते ।
किञ्चिज्ज्ञत्वानीश्वरत्वसंसारित्वादिधर्मवान् ॥ ३२० ॥
abhibhūtaḥ sa evātmā jīva ityabhidhīyate ।
kiñcijjñatvānīśvaratvasaṁsāritvādidharmavān ॥ 320 ॥
319 – 320 Consciousness, caitanya, delimited by individual Ajñāna is called the individual soul, pratyagātman. The same Atman, in which Caitanya is reflected, i.e., Caitanya with the individual Ajñāna as the adjunct, which exists with the qualities of Brahman, being non-different from it, is called jīva, the individual, who has qualities such as knowing only a little, not having lordship over the world (anīṣatvam) and is subject to Saṃsāra, the cycle of birth and death.
अस्य व्यष्टिरहङ्कारकारणत्वेन कारणम् ।
वपुस्तत्राभिमान्यात्मा प्राज्ञ इत्युच्यते बुधैः ॥ ३२१ ॥
asya vyaṣṭirahaṅkārakāraṇatvena kāraṇam ।
vapustatrābhimānyātmā prājña ityucyate budhaiḥ ॥ 321 ॥
321. Individual Ajṇāna is his causal body, kāraṇaṃ vapuḥ, on account of association with ego. This Atman with ego is called prājñaḥ by the learned. (Generally, Prājña means an intelligent or learned person who perceives things; in Vedanta the meaning is more specific: an individual person endowed with a perceiving intellect).
प्राज्ञत्वमस्यैकाज्ञानभासकत्वेन सम्मतम् ।
व्यष्टेर्निकृष्टत्वेनास्य नानेकाज्ञानभासकम् ॥ ३२२ ॥
prājñatvamasyaikājñānabhāsakatvena sammatam ।
vyaṣṭernikṛṣṭatvenāsya nānekājñānabhāsakam ॥ 322 ॥
322. Prājña’s intelligence, prājñatvam, is justified on account of his ability to illuminate a single Ajñāna. Since the individual Ajñāna is of a lower order, he does not have the ability to illuminate many Ajñānas.
स्वरूपाच्छादकत्वेनाप्यानन्दप्रचुरत्वतः ।
कारणं वपुरानन्दमयः कोश इतीर्यते ॥ ३२३ ॥
svarūpācchādakatvenāpyānandapracuratvataḥ ।
kāraṇaṁ vapurānandamayaḥ kośa itīryate ॥ 323 ॥
323. Since this causal body, kāraṇam vapuḥ, covers Caitanya and has an abundance of bliss, ānanda, it is (also) called the bliss of sheath, ānandamayakośaḥ.
अस्यावस्था सुषुप्तिः स्याद्यत्रानन्दः प्रकृष्यते ।
एषोऽहं सुखमस्वाप्सं न तु किञ्चिदवेदिषम् ॥ ३२४ ॥
asyāvasthā suṣuptiḥ syādyatrānandaḥ prakṛṣyate ।
eṣo'haṁ sukhamasvāpsaṁ na tu kiñcidavediṣam ॥ 324 ॥
इत्यानन्दसमुत्कर्षः प्रबुद्धेषु प्रदृश्यते ।
समष्टेरपि च व्यष्टेरुभयोर्वनवृक्षवत् ॥ ३२५ ॥
ityānandasamutkarṣaḥ prabuddheṣu pradṛśyate ।
samaṣṭerapi ca vyaṣṭerubhayorvanavṛkṣavat ॥ 325 ॥
अभेद एव नो भेदो जात्येकत्वेन वस्तुतः ।
अभेद एव ज्ञातव्यस्तथेशप्राज्ञयोरपि ॥ ३२६ ॥
abheda eva no bhedo jātyekatvena vastutaḥ ।
abheda eva jñātavyastatheśaprājñayorapi ॥ 326 ॥
324. – 325ab. The state of Prājña is the deep sleep state where bliss is plentiful, which is seen in the words of a person who wakes up and say “Here, I am, the very same person who slept happily without knowing at all what happened at that time”. (Identity of the person who slept and does not know what happened at that time and the person who is awake and knows that he does not know what happened is conveyed by the Sanskrit word eṣaḥ, “this”).
325cd. – 326. Both the aggregate (samaṣṭi) and individual (vyaṣṭi) Ajñānas are non-different like forest and trees; there is no difference as they both belong to the same class, jāti, in reality. Similarly, it should be known that there is no difference between Isvara and Prājña.
सत्युपाध्योरभिन्नत्वे क्व भेदस्तद्विशिष्टयोः ।
एकीभावे तरङ्गाब्ध्योः को भेदः प्रतिबिम्बयोः ॥ ३२७ ॥
satyupādhyorabhinnatve kva bhedastadviśiṣṭayoḥ ।
ekībhāve taraṅgābdhyoḥ ko bhedaḥ pratibimbayoḥ ॥ 327 ॥
327. When the adjunct is the same, where is the difference in that which is delimited by such adjuncts? When both the ocean and the wave are the same, what is the difference in the reflection seen in those?
अज्ञानतदवच्छिन्नाभासयोरुभयोरपि ।
आधारं शुद्धचैतन्यं यत्तत्तुर्यमितीर्यते ॥ ३२८ ॥
ajñānatadavacchinnābhāsayorubhayorapi ।
ādhāraṁ śuddhacaitanyaṁ yattatturyamitīryate ॥ 328 ॥
328. That Pure Consciousness, śuddhacaitanyam, which is the basis for both Ajṇāna and Caitanya delimited by that Ajñāna is said to be the fourth, turyam (also called turīyam).
एतदेवाविविक्तं सदुपाधिभ्यां च तद्गुणैः ।
महावाक्यस्य वाच्यार्थो विविक्तं लक्ष्य इष्यते ॥ ३२९ ॥
etadevāviviktaṁ sadupādhibhyāṁ ca tadguṇaiḥ ।
mahāvākyasya vācyārtho viviktaṁ lakṣya iṣyate ॥ 329 ॥
329. This Sat (Brahman) when not separated from its adjuncts and their characteristics (i.e, Isvara and Jīva) is the direct sense of the Mahāvākya (tattvamasi, you are That – which is one of the four great sentences, mahāvākyas, which state the essence of Vedanta) and when it is spoken of as being separate from them, i.e., Brahman, is the secondary sense. (The difficulty of the sentence tattvamasi is that tat = Isvara and tvam = Jīva are different and so the direct sense that they are the same is not tenable; when the direct sense is not tenable, the secondary sense is resorted to, in which mode both words tat and tvam refer to Brahman, the basis for both Isvara and Jīva).
अनन्तशक्तिसम्पन्नो मायोपाधिक ईश्वरः ।
ईक्षामात्रेण सृजति विश्वमेतच्चराचरम् ॥ ३३० ॥
anantaśaktisampanno māyopādhika īśvaraḥ ।
īkṣāmātreṇa sṛjati viśvametaccarācaram ॥ 330 ॥
330. Isvara, who has Maya as His adjunct, and is endowed with limitless powers creates this entire mobile (animals) and immobile world (plants and insentient things) by his mere glance, i.e., by merely thinking about it.
अद्वितीयस्वमात्रोऽसौ निरुपादान ईश्वरः ।
स्वयमेव कथं सर्वं सृजतीति न शङ्क्यताम् ॥ ३३१ ॥
advitīyasvamātro'sau nirupādāna īśvaraḥ ।
svayameva kathaṁ sarvaṁ sṛjatīti na śaṅkyatām ॥ 331 ॥
331. It ought not to doubted as to how Isvara, without a second, and without any raw material, created this world.
निमित्तमप्युपादानं स्वयमेव भवन्प्रभुः ।
चराचरात्मकं विश्वं सृजत्यवति लुम्पति ॥ ३३२ ॥
nimittamapyupādānaṁ svayameva bhavanprabhuḥ ।
carācarātmakaṁ viśvaṁ sṛjatyavati lumpati ॥ 332 ॥
332. Being both the instrument and raw material himself, the Lord creates everything mobile and immobile, protects (sustains) the world and dissolves it.
स्वप्राधान्येन जगतो निमित्तमपि कारणम् ।
उपादानं ततोपाधिप्राधान्येन भवत्ययम् ॥ ३३३ ॥
svaprādhānyena jagato nimittamapi kāraṇam ।
upādānaṁ tatopādhiprādhānyena bhavatyayam ॥ 333 ॥
333. With Brahman as the dominant aspect, He is the instrumental cause and with Maya as the dominant aspect, He is the material cause.
यथालूता निमित्तं च स्वप्रधानतया भवेत् ।
स्वशरीरप्रधानत्वेनोपादानं तथेश्वरः ॥ ३३४ ॥
yathālūtā nimittaṁ ca svapradhānatayā bhavet ।
svaśarīrapradhānatvenopādānaṁ tatheśvaraḥ ॥ 334 ॥
334. This is analogous to the spider, which with itself as the dominant aspect is the instrumental cause and with its body as the dominant aspect is the material cause (for creating its web).
तमःप्रधानप्रकृतिविशिष्टात्परमात्मनः ।
अभूत्सकाशादाकाशमाकाशाद्वायुरुच्यते ॥ ३३५ ॥
tamaḥpradhānaprakṛtiviśiṣṭātparamātmanaḥ ।
abhūtsakāśādākāśamākāśādvāyurucyate ॥ 335 ॥
वायोरग्निस्तथैवाग्नेरापोऽद्भ्यः पृथिवी क्रमात् ।
शक्तेस्तमःप्रधानत्वं तत्कार्ये जाड्यदर्शनात् ॥ ३३६ ॥
vāyoragnistathaivāgnerāpo'dbhyaḥ pṛthivī kramāt ।
śaktestamaḥpradhānatvaṁ tatkārye jāḍyadarśanāt ॥ 336 ॥
आरम्भन्ते कार्यगुणान्ये कारणगुणा हि ते ।
एतानि सूक्ष्मभूतानि भूतमात्रा अपि क्रमात् ॥ ३३७ ॥
ārambhante kāryaguṇānye kāraṇaguṇā hi te ।
etāni sūkṣmabhūtāni bhūtamātrā api kramāt ॥ 337 ॥
एतेभ्यः सूक्ष्मभूतेभ्यः सूक्ष्मदेहा भवन्त्यपि ।
स्थूलान्यपि च भूतानि चान्योन्यांशविमेलनात् ॥ ३३८ ॥
etebhyaḥ sūkṣmabhūtebhyaḥ sūkṣmadehā bhavantyapi ।
sthūlānyapi ca bhūtāni cānyonyāṁśavimelanāt ॥ 338 ॥
335. – 336ab. From the vicinity of Paramātman distinguished by the tamas-dominated aspect of Ajñāna (prakṛti), space (ākāśa) was born; from space, air (vāyu); from air, fire (agni); from fire, waters (āpaḥ); from waters, earth (prithivī) were born in that order.
336cd. – 337ab. Predominance of tamas in Ajñāna (śakti) can be inferred from the inactivity or dullness, jāḍya, of its effect, for it is the characteristics of the reason which give rise to the characteristics of the effect.
337cd. – 338. These (ākāśa and others) are called subtle elements, sūkṣmabhūtāni, or pure elements, bhūtamātrāḥ, (also called tanmātrāḥ). From these subtle elements are born subtle bodies, sūkṣmadehāḥ (also called liṅgaṣarīraḥ; there are three bodies – the gross body, consisting of bones, flesh etc.; the subtle body which is the one which transmigrates and the causal body in which both the gross and subtle body reside in unevolved form) and from the mutual combination of gross elements, sthūlabhūtāni, are born (this process of combination is called pañcīkaraṇa or quintuplication).
अपञ्चीकृतभूतेभ्यो जातं सप्तदशाङ्गकम् ।
संसारकारणं लिङ्गमात्मनो भोगसाधनम् ॥ ३३९ ॥
apañcīkṛtabhūtebhyo jātaṁ saptadaśāṅgakam ।
saṁsārakāraṇaṁ liṅgamātmano bhogasādhanam ॥ 339 ॥
339. From the unquintuplicated elements (i.e., subtle elements) is born the liṅga-(śarīra), which has seventeen constituent elements, is the cause of Saṃsāra and is the means of enjoyment for Atman.
श्रोत्रादिपञ्चकं चैव वागादीनां च पञ्चकम् ।
प्राणादिपञ्चकं बुद्धिमनसी लिङ्गमुच्यते ॥ ३४० ॥
śrotrādipañcakaṁ caiva vāgādīnāṁ ca pañcakam ।
prāṇādipañcakaṁ buddhimanasī liṅgamucyate ॥ 340 ॥
340. The collection of the quintet of the sense organs of hearing etc. (touch, sight, taste and smell); the quintet of the action-organs of speech etc. (arms, legs, anus and reproductive organs); the quintet of life-breath, prāṇa etc. (apāna, which goes downwards; vyāna, which is diffused in the entire body; udāna which rises upwards; and samāna, which circulates around the navel – the five vital airs); and the pair of buddhi and manas (usually manas is translated as mind, but in the process of decision making, these are more akin to head and heart) is called the subtle body, liṅga-(śarīra). (The organs mentioned here are not the gross organs like ear and eyes; these are the subtle forms of those organs).
श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणानि पञ्च जातानि ।
आकाशादीनां सत्त्वांशेभ्यो धीन्द्रियाण्यनुक्रमतः ॥ ३४१ ॥
śrotratvakcakṣurjihvāghrāṇāni pañca jātāni ।
ākāśādīnāṁ sattvāṁśebhyo dhīndriyāṇyanukramataḥ ॥ 341 ॥
341. Sense organs of speech, touch, sight, taste and smell are born from the Sattvic aspect of ākāśa, vāyu, agni, āpaḥ and pṛthivī respectively.
आकाशादिगताः पञ्च सात्त्विकांशाः परस्परम् ।
मिलित्वैवान्तःकरणमभवत्सर्वकारणम् ॥ ३४२ ॥
ākāśādigatāḥ pañca sāttvikāṁśāḥ parasparam ।
militvaivāntaḥkaraṇamabhavatsarvakāraṇam ॥ 342 ॥
342. The five Sattvic aspects of ākāśa and others combine mutually and become the antaḥkaraṇa, the inner sense organ, which is the cause of everything.
प्रकाशकत्वादेतेषां सात्त्विकांशत्वमिष्यते ।
प्रकाशकत्वं सत्त्वस्य स्वच्छत्वेन यतस्ततः ॥ ३४३ ॥
prakāśakatvādeteṣāṁ sāttvikāṁśatvamiṣyate ।
prakāśakatvaṁ sattvasya svacchatvena yatastataḥ ॥ 343 ॥
343. These – sense organs and the antaḥkaraṇa – are said to emanate from the Sattvic aspects of primordial elements on account of their capacity to illuminate (other objects); Sattvaguṇa has the capacity to illuminate on account of its purity.
तदन्तःकरणं वृत्तिभेदेन स्याच्चतुर्विधम् ।
मनो बुद्धिरहङ्कारश्चित्तं चेति तदुच्यते ॥ ३४४ ॥
tadantaḥkaraṇaṁ vṛttibhedena syāccaturvidham ।
mano buddhirahaṅkāraścittaṁ ceti taducyate ॥ 344 ॥
344. Antaḥkaraṇa is of four types depending on the function discharged: manas, buddhi, ahaṅkāra and citta.
सङ्कल्पान्मन इत्याहुर्बुद्धिरर्थस्य निश्चयात् ।
अभिमानादहङ्कारश्चित्तमर्थस्य चिन्तनात् ॥ ३४५ ॥
saṅkalpānmana ityāhurbuddhirarthasya niścayāt ।
abhimānādahaṅkāraścittamarthasya cintanāt ॥ 345 ॥
345. Antaḥkaraṇa is called Manas, on account of it being the organ of volition, saṃkalpa; Buddhi, on account of it deciding the goal; Ahaṅkāra, due to attachment to oneself; and Citta on account of contemplation about things.
मनस्यपि च बुद्धौ च चित्ताहङ्कारयोः क्रमात् ।
अन्तर्भावोऽत्र बोद्धव्यो लिङ्गलक्षणसिद्धये ॥ ३४६ ॥
manasyapi ca buddhau ca cittāhaṅkārayoḥ kramāt ।
antarbhāvo'tra boddhavyo liṅgalakṣaṇasiddhaye ॥ 346 ॥
346. Citta and Ahaṅkāra should be understood as residing in Manas and Buddhi respectively in order to conform to the description of Liṅga (which has been said to include only Buddhi and Manas amongst its seventeen constituent elements).
चिन्तनं च मनोधर्मः सङ्कल्पादिर्यथा तथा ।
अन्तर्भावो मनस्येव सम्यक्चित्तस्य सिध्यति ॥ ३४७ ॥
cintanaṁ ca manodharmaḥ saṅkalpādiryathā tathā ।
antarbhāvo manasyeva samyakcittasya sidhyati ॥ 347 ॥
347. Since contemplation is also a function of Manas, just like volition is, it follows that Citta resides internally within the Manas.
देहादावहमित्येव भावो दृढतरो धियः ।
दृश्यतेऽहङ्कृतेस्तस्मादन्तर्भावोऽत्र युज्यते ॥ ३४८ ॥
dehādāvahamityeva bhāvo dṛḍhataro dhiyaḥ ।
dṛśyate'haṅkṛtestasmādantarbhāvo'tra yujyate ॥ 348 ॥
348. In Ahaṅkāra a strong determination of the identify of body etc. as “I” is seen; therefore, it is tenable that Ahaṅkāra resides internally within Buddhi.
तस्मादेव तु बुद्धेः कर्तृत्वं तदितरस्य करणत्वम् ।
सिध्यत्यात्मन उभयाद्विद्यात्संसारकारणं मोहात् ॥ ३४९ ॥
tasmādeva tu buddheḥ kartṛtvaṁ taditarasya karaṇatvam ।
sidhyatyātmana ubhayādvidyātsaṁsārakāraṇaṁ mohāt ॥ 349 ॥
349. It follows then, that Buddhi has agency (on account of it being the seat of I-association and decision-making) and the rest (Manas and the fifteen other elements) have instrumentality. These two – agent and instruments – are the reason why Atman, under delusion, is subject to Saṃsāra. (Buddhi as agent and rest as instruments do actions which give rise to karma, which in turn requires multiple births to be exhausted).
विज्ञानमयकोशः स्यात् बुद्धिर्ज्ञानेन्द्रियैः सह ।
विज्ञानप्रचुरत्वेनाप्याच्छादकतयात्मनः ॥ ३५० ॥
vijñānamayakośaḥ syāt buddhirjñānendriyaiḥ saha ।
vijñānapracuratvenāpyācchādakatayātmanaḥ ॥ 350 ॥
विज्ञानमयकोशोऽयमिति विद्वद्भिरुच्यते ।
अयं महानहङ्कारवृत्तिमान्कर्तृलक्षणः ॥ ३५१ ॥
vijñānamayakośo'yamiti vidvadbhirucyate ।
ayaṁ mahānahaṅkāravṛttimānkartṛlakṣaṇaḥ ॥ 351 ॥
350. – 351ab. Buddhi along with the five sense organs (of speech, touch, sight, taste and smell) constitutes the vijñānamayakoṣa, the sheath of intelligence. On account of the abundance of intelligence in Buddhi and on account of it covering the Atman, Buddhi is called the sheath of intelligence, vijñānamayakoṣa, by the learned.
अहं ममेत्येव सदाभिमानं
देहेन्द्रियादौ कुरुते गृहादौ ।
जीवाभिमानः पुरुषोऽयमेव
कर्ता च भोक्ता च सुखी च दुःखी ॥ ३५२ ॥
ahaṁ mametyeva sadābhimānaṁ
dehendriyādau kurute gṛhādau ।
jīvābhimānaḥ puruṣo'yameva
kartā ca bhoktā ca sukhī ca duḥkhī ॥ 352 ॥
351cd. – 352. This Buddhi, also called mahān, has the vṛtti, mode of ahaṃkāra, ego; is characterized by agency; and is attached to the body and sense organs with the sense of “I” and to entities like houses as “mine”. This is the man who identifies himself with the Jīva as “self”; is the agent of actions and enjoyer of consequent results; and is the one who experiences joy and sorrow.
स्ववासनाप्रेरित एव नित्यं
करोति कर्मोभयलक्षणं च ।
भुङ्क्ते तदुत्पन्नफलं विशिष्टं
सुखं च दुःखं च परत्र चात्र ॥ ३५३ ॥
svavāsanāprerita eva nityaṁ
karoti karmobhayalakṣaṇaṁ ca ।
bhuṅkte tadutpannaphalaṁ viśiṣṭaṁ
sukhaṁ ca duḥkhaṁ ca paratra cātra ॥ 353 ॥
353. Propelled by his vāsanas, impressions of past perceptions and results of past actions, this Buddhi constantly performs actions, both good and bad (Puṇya and Pāpa) and enjoys the specific results of such actions, i.e., joy and sorrow, in this world and the world yonder.
नानायोनिसहस्रेषु जायमानो मुहुर्मुहुः ।
म्रियमाणो भ्रमत्येष जीवः संसारमण्डले ॥ ३५४ ॥
nānāyonisahasreṣu jāyamāno muhurmuhuḥ ।
mriyamāṇo bhramatyeṣa jīvaḥ saṁsāramaṇḍale ॥ 354 ॥
354. Thus, Jīva is repeatedly born in thousands of wombs and repeatedly dies, going round the circle of Saṃsāra.
मनो मनोमयः कोशो भवेज्ज्ञानेन्द्रियैः सह ।
प्राचुर्यं मनसो यत्र दृश्यतेऽसौ मनोमयः ॥ ३५५ ॥
mano manomayaḥ kośo bhavejjñānendriyaiḥ saha ।
prācuryaṁ manaso yatra dṛśyate'sau manomayaḥ ॥ 355 ॥
355. Manas, along with the sense organs, forms the manomayakośa, the mental sheath. Where there is an abundance of manas, that is the mental sheath.
चिन्ताविषादहर्षाद्याः कामाद्या अस्य वृत्तयः ।
मनुते मनसैवैष फलं कामयते बहिः ।
यतते कुरुते भुङ्क्ते तन्मनः सर्वकारणम् ॥ ३५६ ॥
cintāviṣādaharṣādyāḥ kāmādyā asya vṛttayaḥ ।
manute manasaivaiṣa phalaṁ kāmayate bahiḥ ।
yatate kurute bhuṅkte tanmanaḥ sarvakāraṇam ॥ 356 ॥
356. Contemplation, sorrow, joy etc., desire etc. are its modes. It is through Manas, that Jīva wills, desires external results, tries, does, and enjoys the results. Therefore, Manas is the reason for everything.
मनो ह्यमुष्य प्रवणस्य हेतु -
रन्तर्बहिश्चार्थमनेन वेत्ति ।
शृणोति जिघ्रत्यमुनैव चेक्षते
वक्ति स्पृशत्यत्ति करोति सर्वम् ॥ ३५७ ॥
mano hyamuṣya pravaṇasya hetu -
rantarbahiścārthamanena vetti ।
śṛṇoti jighratyamunaiva cekṣate
vakti spṛśatyatti karoti sarvam ॥ 357 ॥
357. Manas is the reason for this downfall (from the state of Bliss). Both internally and externally, one knows objects through Manas and it is through this, that one hears, smells, sees, speaks and eats; and does everything.
बन्धश्च मोक्षो मनसैव पुंसा -
मर्थोऽप्यनर्थोऽप्यमुनैव सिध्यति ।
शुद्धेन मोक्षो मलिनेन बन्धो
विवेकतोऽर्थोऽप्यविवेकतोऽन्यः ॥ ३५८ ॥
bandhaśca mokṣo manasaiva puṁsā -
martho'pyanartho'pyamunaiva sidhyati ।
śuddhena mokṣo malinena bandho
vivekato'rtho'pyavivekato'nyaḥ ॥ 358 ॥
358. Both bondage and liberation are due to Manas, as do realization of man’s goals and failures. A pure Manas causes liberation; a polluted one, bondage. A discriminating Manas causes realization of goals, and a non-discriminating one, otherwise.
रजस्तमोभ्यां मलिनं त्वशुद्ध -
मज्ञानजं सत्त्वगुणेन रिक्तम् ।
मनस्तमोदोषसमन्वितत्वा -
ज्जडत्वमोहालसताप्रमादैः ।
तिरस्कृतं सन्न तु वेत्ति वास्तवं
पदार्थतत्त्वं ह्युपलभ्यमानम् ॥ ३५९ ॥
rajastamobhyāṁ malinaṁ tvaśuddha -
majñānajaṁ sattvaguṇena riktam ।
manastamodoṣasamanvitatvā -
jjaḍatvamohālasatāpramādaiḥ ।
tiraskṛtaṁ sanna tu vetti vāstavaṁ
padārthatattvaṁ hyupalabhyamānam ॥ 359 ॥
359. Manas, born from Ajñāna, is polluted with the impurities of Rajas and Tamas, and is devoid of Sattva. When Manas is with the blemish of Tamas, and is turned away (from Brahman) with dullness, delusion, laziness and intoxication, it does not understand the true nature of the Object that is available (Brahman).
रजोदोषैर्युक्तं यदि भवति विक्षेपकगुणैः
प्रतीपैः कामाद्यैरनिशमभिभूतं व्यथयति ।
कथञ्चित्सूक्ष्मार्थावगतिमदपि भ्राम्यति भृशं
मनोदीपो यद्वत्प्रबलमरुता ध्वस्तमहिमा ॥ ३६० ॥
rajodoṣairyuktaṁ yadi bhavati vikṣepakaguṇaiḥ
pratīpaiḥ kāmādyairaniśamabhibhūtaṁ vyathayati ।
kathañcitsūkṣmārthāvagatimadapi bhrāmyati bhṛśaṁ
manodīpo yadvatprabalamarutā dhvastamahimā ॥ 360 ॥
360. When it is with the blemish of Rajas, it is suppressed by the qualities like desire which take it away (from Brahman) and is incessantly agitated. Even if somehow, it has the understanding of the subtle nature (of Brahman), it is excessively fickle, like a lamp which loses its splendour due to a heavy wind.
ततो मुमुक्षुर्भवबन्धमुक्त्यै
रजस्तमोभ्यां च तदीयकार्यैः ।
वियोज्य चित्तं परिशुद्धसत्त्वं
प्रियं प्रयत्नेन सदैव कुर्यात् ॥ ३६१ ॥
tato mumukṣurbhavabandhamuktyai
rajastamobhyāṁ ca tadīyakāryaiḥ ।
viyojya cittaṁ pariśuddhasattvaṁ
priyaṁ prayatnena sadaiva kuryāt ॥ 361 ॥
361. Therefore a mumukṣu, one desirous of liberation, should disassociate from Rajas and Tamas and the results of those, and with effort always fill his Manas with pure Sattva, for the sake of release from bondage.
गर्भावासजनिप्रणाशनजराव्याध्यादिषु प्राणिनां
यद्दुःखं परिदृश्यते च नरके तच्चिन्तयित्वा मुहुः ।
दोषानेव विलोक्य सर्वविषयेष्वाशां विमुच्याभित -
श्चित्तग्रन्थिविमोचनाय सुमतिः सत्त्वं समालम्बनात् ॥ ३६२ ॥
garbhāvāsajanipraṇāśanajarāvyādhyādiṣu prāṇināṁ
yadduḥkhaṁ paridṛśyate ca narake taccintayitvā muhuḥ ।
doṣāneva vilokya sarvaviṣayeṣvāśāṁ vimucyābhita -
ścittagranthivimocanāya sumatiḥ sattvaṁ samālambanāt ॥ 362 ॥
362. Having repeatedly thought of the sorrow seen during dwelling in the womb, birth, death, old age, disease and hell; having seen only faults; and having given up desire for all things, an intelligent person should resort properly to Sattva completely in order to release the knot in his heart.
यमेषु निरतो यस्तु नियमेषु च यत्नतः ।
विवेकिनस्तस्य चित्तं प्रसादमधिगच्छति ॥ ३६३ ॥
yameṣu nirato yastu niyameṣu ca yatnataḥ ।
vivekinastasya cittaṁ prasādamadhigacchati ॥ 363 ॥
363. The Citta of the discriminating person who is deliberately dedicated in yama, self-restraint (ahiṃsā, satya, asteya, brahmacarya and aparigraha are the five Yamas, meaning respectively non-violence, truthfulness, non-stealing, celibacy and not partaking anything beyond what is strictly necessary) and niyama, duties (śauca, santoṣa, tapas, svādhyāya and īśvarapraṇidhāna are the five Niyamas, meaning respectively purity, contentment, penance, self-study, and contemplation of Isvara), attains tranquility.
आसुरीं सम्पदं त्यक्त्वा भजेद्यो दैवसम्पदम् ।
मोक्षैककाङ्क्षया नित्यं तस्य चित्तं प्रसीदति ॥ ३६४ ॥
āsurīṁ sampadaṁ tyaktvā bhajedyo daivasampadam ।
mokṣaikakāṅkṣayā nityaṁ tasya cittaṁ prasīdati ॥ 364 ॥
364. He who strives for daivīsampat, the treasure of gods (see Bhagavadgita 16.1 to 16.3 for an enumeration of the qualities that constitute Daivīsampat) having given up āsurīsampat, the qualities of demons (Bhagavadgita 16.4 lists those) with a desire for liberation, his Citta is tranquil.
परद्रव्यपरद्रोहपरनिन्दापरस्त्रियः ।
नालम्बते मनो यस्य तस्य चित्तं प्रसीदति ॥ ३६५ ॥
paradravyaparadrohaparanindāparastriyaḥ ।
nālambate mano yasya tasya cittaṁ prasīdati ॥ 365 ॥
365. He whose Manas does not desire the wealth or women of others nor disparages others nor harms others, such a person’s Citta is tranquil.
आत्मवत्सर्वभूतेषु यः समत्वेन पश्यति ।
सुखं दुःखं विवेकेन तस्य चित्तं प्रसीदति ॥ ३६६ ॥
ātmavatsarvabhūteṣu yaḥ samatvena paśyati ।
sukhaṁ duḥkhaṁ vivekena tasya cittaṁ prasīdati ॥ 366 ॥
366. He who treats all creatures as he would treat himself and through intelligence sees joy and sorrow as equal, his Citta is tranquil.
अत्यन्तं श्रद्धया भक्त्या गुरुमीश्वरमात्मनि ।
यो भजत्यनिशं क्षान्तस्तस्य चित्तं प्रसीदति ॥ ३६७ ॥
atyantaṁ śraddhayā bhaktyā gurumīśvaramātmani ।
yo bhajatyaniśaṁ kṣāntastasya cittaṁ prasīdati ॥ 367 ॥
367. The patient man who constantly worships Guru, Isvara and Atman with the greatest devotion, his Citta is tranquil.
शिष्टान्नमीशार्चनमार्यसेवां
तीर्थाटनं स्वाश्रमधर्मनिष्ठाम् ।
यमानुषक्तिं नियमानुवृत्तिं
चित्तप्रसादाय वदन्ति तज्ज्ञाः ॥ ३६८ ॥
śiṣṭānnamīśārcanamāryasevāṁ
tīrthāṭanaṁ svāśramadharmaniṣṭhām ।
yamānuṣaktiṁ niyamānuvṛttiṁ
cittaprasādāya vadanti tajjñāḥ ॥ 368 ॥
368. The learned say that tranquility of the Citta results from food left over after offering to Gods, guests etc., worship of Isvara, pilgrimages, strict adherence to the duties of one’s state of life (āśrama), attachment to Yamas and observance of Niyamas.
कट्वाम्ललवणात्युष्णतीक्ष्णरूक्षविधायिनाम् ।
पूतिपर्युषितादीनां त्यागः सत्त्वाय कल्पते ॥ ३६९ ॥
kaṭvāmlalavaṇātyuṣṇatīkṣṇarūkṣavidhāyinām ।
pūtiparyuṣitādīnāṁ tyāgaḥ sattvāya kalpate ॥ 369 ॥
369. Giving up food which is kaṭu, pungent, or āmla, sour, or contains lavaṇa, salt, or is very hot, or fiery, or dry and hard or was prepared a day before or earlier is laid down for the sake of Sattva.
श्रुत्या सत्त्वपुराणानां सेवया सत्त्ववस्तुनः ।
अनुवृत्त्या च साधूनां सत्त्ववृत्तिः प्रजायते ॥ ३७० ॥
śrutyā sattvapurāṇānāṁ sevayā sattvavastunaḥ ।
anuvṛttyā ca sādhūnāṁ sattvavṛttiḥ prajāyate ॥ 370 ॥
370. By listening to Purāṇas which are Sattvic in nature, by consuming those abounding in Sattva, and by following holy people, sadhu, Sattvic nature develops.
यस्य चित्तं निर्विषयं हृदयं यस्य शीतलम् ।
तस्य मित्रं जगत्सर्वं तस्य मुक्तिः करस्थिता ॥ ३७१ ॥
yasya cittaṁ nirviṣayaṁ hṛdayaṁ yasya śītalam ।
tasya mitraṁ jagatsarvaṁ tasya muktiḥ karasthitā ॥ 371 ॥
371. He whose Citta is without any object, whose heart is at peace and for whom the entire world is a friend, has liberation is in his own hand.
हितपरिमितभोजी नित्यमेकान्तसेवी
सकृदुचितहितोक्तिः स्वल्पनिद्राविहारः ।
अनुनियमनशीलो यो भजत्युक्तकाले
स लभत इति शीघ्रं साधु चित्तप्रसादम् ॥ ३७२ ॥
hitaparimitabhojī nityamekāntasevī
sakṛducitahitoktiḥ svalpanidrāvihāraḥ ।
anuniyamanaśīlo yo bhajatyuktakāle
sa labhata iti śīghraṁ sādhu cittaprasādam ॥ 372 ॥
372. One who eats limited food which is health; is always alone; speaks rarely and only appropriate and beneficial words, sleeps and roams in a limited manner, conduct himself as per Niyamas and worships at the ordained time, quickly attains tranquility of Citta.
चित्तप्रसादेन विनावगन्तुं
बन्धं न शक्नोति परात्मतत्त्वम् ।
तत्त्वावगत्या तु विना विमुक्ति -
र्न सिध्यति ब्रह्मसहस्रकोटिषु ॥ ३७३ ॥
cittaprasādena vināvagantuṁ
bandhaṁ na śaknoti parātmatattvam ।
tattvāvagatyā tu vinā vimukti -
rna sidhyati brahmasahasrakoṭiṣu ॥ 373 ॥
373. Without tranquility of Citta, one is not capable of understanding bondage and the nature of the ultimate Atman; and without understanding the nature of Brahman, liberation does not result even after billions of creations.
मनःप्रसादः पुरुषस्य बन्धो
मनःप्रसादो भवबन्धमुक्तिः ।
मनःप्रसादाधिगमाय तस्मा -
न्मनोनिरासं विदधीत विद्वान् ॥ ३७४ ॥
manaḥprasādaḥ puruṣasya bandho
manaḥprasādo bhavabandhamuktiḥ ।
manaḥprasādādhigamāya tasmā -
nmanonirāsaṁ vidadhīta vidvān ॥ 374 ॥
374. When Manas is agitated, that is the bondage of man; when Manas is tranquil, then he is liberated from the bonds of Saṃsāra. Therefore, in order to obtain tranquility of Manas, the learned person must make Manas without a basis, i.e., without any object of contemplation.
पञ्चानामेव भूतानां रजोंशेभ्योऽभवन् क्रमात् ।
वाक्पाणिपादपायूपस्थानि कर्मेन्द्रियाण्यनु ॥ ३७५ ॥
pañcānāmeva bhūtānāṁ rajoṁśebhyo'bhavan kramāt ।
vākpāṇipādapāyūpasthāni karmendriyāṇyanu ॥ 375 ॥
375. From the Rājasic aspect of the five elements, the organs of action, namely speech, arms, legs, anus and genitals are formed respectively.
समस्तेभ्यो रजोंशेभ्यो व्योमादीनां क्रियात्मकाः ।
प्राणादयः समुत्पन्नाः पञ्चाप्यान्तरवायवः ॥ ३७६ ॥
samastebhyo rajoṁśebhyo vyomādīnāṁ kriyātmakāḥ ।
prāṇādayaḥ samutpannāḥ pañcāpyāntaravāyavaḥ ॥ 376 ॥
376. From the aggregate (samaṣṭi) of the Rājasic aspect of the five elements of ākāśa etc., the five internal vital airs of prāṇa etc. which are characterized by activity, are born.
प्राणः प्राग्गमनेन स्यादपानोऽवाग्गमनेन च ।
व्यानस्तु विष्वग्गमनादुत्क्रान्त्योदान इष्यते ॥ ३७७ ॥
prāṇaḥ prāggamanena syādapāno'vāggamanena ca ।
vyānastu viṣvaggamanādutkrāntyodāna iṣyate ॥ 377 ॥
377. Prāṇa is so-called on account of forward movement (i.e., towards lungs); apāna, due to downward movement; vyāna, due to movement in all directions; and udāna, due to upward movement.
अशितान्नरसादीनां समीकरणधर्मतः ।
समान इत्यभिप्रेतो वायुर्यस्तेषु पञ्चमः ॥ ३७८ ॥
aśitānnarasādīnāṁ samīkaraṇadharmataḥ ।
samāna ityabhipreto vāyuryasteṣu pañcamaḥ ॥ 378 ॥
378. The fifth amongst vital airs is called samāna, because it has the property of equalizing food, liquids etc. that are consumed.
क्रियैव दिश्यते प्रायः प्राणकर्मेन्द्रियेष्वलम् ।
ततस्तेषां रजोंऽशेभ्यो जनिरङ्गीकृता बुधैः ॥ ३७९ ॥
kriyaiva diśyate prāyaḥ prāṇakarmendriyeṣvalam ।
tatasteṣāṁ rajoṁ'śebhyo janiraṅgīkṛtā budhaiḥ ॥ 379 ॥
379. The capability in the five vital airs and the organs of action is mainly to produce action. Therefore, their birth from the Rājasic aspect is accepted by the knowledgeable.
राजसीं तु क्रियाशक्तिं तमःशक्तिं जडात्मिकाम् ।
प्रकाशरूपिणीं सत्त्वशक्तिं प्राहुर्महर्षयः ॥ ३८० ॥
rājasīṁ tu kriyāśaktiṁ tamaḥśaktiṁ jaḍātmikām ।
prakāśarūpiṇīṁ sattvaśaktiṁ prāhurmaharṣayaḥ ॥ 380 ॥
380. The seers say that the power to produce activity is Rājasic; the power of Tamas is characterized by dullness and inactivity; and the power of Sattva is of the nature of illumination.
एते प्राणादयः पञ्च पञ्चकर्मेन्द्रियैः सह ।
भवेत्प्राणमयः कोशः स्थूलो येनैव चेष्टते ॥ ३८१ ॥
ete prāṇādayaḥ pañca pañcakarmendriyaiḥ saha ।
bhavetprāṇamayaḥ kośaḥ sthūlo yenaiva ceṣṭate ॥ 381 ॥
381. These five vital airs along with the five organs of action constitute the sheath of life-force, prāṇamayakoṣa, through which the gross body (sthūla, or sthūlaśarīra) acts.
यद्यन्निष्पाद्यते कर्म पुण्यं वा पापमेव वा ।
वागादिभिश्च वपुषा तत्प्राणमयकर्तृकम् ॥ ३८२ ॥
yadyanniṣpādyate karma puṇyaṁ vā pāpameva vā ।
vāgādibhiśca vapuṣā tatprāṇamayakartṛkam ॥ 382 ॥
382. Whatever karma, actions, whether puṇya (good deeds) or pāpa (sins), are produced by speech and other organs and the body, all that is done by the Prāṇamayakośa.
वायुनोच्चालितो वृक्षो नानारूपेण चेष्टते ।
तस्मिन्विनिश्चले सोऽपि निश्चलः स्याद्यथा तथा ॥ ३८३ ॥
vāyunoccālito vṛkṣo nānārūpeṇa ceṣṭate ।
tasminviniścale so'pi niścalaḥ syādyathā tathā ॥ 383 ॥
प्राणकर्मेन्द्रियैर्देहः प्रेर्यमाणः प्रवर्तते ।
नानाक्रियासु सर्वत्र विहिताविहितादिषु ॥ ३८४ ॥
prāṇakarmendriyairdehaḥ preryamāṇaḥ pravartate ।
nānākriyāsu sarvatra vihitāvihitādiṣu ॥ 384 ॥
383. - 384. Just like a tree swings and sways variously when agitated by a blowing wind and is without any movement in the absence of wind, impelled by the five vital airs and organs of action everywhere the body engages in different activities, be they ordained activities, prohibited activities or others.
कोशत्रयं मिलित्वैतद्वपुः स्यात्सूक्ष्ममात्मनः ।
अतिसूक्ष्मतया लीनस्यात्मनो गमकत्वतः ॥ ३८५ ॥
kośatrayaṁ militvaitadvapuḥ syātsūkṣmamātmanaḥ ।
atisūkṣmatayā līnasyātmano gamakatvataḥ ॥ 385 ॥
लिङ्गमित्युच्यते स्थूलापेक्षया सूक्ष्ममिष्यते ।
सर्वं लिङ्गवपुर्जातमेकधीविषयत्वतः ॥ ३८६ ॥
liṅgamityucyate sthūlāpekṣayā sūkṣmamiṣyate ।
sarvaṁ liṅgavapurjātamekadhīviṣayatvataḥ ॥ 386 ॥
समष्टिः स्यात्तरुगणः सामान्येन वनं यथा ।
एतत्समष्ट्युपहितं चैतन्यं सफलं जगुः ॥ ३८७ ॥
samaṣṭiḥ syāttarugaṇaḥ sāmānyena vanaṁ yathā ।
etatsamaṣṭyupahitaṁ caitanyaṁ saphalaṁ jaguḥ ॥ 387 ॥
हिरण्यगर्भः सूत्रात्मा प्राण इत्यपि पण्डिताः ।
हिरण्मये बुद्धिगर्भे प्रचकास्ति हिरण्यवत् ॥ ३८८ ॥
hiraṇyagarbhaḥ sūtrātmā prāṇa ityapi paṇḍitāḥ ।
hiraṇmaye buddhigarbhe pracakāsti hiraṇyavat ॥ 388 ॥
हिरण्यगर्भ इत्यस्य व्यपदेशस्ततो मतः ।
समस्तलिङ्गदेहेषु सूत्रवन्मणिपङ्क्तिषु ।
व्याप्य स्थितत्वात्सूत्रात्मा प्राणनात्प्राण उच्यते ॥ ३८९ ॥
hiraṇyagarbha ityasya vyapadeśastato mataḥ ।
samastaliṅgadeheṣu sūtravanmaṇipaṅktiṣu ।
vyāpya sthitatvātsūtrātmā prāṇanātprāṇa ucyate ॥ 389 ॥
385. – 386ab. The three kośas, sheaths, put together (i.e., vijñānamaya, manomaya and prāṇamaya) are called the subtle body of the Atman. As it is very subtle and is the indicator of the Atman within it, it is called the indicatory (body), liṅgam. It is held to be subtle compared to the gross body.
386cd. – 387ab. All indicatory bodies form an aggregate, samaṣṭi, from a collective point of view, just like a collection of trees is a forest on the basis of the commonality of trees.
387cd. – 388ab. Caitanya, consciousness, with this samaṣṭi (of indicatory bodies) as the adjunct, which is productive (i.e., generates offspring), is sung by scholars as hiraṇyagarbha (), sūtrātman, and prāṇa.
388cd. – 389. He is called hiraṇyagarbha because he shines like gold (hiraṇya) in the womb (garbha) of intellect (buddhi). He is called sūtrātman because he spreads and is in all indicatory bodies (liṅgadehāḥ) like the thread (sūtra) in a string of gems. He animates all and is therefore called prāṇa.
नैकधीविषयत्वेन लिङ्गं व्यष्टिर्भवत्यथ ।
यदेतद्व्यष्ट्युपहितं चिदाभाससमन्वितम् ॥ ३९० ॥
naikadhīviṣayatvena liṅgaṁ vyaṣṭirbhavatyatha ।
yadetadvyaṣṭyupahitaṁ cidābhāsasamanvitam ॥ 390 ॥
चैतन्यं तैजस इति निगदन्ति मनीषिणः ।
तेजोमयान्तःकरणोपाधित्वेनैष तैजसः ॥ ३९१ ॥
caitanyaṁ taijasa iti nigadanti manīṣiṇaḥ ।
tejomayāntaḥkaraṇopādhitvenaiṣa taijasaḥ ॥ 391 ॥
390. – 391. Liṅga, indicatory bodies are distinct, vyaṣṭi, when viewed severally. Caitanya with this individual form, vyaṣṭi, (of prāṇamayakośa) as the adjunct, and in which Cit, consciousness is reflected, is called taijasa by the wise. He is called Taijasa on account of having the inner organ, which is full of splendour, as an adjunct.
स्थूलात्सूक्ष्मतया व्यष्टिरस्य सूक्ष्मवपुर्मतम् ।
अस्य जागरसंस्कारमयत्वाद्वपुरुच्यते ॥ ३९२ ॥
sthūlātsūkṣmatayā vyaṣṭirasya sūkṣmavapurmatam ।
asya jāgarasaṁskāramayatvādvapurucyate ॥ 392 ॥
392. Compared to the gross body, this individual form, is held to be the subtle body (sūkṣmavapuḥ). It is held to be a body on account of it being full of impressions from the waking state (i.e., the subtle body experiences the different states of joy, sorrow etc. of the wakeful state).
स्वप्ने जागरकालीनवासनापरिकल्पितान् ।
तैजसो विषयान्भुङ्क्ते सूक्ष्मार्थान्सूक्ष्मवृत्तिभिः ॥ ३९३ ॥
svapne jāgarakālīnavāsanāparikalpitān ।
taijaso viṣayānbhuṅkte sūkṣmārthānsūkṣmavṛttibhiḥ ॥ 393 ॥
393. Taijasa experiences, in a subtle mode, objects through the subtle forms created by the impressions of dreaming and wakeful states.
समष्टेरपि च व्यष्टेः सामान्येनैव पूर्ववत् ।
अभेद एव ज्ञातव्यो जात्येकत्वे कुतो भिदा ॥ ३९४ ॥
samaṣṭerapi ca vyaṣṭeḥ sāmānyenaiva pūrvavat ।
abheda eva jñātavyo jātyekatve kuto bhidā ॥ 394 ॥
394. Between the aggregate and individual forms, non-difference is to be known as before, for when they belong to the same class, jāti, where is the difference?
द्वयोरुपाध्योरेकत्वे तयोरप्यभिमानिनोः ।
सूत्रात्मनस्तैजसस्याप्यभेदः पूर्ववन्मतः ॥ ३९५ ॥
dvayorupādhyorekatve tayorapyabhimāninoḥ ।
sūtrātmanastaijasasyāpyabhedaḥ pūrvavanmataḥ ॥ 395 ॥
395. On account of the non-difference of the adjunct, there is no difference in the two who identify themselves with those adjuncts, i.e., Sūtrātman and Taijasa, like earlier.
एवं सूक्ष्मप्रपञ्चस्य प्रकारः शास्त्रसम्मतः ।
अथ स्थूलप्रपञ्चस्य प्रकारः कथ्यते शृणु ॥ ३९६ ॥
evaṁ sūkṣmaprapañcasya prakāraḥ śāstrasammataḥ ।
atha sthūlaprapañcasya prakāraḥ kathyate śṛṇu ॥ 396 ॥
396. This, then, is the detailed explanation of the subtle, as per Śāstra. Now the gross world shall be explained; listen to it.
तान्येव सूक्ष्मभूतानि व्योमादीनि परस्परम् ।
पञ्चीकृतानि स्थूलानि भवन्ति शृणु तत्क्रमम् ॥ ३९७ ॥
tānyeva sūkṣmabhūtāni vyomādīni parasparam ।
pañcīkṛtāni sthūlāni bhavanti śṛṇu tatkramam ॥ 397 ॥
397. The same subtle primordial elements of space etc. mutually quintuplicated become the gross elements; listen to the process.
स्वादीनां भूतमेकैकं सममेव द्विधा द्विधा ।
विभज्य भागं तत्राद्यं त्यक्त्वा भागं द्वितीयकम् ॥ ३९८ ॥
svādīnāṁ bhūtamekaikaṁ samameva dvidhā dvidhā ।
vibhajya bhāgaṁ tatrādyaṁ tyaktvā bhāgaṁ dvitīyakam ॥ 398 ॥
चतुर्धा सुविभज्याथ तमेकैकं विनिक्षिपेत् ।
चतुर्णां प्रथमे भागे क्रमेण स्वार्धमन्तरा ॥ ३९९ ॥
caturdhā suvibhajyātha tamekaikaṁ vinikṣipet ।
caturṇāṁ prathame bhāge krameṇa svārdhamantarā ॥ 399 ॥
398. – 399. Each of the primordial elements divide into two equal parts; there, the first part is left as it is; the second part is further divided into four and placed in each of the other four.
ततो व्योमादिभूतानां भागाः पञ्च भवन्ति ते ।
स्वस्वार्धभागेनान्येभ्यः प्राप्तं भागचतुष्टयम् ॥ ४०० ॥
tato vyomādibhūtānāṁ bhāgāḥ pañca bhavanti te ।
svasvārdhabhāgenānyebhyaḥ prāptaṁ bhāgacatuṣṭayam ॥ 400 ॥
400. Thus, there are five parts of each of the elements of space etc., half being their own and the rest being four parts obtained from the other four.
संयोज्य स्थूलतां यान्ति व्योमादीनि यथाक्रमम् ।
अमुष्य पञ्चीकरणस्याप्रामाण्यं न शङ्क्यताम् ॥ ४०१ ॥
saṁyojya sthūlatāṁ yānti vyomādīni yathākramam ।
amuṣya pañcīkaraṇasyāprāmāṇyaṁ na śaṅkyatām ॥ 401 ॥
401. (With these five parts) combined, space etc. become gross elements in order. The validity of this quintuplication, pañcīkaraṇa, ought not to be doubted.
उपलक्षणमस्यापि तत्त्रिवृत्करणश्रुतिः ।
पञ्चानामपि भूतानां श्रूयतेऽन्यत्र सम्भवः ॥ ४०२ ॥
upalakṣaṇamasyāpi tattrivṛtkaraṇaśrutiḥ ।
pañcānāmapi bhūtānāṁ śrūyate'nyatra sambhavaḥ ॥ 402 ॥
402. The Vedic sentence stating triplication, trivṛtkaraṇaśruti, implies this quintuplication. The evolution of all the five elements is mentioned elsewhere.
ततः प्रामाणिकं पञ्चीकरणं मन्यतां बुधैः ।
प्रत्यक्षादिविरोधः स्यादन्यथा क्रियते यदि ॥ ४०३ ॥
tataḥ prāmāṇikaṁ pañcīkaraṇaṁ manyatāṁ budhaiḥ ।
pratyakṣādivirodhaḥ syādanyathā kriyate yadi ॥ 403 ॥
403. If quintuplication is not accepted as valid, then there would be contradiction of what is directly perceived and known through other means of knowledge. Therefore, it is accepted as valid by the wise.
आकाशवाय्वोर्धर्मस्तु वह्न्यादावुपलभ्यते ।
यथा तथाकाशवाय्वोर्नाग्न्यादेर्धर्म ईक्ष्यते ॥ ४०४ ॥
ākāśavāyvordharmastu vahnyādāvupalabhyate ।
yathā tathākāśavāyvornāgnyāderdharma īkṣyate ॥ 404 ॥
404. The attributes of space and air are found in fire etc.; similarly in space and air, the attributes of fire etc. are found.
अतोऽप्रामाणिकमिति न किञ्चिदपि चिन्त्यताम् ।
खांशव्याप्तिश्च खव्याप्तिर्विद्यते पावकादिषु ॥ ४०५ ॥
ato'prāmāṇikamiti na kiñcidapi cintyatām ।
khāṁśavyāptiśca khavyāptirvidyate pāvakādiṣu ॥ 405 ॥
405. Therefore, there should not be even a trace of doubt about the validity of quintuplication, for in the gross form of fire etc., both the aspects of the element itself and aspects of space are seen.
तेनोपलभ्यते शब्दः कारणस्यातिरेकतः ।
तथा नभस्वतो धर्मोऽप्यग्न्यादावुपलभ्यते ॥ ४०६ ॥
tenopalabhyate śabdaḥ kāraṇasyātirekataḥ ।
tathā nabhasvato dharmo'pyagnyādāvupalabhyate ॥ 406 ॥
406. Due to that we see that sound obtains in elements other than space as well. Similarly, the attributes of air are found in fire etc.
न तथा विद्यते व्याप्तिर्वह्न्यादेः खनभस्वतोः ।
सूक्ष्मत्वादंशकव्याप्तेस्तद्धर्मो नोपलभ्यते ॥ ४०७ ॥
na tathā vidyate vyāptirvahnyādeḥ khanabhasvatoḥ ।
sūkṣmatvādaṁśakavyāptestaddharmo nopalabhyate ॥ 407 ॥
407. However, we do not find aspects of fire and others in space and air, as the aspects of elements are very subtle their characteristics are not perceived.
कारणस्यानुरूपेण कार्यं सर्वत्र दृश्यते ।
तस्मात्प्रामाण्यमेष्टव्यं बुद्धैः पञ्चीकृतेरपि ॥ ४०८ ॥
kāraṇasyānurūpeṇa kāryaṁ sarvatra dṛśyate ।
tasmātprāmāṇyameṣṭavyaṁ buddhaiḥ pañcīkṛterapi ॥ 408 ॥
408. Effect is seen everywhere in a form similar to the cause. Therefore, validity of quintuplication is also agreeable to the wise.
अनेनोद्भूतगुणकं भूतं वक्ष्येऽवधारय ।
शब्दैकगुणमाकाशं शब्दस्पर्शगुणोऽनिलः ॥ ४०९ ॥
anenodbhūtaguṇakaṁ bhūtaṁ vakṣye'vadhāraya ।
śabdaikaguṇamākāśaṁ śabdasparśaguṇo'nilaḥ ॥ 409 ॥
409. Now, I shall explain the gross elements manifest by this process of quintuplication, pay attention. Space has only one attribute, guṇa, sound; air has two attributes – sound and touch.
तेजः शब्दस्पर्शरूपैर्गुणवत्कारणं क्रमात् ।
आपश्चतुर्गुणः शब्दस्पर्शरूपरसैः क्रमात् ॥ ४१० ॥
tejaḥ śabdasparśarūpairguṇavatkāraṇaṁ kramāt ।
āpaścaturguṇaḥ śabdasparśarūparasaiḥ kramāt ॥ 410 ॥
410. Fire has three attributes: sound, touch and colour (rūpa) and is the reason for the next element. Waters have four attributes: sound, touch, colour and taste in order.
एतैश्चतुर्भिर्गन्धेन सह पञ्चगुणा मही ।
आकाशांशतया श्रोत्रं शब्दं गृह्णाति तद्गुणम् ॥ ४११ ॥
etaiścaturbhirgandhena saha pañcaguṇā mahī ।
ākāśāṁśatayā śrotraṁ śabdaṁ gṛhṇāti tadguṇam ॥ 411 ॥
411. Earth has five attributes: smell, along with these four. Ear has an aspect of space and so perceives its attribute, sound.
त्वङ्मारुतांशकतया स्पर्शं गृह्णाति तद्गुणम् ।
तेजोंशकतया चक्षू रूपं गृह्णाति तद्गुणम् ॥ ४१२ ॥
tvaṅmārutāṁśakatayā sparśaṁ gṛhṇāti tadguṇam ।
tejoṁśakatayā cakṣū rūpaṁ gṛhṇāti tadguṇam ॥ 412 ॥
412. Skin on account of it having an aspect of wind, perceives the attribute of wind: touch. Eyes perceive colour, the attribute of fire, as it has an aspect of fire.
अबंशकतया जिह्वा रसं गृह्णाति तद्गुणम् ।
भूम्यंशकतया घ्राणं गन्धं गृह्णाति तद्गुणम् ॥ ४१३ ॥
abaṁśakatayā jihvā rasaṁ gṛhṇāti tadguṇam ।
bhūmyaṁśakatayā ghrāṇaṁ gandhaṁ gṛhṇāti tadguṇam ॥ 413 ॥
413. As it has an aspect of water, tongue perceives taste, the attribute of water. Nose perceives smell, the attribute of earth, as it has an aspect of earth.
करोति खांशकतया वाक्शब्दोच्चारणक्रियाम् ।
वाय्वंशकतया पादौ गमनादिक्रियापरौ ॥ ४१४ ॥
karoti khāṁśakatayā vākśabdoccāraṇakriyām ।
vāyvaṁśakatayā pādau gamanādikriyāparau ॥ 414 ॥
414. Speech makes sound, the attribute of space, on account of it having as aspect of space. Legs cause activity like motion and others as they have the aspect of wind.
तेजोंशकतया पाणी वह्न्याद्यर्चनतत्परौ ।
जलांशकतयोपस्थो रेतोमूत्रविसर्गकृत् ॥ ४१५ ॥
tejoṁśakatayā pāṇī vahnyādyarcanatatparau ।
jalāṁśakatayopastho retomūtravisargakṛt ॥ 415 ॥
415. Hands worship fire and others, on account of an aspect of fire. Genitals eject semen and urine due to the aspect of water.
भूम्यंशकतया पायुः कठिनं मलमुत्सृजेत् ।
श्रोत्रस्य दैवतं दिक्स्यात्त्वचो वायुर्दृशो रविः ॥ ४१६ ॥
bhūmyaṁśakatayā pāyuḥ kaṭhinaṁ malamutsṛjet ।
śrotrasya daivataṁ diksyāttvaco vāyurdṛśo raviḥ ॥ 416 ॥
416. Anus discharges solid waste on account of its earth-aspect. The god of ear is dik, directions; that of skin is vāyu, air; and for eyes, Sun.
जिह्वाया वरुणो दैवं घ्राणस्य त्वश्विनावुभौ ।
वाचोऽग्निर्हस्तयोरिन्द्रः पादयोस्तु त्रिविक्रमः ॥ ४१७ ॥
jihvāyā varuṇo daivaṁ ghrāṇasya tvaśvināvubhau ।
vāco'gnirhastayorindraḥ pādayostu trivikramaḥ ॥ 417 ॥
417. – 419ab. Varuṇa is the god of tongue; and for nose, the two Aśvins. The adhidaiva, ruling deity, of speech is Agni; hands, Indra; legs, Trivikrama; anus, Yama; genitals, Prajāpati. Moon is the god of Manas and Bṛhaspati is the god of Buddhi. Rudra is the god of Ahaṅkāra and Kṣetrajña is the god of Citta.
पायोर्मृत्युरुपस्थस्य त्वधिदैवं प्रजापतिः ।
मनसो दैवतं चन्द्रो बुद्धेर्दैवं बृहस्पतिः ॥ ४१८ ॥
pāyormṛtyurupasthasya tvadhidaivaṁ prajāpatiḥ ।
manaso daivataṁ candro buddherdaivaṁ bṛhaspatiḥ ॥ 418 ॥
रुद्रस्त्वहङ्कृतेर्दैवं क्षेत्रज्ञश्चित्तदैवतम् ।
दिगाद्या देवताः सर्वाः खादिसत्त्वांशसम्भवाः ॥ ४१९ ॥
rudrastvahaṅkṛterdaivaṁ kṣetrajñaścittadaivatam ।
digādyā devatāḥ sarvāḥ khādisattvāṁśasambhavāḥ ॥ 419 ॥
संमिता इन्द्रियस्थानेष्विन्द्रियाणां समन्ततः ।
निगृह्णन्त्यनुगृह्णन्ति प्राणिकर्मानुरूपतः ॥ ४२० ॥
saṁmitā indriyasthāneṣvindriyāṇāṁ samantataḥ ।
nigṛhṇantyanugṛhṇanti prāṇikarmānurūpataḥ ॥ 420 ॥
419cd. – 420. Dik and other gods are all born from the Sattvic aspects of space and others, who are present in the place of similar organs covering them from all sides (i.e., controlling them) and release or restrain (functioning of the organs) as per the Karma of the creature.
शरीरकरणग्रामा प्राणाहमधिदेवताः ।
पञ्चैते हेतवः प्रोक्ता निष्पत्तौ सर्वकर्मणाम् ॥ ४२१ ॥
śarīrakaraṇagrāmā prāṇāhamadhidevatāḥ ।
pañcaite hetavaḥ proktā niṣpattau sarvakarmaṇām ॥ 421 ॥
421. Body, the collection of various sense organs and organs of actions, the five vital airs, Ahaṅkāra and the ruling deities – these five are said to be the causes in the production of all activity.
कर्मानुरूपेण गुणोदयो भवे -
द्गुणानुरूपेण मनःप्रवृत्तिः ।
मनोनुवृत्तैरुभयात्मकेन्द्रियै -
र्निवर्त्यते पुण्यमपुण्यमत्र ॥ ४२२ ॥
karmānurūpeṇa guṇodayo bhave -
dguṇānurūpeṇa manaḥpravṛttiḥ ।
manonuvṛttairubhayātmakendriyai -
rnivartyate puṇyamapuṇyamatra ॥ 422 ॥
422. The guṇas (Sattva, Rajas and Tamas) occur in a being as per previous Karma; dispositions of Manas are in accordance with the Gunas; the two types of organs, sense organs and organs of action, behave according to the disposition of Manas resulting in puṇya and Pāpa.
करोति विज्ञानमयोऽभिमानं
कर्ताहमेवेति तदात्मना स्थितः ।
आत्मा तु साक्षी न करोति किञ्चि -
न्न कारयत्येव तटस्थवत्सदा ॥ ४२३ ॥
karoti vijñānamayo'bhimānaṁ
kartāhameveti tadātmanā sthitaḥ ।
ātmā tu sākṣī na karoti kiñci -
nna kārayatyeva taṭasthavatsadā ॥ 423 ॥
423. The Vijñānamayakośa, as an adjunct of Atman, attaches to the self with the thought “I alone am the agent”, while Atman is merely a witness, an uninterested entity which neither does nor causes anything to be done.
द्रष्टा श्रोता वक्ता कर्ता भोक्ता भवत्यहङ्कारः ।
स्वयमेतद्विकृतीनां साक्षी निर्लेप एवात्मा ॥ ४२४ ॥
draṣṭā śrotā vaktā kartā bhoktā bhavatyahaṅkāraḥ ।
svayametadvikṛtīnāṁ sākṣī nirlepa evātmā ॥ 424 ॥
424. Ahaṅkāra becomes the seer, the listener, speaker, doer and the experiencer while Atman itself, untouched by all these, is the witness of these modifications.
आत्मनः साक्षिमात्रत्वं न कर्तृत्वं न भोक्तृता ।
रविवत्प्राणिभिर्लोके क्रियमाणेषु कर्मसु ॥ ४२५ ॥
ātmanaḥ sākṣimātratvaṁ na kartṛtvaṁ na bhoktṛtā ।
ravivatprāṇibhirloke kriyamāṇeṣu karmasu ॥ 425 ॥
425. Atman is only a witness, possessing neither agency nor enjoyment, like Sun with respect to the activities done by creatures in this world.
न ह्यर्कः कुरुते कर्म न कारयति जन्तवः ।
स्वस्वभावानुरोधेन वर्तन्ते स्वस्वकर्मसु ॥ ४२६ ॥
na hyarkaḥ kurute karma na kārayati jantavaḥ ।
svasvabhāvānurodhena vartante svasvakarmasu ॥ 426 ॥
426. Sun neither does, not causes activities to be done. Creates are engaged in their activities in accordance with their natures.
तथैव प्रत्यगात्मापि रविवन्निष्क्रियात्मना ।
उदासीनतयैवास्ते देहादीनां प्रवृत्तिषु ॥ ४२७ ॥
tathaiva pratyagātmāpi ravivanniṣkriyātmanā ।
udāsīnatayaivāste dehādīnāṁ pravṛttiṣu ॥ 427 ॥
427. Similarly, the inner being, pratyagātman, like Sun, is devoid of any activity and is situated with only indifference with respect to the proclivities of creatures.
अज्ञात्वैवं परं तत्त्वं मायामोहितचेतसः ।
स्वात्मन्यारोपयन्त्येतत्कर्तृत्वाद्यन्यगोचरम् ॥ ४२८ ॥
ajñātvaivaṁ paraṁ tattvaṁ māyāmohitacetasaḥ ।
svātmanyāropayantyetatkartṛtvādyanyagocaram ॥ 428 ॥
428. Not knowing this ultimate truth, with a mind deluded by Maya, people superimpose agency and other such qualities upon their own Atman.
आत्मस्वरूपमविचार्य विमूढबुद्धि -
रारोपयत्यखिलमेतदनात्मकार्यम् ।
स्वात्मन्यसङ्गचितिनिष्क्रिय एव चन्द्रे
दूरस्थमेघकृतधावनवद्भ्रमेण ॥ ४२९ ॥
ātmasvarūpamavicārya vimūḍhabuddhi -
rāropayatyakhilametadanātmakāryam ।
svātmanyasaṅgacitiniṣkriya eva candre
dūrasthameghakṛtadhāvanavadbhrameṇa ॥ 429 ॥
429. Without properly considering the nature of Atman, the foolish one, out of confusion, superimposes all these effects of anatman, which is without any company, is pure consciousness and without any activity, similar to the way the motion of clouds which are far away are superimposed on the moon.
आत्मानात्मविवेकं स्फुटतरमग्रे निवेदयिष्यामः ।
इममाकर्णय विद्वन् जगदुत्पत्तिप्रकारमावृत्त्या ॥ ४३० ॥
ātmānātmavivekaṁ sphuṭataramagre nivedayiṣyāmaḥ ।
imamākarṇaya vidvan jagadutpattiprakāramāvṛttyā ॥ 430 ॥
430. O Scholar! I shall explain the discrimination between Atman and anatman in a clear way later. Presently, listen again to the creation of this world.
पञ्चीकृतेभ्यः खादिभ्यो भूतेभ्यस्त्वीक्षयेशितुः ।
समुत्पन्नमिदं स्थूलं ब्रह्माण्डं सचराचरम् ॥ ४३१ ॥
pañcīkṛtebhyaḥ khādibhyo bhūtebhyastvīkṣayeśituḥ ।
samutpannamidaṁ sthūlaṁ brahmāṇḍaṁ sacarācaram ॥ 431 ॥
431. This gross universe, brahmāṇḍa (literally, the egg of Brahmā), with mobile and immobile entities, is produced by the glance of the master (Isvara) from quintupled primordial elements of space etc.
व्रीह्याद्योषधयः सर्वा वायुतेजोम्बुभूमयः ।
सर्वेषामप्यभूदन्नं चतुर्विधशरीरिणाम् ॥ ४३२ ॥
vrīhyādyoṣadhayaḥ sarvā vāyutejombubhūmayaḥ ।
sarveṣāmapyabhūdannaṁ caturvidhaśarīriṇām ॥ 432 ॥
432. All plants bearing grains etc. are made up of air, fire, water and earth; these in turn become the food of all beings, with their four kinds of bodies.
केचिन्मारुतभोजनाः खलु परे चन्द्रार्कतेजोशनाः
केचित्तोयकणाशिनोऽपरिमिताः केचित्तु मृद्भक्षकाः ।
केचित्पर्णशिलातृणादनपराः केचित्तु मांसाशिनः
केचिद्व्रीहियवान्नभोजनपरा जीवन्त्यमी जन्तवः ॥ ४३३ ॥
kecinmārutabhojanāḥ khalu pare candrārkatejośanāḥ
kecittoyakaṇāśino'parimitāḥ kecittu mṛdbhakṣakāḥ ।
kecitparṇaśilātṛṇādanaparāḥ kecittu māṁsāśinaḥ
kecidvrīhiyavānnabhojanaparā jīvantyamī jantavaḥ ॥ 433 ॥
433. Some of these creatures are known to live by eating air; others, the lustre of moon and Sun; yet others, only water drops; some others, mud; some, leaves, stones and grass; some others, flesh; grains and cereals.
जरायुजाण्डजस्वेदजोद्भिज्जाद्याश्चतुर्विधाः ।
स्वस्वकर्मानुरूपेण जातास्तिष्ठन्ति जन्तवः ॥ ४३४ ॥
jarāyujāṇḍajasvedajodbhijjādyāścaturvidhāḥ ।
svasvakarmānurūpeṇa jātāstiṣṭhanti jantavaḥ ॥ 434 ॥
434. Depending on their Karma, beings are born as one of the four kinds: those born from embryos (mammals), egg (birds, fish and reptiles), sweat (insects) and by shooting up (plants).
यत्र जाता जरायुभ्यस्ते नराद्या जरायुजाः ।
अण्डजास्ते स्युरण्डेभ्यो जाता ये विहगादयः ॥ ४३५ ॥
yatra jātā jarāyubhyaste narādyā jarāyujāḥ ।
aṇḍajāste syuraṇḍebhyo jātā ye vihagādayaḥ ॥ 435 ॥
435. Those born from the womb like man and others are embryo-born, jarāyuja. Egg-born are those born from eggs like birds.
स्वेदाज्जाताः स्वेदजास्ते यूका लूक्षादयोऽपि च ।
भूमिमुद्भिद्य ये जाता उद्भिज्जास्ते द्रुमादयः ॥ ४३६ ॥
svedājjātāḥ svedajāste yūkā lūkṣādayo'pi ca ।
bhūmimudbhidya ye jātā udbhijjāste drumādayaḥ ॥ 436 ॥
436. Sweat-born are those born from sweat, like lice and bed bugs. Those born by shooting up, udbhijja, are those like trees which are born by piercing earth and shooting up.
इदं स्थूलवपुर्जातं भौतिकं च चतुर्विधम् ।
सामान्येन समष्टिः स्यादेकधीविषयत्वतः ॥ ४३७ ॥
idaṁ sthūlavapurjātaṁ bhautikaṁ ca caturvidham ।
sāmānyena samaṣṭiḥ syādekadhīviṣayatvataḥ ॥ 437 ॥
437. These four types of gross bodies made up of the elements constitute the samaṣṭi, aggregate, when seen collectively, based on their commonality.
एतत्समष्ट्यवच्छिन्नं चैतन्यं फलसंयुतम् ।
प्राहुर्वैश्वानर इति विराडिति च वैदिकाः ॥ ४३८ ॥
etatsamaṣṭyavacchinnaṁ caitanyaṁ phalasaṁyutam ।
prāhurvaiśvānara iti virāḍiti ca vaidikāḥ ॥ 438 ॥
438. Caitanya, delimited by this aggregate Ajñāna and with effects, is called vaiśvānara and virāṭ by the followers of Veda.
वैश्वानरो विश्वनरेष्वात्मत्वेनाभिमानतः ।
विराट् स्याद्विविधत्वेन स्वयमेव विराजनात् ॥ ४३९ ॥
vaiśvānaro viśvanareṣvātmatvenābhimānataḥ ।
virāṭ syādvividhatvena svayameva virājanāt ॥ 439 ॥
439. Vaiśvānara is so called on account of identifying with all (viśva) men (nara) as the self. Virāṭ is so called on account He himself shines in different forms.
चतुर्विधं भूतजातं तत्तज्जातिविशेषतः ।
नैकधीविषयत्वेन पूर्ववद्व्यष्टिरिष्यते ॥ ४४० ॥
caturvidhaṁ bhūtajātaṁ tattajjātiviśeṣataḥ ।
naikadhīviṣayatvena pūrvavadvyaṣṭiriṣyate ॥ 440 ॥
440. The four kinds of creatures, based on the specificity of their birth, when seen as several, from the vyaṣṭi, individual, in the same way seen earlier.
साभासं व्यष्ट्युपहितं तत्तादात्म्यमुपागतम् ।
चैतन्यं विश्व इत्याहुर्वेदान्तनयकोविदाः ॥ ४४१ ॥
sābhāsaṁ vyaṣṭyupahitaṁ tattādātmyamupāgatam ।
caitanyaṁ viśva ityāhurvedāntanayakovidāḥ ॥ 441 ॥
441. Caitanya delimited by vyaṣṭi, along with its splendour and identified as one with the adjunct is called viṣva, by those who know the science of Vedanta.
विश्वोऽस्मिन्स्थूलदेहेऽत्र स्वाभिमानेन तिष्ठति ।
यतस्ततो विश्व इति नाम्ना सार्थो भवत्ययम् ॥ ४४२ ॥
viśvo'sminsthūladehe'tra svābhimānena tiṣṭhati ।
yatastato viśva iti nāmnā sārtho bhavatyayam ॥ 442 ॥
442. Viśva resides in this gross body identifying with self and is so named appropriately (as he permeates the body all over, viśva).
व्यष्टिरेषास्य विश्वस्य भवति स्थूलविग्रहः ।
उच्यतेऽन्नविकारित्वात्कोशोऽन्नमय इत्ययम् ॥ ४४३ ॥
vyaṣṭireṣāsya viśvasya bhavati sthūlavigrahaḥ ।
ucyate'nnavikāritvātkośo'nnamaya ityayam ॥ 443 ॥
443. Vyaṣṭi forms the gross body of this Viśva and is called the annamayakośa as it is a modification of food, anna.
देहोऽयं पितृभुक्तान्नविकाराच्छुक्लशोणितात् ।
जातः प्रवर्धतेऽन्नेन तदभावे विनश्यति ॥ ४४४ ॥
deho'yaṁ pitṛbhuktānnavikārācchuklaśoṇitāt ।
jātaḥ pravardhate'nnena tadabhāve vinaśyati ॥ 444 ॥
444. This body is formed from the sperm and blood, which are modifications of food eaten by parents; it grows through food and withers away in the absence of food.
तस्मादन्नविकारित्वेनायमन्नमयो मतः ।
आच्छादकत्वादेतस्याप्यसेः कोशवदात्मनः ॥ ४४५ ॥
tasmādannavikāritvenāyamannamayo mataḥ ।
ācchādakatvādetasyāpyaseḥ kośavadātmanaḥ ॥ 445 ॥
445. Therefore, on account of it being a modification of anna, food, and a covering Atman, like a sheath covers a sword, it is held to be the annamayakośa.
आत्मनः स्थूलभोगाना -
मेतदायतनं विदुः ।
शब्दादिविषयान्भुङ्क्ते
स्थूलान्स्थूलात्मनि स्थितः ॥ ४४६ ॥
ātmanaḥ sthūlabhogānā -
metadāyatanaṁ viduḥ ।
śabdādiviṣayānbhuṅkte
sthūlānsthūlātmani sthitaḥ ॥ 446 ॥
446. This is known as Atman’s seat of experiencing the gross objects, as Atman while situated in the gross body experiences gross objects like sound etc.
बहिरात्मा ततः स्थूलभोगायतनमुच्यते ।
इन्द्रियैरुपनीतानां शब्दादीनामयं स्वयम् ।
देहेन्द्रियमनोयुक्तो भोक्तेत्याहुर्मनीषिणः ॥ ४४७ ॥
bahirātmā tataḥ sthūlabhogāyatanamucyate ।
indriyairupanītānāṁ śabdādīnāmayaṁ svayam ।
dehendriyamanoyukto bhoktetyāhurmanīṣiṇaḥ ॥ 447 ॥
447. Therefore, the Atman outside, i.e., the gross body is called the sthūlabhogāyatana, the seat of experiencing gross objects. The wise say that this outer Atman, with body, sense organs and Manas, itself experiences sounds etc. which are brought to it by the sense organs.
एकादशद्वारवतीह देहे
सौधे महाराज इवाक्षवर्गैः ।
संसेव्यमानो विषयोपभोगा -
नुपाधिसंस्थो बुभुजेऽयमात्मा ॥ ४४८ ॥
ekādaśadvāravatīha dehe
saudhe mahārāja ivākṣavargaiḥ ।
saṁsevyamāno viṣayopabhogā -
nupādhisaṁstho bubhuje'yamātmā ॥ 448 ॥
448. This Atman, situated in the adjunct, like a king in the palace of body with its eleven doors (five sense organs, five organs of action and Manas), being served by sense organs, enjoys objects and pleasures.
ज्ञानेन्द्रियाणि निजदैवतचोदितानि
कर्मेन्द्रियाण्यपि तथा मनआदिकानि ।
स्वस्वप्रयोजनविधौ नियतानि सन्ति
यत्नेन किङ्करजना इव तं भजन्ते ॥ ४४९ ॥
jñānendriyāṇi nijadaivatacoditāni
karmendriyāṇyapi tathā manaādikāni ।
svasvaprayojanavidhau niyatāni santi
yatnena kiṅkarajanā iva taṁ bhajante ॥ 449 ॥
449. Sense organs, impelled by their gods and similarly organs of action and Manas etc. which are engaged in their appropriate activity with effort serve Atman, in the way that servants serve the king.
यत्रोपभुङ्क्ते विषयान्स्थूलानेष महामतिः ।
अहं ममेति सैषास्यावस्था जाग्रदितीर्यते ॥ ४५० ॥
yatropabhuṅkte viṣayānsthūlāneṣa mahāmatiḥ ।
ahaṁ mameti saiṣāsyāvasthā jāgraditīryate ॥ 450 ॥
450. The state in which this great intelligent being enjoys gross objects with the sense of “I” and “mine”, that state is called the wakeful state.
एतत्समष्टिव्यष्ट्योश्चोभयोरप्यभिमानिनोः ।
तद्विश्ववैश्वानरयोरभेदः पूर्ववन्मतः ॥ ४५१ ॥
etatsamaṣṭivyaṣṭyoścobhayorapyabhimāninoḥ ।
tadviśvavaiśvānarayorabhedaḥ pūrvavanmataḥ ॥ 451 ॥
451. Like earlier, there is no difference between viśva and vaiśvānara, who identify with the vyaṣṭi and samaṣṭi.
स्थूलसूक्ष्मकारणाख्याः प्रपञ्चा ये निरूपिताः ।
ते सर्वेऽपि मिलित्वैकः प्रपञ्चोऽपि महान्भवेत् ॥ ४५२ ॥
sthūlasūkṣmakāraṇākhyāḥ prapañcā ye nirūpitāḥ ।
te sarve'pi militvaikaḥ prapañco'pi mahānbhavet ॥ 452 ॥
452. All the expansions known as gross, subtle and causal bodies combine to make one great expansion, mahāprapañca.
महाप्रपञ्चावच्छिन्नं विश्वप्राज्ञादिलक्षणम् ।
विराडादीशपर्यन्तं चैतन्यं चैकमेव तत् ॥ ४५३ ॥
mahāprapañcāvacchinnaṁ viśvaprājñādilakṣaṇam ।
virāḍādīśaparyantaṁ caitanyaṁ caikameva tat ॥ 453 ॥
453. Caitanya, which is delimited by this mahāprapañca, characterized by Viśva, Prājña etc. and known as Virāṭ to Īśa, is only one.
यदनाद्यन्तमव्यक्तं चैतन्यमजमक्षरम् ।
महाप्रपञ्चेन सहाविविक्तं सदयोऽग्निवत् ॥ ४५४ ॥
yadanādyantamavyaktaṁ caitanyamajamakṣaram ।
mahāprapañcena sahāviviktaṁ sadayo'gnivat ॥ 454 ॥
तत्सर्वं खल्विदं ब्रह्मेत्यस्य वाक्यस्य पण्डितैः ।
वाच्यार्थ इति निर्णीतं विविक्तं लक्ष्य इत्यपि ॥ ४५५ ॥
tatsarvaṁ khalvidaṁ brahmetyasya vākyasya paṇḍitaiḥ ।
vācyārtha iti nirṇītaṁ viviktaṁ lakṣya ityapi ॥ 455 ॥
454. – 455. The main sense, vācyārtha, of the mahāvākya “sarvaṃ khalvidaṃ brahma” (Chāndogyopaniṣat 3.14.1, all this is Brahman) is determined by the learned to be the Caitanya, which is without beginning or end, unmanifest, without birth or decay, undifferentiated from the mahāprapañca, like iron and fire (where fire permeates the hot iron completely); the secondary sense, lakṣya, is the differentiate Caitanya, i.e., Pure Consciousness without any adjunct.
स्थूलाद्यज्ञानपर्यन्तं कार्यकारणलक्षणम् ।
दृश्यं सर्वमनात्मेति विजानीहि विचक्षण ॥ ४५६ ॥
sthūlādyajñānaparyantaṁ kāryakāraṇalakṣaṇam ।
dṛśyaṁ sarvamanātmeti vijānīhi vicakṣaṇa ॥ 456 ॥
456. O Clear-sighted one! Know everything from the gross body to Ajñāna, of the nature of cause and effect, and everything that is see, to be anātman.
अन्तःकरणतद्वृत्तिद्रष्टृ नित्यमविक्रियम् ।
चैतन्यं यत्तदात्मेति बुद्ध्या बुध्यस्व सूक्ष्मया ॥ ४५७ ॥
antaḥkaraṇatadvṛttidraṣṭṛ nityamavikriyam ।
caitanyaṁ yattadātmeti buddhyā budhyasva sūkṣmayā ॥ 457 ॥
457. Understand, with intellectual acuity, the Caitanya which is the seer of antaḥkaraṇa and its modes and dispositions, is eternal and always without any activity to be Atman.
एष प्रत्यक्स्वप्रकाशो निरंशो -
ऽसङ्गः शुद्धः सर्वदैकस्वभावः ।
नित्याखण्डानन्दरूपो निरीहः
साक्षी चेता केवलो निर्गुणश्च ॥ ४५८ ॥
eṣa pratyaksvaprakāśo niraṁśo -
'saṅgaḥ śuddhaḥ sarvadaikasvabhāvaḥ ।
nityākhaṇḍānandarūpo nirīhaḥ
sākṣī cetā kevalo nirguṇaśca ॥ 458 ॥
458. Atman, this inner being, pratyak, is self-illuminating, without any constituent elements, without attachment to anything, pure, always of only one nature, eternal, of the form of undivided bliss, without any desire, a witness, consciousness, alone and devoid of guṇas (Sattva, Rajas and Tamas).
नैव प्रत्यग्जायते वर्धते नो
किञ्चिन्नापक्षीयते नैव नाशम् ।
आत्मा नित्यः शाश्वतोऽयं पुराणो
नासौ हन्यो हन्यमाने शरीरे ॥ ४५९ ॥
naiva pratyagjāyate vardhate no
kiñcinnāpakṣīyate naiva nāśam ।
ātmā nityaḥ śāśvato'yaṁ purāṇo
nāsau hanyo hanyamāne śarīre ॥ 459 ॥
459. This pratyak is neither born, nor grows, nor decays, nor is destroyed. Atman is without any changes, eternal, and ancient; and not liable to perish even as the body perishes.
जन्मास्तित्वविवृद्धयः परिणतिश्चापक्षतिर्नाशनं
दृश्यस्यैव भवन्ति षड्विकृतयो नानाविधा व्याधयः ।
स्थूलत्वादि च नीलताद्यपि मितिर्वर्णाश्रमादिप्रथा
दृश्यन्ते वपुषो न चात्मन इमे तद्विक्रियासाक्षिणः ॥ ४६० ॥
janmāstitvavivṛddhayaḥ pariṇatiścāpakṣatirnāśanaṁ
dṛśyasyaiva bhavanti ṣaḍvikṛtayo nānāvidhā vyādhayaḥ ।
sthūlatvādi ca nīlatādyapi mitirvarṇāśramādiprathā
dṛśyante vapuṣo na cātmana ime tadvikriyāsākṣiṇaḥ ॥ 460 ॥
460. The six modifications of birth, existence, growth, maturity, decay and destruction; different diseases; attributes like stoutness or darkness; measurements; and differences based on caste, stages of life etc., are seen only in the gross body: these do not occur in Atman, which is a witness of these modifications.
अस्मिन्नात्मन्यनात्मत्वमनात्मन्यात्मतां पुनः ।
विपरीततयाध्यस्य संसरन्ति विमोहतः ॥ ४६१ ॥
asminnātmanyanātmatvamanātmanyātmatāṁ punaḥ ।
viparītatayādhyasya saṁsaranti vimohataḥ ॥ 461 ॥
461. By superimposing opposite upon another, i.e., the nature of anātman upon Atman, and then again, the nature of Atman upon anātman, out of delusion, Jīvas move in the cycle of birth and death.
भ्रान्त्या मनुष्योऽहमहं द्विजोऽहं
तज्ज्ञोऽहमज्ञोऽहमतीव पापी ।
भ्रष्टोऽस्मि शिष्टोऽस्मि सुखी च दुःखी -
त्येवं विमुह्यात्मनि कल्पयन्ति ॥ ४६२ ॥
bhrāntyā manuṣyo'hamahaṁ dvijo'haṁ
tajjño'hamajño'hamatīva pāpī ।
bhraṣṭo'smi śiṣṭo'smi sukhī ca duḥkhī -
tyevaṁ vimuhyātmani kalpayanti ॥ 462 ॥
462. Having deluded oneself into thinking “I am a man”, “I am a twice-born”, “I am an expert”, “I am not knowledgeable”, “I am an extreme sinner”, “I have deviated from the ordained path”, “I follow the ordained path”, “I am happy”, “I am sad”, these thoughts are then imagined as belonging to Atman, mistakenly.
अनात्मनो जन्मजरामृतिक्षुधा -
तृष्णासुखक्लेशभयादिधर्मान् ।
विपर्ययेण ह्यतथाविधेऽस्मि -
न्नारोपयन्त्यात्मनि बुद्धिदोषात् ॥ ४६३ ॥
anātmano janmajarāmṛtikṣudhā -
tṛṣṇāsukhakleśabhayādidharmān ।
viparyayeṇa hyatathāvidhe'smi -
nnāropayantyātmani buddhidoṣāt ॥ 463 ॥
463. The qualities of anātman, birth, old age, death, hunger, thirst, joy, pain, fear etc. are perversely imposed upon this Atman, which does not possess these qualities, due to defective intelligence.
भ्रान्त्या यत्र यदध्यासस्तत्कृतेन गुणेन वा ।
दोषेणाप्यणुमात्रेण स न सम्बध्यते क्वचित् ॥ ४६४ ॥
bhrāntyā yatra yadadhyāsastatkṛtena guṇena vā ।
doṣeṇāpyaṇumātreṇa sa na sambadhyate kvacit ॥ 464 ॥
464. This Atman is never connected, even in a minute way, with the thing that is mistakenly superimposed upon it, or the qualities or defects of the superimposed entity.
किं मरुन्मृगतृष्णाम्बुपूरेणार्द्रत्वमृच्छति ।
दृष्टिसंस्थितपीतेन शङ्खः पीतायते किमु ॥ ४६५ ॥
kiṁ marunmṛgatṛṣṇāmbupūreṇārdratvamṛcchati ।
dṛṣṭisaṁsthitapītena śaṅkhaḥ pītāyate kimu ॥ 465 ॥
बालकल्पितनैल्येन व्योम किं मलिनायते ।
शिष्यः -
प्रत्यगात्मन्यविषयेऽनात्माध्यासः कथं प्रभो ॥ ४६६ ॥
bālakalpitanailyena vyoma kiṁ malināyate ।
śiṣyaḥ -
pratyagātmanyaviṣaye'nātmādhyāsaḥ kathaṁ prabho ॥ 466 ॥
465. – 466ab. Does the wind become moist due to the water in a mirage? Does a conch become yellow, due to jaundice in the eyes of the seer? Does space become coloured by the blueness imagined by an immature person?
पुरो दृष्टे हि विषयेऽध्यस्यन्ति विषयान्तरम् ।
तद्दृष्टं शुक्तिरज्ज्वादौ सादृश्याद्यनुबन्धतः ॥ ४६७ ॥
puro dṛṣṭe hi viṣaye'dhyasyanti viṣayāntaram ।
taddṛṣṭaṁ śuktirajjvādau sādṛśyādyanubandhataḥ ॥ 467 ॥
466cd. – 467. (The student says:) How, O Lord, is super-imposition possible upon pratyagātman, which is not the object of cognizance? When an object is seen in front, another object may be super-imposed, as seen in the case of shell and rope, on account of association with common features.
परत्र पूर्वदृष्टस्यावभासः स्मृतिलक्षणः ।
अध्यासः स कथं स्वामिन् भवेदात्मन्यगोचरे ॥ ५६८ ॥
paratra pūrvadṛṣṭasyāvabhāsaḥ smṛtilakṣaṇaḥ ।
adhyāsaḥ sa kathaṁ svāmin bhavedātmanyagocare ॥ 568 ॥
468. It is a feature of remembrance that what was seen earlier, appears elsewhere. How can super-imposition occur, O Master, upon Atman, which is not visible?
नानुभूतः कदाप्यात्माननुभूतस्य वस्तुनः ।
सादृश्यं सिध्यति कथमनात्मनि विलक्षणे ॥ ४६९ ॥
nānubhūtaḥ kadāpyātmānanubhūtasya vastunaḥ ।
sādṛśyaṁ sidhyati kathamanātmani vilakṣaṇe ॥ 469 ॥
469. Atman is never experienced. How can there be common features between that which is never experienced and anātman, which is distinctly different?
अनात्मन्यात्मताध्यासः कथमेष समागतः ।
निवृत्तिः कथमेतस्य केनोपायेन सिध्यति ॥ ४७० ॥
anātmanyātmatādhyāsaḥ kathameṣa samāgataḥ ।
nivṛttiḥ kathametasya kenopāyena sidhyati ॥ 470 ॥
470. How does the super-imposition of the nature of Atman upon anātman obtain? How does this stop? What is the device to accomplish that?
उपाधियोग उभयोः सम एवेशजीवयोः ।
जीवस्यैव कथं बन्धो नेश्वरस्यास्ति तत्कथम् ॥ ४७१ ॥
upādhiyoga ubhayoḥ sama eveśajīvayoḥ ।
jīvasyaiva kathaṁ bandho neśvarasyāsti tatkatham ॥ 471 ॥
471. The adjunct of both Jīva and Isvara is the same. Then, how is it that only Jīva has bondage but not Isvara?
एतत्सर्वं दयादृष्ट्या करामलकवत्स्फुटम् ।
प्रतिपादय सर्वज्ञ श्रीगुरो करुणानिधे ॥ ४७२ ॥
etatsarvaṁ dayādṛṣṭyā karāmalakavatsphuṭam ।
pratipādaya sarvajña śrīguro karuṇānidhe ॥ 472 ॥
472. O Omniscient one, Śrīguru, Ocean of compassion, please enunciate all this sympathetically so that it becomes as easy to grasp as a gooseberry in one’s palm.
श्रीगुरुः -
न सावयव एकस्य नात्मा विषय इष्यते ।
अस्यास्मत्प्रत्ययार्थत्वादपरोक्षाच्च सर्वशः ॥ ४७३ ॥
śrīguruḥ -
na sāvayava ekasya nātmā viṣaya iṣyate ।
asyāsmatpratyayārthatvādaparokṣācca sarvaśaḥ ॥ 473 ॥
प्रसिद्धिरात्मनोऽस्त्येव न कस्यापि च दृश्यते ।
प्रत्ययो नाहमस्मीति न ह्यस्ति प्रत्यगात्मनि ॥ ४७४ ॥
prasiddhirātmano'styeva na kasyāpi ca dṛśyate ।
pratyayo nāhamasmīti na hyasti pratyagātmani ॥ 474 ॥
Śrīgruru says -
473. – 474. Atman is without avayavas, constituent elements and Atman, which is alone, is never the object (that is known by someone else). Though Atman is not seen by anyone, its existence is well-known on account of it being the meaning of the word asmat, “I”, and it being directly perceived by all means. Further, the cognition of “I am not” is not present in the inner being, pratyagātman.
Śrīgruru says -
473. – 474. Atman is without avayavas, constituent elements and Atman, which is alone, is never the object (that is known by someone else). Though Atman is not seen by anyone, its existence is well-known on account of it being the meaning of the word asmat, “I”, and it being directly perceived by all means. Further, the cognition of “I am not” is not present in the inner being, pratyagātman.
न कस्यापि स्वसद्भावे प्रमाणमभिकाङ्क्ष्यते ।
प्रमाणानां च प्रामाण्यं यन्मूलं किं तु बोधयेत् ॥ ४७५ ॥
na kasyāpi svasadbhāve pramāṇamabhikāṅkṣyate ।
pramāṇānāṁ ca prāmāṇyaṁ yanmūlaṁ kiṁ tu bodhayet ॥ 475 ॥
475. No proof, pramāṇa (of his own existence) is required for anyone when he himself exists, but that which is the root (of everything) and is the proof underlying all proofs is what illuminates others.
मायाकार्यैस्तिरोभूतो नैष आत्मानुभूयते ।
मेघबृन्दैर्यथा भानुस्तथायमहमादिभिः ॥ ४७६ ॥
māyākāryaistirobhūto naiṣa ātmānubhūyate ।
meghabṛndairyathā bhānustathāyamahamādibhiḥ ॥ 476 ॥
476. This Atman, covered by the effects of Maya is not experienced. This Atman is covered by antaḥkaraṇa etc., just like the Sun is covered by groups of clouds.
पुरस्थ एव विषये वस्तुन्यध्यस्यतामिति ।
नियमो न कृतः सद्भिर्भ्रान्तिरेवात्र कारणम् ॥ ४७७ ॥
purastha eva viṣaye vastunyadhyasyatāmiti ।
niyamo na kṛtaḥ sadbhirbhrāntirevātra kāraṇam ॥ 477 ॥
477. There is no rule made by the wise that super-imposition can occur only upon an object in front of us: confusion is the reason here.
दृगाद्यविषये व्योम्नि नीलतादि यथाबुधाः ।
अध्यस्यन्ति तथैवास्मिन्नात्मन्यपि मतिभ्रमात् ॥ ४७८ ॥
dṛgādyaviṣaye vyomni nīlatādi yathābudhāḥ ।
adhyasyanti tathaivāsminnātmanyapi matibhramāt ॥ 478 ॥
478. Just like unknowing persons super-impose blueness upon space, which is not an object of perception for eyes etc., it is done so upon Atman due to confusion.
अनात्मन्यात्मताध्यासे न सादृश्यमपेक्षते ।
पीतोऽयं शङ्ख इत्यादौ सादृश्यं किमपेक्षितम् ॥ ४७९ ॥
anātmanyātmatādhyāse na sādṛśyamapekṣate ।
pīto'yaṁ śaṅkha ityādau sādṛśyaṁ kimapekṣitam ॥ 479 ॥
479. For super-imposition of the nature of Atman upon anātman, no commonality of properties is required, for what commonality was required in instances such as “this conch-shell is yellow”? (The misperception that a conch-shell is yellow when it is actually white, occurs due to jaundice).
निरुपाधिभ्रमेष्वस्मिन्नैवापेक्षा प्रदृश्यते ।
सोपाधिष्वेव तद्दृष्टं रज्जुसर्पभ्रमादिषु ॥ ४८० ॥
nirupādhibhrameṣvasminnaivāpekṣā pradṛśyate ।
sopādhiṣveva taddṛṣṭaṁ rajjusarpabhramādiṣu ॥ 480 ॥
480. In this confusion without basis, nirupādhibhrama, such expectation (of commonality of properties) is not seen; it is seen only in confusion with basis, sopādhibhrama, such as the rope-snake confusion etc.
तथापि किञ्चिद्वक्ष्यामि सादृश्यं शृणु तत्परः ।
अत्यन्तनिर्मलः सूक्ष्म आत्मायमतिभास्वरः ॥ ४८१ ॥
tathāpi kiñcidvakṣyāmi sādṛśyaṁ śṛṇu tatparaḥ ।
atyantanirmalaḥ sūkṣma ātmāyamatibhāsvaraḥ ॥ 481 ॥
481. Even so, I shall speak a bit about that commonality – listen attentively. This Atman is extremely pure, subtle and excessively brilliant.
बुद्धिस्तथैव सत्त्वात्मा साभासा भास्वरामला ।
सांनिध्यादात्मवद्भाति सूर्यवत्स्फटिको यथा ॥ ४८२ ॥
buddhistathaiva sattvātmā sābhāsā bhāsvarāmalā ।
sāṁnidhyādātmavadbhāti sūryavatsphaṭiko yathā ॥ 482 ॥
482. Similarly, Buddhi is of the Sattvic nature, pure, radiant and with a reflection of Consciousness. Due to this proximity, i.e., similarity, it appears like the Atman, just like a crystal is like the Sun.
आत्माभासा ततो बुद्धिर्बुद्ध्याभासं ततो मनः ।
अक्षाणि मनआभासान्यक्षाभासमिदं वपुः ।
अत एवात्मताबुद्धिर्देहाक्षादावनात्मनि ॥ ४८३ ॥
ātmābhāsā tato buddhirbuddhyābhāsaṁ tato manaḥ ।
akṣāṇi manaābhāsānyakṣābhāsamidaṁ vapuḥ ।
ata evātmatābuddhirdehākṣādāvanātmani ॥ 483 ॥
मूढानां प्रतिबिम्बादौ बालानामिव दृश्यते ।
सादृश्यं विद्यते बुद्धावात्मनोऽध्यासकारणम् ॥ ४८४ ॥
mūḍhānāṁ pratibimbādau bālānāmiva dṛśyate ।
sādṛśyaṁ vidyate buddhāvātmano'dhyāsakāraṇam ॥ 484 ॥
483. – 484ab. Consequently, Buddhi appears incorrectly as the Atman; then Manas appears like the Buddhi; thereafter, sense-organs appear to be the Manas; and finally, this body seems to be the sense-organs. It is due to this that the identity with Atman in anātman such as body, sense organs etc. by the foolish is seen, just like identity with the object in reflection etc. by children is seen.
अनात्मन्यहमित्येव योऽयमध्यास ईरितः ।
स्यादुत्तरोत्तराध्यासे पूर्वपूर्वस्तु कारणम् ॥ ४८५ ॥
anātmanyahamityeva yo'yamadhyāsa īritaḥ ।
syāduttarottarādhyāse pūrvapūrvastu kāraṇam ॥ 485 ॥
484cd. – 485. Commonality, which is the cause of super-imposition, with Atman is seen. This identification of “I”, aham, in anātman is called super-imposition, adhyāsa. For subsequent super-impositions, the earlier super-impositions are the cause.
सुप्तिमूर्छोत्थितेष्वेव दृष्टः संसारलक्षणः ।
अनादिरेषाविद्यातः संस्कारोऽपि च तादृशः ॥ ४८६ ॥
suptimūrchotthiteṣveva dṛṣṭaḥ saṁsāralakṣaṇaḥ ।
anādireṣāvidyātaḥ saṁskāro'pi ca tādṛśaḥ ॥ 486 ॥
486. Amongst those who wake up from sleep or recover after fainting, this feature of Saṃsāra, i.e., identification of self with the body etc., is seen (due to impressions of the past, i.e., impression, vāsanā or saṃskāra, of the pre-sleep or pre-faint stage where a similar wrong identification was there). This avdiyā is without a beginning and impression, saṃskāra, is similarly without beginning.
अध्यासबाधागमनस्य कारणं
शृणु प्रवक्ष्यामि समाहितात्मा ।
यस्मादिदं प्राप्तमनर्थजातं
जन्माप्ययव्याधिजरादिदुःखम् ॥ ४८७ ॥
adhyāsabādhāgamanasya kāraṇaṁ
śṛṇu pravakṣyāmi samāhitātmā ।
yasmādidaṁ prāptamanarthajātaṁ
janmāpyayavyādhijarādiduḥkham ॥ 487 ॥
487. I shall explain the cause of obstructing this super-imposition, adhyāsa, from which is obtained all this detrimental sorrow of birth, death, disease, old age etc. – listen with concentration.
आत्मोपाधेरविद्याया अस्ति शक्तिद्वयं महत् ।
विक्षेप आवृतिश्चेति याभ्यां संसार आत्मनः ॥ ४८८ ॥
ātmopādheravidyāyā asti śaktidvayaṁ mahat ।
vikṣepa āvṛtiśceti yābhyāṁ saṁsāra ātmanaḥ ॥ 488 ॥
488. There is a great pair of powers that Avidya, the adjunct of Atman, has called vikṣepa (projective power) and āvṛttiḥ (concealing power), through which results the cyclical movement of Atman between life and death.
आवृतिस्तमसः शक्तिस्तद्ध्यावरणकारणम् ।
मूलाविद्येति सा प्रोक्ता यया संमोहितं जगत् ॥ ४८९ ॥
āvṛtistamasaḥ śaktistaddhyāvaraṇakāraṇam ।
mūlāvidyeti sā proktā yayā saṁmohitaṁ jagat ॥ 489 ॥
489. Āvṛttiḥ is the power of Tamas, which alone is the cause of concealment; it, through which the entire world is deluded, is called Root Avdiya, mūlāvidyā.
विवेकवानप्यतियौक्तिकोऽपि
श्रुतात्मतत्त्वोऽपि च पण्डितोऽपि ।
शक्त्या यया संवृतबोधदृष्टि -
रात्मानमात्मस्थमिमं न वेद ॥ ४९० ॥
vivekavānapyatiyauktiko'pi
śrutātmatattvo'pi ca paṇḍito'pi ।
śaktyā yayā saṁvṛtabodhadṛṣṭi -
rātmānamātmasthamimaṁ na veda ॥ 490 ॥
490. (Āvṛtti is that) Due to whose power, the ability to grasp of even a discriminant and intelligent man, greatly endowed with the ability to reason, who has studied the nature of Atman and is a well-versed scholar, is suppressed and he is not able to able to know this Atman which is situated in his own self.
विक्षेपनाम्नी रजसस्तु शक्तिः
प्रवृत्तिहेतुः पुरुषस्य नित्यम् ।
स्थूलादिलिङ्गान्तमशेषमेत -
द्यया सदात्मन्यसदेव सूयते ॥ ४९१ ॥
vikṣepanāmnī rajasastu śaktiḥ
pravṛttihetuḥ puruṣasya nityam ।
sthūlādiliṅgāntamaśeṣameta -
dyayā sadātmanyasadeva sūyate ॥ 491 ॥
491. The power call vikṣepa is the power of Rajas, which is always the cause of the proclivity of man, through which is born in Atman, this endless falsity starting with the gross body and ending with the indicatory body.
निद्रा यथा पुरुषमप्रमत्तं
समावृणोतीयमपि प्रतीचम् ।
तथावृणोत्यावृतिशक्तिरन्त -
र्विक्षेपशक्तिं परिजृम्भयन्ती ॥ ४९२ ॥
nidrā yathā puruṣamapramattaṁ
samāvṛṇotīyamapi pratīcam ।
tathāvṛṇotyāvṛtiśaktiranta -
rvikṣepaśaktiṁ parijṛmbhayantī ॥ 492 ॥
492. Just like sleep completely envelops a man who is not alert, this power called āvṛttiśakti covers the pratīca (same as pratyagātman, the inner being), while causing the vikṣepaśakti residing inside to spread all around.
शक्त्या महत्यावरणाभिधानया
समावृते सत्यमलस्वरूपे ।
पुमाननात्मन्यहमेष एवे -
त्यात्मत्वबुद्धिं विदधाति मोहात् ॥ ४९३ ॥
śaktyā mahatyāvaraṇābhidhānayā
samāvṛte satyamalasvarūpe ।
pumānanātmanyahameṣa eve -
tyātmatvabuddhiṁ vidadhāti mohāt ॥ 493 ॥
493. As his blemishless true form is enveloped by this great power called āvṛtti, a man out of confusion, moha, thinks “I am this body, mind etc.” and establishes the notion of Atman upon anātman.
यथा प्रसुप्तिप्रतिभासदेहे
स्वात्मत्वधीरेष तथा ह्यनात्मनः ।
जन्माप्ययक्षुद्भयतृट्छ्रमादी -
नारोपयत्यात्मनि तस्य धर्मान् ॥ ४९४ ॥
yathā prasuptipratibhāsadehe
svātmatvadhīreṣa tathā hyanātmanaḥ ।
janmāpyayakṣudbhayatṛṭchramādī -
nāropayatyātmani tasya dharmān ॥ 494 ॥
494. Just like a man identifies his own self with the body that appears in sleep i.e., his dreams, he super-imposes the properties of anātman like birth, death, hunger, fear, thirst, fatigue etc. upon Atman.
विक्षेपशक्त्या परिचोद्यमानः
करोति कर्माण्युभयात्मकानि ।
भुञ्जान एतत्फलमप्युपात्तं
परिभ्रमत्येव भवाम्बुराशौ ॥ ४९५ ॥
vikṣepaśaktyā paricodyamānaḥ
karoti karmāṇyubhayātmakāni ।
bhuñjāna etatphalamapyupāttaṁ
paribhramatyeva bhavāmburāśau ॥ 495 ॥
495. Impelled by the vikṣepaśakti, he does actions of both sorts (i.e., Puṇya and Pāpa) and also enjoys the result that accrues from that, and thus keeps wandering in the ocean of Saṃsāra.
अध्यासदोषात्समुपागतोऽयं
संसारबन्धः प्रबलप्रतीचः ।
यद्योगतः क्लिश्यति गर्भवास -
जन्माप्ययक्लेशभयैरजस्रम् ॥ ४९६ ॥
adhyāsadoṣātsamupāgato'yaṁ
saṁsārabandhaḥ prabalapratīcaḥ ।
yadyogataḥ kliśyati garbhavāsa -
janmāpyayakleśabhayairajasram ॥ 496 ॥
496. This powerful bondage called Saṃsāra accrues on account of the defect of super-imposition, adhyāsa, due to association with which the inner being, pratīca, continuously suffers from stay in a womb, birth, death, afflications, and fear.
अध्यासो नाम खल्वेष वस्तुनो योऽन्यथाग्रहः ।
स्वाभाविकभ्रान्तिमूलं संसृतेरादिकारणम् ॥ ४९७ ॥
adhyāso nāma khalveṣa vastuno yo'nyathāgrahaḥ ।
svābhāvikabhrāntimūlaṁ saṁsṛterādikāraṇam ॥ 497 ॥
497. Adhyāsa is understanding a given object differently, a natural cause of confusion and the first cause of getting stuck in the cyclical motion of Saṃsāra.
सर्वानर्थस्य तद्बीजं योऽन्यथाग्रह आत्मनः ।
ततः संसारसम्पातः सन्ततक्लेशलक्षणः ॥ ४९८ ॥
sarvānarthasya tadbījaṁ yo'nyathāgraha ātmanaḥ ।
tataḥ saṁsārasampātaḥ santatakleśalakṣaṇaḥ ॥ 498 ॥
498. Understanding Atman as something else is the root of all adversities; and from that results the downfall called Saṃsāra, characterized by constant misery.
अध्यासादेव संसारो नष्टेऽध्यासे न दृश्यते ।
तदेतदुभयं स्पष्टं पश्य त्वं बद्धमुक्तयोः ॥ ४९९ ॥
adhyāsādeva saṁsāro naṣṭe'dhyāse na dṛśyate ।
tadetadubhayaṁ spaṣṭaṁ paśya tvaṁ baddhamuktayoḥ ॥ 499 ॥
499. Saṃsāra results from Adhyāsa (super-imposition) and disappears once Adhyāsa is removed. You ought to see both these clearly to get release from bondage.
बद्धं प्रवृत्तितो विद्धि मुक्तं विद्धि निवृत्तितः ।
प्रवृत्तिरेव संसारो निवृत्तिर्मुक्तिरिष्यते ॥ ५०० ॥
baddhaṁ pravṛttito viddhi muktaṁ viddhi nivṛttitaḥ ।
pravṛttireva saṁsāro nivṛttirmuktiriṣyate ॥ 500 ॥
500. Know a man to be bound on account of his proclivities; and liberated due to cessation of activities. Proclivity, pravṛtti, indeed is Saṃsāra and cessation, nivṛtti, is liberation.
आत्मनः सोऽयमध्यासो मिथ्याज्ञानपुरःसरः ।
असत्कल्पोऽपि संसारं तनुते रज्जुसर्पवत् ॥ ५०१ ॥
ātmanaḥ so'yamadhyāso mithyājñānapuraḥsaraḥ ।
asatkalpo'pi saṁsāraṁ tanute rajjusarpavat ॥ 501 ॥
501. This super-imposition upon Atman, preceded by false knowledge and creates this Saṃsāra, like in the case of the rope and snake, though it itself is false.
उपाधियोगसाम्येऽपि जीववत्परमात्मनः ।
उपाधिभेदान्नो बन्धस्तत्कार्यमपि किञ्चन ॥ ५०२ ॥
upādhiyogasāmye'pi jīvavatparamātmanaḥ ।
upādhibhedānno bandhastatkāryamapi kiñcana ॥ 502 ॥
502. Though there is the similarity between Jīva and Paramātman of having an adjunct (upādhi), on account of the difference in the adjunct, Paramātman is neither bonded not subject to its effect, i.e., Saṃsāra.
अस्योपाधिः शुद्धसत्त्वप्रधाना
माया यत्र त्वस्य नास्त्यल्पभावः ।
सत्त्वस्यैवोत्कृष्टता तेन बन्धो
नो विक्षेपस्तत्कृतो लेशमात्रः ॥ ५०३ ॥
asyopādhiḥ śuddhasattvapradhānā
māyā yatra tvasya nāstyalpabhāvaḥ ।
sattvasyaivotkṛṣṭatā tena bandho
no vikṣepastatkṛto leśamātraḥ ॥ 503 ॥
503. The adjunct of Paramātman, Maya, is primarily pure Sattva, where there is no lower form of existence. It is predominated by Sattva due to which Isvara has neither bondage nor a trace of the resulting projection, vikṣepa.
सर्वज्ञोऽप्रतिबद्धबोधविभवस्तेनैव देवः स्वयं
मायां स्वामवलम्ब्य निश्चलतया स्वच्छन्दवृत्तिः प्रभुः ।
सृष्टिस्थित्यदनप्रवेशयमनव्यापारमात्रेच्छया
कुर्वन्क्रीडति तद्रजस्तम उभे संस्तभ्य शक्त्या स्वया ॥ ५०४ ॥
sarvajño'pratibaddhabodhavibhavastenaiva devaḥ svayaṁ
māyāṁ svāmavalambya niścalatayā svacchandavṛttiḥ prabhuḥ ।
sṛṣṭisthityadanapraveśayamanavyāpāramātrecchayā
kurvankrīḍati tadrajastama ubhe saṁstabhya śaktyā svayā ॥ 504 ॥
504. On account of the purely Sattvic adjunct, the omniscient Isvara’s wealth of knowledge is unobstructed. He, who acts per his own will, resorts to His own Maya, suppresses the pair of Rajas and Tamas through his own power (and so is not subject to concealment and projection) sports by creating, sustaining, dissolving and imposing rules by his mere wish, even as He Himself is devoid of all activity.
तस्मादावृतिविक्षेपौ किञ्चित्कर्तुं न शक्नुतः ।
स्वयमेव स्वतन्त्रोऽसौ तत्प्रवृत्तिनिरोधयोः ॥ ५०५ ॥
tasmādāvṛtivikṣepau kiñcitkartuṁ na śaknutaḥ ।
svayameva svatantro'sau tatpravṛttinirodhayoḥ ॥ 505 ॥
505. Therefore, the powers of concealment and projection are unable to do anything. This Isvara himself is the master in releasing and restricting them.
तमेव सा धीकर्मेति श्रुतिर्वक्ति महेशितुः ।
निग्रहानुग्रहे शक्तिरावृतिक्षेपयोर्यतः ॥ ५०६ ॥
tameva sā dhīkarmeti śrutirvakti maheśituḥ ।
nigrahānugrahe śaktirāvṛtikṣepayoryataḥ ॥ 506 ॥
506. Veda describes such an Isvara as dhīkarmā (one whose thoughts turn into actions) as the powers of avṛtti and vikṣepa are due to restraint and release of Mahesvara.
रजसस्तमसश्चैव प्राबल्यं सत्त्वहानतः ।
जीवोपाधौ तथा जीवे तत्कार्यं बलवत्तरम् ॥ ५०७ ॥
rajasastamasaścaiva prābalyaṁ sattvahānataḥ ।
jīvopādhau tathā jīve tatkāryaṁ balavattaram ॥ 507 ॥
507. Rajas and Tamas are stronger in the adjunct of Jīva as Sattva is diminished therein and their effect is stronger.
तेन बन्धोऽस्य जीवस्य संसारोऽपि च तत्कृतः ।
सम्प्राप्तः सर्वदा यत्र दुःखं भूयः स ईक्षते ॥ ५०८ ॥
tena bandho'sya jīvasya saṁsāro'pi ca tatkṛtaḥ ।
samprāptaḥ sarvadā yatra duḥkhaṁ bhūyaḥ sa īkṣate ॥ 508 ॥
508. Due to that results the bondage of this Jīva, and thence, he experiences Saṃsāra where there is always an abundance of misery.
एतस्य संसृतेर्हेतुरध्यासोऽर्थविपर्ययः ।
अध्यासमूलमज्ञानमाहुरावृतिलक्षणम् ॥ ५०९ ॥
etasya saṁsṛterheturadhyāso'rthaviparyayaḥ ।
adhyāsamūlamajñānamāhurāvṛtilakṣaṇam ॥ 509 ॥
509. The cause of this Saṃsāra is adhyāsa, super-imposition where objects are confused. Ajñāna of the nature of concealment, āvṛtti, is the cause of Adhyasa.
अज्ञानस्य निवृत्तिस्तु ज्ञानेनैव न कर्मणा ।
अविरोधितया कर्म नैवाज्ञानस्य बाधकम् ॥ ५१० ॥
ajñānasya nivṛttistu jñānenaiva na karmaṇā ।
avirodhitayā karma naivājñānasya bādhakam ॥ 510 ॥
510. Release from Ajñāna is only through jñāna, knowledge, and not karma, action. As Karma is not opposed to Ajñāna, it does not obstruct Ajñāna.
कर्मणा जायते जन्तुः कर्मणैव प्रलीयते ।
कर्मणः कार्यमेवैषा जन्ममृत्युपरम्परा ॥ ५११ ॥
karmaṇā jāyate jantuḥ karmaṇaiva pralīyate ।
karmaṇaḥ kāryamevaiṣā janmamṛtyuparamparā ॥ 511 ॥
511. A creature is born due to Karma and dissolves due to Karma. The sequence of birth and death is indeed the effect of Karma.
नैतस्मात्कर्मणः कार्यमन्यदस्ति विलक्षणम् ।
अज्ञानकार्यं तत्कर्म यतोऽज्ञानेन वर्धते ॥ ५१२ ॥
naitasmātkarmaṇaḥ kāryamanyadasti vilakṣaṇam ।
ajñānakāryaṁ tatkarma yato'jñānena vardhate ॥ 512 ॥
512. There is no other distinct result of this Karma. Such Karma is the result of Ajñāna, as it is caused to thrive by Ajñāna (the more a man identifies himself with his body, family, house etc., the more Karma he does).
यद्येन वर्धते तेन नाशस्तस्य न सिध्यति ।
येन यस्य सहावस्था निरोधाय न कल्पते ॥ ५१३ ॥
yadyena vardhate tena nāśastasya na sidhyati ।
yena yasya sahāvasthā nirodhāya na kalpate ॥ 513 ॥
513. The destruction of an object (Ajñāna) will not result from something (Karma) which is augmented by it. That (Karma) which co-exists with an object is not capable of destroying that object (Ajñāna).
नाशकत्वं तदुभयोः को न कल्पयितुं क्षमः ।
सर्वं कर्माविरोध्येव सदाज्ञानस्य सर्वदा ॥ ५१४ ॥
nāśakatvaṁ tadubhayoḥ ko na kalpayituṁ kṣamaḥ ।
sarvaṁ karmāvirodhyeva sadājñānasya sarvadā ॥ 514 ॥
ततोऽज्ञानस्य विच्छित्तिः कर्मणा नैव सिध्यति ।
यस्य प्रध्वस्तजनको यत्संयोगोऽस्ति तत्क्षणे ॥ ५१५ ॥
tato'jñānasya vicchittiḥ karmaṇā naiva sidhyati ।
yasya pradhvastajanako yatsaṁyogo'sti tatkṣaṇe ॥ 515 ॥
514. – 515ab. Who, indeed, is capable of even imagining that these two can be mutually destructive? At all times and by all means, Ajñāna is opposed to Karma. Therefore, destruction of Ajñāna through Karma is not possible.
तयोरेव विरोधित्वं युक्तं भिन्नस्वभावयोः ।
तमःप्रकाशयोर्यद्वत्परस्परविरोधिता ॥ ५१६ ॥
tayoreva virodhitvaṁ yuktaṁ bhinnasvabhāvayoḥ ।
tamaḥprakāśayoryadvatparasparavirodhitā ॥ 516 ॥
515cd. – 516ab. Contrariety of only such entities of opposite nature, where their association becomes the immediate cause of the pair’s destruction, is proper.
अज्ञानज्ञानयोस्तद्वदुभयोरेव दृश्यते ।
न ज्ञानेन विना नाशस्तस्य केनापि सिध्यति ॥ ५१७ ॥
ajñānajñānayostadvadubhayoreva dṛśyate ।
na jñānena vinā nāśastasya kenāpi sidhyati ॥ 517 ॥
516cd. – 517ab. Mutual contrariety of Ajñāna, ignorance, and Jñāna, knowledge, is seen in the same way as that of darkness and light.
तस्मादज्ञानविच्छित्त्यै ज्ञानं सम्पादयेत्सुधीः ।
आत्मानात्मविवेकेन ज्ञानं सिध्यति नान्यथा ॥ ५१८ ॥
tasmādajñānavicchittyai jñānaṁ sampādayetsudhīḥ ।
ātmānātmavivekena jñānaṁ sidhyati nānyathā ॥ 518 ॥
517cd. – 518. Without Jñāna, destruction of Ajñāna does not result through any means. Therefore, for the sake of destroying Ajñāna, the wise person ought to acquire Jñāna. Jñāna is obtained through the discrimination between Atman and anātman, and not by any other means.
युक्त्यात्मानात्मनोऽस्तस्मात्करणीयं विवेचनम् ।
अनात्मन्यात्मताबुद्धिग्रन्थिर्येन विदीर्यते ॥ ५१९ ॥
yuktyātmānātmano'stasmātkaraṇīyaṁ vivecanam ।
anātmanyātmatābuddhigranthiryena vidīryate ॥ 519 ॥
519. One ought to contemplate with reasoning the two entities Atman and anātman, through which the knot of perceiving the nature of Atman in anātman is cut thoroughly.
आत्मानात्मविवेकार्थं विवादोऽयं निरूप्यते ।
येनात्मानात्मनोस्तत्त्वं विविक्तं प्रस्फुटायते ॥ ५२० ॥
ātmānātmavivekārthaṁ vivādo'yaṁ nirūpyate ।
yenātmānātmanostattvaṁ viviktaṁ prasphuṭāyate ॥ 520 ॥
520. This dispute is now being settled for the sake of discrimination between Atman and anātman, through which the nature of Atman and anātman becomes clear as a crystal.
मूढा अश्रुतवेदान्ताः स्वयं पण्डितमानिनः ।
ईशप्रसादरहिताः सद्गुरोश्च बहिर्मुखाः ॥ ५२१ ॥
mūḍhā aśrutavedāntāḥ svayaṁ paṇḍitamāninaḥ ।
īśaprasādarahitāḥ sadgurośca bahirmukhāḥ ॥ 521 ॥
विवदन्ति प्रकारं तं शृणु वक्ष्यामि सादरम् ।
अत्यन्तपामरः कश्चित्पुत्र आत्मेति मन्यते ॥ ५२२ ॥
vivadanti prakāraṁ taṁ śṛṇu vakṣyāmi sādaram ।
atyantapāmaraḥ kaścitputra ātmeti manyate ॥ 522 ॥
521. – 522ab. I shall explain how some fools, who have not studied Vedanta, consider themselves to be scholars, are devoid of the blessing of Isvara, and turned away from a sadguru (good teacher) argue: listen attentively.
आत्मनीव स्वपुत्रेऽपि प्रबलप्रीतिदर्शनात् ।
पुत्रे तु पुष्टे पुष्टोऽहं नष्टे नष्टेऽहमित्यतः ॥ ५२३ ॥
ātmanīva svaputre'pi prabalaprītidarśanāt ।
putre tu puṣṭe puṣṭo'haṁ naṣṭe naṣṭe'hamityataḥ ॥ 523 ॥
अनुभूतिबलाच्चापि युक्तितोऽपि श्रुतेरपि ।
आत्मा वै पुत्रनामासीत्येवं च वदति श्रुतिः ॥ ५२४ ॥
anubhūtibalāccāpi yuktito'pi śruterapi ।
ātmā vai putranāmāsītyevaṁ ca vadati śrutiḥ ॥ 524 ॥
दीपाद्दीपो यथा तद्वत्पितुः पुत्रः प्रजायते ।
पितुर्गुणानां तनये बीजाङ्कुरवदीक्षणात् ॥ ५२५ ॥
dīpāddīpo yathā tadvatpituḥ putraḥ prajāyate ।
piturguṇānāṁ tanaye bījāṅkuravadīkṣaṇāt ॥ 525 ॥
अतोऽयं पुत्र आत्मेति मन्यते भ्रान्तिमत्तमः ।
तन्मतं दूषयत्यन्यः पुत्र आत्मा कथं त्विति ॥ ५२६ ॥
ato'yaṁ putra ātmeti manyate bhrāntimattamaḥ ।
tanmataṁ dūṣayatyanyaḥ putra ātmā kathaṁ tviti ॥ 526 ॥
522cd. – 526ab. An extremely unlearned one thinks that son is the Atman. It is experienced that one strongly loves a son just like one loves oneself; and one feels “I am strong when the son is strong; I am destroyed when son is destroyed”. Veda does state ātmā vai putranāmāsi (Taittirīya Āraṇyaka Ekāgnikāṇḍa 2.11, Atman, indeed, is in the form of son). Just like a lamp is lit from another, similarly a son is born from a father. The qualities of father are seen in a son, like in the case of a seed and a sprout. Thus, on account of experience, reasoning and what is stated in the Veda, the confused man thinks that this son is Atman.
प्रीतिमात्रात्कथं पुत्र आत्मा भवितुमर्हति ।
अन्यत्रापीक्ष्यते प्रीतिः क्षेत्रपात्रधनादिषु ॥ ५२७ ॥
prītimātrātkathaṁ putra ātmā bhavitumarhati ।
anyatrāpīkṣyate prītiḥ kṣetrapātradhanādiṣu ॥ 527 ॥
526cd. – 527. Another censures that opinion challenging how son can be Atman: “How can son be called the Atman merely on account of love? Love is shown towards other objects as well, such as land, vessels and wealth.
पुत्राद्विशिष्टा देहेऽस्मिन्प्राणिनां प्रीतिरिष्यते ।
प्रदीप्ते भवने पुत्रं त्यक्त्वा जन्तुः पलायते ॥ ५२८ ॥
putrādviśiṣṭā dehe'sminprāṇināṁ prītiriṣyate ।
pradīpte bhavane putraṁ tyaktvā jantuḥ palāyate ॥ 528 ॥
528. One’s body is dearer to creatures than son. One runs away from a burning building leaving one’s son.
तं विक्रीणाति देहार्थं प्रतिकूलं निहन्ति च ।
तस्मादात्मा तु तनयो न भवेच्च कदाचन ॥ ५२९ ॥
taṁ vikrīṇāti dehārthaṁ pratikūlaṁ nihanti ca ।
tasmādātmā tu tanayo na bhavecca kadācana ॥ 529 ॥
529. A son is sold for the sake of one’s body and a rebellious son is even killed. Therefore, Atman can never be son.
गुणरूपादिसादृश्यं दीपवन्न सुते पितुः ।
अव्यङ्गाज्जायते व्यङ्गः सुगुणादपि दुर्गुणः ॥ ५३० ॥
guṇarūpādisādṛśyaṁ dīpavanna sute pituḥ ।
avyaṅgājjāyate vyaṅgaḥ suguṇādapi durguṇaḥ ॥ 530 ॥
आभासमात्रास्ताः सर्वा युक्तयोऽप्युक्तयोऽपि च ।
पुत्रस्य पितृवद्गेहे सर्वकार्येषु वस्तुषु ॥ ५३१ ॥
ābhāsamātrāstāḥ sarvā yuktayo'pyuktayo'pi ca ।
putrasya pitṛvadgehe sarvakāryeṣu vastuṣu ॥ 531 ॥
530. – 531ab. Commonality of qualities and form seen between lamps is not seen between son and father for a disabled son is born from a father with no disabilities and a son with bad qualities is born from a father with good qualities. All these yuktis (reasoning) and ayuktis (incorrect reasoning) are mere sophisms.
स्वामित्वद्योतनायास्मिन्नात्मत्वमुपचर्यते ।
श्रुत्या तु मुख्यया वृत्त्या पुत्र आत्मेति नोच्यते ॥ ५३२ ॥
svāmitvadyotanāyāsminnātmatvamupacaryate ।
śrutyā tu mukhyayā vṛttyā putra ātmeti nocyate ॥ 532 ॥
531cd. – 532. In order to show that a son, like a father, has ownership in house, all activities and objects, the son is said to be Atman in a secondary sense. Veda does not state through direct denotation that son is the Atman.
औपचारिकमात्मत्वं पुत्रे तस्मान्न मुख्यतः ।
अहम्पदप्रत्ययार्थो देह एव न चेतरः ॥ ५३३ ॥
aupacārikamātmatvaṁ putre tasmānna mukhyataḥ ।
ahampadapratyayārtho deha eva na cetaraḥ ॥ 533 ॥
533. Son being Atman is only through the secondary sense, not the main sense of direct denotation. Therefore, the meaning of the word aham, I, is body only and none other.
प्रत्यक्षः सर्वजन्तूनां देहोऽहमिति निश्चयः ।
एष पुरुषोऽन्नरसमय इत्यपि च श्रुतिः ॥ ५३४ ॥
pratyakṣaḥ sarvajantūnāṁ deho'hamiti niścayaḥ ।
eṣa puruṣo'nnarasamaya ityapi ca śrutiḥ ॥ 534 ॥
पुरुषत्वं वदत्यस्य स्वात्मा हि पुरुषस्ततः ।
आत्मायं देह एवेति चार्वाकेण विनिश्चितम् ॥ ५३५ ॥
puruṣatvaṁ vadatyasya svātmā hi puruṣastataḥ ।
ātmāyaṁ deha eveti cārvākeṇa viniścitam ॥ 535 ॥
534. – 535. It is directly perceived that all creatures think “I am my body”. Further, the Vedic sentence eṣa puruṣo’nnarasamaya (Taittirīyopaniṣat 2.1.1, this man is made of the essence of food) states that body is the man and man is one’s own Atman. Therefore, it has been firmly established by Cārvāka that Atman is this body.
तन्मतं दूषयत्यन्योऽसहमानः पृथग्जनः ।
देह आत्मा कथं नु स्यात्परतन्त्रो ह्यचेतनः ॥ ५३६ ॥
tanmataṁ dūṣayatyanyo'sahamānaḥ pṛthagjanaḥ ।
deha ātmā kathaṁ nu syātparatantro hyacetanaḥ ॥ 536 ॥
536. A different person who cannot tolerate such an opinion censures it thus. How can the insentient body, which is dependent on others be the Atman?
इन्द्रियैश्चाल्यमानोऽयं चेष्टते न स्वतः क्वचित् ।
आश्रयश्चक्षुरादीनां गृहवद्गृहमेधिनाम् ॥ ५३७ ॥
indriyaiścālyamāno'yaṁ ceṣṭate na svataḥ kvacit ।
āśrayaścakṣurādīnāṁ gṛhavadgṛhamedhinām ॥ 537 ॥
बाल्यादिनानावस्थावाञ्शुक्लशोणितसम्भवः ।
अतः कदापि देहस्य नात्मत्वमुपपद्यते ॥ ५३८ ॥
bālyādinānāvasthāvāñśuklaśoṇitasambhavaḥ ।
ataḥ kadāpi dehasya nātmatvamupapadyate ॥ 538 ॥
537. – 538. It is propelled by sense organs and organs of action and never acts on its own. It is the abode of eyes etc. just like a house is the abode of a house-holder. It has various states like childhood and is born from semen and blood. Therefore, under no circumstances is body being Atman tenable.
बधिरोऽहं च काणोऽहं मूक इत्यनुभूतितः ।
इन्द्रियाणि भवन्त्यात्मा येषामस्त्यर्थवेदनम् ॥ ५३९ ॥
badhiro'haṁ ca kāṇo'haṁ mūka ityanubhūtitaḥ ।
indriyāṇi bhavantyātmā yeṣāmastyarthavedanam ॥ 539 ॥
539. Due to the experiences such as “I am blind” and “I am deaf”, it is the sense organs, which perceive objects which are the Atman.
इन्द्रियाणां चेतनत्वं देहे प्राणाः प्रजापतिम् ।
एतमेत्येत्यूचुरिति श्रुत्यैव प्रतिपाद्यते ॥ ५४० ॥
indriyāṇāṁ cetanatvaṁ dehe prāṇāḥ prajāpatim ।
etametyetyūcuriti śrutyaiva pratipādyate ॥ 540 ॥
540. The sentience of sense organs is established by Veda itself (Chāndogyopaniṣat, 5.1.7) where it is said “the sense organs in the body went to the prajāpati and spoke thus”.
यतस्तस्मादिन्द्रियाणां युक्तमात्मत्वमित्यमुम् ।
निश्चयं दूषयत्यन्योऽसहमानः पृथग्जनः ॥ ५४१ ॥
yatastasmādindriyāṇāṁ yuktamātmatvamityamum ।
niścayaṁ dūṣayatyanyo'sahamānaḥ pṛthagjanaḥ ॥ 541 ॥
541. Therefore, sense organs being Atman is proper. A different person who cannot tolerate such an opinion censures it thus.
इन्द्रियाणि कथं त्वात्मा करणानि कुठारवत् ।
करणस्य कुठारादेश्चेतनत्वं न हीक्ष्यते ॥ ५४२ ॥
indriyāṇi kathaṁ tvātmā karaṇāni kuṭhāravat ।
karaṇasya kuṭhārādeścetanatvaṁ na hīkṣyate ॥ 542 ॥
542. Sense organs are instruments like an axe. How can they be Atman? Instruments like axe and others are not sentient.
श्रुत्याधिदेवतामेवेन्द्रियेषूपचर्यते ।
न तु साक्षादिन्द्रियाणां चेतनत्वमुदीर्यते ॥ ५४३ ॥
śrutyādhidevatāmevendriyeṣūpacaryate ।
na tu sākṣādindriyāṇāṁ cetanatvamudīryate ॥ 543 ॥
543. In the Vedic passages (referred above), the secondary sense wherein the presiding deities of sense organs are meant should be taken, not the direct means of denotation; sentience of sense organs is not the intended meaning.
अचेतनस्य दीपादेरर्थाभासकता यथा ।
तथैव चक्षुरादीनां जडानामपि सिध्यति ॥ ५४४ ॥
acetanasya dīpāderarthābhāsakatā yathā ।
tathaiva cakṣurādīnāṁ jaḍānāmapi sidhyati ॥ 544 ॥
544. Illuminating power of the insentient sense organs like eyes etc. is possible in the same as that of insentient objects like lamp etc.
इन्द्रियाणां चेष्टयिता प्राणोऽयं पञ्चवृत्तिकः ।
सर्वावस्थास्ववस्थावान्सोऽयमात्मत्वमर्हति ।
अहं क्षुधावांस्तृष्णावानित्याद्यनुभवादपि ॥ ५४५ ॥
indriyāṇāṁ ceṣṭayitā prāṇo'yaṁ pañcavṛttikaḥ ।
sarvāvasthāsvavasthāvānso'yamātmatvamarhati ।
ahaṁ kṣudhāvāṁstṛṣṇāvānityādyanubhavādapi ॥ 545 ॥
545. The propeller of the sense organs is this prāṇa, life-breath which exists in five modes. Prāṇa is the one which has the state, in all states (such as sleep, dreamful state or waking state; or states of life like infancy, childhood etc.) and is fit to be Atman. Further, Prāṇa can be said to be Atman from experiences like “I am hungry” and “I am thirsty” (where it is Prāṇa which is hungry or thirsty).
श्रुत्यान्योऽन्तर आत्मा प्राणमय इतीर्यते यस्मात् ।
तस्मात्प्राणस्यात्मत्वं युक्तं नो करणसंज्ञानां क्वापि ॥ ५४६ ॥
śrutyānyo'ntara ātmā prāṇamaya itīryate yasmāt ।
tasmātprāṇasyātmatvaṁ yuktaṁ no karaṇasaṁjñānāṁ kvāpi ॥ 546 ॥
546. It follows from the Vedic sentence anyo’ntara ātmā prāṇamayaḥ (Taittirīyopaniṣat, 2.2.1; there is another [different from annamayaḥ] Atman inside, which is made of prāṇa), it is proper that Atman is prāṇa, and never the instruments (sense organs).
इति निश्चयमेतस्य दूषयत्यपरो जडः ।
भवत्यात्मा कथं प्राणो वायुरेवैष आन्तरः ॥ ५४७ ॥
iti niścayametasya dūṣayatyaparo jaḍaḥ ।
bhavatyātmā kathaṁ prāṇo vāyurevaiṣa āntaraḥ ॥ 547 ॥
547. Another fool censures this determination (that Prāṇa is Atman) thus. How can prāṇa be Atman; it is nothing but air inside.
बहिर्यात्यन्तरायाति भस्त्रिकावायुवन्मुहुः ।
न हितं वाहितं वा स्वमन्यद्वा वेद किञ्चन ॥ ५४८ ॥
bahiryātyantarāyāti bhastrikāvāyuvanmuhuḥ ।
na hitaṁ vāhitaṁ vā svamanyadvā veda kiñcana ॥ 548 ॥
548. This Prāṇa goes out and goes in, like the air in a bag. It does not know what is good or bad for itself or others.
जडस्वभावश्चपलः कर्मयुक्तश्च सर्वदा ।
प्राणस्य भानं मनसि स्थिते सुप्ते न दृश्यते ॥ ५४९ ॥
jaḍasvabhāvaścapalaḥ karmayuktaśca sarvadā ।
prāṇasya bhānaṁ manasi sthite supte na dṛśyate ॥ 549 ॥
549. It is of the nature of jada, dullness; unstable; and always associated with activity. The evidence of prāṇa is not seen when Manas is in sleepful state.
मनस्तु सर्वं जानाति सर्ववेदनकारणम् ।
यत्तस्मान्मन एवात्मा प्राणस्तु न कदाचन ॥ ५५० ॥
manastu sarvaṁ jānāti sarvavedanakāraṇam ।
yattasmānmana evātmā prāṇastu na kadācana ॥ 550 ॥
550. Since Manas knows everything and is the cause of all experience, it is Manas which is Atman and never Prāṇa.
सङ्कल्पवानहं चिन्तावानहं च विकल्पवान् ।
इत्याद्यनुभवादन्योऽन्तर आत्मा मनोमयः ॥ ५५१ ॥
saṅkalpavānahaṁ cintāvānahaṁ ca vikalpavān ।
ityādyanubhavādanyo'ntara ātmā manomayaḥ ॥ 551 ॥
इत्यादिश्रुतिसद्भावाद्युक्ता मनस आत्मता ।
इति निश्चयमेतस्य दूषयत्यपरो जडः ॥ ५५२ ॥
ityādiśrutisadbhāvādyuktā manasa ātmatā ।
iti niścayametasya dūṣayatyaparo jaḍaḥ ॥ 552 ॥
551. – 552ab. Manas being Atman is proper on account of experiences such as “I have a volition”, “I have a thought”, and “I have options” and on account of the Vedic sentence anyo’ntara ātmā manomayaḥ (Taittirīyopaniṣat, 2.3.1; there is another [different from prāṇamayaḥ] Atman inside, which is made of manas).
कथं मनस आत्मत्वं करणस्य दृगादिवत् ।
कर्तृप्रयोज्यं करणं न स्वयं तु प्रवर्तते ॥ ५५३ ॥
kathaṁ manasa ātmatvaṁ karaṇasya dṛgādivat ।
kartṛprayojyaṁ karaṇaṁ na svayaṁ tu pravartate ॥ 553 ॥
552cd. – 553. Such an opinion is censured by another dullard, thus. How can Manas, like instruments such as eyes, be the Atman? An instrument is to be deployed by an agent and cannot act on its own.
करणप्रयोक्ता यः कर्ता तस्यैवात्मत्वमर्हति ।
आत्मा स्वतन्त्रः पुरुषो न प्रयोज्यः कदाचन ॥ ५५४ ॥
karaṇaprayoktā yaḥ kartā tasyaivātmatvamarhati ।
ātmā svatantraḥ puruṣo na prayojyaḥ kadācana ॥ 554 ॥
554. He who is the agent that deploys the instrument is fit to be Atman, for Atman is always independent and never one to be deployed.
अहं कर्तास्म्यहं भोक्ता सुखीत्यनुभवादपि ।
बुद्धिरात्मा भवत्येव बुद्धिधर्मो ह्यहङ्कृतिः ॥ ५५५ ॥
ahaṁ kartāsmyahaṁ bhoktā sukhītyanubhavādapi ।
buddhirātmā bhavatyeva buddhidharmo hyahaṅkṛtiḥ ॥ 555 ॥
555. On account of experiences like “I am the agent”, “I am the enjoyer”, “I am happy”, Buddhi is Atman; and I-ness, ahaṃkṛtiḥ (same as ahaṃkāra) is an attribute of Buddhi.
अन्योऽन्तर आत्मा विज्ञानमय इति वदति निगमः ।
मनसोऽपि च भिन्नं विज्ञानमयं कर्तृरूपमात्मानम् ॥ ५५६ ॥
anyo'ntara ātmā vijñānamaya iti vadati nigamaḥ ।
manaso'pi ca bhinnaṁ vijñānamayaṁ kartṛrūpamātmānam ॥ 556 ॥
556. The Vedic sentence anyo’ntara ātmā vijñānamayaḥ (Taittirīyopaniṣat, 2.4.1; there is another [different from manomayaḥ] Atman inside, which is made of vijñnāṇa, intelligence) states that Atman, which is the agent. Is full of vijñāna, intelligence, and different from Manas.
विज्ञानं यज्ञं तनुते कर्माणि तनुतेऽपि च ।
इत्यस्य कर्तृता श्रुत्या मुखतः प्रतिपाद्यते ।
तस्माद्युक्तात्मता बुद्धेरिति बौद्धेन निश्चितम् ॥ ५५७ ॥
vijñānaṁ yajñaṁ tanute karmāṇi tanute'pi ca ।
ityasya kartṛtā śrutyā mukhataḥ pratipādyate ।
tasmādyuktātmatā buddheriti bauddhena niścitam ॥ 557 ॥
557. Agency of Vijñāna is established from Veda itself which says vijñānaṃ yajñaṃ tanute. karmāṇi tanute’pi ca (Taittirīyopaniṣat, 2.5.1; Vijñāna performs sacrifice and actions). Therefore, it has been decided by the Buddhists that Buddhi being Atman is proper.
प्राभाकरस्तार्किकश्च तावुभावप्यमर्षया ।
तन्निश्चयं दुषयतो बुद्धिरात्मा कथं न्विति ॥ ५५८ ॥
prābhākarastārkikaśca tāvubhāvapyamarṣayā ।
tanniścayaṁ duṣayato buddhirātmā kathaṁ nviti ॥ 558 ॥
558. Both Prābhākaras (followers of the Mīmāṃsā school of Prabhākara Miśra) and tārkikas (logicians), unable to tolerate such a conclusion question how Buddhi can be Atman.
बुद्धेरज्ञानकार्यत्वाद्विनाशित्वात्प्रतिक्षणम् ।
बुद्ध्यादीनां च सर्वेषामज्ञाने लयदर्शनात् ॥ ५५९ ॥
buddherajñānakāryatvādvināśitvātpratikṣaṇam ।
buddhyādīnāṁ ca sarveṣāmajñāne layadarśanāt ॥ 559 ॥
अज्ञोऽहमित्यनुभवादास्त्रीबालादिगोचरात् ।
भवत्यज्ञानमेवात्मा न तु बुद्धिः कदाचन ॥ ५६० ॥
ajño'hamityanubhavādāstrībālādigocarāt ।
bhavatyajñānamevātmā na tu buddhiḥ kadācana ॥ 560 ॥
559. – 560. On account of Buddhi being the effect of Ajñāna, Buddhi being destroyed every second, Buddhi and others (Manas, other organs and vital airs) being dissolved in Ajñāna; and on account of experiences like “I am ignorant” being seen in everyone including women and children, it is Ajñana which is Atman and never Buddhi.
विज्ञानमयादन्यं त्वानन्दमयं परं तथात्मानम् ।
अन्योऽन्तर आत्मानन्दमय इति वदति वेदोऽपि ॥ ५६१ ॥
vijñānamayādanyaṁ tvānandamayaṁ paraṁ tathātmānam ।
anyo'ntara ātmānandamaya iti vadati vedo'pi ॥ 561 ॥
561. The Vedic sentence anyo’ntara ātmā ānandamayaḥ (Taittirīyopaniṣat, 2.6.1; there is another [different from vijñanamayaḥ] Atman inside, which is made of āṇanda, bliss) also speaks of Atman, made of bliss, which is subtler than vijñanamaya.
दुःखप्रत्ययशून्यत्वादानन्दमयता मता ।
अज्ञाने सकलं सुप्तौ बुद्ध्यादि प्रविलीयते ॥ ५६२ ॥
duḥkhapratyayaśūnyatvādānandamayatā matā ।
ajñāne sakalaṁ suptau buddhyādi pravilīyate ॥ 562 ॥
दुःखिनोऽपि सुषुप्तौ त्वानन्दमयता ततः ।
सुप्तौ किञ्चिन्न जानामीत्यनुभूतिश्च दृश्यते ॥ ५६३ ॥
duḥkhino'pi suṣuptau tvānandamayatā tataḥ ।
suptau kiñcinna jānāmītyanubhūtiśca dṛśyate ॥ 563 ॥
562. – 563ab. It is held to ānandamaya, full of bliss, on account of the absence of perception of sorrow. During the sleeping state Buddhi and others are completely dissolved in Ajṇāna; therefore, even those with sleep are full of bliss.
यत एवमतो युक्ता ह्यज्ञानस्यात्मता ध्रुवम् ।
इति तन्निश्चयं भाट्टा दूषयन्ति स्वयुक्तिभिः ॥ ५६४ ॥
yata evamato yuktā hyajñānasyātmatā dhruvam ।
iti tanniścayaṁ bhāṭṭā dūṣayanti svayuktibhiḥ ॥ 564 ॥
563cd. – 564ab. Further, the experience “I do not know anything in sleep” is also seen. Thus, it is established firmly that Ajñāna is Atman.
कथमज्ञानमेवात्मा ज्ञानं चाप्युपलभ्यते ।
ज्ञानाभावे कथं विद्युरज्ञोऽहमिति चाज्ञताम् ।
अस्वाप्सं सुखमेवाहं न जानाम्यत्र किञ्चन ॥ ५६५ ॥
kathamajñānamevātmā jñānaṁ cāpyupalabhyate ।
jñānābhāve kathaṁ vidyurajño'hamiti cājñatām ।
asvāpsaṁ sukhamevāhaṁ na jānāmyatra kiñcana ॥ 565 ॥
564cd. – 565cd. Such a determination is censured by Bhāṭṭas (followers of Mīmāṃsā school of Kumārila Bhaṭṭa) with their own reasoning. How is the knowledge that Ajñāna is Atman obtained? In the absence of knowledge, how is the one’s own ignorance that “I am ignorant” cognized?
इत्यज्ञानमपि ज्ञानं प्रबुद्धेषु प्रदृश्यते ।
प्रज्ञानघन एवानन्दमय इत्यपि श्रुतिः ॥ ५६६ ॥
ityajñānamapi jñānaṁ prabuddheṣu pradṛśyate ।
prajñānaghana evānandamaya ityapi śrutiḥ ॥ 566 ॥
प्रब्रवीत्युभयात्मत्वमात्मनः स्वयमेव सा ।
आत्मातश्चिज्जडतनुः खद्योत इव सम्मतः ॥ ५६७ ॥
prabravītyubhayātmatvamātmanaḥ svayameva sā ।
ātmātaścijjaḍatanuḥ khadyota iva sammataḥ ॥ 567 ॥
565ef. – 567. Amongst the wakeful, knowledge of even ignorance in the form “I slept happily and do not know anything in that state” is seen. Veda itself states both the natures of Atman by saying prajñānaghana eva (Māṇḍūkyopaniṣat, 5; [Atman is] is one undifferentiated consciousness alone and full of bliss). Therefore, it is accepted that Atman consists of both Jñāna and Ajñāna, like the firefly (which sometime exhibits bioluminescence and are bright, and at other times are like any other insect, without emitting light).
न केवलाज्ञानमयो घटकुड्यादिवज्जडः ।
इति निश्चयमेतेषां दूषयत्यपरो जडः ॥ ५६८ ॥
na kevalājñānamayo ghaṭakuḍyādivajjaḍaḥ ।
iti niścayameteṣāṁ dūṣayatyaparo jaḍaḥ ॥ 568 ॥
568. Therefore, Atman is not jada (insentient) and made up of only Ajñana, like a pot or a wall. Such a conclusion is censured by another fool.
ज्ञानाज्ञानमयस्त्वात्मा कथं भवितुमर्हति ।
परस्परविरुद्धत्वात्तेजस्तिमिरवत्तयोः ॥ ५६९ ॥
jñānājñānamayastvātmā kathaṁ bhavitumarhati ।
parasparaviruddhatvāttejastimiravattayoḥ ॥ 569 ॥
569. How can Atman be full of Jñāna and Ajñāna, on account of them being mutually opposed like light and darkness?
सामानाधिकरण्यं वा संयोगो वा समाश्रयः ।
तमःप्रकाशवज्ज्ञानाज्ञानयोर्न हि सिध्यति ॥ ५७० ॥
sāmānādhikaraṇyaṁ vā saṁyogo vā samāśrayaḥ ।
tamaḥprakāśavajjñānājñānayorna hi sidhyati ॥ 570 ॥
570. Just like between light and darkness, neither sāmānādhikaraṇyam (the property having the same basis), nor saṃyoga (contact), nor samāśraya (mutual dependence) is possible between Jñāna and Ajñāna.
अज्ञानमपि विज्ञानं बुद्धिर्वापि च तद्गुणाः ।
सुषुप्तौ नोपलभ्यन्ते यत्किञ्चिदपि वापरम् ॥ ५७१ ॥
ajñānamapi vijñānaṁ buddhirvāpi ca tadguṇāḥ ।
suṣuptau nopalabhyante yatkiñcidapi vāparam ॥ 571 ॥
571. In sleeping state, neither Ajñāna, nor vijñāna nor Buddhi nor its attributes nor anything else obtain.
मात्रादिलक्षणं किं नु शून्यमेवोपलभ्यते ।
सुषुप्तौ नान्यदस्त्येव नाहमप्यासमित्यनु ॥ ५७२ ॥
mātrādilakṣaṇaṁ kiṁ nu śūnyamevopalabhyate ।
suṣuptau nānyadastyeva nāhamapyāsamityanu ॥ 572 ॥
572. Śūnya, which is characterized by itself and nothing else, alone obtains during sleep; there is nothing else, following the experience “I also was not there”.
सुप्तोत्थितजनैः सर्वैः शून्यमेवानुस्मर्यते ।
यत्ततः शून्यमेवात्मा न ज्ञानाज्ञानलक्षणः ॥ ५७३ ॥
suptotthitajanaiḥ sarvaiḥ śūnyamevānusmaryate ।
yattataḥ śūnyamevātmā na jñānājñānalakṣaṇaḥ ॥ 573 ॥
573. By all who have woken up from sleep, śūnya alone is remembered. Therefore, Atman is śūnya, and not one characterized by Jñana and Ajñāna.
वेदेनाप्यसदेवेदमग्र आसीदिति स्फुटम् ।
निरुच्यते यतस्तस्माच्छून्यस्यैवात्मता मता ॥ ५७४ ॥
vedenāpyasadevedamagra āsīditi sphuṭam ।
nirucyate yatastasmācchūnyasyaivātmatā matā ॥ 574 ॥
574. Even Veda clearly states this through the sentence asadevedamagra āsīt (Chāndogyopaniṣat 3.19.1; asat – wrongly interpreted by the Buddhist as nothing or that which does not exist; actually, it means that without the manifest multiplicity – alone was there first). Therefore, it is held that śūnya is Atman.
असन्नेव घटः पूर्वं जायमानः प्रदृश्यते ।
न हि कुम्भः पुरैवान्तः स्थित्वोदेति बहिर्मुखः ॥ ५७५ ॥
asanneva ghaṭaḥ pūrvaṁ jāyamānaḥ pradṛśyate ।
na hi kumbhaḥ puraivāntaḥ sthitvodeti bahirmukhaḥ ॥ 575 ॥
575. A pot, which is asat (i.e., which did not exist) earlier is seen as being born. It is not that the pot existed inside and then is merely becoming manifest.
यत्तस्मादसतः सर्वं सदिदं समजायत ।
ततः सर्वात्मना शून्यस्यैवात्मत्वं समर्हति ॥ ५७६ ॥
yattasmādasataḥ sarvaṁ sadidaṁ samajāyata ।
tataḥ sarvātmanā śūnyasyaivātmatvaṁ samarhati ॥ 576 ॥
576. Therefore, all that exists, sat, is born from asat, that which did not exist, and it follows that by all means it is ṣūnya alone which can be Atman.
इत्येवं पण्डितंमन्यैः परस्परविरोधिभिः ।
तत्तन्मतानुरूपाल्पश्रुतियुक्त्यनुभूतिभिः ॥ ५७७ ॥
ityevaṁ paṇḍitaṁmanyaiḥ parasparavirodhibhiḥ ।
tattanmatānurūpālpaśrutiyuktyanubhūtibhiḥ ॥ 577 ॥
निर्णीतमतजातानि खण्डितान्येव पण्डितैः ।
श्रुतिभिश्चाप्यनुभवैर्बाधकैः प्रतिवादिनाम् ॥ ५७८ ॥
nirṇītamatajātāni khaṇḍitānyeva paṇḍitaiḥ ।
śrutibhiścāpyanubhavairbādhakaiḥ prativādinām ॥ 578 ॥
577. – 578. The various positions thus arrived at by those who consider themselves to be learned, opposed to each other, based on limited learning, reasoning and experience apparently supporting their positions, have been disproved by learned persons based on Vedic sentences and experiences which contradict the opposing views.
यतस्तस्मात्तु पुत्रादेः शून्यान्तस्य विशेषतः ।
सुसाधितमनात्मत्वं श्रुतियुक्त्यनुभूतिभिः ॥ ५७९ ॥
yatastasmāttu putrādeḥ śūnyāntasya viśeṣataḥ ।
susādhitamanātmatvaṁ śrutiyuktyanubhūtibhiḥ ॥ 579 ॥
579. Therefore, it is well established the entities starting with son and ending with śūnya are anātman, based on Veda, reasoning and experience.
न हि प्रमाणान्तरबाधितस्य
याथार्थ्यमङ्गीक्रियते महद्भिः ।
पुत्रादिशून्यान्तमनात्मतत्त्व -
मित्येव विस्पष्टमतः सुजातम् ॥ ५८० ॥
na hi pramāṇāntarabādhitasya
yāthārthyamaṅgīkriyate mahadbhiḥ ।
putrādiśūnyāntamanātmatattva -
mityeva vispaṣṭamataḥ sujātam ॥ 580 ॥
580. Great persons do not agree with descriptions which are contradicted by other evidences. Thus, it is very clear and well established that all entities starting with son and ending with śūnya are anātman only.
शिष्यः -
सुषुप्तिकाले सकले विलीने
शून्यं विना नान्यदिहोपलभ्यते ।
शून्यं त्वनात्मा न ततः परः को -
ऽप्यात्माभिधानस्त्वनुभूयतेऽर्थः ॥ ५८१ ॥
śiṣyaḥ -
suṣuptikāle sakale vilīne
śūnyaṁ vinā nānyadihopalabhyate ।
śūnyaṁ tvanātmā na tataḥ paraḥ ko -
'pyātmābhidhānastvanubhūyate'rthaḥ ॥ 581 ॥
The student says -
581. In the sleepful state, when everything dissolves, nothing other than śūnya obtains, but śūnya is anātman and nothing beyond that named Atman is experienced.
The student says -
581. In the sleepful state, when everything dissolves, nothing other than śūnya obtains, but śūnya is anātman and nothing beyond that named Atman is experienced.
यद्यस्ति चात्मा किमु नोपलभ्यते
सुप्तौ यथा तिष्ठति किं प्रमाणम् ।
किंलक्षणोऽसौ स कथं न बाध्यते
प्रबाध्यमानेष्वहमादिषु स्वयम् ॥ ५८२ ॥
yadyasti cātmā kimu nopalabhyate
suptau yathā tiṣṭhati kiṁ pramāṇam ।
kiṁlakṣaṇo'sau sa kathaṁ na bādhyate
prabādhyamāneṣvahamādiṣu svayam ॥ 582 ॥
582. If Atman exists, why does it not obtain in sleep? What is the proof that it is there in sleep state? What are its characteristics? How is it not contradicted when “I” are others are contradicted (by the experience of their absence in sleep)?
एतत्संशयजातं मे हृदयग्रन्थिलक्षणम् ।
छिन्धि युक्तिमहाखड्गधारया कृपया गुरो ॥ ५८३ ॥
etatsaṁśayajātaṁ me hṛdayagranthilakṣaṇam ।
chindhi yuktimahākhaḍgadhārayā kṛpayā guro ॥ 583 ॥
583. O Guru! This is the doubt in the form a knot in the heart that I have. Kindly cut it with the sharp edge of the great sword of reasoning.
श्रीगुरुः -
अतिसूक्ष्मतरः प्रश्नस्तवायं सदृशो मतः ।
सूक्ष्मार्थदर्शनं सूक्ष्मबुद्धिष्वेव प्रदृश्यते ॥ ५८४ ॥
śrīguruḥ -
atisūkṣmataraḥ praśnastavāyaṁ sadṛśo mataḥ ।
sūkṣmārthadarśanaṁ sūkṣmabuddhiṣveva pradṛśyate ॥ 584 ॥
Śrīgruru says -
584. Your question is a very incisive one, similar to you. Incisive insights are seen only in those with acute intelligence.
Śrīgruru says -
584. Your question is a very incisive one, similar to you. Incisive insights are seen only in those with acute intelligence.
शृणु वक्ष्यामि सकलं यद्यत्पृष्टं त्वयाधुना ।
रहस्यं परमं सूक्ष्मं ज्ञातव्यं च मुमुक्षुभिः ॥ ५८५ ॥
śṛṇu vakṣyāmi sakalaṁ yadyatpṛṣṭaṁ tvayādhunā ।
rahasyaṁ paramaṁ sūkṣmaṁ jñātavyaṁ ca mumukṣubhiḥ ॥ 585 ॥
585. Listen! I shall explain whatever was asked by you now, that which is secret, very subtle and that which ought to be known by the seekers of liberation, mumukṣus.
बुद्ध्यादि सकलं सुप्तावनुलीनं स्वकारणे ।
अव्यक्ते वटवद्बीजे तिष्ठत्यविकृतात्मना ॥ ५८६ ॥
buddhyādi sakalaṁ suptāvanulīnaṁ svakāraṇe ।
avyakte vaṭavadbīje tiṣṭhatyavikṛtātmanā ॥ 586 ॥
586. All of Buddhi etc. is dissolved without separation it their own cause, namely the avyakta (i.e., Maya), the unevolved primordial principle, like a banyan tree in a seed.
तिष्ठत्येव स्वरूपेण न तु शून्यायते जगत् ।
क्वचिदङ्कुररूपेण क्वचिद्बीजात्मना वटः ।
कार्यकारणरूपेण यथा तिष्ठत्यदस्तथा ॥ ५८७ ॥
tiṣṭhatyeva svarūpeṇa na tu śūnyāyate jagat ।
kvacidaṅkurarūpeṇa kvacidbījātmanā vaṭaḥ ।
kāryakāraṇarūpeṇa yathā tiṣṭhatyadastathā ॥ 587 ॥
587. Atman exists in its own form and the world does not become a void (śūnya), just like the banyan tree is a sprout at some times and dissolved in the seed at other times, taking the forms of effect and cause.
अव्याकृतात्मनावस्थां जगतो वदति श्रुतिः ।
सुषुप्त्यादिषु तद्भेदं तर्ह्यव्याकृतमित्यसौ ॥ ५८८ ॥
avyākṛtātmanāvasthāṁ jagato vadati śrutiḥ ।
suṣuptyādiṣu tadbhedaṁ tarhyavyākṛtamityasau ॥ 588 ॥
588. Veda speaks of the state of the world in the unevolved form of the name avyākṛtam (unevolved or undifferentiated) in sleep etc. along with the different types therein.
इममर्थमविज्ञाय निर्णीतं श्रुतियुक्तिभिः ।
जगतो दर्शनं शून्यमिति प्राहुरतद्विदः ॥ ५८९ ॥
imamarthamavijñāya nirṇītaṁ śrutiyuktibhiḥ ।
jagato darśanaṁ śūnyamiti prāhuratadvidaḥ ॥ 589 ॥
589. Those who do not know such matters (i.e., how to interpret Veda in general, and the unevolved form of the world, specifically), without knowing this nuance, decide on the basis of Veda and reasoning that world is to be seen as śūnya.
नासतः सत उत्पत्तिः श्रूयते न च दृश्यते ।
उदेति नरशृङ्गात्किं खपुष्पात्किं भविष्यति ॥ ५९० ॥
nāsataḥ sata utpattiḥ śrūyate na ca dṛśyate ।
udeti naraśṛṅgātkiṁ khapuṣpātkiṁ bhaviṣyati ॥ 590 ॥
590. Production of the real from something which does not exist is neither seen nor heard of. What will arise from the horns of a man? What will result from the sky-flower (a flower in the sky without any stem, leaves, plant etc.)?
प्रभवति न हि कुम्भोऽविद्यमानो मृदश्चे -
त्प्रभवतु सिकताया वाथवा वारिणो वा ।
न हि भवति च ताभ्यां सर्वथा क्वापि तस्मा -
द्यत उदयति योऽर्थोऽस्त्यत्र तस्य स्वभावः ॥ ५९१ ॥
prabhavati na hi kumbho'vidyamāno mṛdaśce -
tprabhavatu sikatāyā vāthavā vāriṇo vā ।
na hi bhavati ca tābhyāṁ sarvathā kvāpi tasmā -
dyata udayati yo'rtho'styatra tasya svabhāvaḥ ॥ 591 ॥
591. If it is not held that only a pot present in clay in an unseen (i.e., unevolved) form is born from clay, then it ought to arise from sand or water (in which it does not exist in unseen form, as we know); but from those two it is never born by any means. Therefore, from wherever an object is born, the nature of the object is present in that source (in an unseen and unevolved form).
अन्यथा विपरीतं स्यात्कार्यकारणलक्षणम् ।
नियतं सर्वशास्त्रेषु सर्वलोकेषु सर्वतः ॥ ५९२ ॥
anyathā viparītaṁ syātkāryakāraṇalakṣaṇam ।
niyataṁ sarvaśāstreṣu sarvalokeṣu sarvataḥ ॥ 592 ॥
592. Else, the relationship between cause and effect would have been opposite. This relationship – that effect exists in cause as potential – has been laid down in all Śāstras and agreed to by all people everywhere.
कथमसतः सज्जायेतेति श्रुत्या निषिध्यते तस्मात् ।
असतः सज्जननं नो घटते मिथ्यैव शून्यशब्दार्थः ॥ ५९३ ॥
kathamasataḥ sajjāyeteti śrutyā niṣidhyate tasmāt ।
asataḥ sajjananaṁ no ghaṭate mithyaiva śūnyaśabdārthaḥ ॥ 593 ॥
593. Therefore, production of the real from the non-existent is prohibited by the Vedic sentence katham asataḥ sajjāyate (Chāndogyopaniṣat, 6.2.2; how can the real be born from the non-existent?). It is not possible that the real be born from the non-existent. The sense conveyed by the word śūnya is false.
अव्यक्तशब्दिते प्राज्ञे सत्यात्मन्यत्र जाग्रति ।
कथं सिध्यति शून्यत्वं तस्य भ्रान्तिशिरोमणे ॥ ५९४ ॥
avyaktaśabdite prājñe satyātmanyatra jāgrati ।
kathaṁ sidhyati śūnyatvaṁ tasya bhrāntiśiromaṇe ॥ 594 ॥
594. O crest jewel of the confused! How does emptiness, i.e., non-existence, of Prājña result when the same entity, called avyakta in the sleep state, exists in another state, i.e., the wakeful state?
सुषुप्तौ शून्यमेवेति केन पुंसा तवेरितम् ।
हेतुनानुमितं केन कथं ज्ञातं त्वयोच्यताम् ॥ ५९५ ॥
suṣuptau śūnyameveti kena puṁsā taveritam ।
hetunānumitaṁ kena kathaṁ jñātaṁ tvayocyatām ॥ 595 ॥
595. By which person has it been said to you that in sleep state, only śūnya obtains? On what reason has it been inferred? How has it been known? These may be answered by you.
इति पृष्टो मूढतमो वदिष्यति किमुत्तरम् ।
नैवानुरूपकं लिङ्गं वक्ता वा नास्ति कश्चन ।
सुषुप्तिस्थितशून्यस्य बोद्धा कोऽन्वात्मनः परः ॥ ५९६ ॥
iti pṛṣṭo mūḍhatamo vadiṣyati kimuttaram ।
naivānurūpakaṁ liṅgaṁ vaktā vā nāsti kaścana ।
suṣuptisthitaśūnyasya boddhā ko'nvātmanaḥ paraḥ ॥ 596 ॥
596. Questioned thus, what can that most foolish person reply? There is no indicatory sign of a similar nature, nor is there a speaker to vouch for it. Who else other than Atman can understand the void in sleep state?
स्वेनानुभूतं स्वयमेव वक्ति
स्वसुप्तिकाले स्थितशून्यभावम् ।
तत्र स्वसत्तामनवेक्ष्य मूढः
स्वस्यापि शून्यत्वमयं ब्रवीति ॥ ५९७ ॥
svenānubhūtaṁ svayameva vakti
svasuptikāle sthitaśūnyabhāvam ।
tatra svasattāmanavekṣya mūḍhaḥ
svasyāpi śūnyatvamayaṁ bravīti ॥ 597 ॥
597. The void experienced during sleep state is spoken about by the very person who experienced it. This fool, not having regard to his own existence, talks about śūnyatā, the sense of emptiness or void, of himself as well.
अवेद्यमानः स्वयमन्यलोकैः
सौषुप्तिकं धर्ममवैति साक्षात् ।
बुद्ध्याद्यभावस्य च योऽत्र बोद्धा
स एष आत्मा खलु निर्विकारः ॥ ५९८ ॥
avedyamānaḥ svayamanyalokaiḥ
sauṣuptikaṁ dharmamavaiti sākṣāt ।
buddhyādyabhāvasya ca yo'tra boddhā
sa eṣa ātmā khalu nirvikāraḥ ॥ 598 ॥
598. He who is not known by others but by direct perception knows the being in sleep state, and the absence of Buddhi and others therein, is indeed Atman, the one without any modifications.
यस्येदं सकलं विभाति महसा तस्य स्वयञ्ज्योतिषः
सूर्यस्येव किमस्ति भासकमिह प्रज्ञादि सर्वं जडम् ।
न ह्यर्कस्य विभासकं क्षितितले दृष्टं तथैवात्मनो
नान्यः कोऽप्यनुभासकोऽनुभविता नातः परः कश्चन ॥ ५९९ ॥
yasyedaṁ sakalaṁ vibhāti mahasā tasya svayañjyotiṣaḥ
sūryasyeva kimasti bhāsakamiha prajñādi sarvaṁ jaḍam ।
na hyarkasya vibhāsakaṁ kṣititale dṛṣṭaṁ tathaivātmano
nānyaḥ ko'pyanubhāsako'nubhavitā nātaḥ paraḥ kaścana ॥ 599 ॥
599. What is there here, which can illuminate the self-luminous one by whose light everything else shines, like the Sun? Prajña and all others (explained earlier) are jaḍa, dull. Nothing is seen on the surface of earth, which can illuminate Sun; similarly, in the case of Atman. There is no one, other than Atman, who illuminates or experiences; there is no one else beyond (Atman).
येनानुभूयते सर्वं जाग्रत्स्वप्नसुषुप्तिषु ।
विज्ञातारमिमं को नु कथं वेदितुमर्हति ॥ ६०० ॥
yenānubhūyate sarvaṁ jāgratsvapnasuṣuptiṣu ।
vijñātāramimaṁ ko nu kathaṁ veditumarhati ॥ 600 ॥
600. Who is capable to knowing this Knower who experiences everything in wakeful, dream and sleep states?
सर्वस्य दाहको वह्निर्वह्नेर्नान्योऽस्ति दाहकः ।
यथा तथात्मनो ज्ञातुर्ज्ञाता कोऽपि न दृश्यते ॥ ६०१ ॥
sarvasya dāhako vahnirvahnernānyo'sti dāhakaḥ ।
yathā tathātmano jñāturjñātā ko'pi na dṛśyate ॥ 601 ॥
601. Fire is what burns everything else; there is nothing that burns fire. Similarly, no one who knows Atman, the Knower, is not seen.
उपलभ्येत केनायं ह्युपलब्धा स्वयं ततः ।
उपलब्ध्यन्तराभावान्नायमात्मोपलभ्यते ॥ ६०२ ॥
upalabhyeta kenāyaṁ hyupalabdhā svayaṁ tataḥ ।
upalabdhyantarābhāvānnāyamātmopalabhyate ॥ 602 ॥
602. By whom is this Atman, who himself obtains, obtained? Therefore, due to the absence of any other obtainment, this Atman cannot be obtained.
बुद्ध्यादिवेद्यविलयादयमेक एव
सुप्तौ न पश्यति शृणोति न वेत्ति किञ्चित् ।
सौषुप्तिकस्य तमसः स्वयमेव साक्षी
भूत्वात्र तिष्ठति सुखेन च निर्विकल्पः ॥ ६०३ ॥
buddhyādivedyavilayādayameka eva
suptau na paśyati śṛṇoti na vetti kiñcit ।
sauṣuptikasya tamasaḥ svayameva sākṣī
bhūtvātra tiṣṭhati sukhena ca nirvikalpaḥ ॥ 603 ॥
603. Due to the dissolution of Buddhi and others, in sleep state, this Atman is alone, does not see, does not listen to, and does not know anything. Having become the witness to the darkness of sleep, he stays with happiness without any modifications.
सुषुप्तावात्मसद्भावे प्रमाणं पण्डितोत्तमाः ।
विदुः स्वप्रत्यभिज्ञानमाबालवृद्धसम्मतम् ॥ ६०४ ॥
suṣuptāvātmasadbhāve pramāṇaṁ paṇḍitottamāḥ ।
viduḥ svapratyabhijñānamābālavṛddhasammatam ॥ 604 ॥
604. The best amongst scholars know the proof of the existence of Atman in sleep state to be recognition of one’s own self, which is acceptable to everyone from a child to an old man.
प्रत्यभिज्ञायमानत्वाल्लिङ्गमात्रानुमापकम् ।
स्मर्यमाणस्य सद्भावः सुखमस्वाप्समित्ययम् ॥ ६०५ ॥
pratyabhijñāyamānatvālliṅgamātrānumāpakam ।
smaryamāṇasya sadbhāvaḥ sukhamasvāpsamityayam ॥ 605 ॥
605. On account of it being constantly re-cognized, Atman can be inferred through that indicatory sign. The statement “I slept happily” shows existence of the entity which is being remembered.
पुरानुभूतो नो चेत्तु स्मृतेरनुदयो भवेत् ।
इत्यादितर्कयुक्तिश्च सद्भावे मानमात्मनः ॥ ६०६ ॥
purānubhūto no cettu smṛteranudayo bhavet ।
ityāditarkayuktiśca sadbhāve mānamātmanaḥ ॥ 606 ॥
606. If it were not experienced earlier, it would not be remembered. Such rejection of hypothetical constructs, tarka (a particular way of reasoning within the science of logic, Nyāya), and reasoning is the proof of the existence of Atman.
यत्रात्मनोऽकामयितृत्वबुद्धिः
स्वप्नानपेक्षापि च तत्सुषुप्तम् ।
इत्यात्मसद्भाव उदीर्यतेऽत्र
श्रुत्यापि तस्माच्छ्रुतिरत्र मानम् ॥ ६०७ ॥
yatrātmano'kāmayitṛtvabuddhiḥ
svapnānapekṣāpi ca tatsuṣuptam ।
ityātmasadbhāva udīryate'tra
śrutyāpi tasmācchrutiratra mānam ॥ 607 ॥
607. By defining sleep as the state where the sleeping entity has no desire and no dream (Māṇḍūkyopaniṣat, 5), Veda also states the existence of Atman; therefore, Veda is also a proof here (for the existence of Atman).
अकामयितृता स्वप्नाद्दर्शनं घटते कथम् ।
अविद्यमानस्य तत आत्मास्तित्वं प्रतीयते ॥ ६०८ ॥
akāmayitṛtā svapnāddarśanaṁ ghaṭate katham ।
avidyamānasya tata ātmāstitvaṁ pratīyate ॥ 608 ॥
608. How can there be the properties of not desiring anything and not seeing any dream in] an entity which is not there? Therefore, the existence of Atman is being known.
एतैः प्रमाणैरस्तीति ज्ञातः साक्षितया बुधैः ।
आत्मायं केवलः शुद्धः सच्चिदानन्दलक्षणः ॥ ६०९ ॥
etaiḥ pramāṇairastīti jñātaḥ sākṣitayā budhaiḥ ।
ātmāyaṁ kevalaḥ śuddhaḥ saccidānandalakṣaṇaḥ ॥ 609 ॥
609. Atman which is known by the wise to exist as a witness by these pramāṇas, means of knowing or proofs, is alone, pure and characterized by sat (eternal existence), cit (consciousness) and ānanda (bliss).
सत्त्वचित्त्वानन्दतादिलक्षणं प्रत्यगात्मनः ।
कालत्रयेऽप्यबाध्यत्वं सत्यं नित्यस्वरूपतः ॥ ६१० ॥
sattvacittvānandatādilakṣaṇaṁ pratyagātmanaḥ ।
kālatraye'pyabādhyatvaṁ satyaṁ nityasvarūpataḥ ॥ 610 ॥
610. Eternal existence, consciousness, bliss etc. are the defining features of Pratyagātman. On account of always being of his own form, he has the property of being satya, i.e., not being hindered in the past, present or future.
शुद्धचैतन्यरूपत्वं चित्त्वं ज्ञानस्वरूपतः ।
अखण्डसुखरूपत्वादानन्दत्वमितीर्यते ॥ ६११ ॥
śuddhacaitanyarūpatvaṁ cittvaṁ jñānasvarūpataḥ ।
akhaṇḍasukharūpatvādānandatvamitīryate ॥ 611 ॥
611. On account of being composed of knowledge, he has the property of cittva, being pure consciousness and the property of bliss, ānandatvam, on account of having the form of undifferentiated happiness.
अनुस्यूतात्मनः सत्ता जाग्रत्स्वप्नसुषुप्तिषु ।
अहमस्मीत्यतो नित्यो भवत्यात्मायमव्ययः ॥ ६१२ ॥
anusyūtātmanaḥ sattā jāgratsvapnasuṣuptiṣu ।
ahamasmītyato nityo bhavatyātmāyamavyayaḥ ॥ 612 ॥
612. Existence of the Atman in wakeful, dream and sleep states which is like the thread in a garland as seen from the experience “I am” (in all the three states). Therefore, this Atman, without any change, is constant.
सर्वदाप्यासमित्येवाभिन्नप्रत्यय ईक्ष्यते ।
कदापि नासमित्यस्मादात्मनो नित्यता मता ॥ ६१३ ॥
sarvadāpyāsamityevābhinnapratyaya īkṣyate ।
kadāpi nāsamityasmādātmano nityatā matā ॥ 613 ॥
613. A uniform cognition of “at all times, I was” is seen and not “at some point in time, I was not”. Therefore, it is held that Atman is eternal.
आयातासु गतासु शैशवमुखावस्थासु जाग्रन्मुखा -
स्वन्यास्वप्यखिलासु वृत्तिषु धियो दुष्टास्वदुष्टास्वपि ।
गङ्गाभङ्गपरम्परासु जलवत्सत्तानुवृत्तात्मन -
स्तिष्ठत्येव सदा स्थिराहमहमित्येकात्मता साक्षिणः ॥ ६१४ ॥
āyātāsu gatāsu śaiśavamukhāvasthāsu jāgranmukhā -
svanyāsvapyakhilāsu vṛttiṣu dhiyo duṣṭāsvaduṣṭāsvapi ।
gaṅgābhaṅgaparamparāsu jalavatsattānuvṛttātmana -
stiṣṭhatyeva sadā sthirāhamahamityekātmatā sākṣiṇaḥ ॥ 614 ॥
614. In the various states which come and go such as infancy etc., wakeful state etc., all the different vṛttis of Buddhi, be they good or bad, or any others, like water in the waves in Ganga, the existence of Atman follows. In every state, through the sense of “I”, the oneness of the witness is always firmly present.
प्रतिपदमहमादयो विभिन्नाः
क्षणपरिणामितया विकारिणस्ते ।
न परिणतिरमुष्य निष्कलत्वा -
दयमविकार्यत एव नित्य आत्मा ॥ ६१५ ॥
pratipadamahamādayo vibhinnāḥ
kṣaṇapariṇāmitayā vikāriṇaste ।
na pariṇatiramuṣya niṣkalatvā -
dayamavikāryata eva nitya ātmā ॥ 615 ॥
615. At every step, “I” (ahaṃkāra) and others (every other entity in the seen world) are different as they change every moment (momentariness of everything is a Buddhist doctrine where a tree one second back is held to be different from the tree in this instant, as a leaf might have dropped, or branch might have swayed, or an insect might have bitten off a bit of a leave etc.); all such entities are subject to change. However, there is no change in this Atman, due to lack of constituent parts (change is addition or deletion of constituent parts, say atoms, and so if there are no constituent parts, no change can happen). The eternal Atman indeed does not change.
यः स्वप्नमद्राक्षमहं सुखं यो -
ऽस्वाप्सं स एवास्म्यथ जागरूकः ।
इत्येवमच्छिन्नतयानुभूयते
सत्तात्मनो नास्ति हि संशयोऽत्र ॥ ६१६ ॥
yaḥ svapnamadrākṣamahaṁ sukhaṁ yo -
'svāpsaṁ sa evāsmyatha jāgarūkaḥ ।
ityevamacchinnatayānubhūyate
sattātmano nāsti hi saṁśayo'tra ॥ 616 ॥
616. Without any uncertainty, the existence of Atman is experienced without interruption by the cognition “I, the same one who saw a dream and who slept happily, am now awake”.
श्रुत्युक्ताः षोडशकलाश्चिदाभासस्य नात्मनः ।
निष्कलत्वान्नास्य लयस्तस्मान्नित्यत्वमात्मनः ॥ ६१७ ॥
śrutyuktāḥ ṣoḍaśakalāścidābhāsasya nātmanaḥ ।
niṣkalatvānnāsya layastasmānnityatvamātmanaḥ ॥ 617 ॥
617. The sixteen kalas, constituent parts mentioned by Veda (in Praśnopaniṣat, 6.4: prāṇa, śraddhā, ākāśa, vāyu, jyotiḥ, āpaḥ, pṛthivī, indriya, manas, annam, vīrya, tapas, mantra, karma, loka, nāma ) are those of the reflection of cit, not of Atman. On account of the absence of constituent parts, there is no end to this Atman and hence, eternality of Atman.
जडप्रकाशकः सूर्यः प्रकाशात्मैव नो जडः ।
बुद्ध्यादिभासकस्तस्माच्चित्स्वरूपस्तथा मतः ॥ ६१८ ॥
jaḍaprakāśakaḥ sūryaḥ prakāśātmaiva no jaḍaḥ ।
buddhyādibhāsakastasmāccitsvarūpastathā mataḥ ॥ 618 ॥
618. Sun which illuminates jada objects is himself not jada and is of the illuminating nature. Cit, which illuminates Buddhi and others is held to be of a similar nature.
कुड्यादेस्तु जडस्य नैव घटते भानं स्वतः सर्वदा
सूर्यादिप्रभया विना क्वचिदपि प्रत्यक्षमेतत्तथा ।
बुद्ध्यादेरपि न स्वतोऽस्त्यणुरपि स्फूर्तिर्विनैवात्मना
सोऽयं केवलचिन्मयश्रुतिमतो भानुर्यथा रुङ्मयः ॥ ६१९ ॥
kuḍyādestu jaḍasya naiva ghaṭate bhānaṁ svataḥ sarvadā
sūryādiprabhayā vinā kvacidapi pratyakṣametattathā ।
buddhyāderapi na svato'styaṇurapi sphūrtirvinaivātmanā
so'yaṁ kevalacinmayaśrutimato bhānuryathā ruṅmayaḥ ॥ 619 ॥
619. It never happens that jada objects like a wall have their own light. Without the light of Sun, these can never be perceived. Buddhi and others do not have the slightest ability to become manifest on their own, without Atman. Such Atman, accepted by Veda, is made of consciousness alone like Sun is made of light.
स्वभासने वान्यपदार्थभासने
नार्कः प्रकाशान्तरमीषदिच्छति ।
स्वबोधने वाप्यहमादिबोधने
तथैव चिद्धातुरयं परात्मा ॥ ६२० ॥
svabhāsane vānyapadārthabhāsane
nārkaḥ prakāśāntaramīṣadicchati ।
svabodhane vāpyahamādibodhane
tathaiva ciddhāturayaṁ parātmā ॥ 620 ॥
620. Sun does not desire other light either to illumuniate himself or others. Similar is the case with this element of Cit, the Paramatman, in understanding its own self or in understanding aham (=ahaṃkāra) and others.
अन्यप्रकाशं न किमप्यपेक्ष्य
यतोऽयमाभाति निजात्मनैव ।
ततः स्वयञ्ज्योतिरयं चिदात्मा
न ह्यात्मभाने परदीप्त्यपेक्षा ॥ ६२१ ॥
anyaprakāśaṁ na kimapyapekṣya
yato'yamābhāti nijātmanaiva ।
tataḥ svayañjyotirayaṁ cidātmā
na hyātmabhāne paradīptyapekṣā ॥ 621 ॥
621. Since It shines on its own, It does not require any other light. Therefore, this cidātman, Atman made of consciousness, is self-illuminating. No other light is needed for illumination of Atman.
यं न प्रकाशयति किञ्चिदिनोऽपि चन्द्रः
नो विद्युतः किमुत वह्निरयं मिताभः ।
यं भान्तमेतमनुभाति जगत्समस्तं
सोऽयं स्वयं स्फुरति सर्वदशासु चात्मा ॥ ६२२ ॥
yaṁ na prakāśayati kiñcidino'pi candraḥ
no vidyutaḥ kimuta vahnirayaṁ mitābhaḥ ।
yaṁ bhāntametamanubhāti jagatsamastaṁ
so'yaṁ svayaṁ sphurati sarvadaśāsu cātmā ॥ 622 ॥
622. That which cannot be illuminated by Sun, moon, lightning, or fire, with its limited glow; and that which when illuminated, the entire world gets illuminated in its wake; is this Atman which manifests itself in all states.
आत्मनः सुखरूपत्वादानन्दत्वं स्वलक्षणम् ।
परप्रेमास्पदत्वेन सुखरूपत्वमात्मनः ॥ ६२३ ॥
ātmanaḥ sukharūpatvādānandatvaṁ svalakṣaṇam ।
parapremāspadatvena sukharūpatvamātmanaḥ ॥ 623 ॥
623. Bliss is the defining characteristic of Atman on account of Atman being of the form of happiness, which in turn is due to Atman being the locus of ultimate love.
सुखहेतुषु सर्वेषां प्रीतिः सावधिरीक्ष्यते ।
कदापि नावधिः प्रीतेः स्वात्मनि प्राणिनां क्वचित् ॥ ६२४ ॥
sukhahetuṣu sarveṣāṁ prītiḥ sāvadhirīkṣyate ।
kadāpi nāvadhiḥ prīteḥ svātmani prāṇināṁ kvacit ॥ 624 ॥
624. It is seen everyone likes, within some limit, the cause of happiness. However, no limit is ever seen for the love of creatures for themselves.
क्षीणेन्द्रियस्य जीर्णस्य सम्प्राप्तोत्क्रमणस्य वा ।
अस्ति जीवितुमेवाशा स्वात्मा प्रियतमो यतः ॥ ६२५ ॥
kṣīṇendriyasya jīrṇasya samprāptotkramaṇasya vā ।
asti jīvitumevāśā svātmā priyatamo yataḥ ॥ 625 ॥
625. One’s Atman is dearest to one because the desire to live is seen amongst those with deteriorated sense organs and organs of action, very old ones, and even those on the verge of death.
आत्मातः परमप्रेमास्पदः सर्वशरीरिणाम् ।
यस्य शेषतया सर्वमुपादेयत्वमृच्छति ॥ ६२६ ॥
ātmātaḥ paramapremāspadaḥ sarvaśarīriṇām ।
yasya śeṣatayā sarvamupādeyatvamṛcchati ॥ 626 ॥
626. Therefore, Atman is the locus of ultimate love of everybody, for whose purpose everything else (wife, son, friends, house, wealth etc.) begets utility.
एष एव प्रियतमः पुत्रादपि धनादपि ।
अन्यस्मादपि सर्वस्मादात्मायं परमान्तरः ॥ ६२७ ॥
eṣa eva priyatamaḥ putrādapi dhanādapi ।
anyasmādapi sarvasmādātmāyaṁ paramāntaraḥ ॥ 627 ॥
627. This Atman alone is dearest, compared to even a son, or wealth. Compared to anything and everything, this Atman is the closest.
प्रियत्वेन मतं यत्तु तत्सदा नाप्रियं नृणाम् ।
विपत्तावपि सम्पत्तौ यथात्मा न तथापरः ॥ ६२८ ॥
priyatvena mataṁ yattu tatsadā nāpriyaṁ nṛṇām ।
vipattāvapi sampattau yathātmā na tathāparaḥ ॥ 628 ॥
628. Whatever is held to be dearest is never not dear to men. Be it in a calamity or in a time of prosperity, there is nothing like Atman (i.e., nothing is as dear as Atman).
आत्मा खलु प्रियतमोऽसुभृतां यदर्था
भार्यात्मजाप्तगृहवित्तमुखाः पदार्थाः ।
वाणिज्यकर्षणगवावनराजसेवा -
भैषज्यकप्रभृतयो विविधाः क्रियाश्च ॥ ६२९ ॥
ātmā khalu priyatamo'subhṛtāṁ yadarthā
bhāryātmajāptagṛhavittamukhāḥ padārthāḥ ।
vāṇijyakarṣaṇagavāvanarājasevā -
bhaiṣajyakaprabhṛtayo vividhāḥ kriyāśca ॥ 629 ॥
629. For all animated beings Atman is indeed the dearest, for whose sake entities like wife, son, friends, house wealth and others are obtained, and different avocations like agriculture, trade, animal husbandry, royal service and medicine are practiced.
प्रवृत्तिश्च निवृत्तिश्च यच्च यावच्च चेष्टितम् ।
आत्मार्थमेव नान्यार्थं नातः प्रियतमः परः ॥ ६३० ॥
pravṛttiśca nivṛttiśca yacca yāvacca ceṣṭitam ।
ātmārthameva nānyārthaṁ nātaḥ priyatamaḥ paraḥ ॥ 630 ॥
630. Proclivity, cessation and whatever activity to whatever extent is performed is all for the sake of Atman only and not for anything else. Therefore, Atman is the dearest above all.
तस्मादात्मा केवलानन्दरूपो
यः सर्वस्माद्वस्तुनः प्रेष्ठ उक्तः ।
यो वा अस्मान्मन्यतेऽन्यं प्रियं यं
सोऽयं तस्माच्छोकमेवानुभुङ्क्ते ॥ ६३१ ॥
tasmādātmā kevalānandarūpo
yaḥ sarvasmādvastunaḥ preṣṭha uktaḥ ।
yo vā asmānmanyate'nyaṁ priyaṁ yaṁ
so'yaṁ tasmācchokamevānubhuṅkte ॥ 631 ॥
631. Thus, Atman, which is alone and of the form of bliss, is the one which has been said to be dearest, dearer than all objects. Whoever holds anything other than this Atman to be dear, will only beget sorrow from that.
शिष्यः -
अपरः क्रियते प्रश्नो मयायं क्षम्यतां प्रभो ।
अज्ञवागपराधाय कल्पते न महात्मनाम् ॥ ६३२ ॥
śiṣyaḥ -
aparaḥ kriyate praśno mayāyaṁ kṣamyatāṁ prabho ।
ajñavāgaparādhāya kalpate na mahātmanām ॥ 632 ॥
The student says -
632. O Lord, this one more question of mine is being asked, please bear with me, for speech of the ignorant causes offense, not that of great persons.
The student says -
632. O Lord, this one more question of mine is being asked, please bear with me, for speech of the ignorant causes offense, not that of great persons.
आत्मान्यः सुखमन्यच्च नात्मनः सुखरूपता ।
आत्मनः सुखमाशास्यं यतते सकलो जनः ॥ ६३३ ॥
ātmānyaḥ sukhamanyacca nātmanaḥ sukharūpatā ।
ātmanaḥ sukhamāśāsyaṁ yatate sakalo janaḥ ॥ 633 ॥
633. Atman is different and joy is different; Atman is not of the form of bliss. All beings make efforts for Atman’s happiness.
आत्मनः सुखरूपत्वे प्रयत्नः किमु देहिनाम् ।
एष मे संशयः स्वामिन् कृपयैव निरस्यताम् ॥ ६३४ ॥
ātmanaḥ sukharūpatve prayatnaḥ kimu dehinām ।
eṣa me saṁśayaḥ svāmin kṛpayaiva nirasyatām ॥ 634 ॥
634. If Atman itself were of the form of bliss, why do beings even make an effort (towards that)? This is my doubt, My lord, which may kindly be dispelled by you.
श्रीगुरुः -
आनन्दरूपमात्मानमज्ञात्वैव पृथग्जनः ।
बहिःसुखाय यतते न तु कश्चिद्विदन्बुधः ॥ ६३५ ॥
śrīguruḥ -
ānandarūpamātmānamajñātvaiva pṛthagjanaḥ ।
bahiḥsukhāya yatate na tu kaścidvidanbudhaḥ ॥ 635 ॥
Śrīgruru says -
635. Man makes a separate effort for external happiness, indeed due to ignorance of ānandarūpa (form of bliss) of Atman, but not a wise scholar.
Śrīgruru says -
635. Man makes a separate effort for external happiness, indeed due to ignorance of ānandarūpa (form of bliss) of Atman, but not a wise scholar.
अज्ञात्वैव हि निक्षेपं
भिक्षामटति दुर्मतिः ।
स्ववेश्मनि निधिं ज्ञात्वा
को नु भिक्षामटेत्सुधीः ॥ ६३६ ॥
ajñātvaiva hi nikṣepaṁ
bhikṣāmaṭati durmatiḥ ।
svaveśmani nidhiṁ jñātvā
ko nu bhikṣāmaṭetsudhīḥ ॥ 636 ॥
636. A fool goes around begging, indeed due to ignorance of treasure buried. Which intelligent person would beg, having known the treasure in one’s own house?
स्थूलं च सूक्ष्मं च वपुः स्वभावतो
दुःखात्मकं स्वात्मतया गृहीत्वा ।
विस्मृत्य च स्वं सुखरूपमात्मनो
दुःखप्रदेभ्यः सुखमज्ञ इच्छति ॥ ६३७ ॥
sthūlaṁ ca sūkṣmaṁ ca vapuḥ svabhāvato
duḥkhātmakaṁ svātmatayā gṛhītvā ।
vismṛtya ca svaṁ sukharūpamātmano
duḥkhapradebhyaḥ sukhamajña icchati ॥ 637 ॥
637. Having ignored the nature of his own Atman, and taking the gross body and the subtle body, which are of the form of sorrow, to be the Atman, the ignorant person desires joy from those which give sorrow.
न हि दुःखप्रदं वस्तु सुखं दातुं सर्महति ।
किं विषं पिबतो जन्तोरमृतत्वं प्रयच्छति ॥ ६३८ ॥
na hi duḥkhapradaṁ vastu sukhaṁ dātuṁ sarmahati ।
kiṁ viṣaṁ pibato jantoramṛtatvaṁ prayacchati ॥ 638 ॥
638. How indeed can a distressing object cause joy? Will poison cause immortality to the creature drinking it?
आत्मान्यः सुखमन्यच्चेत्येवं निश्चित्य पामरः ।
बहिःसुखाय यतते सत्यमेव न संशयः ॥ ५३९ ॥
ātmānyaḥ sukhamanyaccetyevaṁ niścitya pāmaraḥ ।
bahiḥsukhāya yatate satyameva na saṁśayaḥ ॥ 539 ॥
639. It is true, without any doubt, that the unlearned one having determined Atman and bliss to be different tries for external happiness.
इष्टस्य वस्तुनो ध्यानदर्शनाद्युपभुक्तिषु ।
प्रतीयते य आनन्दः सर्वेषामिह देहिनाम् ॥ ६४० ॥
iṣṭasya vastuno dhyānadarśanādyupabhuktiṣu ।
pratīyate ya ānandaḥ sarveṣāmiha dehinām ॥ 640 ॥
स वस्तुधर्मो नो यस्मान्मनस्येवोपलभ्यते ।
वस्तुधर्मस्य मनसि कथं स्यादुपलम्भनम् ॥ ६४१ ॥
sa vastudharmo no yasmānmanasyevopalabhyate ।
vastudharmasya manasi kathaṁ syādupalambhanam ॥ 641 ॥
640. – 641. The joy which is experienced by all beings upon the thought, sight and enjoyment of a desired object, is not an attribute of the object, from which joy is experienced in the Manas. How can the attribute of an object be obtained within Manas? (According to Nyāya, an object, dharmi (the one with attributes), has attributes which belong to it. For instance, if a pot is red, the redness is that of the pot, not a cloth. Accordingly, if joy is the nature of an object, say son, that attribute cannot be that of Manas)
अन्यत्र त्वन्यधर्माणामुपलम्भो न दृश्यते ।
तस्मान्न वस्तुधर्मोऽयमानन्दस्तु कदाचन ॥ ६४२ ॥
anyatra tvanyadharmāṇāmupalambho na dṛśyate ।
tasmānna vastudharmo'yamānandastu kadācana ॥ 642 ॥
642. Obtainment of the attributes of an object in another object is not seen (that is, redness of a pot does not obtain in a cloth). Therefore, this ānanda, bliss, is never the attribute of an object.
नाप्येष धर्मो मनसोऽसत्यर्थे तददर्शनात् ।
असति व्यञ्जके व्यङ्ग्यं नोदेतीति न मन्यताम् ॥ ६४३ ॥
nāpyeṣa dharmo manaso'satyarthe tadadarśanāt ।
asati vyañjake vyaṅgyaṁ nodetīti na manyatām ॥ 643 ॥
643. Nor is this joy an attribute of the Manas, for it is not seen once the object is not seen. It should not be construed that an object does not manifest in the absence of a manifester (vyañjaka).
सत्यर्थेऽपि च नोदेति ह्यानन्दस्तूक्तलक्षणः ।
सत्यपि व्यञ्जके व्यङ्ग्यानुदयो नैव सम्मतः ॥ ६४४ ॥
satyarthe'pi ca nodeti hyānandastūktalakṣaṇaḥ ।
satyapi vyañjake vyaṅgyānudayo naiva sammataḥ ॥ 644 ॥
644. However, joy (ānanda), with the said characteristics, does not arise even in the presence of a manifester; it is not agreeable that an object be not manifest even in the presence of a manifester.
दुरदृष्टादिकं नात्र प्रतिबन्धः प्रकल्प्यताम् ।
प्रियस्य वस्तुनो लाभे दुरदृष्टं न सिध्यति ॥ ६४५ ॥
duradṛṣṭādikaṁ nātra pratibandhaḥ prakalpyatām ।
priyasya vastuno lābhe duradṛṣṭaṁ na sidhyati ॥ 645 ॥
645. Bad luck etc. as an obstacle (to experiencing joy) may not be supposed here (to explain why sometimes even an object of pleasure does not cause joy), for bad luck is not possible when one begets an object of pleasure.
तस्मान्न मानसो धर्मो निर्गुणत्वान्न चात्मनः ।
किं तु पुण्यस्य सांनिध्यादिष्टस्यापि च वस्तुनः ॥ ६४६ ॥
tasmānna mānaso dharmo nirguṇatvānna cātmanaḥ ।
kiṁ tu puṇyasya sāṁnidhyādiṣṭasyāpi ca vastunaḥ ॥ 646 ॥
646. Therefore, joy is not an attribute of Manas, nor is it an attribute of Atman on account of Atman being attribute-less; rather, it is presence of puṇya (merit, result of good deeds) along with that of a desirable object.
सत्त्वप्रधाने चित्तेऽस्मिंस्त्वात्मैव प्रतिबिम्बति ।
आनन्दलक्षणः स्वच्छे पयसीव सुधाकरः ॥ ६४७ ॥
sattvapradhāne citte'smiṁstvātmaiva pratibimbati ।
ānandalakṣaṇaḥ svacche payasīva sudhākaraḥ ॥ 647 ॥
647. In this citta with preponderance of Sattva, Atman itself, of the form of bliss, is reflected, like moon in clear water.
सोऽयमाभास आनन्दश्चित्ते यः प्रतिबिम्बितः ।
पुण्योत्कर्षापकर्षाभ्यां भवत्युच्चावचः स्वयम् ॥ ६४८ ॥
so'yamābhāsa ānandaścitte yaḥ pratibimbitaḥ ।
puṇyotkarṣāpakarṣābhyāṁ bhavatyuccāvacaḥ svayam ॥ 648 ॥
648. This joy, called reflected joy (ābhāsānanda), which is reflected in citta, varies depending on the intensity or otherwise of puṇya.
सार्वभौमादिब्रह्मान्तं श्रुत्या यः प्रतिपादितः ।
स क्षयिष्णुः सातिशयः प्रक्षीणे कारणे लयम् ॥ ६४९ ॥
sārvabhaumādibrahmāntaṁ śrutyā yaḥ pratipāditaḥ ।
sa kṣayiṣṇuḥ sātiśayaḥ prakṣīṇe kāraṇe layam ॥ 649 ॥
यात्येष विषयानन्दो यस्तु पुण्यैकसाधनः ।
ये तु वैषयिकानन्दं भुञ्जते पुण्यकारिणः ॥ ६५० ॥
yātyeṣa viṣayānando yastu puṇyaikasādhanaḥ ।
ye tu vaiṣayikānandaṁ bhuñjate puṇyakāriṇaḥ ॥ 650 ॥
649. – 650ab. The bliss, ānanda, described in Veda (Taittirīyopaniṣat, 2.8) starting with that of the emperor and ending with that of Brahmā, the creator, subject to decrease and increase, is called objective joy, viṣayānanda; is obtained through puṇya alone; and disappears when the cause (puṇya) weakens.
दुःखं च भोगकालेऽपि तेषामन्ते महत्तरम् ।
सुखं विषयसम्पृक्तं विषसम्पृक्तभक्तवत् ॥ ६५१ ॥
duḥkhaṁ ca bhogakāle'pi teṣāmante mahattaram ।
sukhaṁ viṣayasampṛktaṁ viṣasampṛktabhaktavat ॥ 651 ॥
650cd. – 651. Those who have done puṇya and experience the objective joy also experience sorrow during the phase of enjoyment and intense sorrow at the end. Happiness attached to objects is like food laced with poison.
भोगकालेऽपि भोगान्ते दुःखमेव प्रयच्छति ।
सुखमुच्चावचत्वेन क्षयिष्णुत्वभयेन च ॥ ६५२ ॥
bhogakāle'pi bhogānte duḥkhameva prayacchati ।
sukhamuccāvacatvena kṣayiṣṇutvabhayena ca ॥ 652 ॥
भोगकाले भवेन्नॄणां ब्रह्मादिपदभागिनाम् ।
राजस्थानप्रविष्टानां तारतम्यं मतं यथा ॥ ६५३ ॥
bhogakāle bhavennṝṇāṁ brahmādipadabhāginām ।
rājasthānapraviṣṭānāṁ tāratamyaṁ mataṁ yathā ॥ 653 ॥
652. – 653. Happiness causes sorrow both during the phase of enjoyment and at the end, on account of variation within that and the fear of it being subject to decay. During the phase of enjoyment, there is a difference in the joy of men who obtain the seat of Brahmā, the creator, and that of an emperor, as described by the Veda (this variation itself is a cause of sorrow on account of comparison and resultant jealousy etc.).
तथैव दुःखं जन्तूनां ब्रह्मादिपदभागिनाम् ।
न काङ्क्षणीयं विदुषा तस्माद्वैषयिकं सुखम् ॥ ६५४ ॥
tathaiva duḥkhaṁ jantūnāṁ brahmādipadabhāginām ।
na kāṅkṣaṇīyaṁ viduṣā tasmādvaiṣayikaṁ sukham ॥ 654 ॥
654. In this manner, it is seen that there is only sorrow even for those who obtain the seat of Brahmā, the creator. Therefore, objective joy, is not to be desired by the learned.
यो बिम्बभूत आनन्दः स आत्मानन्दलक्षणः ।
शाश्वतो निर्द्वयः पूर्णो नित्य एकोऽपि निर्भयः ॥ ६५५ ॥
yo bimbabhūta ānandaḥ sa ātmānandalakṣaṇaḥ ।
śāśvato nirdvayaḥ pūrṇo nitya eko'pi nirbhayaḥ ॥ 655 ॥
लक्ष्यते प्रतिबिम्बेनाभासानन्देन बिम्बवत् ।
प्रतिबिम्बो बिम्बमूलो विना बिम्बं न सिध्यति ॥ ६५६ ॥
lakṣyate pratibimbenābhāsānandena bimbavat ।
pratibimbo bimbamūlo vinā bimbaṁ na sidhyati ॥ 656 ॥
655. – 656. That bliss which in the form of reflection, is characterized by the bliss of Atman. Atman which is permanent, without a second, complete, eternal and fearless even though alone, is inferred through its reflection, the reflected joy, ābhāsānanda. A reflection, pratibimba, is like the object being reflected (Atman). That which is based on an original, bimba, does not obtain without the original.
यत्ततो बिम्ब आनन्दः प्रतिबिम्बेन लक्ष्यते ।
युक्त्यैव पण्डितजनैर्न कदाप्यनुभूयते ॥ ६५७ ॥
yattato bimba ānandaḥ pratibimbena lakṣyate ।
yuktyaiva paṇḍitajanairna kadāpyanubhūyate ॥ 657 ॥
657. That bliss which is inferred through its reflection can never be experienced by the learned through reasoning alone.
अविद्याकार्यकरणसङ्घातेषु पुरोदितः ।
आत्मा जाग्रत्यपि स्वप्ने न भवत्येष गोचरः ॥ ६५८ ॥
avidyākāryakaraṇasaṅghāteṣu puroditaḥ ।
ātmā jāgratyapi svapne na bhavatyeṣa gocaraḥ ॥ 658 ॥
658. Amongst the collection of instruments such as body, mind, intellect and organs, which are the result of Avidyā, this Atman the very first entity is not perceived in either the wakeful state or the dreaming state.
स्थूलस्यापि च सूक्ष्मस्य दुःखरूपस्य वर्ष्मणः ।
लये सुषुप्तौ स्फुरति प्रत्यगानन्दलक्षणः ॥ ६५९ ॥
sthūlasyāpi ca sūkṣmasya duḥkharūpasya varṣmaṇaḥ ।
laye suṣuptau sphurati pratyagānandalakṣaṇaḥ ॥ 659 ॥
659. When the distressing forms of gross body and subtle body dissolve in sleep, Atman, of the form of inner bliss, is manifest.
न ह्यत्र विषयः कश्चिन्नापि बुद्ध्यादि किञ्चन ।
आत्मैव केवलानन्दमात्रस्तिष्ठति निर्द्वयः ॥ ६६० ॥
na hyatra viṣayaḥ kaścinnāpi buddhyādi kiñcana ।
ātmaiva kevalānandamātrastiṣṭhati nirdvayaḥ ॥ 660 ॥
660. In this state, there is no object of any sort, nor Buddhi etc.; Atman alone, of the nature of only bliss and without a second, is.
प्रत्यभिज्ञायते सर्वैरेष सुप्तोत्थितैर्जनैः ।
सुखमात्रतया नात्र संशयं कर्तुमर्हसि ॥ ६६१ ॥
pratyabhijñāyate sarvaireṣa suptotthitairjanaiḥ ।
sukhamātratayā nātra saṁśayaṁ kartumarhasi ॥ 661 ॥
661. It is beyond doubt that this is re-cognized as happiness alone by everyone who has woken up from sleep.
त्वयापि प्रत्यभिज्ञातं सुखमात्रत्वमात्मनः ।
सुषुप्तादुत्थितवता सुखमस्वाप्समित्यनु ॥ ६६२ ॥
tvayāpi pratyabhijñātaṁ sukhamātratvamātmanaḥ ।
suṣuptādutthitavatā sukhamasvāpsamityanu ॥ 662 ॥
662. The form of Atman which is happiness alone is re-cognized by you as well after waking up from sleep after thinking “I slept happily”.
दुःखाभावः सुखमिति यदुक्तं पूर्ववादिना ।
अनाघ्रातोपनिषदा तदसारं मृषा वचः ॥ ६६३ ॥
duḥkhābhāvaḥ sukhamiti yaduktaṁ pūrvavādinā ।
anāghrātopaniṣadā tadasāraṁ mṛṣā vacaḥ ॥ 663 ॥
663. The view of the Pūrvamīmāṃsaka, who is not at all familiar with Upanishads, that happiness is the absence of sorrow, is not true and without any merit.
दुःखाभावस्तु लोष्टादौ विद्यते नानुभूयते ।
सुखलेशोऽपि सर्वेषां प्रत्यक्षं तदिदं खलु ॥ ६६४ ॥
duḥkhābhāvastu loṣṭādau vidyate nānubhūyate ।
sukhaleśo'pi sarveṣāṁ pratyakṣaṁ tadidaṁ khalu ॥ 664 ॥
664. It is directly evident to everyone that there is absence of sorrow in a lump of clay, but not even a trace of joy is experienced from it.
सदयं ह्येष एवेति प्रस्तुत्य वदति श्रुतिः ।
सद्घनोऽयं चिद्घनोऽयमानन्दघन इत्यपि ॥ ६६५ ॥
sadayaṁ hyeṣa eveti prastutya vadati śrutiḥ ।
sadghano'yaṁ cidghano'yamānandaghana ityapi ॥ 665 ॥
आनन्दघनतामस्य स्वरूपं प्रत्यगात्मनः ।
धन्यैर्महात्मभिर्धीरैर्ब्रह्मविद्भिः सदुत्तमैः ॥ ६६६ ॥
ānandaghanatāmasya svarūpaṁ pratyagātmanaḥ ।
dhanyairmahātmabhirdhīrairbrahmavidbhiḥ saduttamaiḥ ॥ 666 ॥
665. – 666ab. Having praised that “Brahman is this Atman indeed” and that “This Atman alone is”, Veda states the nature of this inner being, pratyagātman, to be pure bliss by saying that this Atman is a concentrated form of existence, consciousness and bliss.
अपरोक्षतयैवात्मा समाधावनुभूयते ।
केवलानन्दमात्रत्वेनैवमत्र न संशयः ॥ ६६७ ॥
aparokṣatayaivātmā samādhāvanubhūyate ।
kevalānandamātratvenaivamatra na saṁśayaḥ ॥ 667 ॥
666cd. – 667. There is no doubt that Atman in the form of bliss alone is experienced by those great men who are the best amongst saints, blessed, wise, and know Brahamn in the state of samādhi (an intense state of meditation where all differences are dissolved).
स्वस्वोपाध्यनुरूपेण ब्रह्माद्याः सर्वजन्तवः ।
उपजीवन्त्यमुष्येव मात्रामानन्दलक्षणाम् ॥ ६६८ ॥
svasvopādhyanurūpeṇa brahmādyāḥ sarvajantavaḥ ।
upajīvantyamuṣyeva mātrāmānandalakṣaṇām ॥ 668 ॥
668. All creatures starting with Brahmā, the creator, subsist on a fraction of this Atman, characterized by bliss, in accordance with their adjunct.
आस्वाद्यते यो भक्ष्येषु सुखकृन्मधुरो रसः ।
स गुडस्यैव नो तेषां माधुर्यं विद्यते क्वचित् ॥ ६६९ ॥
āsvādyate yo bhakṣyeṣu sukhakṛnmadhuro rasaḥ ।
sa guḍasyaiva no teṣāṁ mādhuryaṁ vidyate kvacit ॥ 669 ॥
669. The sweet taste that is relished in sweets is that of jaggery alone; sweetness is not found anywhere in sweets themselves.
तद्वद्विषयसांनिध्यादानन्दो यः प्रतीयते ।
बिम्बानन्दांशविस्फूर्तिरेवासौ न जडात्मनाम् ॥ ६७० ॥
tadvadviṣayasāṁnidhyādānando yaḥ pratīyate ।
bimbānandāṁśavisphūrtirevāsau na jaḍātmanām ॥ 670 ॥
670. Similarly, the joy, ānanda, that is experienced due to proximity of objects of pleasure, is a manifestation of a part of the reflected joy only, and not that of dull-natured objects.
यस्य कस्यापि योगेन यत्र कुत्रापि दृश्यते ।
आनन्दः स परस्यैव ब्रह्मणः स्फूर्तिलक्षणः ॥ ६७१ ॥
yasya kasyāpi yogena yatra kutrāpi dṛśyate ।
ānandaḥ sa parasyaiva brahmaṇaḥ sphūrtilakṣaṇaḥ ॥ 671 ॥
671. Joy, ānanda, that is characterized by manifestation, and resulting from association with any object whatsoever, wheresoever, is that of the ultimate Brahman only.
यथा कुवलयोल्लासश्चन्द्रस्यैव प्रसादतः ।
तथानन्दोदयोऽप्येषां स्फुरणादेव वस्तुनः ॥ ६७२ ॥
yathā kuvalayollāsaścandrasyaiva prasādataḥ ।
tathānandodayo'pyeṣāṁ sphuraṇādeva vastunaḥ ॥ 672 ॥
672. Just like the blossoming of the blue water-lily, kuvalaya, is due to the grace of moon, blossoming of joy in these beings is due to the manifestation of the Object (Brahman).
सत्त्वं चित्त्वं तथानन्दस्वरूपं परमात्मनः ।
निर्गुणस्य गुणायोगाद्गुणास्तु न भवन्ति ते ॥ ६७३ ॥
sattvaṁ cittvaṁ tathānandasvarūpaṁ paramātmanaḥ ।
nirguṇasya guṇāyogādguṇāstu na bhavanti te ॥ 673 ॥
673. Existence, consciousness and bliss are the nature of paramātman and not attributes, for the attribute-less has no attributes.
विशेषणं तु व्यावृत्त्यै भवेद्द्रव्यान्तरे सति ।
परमात्माद्वितीयोऽयं प्रपञ्चस्य मृषात्वतः ॥ ६७४ ॥
viśeṣaṇaṁ tu vyāvṛttyai bhaveddravyāntare sati ।
paramātmādvitīyo'yaṁ prapañcasya mṛṣātvataḥ ॥ 674 ॥
674. Adjectives are for the sake of differentiation from another object, when another object exists (thus the adjective ‘red’ in ‘red lotus’ uses the attribute of that object to differentiate it from another object such as a ‘white lotus’); this paramātman is without a second due to the falsity of the world.
वस्त्वन्तरस्याभावेन न व्यावृत्त्यः कदाचन ।
केवलो निर्गुणश्चेति निर्गुणत्वं निरुच्यते ॥ ६७५ ॥
vastvantarasyābhāvena na vyāvṛttyaḥ kadācana ।
kevalo nirguṇaśceti nirguṇatvaṁ nirucyate ॥ 675 ॥
श्रुत्यैव न ततस्तेषां गुणत्वमुपपद्यते ।
उष्णत्वं च प्रकाशश्च यथा वह्नेस्तथात्मनः ॥ ६७६ ॥
śrutyaiva na tatasteṣāṁ guṇatvamupapadyate ।
uṣṇatvaṁ ca prakāśaśca yathā vahnestathātmanaḥ ॥ 676 ॥
675. – 676ab. Due to absence of another object, they (the above-mentioned existence, consciousness and bliss) are never differentiators. Attributeless-ness of Atman is stated by Veda itself through the epithets kevala (alone) and nirguṇa (without attributes); therefore, they are not attributes of Atman.
सत्त्वचित्त्वानन्दतादि स्वरूपमिति निश्चितम् ।
अत एव सजातीयविजातीयादिलक्षणः ॥ ६७७ ॥
sattvacittvānandatādi svarūpamiti niścitam ।
ata eva sajātīyavijātīyādilakṣaṇaḥ ॥ 677 ॥
676cd. – 677ab. Just like hotness and brightness of fire, it is established that existence, consciousness and bliss are the nature of Brahman.
भेदो न विद्यते वस्तुन्यद्वितीये परात्मनि ।
प्रपञ्चस्यापवादेन विजातीयकृता भिदा ॥ ६७८ ॥
bhedo na vidyate vastunyadvitīye parātmani ।
prapañcasyāpavādena vijātīyakṛtā bhidā ॥ 678 ॥
677cd. – 678ab. Therefore, differences within the same class or differences from other classes are not seen in the ultimate Object, without a second.
नेष्यते तत्प्रकारं ते वक्ष्यामि शृणु सादरम् ।
अहेर्गुणविवर्तस्य गुणमात्रस्य वस्तुतः ॥ ६७९ ॥
neṣyate tatprakāraṁ te vakṣyāmi śṛṇu sādaram ।
aherguṇavivartasya guṇamātrasya vastutaḥ ॥ 679 ॥
678cd. – 679ab. By the removal, apavāda, of this world, prapañca, differences from other classes are seen as untenable. I shall explain the process, listen attentively.
विवर्तस्यास्य जगतः सन्मात्रत्वेन दर्शनम् ।
अपवाद इति प्राहुरद्वैतब्रह्मदर्शिनः ॥ ६८० ॥
vivartasyāsya jagataḥ sanmātratvena darśanam ।
apavāda iti prāhuradvaitabrahmadarśinaḥ ॥ 680 ॥
679cd. – 680. Those who know the Brahman without second say that apavāda is seeing the apparently transformed object, such as the snake or the world, as the actual object, i.e., the rope or Brahman respectively.
व्युत्क्रमेण तदुत्पत्तेर्द्रष्टव्यं सूक्ष्मबुद्धिभिः ।
प्रतीतस्यास्य जगतः सन्मात्रत्वं सुयुक्तिभिः ॥ ६८१ ॥
vyutkrameṇa tadutpatterdraṣṭavyaṁ sūkṣmabuddhibhiḥ ।
pratītasyāsya jagataḥ sanmātratvaṁ suyuktibhiḥ ॥ 681 ॥
681. By following the reverse order of creation, and with good reasoning, those with actual intelligence ought to see that the seen world is nothing but Brahman.
चतुर्विधं स्थूलशरीरजातं
तद्भोज्यमन्नादि तदाश्रयादि ।
ब्रह्माण्डमेतत्सकलं स्थविष्ठ -
मीक्षेत पञ्चीकृतभूतमात्रम् ॥ ६८२ ॥
caturvidhaṁ sthūlaśarīrajātaṁ
tadbhojyamannādi tadāśrayādi ।
brahmāṇḍametatsakalaṁ sthaviṣṭha -
mīkṣeta pañcīkṛtabhūtamātram ॥ 682 ॥
682. The four kinds of gross bodies, food etc. eaten by those, and their refuge, i.e., this whole wide world ought to be seen as nothing more than quintupled elements.
यत्कार्यरूपेण यदीक्ष्यते त -
त्तन्मात्रमेवात्र विचार्यमाणे ।
मृत्कार्यभूतं कलशादि सम्य -
ग्विचारितं सन्न मृदो विभिद्यते ॥ ६८३ ॥
yatkāryarūpeṇa yadīkṣyate ta -
ttanmātramevātra vicāryamāṇe ।
mṛtkāryabhūtaṁ kalaśādi samya -
gvicāritaṁ sanna mṛdo vibhidyate ॥ 683 ॥
683. Whatever is seen as an effect, when reflected upon it is seen as cause only. Pitcher etc., the effect of clay, when properly contemplated upon, do not different from clay.
अन्तर्बहिश्चापि मृदेव दृश्यते
मृदो न भिन्नं कलशादि किञ्चन ।
ग्रीवादिमद्यत्कलशं तदित्थं
न वाच्यमेतच्च मृदेव नान्यत् ॥ ६८४ ॥
antarbahiścāpi mṛdeva dṛśyate
mṛdo na bhinnaṁ kalaśādi kiñcana ।
grīvādimadyatkalaśaṁ taditthaṁ
na vācyametacca mṛdeva nānyat ॥ 684 ॥
684. Both inside and outside, it is clay alone which is seen. Pitcher etc. are not different from clay. It ought not to be said that pitcher is the one which has a neck and so on; the pitcher also is clary only, nothing else.
स्वरूपतस्तत्कलशादिनाम्ना
मृदेव मूढैरभिधीयते ततः ।
नाम्नो हि भेदो न तु वस्तुभेदः ।
प्रदृश्यते तत्र विचार्यमाणे ॥ ६८५ ॥
svarūpatastatkalaśādināmnā
mṛdeva mūḍhairabhidhīyate tataḥ ।
nāmno hi bhedo na tu vastubhedaḥ ।
pradṛśyate tatra vicāryamāṇe ॥ 685 ॥
685. Based on the shape, pitcher etc. are referred to by that particular name by fools. There, upon contemplation, it is seen that difference is only in name, but not of objects.
तस्माद्धि कार्यं न कदापि भिन्नं
स्वकारणादस्ति यतस्ततोऽङ्ग ।
यद्भौतिकं सर्वमिदं तथैव
तद्भूतमात्रं न ततोऽपि भिन्नम् ॥ ६८६ ॥
tasmāddhi kāryaṁ na kadāpi bhinnaṁ
svakāraṇādasti yatastato'ṅga ।
yadbhautikaṁ sarvamidaṁ tathaiva
tadbhūtamātraṁ na tato'pi bhinnam ॥ 686 ॥
686. Therefore, my dear, since effect is never different from its cause, all of this which is made up of bhūtas, elements, is elements only and not different from those.
तच्चापि पञ्चीकृतभूतजातं
शब्दादिभिः स्वस्वगुणैश्च सार्धम् ।
वपूंषि सूक्ष्माणि च सर्वमेत -
द्भवत्यपञ्चीकृतभूतमात्रम् ॥ ६८७ ॥
taccāpi pañcīkṛtabhūtajātaṁ
śabdādibhiḥ svasvaguṇaiśca sārdham ।
vapūṁṣi sūkṣmāṇi ca sarvameta -
dbhavatyapañcīkṛtabhūtamātram ॥ 687 ॥
687. Similarly, all these quintupled objects, along with their attributes such as sound, including subtle bodies is primordial unquintupled elements only.
तदप्यपञ्चीकृतभूतजातं
रजस्तमःसत्त्वगुणैश्च सार्धम् ।
अव्यक्तमात्रं भवति स्वरूपतः
साभासमव्यक्तमिदं स्वयं च ॥ ६८८ ॥
tadapyapañcīkṛtabhūtajātaṁ
rajastamaḥsattvaguṇaiśca sārdham ।
avyaktamātraṁ bhavati svarūpataḥ
sābhāsamavyaktamidaṁ svayaṁ ca ॥ 688 ॥
688. And those unquitiuple primordial elements, along with their guṇas of Sattva, Rajas and Tamas, are by nature avyakta only. And this avyakta itself is with the reflection of cit.
आधारभूतं यदखण्डमाद्यं
शुद्धं परं ब्रह्म सदैकरूपम् ।
सन्मात्रमेवास्त्यथ नो विकल्पः
सतः परं केवलमेव वस्तु ॥ ६८९ ॥
ādhārabhūtaṁ yadakhaṇḍamādyaṁ
śuddhaṁ paraṁ brahma sadaikarūpam ।
sanmātramevāstyatha no vikalpaḥ
sataḥ paraṁ kevalameva vastu ॥ 689 ॥
689. The substratum, which is undifferentiated, the very first, pure, ultimate Brahman of always only one form, and is existence itself, alone exists. Thus, there is no manifoldness of Brahman. The ultimate Object is alone, by Itself.
एकश्चन्द्रः सद्वितीयो यथा स्या -
द्दृष्टेर्दोषादेव पुंसस्तथैकम् ।
ब्रह्मास्त्येतद्बुद्धिदोषेण नाना
दोषे नष्टे भाति वस्त्वेकमेव ॥ ६९० ॥
ekaścandraḥ sadvitīyo yathā syā -
ddṛṣṭerdoṣādeva puṁsastathaikam ।
brahmāstyetadbuddhidoṣeṇa nānā
doṣe naṣṭe bhāti vastvekameva ॥ 690 ॥
690. Just like one moon is seen as having a second due to a defect in vision of a man, the one Brahman seems as many due to a defect in Buddhi; once the defect is removed the object is seen as one only.
रज्जोः स्वरूपाधिगमे न सर्पधी
रज्ज्वां विलीना तु यथा तथैव ।
ब्रह्मावगत्या तु जगत्प्रतीति -
स्तत्रैव लीना तु सह भ्रमेण ॥ ६९१ ॥
rajjoḥ svarūpādhigame na sarpadhī
rajjvāṁ vilīnā tu yathā tathaiva ।
brahmāvagatyā tu jagatpratīti -
statraiva līnā tu saha bhrameṇa ॥ 691 ॥
691. Once the true nature of rope is understood, there is no longer the cognition of a snake, which dissolves into the rope. Similarly, through the realization of Brahman, the apparent appearance of the world gets dissolved therein along with the confusion.
भ्रान्त्योदितद्वैतमतिप्रशान्त्या
सदैकमेवास्ति सदाद्वितीयम् ।
ततो विजातीयकृतोऽत्र भेदो
न विद्यते ब्रह्मणि निर्विकल्पे ॥ ६९२ ॥
bhrāntyoditadvaitamatipraśāntyā
sadaikamevāsti sadādvitīyam ।
tato vijātīyakṛto'tra bhedo
na vidyate brahmaṇi nirvikalpe ॥ 692 ॥
692. By subsiding the notion of duality that arises due to confusion, it is seen that Brahman is always alone, without a second. Then, differences from other classes are not seen here in Brahman, who is free of any differences.
यदास्त्युपाधिस्तदभिन्न आत्मा
तदा सजातीय इवावभाति ।
स्वप्नार्थतस्तस्य मृषात्मकत्वा -
त्तदप्रतीतौ स्वयमेष आत्मा ।
ब्रह्मैक्यतामेति पृथङ् न भाति
ततः सजातीयकृतो न भेदः ॥ ६९३ ॥
yadāstyupādhistadabhinna ātmā
tadā sajātīya ivāvabhāti ।
svapnārthatastasya mṛṣātmakatvā -
ttadapratītau svayameṣa ātmā ।
brahmaikyatāmeti pṛthaṅ na bhāti
tataḥ sajātīyakṛto na bhedaḥ ॥ 693 ॥
693. When there is an adjunct, Atman seen as non-different from the adjunct is seen as different from Brahman while belonging to the same class (of pure consciousness). Like in the case of a dream, when the falsity of the adjunct is realized and it is no longer perceived, this Atman by itself unifies with Brahman and does not appear to be different. In such a state, there are no differences within the same class.
घटाभावे घटाकाशो महाकाशो यथा तथा ।
उपाध्यभावे त्वात्मैष स्वयं ब्रह्मैव केवलम् ॥ ६९४ ॥
ghaṭābhāve ghaṭākāśo mahākāśo yathā tathā ।
upādhyabhāve tvātmaiṣa svayaṁ brahmaiva kevalam ॥ 694 ॥
694. Just like space delimited by a pot becomes the huge unlimited space in the absence of pot, in the absence of the adjunct, this Atman itself is verily Brahman, which alone exists.
पूर्ण एव सदाकाशो घटे सत्यप्यसत्यपि ।
नित्यपूर्णस्य नभसो विच्छेदः केन सिध्यति ॥ ६९५ ॥
pūrṇa eva sadākāśo ghaṭe satyapyasatyapi ।
nityapūrṇasya nabhaso vicchedaḥ kena sidhyati ॥ 695 ॥
695. Space is whole whether there be a pot or not; by whom is division of space, which is always whole, possible?
अच्छिन्नश्छिन्नवद्भाति पामराणां घटादिना ।
ग्रामक्षेत्राद्यवधिभिर्भिन्नेव वसुधा यथा ॥ ६९६ ॥
acchinnaśchinnavadbhāti pāmarāṇāṁ ghaṭādinā ।
grāmakṣetrādyavadhibhirbhinneva vasudhā yathā ॥ 696 ॥
696. The undivided seems to the unlearned as divided by pot etc., like undivided earth seems to be divided by village boundaries.
तथैव परमं ब्रह्म महतां च महत्तमम् ।
परिच्छिन्नमिवाभाति भ्रान्त्या कल्पितवस्तुना ॥ ६९७ ॥
tathaiva paramaṁ brahma mahatāṁ ca mahattamam ।
paricchinnamivābhāti bhrāntyā kalpitavastunā ॥ 697 ॥
697. Similarly, the ultimate, Brahman, who is the greatest amongst the great, seems to be delimited by imaginary objects due to confusion.
तस्माद्ब्रह्मात्मनोर्भेदः कल्पितो न तु वास्तवः ।
अत एव मुहुः श्रुत्याप्येकत्वं प्रतिपाद्यते ॥ ६९८ ॥
tasmādbrahmātmanorbhedaḥ kalpito na tu vāstavaḥ ।
ata eva muhuḥ śrutyāpyekatvaṁ pratipādyate ॥ 698 ॥
698. Therefore, the difference between Brahman and Atman is imaginary, not factual. That is why their unity is repeatedly postulated by Veda.
ब्रह्मात्मनोस्तत्त्वमसीत्यद्वयत्वोपपत्तये ।
प्रत्यक्षादिविरोधेन वाच्ययोर्नोपयुज्यते ।
तत्त्वम्पदार्थयोरैक्यं लक्ष्ययोरेव सिध्यति ॥ ६९९ ॥
brahmātmanostattvamasītyadvayatvopapattaye ।
pratyakṣādivirodhena vācyayornopayujyate ।
tattvampadārthayoraikyaṁ lakṣyayoreva sidhyati ॥ 699 ॥
699. To understand the non-duality, i.e., sameness, of Brahman and Atman, in the Vedic sentence tat tvam asi (Chāndogyopaniṣat, 6.8.7, That (Brahman), you are), the direct sense of the words, vācyārtha, is not used in contradiction with direct perception (the contradiction is that the entity ‘you’ is clearly perceived but ‘that’ is not and at any rate, they are not the same); rather, their unity results only from the secondary sense, lakṣyārtha, of the words.
शिष्यः -
स्यात्तत्त्वम्पदयोः स्वामिन्नर्थः कतिविधो मतः ।
पदयोः को नु वाच्यार्थो लक्ष्यार्थ उभयोश्च कः ॥ ७०० ॥
śiṣyaḥ -
syāttattvampadayoḥ svāminnarthaḥ katividho mataḥ ।
padayoḥ ko nu vācyārtho lakṣyārtha ubhayośca kaḥ ॥ 700 ॥
The Student says -
700. Master, how many meanings do these two words ‘that’ and ‘you’ held to have? What is the direct and secondary sense of these two words?
The Student says -
700. Master, how many meanings do these two words ‘that’ and ‘you’ held to have? What is the direct and secondary sense of these two words?
वाच्यैकत्वविवक्षायां विरोधः कः प्रतीयते ।
लक्ष्यार्थयोरभिन्नत्वे स कथं विनिवर्तते ॥ ७०१ ॥
vācyaikatvavivakṣāyāṁ virodhaḥ kaḥ pratīyate ।
lakṣyārthayorabhinnatve sa kathaṁ vinivartate ॥ 701 ॥
701. What is the contradiction if we take only the main or direct sense, vācyārtha? How is that resolved with the secondary senses being non-different?
एकत्वकथने का वा लक्षणात्रोररीकृता ।
एतत्सर्वं करुणया सम्यक्त्वं प्रतिपादय ॥ ७०२ ॥
ekatvakathane kā vā lakṣaṇātrorarīkṛtā ।
etatsarvaṁ karuṇayā samyaktvaṁ pratipādaya ॥ 702 ॥
702. What is secondary denotation, lakṣaṇā (the mode of denotation is called lakṣaṇā, and the sense is called lakṣyārtha or merely lakṣya), kept in the heart while postulating the sameness? Kindly expound all this properly.
श्रीगुरुः -
शृणुष्वावहितो विद्वन् अद्य ते फलितं तपः ।
वाक्यार्थश्रुतिमात्रेण सम्यग्ज्ञानं भविष्यति ॥ ७०३ ॥
śrīguruḥ -
śṛṇuṣvāvahito vidvan adya te phalitaṁ tapaḥ ।
vākyārthaśrutimātreṇa samyagjñānaṁ bhaviṣyati ॥ 703 ॥
Śrīgruru says -
703. Listen attentively, O Scholar, today your penance has borne fruit. By merely hearing the meaning of this sentence, proper knowledge, samyagjñāna (‘proper’ knowledge is that Brahman and Atman are the same) would dawn.
Śrīgruru says -
703. Listen attentively, O Scholar, today your penance has borne fruit. By merely hearing the meaning of this sentence, proper knowledge, samyagjñāna (‘proper’ knowledge is that Brahman and Atman are the same) would dawn.
यावन्न तत्त्वम्पदयोरर्थः सम्यग्विचार्यते ।
तावदेव नृणां बन्धो मृत्युसंसारलक्षणः ॥ ७०४ ॥
yāvanna tattvampadayorarthaḥ samyagvicāryate ।
tāvadeva nṛṇāṁ bandho mṛtyusaṁsāralakṣaṇaḥ ॥ 704 ॥
704. Men are bound and characterized by death and transmigration (saṃsāra) only as long as the meanings of tat (that) and tvam (you) are not properly contemplated.
अवस्था सच्चिदानन्दाखण्डैकरसरूपिणी ।
मोक्षः सिध्यति वाक्यार्थापरोक्षज्ञानतः सताम् ॥ ७०५ ॥
avasthā saccidānandākhaṇḍaikarasarūpiṇī ।
mokṣaḥ sidhyati vākyārthāparokṣajñānataḥ satām ॥ 705 ॥
705. Liberation, mokṣa, the state where undivided existence, consciousness and bliss is experienced, results for the wise by direct knowledge of sentence-meaning (of the sentence tat tvam asi).
वाक्यार्थ एव ज्ञातव्यो मुमुक्षोर्भवमुक्तये ।
तस्मादवहितो भूत्वा शृणु वक्ष्ये समासतः ॥ ७०६ ॥
vākyārtha eva jñātavyo mumukṣorbhavamuktaye ।
tasmādavahito bhūtvā śṛṇu vakṣye samāsataḥ ॥ 706 ॥
706. The sentence-meaning, vākyārtha, alone ought to be known by seekers for release from Saṃsāra. Therefore, be totally immersed and listen. I shall explain in brief.
अर्था बहुविधाः प्रोक्ता वाक्यानां पण्डितोत्तमैः ।
वाच्यलक्ष्यादिभेदेन प्रस्तुतं श्रूयतां त्वया ॥ ७०७ ॥
arthā bahuvidhāḥ proktā vākyānāṁ paṇḍitottamaiḥ ।
vācyalakṣyādibhedena prastutaṁ śrūyatāṁ tvayā ॥ 707 ॥
707. It may be known by you in this context that meanings of various types have been proclaimed by the best amongst scholars, such as vācya (direct or main sense), lakṣya (secondary sense) etc.
वाक्ये तत्त्वमसीत्यत्र विद्यते यत्पदत्रयम् ।
तत्रादौ विद्यमानस्य तत्पदस्य निगद्यते ॥ ७०८ ॥
vākye tattvamasītyatra vidyate yatpadatrayam ।
tatrādau vidyamānasya tatpadasya nigadyate ॥ 708 ॥
708. Of the two words seen in the sentence tat tvam asi, the first word is being explained.
शास्त्रार्थकोविदैरर्थो वाच्यो लक्ष्य इति द्विधा ।
वाच्यार्थं ते प्रवक्ष्यामि पण्डितैर्य उदीरितः ॥ ७०९ ॥
śāstrārthakovidairartho vācyo lakṣya iti dvidhā ।
vācyārthaṁ te pravakṣyāmi paṇḍitairya udīritaḥ ॥ 709 ॥
709. By experts of determining the meaning of Śāstra, meaning has been defined to be two-fold, namely, vācya (direct) and lakṣya (secondary). I shall speak about the direct sense, which has been expounded by learned men.
समष्टिरूपमज्ञानं साभासं सत्त्वबृंहितम् ।
वियदादिविराडन्तं स्वकार्येण समन्वितम् ॥ ७१० ॥
samaṣṭirūpamajñānaṁ sābhāsaṁ sattvabṛṁhitam ।
viyadādivirāḍantaṁ svakāryeṇa samanvitam ॥ 710 ॥
चैतन्यं तदवच्छिन्नं सत्यज्ञानादिलक्षणम् ।
सर्वज्ञत्वेश्वरत्वान्तर्यामित्वादिगुणैर्युतम् ॥ ७११ ॥
caitanyaṁ tadavacchinnaṁ satyajñānādilakṣaṇam ।
sarvajñatveśvaratvāntaryāmitvādiguṇairyutam ॥ 711 ॥
जगत्स्रष्टृत्वपातृत्वसंहर्तृत्वादिधर्मकम् ।
सर्वात्मना भासमानं यदमेयं गुणैश्च तत् ॥ ७१२ ॥
jagatsraṣṭṛtvapātṛtvasaṁhartṛtvādidharmakam ।
sarvātmanā bhāsamānaṁ yadameyaṁ guṇaiśca tat ॥ 712 ॥
अव्यक्तमपरं ब्रह्म वाच्यार्थ इति कथ्यते ।
नीलमुत्पलमित्यत्र यथा वाक्यार्थसङ्गतिः ॥ ७१३ ॥
avyaktamaparaṁ brahma vācyārtha iti kathyate ।
nīlamutpalamityatra yathā vākyārthasaṅgatiḥ ॥ 713 ॥
710. – 713ab. The direct sense (of the word tat) is said to be aparaṃ brahma, the non-ultimate Brahman (otherwise called saguṇa brahma, Brahman with attributes), avyakta, who is the aggregate (samaṣṭi) form of ajñāna, with the reflection of cit, strengthened by Sattva, associated with its effect starting with space and ending with virāṭ, undivided consciousness characterized by existence, knowledge etc., endowed with omniscience, overlordship, omnipresence etc., the creator, sustainer and destroyer etc. of the world, shining in all beings with immeasurable qualities.
तथा तत्त्वमसीत्यत्र नास्ति वाक्यार्थसङ्गतिः ।
पटाद्व्यावर्तते नील उत्पलेन विशेषितः ॥ ७१४ ॥
tathā tattvamasītyatra nāsti vākyārthasaṅgatiḥ ।
paṭādvyāvartate nīla utpalena viśeṣitaḥ ॥ 714 ॥
713cd. – 714ab. The sentence-meaning of tat tvam asi is not construed in a manner similar to that of the sentence nīlam utpalam (blue lotus [is]).
शौक्ल्याद्व्यावर्तते नीलेनोत्पलं तु विशेषितम् ।
इत्थमन्योन्यभेदस्य व्यावर्तकतया तयोः ॥ ७१५ ॥
śauklyādvyāvartate nīlenotpalaṁ tu viśeṣitam ।
itthamanyonyabhedasya vyāvartakatayā tayoḥ ॥ 715 ॥
714cd. – 715ab. The blue qualified by the lotus excludes cloth et (i.e., differentiates the blue lotus from cloth etc.) and lotus, qualified by blue, excludes whiteness etc. (i.e., differentiates the blue lotus from white lotuses etc.).
विशेषणविशेष्यत्वसंसर्गस्येतरस्य वा ।
वाक्यार्थत्वे प्रमाणान्तरविरोधो न विद्यते ॥ ७१६ ॥
viśeṣaṇaviśeṣyatvasaṁsargasyetarasya vā ।
vākyārthatve pramāṇāntaravirodho na vidyate ॥ 716 ॥
715cd. – 716. In this manner, when these two, with each excluding only qualities opposed to the other, come together as a noun and adjective, or in other manner, no contradiction to the meaning of the resultant sentence is seen through any other pramāṇa, means of knowing.
अतः सङ्गच्छते सम्यग्वाक्यार्थो बाधवर्जितः ।
एवं तत्त्वमसीत्यत्र वाक्यार्थो न समञ्जसः ॥ ७१७ ॥
ataḥ saṅgacchate samyagvākyārtho bādhavarjitaḥ ।
evaṁ tattvamasītyatra vākyārtho na samañjasaḥ ॥ 717 ॥
717. Thus, there is mutual congruence and proper meaning of the sentence is possible without any contradiction obtains. This is not appropriate in the sentence tat tvam asi.
तदर्थस्य परोक्षत्वादिविशिष्टचितेरपि ।
त्वमर्थस्यापरोक्षत्वादिविशिष्टचितेरपि ॥ ७१८ ॥
tadarthasya parokṣatvādiviśiṣṭaciterapi ।
tvamarthasyāparokṣatvādiviśiṣṭaciterapi ॥ 718 ॥
तथैवान्योन्यभेदस्य व्यावर्तकतया तयोः ।
विशेषणविशेष्यस्य संसर्गस्येतरस्य वा ॥ ७१९ ॥
tathaivānyonyabhedasya vyāvartakatayā tayoḥ ।
viśeṣaṇaviśeṣyasya saṁsargasyetarasya vā ॥ 719 ॥
वाक्यार्थत्वे विरोधोऽस्ति प्रत्यक्षादिकृतस्ततः ।
सङ्गच्छते न वाक्यार्थस्तद्विरोधं च वच्मि ते ॥ ७२० ॥
vākyārthatve virodho'sti pratyakṣādikṛtastataḥ ।
saṅgacchate na vākyārthastadvirodhaṁ ca vacmi te ॥ 720 ॥
718. – 720. There is contradiction based on direct perception etc. in construing the sentence meaning by either treating those two as adjective and noun or related in any other manner, as the meaning of tat, i.e., cit characterized by indirectness etc. and the meaning of tvam, i.e., cit characterized by directness etc. exclude each other (contradiction other than that of direct perception is also seen. Isvara is omniscient, Jīva is not and so on). Therefore, sentence meaning is not congruent. I shall explain the contradiction involved.
सर्वेशत्वस्वतन्त्रत्वसर्वज्ञत्वादिभिर्गुणैः ।
सर्वोत्तमः सत्यकामः सत्यसङ्कल्प ईश्वरः ॥ ७२१ ॥
sarveśatvasvatantratvasarvajñatvādibhirguṇaiḥ ।
sarvottamaḥ satyakāmaḥ satyasaṅkalpa īśvaraḥ ॥ 721 ॥
तत्पदार्थस्त्वमर्थस्तु किञ्चिज्ज्ञो दुःखजीवनः ।
संसार्ययं तद्गतिको जीवः प्राकृतलक्षणः ॥ ७२२ ॥
tatpadārthastvamarthastu kiñcijjño duḥkhajīvanaḥ ।
saṁsāryayaṁ tadgatiko jīvaḥ prākṛtalakṣaṇaḥ ॥ 722 ॥
721. – 722. The meaning of tat is Isvara, the highest amongst all, whose volition and desire pan out as reality, and who is endowed with overlordship over everything, independence, omniscience etc. On the other hand, the meaning of tvam is this transmigrating Jīva, who knows only a little, lives a miserable life, is dependent, and is characterized by ordinariness.
कथमेकत्वमनयोर्घटते विपरीतयोः ।
प्रत्यक्षेण विरोधोऽयमुभयोरुपलभ्यते ॥ ७२३ ॥
kathamekatvamanayorghaṭate viparītayoḥ ।
pratyakṣeṇa virodho'yamubhayorupalabhyate ॥ 723 ॥
723. How is oneness of these two opposed entities possible? Contradiction of these two obtains through pratyakṣa, direct perception.
विरुद्धधर्माक्रान्ततत्वात्परस्परविलक्षणौ ।
जीवेशौ वह्नितुहिनाविव शब्दार्थतोऽपि च ॥ ७२४ ॥
viruddhadharmākrāntatatvātparasparavilakṣaṇau ।
jīveśau vahnituhināviva śabdārthato'pi ca ॥ 724 ॥
724. Jīva and Isvara are opposed to each other, like fire and snow, on account of them possessing diametrically opposite attributes and characteristics. Thus, the meanings of the words are different.
प्रत्यक्षादिविरोधः स्यादित्यैक्ये तयोः परित्यक्ते ।
श्रुतिवचनविरोधो भवति महान्स्मृतिवचनविरोधश्च ॥ ७२५ ॥
pratyakṣādivirodhaḥ syādityaikye tayoḥ parityakte ।
śrutivacanavirodho bhavati mahānsmṛtivacanavirodhaśca ॥ 725 ॥
725. If their oneness is abandoned on account of contradiction through direct perception, there would be a great contradiction to what the Veda says, and also what smṛti (literature based on Veda) says.
श्रुत्याप्येकत्वमनयोस्तात्पर्येण निगद्यते ।
मुहुस्तत्त्वमसीत्यस्मादङ्गीकार्यं श्रुतेर्वचः ॥ ७२६ ॥
śrutyāpyekatvamanayostātparyeṇa nigadyate ।
muhustattvamasītyasmādaṅgīkāryaṁ śrutervacaḥ ॥ 726 ॥
726. The oneness of these two is the purport of Vedic sentence tat tvam asi which is repeated; and Vedic sentences need to be accepted.
वाक्यार्थत्वे विशिष्टस्य संसर्गस्य च वा पुनः ।
अयथार्थतया सोऽयं वाक्यार्थो न मतः श्रुतेः ॥ ७२७ ॥
vākyārthatve viśiṣṭasya saṁsargasya ca vā punaḥ ।
ayathārthatayā so'yaṁ vākyārtho na mataḥ śruteḥ ॥ 727 ॥
727. In the sentence-meaning (of the sentence tat tvam asi) is decided as either it is the same cit which has the attributes of omnipotence vs limited knowledge etc., or that there is a relationship between the two words, that would be counter-factual and not the intent of the Vedic sentence. (It is counter-factual because cit is without attributes and there are no two entities to be related in any which way).
अखण्डैकरसत्वेन वाक्यार्थः श्रुतिसम्मतः ।
स्थूलसूक्ष्मप्रपञ्चस्य सन्मात्रत्वं पुनः पुनः ॥ ७२८ ॥
akhaṇḍaikarasatvena vākyārthaḥ śrutisammataḥ ।
sthūlasūkṣmaprapañcasya sanmātratvaṁ punaḥ punaḥ ॥ 728 ॥
दर्शयित्वा सुषुप्तौ तद्ब्रह्माभिन्नत्वमात्मनः ।
उपपाद्य सदैकत्वं प्रदर्शयितुमिच्छया ॥ ७२९ ॥
darśayitvā suṣuptau tadbrahmābhinnatvamātmanaḥ ।
upapādya sadaikatvaṁ pradarśayitumicchayā ॥ 729 ॥
ऐतदात्म्यमिदं सर्वमित्युक्त्यैव सदात्मनोः ।
ब्रवीति श्रुतिरेकत्वं ब्रह्मणोऽद्वैतसिद्धये ७३० ॥
aitadātmyamidaṁ sarvamityuktyaiva sadātmanoḥ ।
bravīti śrutirekatvaṁ brahmaṇo'dvaitasiddhaye 730 ॥
728. – 730. The correct sense of the sentence (tat tvam asi) is that both the words refer to the undivided one entity. (In Chandogyopaniṣat, where this sentence occurs), First it is shown repeatedly that both the gross and subtle worlds are sat (Brahman, or existence) alone; then it is established that in dreamless sleep, that Brahman is non-different from Atman; further, in order to show that there is always oneness (of these entities), through the sentence aitadātmam idaṃ sarvam (Chāndogyopaniṣat, 6.8.7, 6.9.4, 6.10.3, 6.11.3, 6.12.3, 6.13.3, 6.14.3, 6.15.3, 6.16.3 – all this is made of Brahman; it may be noted that this sentence, which occurs nine times, continues and ends in tat tvam asi), Veda states the oneness of Brahman and Atman in order to show that Brahman is without a second.
सति प्रपञ्चे जीवे वाद्वैतत्वं ब्रह्मणः कुतः ।
अतस्तयोरखण्डत्वमेकत्वं श्रुतिसम्मतम् ॥ ७३१ ॥
sati prapañce jīve vādvaitatvaṁ brahmaṇaḥ kutaḥ ।
atastayorakhaṇḍatvamekatvaṁ śrutisammatam ॥ 731 ॥
731. If this world or jīva exists, how can there be the non-duality of Brahman? Therefore, the meaning congruent with Veda is that the two entities are undivided and one.
विरुद्धांशपरित्यागात्प्रत्यक्षादिर्न बाधते ।
अविरुद्धांशग्रहणान्न श्रुत्यापि विरुध्यते ॥ ७३२ ॥
viruddhāṁśaparityāgātpratyakṣādirna bādhate ।
aviruddhāṁśagrahaṇānna śrutyāpi virudhyate ॥ 732 ॥
732. By giving up the apparently opposed aspects (while establishing the meaning of the two words tat and tvam), contradiction to direct perception is resolved; and by taking the unopposed aspects only, Veda is also not contradicted.
लक्षणा ह्युपगन्तव्या ततो वाक्यार्थसिद्धये ।
वाच्यार्थानुपपत्त्यैव लक्षणाभ्युपगम्यते ॥ ७३३ ॥
lakṣaṇā hyupagantavyā tato vākyārthasiddhaye ।
vācyārthānupapattyaiva lakṣaṇābhyupagamyate ॥ 733 ॥
सम्बन्धानुपपत्त्या च लक्षणेति जगुर्बुधाः ।
गङ्गायां घोष इत्यादौ या जहल्लक्षणा मता ॥ ७३४ ॥
sambandhānupapattyā ca lakṣaṇeti jagurbudhāḥ ।
gaṅgāyāṁ ghoṣa ityādau yā jahallakṣaṇā matā ॥ 734 ॥
733. – 734ab. Therefore, one has to resort to the secondary sense, lakṣaṇā, to obtain the sentence-meaning, for lakṣaṇā is resorted to only when the direct sense is not tenable. The wise say that lakṣaṇā obtains when a relationship is not possible (when the direct sense is tenable, there is no scope for the secondary sense; only when the direct sense is untenable like in the sentence ‘a village on Ganges’, gaṅgāyāṃ ghoṣaḥ, the secondary sense of ‘a village on the banks of Ganges’ obtains).
न सा तत्त्वमसीत्यत्र वाक्य एषा प्रवर्तते ।
गङ्गाया अपि घोषस्याधाराधेयत्वलक्षणम् ॥ ७३५ ॥
na sā tattvamasītyatra vākya eṣā pravartate ।
gaṅgāyā api ghoṣasyādhārādheyatvalakṣaṇam ॥ 735 ॥
734cd. – 735ab. The jahallakṣaṇā (that lakṣaṇā where the primary sense is given up, jahat) seen in gaṅgāyāṃ ghoṣaḥ (village on Ganges) etc. (this is jahallakṣaṇā, because the original sense of Ganges as the river is given up, and the word means a related sense, ‘bank of Ganges’ obtains) is not what obtains in the sentence tat tvam asi.
सर्वो विरुद्धवाक्यार्थस्तत्र प्रत्यक्षतस्ततः ।
गङ्गासम्बन्धवत्तीरे लक्षणा सम्प्रवर्तते ॥ ७३६ ॥
sarvo viruddhavākyārthastatra pratyakṣatastataḥ ।
gaṅgāsambandhavattīre lakṣaṇā sampravartate ॥ 736 ॥
735cd. – 736. The sentence-meaning showing relationship between gaṅgā and ghoṣaḥ as the former being the basis for the latter is completely contradicted by direct perception (for a village cannot be literally on a river – it would simply sink); therefore the secondary sense of that related to gaṅgā, i.e., its bank, is what obtains.
तथा तत्त्वमसीत्यत्र चैतन्यैकत्वलक्षणे ।
विवक्षिते तु वाक्यार्थेऽपरोक्षत्वादिलक्षणः ॥ ७३७ ॥
tathā tattvamasītyatra caitanyaikatvalakṣaṇe ।
vivakṣite tu vākyārthe'parokṣatvādilakṣaṇaḥ ॥ 737 ॥
विरुध्यते भागमात्रो न तु सर्वो विरुध्यते ।
तस्माज्जहल्लक्षणायाः प्रवृत्तिर्नात्र युज्यते ॥ ७३८ ॥
virudhyate bhāgamātro na tu sarvo virudhyate ।
tasmājjahallakṣaṇāyāḥ pravṛttirnātra yujyate ॥ 738 ॥
737. – 738. If the sentence tat tvam asi is similarly analyzed, it is seen that there is only partial contradiction between tat and tvam being the same on account of being directly perceptible etc., but that there is not complete contradiction (since both are cit only). Therefore, jahallakṣaṇā does not apply here.
वाच्यार्थस्य तु सर्वस्य त्यागे न फलमीक्ष्यते ।
नालिकेरफलस्येव कठिनत्वधिया नृणाम् ॥ ७३९ ॥
vācyārthasya tu sarvasya tyāge na phalamīkṣyate ।
nālikeraphalasyeva kaṭhinatvadhiyā nṛṇām ॥ 739 ॥
739. If the direct sense is completely given up, like if a coconut were given up by men on account of its hardness, the desired result is not seen.
गङ्गापदं यथा स्वार्थं त्यक्त्वा लक्षयते तटम् ।
तत्पदं त्वम्पदं वापि त्यक्त्वा स्वार्थं यथाखिलम् ॥ ७४० ॥
gaṅgāpadaṁ yathā svārthaṁ tyaktvā lakṣayate taṭam ।
tatpadaṁ tvampadaṁ vāpi tyaktvā svārthaṁ yathākhilam ॥ 740 ॥
तदर्थं वा त्वमर्थं वा यदि लक्षयति स्वयम् ।
तदा जहल्लक्षणायाः प्रवृत्तिरुपपद्यते ॥ ७४१ ॥
tadarthaṁ vā tvamarthaṁ vā yadi lakṣayati svayam ।
tadā jahallakṣaṇāyāḥ pravṛttirupapadyate ॥ 741 ॥
740. – 741. If the word tat or tvam were to give up its meaning completely and denote the meaning of tvam or tad respectively, like gaṅgā gives up its direct sense completely and denotes its bank, then application of jahallakṣaṇā obtains.
न शङ्कनीयमित्यार्यैर्ज्ञातार्थे न हि लक्षणा ।
तत्पदं त्वम्पदं वापि श्रूयते च प्रतीयते ॥ ७४२ ॥
na śaṅkanīyamityāryairjñātārthe na hi lakṣaṇā ।
tatpadaṁ tvampadaṁ vāpi śrūyate ca pratīyate ॥ 742 ॥
742. – 743ab. It should not be doubted by respected people: “lakṣaṇā does not obtain when meaning is clearly known; with both tat and tvam being clearly heard and understood, how can lakṣaṇā apply there?”
तदर्थे च कथं तत्र सम्प्रवर्तेत लक्षणा ।
अत्र शोणो धावतीति वाक्यवन्न प्रवर्तते ॥ ७४३ ॥
tadarthe ca kathaṁ tatra sampravarteta lakṣaṇā ।
atra śoṇo dhāvatīti vākyavanna pravartate ॥ 743 ॥
743cd. – 744ab. Here, ajahallakṣaṇā (that lakṣaṇā where the primary sense is not given up, ajahat) seen in sentences like śoṇo dhāvati (‘the red is running’, which means that a horse having the colour of śoṇa, a shade of red, i.e., a chestnut horse is running) is not seen, just like jahallakṣaṇā is not seen.
अजहल्लक्षणा वापि सा जहल्लक्षणा यथा ।
गुणस्य गमनं लोके विरुद्धं द्रव्यमन्तरा ॥ ७४४ ॥
ajahallakṣaṇā vāpi sā jahallakṣaṇā yathā ।
guṇasya gamanaṁ loke viruddhaṁ dravyamantarā ॥ 744 ॥
अतस्तमपरित्यज्य तद्गुणाश्रयलक्षणः ।
लक्ष्यादिर्लक्ष्यते तत्र लक्षणासौ प्रवर्तते ॥ ७४५ ॥
atastamaparityajya tadguṇāśrayalakṣaṇaḥ ।
lakṣyādirlakṣyate tatra lakṣaṇāsau pravartate ॥ 745 ॥
744cd. – 745. Movement of an attribute (redness) without a second (i.e., basis for the attribute) is a contradiction of what is seen in the world; therefore, without giving up the attribute, the basis of such an attribute is denoted in this lakṣaṇā (i.e., ajahallakṣaṇā).
वाक्ये तत्त्वमसीत्यत्र ब्रह्मात्मैकत्वबोधके ।
परोक्षत्वापरोक्षत्वादिविशिष्टचितोर्द्वयोः ॥ ७४६ ॥
vākye tattvamasītyatra brahmātmaikatvabodhake ।
parokṣatvāparokṣatvādiviśiṣṭacitordvayoḥ ॥ 746 ॥
एकत्वरूपवाक्यार्थो विरुद्धांशविवर्जनात् ।
न सिध्यति यतस्तस्मान्नाजहल्लक्षणा मता ॥ ७४७ ॥
ekatvarūpavākyārtho viruddhāṁśavivarjanāt ।
na sidhyati yatastasmānnājahallakṣaṇā matā ॥ 747 ॥
746. – 747. In the sentence tat tvam asi which teaches the oneness of Brahman and Atman, since the sentence-meaning of oneness of the cit qualified by not being directly perceived etc. and the cit qualified by being directly perceived etc. does not result without giving up the aspects which are opposed to each other, it is held that ajahallakṣaṇā does not apply here.
तत्पदं त्वम्पदं चापि स्वकीयार्थविरोधिनम् ।
अंशं सम्यक्परित्यज्य स्वाविरुद्धांशसंयुतम् ॥ ७४८ ॥
tatpadaṁ tvampadaṁ cāpi svakīyārthavirodhinam ।
aṁśaṁ samyakparityajya svāviruddhāṁśasaṁyutam ॥ 748 ॥
तदर्थं वा त्वमर्थं वा सम्यग्लक्षयतः स्वयम् ।
भागलक्षणया साध्यं किमस्तीति न शङ्क्यताम् ॥ ७४९ ॥
tadarthaṁ vā tvamarthaṁ vā samyaglakṣayataḥ svayam ।
bhāgalakṣaṇayā sādhyaṁ kimastīti na śaṅkyatām ॥ 749 ॥
748. – 749. It may not be doubted as to what is accomplished by bhāgalakṣaṇā (partial lakṣaṇā) by suggesting that one of the words tat and tvam having given up aspects of their meaning opposed to the other’s meaning, itself denotes unopposed aspect of the other’s meaning (i.e., lakṣaṇā in both words is not needed).
अविरुद्धं पदार्थान्तरांशं स्वांशं च तत्कथम् ।
एकं पदं लक्षणया संलक्षयितुमर्हति ॥ ७५० ॥
aviruddhaṁ padārthāntarāṁśaṁ svāṁśaṁ ca tatkatham ।
ekaṁ padaṁ lakṣaṇayā saṁlakṣayitumarhati ॥ 750 ॥
750. (If it be argued that there is no need to apply lakṣaṇā in both words and that lakṣaṇā in one word would do, it is replied – ) “How can one word denote a part of its own meaning, and the unopposed part of another word through lakṣaṇā?” (If one words denotes meaning, in full or in part, of other words, there would be chaos, where any word can be interpreted to mean anything).
पदान्तरेण सिद्धायां पदार्थप्रमितौ स्वतः ।
तदर्थप्रत्ययापेक्षा पुनर्लक्षणया कुतः ॥ ७५१ ॥
padāntareṇa siddhāyāṁ padārthapramitau svataḥ ।
tadarthapratyayāpekṣā punarlakṣaṇayā kutaḥ ॥ 751 ॥
751. When a meaning is being denoted by another word is available, where is the need for the same to be denoted again by a given word through lakṣaṇā?
तस्मात्तत्त्वमसीत्यत्र लक्षणा भागलक्षणा ।
वाक्यार्थसत्त्वाखण्डैकरसतासिद्धये मता ॥ ७५२ ॥
tasmāttattvamasītyatra lakṣaṇā bhāgalakṣaṇā ।
vākyārthasattvākhaṇḍaikarasatāsiddhaye matā ॥ 752 ॥
752. Therefore, in the sentence tat tvam asi, it is held that the lakṣaṇā seen is bhāgalakṣaṇā, in order to establish the sentence meaning of the undivided one essence.
भागं विरुद्धं सन्त्यज्याविरोधो लक्ष्यते यदा ।
सा भागलक्षणेत्याहुर्लक्षणज्ञा विचक्षणाः ॥ ७५३ ॥
bhāgaṁ viruddhaṁ santyajyāvirodho lakṣyate yadā ।
sā bhāgalakṣaṇetyāhurlakṣaṇajñā vicakṣaṇāḥ ॥ 753 ॥
753. When the opposed part is given up and the unopposed part is denoted, it is said to be bhāgalakṣaṇā, by the perspicacious ones who know lakṣaṇā.
सोऽयं देवदत्त इति वाक्यं वाक्यार्थ एव वा ।
देवदत्तैक्यरूपस्ववाक्यार्थानवबोधकम् ॥ ७५४ ॥
so'yaṁ devadatta iti vākyaṁ vākyārtha eva vā ।
devadattaikyarūpasvavākyārthānavabodhakam ॥ 754 ॥
देशकालादिवैशिष्ट्यं विरुद्धांशं निरस्य च ।
अविरुद्धं देवदत्तदेहमात्रं स्वलक्षणम् ॥ ७५५ ॥
deśakālādivaiśiṣṭyaṁ viruddhāṁśaṁ nirasya ca ।
aviruddhaṁ devadattadehamātraṁ svalakṣaṇam ॥ 755 ॥
भागलक्षणया सम्यग्लक्षयत्यनया यथा ।
तथा तत्त्वमसीत्यत्र वाक्यं वाक्यार्थ एव वा ॥ ७५६ ॥
bhāgalakṣaṇayā samyaglakṣayatyanayā yathā ।
tathā tattvamasītyatra vākyaṁ vākyārtha eva vā ॥ 756 ॥
परोक्षत्वापरोक्षत्वादिविशिष्टचितोर्द्वयोः ।
एकत्वरूपवाक्यार्थविरुद्धांशमुपस्थितम् ॥ ७५७ ॥
parokṣatvāparokṣatvādiviśiṣṭacitordvayoḥ ।
ekatvarūpavākyārthaviruddhāṁśamupasthitam ॥ 757 ॥
परोक्षत्वापरोक्षत्वसर्वज्ञत्वादिलक्षणम् ।
बुद्ध्यादिस्थूलपर्यन्तमाविद्यकमनात्मकम् ॥ ७५८ ॥
parokṣatvāparokṣatvasarvajñatvādilakṣaṇam ।
buddhyādisthūlaparyantamāvidyakamanātmakam ॥ 758 ॥
परित्यज्य विरुद्धांशं शुद्धचैतन्यलक्षणम् ।
वस्तु केवलसन्मात्रं निर्विकल्पं निरञ्जनम् ॥ ७५९ ॥
parityajya viruddhāṁśaṁ śuddhacaitanyalakṣaṇam ।
vastu kevalasanmātraṁ nirvikalpaṁ nirañjanam ॥ 759 ॥
लक्षयत्यनया सम्यग्भागलक्षणया ततः ।
सर्वोपाधिविनिर्मुक्तं सच्चिदानन्दमद्वयम् ॥ ७६० ॥
lakṣayatyanayā samyagbhāgalakṣaṇayā tataḥ ।
sarvopādhivinirmuktaṁ saccidānandamadvayam ॥ 760 ॥
निर्विशेषं निराभासमतादृशमनीदृशम् ।
अनिर्देश्यमनाद्यन्तमनन्तं शान्तमच्युतम् ।
अप्रतर्क्यमविज्ञेयं निर्गुणं ब्रह्म शिष्यते ॥ ७६१ ॥
nirviśeṣaṁ nirābhāsamatādṛśamanīdṛśam ।
anirdeśyamanādyantamanantaṁ śāntamacyutam ।
apratarkyamavijñeyaṁ nirguṇaṁ brahma śiṣyate ॥ 761 ॥
754 – 761 In the sentence so’yaṃ devadattaḥ (this is that Devadatta), or its sentence-meaning, having given up aspects like qualifications of space and time (which differentiate ‘this’ Devadatta from ‘that’ Devdatta) which do not denote the oneness of Devadatta, the aspect mutually unopposed, i.e., the body of Devadatta is denoted through bhāgalakṣaṇā. Similarly, in the sentence tat tvam asi or its sentence-meaning, having given up all aspects that are anātma, starting with imperceptibility and perceptibility; omniscience and limited knowledge etc. and extending up to the gross body of Buddhi etc., which are opposed to the oneness of cit qualified by imperceptibility etc. and the cit qualified by perceptibility etc., the unopposed aspect i.e., the Object characterized by pure caitanya, which is merely existence, without any manifoldness, without any attributes is denoted properly by this bhāgalakṣaṇā. Then, only Brahman, free of all adjuncts, who is existence, consciousness and bliss, without any differences, without any appearances, without a parallel, unlike anything seen, beyond description, without a beginning and end, tranquil, not subject to decay, beyond reasoning, beyond cognition and without any attributes remains.
उपाधिवैशिष्ट्यकृतो विरोधो
ब्रह्मात्मनोरेकतयाधिगत्या ।
उपाधिवैशिष्ट्य उदस्यमाने
न कश्चिदप्यस्ति विरोध एतयोः ॥ ७६२ ॥
upādhivaiśiṣṭyakṛto virodho
brahmātmanorekatayādhigatyā ।
upādhivaiśiṣṭya udasyamāne
na kaścidapyasti virodha etayoḥ ॥ 762 ॥
762. Contradiction is created due differences in adjuncts; however, with the differences created by the adjuncts being cast away through the understanding of the oneness of Brahman and Atman, there is no mutual opposition whatsoever between these two.
तयोरुपाधिश्च विशिष्टता च
तद्धर्मभाक्त्वं च विलक्षणत्वम् ।
भ्रान्त्या कृतं सर्वमिदं मृषैव
स्वप्नार्थवज्जाग्रति नैव सत्यम् ॥ ७६३ ॥
tayorupādhiśca viśiṣṭatā ca
taddharmabhāktvaṁ ca vilakṣaṇatvam ।
bhrāntyā kṛtaṁ sarvamidaṁ mṛṣaiva
svapnārthavajjāgrati naiva satyam ॥ 763 ॥
763. The adjuncts of the two, their differences and their having attributes and different characteristics are all created out of confusion and are false like the dream world; once one is awakened, it is not true at all.
निद्रासूतशरीरधर्मसुखदुःखादिप्रपञ्चोऽपि वा
जीवेशादिभिदापि वा न च ऋतं कर्तुं क्वचिच्छक्यते ।
मायाकल्पितदेशकालजगदीशादिभ्रमस्तादृशः
को भेदोऽस्त्यनयोर्द्वयोस्तु कतमः सत्योऽन्यतः को भवेत् ॥ ७६४ ॥
nidrāsūtaśarīradharmasukhaduḥkhādiprapañco'pi vā
jīveśādibhidāpi vā na ca ṛtaṁ kartuṁ kvacicchakyate ।
māyākalpitadeśakālajagadīśādibhramastādṛśaḥ
ko bhedo'styanayordvayostu katamaḥ satyo'nyataḥ ko bhavet ॥ 764 ॥
764. It is never possible to make true the world of joy and sorrow born out of sleep (i.e., seen in a dream) or through the difference between Jīva and Isvara. The illusion of space, time, world, Isvara etc. created by Māyā is similar. What is the difference between these two, the dream-world and the Māyā-created world? Which of these two is true, and which is otherwise?
न स्वप्नजागरणयोरुभयोर्विशेषः
सन्दृश्यते क्वचिदपि भ्रमजैर्विकल्पैः ।
यद्दृष्टदर्शनमुखैरत एव मिथ्या
स्वप्नो यथा ननु तथैव हि जागरोऽपि ॥ ७६५ ॥
na svapnajāgaraṇayorubhayorviśeṣaḥ
sandṛśyate kvacidapi bhramajairvikalpaiḥ ।
yaddṛṣṭadarśanamukhairata eva mithyā
svapno yathā nanu tathaiva hi jāgaro'pi ॥ 765 ॥
765. There is no difference between dream and wakeful states in terms of the imagined multiplicity of the seer and the seen. Therefore, the wakeful state is indeed illusory, just like as a dream is.
अविद्याकार्यतस्तुल्यौ द्वावपि स्वप्नजागरौ ।
दृष्टदर्शनदृश्यादिकल्पनोभयतः समा ॥ ७६६ ॥
avidyākāryatastulyau dvāvapi svapnajāgarau ।
dṛṣṭadarśanadṛśyādikalpanobhayataḥ samā ॥ 766 ॥
766. Dream state and wakeful state are on an equal footing, on account of both being the effect of ignorance, avidyā. The imagination of a seer, the object being seen, the act of seeing etc. is the same in both.
अभाव उभयोः सुप्तौ सर्वैरप्यनुभूयते ।
न कश्चिदनयोर्भेदस्तस्मान्मिथ्यात्वमर्हतः ॥ ७६७ ॥
abhāva ubhayoḥ suptau sarvairapyanubhūyate ।
na kaścidanayorbhedastasmānmithyātvamarhataḥ ॥ 767 ॥
767. When in deep sleep, the absence of both is experienced. There is no difference between these two. Therefore, both are false.
भ्रान्त्या ब्रह्मणि भेदोऽयं सजातीयादिलक्षणः ।
कालत्रयेऽपि हे विद्वन् वस्तुतो नैव कश्चन ॥ ७६८ ॥
bhrāntyā brahmaṇi bhedo'yaṁ sajātīyādilakṣaṇaḥ ।
kālatraye'pi he vidvan vastuto naiva kaścana ॥ 768 ॥
768. O Scholar! This is the same-class difference in Brahman in all three times, which in reality does not exist.
यत्र नान्यत्पश्यतीति श्रुतिर्द्वैतं निषेधति ।
कल्पितस्य भ्रमाद्भूम्नि मिथ्यात्वावगमाय तत् ॥ ७६९ ॥
yatra nānyatpaśyatīti śrutirdvaitaṁ niṣedhati ।
kalpitasya bhramādbhūmni mithyātvāvagamāya tat ॥ 769 ॥
यतस्ततो ब्रह्म सदाद्वितीयं
विकल्पशून्यं निरुपाधि निर्मलम् ।
निरन्तरानन्दघनं निरीहं
निरास्पदं केवलमेकमेव ॥ ७७० ॥
yatastato brahma sadādvitīyaṁ
vikalpaśūnyaṁ nirupādhi nirmalam ।
nirantarānandaghanaṁ nirīhaṁ
nirāspadaṁ kevalamekameva ॥ 770 ॥
769. – 770. While the Veda prohibits duality through the sentence yatra nānyat paśyati (Chāndogyopaniṣat, 7.24.1, where nothing else is seen), duality is imagined in Bhūman (the Great, i.e., Brahman) due to confusion, resulting in illusion. Therefore, Brahman is always without a second, devoid of multiplicity (like the seer, seen and seeing), without any adjunct, impurity or divisions, full of bliss, without any desire, without anything else as Its basis, alone and one only.
नैवास्ति काचन भिदा न गुणप्रतीति -
र्नो वाक्प्रवृत्तिरपि वा न मनःप्रवृत्तिः ।
यत्केवलं परमशान्तमनन्तमाद्य -
मानन्दमात्रमवभाति सदद्वितीयम् ॥ ७७१ ॥
naivāsti kācana bhidā na guṇapratīti -
rno vākpravṛttirapi vā na manaḥpravṛttiḥ ।
yatkevalaṁ paramaśāntamanantamādya -
mānandamātramavabhāti sadadvitīyam ॥ 771 ॥
771. Where there is no difference of any sort, attributes are not seen, speech and thought do not operate (Brahman is beyond speech and thought), and that which is alone, most tranquil, without end or beginning, experienced only as pure bliss, is Brahman without the second.
यदिदं परमं सत्यं तत्त्वं सच्चित्सुखात्मकम् ।
अजरामरणं नित्यं सत्यमेतद्वचो मम ॥ ७७२ ॥
yadidaṁ paramaṁ satyaṁ tattvaṁ saccitsukhātmakam ।
ajarāmaraṇaṁ nityaṁ satyametadvaco mama ॥ 772 ॥
न हि त्वं देहोऽसावसुरपि च वाप्यक्षनिकरो
मनो वा बुद्धिर्वा क्वचिदपि तथाहङ्कृतिरपि ।
न चैषां सङ्घातस्त्वमु भवति विद्वन् शृणु परं
यदेतेषां साक्षी स्फुरणममलं तत्त्वमसि हि ॥ ७७३ ॥
na hi tvaṁ deho'sāvasurapi ca vāpyakṣanikaro
mano vā buddhirvā kvacidapi tathāhaṅkṛtirapi ।
na caiṣāṁ saṅghātastvamu bhavati vidvan śṛṇu paraṁ
yadeteṣāṁ sākṣī sphuraṇamamalaṁ tattvamasi hi ॥ 773 ॥
772. – 773. O Scholar! Listen, this speech of mine is true. You are not the body, or this life-breath, or the collection of sense organs, or Manas or Buddhi or Ahaṃkāra; nor does the collection of these become you; but you are That which is the witness of these, sentient, blemishless, ultimate truth, essence, of the nature of existence, consciousness and bliss, without decay or death and is eternal.
यज्जायते वस्तु तदेव वर्धते
तदेव मृत्युं समुपैति काले ।
जन्मैव तेनास्ति तथैव मृत्यु -
र्नास्त्येव नित्यस्य विभोरजस्य ॥ ७७४ ॥
yajjāyate vastu tadeva vardhate
tadeva mṛtyuṁ samupaiti kāle ।
janmaiva tenāsti tathaiva mṛtyu -
rnāstyeva nityasya vibhorajasya ॥ 774 ॥
774. Only that which is born grows, and that only dies in time. Birth itself is due to That; similarly, there is no death to the Lord who is without birth.
य एष देहो जनितः स एव
समेधते नश्यति कर्मयोगात् ।
त्वमेतदीयास्वखिलास्वववस्था -
स्ववस्थितः साक्ष्यसि बोधमात्रः ॥ ७७५ ॥
ya eṣa deho janitaḥ sa eva
samedhate naśyati karmayogāt ।
tvametadīyāsvakhilāsvavavasthā -
svavasthitaḥ sākṣyasi bodhamātraḥ ॥ 775 ॥
775. This body which is born, is the one which grows and gets destroyed due to association with Karma. You are the witness, consisting of knowledge alone, present in all the states related to these stages (of birth, growth and death).
यत्स्वप्रकाशमखिलात्मकमासुषुप्ते -
रेकात्मनाहमहमित्यवभाति नित्यम् ।
बुद्धेः समस्तविकृतेरविकारि बोद्धृ
यद्ब्रह्म तत्त्वमसि केवलबोधमात्रम् ॥ ७७६ ॥
yatsvaprakāśamakhilātmakamāsuṣupte -
rekātmanāhamahamityavabhāti nityam ।
buddheḥ samastavikṛteravikāri boddhṛ
yadbrahma tattvamasi kevalabodhamātram ॥ 776 ॥
776. You are that, which is self-illuminating, is everything, is experienced as “I” in all states up to deep sleep, is eternal, does not change in all the modifications of Buddhi, the knower, and is Brahman, consisting of knowledge alone.
स्वात्मन्यनस्तमयसंविदि कल्पितस्य
व्योमादिसर्वजगतः प्रददाति सत्ताम् ।
स्फूर्तिं स्वकीयमहसा वितनोति साक्षा -
द्यद्ब्रह्म तत्त्वमसि केवलबोधमात्रम् ॥ ७७७ ॥
svātmanyanastamayasaṁvidi kalpitasya
vyomādisarvajagataḥ pradadāti sattām ।
sphūrtiṁ svakīyamahasā vitanoti sākṣā -
dyadbrahma tattvamasi kevalabodhamātram ॥ 777 ॥
777. You are that Brahman, consisting of knowledge alone, which directly bestows through Its greatness existence and manifestation to all the world starting with space, imagined in Its own form of never-ending cognizance.
सम्यक्समाधिनिरतैर्विमलान्तरङ्गे
साक्षादवेक्ष्य निजतत्त्वमपारसौख्यम् ।
सन्तुष्यते परमहंसकुलैरजस्रं
यद्ब्रह्म तत्त्वमसि केवलबोधमात्रम् ॥ ७७८ ॥
samyaksamādhiniratairvimalāntaraṅge
sākṣādavekṣya nijatattvamapārasaukhyam ।
santuṣyate paramahaṁsakulairajasraṁ
yadbrahma tattvamasi kevalabodhamātram ॥ 778 ॥
778. You are that Brahman, consisting of knowledge alone, whose true nature and endless bliss is constantly experienced through is directly perceived in their pure hearts by those of the paramahaṃsa class (sannyasins, ascetics are of four types: (i) kuṭīcaka, who stays in the house of his son; has three staffs tied together; and begs for food; (ii) bahūdaka, who lives by begging at sacred sites carrying three staffs, water, and a śikya, a contraption of ropes at either end of a staff to carry loads; wears pavitras, rings made of sacred grass used in performance of rituals, footwear, has a seating mat and loin-cloth; and wears a śikhā, a tuft hair at the top of the head – signifying that the wearer performs rites ordained by the Veda, yajñnopavīta, the sacred thread which is required to be worn for performance of Vedic rites and saffron robes and prays to Atman; (iii) haṃsa, who does not wear a śikhā but wears the yajñopavīta; carries a single staff, śikya and kamaṇḍalu, a small container to hold water, and stays no longer than one night in any village observing severe vows involving eating very limited quantities of food; and paramahaṃsa, who carries a single staff; does not wear a śikhā or yajñopavīta; has given up all rites and is immersed in Atman), who are always in proper samādhi (an intense state of meditation where all differences are dissolved).
अन्तर्बहिः स्वयमखण्डितमेकरूप -
मारोपितार्थवदुदञ्चति मूढबुद्धेः ।
मृत्स्नादिवद्विगतविक्रियमात्मवेद्यं
यद्ब्रह्म तत्त्वमसि केवलबोधमात्रम् ॥ ७७९ ॥
antarbahiḥ svayamakhaṇḍitamekarūpa -
māropitārthavadudañcati mūḍhabuddheḥ ।
mṛtsnādivadvigatavikriyamātmavedyaṁ
yadbrahma tattvamasi kevalabodhamātram ॥ 779 ॥
779. You are that Brahman, consisting of knowledge alone, which is without any activity and known through Atman alone (i.e., not through speech, Manas etc.), which is undivided both within and without and of one form, but like mud, appears to fools in multiple forms.
श्रुत्युक्तमव्ययमनन्तमनादिमध्य -
मव्यक्तमक्षरमनाश्रयमप्रमेयम् ।
आनन्दसद्घनमनामयमद्वितीयं
यद्ब्रह्म तत्त्वमसि केवलबोधमात्रम् ॥ ७८० ॥
śrutyuktamavyayamanantamanādimadhya -
mavyaktamakṣaramanāśrayamaprameyam ।
ānandasadghanamanāmayamadvitīyaṁ
yadbrahma tattvamasi kevalabodhamātram ॥ 780 ॥
780. You are that Brahman, consisting of knowledge alone, which is known through Veda only (The spheres of operation of the different pramāṇas is mutually exclusive: that which is directly perceived, like that fire is hot, cannot be contradicted by any number of Vedic sentences; that which can only be inferred, like fire on a mountain inferred through smoke, cannot be seen; and that which is asserted as true by Veda, like heaven, cannot be perceived directly or inferred. Thus, something known through Veda, can be known only through Veda, not otherwise), is without any change, end, beginning, middle, decay or support; is unevolved, immeasurable, an abundance of bliss and existence and without a defect or a second.
शरीरतद्योगतदीयधर्मा -
द्यारोपणं भ्रान्तिवशात्त्वयीदम् ।
न वस्तुतः किञ्चिदतस्त्वजस्त्वं
मृत्योर्भयं क्वास्ति तवासि पूर्णः ॥ ७८१ ॥
śarīratadyogatadīyadharmā -
dyāropaṇaṁ bhrāntivaśāttvayīdam ।
na vastutaḥ kiñcidatastvajastvaṁ
mṛtyorbhayaṁ kvāsti tavāsi pūrṇaḥ ॥ 781 ॥
781. Your super-imposition of body, its associated qualities etc. upon Atman is due to confusion; in reality, there is none of that. You are the Complete (Brahman) without birth; where, then, is the fear of death?
यद्यद्दृष्टं भ्रान्तिमत्या स्वदृष्ट्या
तत्तत्सम्यग्वस्तुदृष्ट्या त्वमेव ।
त्वत्तो नान्यद्वस्तु किञ्चित्तु लोके
कस्माद्भीतिस्ते भवेदद्वयस्य ॥ ७८२ ॥
yadyaddṛṣṭaṁ bhrāntimatyā svadṛṣṭyā
tattatsamyagvastudṛṣṭyā tvameva ।
tvatto nānyadvastu kiñcittu loke
kasmādbhītiste bhavedadvayasya ॥ 782 ॥
782. Whatever is seen by you through a mistaken mind, all that when seen properly is you yourself. There is nothing else apart from you in this world. Whence could there be fear for you, who is without a second?
पश्यतस्त्वहमेवेदं सर्वमित्यात्मनाखिलम् ।
भयं स्याद्विदुषः कस्मात्स्वस्मान्न भयमिष्यते ॥ ७८३ ॥
paśyatastvahamevedaṁ sarvamityātmanākhilam ।
bhayaṁ syādviduṣaḥ kasmātsvasmānna bhayamiṣyate ॥ 783 ॥
783. To the learned man who sees everything as his own Atman as “I am all this”, from where does fear arise, for fear from oneself is untenable?
तस्मात्त्वमभयं नित्यं केवलानन्दलक्षणम् ।
निष्कलं निष्क्रियं शान्तं ब्रह्मैवासि सदाद्वयम् ॥ ७८४ ॥
tasmāttvamabhayaṁ nityaṁ kevalānandalakṣaṇam ।
niṣkalaṁ niṣkriyaṁ śāntaṁ brahmaivāsi sadādvayam ॥ 784 ॥
784. Therefore, you are always the Brahman, without fear, eternal, alone, characterized by bliss, without any constituent parts, without any activity, tranquil and without a second.
ज्ञातृज्ञानज्ञेयविहीनं ज्ञातुरभिन्नं ज्ञानमखण्डम् ।
ज्ञेयाज्ञेयत्वादिविमुक्तं शुद्धं बुद्धं तत्त्वमसि त्वम् ॥ ७८५ ॥
jñātṛjñānajñeyavihīnaṁ jñāturabhinnaṁ jñānamakhaṇḍam ।
jñeyājñeyatvādivimuktaṁ śuddhaṁ buddhaṁ tattvamasi tvam ॥ 785 ॥
785. You are That which is devoid of the knower, knowledge and the known, non-different from the knower, knowledge without divisions, free of what is to be known or otherwise, pure, and of the form of knowledge.
अन्तःप्रज्ञत्वादिविकल्पैरस्पृष्टं यत्तद्दृशिमात्रम् ।
सत्तामात्रं समरसमेकं शुद्धं बुद्धं तत्त्वमसि त्वम् ॥ ७८६ ॥
antaḥprajñatvādivikalpairaspṛṣṭaṁ yattaddṛśimātram ।
sattāmātraṁ samarasamekaṁ śuddhaṁ buddhaṁ tattvamasi tvam ॥ 786 ॥
786. You are That which is untouched by the multiplicity of taijasa (antaḥprajña is another name for taijasa) etc., which is seeing alone (i.e., without the triad of seer, seen and seeing), existence alone, the one equanimous essence, pure and of the form of knowledge.
सर्वाकारं सर्वमसर्वं सर्वनिषेधावधिभूतं यत् ।
सत्यं शाश्वतमेकमनन्तं शुद्धं बुद्धं तत्त्वमसि त्वम् ॥ ७८७ ॥
sarvākāraṁ sarvamasarvaṁ sarvaniṣedhāvadhibhūtaṁ yat ।
satyaṁ śāśvatamekamanantaṁ śuddhaṁ buddhaṁ tattvamasi tvam ॥ 787 ॥
787. You are That, which is of all shapes, which is everything (as it is the basis for everything) and yet different from everything (as everything is imagined and unreal), that which remains when everything is negated, true, eternal, one, endless, pure and of the form of knowledge.
नित्यानन्दाखण्डैकरसं निष्कलमक्रियमस्तविकारम् ।
प्रत्यगभिन्नं परमव्यक्तं शुद्धं बुद्धं तत्त्वमसि त्वम् ॥ ७८८ ॥
nityānandākhaṇḍaikarasaṁ niṣkalamakriyamastavikāram ।
pratyagabhinnaṁ paramavyaktaṁ śuddhaṁ buddhaṁ tattvamasi tvam ॥ 788 ॥
788. You are That, which is the one undivided essence in the form of eternal bliss, without any constituent elements, without any activity, in whom all modifications have dissolved, non-different from the inner being, Pratyagātman, ultimate, unevolved, pure and of the form of knowledge.
त्वं प्रत्यस्ताशेषविशेषं व्योमेवान्तर्बहिरपि पूर्णम् ।
ब्रह्मानन्दं परमद्वैतं शुद्धं बुद्धं तत्त्वमसि त्वम् ॥ ७८९ ॥
tvaṁ pratyastāśeṣaviśeṣaṁ vyomevāntarbahirapi pūrṇam ।
brahmānandaṁ paramadvaitaṁ śuddhaṁ buddhaṁ tattvamasi tvam ॥ 789 ॥
789. You, with the countless attributes dissolved, are complete both within and without, like the sky; you are That of the form of ultimate bliss, ultimate non-dual form, pure and of the form of knowledge.
ब्रह्मैवाहमहं ब्रह्म निर्गुणं निर्विकल्पकम् ।
इत्येवाखण्डया वृत्त्या तिष्ठ ब्रह्मणि निष्क्रिये ॥ ७९० ॥
brahmaivāhamahaṁ brahma nirguṇaṁ nirvikalpakam ।
ityevākhaṇḍayā vṛttyā tiṣṭha brahmaṇi niṣkriye ॥ 790 ॥
790. Through the undivided mode (akhaṇḍavṛtti refers to the undivided form taken by mind; the way mind perceives any object, say a pot, is by taking its form; thus it is consciousness in the form of pot, which is pot-cognizance; in akhaṇḍavṛtti, the consciousness simply is, without any modifications or divisions) of “Brahman is indeed I” and “I am the Brahman without any attributes and multiplicity”, be in Brahman, the one without any activity.
अखण्डामेवैतां घटितपरमानन्दलहरीं
परिध्वस्तद्वैतप्रमितिममलां वृत्तिमनिशम् ।
अमुञ्चानः स्वात्मन्यनुपमसुखे ब्रह्मणि परे
रमस्व प्रारब्धं क्षपय सुखवृत्त्या त्वमनया ॥ ७९१ ॥
akhaṇḍāmevaitāṁ ghaṭitaparamānandalaharīṁ
paridhvastadvaitapramitimamalāṁ vṛttimaniśam ।
amuñcānaḥ svātmanyanupamasukhe brahmaṇi pare
ramasva prārabdhaṁ kṣapaya sukhavṛttyā tvamanayā ॥ 791 ॥
791. You rejoice in ultimate Brahman, which is your own Atman of incomparable bliss and spend your prārabdha (the Karma with which one starts at birth) in joyful way, without letting go of this mode, which is pure, undivided, a wave of ultimate bliss and in which all duality has been destroyed.
ब्रह्मानन्दरसास्वादतत्परेणैव चेतसा ।
समाधिनिष्ठितो भूत्वा तिष्ठ विद्वन्सदा मुने ॥ ७९२ ॥
brahmānandarasāsvādatatpareṇaiva cetasā ।
samādhiniṣṭhito bhūtvā tiṣṭha vidvansadā mune ॥ 792 ॥
792. O Scholar and Saint! Be immersed in samādhi, with a single-minded focus on relishing the bliss of Brahman.
शिष्यः -
अखण्डाख्या वृत्तिरेषा वाक्यार्थश्रुतिमात्रतः ।
श्रोतुः सञ्जायते किं वा क्रियान्तरमपेक्षते ॥ ७९३ ॥
śiṣyaḥ -
akhaṇḍākhyā vṛttireṣā vākyārthaśrutimātrataḥ ।
śrotuḥ sañjāyate kiṁ vā kriyāntaramapekṣate ॥ 793 ॥
The Student says -
793. Does this mode, vṛtti, called akhaṇḍa (undivided) arise in a listener merely upon listening to the sentence explaining it, or is any other activity required?
The Student says -
793. Does this mode, vṛtti, called akhaṇḍa (undivided) arise in a listener merely upon listening to the sentence explaining it, or is any other activity required?
समाधिः कः कतिविधस्तत्सिद्धेः किमु साधनम् ।
समाधेरन्तरायाः के सर्वमेतन्निरूप्यताम् ॥ ७९४ ॥
samādhiḥ kaḥ katividhastatsiddheḥ kimu sādhanam ।
samādherantarāyāḥ ke sarvametannirūpyatām ॥ 794 ॥
794. What is samādhi? Of how many types is it? What is the means to realize it? What are there within samādhi? May all be explained.
श्रीगुरुः -
मुख्यगौणादिभेदेन विद्यन्तेऽत्राधिकारिणः ।
तेषां प्रज्ञानुसारेणाखण्डा वृत्तिरुदेष्यते ॥ ७९५ ॥
śrīguruḥ -
mukhyagauṇādibhedena vidyante'trādhikāriṇaḥ ।
teṣāṁ prajñānusāreṇākhaṇḍā vṛttirudeṣyate ॥ 795 ॥
Śrīgruru says -
795. Here, the eligible persons are seen as the main and the secondary. Akhaṇḍavṛtti is explained according to their grasping abilities.
Śrīgruru says -
795. Here, the eligible persons are seen as the main and the secondary. Akhaṇḍavṛtti is explained according to their grasping abilities.
श्रद्धाभक्तिपुरःसरेण विहितेनैवेश्वरं कर्मणा
सन्तोष्यार्जिततत्प्रसादमहिमा जन्मान्तरेष्वेव यः ।
नित्यानित्यविवेकतीव्रविरतिन्यासादिभिः साधनै -
र्युक्तः सः श्रवणे सतामभिमतो मुख्याधिकारी द्विजः ॥ ७९६ ॥
śraddhābhaktipuraḥsareṇa vihitenaiveśvaraṁ karmaṇā
santoṣyārjitatatprasādamahimā janmāntareṣveva yaḥ ।
nityānityavivekatīvraviratinyāsādibhiḥ sādhanai -
ryuktaḥ saḥ śravaṇe satāmabhimato mukhyādhikārī dvijaḥ ॥ 796 ॥
796. A twice-born who has, in earlier births, pleased Isvara through performance of ordained rites with diligence and devotion and earned the magnificent blessing of Isvara, who is endowed with means such as nitya-anitya-viveka (discrimination between the eternal and ephemeral), tīvravirati (intense detachment), nyāsa (sannyasa, renunciation of the world) etc. is held by the wise to be eligible in the main, mukhya-adhikārī, to listen (to the Vedantic sentences postulating the equivalence of Brahman and Atman).
अध्यारोपापवादक्रममनुसरता देशिकेनात्र वेत्त्र
वाक्यार्थे बोध्यमाने सति सपदि सतः शुद्धबुद्धेरमुष्य ।
नित्यानन्दाद्वितीयं निरुपमममलं यत्परं तत्त्वमेकं
तद्ब्रह्मैवाहमस्मीत्युदयति परमाखण्डताकारवृत्तिः ॥ ७९७ ॥
adhyāropāpavādakramamanusaratā deśikenātra vettra
vākyārthe bodhyamāne sati sapadi sataḥ śuddhabuddheramuṣya ।
nityānandādvitīyaṁ nirupamamamalaṁ yatparaṁ tattvamekaṁ
tadbrahmaivāhamasmītyudayati paramākhaṇḍatākāravṛttiḥ ॥ 797 ॥
797. When the Guru explains the sentence-meaning (of Vendantic sentences) following the method of adhyāropa (presenting a hypothesis about what Brahman is, such as that Brahman is annamaya) and apavāda (subsequent negation of the hypothesis, such as showing that Brahman is beyond the annamayakośa and is prāṇamaya), i.e., a method of progressive negation (for it is only possible to describe what Brahman is not, as Brahman is beyond the grasp of words and thought), the ultimate undivided mode of the form “I am Brahman, which is always of the form of bliss, without a second, without a parallel, pure, is the ultimate Object, and one alone” arises immediately in this noble person of pure Buddhi.
अखण्डाकारवृत्तिः सा चिदाभाससमन्विता ।
आत्माभिन्नं परं ब्रह्म विषयीकृत्य केवलम् ॥ ७९८ ॥
akhaṇḍākāravṛttiḥ sā cidābhāsasamanvitā ।
ātmābhinnaṁ paraṁ brahma viṣayīkṛtya kevalam ॥ 798 ॥
798. Such an undivided mode, akhaṇḍākāravṛtti, which has the reflection of cit, and has only the ultimate, i.e., Brahman non-different Atman as its object obstructs the Ajñāna characterized by concealment, which resides in Brahman.
बाधते तद्गताज्ञानं यदावरणलक्षणम् ।
अखण्डाकारया वृत्त्या त्वज्ञाने बाधिते सति ॥ ७९९ ॥
bādhate tadgatājñānaṁ yadāvaraṇalakṣaṇam ।
akhaṇḍākārayā vṛttyā tvajñāne bādhite sati ॥ 799 ॥
तत्कार्यं सकलं तेन समं भवति बाधितम् ।
तन्तुदाहे तु तत्कार्यपटदाहो यथा तथा ॥ ८०० ॥
tatkāryaṁ sakalaṁ tena samaṁ bhavati bādhitam ।
tantudāhe tu tatkāryapaṭadāho yathā tathā ॥ 800 ॥
तस्य कार्यतया जीववृत्तिर्भवति बाधिता ।
उपप्रभा यथा सूर्यं प्रकाशयितुमक्षमा ॥ ८०१ ॥
tasya kāryatayā jīvavṛttirbhavati bādhitā ।
upaprabhā yathā sūryaṁ prakāśayitumakṣamā ॥ 801 ॥
तद्वदेव चिदाभासचैतन्यं वृत्तिसंस्थितम् ।
स्वप्रकाशं परं ब्रह्म प्रकाशयितुमक्षमम् ॥ ८०२ ॥
tadvadeva cidābhāsacaitanyaṁ vṛttisaṁsthitam ।
svaprakāśaṁ paraṁ brahma prakāśayitumakṣamam ॥ 802 ॥
प्रचण्डातपमध्यस्थदीपवन्नष्टदीधितिः ।
तत्तेजसाभिभूतं सल्लीनोपाधितया ततः ॥ ८०३ ॥
pracaṇḍātapamadhyasthadīpavannaṣṭadīdhitiḥ ।
tattejasābhibhūtaṁ sallīnopādhitayā tataḥ ॥ 803 ॥
बिम्बभूतपरब्रह्ममात्रं भवति केवलम् ।
यथापनीते त्वादर्शे प्रतिबिम्बमुखं स्वयम् ॥ ८०४ ॥
bimbabhūtaparabrahmamātraṁ bhavati kevalam ।
yathāpanīte tvādarśe pratibimbamukhaṁ svayam ॥ 804 ॥
मुखमात्रं भवेत्तद्वदेतच्चोपाधिसङ्क्षयात् ।
घटाज्ञाने यथा वृत्त्या व्याप्तया बाधिते सति ॥ ८०५ ॥
mukhamātraṁ bhavettadvadetaccopādhisaṅkṣayāt ।
ghaṭājñāne yathā vṛttyā vyāptayā bādhite sati ॥ 805 ॥
घटं विस्फुरयत्येष चिदाभासः स्वतेजसा ।
न तथा स्वप्रभे ब्रह्मण्याभास उपयुज्यते ॥ ८०६ ॥
ghaṭaṁ visphurayatyeṣa cidābhāsaḥ svatejasā ।
na tathā svaprabhe brahmaṇyābhāsa upayujyate ॥ 806 ॥
799 – 801ab When Ajñāna is obstructed by the akhāṇḍākara vṛtti, all effects of that Ajñāna are similarly obstructed, for when the yarn is burnt, cloth which is its effect is also burnt. Then, jīvavṛtti, i.e., the cognition of Jīva as a separate entity, is also obstructed as it is an effect of Ajñāna.
801cd. – 802. Just like a less intense form of light, such as that of a lamp, is not capable to illuminating the Sun, consciousness in the form of reflection of cit, present in such an undivided mode, is incapable of the ultimate Brahman which is self-illuminating.
803. – 805ab. Antaḥkarana with the undivided mode and reflection of the cit, loses its glow surpassed by the splendour of Brahman, like a lamp placed in intense sunlight; through the loss of its adjunct (Buddhi etc.) it then becomes Brahman itself, the bimba, the original being reflected. This is similar to how a reflected face, upon the removal of a mirror, become s the original face, bimba, itself due to the loss of its adjunct.
805cd. – 806. When ajñāna, ignorance, of pot is obstructed by the vṛtti (of the antaḥkaraṇa) which is then of the form of pot, the pot is illuminated by this reflection of cit, using its own light. (Pot by itself is jada and needs an external source of light for it to be perceived – without Manas, it cannot be perceived; that is why when one is otherwise pre-occupied, but one looks at an object but does not ‘see’ it). The reflection of cit, cidābhāsa, does not work like that in the case of self-illuminating Brahman.
अत एव मतं वृत्तिव्याप्यत्वं वस्तुनः सताम् ।
न फलव्याप्यता तेन न विरोधः परस्परम् ॥ ८०७ ॥
ata eva mataṁ vṛttivyāpyatvaṁ vastunaḥ satām ।
na phalavyāpyatā tena na virodhaḥ parasparam ॥ 807 ॥
807. It is for this reason that the idea of the wise that the Object (Brahman) permeates vṛtti (the position of vṛttivyāpyatva) is not mutually opposed to the view that the Object permeates the result, i.e., cognition (the position of phalavyāpyatva).
श्रुत्योदितं ततो ब्रह्म ज्ञेयं बुद्ध्यैव सूक्ष्मया ।
प्रज्ञामान्द्यं भवेद्येषां तेषां न श्रुतिमात्रतः ॥ ८०८ ॥
śrutyoditaṁ tato brahma jñeyaṁ buddhyaiva sūkṣmayā ।
prajñāmāndyaṁ bhavedyeṣāṁ teṣāṁ na śrutimātrataḥ ॥ 808 ॥
स्यादखण्डाकारवृत्तिर्विना तु मननादिना ।
श्रवणान्मननाद्ध्यानात्तात्पर्येण निरन्तरम् ॥ ८०९ ॥
syādakhaṇḍākāravṛttirvinā tu mananādinā ।
śravaṇānmananāddhyānāttātparyeṇa nirantaram ॥ 809 ॥
बुद्धेः सूक्ष्मत्वमायाति ततो वस्तूपलभ्यते ।
मन्दप्रज्ञावतां तस्मात्करणीयं पुनः पुनः ॥ ८१० ॥
buddheḥ sūkṣmatvamāyāti tato vastūpalabhyate ।
mandaprajñāvatāṁ tasmātkaraṇīyaṁ punaḥ punaḥ ॥ 810 ॥
श्रवणं मननं ध्यानं सम्यग्वस्तूपलब्धये ।
सर्ववेदान्तवाक्यानां षड्भिर्लिङ्गैः सदद्वये ॥ ८११ ॥
śravaṇaṁ mananaṁ dhyānaṁ samyagvastūpalabdhaye ।
sarvavedāntavākyānāṁ ṣaḍbhirliṅgaiḥ sadadvaye ॥ 811 ॥
परे ब्रह्मणि तात्पर्यनिश्चयं श्रवणं विदुः ।
श्रुतस्यैवाद्वितीयस्य वस्तुनः प्रत्यगात्मनः ॥ ८१२ ॥
pare brahmaṇi tātparyaniścayaṁ śravaṇaṁ viduḥ ।
śrutasyaivādvitīyasya vastunaḥ pratyagātmanaḥ ॥ 812 ॥
वेदान्तवाक्यानुगुणयुक्तिभिस्त्वनुचिन्तनम् ।
मननं तच्छ्रुतार्थस्य साक्षात्करणकारणम् ॥ ८१३ ॥
vedāntavākyānuguṇayuktibhistvanucintanam ।
mananaṁ tacchrutārthasya sākṣātkaraṇakāraṇam ॥ 813 ॥
विजातीयशरीरादिप्रत्ययत्यागपूर्वकम् ।
सजातीयात्मवृत्तीनां प्रवाहकरणं यथा ॥ ८१४ ॥
vijātīyaśarīrādipratyayatyāgapūrvakam ।
sajātīyātmavṛttīnāṁ pravāhakaraṇaṁ yathā ॥ 814 ॥
तैलधारावदच्छिन्नवृत्त्या तद्ध्यानमिष्यते ।
तावत्कालं प्रयत्नेन कर्तव्यं श्रवणं सदा ॥ ८१५ ॥
tailadhārāvadacchinnavṛttyā taddhyānamiṣyate ।
tāvatkālaṁ prayatnena kartavyaṁ śravaṇaṁ sadā ॥ 815 ॥
प्रमाणसंशयो यावत्स्वबुद्धेर्न निवर्तते ।
प्रमेयसंशयो यावत्तावत्तु श्रुतियुक्तिभिः ॥ ८१६ ॥
pramāṇasaṁśayo yāvatsvabuddherna nivartate ।
prameyasaṁśayo yāvattāvattu śrutiyuktibhiḥ ॥ 816 ॥
आत्मयाथार्थ्यनिश्चित्त्यै कर्तव्यं मननं मुहुः ।
विपरीतात्मधीर्यावन्न विनश्यति चेतसि ।
तावन्निरन्तरं ध्यानं कर्तव्यं मोक्षमिच्छता ॥ ८१७ ॥
ātmayāthārthyaniścittyai kartavyaṁ mananaṁ muhuḥ ।
viparītātmadhīryāvanna vinaśyati cetasi ।
tāvannirantaraṁ dhyānaṁ kartavyaṁ mokṣamicchatā ॥ 817 ॥
808. – 809ab. Brahman expounded by Veda is then known through perspicacious Buddhi. For those who are dull-witted, merely listening to the Vedic sentence expounding Brahman will not result in the akhaṇḍākāravṛtti, the undivided mode full of Brahman, without reflection, manana etc.
809cd. – 810ab. From constant study (śravaṇa), reflection (manana), and meditation (dhyana), with Brahman as the purport, Buddhi become perspicacious and then the Object (Brahman) is obtained.
810cd. – 811ab. Therefore, those who are dull-witted ought to repeatedly study, reflect and meditate upon (Vedanta, or Vedic sentences teaching Brahman) to properly obtain the Object.
811cd. – 812ab. Śravaṇa (literally ‘listening’, but as is made clear here, it is much more than merely listening), or study, is said to be establishing the purport of all Vedantic sentences (vedānta is the end, i.e., the essence or objective of Veda; Vedantic sentences are a subset of Veda which deal with Brahman), using the six means of interpretation, in the Ultimate Brahman, who is existence alone and without a second.
812cd. – 813. Manana, reflection, is thinking about the non-dual Object, the inner being pratyagātman, which has been studied using reasoning in line with Vedantic sentences; this is the cause of directly experiencing the Object which has been studied.
814. – 815ab. Dhyāna (also called nididhyāsana) is causing the vṛtti filled with Atman, which is of the same class as Brahman, to flow without breaks like the flow of oil, after giving up all perceptions of body etc., which do not belong to the class of Brahman.
815cd. – 816ab. One ought to engage with effort in śravaṇa (study) till such time that all doubts about the means of knowledge, i.e., Veda are not removed from one’s Buddhi.
816cd. – 817ab. Reflection (manana) ought to be done repeatedly to determine the true nature of Atman using Veda and reasoning, till such time as doubts about the Object to be known, i.e., Brahman persist.
817cd. – 817ef. Constant meditation (dhyana) ought to be done by those desiring liberation till such time that one continues to perceive in one’s mind those that are not Atman (like body, family and possessions).
यावन्न तर्केण निरासितोऽपि
दृश्यप्रपञ्चस्त्वपरोक्षबोधात् ।
विलीयते तावदमुष्य भिक्षो -
र्ध्यानादि सम्यक्करणीयमेव ॥ ८१८ ॥
yāvanna tarkeṇa nirāsito'pi
dṛśyaprapañcastvaparokṣabodhāt ।
vilīyate tāvadamuṣya bhikṣo -
rdhyānādi samyakkaraṇīyameva ॥ 818 ॥
818. This ascetic, bhikṣu (literally ‘one who begs’) ought to continue to be properly immersed in dhyana etc. till such time as the seen world, though established as false through reasoning, does not dissolve in his direct experience.
सविकल्पो निर्विकल्प इति द्वेधा निगद्यते ।
समाधिः सविकल्पस्य लक्षणं वच्मि तच्छृणु ॥ ८१९ ॥
savikalpo nirvikalpa iti dvedhā nigadyate ।
samādhiḥ savikalpasya lakṣaṇaṁ vacmi tacchṛṇu ॥ 819 ॥
819. Samādhi is said to be of two types: savikalpa and nirvikalpa. I will explain the characteristics of savikalpa, listen!
ज्ञात्राद्यविलयेनैव ज्ञेये ब्रह्मणि केवले ।
तदाकाराकारितया चित्तवृत्तेरवस्थितिः ॥ ८२० ॥
jñātrādyavilayenaiva jñeye brahmaṇi kevale ।
tadākārākāritayā cittavṛtteravasthitiḥ ॥ 820 ॥
सद्भिः स एव विज्ञेयः समाधिः सविकल्पकः ।
मृद एवावभानेऽपि मृण्मयद्विपभानवत् ॥ ८२१ ॥
sadbhiḥ sa eva vijñeyaḥ samādhiḥ savikalpakaḥ ।
mṛda evāvabhāne'pi mṛṇmayadvipabhānavat ॥ 821 ॥
सन्मात्रवस्तुभानेऽपि त्रिपुटी भाति सन्मयी ।
समाधिरत एवायं सविकल्प इतीर्यते ॥ ८२२ ॥
sanmātravastubhāne'pi tripuṭī bhāti sanmayī ।
samādhirata evāyaṁ savikalpa itīryate ॥ 822 ॥
820. – 821ab. The wise ought to know savikalpaka samādhi as that state where citta assumes the form of the Brahman, who is alone, without the knower etc. (knower, known and knowledge form a triad, tripuṭī) being dissolved.
821cd. – 822. (In this state) When the Object, which is existence alone, is being seen, the triad, tripuṭī, (of knower, known and knowledge) made of sat (Brahman) is also perceived just like the clay elephant is also perceived though it is really clay which is being seen. Therefore, it called savikalpa (with vikalpa, multiplicity).
ज्ञात्रादिभावमुत्सृज्य ज्ञेयमात्रस्थितिर्दृढा ।
मनसो निर्विकल्पः स्यात्समाधिर्योगसंज्ञितः ॥ ८२३ ॥
jñātrādibhāvamutsṛjya jñeyamātrasthitirdṛḍhā ।
manaso nirvikalpaḥ syātsamādhiryogasaṁjñitaḥ ॥ 823 ॥
823. That samādhi where only the known, i.e., Brahman, is firmly established in Manas with the notion of knower etc. being given up has been named as nirvikalpa by Yoga.
जले निक्षिप्तलवणं जलमात्रतया स्थितम् ।
पृथङ् न भाति किं न्वम्भ एकमेवावभासते ॥ ८२४ ॥
jale nikṣiptalavaṇaṁ jalamātratayā sthitam ।
pṛthaṅ na bhāti kiṁ nvambha ekamevāvabhāsate ॥ 824 ॥
824. When salt is added to water, it exists only in the form of water and is not perceived separately, and water alone is perceived.
यथा तथैव सा वृत्तिर्ब्रह्ममात्रतया स्थिता ।
पृथङ् न भाति ब्रह्मैवाद्वितीयमवभासते ॥ ८२५ ॥
yathā tathaiva sā vṛttirbrahmamātratayā sthitā ।
pṛthaṅ na bhāti brahmaivādvitīyamavabhāsate ॥ 825 ॥
ज्ञात्रादिकल्पनाभावान्मतोऽयं निर्विकल्पकः ।
वृत्तेः सद्भावबाधाभ्यामुभयोर्भेद इष्यते ॥ ८२६ ॥
jñātrādikalpanābhāvānmato'yaṁ nirvikalpakaḥ ।
vṛtteḥ sadbhāvabādhābhyāmubhayorbheda iṣyate ॥ 826 ॥
समाधिसुप्त्योर्ज्ञानं चाज्ञानं सुप्त्यात्र नेष्यते ।
सविकल्पो निर्विकल्पः समाधी द्वाविमौ हृदि ॥ ८२७ ॥
samādhisuptyorjñānaṁ cājñānaṁ suptyātra neṣyate ।
savikalpo nirvikalpaḥ samādhī dvāvimau hṛdi ॥ 827 ॥
मुमुक्षोर्यत्नतः कार्यौ विपरीतनिवृत्तये ।
कृतेऽस्मिन्विपरीताया भावनाया निवर्तनम् ॥ ८२८ ॥
mumukṣoryatnataḥ kāryau viparītanivṛttaye ।
kṛte'sminviparītāyā bhāvanāyā nivartanam ॥ 828 ॥
ज्ञानस्याप्रतिबद्धत्वं सदानन्दश्च सिध्यति ।
दृश्यानुविद्धः शब्दानुविद्धश्चेति द्विधा मतः ॥ ८२९ ॥
jñānasyāpratibaddhatvaṁ sadānandaśca sidhyati ।
dṛśyānuviddhaḥ śabdānuviddhaśceti dvidhā mataḥ ॥ 829 ॥
सविकल्पस्तयोर्यत्तल्लक्षणं वच्मि तच्छृणु ।
कामादिप्रत्ययैर्दृश्यैः संसर्गो यत्र दृश्यते ॥ ८३० ॥
savikalpastayoryattallakṣaṇaṁ vacmi tacchṛṇu ।
kāmādipratyayairdṛśyaiḥ saṁsargo yatra dṛśyate ॥ 830 ॥
सोऽयं दृश्यानुविद्धः स्यात्समाधिः सविकल्पकः ।
अहंममेदमित्यादिकामक्रोधादिवृत्तयः ॥ ८३१ ॥
so'yaṁ dṛśyānuviddhaḥ syātsamādhiḥ savikalpakaḥ ।
ahaṁmamedamityādikāmakrodhādivṛttayaḥ ॥ 831 ॥
दृश्यन्ते येन सन्दृष्टा दृश्याः स्युरहमादयः ।
कामादिसर्ववृत्तीनां द्रष्टारमविकारिणम् ॥ ८३२ ॥
dṛśyante yena sandṛṣṭā dṛśyāḥ syurahamādayaḥ ।
kāmādisarvavṛttīnāṁ draṣṭāramavikāriṇam ॥ 832 ॥
साक्षिणं स्वं विजानीयाद्यस्ताः पश्यति निष्क्रियः ।
कामादीनामहं साक्षी दृश्यन्ते ते मया ततः ॥ ८३३ ॥
sākṣiṇaṁ svaṁ vijānīyādyastāḥ paśyati niṣkriyaḥ ।
kāmādīnāmahaṁ sākṣī dṛśyante te mayā tataḥ ॥ 833 ॥
इति साक्षितयात्मानं जानात्यात्मनि साक्षिणम् ।
दृश्यं कामादि सकलं स्वात्मन्येव विलापयेत् ॥ ८३४ ॥
iti sākṣitayātmānaṁ jānātyātmani sākṣiṇam ।
dṛśyaṁ kāmādi sakalaṁ svātmanyeva vilāpayet ॥ 834 ॥
825. – 826ab. Similarly, that vṛtti which is in the form of Brahman alone and where nothing else, but the non-dual Brahman is seen, is known as the nirvikalpaka samāhi, on account of the absence of the multiplicity of knower etc.
826cd. – 827ab. Presence and obstruction of vṛtti is the difference between samādhi and sleep; neither knowledge nor ignorance occurs through sleep (but knowledge arises through samādhi).
827cd. – 828ab. These two – savikalpa and nirvikalpa samādhis – ought to be practiced by seekers in their heart to prevent the opposite (of Brahman occupying their minds).
828cd. – 829ab. Having prevented the opposite modes in either of these two samādhis, removal of obstructions to knowledge and the bliss of Brahman result.
829cd. – 830ab. Savikalpa is held to be of two types: mixed with sight and mixed with speech; I shall explain their characteristics: listen!
830cd. – 831ab. Where samādhi is interlaced with sights of desirable objects, such a samādhi is called the savikalpaka mixed with sight.
831cd. – 833ab. The sat by whom vṛttis such as “I”, “this is mine” etc., are being seen, and entities such “I” become objects to be seen, and by which unchanging entity vṛttis such as desire are seen may be known as one’s own self, the witness of all these, who sees these vṛttis while being without any activity.
833cd. – 834. “I am the witness of desire and others”, “These, then, are seen by me” – In this manner, the Self ought to be known as the witness and all that is being seen starting with desire ought to be caused to be dissolved in one’s own Self.
नाहं देहो नाप्यसुर्नाक्षवर्गो
नाहङ्कारो नो मनो नापि बुद्धिः ।
अन्तस्तेषां चापि तद्विक्रियाणां
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८३५ ॥
nāhaṁ deho nāpyasurnākṣavargo
nāhaṅkāro no mano nāpi buddhiḥ ।
antasteṣāṁ cāpi tadvikriyāṇāṁ
sākṣī nityaḥ pratyagevāhamasmi ॥ 835 ॥
835. I am not the body, nor the life-breath, nor the group of sense organs, nor ahaṃkāra, nor Manas, nor Buddhi; I permeate all these which are subject to modification; I am indeed the eternal witness who resides within.
वाचः साक्षी प्राणवृत्तेश्च साक्षी
बुद्धेः साक्षी बुद्धिवृत्तेश्च साक्षी ।
चक्षुःश्रोत्रादीन्द्रियाणां च साक्षी
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८३६ ॥
vācaḥ sākṣī prāṇavṛtteśca sākṣī
buddheḥ sākṣī buddhivṛtteśca sākṣī ।
cakṣuḥśrotrādīndriyāṇāṁ ca sākṣī
sākṣī nityaḥ pratyagevāhamasmi ॥ 836 ॥
836. I am the witness of speech, activity of life-breath (prāṇa), Buddhi, the vṛttis of Buddhi and eyes, ears and other sense organs; I am indeed the eternal witness who resides within.
नाहं स्थूलो नापि सूक्ष्मो न दीर्घो
नाहं बालो नो युवा नापि वृद्धः ।
नाहं काणो नापि मूको न षण्डः
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८३७ ॥
nāhaṁ sthūlo nāpi sūkṣmo na dīrgho
nāhaṁ bālo no yuvā nāpi vṛddhaḥ ।
nāhaṁ kāṇo nāpi mūko na ṣaṇḍaḥ
sākṣī nityaḥ pratyagevāhamasmi ॥ 837 ॥
837. I am not the gross body, nor the subtle body, nor tall, nor a child, nor a young man, nor an old man, nor blind, nor deaf nor a group; I am indeed the eternal witness who resides within.
नास्म्यागन्ता नापि गन्ता न हन्ता
नाहं कर्ता न प्रयोक्ता न वक्ता ।
नाहं भोक्ता नो सुखी नैव दुःखी
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८३८ ॥
nāsmyāgantā nāpi gantā na hantā
nāhaṁ kartā na prayoktā na vaktā ।
nāhaṁ bhoktā no sukhī naiva duḥkhī
sākṣī nityaḥ pratyagevāhamasmi ॥ 838 ॥
838. I am not the one who comes or goes, nor the killer, nor the agent, nor the causative agent, nor the speaker, nor the enjoyer, nor a happy man, nor a sad man; I am indeed the eternal witness who resides within.
नाहं योगी नो वियोगी न रागी
नाहं क्रोधी नैव कामी न लोभी ।
नाहं बद्धो नापि युक्तो न मुक्तः
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८३९ ॥
nāhaṁ yogī no viyogī na rāgī
nāhaṁ krodhī naiva kāmī na lobhī ।
nāhaṁ baddho nāpi yukto na muktaḥ
sākṣī nityaḥ pratyagevāhamasmi ॥ 839 ॥
839. I am not a yogī (an ascetic who has mastered yoga), nor one who is separated from something he had earlier, nor a lover, nor angry, nor desirous, nor covetous, nor bound, nor associated with anything, nor liberated; I am indeed the eternal witness who resides within.
नान्तःप्रज्ञो न बहिःप्रज्ञको वा
नैव प्रज्ञो नापि चाप्रज्ञ एषः ।
नाहं श्रोता नापि मन्ता न बोद्धा
साक्षी नित्यः प्रत्यगेवाहमस्मि ॥ ८४० ॥
nāntaḥprajño na bahiḥprajñako vā
naiva prajño nāpi cāprajña eṣaḥ ।
nāhaṁ śrotā nāpi mantā na boddhā
sākṣī nityaḥ pratyagevāhamasmi ॥ 840 ॥
840. I am not the one who knows what is inside, or the one who knows what is outside; I am not this person who is knowledgeable, or ignorant; I am neither a listener, nor a thinker, nor the one who comprehends; I am indeed the eternal witness who resides within.
न मेऽस्ति देहेन्द्रियबुद्धियोगो
न पुण्यलेशोऽपि न पापलेशः ।
क्षुधापिपासादिषडूर्मिदूरः
सदा विमुक्तोऽस्मि चिदेव केवलः ॥ ८४१ ॥
na me'sti dehendriyabuddhiyogo
na puṇyaleśo'pi na pāpaleśaḥ ।
kṣudhāpipāsādiṣaḍūrmidūraḥ
sadā vimukto'smi cideva kevalaḥ ॥ 841 ॥
841. I do not have any association with body, sense organs, Buddhi etc., nor an iota of puṇya (merit) or papa (sin) and am not associated with six waves of hunger and lust etc. (sorrow, delusion, decay and death) and am always free; I am consciousness, cit, alone.
अपाणिपादोऽहमवागचक्षुः
अप्राण एवास्म्यमना ह्यबुद्धिः ।
व्योमेव पूर्णोऽस्मि विनिर्मलोऽस्मि
सदैकरूपोऽस्मि चिदेव केवलः ॥ ८४२ ॥
apāṇipādo'hamavāgacakṣuḥ
aprāṇa evāsmyamanā hyabuddhiḥ ।
vyomeva pūrṇo'smi vinirmalo'smi
sadaikarūpo'smi cideva kevalaḥ ॥ 842 ॥
842. I am without hands and feet, speech and eyes, life-breath, Manas and Buddhi; like the sky, I am complete, without any impurities and always of one form; I am consciousness, cit, alone.
इति स्वमात्मानमवेक्षमाणः
प्रतीतदृश्यं प्रविलापयन्सदा ।
जहाति विद्वान्विपरीतभावं
स्वाभाविकं भ्रान्तिवशात्प्रतीतम् ॥ ८४३ ॥
iti svamātmānamavekṣamāṇaḥ
pratītadṛśyaṁ pravilāpayansadā ।
jahāti vidvānviparītabhāvaṁ
svābhāvikaṁ bhrāntivaśātpratītam ॥ 843 ॥
843. Thus seeing oneself and causing the perceived sights to be dissolved, a scholar gets rid of notions opposed to Atman, which arise due to his nature and are perceived due to delusion.
विपरीतात्मतास्फूर्तिरेव मुक्तिरितीर्यते ।
सदा समाहितस्यैव सैषा सिध्यति नान्यथा ॥ ८४४ ॥
viparītātmatāsphūrtireva muktiritīryate ।
sadā samāhitasyaiva saiṣā sidhyati nānyathā ॥ 844 ॥
844. Non-manifestation of that which is opposed to Atman is said to be mukti, liberation. This is accomplished only by those who are always in samādhi, and not in any other manner.
न वेषभाषाभिरमुष्य मुक्तिर्या
केवलाखण्डचिदात्मना स्थितिः ।
तत्सिद्धये स्वात्मनि सर्वदा स्थितो
जह्यादहन्तां ममतामुपाधौ ॥ ८४५ ॥
na veṣabhāṣābhiramuṣya muktiryā
kevalākhaṇḍacidātmanā sthitiḥ ।
tatsiddhaye svātmani sarvadā sthito
jahyādahantāṁ mamatāmupādhau ॥ 845 ॥
845. Mukti which is the state of being the undivided consciousness is not accomplished by the seeker through dress (saffron robes) or language (speaking mystically); to accomplish that, he has to let go of the identification with the adjunct (body etc.) as “I” and “mine”.
स्वात्मतत्त्वं समालम्ब्य कुर्यात्प्रकृतिनाशनम् ।
तेनैव मुक्तो भवति नान्यथा कर्मकोटिभिः ॥ ८४६ ॥
svātmatattvaṁ samālambya kuryātprakṛtināśanam ।
tenaiva mukto bhavati nānyathā karmakoṭibhiḥ ॥ 846 ॥
846. Having resorted properly to his own Self, he ought to destroy prakṛti (the naturally occurring Ajñāna); only through that will be become liberated and not otherwise through even a hundred million rites.
ज्ञात्वा देवं सर्वपाशापहानिः
क्षीणैः क्लेशैर्जन्ममृत्युप्रहानिः ।
इत्येवैषा वैदिकी वाग्ब्रवीति
क्लेशक्षत्यां जन्ममृत्युप्रहाणिम् ॥ ८४७ ॥
jñātvā devaṁ sarvapāśāpahāniḥ
kṣīṇaiḥ kleśairjanmamṛtyuprahāniḥ ।
ityevaiṣā vaidikī vāgbravīti
kleśakṣatyāṁ janmamṛtyuprahāṇim ॥ 847 ॥
847. The Vedic sentence jñātvā devaṃ sarvapāśāpahāniḥ kṣīṇaiḥ kleśairjanmamṛtyuprahāṇiḥ (Śvetāśvataropaniṣat 1.11, having known God, all bonds are destroyed; with the kleśas, difficulties, weakened, birth and death are destroyed) states that birth and death are destroyed upon the removal of kleśas, difficulties (avidyā, asmitā, rāga, dveṣa and abhiniveśa – ignorance, identification of the notion of “I” with body etc., desire, repugnance and intense attachment are the five difficulties or obstacles respectively).
भूयो जन्माद्यप्रसक्तिर्विमुक्तिः
क्लेशक्षत्यां भाति जन्माद्यभावः ।
क्लेशक्षत्या हेतुरात्मैकनिष्ठा
तस्मात्कार्या ह्यात्मनिष्ठा मुमुक्षोः ॥ ८४८ ॥
bhūyo janmādyaprasaktirvimuktiḥ
kleśakṣatyāṁ bhāti janmādyabhāvaḥ ।
kleśakṣatyā heturātmaikaniṣṭhā
tasmātkāryā hyātmaniṣṭhā mumukṣoḥ ॥ 848 ॥
848. The non-occurrence of birth etc. again is liberation; with removal of kleśas results the absence of birth etc.; being immersed in Atman alone is the cause of removal of kleśas; therefore, a seeker of liberation ought to be always immersed in Atman.
क्लेशाः स्युर्वासना एव जन्तोर्जन्मादिकारणम् ।
ज्ञाननिष्ठाग्निना दाहे तासां नो जन्महेतुता ॥ ८४९ ॥
kleśāḥ syurvāsanā eva jantorjanmādikāraṇam ।
jñānaniṣṭhāgninā dāhe tāsāṁ no janmahetutā ॥ 849 ॥
बीजान्यग्निप्रदग्धानि न रोहन्ति यथा पुनः ।
ज्ञानदग्धैस्तथा क्लेशैर्नात्मा सम्पद्यते पुनः ॥ ८५० ॥
bījānyagnipradagdhāni na rohanti yathā punaḥ ।
jñānadagdhaistathā kleśairnātmā sampadyate punaḥ ॥ 850 ॥
849. – 850. Kleśas are indeed vāsanas, impressions from earlier births, and are in turn the cause for further births etc. When these are burnt in the fire of jñānaniṣṭhā, immersion in knowledge, there is no reason for birth, just like seeds which are burnt in fire do not grow again. Kleśas which are thus burnt in the first of knowledge are then not associated again with Atman.
तस्मान्मुमुक्षोः कर्तव्या ज्ञाननिष्ठा प्रयत्नतः ।
निःशेषवासनाक्षत्यै विपरीतनिवृत्तये ॥ ८५१ ॥
tasmānmumukṣoḥ kartavyā jñānaniṣṭhā prayatnataḥ ।
niḥśeṣavāsanākṣatyai viparītanivṛttaye ॥ 851 ॥
851. Therefore, a seeker of liberation should with effort be immersed in knowledge to destroy kleśas without any trace and to stop vṛttis of those opposed to Atman.
ज्ञाननिष्ठातत्परस्य नैव कर्मोपयुज्यते ।
कर्मणो ज्ञाननिष्ठाया न सिध्यति सहस्थितिः ॥ ८५२ ॥
jñānaniṣṭhātatparasya naiva karmopayujyate ।
karmaṇo jñānaniṣṭhāyā na sidhyati sahasthitiḥ ॥ 852 ॥
परस्परविरुद्धत्वात्तयोर्भिन्नस्वभावयोः ।
कर्तृत्वभावनापूर्वं कर्म ज्ञानं विलक्षणम् ॥ ८५३ ॥
parasparaviruddhatvāttayorbhinnasvabhāvayoḥ ।
kartṛtvabhāvanāpūrvaṁ karma jñānaṁ vilakṣaṇam ॥ 853 ॥
देहात्मबुद्धेर्विच्छित्त्यै ज्ञानं कर्म विवृद्धये ।
अज्ञानमूलकं कर्म ज्ञानं तूभयनाशकं ॥ ८५४ ॥
dehātmabuddhervicchittyai jñānaṁ karma vivṛddhaye ।
ajñānamūlakaṁ karma jñānaṁ tūbhayanāśakaṁ ॥ 854 ॥
ज्ञानेन कर्मणो योगः कथं सिध्यति वैरिणा ।
सहयोगो न घटते यथा तिमिरतेजसोः ॥ ८५५ ॥
jñānena karmaṇo yogaḥ kathaṁ sidhyati vairiṇā ।
sahayogo na ghaṭate yathā timiratejasoḥ ॥ 855 ॥
निमेषोन्मेषयोर्वापि तथैव ज्ञानकर्मणोः ।
प्रतीचीं पश्यतः पुंसां कुतः प्राचीविलोकनम् ।
प्रत्यक्प्रवणचित्तस्य कुतः कर्मणि योग्यता ॥ ८५६ ॥
nimeṣonmeṣayorvāpi tathaiva jñānakarmaṇoḥ ।
pratīcīṁ paśyataḥ puṁsāṁ kutaḥ prācīvilokanam ।
pratyakpravaṇacittasya kutaḥ karmaṇi yogyatā ॥ 856 ॥
852. – 853ab. Karmas are not associated with one devoted to jñānaniṣṭhā, immersion in knowledge, alone; co-existence of Karmas with jñānaniṣṭhā is not tenable due to the mutual opposition of those two of different natures.
853cd. – 854. Karma is preceded by the notion of agency, where jñāna is different. Jñāna causes the destruction of the notion that Atman is body whereas Karma causes the same to increase. Karma has ajñāna as its root whereas jñāna destroys both (Karma and Ajñāna).
855 – 856ab How can the association of Karma and its antagonist Jñāna be possible? Co-existence of Jṇāna and Karma is not tenable like that of darkness and light or closing of eyes and opening of eyes.
856cd – 856ef How can a man looking west see something in east? How can a man whose mind is totally inclined towards the inner being, have eligibility for doing Karma?
ज्ञानैकनिष्ठानिरतस्य भिक्षो -
र्नैवावकाशोऽस्ति हि कर्मतन्त्रे ।
तदेव कर्मास्य तदेव सन्ध्या
तदेव सर्वं न ततोऽन्यदस्ति ॥ ८५७ ॥
jñānaikaniṣṭhāniratasya bhikṣo -
rnaivāvakāśo'sti hi karmatantre ।
tadeva karmāsya tadeva sandhyā
tadeva sarvaṁ na tato'nyadasti ॥ 857 ॥
857. To the ascetic always immersed in knowledge alone, there is no scope to do any Karma. That jñānaniṣṭhā alone is his Karma and that itself is his sandhyā(vandanam), prayers and ablutions offered to Sun thrice every day, and that itself is his all; there is nothing other than that to him.
बुद्धिकल्पितमालिन्यक्षालनं स्नानमात्मनः ।
तेनैव शुद्धिरेतस्य न मृदा न जलेन च ॥ ८५८ ॥
buddhikalpitamālinyakṣālanaṁ snānamātmanaḥ ।
tenaiva śuddhiretasya na mṛdā na jalena ca ॥ 858 ॥
858. To the Atman, bathing (snāna) is removal of the impurities created by the imagination of Buddhi; Atman is cleansed only through that, neither by mud (one particular type of bath is mṛttikāsnāna, mud bath, where mud is used the way soap is), nor by water.
स्वस्वरूपे मनःस्थानमनुष्ठानं तदिष्यते ।
करणत्रयसाध्यं यत्तन्मृषा तदसत्यतः ॥ ८५९ ॥
svasvarūpe manaḥsthānamanuṣṭhānaṁ tadiṣyate ।
karaṇatrayasādhyaṁ yattanmṛṣā tadasatyataḥ ॥ 859 ॥
859. Being always in the state of one’s own true nature, Atman, is the anuṣṭhāna (routine of daily rites that are performed regularly) that is desirable. Whatever can be accomplished through the three instruments, karaṇatraya (one triad of instruments is Manas, mouth and body, respectively instruments of thought, speech and deed; but whichever triad is taken, the statement herein remains true), that is useless as it is not permanent.
विनिषिध्याखिलं दृश्यं स्वस्वरूपेण या स्थितिः ।
सा सन्ध्या तदनुष्ठानं तद्दानं तद्धि भोजनम् ॥ ८६० ॥
viniṣidhyākhilaṁ dṛśyaṁ svasvarūpeṇa yā sthitiḥ ।
sā sandhyā tadanuṣṭhānaṁ taddānaṁ taddhi bhojanam ॥ 860 ॥
860. That state where one is in one’s own true nature, having abolished all that is seen (i.e., anātman) is what is sandhyā (prayers and ablutions offered to Sun thrice every day), anuṣṭhāna (routine of daily rites that are performed regularly), dāna (charity; donation of money, gifts etc.) and indeed food.
विज्ञातपरमार्थानां शुद्धसत्त्वात्मनां सताम् ।
यतीनां किमनुष्ठानं स्वानुसन्धिं विनापरम् ॥ ८६१ ॥
vijñātaparamārthānāṁ śuddhasattvātmanāṁ satām ।
yatīnāṁ kimanuṣṭhānaṁ svānusandhiṁ vināparam ॥ 861 ॥
861. To the ascetic who has realized the paramārtha, ultimate entity, and whose Antaḥkaraṇa is pure, what is anuṣṭhāna (routine of daily rites that are performed regularly) other than associating with one’s own Atman?
तस्मात्क्रियान्तरं त्यक्त्वा ज्ञाननिष्ठापरो यतिः ।
सदात्मनिष्ठया तिष्ठेन्निश्चलस्तत्परायणः ॥ ८६२ ॥
tasmātkriyāntaraṁ tyaktvā jñānaniṣṭhāparo yatiḥ ।
sadātmaniṣṭhayā tiṣṭhenniścalastatparāyaṇaḥ ॥ 862 ॥
862. Therefore, an ascetic (yati) devoted to knowledge, ought to give up all other activities and stay without any activity immersing himself in, and devoting himself to, Atman.
कर्तव्यं स्वोचितं कर्म योगमारोढुमिच्छता ।
आरोहणं कुर्वतस्तु कर्म नारोहणं मतम् ॥ ८६३ ॥
kartavyaṁ svocitaṁ karma yogamāroḍhumicchatā ।
ārohaṇaṁ kurvatastu karma nārohaṇaṁ matam ॥ 863 ॥
863. One who wishes to ascend yoga (union with Brahman) ought to perform appropriate actions, karma; however, for the one who is ascending yoga, no karma is required: ascending is the only thing he must do.
योगं समारोहति यो मुमुक्षुः
क्रियान्तरं तस्य न युक्तमीषत् ।
क्रियान्तरासक्तमनाः पतत्यसौ
तालद्रुमारोहणकर्तृवद्ध्रुवम् ॥ ८६४ ॥
yogaṁ samārohati yo mumukṣuḥ
kriyāntaraṁ tasya na yuktamīṣat ।
kriyāntarāsaktamanāḥ patatyasau
tāladrumārohaṇakartṛvaddhruvam ॥ 864 ॥
864. For the seeker of liberation ascending yoga no other activity, karma, even in the least measure, is appropriate; one whose mind diverts to any other action will definitely fall, like the one ascending a palmyra palm tree.
योगारूढस्य सिद्धस्य कृतकृत्यस्य धीमतः ।
नास्त्येव हि बहिर्दृष्टिः का कथा तत्र कर्मणाम् ।
दृश्यानुविद्धः कथितः समाधिः सविकल्पकः ॥ ८६५ ॥
yogārūḍhasya siddhasya kṛtakṛtyasya dhīmataḥ ।
nāstyeva hi bahirdṛṣṭiḥ kā kathā tatra karmaṇām ।
dṛśyānuviddhaḥ kathitaḥ samādhiḥ savikalpakaḥ ॥ 865 ॥
865. To the accomplished and intelligent person, who having done everything needs to be done has attained yoga, there is no looking outside at all, where, then, is the possibility of Karmas? Savikalpa samādhi that is mixed with sight has, thus, been explained.
शुद्धोऽहं बुद्धोऽहं प्रत्यग्रूपेण नित्यसिद्धोऽहम् ।
शान्तोऽहमनन्तोऽहं सततपरानन्दसिन्धुरेवाहम् ॥ ८६६ ॥
śuddho'haṁ buddho'haṁ pratyagrūpeṇa nityasiddho'ham ।
śānto'hamananto'haṁ satataparānandasindhurevāham ॥ 866 ॥
आद्योऽहमनाद्योऽहं वाङ्मनसा साध्यवस्तुमात्रोऽहम् ।
निगमवचोवेद्योऽहमनवद्याखण्डबोधरूपोऽहम् ॥ ८६७ ॥
ādyo'hamanādyo'haṁ vāṅmanasā sādhyavastumātro'ham ।
nigamavacovedyo'hamanavadyākhaṇḍabodharūpo'ham ॥ 867 ॥
विदिताविदितान्योऽहं मायातत्कार्यलेशशून्योऽहम् ।
केवलदृगात्मकोऽहं संविन्मात्रः सकृद्विभातोऽहम् ॥ ८६८ ॥
viditāviditānyo'haṁ māyātatkāryaleśaśūnyo'ham ।
kevaladṛgātmako'haṁ saṁvinmātraḥ sakṛdvibhāto'ham ॥ 868 ॥
अपरोऽहमनपरोऽहं बहिरन्तश्चापि पूर्ण एवाहम् ।
अजरोऽहमक्षरोऽहं नित्यानन्दोऽहमद्वितीयोऽहम् ॥ ८६९ ॥
aparo'hamanaparo'haṁ bahirantaścāpi pūrṇa evāham ।
ajaro'hamakṣaro'haṁ nityānando'hamadvitīyo'ham ॥ 869 ॥
प्रत्यगभिन्नमखण्डं सत्यज्ञानादिलक्षणं शुद्धम् ।
श्रुत्यवगम्यं तथ्यं ब्रह्मैवाहं परं ज्योतिः ॥ ८७० ॥
pratyagabhinnamakhaṇḍaṁ satyajñānādilakṣaṇaṁ śuddham ।
śrutyavagamyaṁ tathyaṁ brahmaivāhaṁ paraṁ jyotiḥ ॥ 870 ॥
एवं सन्मात्रगाहिन्या वृत्त्या तन्मात्रगाहकैः ।
शब्दैः समर्पितं वस्तु भावयेन्निश्चलो यतिः ॥ ८७१ ॥
evaṁ sanmātragāhinyā vṛttyā tanmātragāhakaiḥ ।
śabdaiḥ samarpitaṁ vastu bhāvayenniścalo yatiḥ ॥ 871 ॥
866. – 871. The ascetic (yati) shall, without any other activity, and with a vṛtti full of Brahman alone, meditate upon the Object which is the purport of sentences which convey only Brahman such as “I am pure”, “I am the enlightened”, “I always exists as the inner being, pratyagātman”, “I am tranquil”, “I am endless”, “I am indeed always the ocean of ultimate bliss”, “I am the first”, “I am without beginning”, “I am that Object which cannot be obtained by speech or thought”, “I am knowable only through Vedic sentences”, “I am of the form of undivided understanding which cannot be faulted”, “I am different from both known and unknown”, “I am without any trace of Maya or it’s effect”, “I am of the nature of seeing alone”, “I am knowledge alone”, “I am always shining”, “I am the ultimate, with none beyond me”, “I am one alone, without another entity”, “I am complete from within and without”, “I am without decay”, “I am imperishable”, “I am always blissful”, “I am without a second”, “I am indeed Brahman, non-different from the inner being (pratyagātman), undivided, characterized by truth, knowledge etc., the pure, known only through Veda, the True, and the ultimate light.
कामादिदृश्यप्रविलापपूर्वकं
शुद्धोऽहमित्यादिकशब्दमिश्रः ।
दृश्येव निष्ठस्य य एष भावः
शब्दानुविद्धः कथितः समाधिः ॥ ८७२ ॥
kāmādidṛśyapravilāpapūrvakaṁ
śuddho'hamityādikaśabdamiśraḥ ।
dṛśyeva niṣṭhasya ya eṣa bhāvaḥ
śabdānuviddhaḥ kathitaḥ samādhiḥ ॥ 872 ॥
872. The state of one who is immersed only in knowledge, having dissolved all the sights such as desire, and which is mixed with sentences like śuddho’ham (“I am pure”, and others mentioned above) is called samādhi mixed with speech.
दृश्यस्यापि च साक्षित्वात्समुल्लेखनमात्मनि ।
निवर्तकमनोवस्था निर्विकल्प इतीर्यते ॥ ८७३ ॥
dṛśyasyāpi ca sākṣitvātsamullekhanamātmani ।
nivartakamanovasthā nirvikalpa itīryate ॥ 873 ॥
873. The state of Manas where even the perception of seen entities which arise on account of the Atman being witness (i.e., those which the Atman witnesses) is called nirvikalpa (samādhi).
सविकल्पसमाधिं यो दीर्घकालं निरन्तरम् ।
संस्कारपूर्वकं कुर्यान्निर्विकल्पोऽस्य सिध्यति ॥ ८७४ ॥
savikalpasamādhiṁ yo dīrghakālaṁ nirantaram ।
saṁskārapūrvakaṁ kuryānnirvikalpo'sya sidhyati ॥ 874 ॥
874. Nirvikalpa is achieved by one who practices savikalpasamādhi constantly for a long time in such a manner that it generates impressions, saṃskāras (which are like the muscle memory of a person who practices something for a long time).
निर्विकल्पकसमाधिनिष्ठया
तिष्ठतो भवति नित्यता ध्रुवम् ।
उद्भवाद्यपगतिर्निरर्गला
नित्यनिश्चलनिरस्तनिर्वृतिः ॥ ८७५ ॥
nirvikalpakasamādhiniṣṭhayā
tiṣṭhato bhavati nityatā dhruvam ।
udbhavādyapagatirnirargalā
nityaniścalanirastanirvṛtiḥ ॥ 875 ॥
875. One who is immersed in the nirvikalpa samādhi certainly achieves eternality, release from birth etc., and eternal, changeless and endless tranquility without any obstructions.
विद्वानहमिदमिति वा किञ्चि
द्बाह्याभ्यन्तरवेदनशून्यः ।
स्वानन्दामृतसिन्धुनिमग्न -
स्तूष्णीमास्ते कश्चिदनन्यः ॥ ८७६ ॥
vidvānahamidamiti vā kiñci
dbāhyābhyantaravedanaśūnyaḥ ।
svānandāmṛtasindhunimagna -
stūṣṇīmāste kaścidananyaḥ ॥ 876 ॥
876. Such a person, who has no second to him, is devoid of cognition of external or internal objects such “I am a learned person”, or “this is such and such” stays silent immersed in the ocean of the bliss of Atman.
निर्विकल्पं परं ब्रह्म यत्तस्मिन्नेव निष्ठिताः ।
एते धन्या एव मुक्ता जीवन्तोऽपि बहिर्दृशाम् ॥ ८७७ ॥
nirvikalpaṁ paraṁ brahma yattasminneva niṣṭhitāḥ ।
ete dhanyā eva muktā jīvanto'pi bahirdṛśām ॥ 877 ॥
877. These who are immersed in the ultimate Brahman, without multiplicity, are blessed and are indeed liberated, though they seem to live on to those who can only see the external.
यथा समाधित्रितयं यत्नेन क्रियते हृदि ।
तथैव बाह्यदेशेऽपि कार्यं द्वैतनिवृत्तये ॥ ८७८ ॥
yathā samādhitritayaṁ yatnena kriyate hṛdi ।
tathaiva bāhyadeśe'pi kāryaṁ dvaitanivṛttaye ॥ 878 ॥
तत्प्रकारं प्रवक्ष्यामि निशामय समासतः ।
अधिष्ठानं परं ब्रह्म सच्चिदानन्दलक्षणम् ॥ ८७९ ॥
tatprakāraṁ pravakṣyāmi niśāmaya samāsataḥ ।
adhiṣṭhānaṁ paraṁ brahma saccidānandalakṣaṇam ॥ 879 ॥
तत्राध्यस्तमिदं भाति नामरूपात्मकं जगत् ।
सत्त्वं चित्त्वं तथानन्दरूपं यद्ब्रह्मणस्त्रयम् ॥ ८८० ॥
tatrādhyastamidaṁ bhāti nāmarūpātmakaṁ jagat ।
sattvaṁ cittvaṁ tathānandarūpaṁ yadbrahmaṇastrayam ॥ 880 ॥
अध्यस्तजगतो रूपं नामरूपमिदं द्वयम् ।
एतानि सच्चिदानन्दनामरूपाणि पञ्च च ॥ ८८१ ॥
adhyastajagato rūpaṁ nāmarūpamidaṁ dvayam ।
etāni saccidānandanāmarūpāṇi pañca ca ॥ 881 ॥
एकीकृत्योच्यते मूर्खैरिदं विश्वमिति भ्रमात् ।
शैत्यं श्वेतं रसं द्राव्यं तरङ्ग इति नाम च ॥ ८८२ ॥
ekīkṛtyocyate mūrkhairidaṁ viśvamiti bhramāt ।
śaityaṁ śvetaṁ rasaṁ drāvyaṁ taraṅga iti nāma ca ॥ 882 ॥
एकीकृत्य तरङ्गोऽयमिति निर्दिश्यते यथा ।
आरोपिते नामरूपे उपेक्ष्य ब्रह्मणस्ततः ॥ ८८३ ॥
ekīkṛtya taraṅgo'yamiti nirdiśyate yathā ।
āropite nāmarūpe upekṣya brahmaṇastataḥ ॥ 883 ॥
स्वरूपमात्रग्रहणं समाधिर्बाह्य आदिमः ।
सच्चिदानन्दरूपस्य सकाशाद्ब्रह्मणो यतिः ॥ ८८४ ॥
svarūpamātragrahaṇaṁ samādhirbāhya ādimaḥ ।
saccidānandarūpasya sakāśādbrahmaṇo yatiḥ ॥ 884 ॥
नामरूपे पृथक्कृत्वा ब्रह्मण्येव विलापयन् ।
अधिष्ठानं परं ब्रह्म सच्चिदानन्दमद्वयम् ।
यत्तदेवाहमित्येव निश्चितात्मा भवेद्ध्रुवम् ॥ ८८५ ॥
nāmarūpe pṛthakkṛtvā brahmaṇyeva vilāpayan ।
adhiṣṭhānaṁ paraṁ brahma saccidānandamadvayam ।
yattadevāhamityeva niścitātmā bhaveddhruvam ॥ 885 ॥
878 – 879ab Just like the three kinds of samādhis (one nirvikalpa and two types of savikalpa) are, with effort, strived for within, a similar effort is needed with respect to the world without in order to remove duality. I shall explain the same in brief, listen!
879cd – 880ab Brahman, the ultimate, characterized by sat (existence), cit (consciousness) and ānanda (bliss) is the basis on top of which, the seen world, jagat, of the nature of name and form is superimposed.
880cd – 883ab These five – the three forms of Brahman, i.e., sat, cit and ānanda, and the pair of name and form of the superimposed world – are combined as one and referred to as the world by the foolish due to confusion, just like coldness, whiteness, water, fluidity and the name “wave” are combined as one and pointed out as “this is a wave”.
883cd – 884ab Ignoring the name and form which have been superimposed and understanding Brahman in its own form is the first external samādhi.
884cd – 885 The yati (ascetic) having separated name and form from the sat, cit and ānanda forms of Brahman, and dissolving them in Brahman Itself, ought to ascertain firmly that “I am that Brahman which is ultimate, of the form of sat, cit and ānanda, and is the basis”.
इयं भूर्न सन्नापि तोयं न तेजो
न वायुर्न खं नापि तत्कार्यजातम् ।
यदेषामधिष्ठानभूतं विशुद्धं
सदेकं परं सत्तदेवाहमस्मि ॥ ८८६ ॥
iyaṁ bhūrna sannāpi toyaṁ na tejo
na vāyurna khaṁ nāpi tatkāryajātam ।
yadeṣāmadhiṣṭhānabhūtaṁ viśuddhaṁ
sadekaṁ paraṁ sattadevāhamasmi ॥ 886 ॥
886. This sat is not earth, not water, not fire, not air, not space and not the effect of these elements. That which is the basis for these (elements), the sat which is pure, always one, and is ultimate, is indeed who I am.
न शब्दो न रूपं न च स्पर्शको वा
तथा नो रसो नापि गन्धो न चान्यः ।
यदेषामधिष्ठानभूतं विशुद्धं
सदेकं परं सत्तदेवाहमस्मि ॥ ८८७ ॥
na śabdo na rūpaṁ na ca sparśako vā
tathā no raso nāpi gandho na cānyaḥ ।
yadeṣāmadhiṣṭhānabhūtaṁ viśuddhaṁ
sadekaṁ paraṁ sattadevāhamasmi ॥ 887 ॥
887. (This sat is) Neither sound, nor form, nor touch, nor taste, nor smell, nor anything else. That which is the basis for these (qualities), the sat which is pure, always one, and is ultimate, is indeed who I am.
न सद्द्रव्यजातं गुणा न क्रिया वा
न जातिर्विशेषो न चान्यः कदापि ।
यदेषामधिष्ठानभूतं विशुद्धं
सदेकं परं सत्तदेवाहमस्मि ॥ ८८८ ॥
na saddravyajātaṁ guṇā na kriyā vā
na jātirviśeṣo na cānyaḥ kadāpi ।
yadeṣāmadhiṣṭhānabhūtaṁ viśuddhaṁ
sadekaṁ paraṁ sattadevāhamasmi ॥ 888 ॥
888. (This sat is) Neither substance, nor qualities, nor action, nor a class (genus / universal), nor a specific, nor anything else ever. That which is the basis for these (categories), the sat which is pure, always one, and is ultimate, is indeed who I am.
न देहो न चाक्षाणि न प्राणावायु -
र्मनो नापि बुद्धिर्न चित्तं ह्यहन्धीः ।
यदेषामधिष्ठानभूतं विशुद्धं
सदेकं परं सत्तदेवाहमस्मि ॥ ८८९ ॥
na deho na cākṣāṇi na prāṇāvāyu -
rmano nāpi buddhirna cittaṁ hyahandhīḥ ।
yadeṣāmadhiṣṭhānabhūtaṁ viśuddhaṁ
sadekaṁ paraṁ sattadevāhamasmi ॥ 889 ॥
889. (This sat is) Neither body, nor sense organs, nor life-breath, nor Manas, nor Buddhi, nor citta, nor Ahaṃkāra. That which is the basis for these (effects of Ajñāna), the sat which is pure, always one, and is ultimate, is indeed who I am.
न देशो न कालो न दिग्वापि सत्स्या -
न्न वस्त्वन्तरं स्थूलसूक्ष्मादिरूपम् ।
यदेषामधिष्ठानभूतं विशुद्धं
सदेकं परं सत्तदेवाहमस्मि ॥ ८९० ॥
na deśo na kālo na digvāpi satsyā -
nna vastvantaraṁ sthūlasūkṣmādirūpam ।
yadeṣāmadhiṣṭhānabhūtaṁ viśuddhaṁ
sadekaṁ paraṁ sattadevāhamasmi ॥ 890 ॥
890. Sat is neither place, nor time, nor direction, nor any other object, gross or subtle. That which is the basis for these, the sat which is pure, always one, and is ultimate, is indeed who I am.
एतद्दृश्यं नामरूपात्मकं यो -
ऽधिष्ठानं तद्ब्रह्म सत्यं सदेति ।
गच्छंस्तिष्टन्वा शयानोऽपि नित्यं
कुर्याद्विद्वान्बाह्यदृश्यानुविद्धम् ॥ ८९१ ॥
etaddṛśyaṁ nāmarūpātmakaṁ yo -
'dhiṣṭhānaṁ tadbrahma satyaṁ sadeti ।
gacchaṁstiṣṭanvā śayāno'pi nityaṁ
kuryādvidvānbāhyadṛśyānuviddham ॥ 891 ॥
891. The learned person, which moving, standing, or lying down should always practice the external (samādhi) mixed with sight, knowing the basis to be Brahman, which is always true and that all that is seen and of the nature of name and form (is unreal and superimposed).
अध्यस्तनामरूपादिप्रविलापेन निर्मलम् ।
अद्वैतं परमानन्दं ब्रह्मैवास्मीति भावयेत् ॥ ८९२ ॥
adhyastanāmarūpādipravilāpena nirmalam ।
advaitaṁ paramānandaṁ brahmaivāsmīti bhāvayet ॥ 892 ॥
892. (The learned person) ought to think, by dissolving the superimposed names, forms etc., that “I am indeed the pure, non-dual Brahman, the ultimate bliss.”
निर्विकारं निराकारं निरञ्जनमनामयम् ।
आद्यन्तरहितं पूर्णं ब्रह्मैवाहं न संशयः ॥ ८९३ ॥
nirvikāraṁ nirākāraṁ nirañjanamanāmayam ।
ādyantarahitaṁ pūrṇaṁ brahmaivāhaṁ na saṁśayaḥ ॥ 893 ॥
893. “I am, without doubt, the Brahman, which is without change (nirvikāra), without shape, without impurities, without defects, without end or beginning, and complete.”
निष्कलङ्कं निरातङ्कं त्रिविधच्छेदवर्जितम् ।
आनन्दमक्षरं मुक्तं ब्रह्मैवास्मीति भावयेत् ॥ ८९४ ॥
niṣkalaṅkaṁ nirātaṅkaṁ trividhacchedavarjitam ।
ānandamakṣaraṁ muktaṁ brahmaivāsmīti bhāvayet ॥ 894 ॥
894. (The learned person) ought to think “I am indeed Brahman, that without a blemish, without an obstruction, without the triad (of agent, patient and action such as knower, known and knowledge), which is pure bliss, without change and is free.”
निर्विशेषं निराभासं नित्यमुक्तमविक्रियम् ।
प्रज्ञानैकरसं सत्यं ब्रह्मैवास्मीति भावयेत् ॥ ८९५ ॥
nirviśeṣaṁ nirābhāsaṁ nityamuktamavikriyam ।
prajñānaikarasaṁ satyaṁ brahmaivāsmīti bhāvayet ॥ 895 ॥
895. (The learned person) ought to think “I am indeed Brahman, which is without any differences within or without, does not reflect anything, is always free and without activity, has knowledge as Its only essence, and is true.”
शुद्धं बुद्धं तत्त्वसिद्धं परं प्रत्यगखण्डितम् ।
स्वप्रकाशं पराकाशं ब्रह्मैवास्मीति भावयेत् ॥ ८९६ ॥
śuddhaṁ buddhaṁ tattvasiddhaṁ paraṁ pratyagakhaṇḍitam ।
svaprakāśaṁ parākāśaṁ brahmaivāsmīti bhāvayet ॥ 896 ॥
896. (The learned person) ought to think “I am indeed Brahman, which is pure, knowledge, is constant, ultimate, the inner being, undivided, self-illuminating, and the ultimate space.”
सुसूक्ष्ममस्तितामात्रं निर्विकल्पं महत्तमम् ।
केवलं परमाद्वैतं ब्रह्मैवास्मीति भावयेत् ॥ ८९७ ॥
susūkṣmamastitāmātraṁ nirvikalpaṁ mahattamam ।
kevalaṁ paramādvaitaṁ brahmaivāsmīti bhāvayet ॥ 897 ॥
897. (The learned person) ought to think “I am indeed Brahman, the subtle-most, of the form of existence alone, without multiplicity, the highest form, alone, ultimate and non-dual.”
इत्येवं निर्विकारादिशब्दमात्रसमर्पितम् ।
ध्यायतः केवलं वस्तु लक्ष्ये चित्तं प्रतिष्ठति ॥ ८९८ ॥
ityevaṁ nirvikārādiśabdamātrasamarpitam ।
dhyāyataḥ kevalaṁ vastu lakṣye cittaṁ pratiṣṭhati ॥ 898 ॥
898. Thus, meditating upon the purport of words such as nirvikāra (without change), he (the seeker in external savikalpa samādhi mixed with speech) stays focusing his mind on the Object (Brahman) alone.
ब्रह्मानन्दरसावेशादेकीभूय तदात्मना ।
वृत्तेर्या निश्चलावस्था स समाधिरकल्पकः ॥ ८९९ ॥
brahmānandarasāveśādekībhūya tadātmanā ।
vṛtteryā niścalāvasthā sa samādhirakalpakaḥ ॥ 899 ॥
899. The motion-less state of the vṛtti, overflowing with bliss of Brahman, united with that bliss and having the form of that bliss, is called akalpaka (same as nirvikalpa) samādhi (of the external kind).
उत्थाने वाप्यनुत्थानेऽप्यप्रमत्तो जितेन्द्रियः ।
समाधिषट्कं कुर्वीत सर्वदा प्रयतो यतिः ॥ ९०० ॥
utthāne vāpyanutthāne'pyapramatto jitendriyaḥ ।
samādhiṣaṭkaṁ kurvīta sarvadā prayato yatiḥ ॥ 900 ॥
900. Whether outward-facing, or inward-facing, the alert ascetic (yati), who has achieved control of his sense organs, should always with effort practice this hexad of samādhis.
विपरीतार्थधीर्यावन्न निःशेषं निवर्तते ।
स्वरूपस्फुरणं यावन्न प्रसिध्यत्यनर्गलम् ।
तावत्समाधिषट्केन नयेत्कालं निरन्तरम् ॥ ९०१ ॥
viparītārthadhīryāvanna niḥśeṣaṁ nivartate ।
svarūpasphuraṇaṁ yāvanna prasidhyatyanargalam ।
tāvatsamādhiṣaṭkena nayetkālaṁ nirantaram ॥ 901 ॥
901. He (such a yati) ought to pass time constantly practicing the hexad of samādhis till such time as all notions opposed to Atman do not completely disappear without a trace, and his own Nature does not manifest continuously without any breaks.
न प्रमादोऽत्र कर्तव्यो विदुषा मोक्षमिच्छता ।
प्रमादे जृम्भते माया सूर्यापाये तमो यथा ॥ ९०२ ॥
na pramādo'tra kartavyo viduṣā mokṣamicchatā ।
pramāde jṛmbhate māyā sūryāpāye tamo yathā ॥ 902 ॥
902. The scholar desiring liberation ought not to deviate from this state for Maya expands and envelops if there is a deviation, like darkness upon the setting of Sun.
स्वानुभूतिं परित्यज्य न तिष्ठन्ति क्षणं बुधाः ।
स्वानुभूतौ प्रमादो यः स मृत्युर्न यमः सताम् ॥ ९०३ ॥
svānubhūtiṁ parityajya na tiṣṭhanti kṣaṇaṁ budhāḥ ।
svānubhūtau pramādo yaḥ sa mṛtyurna yamaḥ satām ॥ 903 ॥
903. The wise do not stay even for a while without experiencing their true nature; to the good people, deviation from experiencing their true nature is death, not Yama (the lord of death).
अस्मिन्समाधौ कुरुते प्रयासं
यस्तस्य नैवास्ति पुनर्विकल्पः ।
सर्वात्मभावोऽप्यमुनैव सिध्ये -
त्सर्वात्मभावः खलु केवलत्वम् ॥ ९०४ ॥
asminsamādhau kurute prayāsaṁ
yastasya naivāsti punarvikalpaḥ ।
sarvātmabhāvo'pyamunaiva sidhye -
tsarvātmabhāvaḥ khalu kevalatvam ॥ 904 ॥
904. To the one who, with effort, stays in this samādhi, there is no return to multiplicity. The notion of being the Atman in all, sarvātmabhāva, results only through this: sarvātmabhāva is indeed being the only One.
सर्वात्मभावो विदुषो ब्रह्मविद्याफलं विदुः ।
जीवन्मुक्तस्य तस्यैव स्वानन्दानुभवः फलम् ॥ ९०५ ॥
sarvātmabhāvo viduṣo brahmavidyāphalaṁ viduḥ ।
jīvanmuktasya tasyaiva svānandānubhavaḥ phalam ॥ 905 ॥
905. The wise know the fruit of brahmavidyā, the science of Brahman, to be sarvātmabhāva. To the jivanmukta, one who is liberated even while living, experience of his own self is the end result.
योऽहं ममेत्याद्यसदात्मगाहको
ग्रन्थिर्लयं याति स वासनामयः ।
समाधिना नश्यति कर्मबन्धो
ब्रह्मात्मबोधोऽप्रतिबन्ध इष्यते ॥ ९०६ ॥
yo'haṁ mametyādyasadātmagāhako
granthirlayaṁ yāti sa vāsanāmayaḥ ।
samādhinā naśyati karmabandho
brahmātmabodho'pratibandha iṣyate ॥ 906 ॥
906. The knot, which gives rise to feelings such as “I” and “mine” with respect to the anātman, and gets dissolved (in samādhi), is made of impressions (vāsanas). Through samādhi the bondage of Karma is destroyed, for the state of knowing the unity of Brahman and Atman is without any bondage.
एष निष्कण्टकः पन्था मुक्तेर्ब्रह्मात्मना स्थितेः ।
शुद्धात्मनां मुमुक्षूणां यत्सदेकत्वदर्शनम् ॥ ९०७ ॥
eṣa niṣkaṇṭakaḥ panthā mukterbrahmātmanā sthiteḥ ।
śuddhātmanāṁ mumukṣūṇāṁ yatsadekatvadarśanam ॥ 907 ॥
907. Always seeing the only One is the path, without any thorns, for seekers of liberation with a cleansed citta to liberation, which is attaining the state of Brahman.
तस्मात्त्वं चाप्यप्रमत्तः समाधी -
न्कृत्वा ग्रन्थिं साधु निर्दह्य युक्तः ।
नित्यं ब्रह्मानन्दपीयूषसिन्धौ
मज्जन्क्रीडन्मोदमानो रमस्व ॥ ९०८ ॥
tasmāttvaṁ cāpyapramattaḥ samādhī -
nkṛtvā granthiṁ sādhu nirdahya yuktaḥ ।
nityaṁ brahmānandapīyūṣasindhau
majjankrīḍanmodamāno ramasva ॥ 908 ॥
908. Therefore, you also, being alert, practice these samādhis, burn the knot completely, and rejoice while being immersed, sporting and delighting in the ocean of the ambrosia of the bliss of Brahman.
निर्विकल्पसमाधिर्यो वृत्तिर्नैश्चल्यलक्षणा ।
तमेव योग इत्याहुर्योगशास्त्रार्थकोविदाः ॥ ९०९ ॥
nirvikalpasamādhiryo vṛttirnaiścalyalakṣaṇā ।
tameva yoga ityāhuryogaśāstrārthakovidāḥ ॥ 909 ॥
909. The vṛtti of nirvikalpa samādhi, characterized by lack of activity is what is called yoga, by those who know the science of Yoga.
अष्टावङ्गानि योगस्य यमो नियम आसनम् ।
प्राणायामस्तथा प्रत्याहारश्चापि च धारणा ॥ ९१० ॥
aṣṭāvaṅgāni yogasya yamo niyama āsanam ।
prāṇāyāmastathā pratyāhāraścāpi ca dhāraṇā ॥ 910 ॥
ध्यानं समाधिरित्येव निगदन्ति मनीषिणः ।
सर्वं ब्रह्मेति विज्ञानादिन्द्रियग्रामसंयमः ॥ ९११ ॥
dhyānaṁ samādhirityeva nigadanti manīṣiṇaḥ ।
sarvaṁ brahmeti vijñānādindriyagrāmasaṁyamaḥ ॥ 911 ॥
यमोऽयमिति सम्प्रोक्तोऽभ्यसनीयो मुहुर्मुहुः ।
सजातीयप्रवाहश्च विजातीयतिरस्कृतिः ॥ ९१२ ॥
yamo'yamiti samprokto'bhyasanīyo muhurmuhuḥ ।
sajātīyapravāhaśca vijātīyatiraskṛtiḥ ॥ 912 ॥
नियमो हि परानन्दो नियमात्क्रियते बुधैः ।
सुखेनैव भवेद्यस्मिन्नजस्रं ब्रह्मचिन्तनम् ॥ ९१३ ॥
niyamo hi parānando niyamātkriyate budhaiḥ ।
sukhenaiva bhavedyasminnajasraṁ brahmacintanam ॥ 913 ॥
आसनं तद्विजानीयादितरत्सुखनाशनम् ।
चित्तादिसर्वभावेषु ब्रह्मत्वेनैव भावनात् ॥ ९१४ ॥
āsanaṁ tadvijānīyāditaratsukhanāśanam ।
cittādisarvabhāveṣu brahmatvenaiva bhāvanāt ॥ 914 ॥
निरोधः सर्ववृत्तीनां प्राणायामः स उच्यते ।
निषेधनं प्रपञ्चस्य रेचकाख्यः समीरणः ॥ ९१५ ॥
nirodhaḥ sarvavṛttīnāṁ prāṇāyāmaḥ sa ucyate ।
niṣedhanaṁ prapañcasya recakākhyaḥ samīraṇaḥ ॥ 915 ॥
ब्रह्मैवास्मीति या वृत्तिः पूरको वायुरीरितः ।
ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः ॥ ९१६ ॥
brahmaivāsmīti yā vṛttiḥ pūrako vāyurīritaḥ ।
tatastadvṛttinaiścalyaṁ kumbhakaḥ prāṇasaṁyamaḥ ॥ 916 ॥
अयं चापि प्रबुद्धानामज्ञानां प्राणपीडनम् ।
विषयेष्वात्मतां त्यक्त्वा मनसश्चितिमज्जनम् ॥ ९१७ ॥
ayaṁ cāpi prabuddhānāmajñānāṁ prāṇapīḍanam ।
viṣayeṣvātmatāṁ tyaktvā manasaścitimajjanam ॥ 917 ॥
प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुमुक्षुभिः ।
यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनात् ॥ ९१८ ॥
pratyāhāraḥ sa vijñeyo'bhyasanīyo mumukṣubhiḥ ।
yatra yatra mano yāti brahmaṇastatra darśanāt ॥ 918 ॥
मनसो धारणं चैव धारणा सा परा मता ।
ब्रह्मैवास्मीति सद्वृत्त्या निरालम्बतया स्थितिः ॥ ९१९ ॥
manaso dhāraṇaṁ caiva dhāraṇā sā parā matā ।
brahmaivāsmīti sadvṛttyā nirālambatayā sthitiḥ ॥ 919 ॥
ध्यानशब्देन विख्याता परमानन्ददायिनी ।
निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः ॥ ९२० ॥
dhyānaśabdena vikhyātā paramānandadāyinī ।
nirvikāratayā vṛttyā brahmākāratayā punaḥ ॥ 920 ॥
वृत्तिविस्मरणं सम्यक्समाधिर्ध्यानसंज्ञिकः ।
समाधौ क्रियमाणे तु विघ्ना ह्यायान्ति वै बलात् ॥ ९२१ ॥
vṛttivismaraṇaṁ samyaksamādhirdhyānasaṁjñikaḥ ।
samādhau kriyamāṇe tu vighnā hyāyānti vai balāt ॥ 921 ॥
अनुसन्धानराहित्यमालस्यं भोगलालसम् ।
भयं तमश्च विक्षेपस्तेजस्पन्दश्च शून्यता ॥ ९२२ ॥
anusandhānarāhityamālasyaṁ bhogalālasam ।
bhayaṁ tamaśca vikṣepastejaspandaśca śūnyatā ॥ 922 ॥
एवं यद्विघ्नबाहुल्यं त्याज्यं तद्ब्रह्मविज्जनैः ।
विघ्नानेतान्परित्यज्य प्रमादरहितो वशी ।
समाधिनिष्ठया ब्रह्म साक्षाद्भवितुमर्हसि ॥ ९२३ ॥
evaṁ yadvighnabāhulyaṁ tyājyaṁ tadbrahmavijjanaiḥ ।
vighnānetānparityajya pramādarahito vaśī ।
samādhiniṣṭhayā brahma sākṣādbhavitumarhasi ॥ 923 ॥
910 – 911ab The eight elements of Yoga are said by the wise to be yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi (each of which are defined below).
911cd – 912ab Proper control of the collection of sense organs, on account of everything being Brahman, is said to be yama, which needs to be practiced repeatedly.
912cd – 913ab The continuous flow of entities belonging to the same class as Brahman, and rejection of everything else is niyama, the highest joy, which needs to be practiced regularly by the wise.
913cd – 914ab Āsanam may be known to be the state in which one stays happily always thinking about Brahman, which is the destroyer of everything opposed to joy.
914cd – 917ab Prāṇāyāma is said to be the cessation of all vṛttis on account of seeing all entities like citta as Brahman. Prohibition of the world is the life-breath called recaka; the vṛtti of the form “I am verily Brahman” is the life-breath called pūraka; then the steadiness of such a vṛtti is the control of life-breath called kuṃbhaka. This is the prāṇāyāma of the enlightened ones; to the unlearned, prāṇāyāma is the harassment of life-breath (As is generally understood, there are many types of prāṇāyāma, breath-control; the most popular one involves exhaling, recaka; inhaling, pūraka; and kuṃbhaka, holding breath.)
917cd – 918ab Withdrawal of the sense of “I” in objects and dissolving the Manas in cit is pratyāhāra, which needs to be practiced by the seekers of liberation .
918cd – 919ab Dhāraṇā of the highest kind, is held to be the holding of Manas by seeing Brahman wherever Manas goes.
919cd – 920ab The state where one has only the vṛtti of “I am verily Brahman” without any other adjunct is called dhyāna, that which gives the ultimate joy.
920cd – 921ab Being completely absorbed in the unwavering vṛtti of the form of Brahman to such an extent the one does not cognize the vṛtti itself is called samyak samādhi, also known as dhyāna (also called nididhyāsana – this dhyāna of Vedanta covers both dhyāna and samādhi as used in yogaśāstra).
921cd – 923ab When samādhi is being practiced, obstacles (vighnas) occur forcibly. These, which need to be avoided by those who know Brahman, are: lack of continuity of vṛtti consisting of Atman, laziness, indulgence in objects of pleasure, fear, dullness, distraction, heat generated in the body, activity, and void
923cd – 923ef The seeker who is devoid of negligence, is in control, and avoids these obstacles is fit to verily become Brahman by being immersed in samādhi.
इति गुरुवचनाच्छ्रुतिप्रमाणा -
त्परमवगम्य स्वतत्त्वमात्मयुक्त्या ।
प्रशमितकरणः समाहितात्मा क्वचि -
दचलाकृतिरात्मनिष्ठितोऽभूत् ॥ ९२४ ॥
iti guruvacanācchrutipramāṇā -
tparamavagamya svatattvamātmayuktyā ।
praśamitakaraṇaḥ samāhitātmā kvaci -
dacalākṛtirātmaniṣṭhito'bhūt ॥ 924 ॥
924. Having thus understood the ultimate through the words of Guru and Vedic sentences, the student having obtained his own nature, i.e., Atman, having subdued his various instruments like sense organs, Manas and Buddhi, having become tranquil, at some point in time became steady and immersed in Atman.
बहुकालं समाधाय स्वस्वरूपे तु मानसम् ।
उत्थाय परमानन्दाद्गुरुमेत्य पुनर्मुदा ॥ ९२५ ॥
bahukālaṁ samādhāya svasvarūpe tu mānasam ।
utthāya paramānandādgurumetya punarmudā ॥ 925 ॥
प्रमाणपूर्वकं धीमान्सगद्गदमुवाच ह ।
नमो नमस्ते गुरवे नित्यानन्दस्वरूपिणे ॥ ९२६ ॥
pramāṇapūrvakaṁ dhīmānsagadgadamuvāca ha ।
namo namaste gurave nityānandasvarūpiṇe ॥ 926 ॥
मुक्तसङ्गाय शान्ताय त्यक्ताहन्ताय ते नमः ।
दयाधाम्ने नमो भूम्ने महिम्नः पारमस्य ते ।
नैवास्ति यत्कटाक्षेण ब्रह्मैवाभवमद्वयम् ॥ ९२७ ॥
muktasaṅgāya śāntāya tyaktāhantāya te namaḥ ।
dayādhāmne namo bhūmne mahimnaḥ pāramasya te ।
naivāsti yatkaṭākṣeṇa brahmaivābhavamadvayam ॥ 927 ॥
925. – 926ab. Having spent a long time in samādhi, rising from samādhi¸ having approached the Guru again with great joy, after saluting the Guru, the wise student spoke thus with joy and resultant stuttering.
926cd – 927 Salutations to the Guru, who is always in the form of bliss, in the company of the liberated, is tranquil, has given up ahaṃkāra, is the abode of kindness, is bhūman (Brahman), is the greatest beyond whom there is none, and by whose grace I have verily become Brahman, the one without a second.
किं करोमि क्व गच्छामि किं गृह्णामि त्यजामि किम् ।
यन्मया पूरितं विश्वं महाकल्पाम्बुना यथा ॥ ९२८ ॥
kiṁ karomi kva gacchāmi kiṁ gṛhṇāmi tyajāmi kim ।
yanmayā pūritaṁ viśvaṁ mahākalpāmbunā yathā ॥ 928 ॥
928. Given that this entire world is filled by me, like by water at the time of creation, what shall I do? Where shall I go? What shall I take? What shall I give up? For this Ad.
मयि सुखबोधपयोधौ महति ब्रह्माण्डबुद्बुदसहस्रम् ।
मायामयेन मरुता भूत्वा भूत्वा पुनस्तिरोधत्ते ॥ ९२९ ॥
mayi sukhabodhapayodhau mahati brahmāṇḍabudbudasahasram ।
māyāmayena marutā bhūtvā bhūtvā punastirodhatte ॥ 929 ॥
929. In me, the great ocean of bliss, thousands of bubbles of universes are formed by the wind of Maya, which stay for a while and then disappear.
नित्यानन्दस्वरूपोऽहमात्माहं त्वदनुग्रहात् ।
पूर्णोऽहमनवद्योऽहं केवलोऽहं च सद्गुरो ॥ ९३० ॥
nityānandasvarūpo'hamātmāhaṁ tvadanugrahāt ।
pūrṇo'hamanavadyo'haṁ kevalo'haṁ ca sadguro ॥ 930 ॥
अकर्ताहमभोक्ताहमविकारोऽहमक्रियः ।
आनन्दघन एवाहमसङ्गोऽहं सदाशिवः ॥ ९३१ ॥
akartāhamabhoktāhamavikāro'hamakriyaḥ ।
ānandaghana evāhamasaṅgo'haṁ sadāśivaḥ ॥ 931 ॥
930. – 931. O Sadguru! (good Guru, or Brahman in the form of Guru) due to you grace, I am of the form of constant bliss; I am Atman; I am complete; I am blemishless; I am the only one; I am never the agent; I am not the enjoyer; I am without any change; I am devoid of any activity; I am abundant bliss; I am without any attachment and I am Sadāśiva (Lord Mahadeva, or one who is always auspicious).
त्वत्कटाक्षवरचान्द्रचन्द्रिकापातधूतभवतापजः श्रमः ।
प्राप्तवानहमखण्डवैभवानन्दमात्मपदमक्षयं क्षणात् ॥ ९३२ ॥
tvatkaṭākṣavaracāndracandrikāpātadhūtabhavatāpajaḥ śramaḥ ।
prāptavānahamakhaṇḍavaibhavānandamātmapadamakṣayaṁ kṣaṇāt ॥ 932 ॥
932. I have been relieved of the exertions born from the suffering called Saṃsāra by the pleasant moonlight of the moon that your sideways glance in and instantly obtained the state of undivided and glorious bliss that Atman is, and which never decays.
छायया स्पृष्टमुष्णं वा शीतं वा दुष्ठु सुष्ठु वा ।
न स्पृशत्येव यत्किञ्चित्पुरुषं तद्विलक्षणम् ॥ ९३३ ॥
chāyayā spṛṣṭamuṣṇaṁ vā śītaṁ vā duṣṭhu suṣṭhu vā ।
na spṛśatyeva yatkiñcitpuruṣaṁ tadvilakṣaṇam ॥ 933 ॥
933. Nothing – neither heat, nor cold, nor being in shade; neither ill-behaved nor excellent – touches the man who is different.
न साक्षिणं साक्ष्यधर्मा न स्पृशन्ति विलक्षणम् ।
अविकारमुदासीनं गृहधर्माः प्रदीपवत् ॥ ९३४ ॥
na sākṣiṇaṁ sākṣyadharmā na spṛśanti vilakṣaṇam ।
avikāramudāsīnaṁ gṛhadharmāḥ pradīpavat ॥ 934 ॥
934. Just like attributes of a house do not touch the lamp, attributes of the thing been seen do not touch the witness, which is different, without change, and indifferent.
रवेर्यथा कर्मणि साक्षिभावो
वह्नेर्यथा वायसि दाहकत्वम् ।
रज्जोर्यथारोपितवस्तुसङ्ग -
स्तथैव कूटस्थचिदात्मनो मे ॥ ९३५ ॥
raveryathā karmaṇi sākṣibhāvo
vahneryathā vāyasi dāhakatvam ।
rajjoryathāropitavastusaṅga -
stathaiva kūṭasthacidātmano me ॥ 935 ॥
935. The situation of the unchanging cidātmā that I am is similar to the Sun being the witness of actions, the hotness of fire in a red-hot iron, the association of rope with the object super-imposed upon it (i.e., Atman is the witness; Atman permeates the seen world; and is the basis upon which the imagined world is supe-imposed).
इत्युक्त्वा स गुरुं स्तुत्वा प्रश्रयेण कृतानतिः ।
मुमुक्षोरुपकाराय प्रष्टव्यांशमपृच्छत ॥ ९३६ ॥
ityuktvā sa guruṁ stutvā praśrayeṇa kṛtānatiḥ ।
mumukṣorupakārāya praṣṭavyāṁśamapṛcchata ॥ 936 ॥
936. Having spoken thus and having praised and saluted the Guru with great respect, he asked about aspects that need elucidation for the benefit of seekers of liberation.
जीवन्मुक्तस्य भगवन्ननुभूतेश्च लक्षणम् ।
विदेहमुक्तस्य च मे कृपया ब्रूहि तत्त्वतः ॥ ९३७ ॥
jīvanmuktasya bhagavannanubhūteśca lakṣaṇam ।
videhamuktasya ca me kṛpayā brūhi tattvataḥ ॥ 937 ॥
937. Lord! Kindly elucidate the essential characteristics of the experience of a jivanmukta, one who is liberated even while living, and that of the videhamukta, one who attains liberation without the body.
श्रीगुरुः -
वक्ष्ये तुभ्यं ज्ञानभूमिकाया लक्षणमादितः ।
ज्ञाते यस्मिंस्त्वया सर्वं ज्ञातं स्यात्पृष्टमद्य यत् ॥ ९३८ ॥
śrīguruḥ -
vakṣye tubhyaṁ jñānabhūmikāyā lakṣaṇamāditaḥ ।
jñāte yasmiṁstvayā sarvaṁ jñātaṁ syātpṛṣṭamadya yat ॥ 938 ॥
Śrīguru says -
938. I shall explain the characteristics of the foundation of knowledge from the beginning, by knowing which everything asked by you would be known by you.
Śrīguru says -
938. I shall explain the characteristics of the foundation of knowledge from the beginning, by knowing which everything asked by you would be known by you.
ज्ञानभूमिः शुभेच्छा स्यात्प्रथमा समुदीरिता ।
विचारणा द्वितीया तु तृतीया तनुमानसी ॥ ९३९ ॥
jñānabhūmiḥ śubhecchā syātprathamā samudīritā ।
vicāraṇā dvitīyā tu tṛtīyā tanumānasī ॥ 939 ॥
सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका ।
पदार्थाभावना षष्ठी सप्तमी तुर्यगा स्मृता ॥ ९४० ॥
sattvāpattiścaturthī syāttato'saṁsaktināmikā ।
padārthābhāvanā ṣaṣṭhī saptamī turyagā smṛtā ॥ 940 ॥
939. – 940. The first foundation of knowledge has been said to be śubhechchā, desire for good; vicāraṇā, reflection, is the second; the third is tanumānasī, weakened Manas; sattvāpatti, acquisition of Sattva guṇa, is the fourth; thereafter is asaṃsakti, detachment; padārtha-abhāvanā, not thinking about any objects, is the sixth; and the seventh is said to be turyagā, entering the fourth state (beyond wakefulness, dream state, and sleep state), is the seventh.
स्थितः किं मूढ एवास्मि प्रेक्ष्योऽहं शास्त्रसज्जनैः ।
वैराग्यपूर्वमिच्छेति शुभेच्छा चोच्यते बुधैः ॥ ९४१ ॥
sthitaḥ kiṁ mūḍha evāsmi prekṣyo'haṁ śāstrasajjanaiḥ ।
vairāgyapūrvamiccheti śubhecchā cocyate budhaiḥ ॥ 941 ॥
941. The wise say that śubhechchā, desire for good, is the realization preceded with detachment, that “when seen by the good people who have studied Vedanta, I am indeed a fool” (since I am attached to objects which are unreal).
शास्त्रसज्जनसम्पर्कवैराग्याभ्यासपूर्वकम् ।
सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ॥ ९४२ ॥
śāstrasajjanasamparkavairāgyābhyāsapūrvakam ।
sadācārapravṛttiryā procyate sā vicāraṇā ॥ 942 ॥
942. Reflection, vicāraṇā, is said to be the proclivity to follow sadācāra, best practices, preceded by association with good persons who have studied Vedanta, detachment and practice.
विचारणाशुभेच्छाभ्यामिन्द्रियार्थेषु रक्तता ।
यत्र सा तनुतामेति प्रोच्यते तनुमानसी ॥ ९४३ ॥
vicāraṇāśubhecchābhyāmindriyārtheṣu raktatā ।
yatra sā tanutāmeti procyate tanumānasī ॥ 943 ॥
943. The state where attachment to sense organs and object of pleasure becomes very weak due to śubhechchā and vicāraṇā is called tanumānasī, weakened Manas.
भूमिकात्रितयाभ्यासाच्चित्तेऽर्थविरतेर्वशात् ।
सत्त्वात्मनि स्थिते शुद्धे सत्त्वापत्तिरुदाहृता ॥ ९४४ ॥
bhūmikātritayābhyāsāccitte'rthaviratervaśāt ।
sattvātmani sthite śuddhe sattvāpattirudāhṛtā ॥ 944 ॥
944. Through the practice of the preceding three foundations of knowledge, the pure state of one’s own citta arising on account of detachment from objects of pleasure is called sattvāpatti, acquisition of Sattva guṇa.
दशाचतुष्टयाभ्यासादसंसर्गफला तु या ।
रूढसत्त्वचमत्कारा प्रोक्तासंसक्तिनामिका ॥ ९४५ ॥
daśācatuṣṭayābhyāsādasaṁsargaphalā tu yā ।
rūḍhasattvacamatkārā proktāsaṁsaktināmikā ॥ 945 ॥
945. The detachment, resulting from the previous four states, where there the wondrous effects of Sattva acquired properly are seen is said to be asaṃsakti, detachment.
भूमिकापञ्चकाभ्यासात्स्वात्मारामतया भृशम् ।
आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ॥ ९४६ ॥
bhūmikāpañcakābhyāsātsvātmārāmatayā bhṛśam ।
ābhyantarāṇāṁ bāhyānāṁ padārthānāmabhāvanāt ॥ 946 ॥
परप्रयुक्तेन चिरप्रयत्नेनावबोधनम् ।
पदार्थाभावना नाम षष्ठी भवति भूमिका ॥ ९४७ ॥
paraprayuktena ciraprayatnenāvabodhanam ।
padārthābhāvanā nāma ṣaṣṭhī bhavati bhūmikā ॥ 947 ॥
946. – 947. Due to the practice of the earlier five foundations, the Yogi reaches a state where he relishes in Atman and does not recognize internal objects such as Buddhi, Manas etc. or external objects; in such a state, he is prompted by others to do certain mundane things or does them out of long practice. Such a state is the sixth foundation called padārtha-abhāvanā, not thinking about any objects.
षड्भूमिकाचिराभ्यासाद्भेदस्यानुपलम्भनात् ।
यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा गतिः ॥ ९४८ ॥
ṣaḍbhūmikācirābhyāsādbhedasyānupalambhanāt ।
yatsvabhāvaikaniṣṭhatvaṁ sā jñeyā turyagā gatiḥ ॥ 948 ॥
948. Due to long practice of the six foundations, the Yogi reaches a stage where no differences are recognized and is immersed in Atman alone. Such a state is called turyagā, entering the fourth state (which is the basis for the other states of wakefulness, dream state and sleep state, as described in the Māṇḍūkyopaniṣat).
इदं ममेति सर्वेषु दृश्यभावेष्वभावना ।
जाग्रज्जाग्रदिति प्राहुर्महान्तो ब्रह्मवित्तमाः ॥ ९४९ ॥
idaṁ mameti sarveṣu dṛśyabhāveṣvabhāvanā ।
jāgrajjāgraditi prāhurmahānto brahmavittamāḥ ॥ 949 ॥
949. The great knowers of Brahman say that giving up the sense of “I” and “mine” amongst all the seen entities is the state of jāgrajjāgrat, wakefulness of the wakeful state.
विदित्वा सच्चिदानन्दे मयि दृश्यपरम्पराम् ।
नामरूपपरित्यागो जाग्रत्स्वप्नः समीर्यते ॥ ९५० ॥
viditvā saccidānande mayi dṛśyaparamparām ।
nāmarūpaparityāgo jāgratsvapnaḥ samīryate ॥ 950 ॥
950. Having known the succession of scenes within me, of the form of sat, cit and ānanda, giving up name and form is called jāgratsvapnaḥ, dream state of the wakeful state.
परिपूर्णचिदाकाशे मयि बोधात्मतां विना ।
न किञ्चिदन्यदस्तीति जाग्रत्सुप्तिः समीर्यते ॥ ९५१ ॥
paripūrṇacidākāśe mayi bodhātmatāṁ vinā ।
na kiñcidanyadastīti jāgratsuptiḥ samīryate ॥ 951 ॥
951. The sense that in this complete and endless space of consciousness that I am there is nothing other than knowledge is called jāgratsuptiḥ, the sleepful state of the wakeful state.
मूलाज्ञानविनाशेन कारणाभासचेष्टितैः ।
बन्धो न मेऽतिस्वल्पोऽपि स्वप्नजाग्रदितीर्यते ॥ ९५२ ॥
mūlājñānavināśena kāraṇābhāsaceṣṭitaiḥ ।
bandho na me'tisvalpo'pi svapnajāgraditīryate ॥ 952 ॥
952. Through the destruction of the root Ajñāna, mūlājñāna, only reflections of the effects of that Ajñāna remain; understanding that one is not bound in the least by bonds of such effects is called svapnajāgrat, wakefulness of the dream state.
कारणाज्ञाननाशाद्यद्द्रष्टृदर्शनदृश्यता ।
न कार्यमस्ति तज्ज्ञानं स्वप्नस्वप्नः समीर्यते ॥ ९५३ ॥
kāraṇājñānanāśādyaddraṣṭṛdarśanadṛśyatā ।
na kāryamasti tajjñānaṁ svapnasvapnaḥ samīryate ॥ 953 ॥
953. The knowledge that upon the destruction of causal Ajñāna, kāraṇa-ajṇāna, the effect of triad of seer, seen and seeing is not true, is called svapnasvapna, dream state of the dream state.
अतिसूक्ष्मविमर्शेन स्वधीवृत्तिरचञ्चला ।
विलीयते यदा बोधे स्वप्नसुप्तिरितीर्यते ॥ ९५४ ॥
atisūkṣmavimarśena svadhīvṛttiracañcalā ।
vilīyate yadā bodhe svapnasuptiritīryate ॥ 954 ॥
954. The state where the unwavering vṛtti of the mind dissolves into pure knowledge, due to very acute reasoning, is called svapnasupti, sleepful state of the dream state.
चिन्मयाकारमतयो धीवृत्तिप्रसरैर्गतः ।
आनन्दानुभवो विद्वन् सुप्तिजाग्रदितीर्यते ॥ ९५५ ॥
cinmayākāramatayo dhīvṛttiprasarairgataḥ ।
ānandānubhavo vidvan suptijāgraditīryate ॥ 955 ॥
955. O Scholar! The experience of bliss achieved through the vṛttis of the mind in the form of consciousness is called the wakefulness of the sleep state.
वृत्तौ चिरानुभूतान्तरानन्दानुभवस्थितौ ।
समात्मतां यो यात्येष सुप्तिस्वप्न इतीर्यते ॥ ९५६ ॥
vṛttau cirānubhūtāntarānandānubhavasthitau ।
samātmatāṁ yo yātyeṣa suptisvapna itīryate ॥ 956 ॥
956. The state where one attains Atman through the experience of the inner bliss in vṛtti for a long period is called suptisvapna, dream state of the sleep state.
दृश्यधीवृत्तिरेतस्य केवलीभावभावना ।
परं बोधैकतावाप्तिः सुप्तिसुप्तिरितीर्यते ॥ ९५७ ॥
dṛśyadhīvṛttiretasya kevalībhāvabhāvanā ।
paraṁ bodhaikatāvāptiḥ suptisuptiritīryate ॥ 957 ॥
957. The state where the Yogi’s vṛtti of the mind with respect to seen things is full of the only one Entity and attains the form of the ultimate knowledge is called suptisupti, sleep state of the sleep state.
परब्रह्मवदाभाति निर्विकारैकरूपिणी ।
सर्वावस्थासु धारैका तुर्याख्या परिकीर्तिता ॥ ९५८ ॥
parabrahmavadābhāti nirvikāraikarūpiṇī ।
sarvāvasthāsu dhāraikā turyākhyā parikīrtitā ॥ 958 ॥
958. That, of one form without any modifications, which exists in all the states (of wakefulness, dream state and sleep state) as a continuous flow like Parabrahman, is called turya, the fourth state.
इत्यवस्थासमुल्लासं विमृशन्मुच्यते सुखी ।
शुभेच्छादित्रयं भूमिभेदाभेदयुतं स्मृतम् ॥ ९५९ ॥
ityavasthāsamullāsaṁ vimṛśanmucyate sukhī ।
śubhecchāditrayaṁ bhūmibhedābhedayutaṁ smṛtam ॥ 959 ॥
यथावद्भेदबुद्ध्येदं जगज्जाग्रदितीर्यते ।
अद्वैते स्थैर्यमायाते द्वैते च प्रशमं गते ॥ ९६० ॥
yathāvadbhedabuddhyedaṁ jagajjāgraditīryate ।
advaite sthairyamāyāte dvaite ca praśamaṁ gate ॥ 960 ॥
पश्यन्ति स्वप्नवल्लोकं तुर्यभूमिसुयोगतः ।
पञ्चमीं भूमिमारुह्य सुषुप्तिपदनामिकाम् ॥ ९६१ ॥
paśyanti svapnavallokaṁ turyabhūmisuyogataḥ ।
pañcamīṁ bhūmimāruhya suṣuptipadanāmikām ॥ 961 ॥
शान्ताशेषविशेषांशस्तिष्ठेदद्वैतमात्रके ।
अन्तर्मुखतया नित्यं षष्ठीं भूमिमुपाश्रितः ॥ ९६२ ॥
śāntāśeṣaviśeṣāṁśastiṣṭhedadvaitamātrake ।
antarmukhatayā nityaṁ ṣaṣṭhīṁ bhūmimupāśritaḥ ॥ 962 ॥
परिश्रान्ततया गाढनिद्रालुरिव लक्ष्यते ।
कुर्वन्नभ्यासमेतस्यां भूम्यां सम्यग्विवासनः ॥ ९६३ ॥
pariśrāntatayā gāḍhanidrāluriva lakṣyate ।
kurvannabhyāsametasyāṁ bhūmyāṁ samyagvivāsanaḥ ॥ 963 ॥
तुर्यावस्थां सप्तभूमिं क्रमात्प्राप्नोति योगिराट् ।
विदेहमुक्तिरेवात्र तुर्यातीतदशोच्यते ॥ ९६४ ॥
turyāvasthāṁ saptabhūmiṁ kramātprāpnoti yogirāṭ ।
videhamuktirevātra turyātītadaśocyate ॥ 964 ॥
यत्र नासन्न सच्चापि नाहं नाप्यनहङ्कृतिः ।
केवलं क्षीणमनन आस्तेऽद्वैतेऽतिनिर्भयः ॥ ९६५ ॥
yatra nāsanna saccāpi nāhaṁ nāpyanahaṅkṛtiḥ ।
kevalaṁ kṣīṇamanana āste'dvaite'tinirbhayaḥ ॥ 965 ॥
अन्तःशून्यो बहिःशून्यः शून्यकुम्भ इवाम्बरे ।
अन्तःपूर्णो बहिःपूर्णः पूर्णकुम्भ इवार्णवे ॥ ९६६ ॥
antaḥśūnyo bahiḥśūnyaḥ śūnyakumbha ivāmbare ।
antaḥpūrṇo bahiḥpūrṇaḥ pūrṇakumbha ivārṇave ॥ 966 ॥
959. – 960ab. One who thus contemplates the play of different states, i.e., understands them well, becomes liberated and happy. The first three foundations of śubhecchā etc. are associated with bhedābheda, difference and non-difference, and this world is seen as different (from Atman); accordingly, such a state is called the jāgrat¸ the wakeful state.
960cd – 961ab With all duality being subdued and non-duality becoming established, with the fourth foundation being acquired, the world is seen as if in the sleep state.
961cd – 962ab Having conquered the fifth foundation given the name suṣupti, sleep, the Yogi stays in non-duality alone with all differences being subdued.
962cd – 963ab The one who focused inwards takes constant refuge in the sixth foundation is seen as someone in deep sleep due to complete tranquility.
963cd – 964ab The king amongst Yogis, while practicing the sixth foundation properly devoid of all impressions, gradually enters the fourth state that the seventh foundation is.
964cd – 966 The state beyond turīya, the fourth state, is called videhamukti, i.e., liberation without the body where the Yogi is alone, non-dual and therefore completely without fear (fear is contingent upon the existence of a second entity), with neither non-existence nor existence, neither I nor not-I, where contemplation is not there ; where he is empty within and without like an empty pot in the sky and where he is complete within and without like a full pot in an ocean.
यथास्थितमिदं सर्वं व्यवहारवतोऽपि च ।
अस्तं गतं स्थितं व्योम स जीवन्मुक्त उच्यते ॥ ९६७ ॥
yathāsthitamidaṁ sarvaṁ vyavahāravato'pi ca ।
astaṁ gataṁ sthitaṁ vyoma sa jīvanmukta ucyate ॥ 967 ॥
967. The person who while transacting with all this (seen world) outwardly, but for whom inwardly even space has dissolved is called a jivanmukta, the one who is liberated even while living.
नोदेति नास्तमायाति सुखदुःखे मनः प्रभा ।
यथाप्राप्तस्थितिर्यस्य स जीवन्मुक्त उच्यते ॥ ९६८ ॥
nodeti nāstamāyāti sukhaduḥkhe manaḥ prabhā ।
yathāprāptasthitiryasya sa jīvanmukta ucyate ॥ 968 ॥
968. He who attains the state where the lustre of Manas neither arises in joy nor disappears in sorrow is called a jivanmukta.
यो जागर्त्ति सुषुप्तिस्थो यस्य जाग्रन्न विद्यते ।
यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ ९६९ ॥
yo jāgartti suṣuptistho yasya jāgranna vidyate ।
yasya nirvāsano bodhaḥ sa jīvanmukta ucyate ॥ 969 ॥
969. He who is awake while seemingly in sleep, and who does not perceive the external world while being awake, and whose knowledge is devoid of all impressions (of the seen world) is called a jivanmukta.
रागद्वेषभयादीनामनुरूपं चरन्नपि ।
योऽन्तर्व्योमवदत्यच्छः स जीवन्मुक्त उच्यते ॥ ९७० ॥
rāgadveṣabhayādīnāmanurūpaṁ carannapi ।
yo'ntarvyomavadatyacchaḥ sa jīvanmukta ucyate ॥ 970 ॥
970. He who outwardly behaves as if in accordance with love, hatred, fear etc., is inside very pure like space (ākāśa) is called a jivanmukta.
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥ ९७१ ॥
yasya nāhaṅkṛto bhāvo buddhiryasya na lipyate ।
kurvato'kurvato vāpi sa jīvanmukta ucyate ॥ 971 ॥
971. He who does not have the sense of I (i.e., agency) and whose Buddhi is not attached (to the results of activities) while performing actions or not performing actions is called a jivanmukta.
यः समस्तार्थजालेषु व्यवहार्यपि शीतलः ।
परार्थेष्विव पूर्णात्मा स जीवन्मुक्त उच्यते ॥ ९७२ ॥
yaḥ samastārthajāleṣu vyavahāryapi śītalaḥ ।
parārtheṣviva pūrṇātmā sa jīvanmukta ucyate ॥ 972 ॥
972. The complete person who is engaged in transacting with all objects, but is very clam and unperturbed as if the these objects belong to others is called a jivanmukta.
द्वैतवर्जितचिन्मात्रे पदे परमपावने ।
अक्षुब्धचित्तविश्रान्तः स जीवन्मुक्त उच्यते ॥ ९७३ ॥
dvaitavarjitacinmātre pade paramapāvane ।
akṣubdhacittaviśrāntaḥ sa jīvanmukta ucyate ॥ 973 ॥
973. He who reposes with an unagitated citta in the ultimate and purest consciousness alone without any duality is called a jivanmukta.
इदं जगदयं सोऽयं दृश्यजातमवास्तवम् ।
यस्य चित्ते न स्फुरति स जीवन्मुक्त उच्यते ॥ ९७४ ॥
idaṁ jagadayaṁ so'yaṁ dṛśyajātamavāstavam ।
yasya citte na sphurati sa jīvanmukta ucyate ॥ 974 ॥
974. He in whose citta none of the collection of the seen, which is all not true, such as “this world”, “this object” and “he is that man” are perceived is called a jivanmukta.
चिदात्माहं परात्माहं निर्गुणोऽहं परात्परः ।
आत्ममात्रेण यस्तिष्ठेत्स जीवन्मुक्त उच्यते ॥ ९७५ ॥
cidātmāhaṁ parātmāhaṁ nirguṇo'haṁ parātparaḥ ।
ātmamātreṇa yastiṣṭhetsa jīvanmukta ucyate ॥ 975 ॥
975. He who with the firm knowledge that “I am pure consciousness”, “I am the ultimate Atman”, and “I am without any attributes, the one beyond ultimate” abides as Atman alone is called a jivanmukta.
देहत्रयातिरिक्तोऽहं शुद्धचैतन्यमस्म्यहम् ।
ब्रह्माहमिति यस्यान्तः स जीवन्मुक्त उच्यते ॥ ९७६ ॥
dehatrayātirikto'haṁ śuddhacaitanyamasmyaham ।
brahmāhamiti yasyāntaḥ sa jīvanmukta ucyate ॥ 976 ॥
976. He in whose atnaḥkaraṇa is firmly established the knowledge that “I am beyond the three bodies (gross, subtle and causal)”, “I am pure consciousness” and “I am Brahman” is called a jivanmukta.
यस्य देहादिकं नास्ति यस्य ब्रह्मेति निश्चयः ।
परमानन्दपूर्णो यः स जीवन्मुक्त उच्यते ॥ ९७७ ॥
yasya dehādikaṁ nāsti yasya brahmeti niścayaḥ ।
paramānandapūrṇo yaḥ sa jīvanmukta ucyate ॥ 977 ॥
977. He to whom his body etc. do not exist, who has the firm knowledge that he is Brahman, and who is complete with ultimate bliss is called a jivanmukta.
अहं ब्रह्मास्म्यहं ब्रह्मास्म्यहं ब्रह्मेति निश्चयः ।
चिदहं चिदहं चेति स जीवन्मुक्त उच्यते ॥ ९७८ ॥
ahaṁ brahmāsmyahaṁ brahmāsmyahaṁ brahmeti niścayaḥ ।
cidahaṁ cidahaṁ ceti sa jīvanmukta ucyate ॥ 978 ॥
978. He who has the firm knowledge that “I am Brahman”, “I am Brahman”, ”I am Brahman”, “I am consciousness” and “I am consciousness” (repetition is for emphasis and to indicate that in all states, the same cognition is established) is called a jivanmukta.
जीवन्मुक्तिपदं त्यक्त्वा स्वदेहे कालसात्कृते ।
विशत्यदेहमुक्तित्वं पवनोऽस्पन्दतामिव ॥ ९७९ ॥
jīvanmuktipadaṁ tyaktvā svadehe kālasātkṛte ।
viśatyadehamuktitvaṁ pavano'spandatāmiva ॥ 979 ॥
979. When the body of such a person is consumed by time, like air which stops vibration, he lets go of the state of jīvanmukti and enters videhamukti (liberation without the body).
ततस्तत्सम्बभूवासौ यद्गिरामप्यगोचरम् ।
यच्छून्यवादिनां शून्यं ब्रह्म ब्रह्मविदां च यत् ॥ ९८० ॥
tatastatsambabhūvāsau yadgirāmapyagocaram ।
yacchūnyavādināṁ śūnyaṁ brahma brahmavidāṁ ca yat ॥ 980 ॥
विज्ञानं विज्ञानविदां मलानां च मलात्मकम् ।
पुरुषः साङ्ख्यदृष्टीनामीश्वरो योगवादिनाम् ॥ ९८१ ॥
vijñānaṁ vijñānavidāṁ malānāṁ ca malātmakam ।
puruṣaḥ sāṅkhyadṛṣṭīnāmīśvaro yogavādinām ॥ 981 ॥
शिवः शैवागमस्थानां कालः कालैकवादिनाम् ।
यत्सर्वशास्त्रसिद्धान्तं यत्सर्वहृदयानुगम् ।
यत्सर्वं सर्वगं वस्तु तत्तत्त्वं तदसौ स्थितः ॥ ९८२ ॥
śivaḥ śaivāgamasthānāṁ kālaḥ kālaikavādinām ।
yatsarvaśāstrasiddhāntaṁ yatsarvahṛdayānugam ।
yatsarvaṁ sarvagaṁ vastu tattattvaṁ tadasau sthitaḥ ॥ 982 ॥
980. – 982. Then, he becomes that which is beyond speech, the sūnya of sūnyavādins (one class of Buddhists), Brahman of Vedantins, the vijñāna of Vijñānavādins (another type of Buddhists), merely the elements of those believe only in (four) elements (Cārvākas, who believe that the world is made up of four elements and nothing else; these elements being considered mala or impurities by a Vedantin), the puruṣa of Sāṅkhyas, the īśvara of followers of Yoga, Śiva of the Śaivites, Time of those who believe that time alone is the ultimate entity, the thesis of all Śāstras, that which is in the heart of everyone, that which is everything and that which permeates everything.
ब्रह्मैवाहं चिदेवाहमेवं वापि न चिन्त्यते ।
चिन्मात्रेणेव यस्तिष्ठेद्विदेहो मुक्त एव सः ॥ ९८३ ॥
brahmaivāhaṁ cidevāhamevaṁ vāpi na cintyate ।
cinmātreṇeva yastiṣṭhedvideho mukta eva saḥ ॥ 983 ॥
983 He does not even think “I am Brahman alone” or “I am consciousness alone”, who merely abides as consciousness is the videhamukta.
यस्य प्रपञ्चभानं न ब्रह्माकारमपीह न ।
अतीतातीतभावो यो विदेहो मुक्त एव सः ॥ ९८४ ॥
yasya prapañcabhānaṁ na brahmākāramapīha na ।
atītātītabhāvo yo videho mukta eva saḥ ॥ 984 ॥
984. He to whom the world does not appear, there is no vṛtti in the form of Brahman, and who transgresses that which is beyond the senses is the videhamukta.
चित्तवृत्तेरतीतो यश्चित्तवृत्त्यावभासकः ।
चित्तवृत्तिविहीनो यो विदेहो मुक्त एव सः ॥ ९८५ ॥
cittavṛtteratīto yaścittavṛttyāvabhāsakaḥ ।
cittavṛttivihīno yo videho mukta eva saḥ ॥ 985 ॥
985. He who is beyond the cittavṛtti, who manifests everything through cittavṛtti, and who is devoid of cittavṛtti, is the videhamukta.
जीवात्मेति परात्मेति सर्वचिन्ताविवर्जितः ।
सर्वसङ्कल्पहीनात्मा विदेहो मुक्त एव सः ॥ ९८६ ॥
jīvātmeti parātmeti sarvacintāvivarjitaḥ ।
sarvasaṅkalpahīnātmā videho mukta eva saḥ ॥ 986 ॥
986. He who is devoid of thoughts such as “I am jīvātman” or “I am paramātman” and is devoid of all volition is the videhamukta.
ओङ्कारवाच्यहीनात्मा सर्ववाच्यविवर्जितः ।
अवस्थात्रयहीनात्मा विदेहो मुक्त एव सः ॥ ९८७ ॥
oṅkāravācyahīnātmā sarvavācyavivarjitaḥ ।
avasthātrayahīnātmā videho mukta eva saḥ ॥ 987 ॥
987. He who is devoid of the entity expressed by the word om, is not expressed by any word, and is devoid of the three states (wakefulness, dream state and sleep state) is the videhamukta.
अहिनिर्ल्वयनीसर्पनिर्मोको जीववर्जितः ।
वल्मीके पतितस्तिष्ठेत्तं सर्पो नाभिमन्यते ॥ ९८८ ॥
ahinirlvayanīsarpanirmoko jīvavarjitaḥ ।
valmīke patitastiṣṭhettaṁ sarpo nābhimanyate ॥ 988 ॥
एवं स्थूलं च सूक्ष्मं च शरीरं नाभिमन्यते ।
प्रत्यग्ज्ञानशिखिध्वस्ते मिथ्याज्ञाने सहेतुके ॥ ९८९ ॥
evaṁ sthūlaṁ ca sūkṣmaṁ ca śarīraṁ nābhimanyate ।
pratyagjñānaśikhidhvaste mithyājñāne sahetuke ॥ 989 ॥
नेति नेतीत्यरूपत्वादशरीरो भवत्ययम् ।
विश्वश्च तैजसश्चैव प्राज्ञश्चेति च ते त्रयम् ॥ ९९० ॥
neti netītyarūpatvādaśarīro bhavatyayam ।
viśvaśca taijasaścaiva prājñaśceti ca te trayam ॥ 990 ॥
विराड् हिरण्यगर्भश्च ईश्वरश्चेति ते त्रयम् ।
ब्रह्माण्डं चैव पिण्डाण्डं लोका भूरादयः क्रमात् ॥ ९९१ ॥
virāḍ hiraṇyagarbhaśca īśvaraśceti te trayam ।
brahmāṇḍaṁ caiva piṇḍāṇḍaṁ lokā bhūrādayaḥ kramāt ॥ 991 ॥
स्वस्वोपाधिलयादेव लीयन्ते प्रत्यगात्मनि ।
तूष्णीमेव ततस्तूष्णीं तूष्णीं सत्यं न किञ्चन ॥ ९९२ ॥
svasvopādhilayādeva līyante pratyagātmani ।
tūṣṇīmeva tatastūṣṇīṁ tūṣṇīṁ satyaṁ na kiñcana ॥ 992 ॥
कालभेदो वस्तुभेदो देशभेदः स्वभेदकः ।
किञ्चिद्भेदो न तस्यास्ति किञ्चिद्वापि न विद्यते ॥ ९९३ ॥
kālabhedo vastubhedo deśabhedaḥ svabhedakaḥ ।
kiñcidbhedo na tasyāsti kiñcidvāpi na vidyate ॥ 993 ॥
988. – 989(1). The snake does not identify with the life-less skin cast-off by it which falls and remains on a mole-hill as “I” or “mine”; similarly the gross and subtle bodies are not thought of as “I” or “mine” by the videhamukta.
989(2). – 990(1). With the false Ajñāna being destroyed along with its cause by the fire of knowledge of Atman, he (the videhamukta) rejects all forms as neti, neti (not so, not so) and abides without a body.
990(2). – 992(1). The triad of viṣva, taijasa and prājña (the vyaṣṭi form of ajñāna in waking, dreaming and sleeping states), the triad of virāṭ, hiraṇyagarbha and īśvara (the samaṣṭi form of ajñāna in waking, dreaming and sleeping states), the universe, the microcosms of the individual gross bodies, the worlds starting with bhū (there are fourteen worlds name bhūloka, earth, etc.) all dissolve into the inner being, pratyagātman, upon the dissolution of their adjunct (Maya).
992(2). – 993. Then, there is only silence, silence and silence. Truly there is nothing. Nothing is seen as he has no difference, either based on time, objects, or location, or anything to differentiate him from others to difference within.
जीवेश्वरेति वाक्ये च वेदशास्त्रेष्वहं त्विति ।
इदं चैतन्यमेवेत्यहं चैतन्यमित्यपि ॥ ९९४ ॥
jīveśvareti vākye ca vedaśāstreṣvahaṁ tviti ।
idaṁ caitanyamevetyahaṁ caitanyamityapi ॥ 994 ॥
इति निश्चयशून्यो यो विदेहो मुक्त एव सः ।
ब्रह्मैव विद्यते साक्षाद्वस्तुतोऽवस्तुतोऽपि च ॥ ९९५ ॥
iti niścayaśūnyo yo videho mukta eva saḥ ।
brahmaiva vidyate sākṣādvastuto'vastuto'pi ca ॥ 995 ॥
तद्विद्याविषयं ब्रह्म सत्यज्ञानसुखात्मकम् ।
शान्तं च तदतीतं च परं ब्रह्म तदुच्यते ॥ ९९६ ॥
tadvidyāviṣayaṁ brahma satyajñānasukhātmakam ।
śāntaṁ ca tadatītaṁ ca paraṁ brahma taducyate ॥ 996 ॥
994 – 995(1). He who is devoid of any thought that it is Caitanya which is expressed in the sentence “jīva and īśvara”, or by the word “I” in Veda and Śāstras, or that “I am Caitanya”, and he without any body is the one indeed liberated.
995(2) – 996. It is Brahman which is seen directly as the Object (Atman) or otherwise (anātman such as pot, body etc.); Brahman of the form of truth, knowledge and bliss is the object of all studies (Veda and Śāstras); Brahman is said to be that which is tranquil, beyond everything and ultimate.
सिद्धान्तोऽध्यात्मशास्त्राणां सर्वापह्नव एव हि ।
नाविद्यास्तीह नो माया शान्तं ब्रह्मैव तद्विना ॥ ९९७ ॥
siddhānto'dhyātmaśāstrāṇāṁ sarvāpahnava eva hi ।
nāvidyāstīha no māyā śāntaṁ brahmaiva tadvinā ॥ 997 ॥
997. Brahman is the final established position (siddhānta) of all Śāstras, the dissolver of everything and the tranquil; without Brahman, there is neither Avidyā, nor Maya.
प्रियेषु स्वेषु सुकृतमप्रियेषु च दुष्कृतम् ।
विसृज्य ध्यानयोगेन ब्रह्माप्येति सनातनम् ॥ ९९८ ॥
priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam ।
visṛjya dhyānayogena brahmāpyeti sanātanam ॥ 998 ॥
998. The Yogi gives up doing good to those dear to him and harming those not dear and attains the eternal Brahman through dhyānayoga, the Yoga of meditation.
यावद्यावच्च सद्बुद्धे स्वयं सन्त्यज्यतेऽखिलम् ।
तावत्तावत्परानन्दः परमात्मैव शिष्यते ॥ ९९९ ॥
yāvadyāvacca sadbuddhe svayaṁ santyajyate'khilam ।
tāvattāvatparānandaḥ paramātmaiva śiṣyate ॥ 999 ॥
999. O sadbuddhi! (the one endowed with good Buddhi, intellect) As long as all (else) is given up, while being your Self, the ultimate bliss Paramātman remains.
यत्र यत्र मृतो ज्ञानी परमाक्षरवित्सदा ।
परे ब्रह्मणि लीयेत न तस्योत्क्रान्तिरिष्यते ॥ १००० ॥
yatra yatra mṛto jñānī paramākṣaravitsadā ।
pare brahmaṇi līyeta na tasyotkrāntiriṣyate ॥ 1000 ॥
1000. Wherever a jñānī (one who has jñāna, i.e., knowledge of Brahman), who knows the ultimate without death, dies he dissolves into the ultimate Brahman and does not reach heaven.
यद्यत्स्वाभिमतं वस्तु तत्त्यजन्मोक्षमश्नुते ।
असङ्कल्पेन शस्त्रेण छिन्नं चित्तमिदं यदा ॥ १००१ ॥
yadyatsvābhimataṁ vastu tattyajanmokṣamaśnute ।
asaṅkalpena śastreṇa chinnaṁ cittamidaṁ yadā ॥ 1001 ॥
सर्वं सर्वगतं शान्तं ब्रह्म सम्पद्यते तदा ।
इति श्रुत्वा गुरोर्वाक्यं शिष्यस्तु छिन्नसंशयः ॥ १००२ ॥
sarvaṁ sarvagataṁ śāntaṁ brahma sampadyate tadā ।
iti śrutvā gurorvākyaṁ śiṣyastu chinnasaṁśayaḥ ॥ 1002 ॥
ज्ञातज्ञेयः सम्प्रणम्य सद्गुरोश्चरणाम्बुजम् ।
स तेन समनुज्ञातो ययौ निर्मुक्तबन्धनः ॥ १००३ ॥
jñātajñeyaḥ sampraṇamya sadguroścaraṇāmbujam ।
sa tena samanujñāto yayau nirmuktabandhanaḥ ॥ 1003 ॥
1001 – 1002(1). When a jñānī gives up whatever is dear to him and obtains freedom and destroys his citta (an effect of Ajñāna) with the weapon of non-volition (i.e., not having any desires and not wishing anything to happen), he obtains Brahman, who is everything, omnipresent and tranquil.
1002(2) – 1003. Having thus heard what the Guru said, the student with all his doubts removed, having known that which ought to be known, saluted the lotus feet of the Sadguru, obtained the Guru’s leave, went away being liberated of all bondage.
गुरुरेष सदानन्दसिन्धौ निर्मग्नमानसः ।
पावयन्वसुधां सर्वां विचचार निरुत्तरः ॥ १००४ ॥
gurureṣa sadānandasindhau nirmagnamānasaḥ ।
pāvayanvasudhāṁ sarvāṁ vicacāra niruttaraḥ ॥ 1004 ॥
1004. This Guru, being completely immersed in the ocean of permanent bliss silently contemplated (Brahman), while purifying entire earth with his presence.
इत्याचार्यस्य शिष्यस्य संवादेनात्मलक्षणम् ।
निरूपितं मुमुक्षूणां सुखबोधोपपत्तये ॥ १००५ ॥
ityācāryasya śiṣyasya saṁvādenātmalakṣaṇam ।
nirūpitaṁ mumukṣūṇāṁ sukhabodhopapattaye ॥ 1005 ॥
1005. Thus, the characteristics of Atman have been elucidated in the form of a dialogue between a Guru and a student for seekers of liberation to understand easily.
सर्ववेदान्तसिद्धान्तसारसङ्ग्रहनामकः ।
ग्रन्थोऽयं हृदयग्रन्थिविच्छित्त्यै रचितः सताम् ॥ १००६ ॥
sarvavedāntasiddhāntasārasaṅgrahanāmakaḥ ।
grantho'yaṁ hṛdayagranthivicchittyai racitaḥ satām ॥ 1006 ॥
1006. This book called the sarvavedāntasiddhāntasāraḥ (Essence of Vedantic Doctrine ) has been written to cut the knot (of Ajñāna) in the hearts of the pious.
॥ इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छङ्करभगवतः कृतौ सर्ववेदान्तसिद्धान्तसारसङ्ग्रहः सम्पूर्णः ॥
॥ ओं ओं ओं ॥
॥ ओं शम् ॥
Thus is completed the Essence of Vedantic Doctrine of Śrīmatparamahaṃsaparivrājakācārya Bhagavān Śrīmacchaṅkara, the disciple of Bhagavān Pūjyapāda Śrīgovinda.