1. Atmavidyavilasa Sadasivendra Sarasvati English Translation

Ātmavidyāvilāsa

Śrī Sadāśiva Brahmendra Sarasvatī

Introduction1

Ātmavidyāvilāsa is one of the most beautiful and direct accounts of how a jīvanmukta lives. It is a small work spanning about sixty verses composed by the renowned brahmajñānī Śrī Sadāśiva Brahmendra Sarasvatī, popularly known as Sadāśiva Brahmam and Brahmendrāl. It is no exaggeration to assert that this work gives a perfect description of how Brahmendrāl himself lived.

Brahmendrāl is supposed to have lived in the 18th century CE near the Kumbhakonam region in Tamizhnādu. It is known from the work itself that Brahmendrāl was a disciple of one Paramaśivendra Sarasvatī. It is said that under his tutelage, Brahmendrāl acquired complete proficiency in various philosophical branches like tarka, mīmāṃsā and vedānta. During his younger days, he was very fond of having hair-splitting debates with almost every vidvān he met. Not only did he defeat them effortlessly, he also teased them as having little or no intellectual capacity! Sensing that such an attachment to polemics would only lead him away from the goal of advaita brahma nișțhā, his guru once admonished him for not having any control over his tongue and instructed him to remain silent by refraining from every form of argumentation. So great was his guru bhakti that Brahmendrāl at once stopped all his urges to argue and instead redirected that zeal inwards.

1 Kindly bear with the peculiar (tamilized) usage of certain words.

The result was the 'mad' paramahamsa - as he was known after that. It is said that even his guru yearned for the 'madness' that his disciple had got! What that 'madness' is, is the content of Ātmavidyāvilāsa. Having shed the false notion of a personal self, Sadāśivendra Sarasvatī became Sadāśiva Brahmam and wandered off as an avadhūta.

The greatness of this work needs no further appreciation than the fact that all the Śrngeri Saṅkarācārya-s from the time of Svāmī (Ugra) Narasiṃha Bhāratī, widely known for their vairāgya and jñānanișțhā, had a very high regard for this work besides having it as part of their nityapārāyaṇa. Having said this, any further attempt to justify the greatness of this work seems rather redundant.

Acknowledgement

I wish to thank Śrī Śaṅkara Nārāyaṇan who was kind enough to provide me with a rare (and currently out-of-print) copy of this work with the source text and tamizh translation, published by the Kāmakotī Kośasthānam. I would also like to thank Śrī Rameśa Ramaṇan for providing me an english translation of this work from a different source, which is also out-of-print.

A note on the translation

The current translation is a slightly revised and edited version of the one provided by Śrī Ramaṇan. Ātmavidyāvilāsa is written in a style whose essence cannot be so easily conveyed by a translation. The heavy usage of poetic similes and metaphors makes translation especially difficult and 'forced' at places. The current translation is not perfect. It is best that one spends some time learning some elementary samskrta, read this magnificent work in the original and use the translation only as a rough guide. Corrections, criticisms and suggestions for improvement can be sent to [email protected].

Śrī Dakṣiṇāmūrtaye Namaḥ,

Aparyāptāmṛtaḥ.

चिन्मुद्रितकरकमलं चिन्ततभक्तेष्टदं विमलम् ।

I bow down to that first and best of guru-s, who is immaculate, whose lotus hand sports the (cin)mudrā, who bestows on his devotees all their desires and who overflows with endless bliss.

१

गुरुवरमाद्यं कष्णन निरवधिकानन्दनिभं वन्दे ॥

वटतनुनिकटनिवासं पट्टतरविज्ञानमुद्रितकरञ्जम् ।

I bow down to that ancient teacher, who is pure bliss, who rests beneath the banyan tree, and whose lotus-hand having the (cin)mudrā expounds the supreme wisdom flawlessly.

१

कष्णन देशिकमाद्यं कैवल्यानन्दकन्दल् वन्दे ॥

निरवधिसमृतिनीरधिनिपतिताजनतारणास्कुरत्रोकाम् ।

I bow down before the sages of Paramaśivendra (Sarasvati), which serve as a boat, ever active in rescuing those who have fallen into the limitless ocean of samsāra and which knocks down to pieces all false views.

२

परमतभेदनघुटिकां परमशिवेन्द्रार्यपादुकां नौमी ॥

देविकपेरोमणिद्वदरश्रीहृदयद्वैतस्माहमहिमन् ।

I now begin to say a few sweet words (of praise) in order that I may rest in my own Self, whose divine greatness has been awakened perforce by the teaching of my preceptor, Paramaśivendra.

३

स्वात्मनि विश्वान्तकृत्ने सरस् प्रास्तौमि किञ्चिदिदम् ॥

निरुपमनित्यनिरीहो निष्कलनिमांयोनिगुणाकाः ।

The Supreme Self shines, pure, enlightened and devoid of all modifications; It is unique, eternal and free from passion; It is an indivisible whole, untouched by māyā and free from the guṇas (the threefold qualities, sattva, rajas and tamas).

४

विगलितसर्वविकल्पः शुद्धो बुद्धशकास्नि परमात्मा ॥

स्वाविदैकनिबद्धः कुर्वन्कर्माणि मुहुर्मानः मन् ।

He who was erstwhile bound merely by his own ignorance, was engaged in (worldly) activities and felt bewildered (as a consequence of that), now shines as a sage, having, by God's grace, shaken off his shackles, with the knowledge of the Ātman (his own Self).

५

दैवाद्धृतवन्धः स्वात्मज्ञानमुनिर्ज्जयति ॥

मायावशेन सुनो मध्ये पटयन्त्समहृश्रः स्वारान् ।

६

देशिकवचःप्रबुद्धो दीव्यत्यानन्दवारिधौ कोऽपि ॥

प्राकृतभावमपास्या स्वीकृतनिजरुपसच्चिदानन्दः ।

The wise man, having cast off his natural propensities born of prakṛti, having realized his real nature as sat, cit and ānanda, rejoices having attained to dignity by a mere side-glance of the great teacher.

७

गुरुवरकृणापाङ्गात्तीर्थवामाद्या माद्यति प्राज्ञः ॥

श्रीगुरुकृपया सकृत्सुखस्वनिजरुपे निमग्नधीरीमानी ।

By the grace of his guru, the enlightened one rejoices silently, having quieted his ego and with his mind submerged in his own nature as Existence, Knowledge and Bliss.

८

विहरगति कष्णन गिरीन्द्रे शान्तीह नितान्तमुदिततनुः ॥

गुरुवरकृणालहरीरव्यतिकरभरतीतलस्वान्तः ।

The best of samnyāsi-s, delights at will in incomparable bliss, with the burdens of his heart cooled by the surging waves of grace flowing from the great guru.

९

रमते यतिवर एको निरुपमसुखसर्मणि स्वारम् ॥

श्रीदेशिकवरकृणारविकरसमपोहितान्तरघ्यान्तः ।

The best of samnyāsi-s, from whose heart darkness has been dispelled by the sun-like radiance of his guru's grace, plays in the boundless ocean of bliss.

१०

विहरनमस्क्रियार्ङ्ग निरवधिकानन्दनीरघावास्ते ॥

जिनिविपरीतक्रमतो बुद्ध्या प्रविलाप्य पञ्चभूतानि ।

The calm sage rests, knowing the ātman that remains after merging, with the intellect, the five great elements in the reverse order of evolution.

११

परिशिष्टमात्रतत्त्वं पञ्चयप्राप्ते मुनिः शान्तः ॥

जगदखिलमदमसार्ङ्ग मायिकमेवाति मनसि मन्वानः ।

He wanders about with his desires crushed and with his pride, self-esteem and envy discarded, realizing in his mind that this universe in its entirety is unsubstantial and of the nature of māyā alone.

१२

पर्यंटति पाटिताशा प्रगलितमदमदानमत्सरः कोडपि ॥

नात्मनि किञ्चिन्मया तत्त्वार्ङ्ग वाड्मि वस्नुतो विमले ।

The yogī, free of (all) burdens, rejoices in the bliss within, knowing for certain that, in reality, there is no trace of māyā or any of it's effects in the pure Self.

१३

इति निश्चयदानतः हृद्यत्यानन्दनिभर्गो योगी ॥

त्वमहंभिमानहीनो मोदितनानाजनाचारः ।

१४

विहरति बालवदको विमलसुखाम्भोनिधौ मग्नः ॥

He who was sleeping under the influence of māyā and had a thousand dreams in his sleep, is now awakened by the words of his guru and delights in the ocean of bliss.

६

15

अवधूतकर्मजालो जडवधिरान्धोपमः कोऽपि । आत्मारामो यतिराजटविकोणेष्वटन्नास्ते ॥ १५ ॥

Having discarded the (illusory) bondage of karma and delighting in the Ātman, the prince of saṁnyāsi-s wanders about in the outskirts of the jungle as if he were an idiot, like a blind or deaf person.

16

आन्त्या दृढोपगुढः आन्तसमस्तानन्यवेदनोदग्रः । रमते रसज्ञ एको रम्ये स्वानन्दपयोधौ ॥ १६ ॥

Firmly established in peace, the happy one rests on the beautiful bed of his own ānanda, serene and unruffled by all other sensations.

17

उन्मीलितविषयारि: स्वीकृतवैराग्यसर्वस्वः । स्वात्मानन्दमधुकृत् मधु विराजते यतिराट् ॥ १७ ॥

The king of saṁnyāsi-s supremely shines in his own kingdom, in the majesty of his own blissful Self, having uprooted his enemies - the sense pleasures - and with complete non-attachment as his own nature.

18

सवितर्यपि शीतरुचौ चन्द्रे तीक्ष्णेऽप्युदधौ वहत्यग्नौ । मायिकमिदर्मिति जानन्जीवनमुक्तो न विम्सयि भवति ॥ १८ ॥

Even if the sun becomes cool, even if the moon scorches, even if fire burns downward, the jīvanmukta knows it to be the work of māyā and does not wonder at that.

19

अज्ञानवैरिविजयी प्रज्ञामातङ्गमस्तकावृत्तः । विहरति संयमिराज: समरससुखधाम्नि सर्वतो रम्ये ॥ १९ ॥

The king of renunciates sports in the expanse of equanimity and bliss, riding on the high neck of the elephant of Right Knowledge after vanquishing his enemy in the form of ignorance.

20

ज्ञान्ताहृतदोष: सुमसमाहितमानस: कोऽपि । पुण्णेन्‌दुगिरिभावो राजत्यनन्दसत्यचिद्रूपक: ॥ २० ॥

He who delights in Existence-Knowledge-Bliss, shines supreme with the blemish of egoism quieted, with his mind calm and composed, and with his thoughts cool and pleasant like the full moon.

21

तिष्ठन्‌परवधाम्नि स्वीयमुखास्वादपरवश: कदाचित् । क्रापि ध्यायति कुहचिद्रायति कुत्रापि नृत्यति स्वैरम् ॥ २१ ॥

Fully engrossed in the enjoyment of his own bliss, he remains in another world, as it were; and as strikes his fancy, here, he is engaged in thought, and there, he is singing, and there, he is dancing.

22

अगृहीताचकलङ्क: प्रगमितमदूल्यविभ्रम: प्राज्ञ: । न्यकृतकार्यकलापस्थितत्यानपुण्यसीमनि क्रापि ॥ २२ ॥

Wherever he may be, the wise one, unblemished by sin and untouched by thoughts and delusions, having discarded even ordained actions, stands secure in the region of perfection.

23

चपलं मनःकुरङ्गं चारु ग्रीह्वा विमर्गावागुरया । निगमारण्यविहारश्रान्तः ऐते स्वाधामि कोऽप्येक: ॥ २३ ॥

Having skillfully caught the fickle deer of his mind with the net of enquiry, he, the unique one, reposes in his own abode, tired of hunting in the forests of the Vedas.

24

दारुणचित्तव्याघ्र धीरमनःखड्‌धधारया हत्वा । अभयारण्ये कोऽपि स्वैरविहार्गी जयत्येक: ॥ २४ ॥

The unique one triumphs, wandering at will in the forest of fearlessness, having felled the dreadful mind-tiger with the sharp-edged sword of his brave mind.

25

सज्जनहृदयसरोजोन्मीलनकरधीकृतप्रसर: । एको यतिवरपुङ्गाव: निर्दोषपदरतिं चित्तगगने ॥ २५ ॥

Like the spotless sun, the supreme renunciate moves about in the sky of Knowledge and with his abundant thoughts as the rays, causes the lotuses of good men's hearts to bloom.

26

कवलयविकासकारणमज्ञानभ्यान्तकोमुदीप्रज्ञ: । गुढो मुनीन्‌द्रचन्द्र: सुरसख्यं लसति विष्णुपदे ॥ २६ ॥

The great sage shines in the supreme abode of Viṣṇu, fit (only) for the gods, like a spotless moon which causes the blue lillies to bloom; the moonlight of whose wisdom dispels darkness of ignorance.

27

स्वानन्दामृतसेके आनतरसंतापसंतति ऽऽमयन् । चित्रमच्‌छलयुनि‌च्‌छोन्मनि भाति योगिवरयोधन: ॥ २७ ॥

The great yogī remains in the vast region of Knowledge like an unmoving cloud and quenches the fire of inward distress by raining the elixir of his own bliss. How wonderful!

28

सुमन:सौरभमच्‌छूलमधारनिवारिताशिलशान्त: । संयमिचारुसमीरतो विहरति ज्ञानदसंविदारामे ॥ २८ ॥

The recluse, like the gentle wind, wafts pleasantly in the grove of knowledge and bliss, clearing all weariness by carrying with him the fragrance of (divine) flowers (i.e., enlightened seers).

29

निःश्रेयसरसस्फले निर्मलविज्ञानपक्वपवनोजे । वीतभये विपिनतले यतिश्रितिकण्ठो विभाति कोऽप्येक: ॥ २९ ॥

29

The ascetic dances fearlessly, like a peacock, in a forest filled from the luscious fruits of liberation and the pleasing flowers of perfect knowledge. 29.

30

निःसारभुवनमरुतलमूर्त्यायानन्दसाररसरपुञ्जे । वररससि चिन्मयेऽस्मिन् परहसि कौडपि दीव्यति स्वैरम् ॥ ३० ॥

Abandoning this worthless world resembling a desert, the divine swan sports freely in this excellent lake of Knowledge and full of the sweet waters of perfect bliss. 30.

31

निविलागमपक्वविते निगमगिरसस्त्वगीतलोच्याने । मधुरतरमञ्जुवाचः कुसुमग्रासे यतीन्द्रकलकण्ठः ॥ ३१ ॥

The great recluse, like the cuckoo, sings soft and sweet words in the grove which is made cool by the sacred lore of theupanishad-s and where all the veda-s are in bloom. 31.

32

दारितमोहमदेभो दूरोकृतसकलदुरितश्राद्धदक्षः । विभुधोत्तमसिंहवरो विहरत्यनन्दविततकान्तारे ॥ ३२ ॥

The excellent man of wisdom, like the great lion, sports in the huge forest of bliss, having driven away the tigers of sins and having torn asunder the wild elephant of delusion. 32.

33

अजानमुगवरोऽज्झितविज्ञानोऽतुष्टः गुञ्जगिरिशृङ्गितले । मतिसलिललीललाञ्छो यतिमदकदेभो विगाजते विहरण् ॥ ३३ ॥

The ascetic plays like a wild young elephant in the high regions of the lofty peaks of supreme Knowledge, with the cool waters of contemplation, beyond the reach of the lion of ignorance. 33.

34

नासाङ्गलनिहिताक्षो नामादिभ्यो निर्वर्तिततत्त्वान्तः । तटनीतटेषु तत्स्व ध्यायन्नास्ते यति: कौडपि ॥ ३४ ॥

(Sometimes,) the samnyāsi meditates on the Truth, on the banks of a river, with his eyes fixed on the tip of his nose and with his mind withdrawn from names (and forms). 34.

35

आशावसनो मौनी नेरङ्गयात्क्रूतः शान्तः । करतलभिक्षापात्रसृततलनिलयौ मुनीन्द्रयति ॥ ३५ ॥

The sage shines supreme, silent and placid, with the palm as the begging bowl, wearing no clothes, decorated with the jewel of non-attachment. 35.

36

विज्ञानदीपकुज्जगहे मधुलुपुलिनैकमधुरतरतल्पे । शेते कौडपि यतीन्द्रः समरससुखबोधवसनिस्तन्द्रः ॥ ३६ ॥

The great recluse, who has awakened to perfect knowledge and bliss, effortlessly rests in his house, which is the deserted bush on the river bank, on the comfortable bed of soft sands. 36.

37

भूतलमुदुतरगव्यः गीतलवातैकचामरः शान्तः । राकाहिमकरदीपो राजति यतिराजग्रेश्वरः कौडपि ॥ ३७ ॥

The king among samnyāsi-s shines forth, resting serenely on the soft bed of bare ground, with the cool breeze serving as a fan and with the full moon as a lamp. 37.

38

विपुलशिलातलपल्कलके विमलसरिद्वारिपरिवृतोदरे । मन्द मलयजपवने वाति प्रसर्पति कौडपि यतिराजः ॥ ३८ ॥

The king of ascetics sleeps peacefully on a broad slab of stone, beautifully shaped by the pure waters of the river flowing beside it, while the southern breeze (from the Malaya hills) blows gently. 38.

39

आन्तरमेक किञ्चित्सन्ततमनुसन्धानधनमहामौनी । करपुटभिक्षामसक्ततत् हि वीध्यां जडाकृतिः कौडपि ॥ ३९ ॥

The (profoundly) silent sage, ever engaged in inward meditation, takes the alms placed in his hands as food and wanders along the streets like an idiot. 39.

40

प्रविलाप्य जगदतिशेषं परिशिष्टतावण्ठवस्तुपरतन्त्रः । प्रकाशति कवलमात्रं प्राणंप्रकर्मणा कौडपि ॥ ४० ॥

Being the vast reality that remains after dissolving the world entirely (with right knowledge), he eats the handful of food which comes to him by prārabdha karma. 40.

41

निन्दन्ति किमपि न योगी नन्दति नैवापरं किमप्यन्तः । चन्दनाग्नितिलकादयः कन्दलीतननन्दमधुरः स्वास्मि ॥ ४१ ॥

The yogī does not censure anything; nor does he really rejoice in anything. With a perfectly cool heart, he remains as a mass of overflowing bliss. 41.

42

सन्त्यज्य झास्वजालं संयवहारं च सर्वतस्त्यक्ता । आस्ते पूर्णपदवीमासे निष्कम्पदीपवद्योगी ॥ ४२ ॥

The yogī remains in a state of plenitude, like an unruffled lamp, having cast aside all scriptural argumentation and having completely rejected (even) ordained duties. 42.

43

तृणपङ्कुरचितताडग्रुणमिव विषं विलोकयन्योगी । विहरति रहसि महान्ते विजरामरभूमि विश्रान्तः ॥ ४३ ॥

Taking rest in the outskirts of the forest and regarding the entire universe as (insignificant) as a mere blade of grass, the yogī, his body smeared with mud and straw, delights in the secret region beyond old age and death. 43.

44

पश्यति किमपि न रूपं न वदति न गृणोति किञ्चिदपि वचनम् । तिष्ठति निरुपमभूमौ निष्ठामवलम्ब्य काष्ठवद्योगी ॥ ४४ ॥

The yogī sees nothing, nor does he speak; he does not hear any word that is spoken; he remains immersed steadfast in the incomparable abode, unmoving like a log of wood. 44.

45

जात्यभिमानविहीनो जन्तुपु सर्वत्र पूर्णतां पद्यति । गृन्ध चरति यतीन्द्रा मुहूर्तदर्शिलागमार्थतत्वज्ञ: ॥ ८५ ॥

The great samnyāsī, who knows the truth of all the veda-s, wanders like an ignorant fool, unnoticed, devoid of any sense of difference, seeing only perfection everywhere and in all creatures. 45.

46

उपधाय बाहुमूलं परिधायाकाशमवनिनमस्तकं । प्रस्वपिति विरतिवनितां परिरभ्यानन्दपरवश: कोडपि ॥ ८६ ॥

Embracing the lady called equanimity, engulfed in bliss, he sleeps using his hands for a pillow, with the sky as a blanket and with the bare ground as a bed. 46.

47

गतभेदवासनाभि: स्वप्रज्ञोदारवरणनारीभि: । रमते सह यतिराजस्वव्यन्तान्त:पुरे कोडपि ॥ ८७ ॥

In the inner appartments of the upaniṣad-s, the king of saṃnyāsī-s, having dropped all ideas of duality, enjoys the company of the lovely women of his own vast Self-knowledge. 47.

48

वैराग्यविपुल्मार्गी विज्ञानोद्धामदीपिकोद्दीपिम् । आरुह्य तत्त्वहृद्य् मुक्त्वा सह मोदते यतिराट् ॥ ८८ ॥

The king among renunciates enjoys the company of liberation on the lofty mansions of the Truth, which is reached by the broad path of dispassion and which is lit by the excellent lamp of supreme Knowledge. 48.

49

विजनतलोत्पलमालां वनितावैतृष्ण्यकल्पवल्लीं च । अपमानामृतगुटिकामात्मज्ञ: कोडपि गृह्णाति ॥ ८९ ॥

The knower of the Self accepts the rows of blue lily flowers in lonely places as his japamālā, the absence of desire towards women as the divine healing herb and the absence of egoism in the face of humiliation as the medicine for immortality. 49.

50

न निषेधति दोषधिया गुणबुद्ध्या वा न किञ्चिदादत्ते । आविद्यकमशिलर्मिति ज्ञात्वोदास्ते मुनि: कोडपि ॥ ९० ॥

The sage rejects nothing, considering it bad; nor does he accept anything, considering it good. Knowing that everything is the creation of avidyā, he remains unattached to everything. 50.

51

भूतं किमपि न मनुते भावि च किञ्चिन्नेच्छत्यत्यान्त: । पश्यति न पुरोवत्यापि वस्तु समस्तार्थसमरस: कोडपि ॥ ५१ ॥

He does not think at all of what is past, nor does he care in his mind about the future. He does not even see what is in front of him, for he sees (only) the blissful essence of everything. 51.

52

निगहीताश्विलकरणो निर्मुष्टशोषविषयेह: । तुष्णिमनुत्तमसीमान् प्रामं पर्यन्तत: कोडपि यतिवर्य: ॥ ५२ ॥

53

सन्त्यजति नोपपत्त्रं नामसप्तं च वाञ्छति क्रोधपि । स्वस्थ: शेते यतिराजान्तरमानन्दमनुभवत्रेक: ॥ ५३ ॥

The king of samnyāsī-s rests alone, established in the Self and enjoying inner bliss; he rejects nothing that comes to him and never desires what does not come to him. 53.

54

कामपि विमलां पदवीमासाद्यानन्दसंविदुद्रिक्राम् । आस्ते भिक्षुक एको विदहरत्रिमुक्तवन्धन: स्वैरम् ॥ ५४ ॥

Alone, the mendicant disports himself as he pleases, free from (all) bondage, having reached the stage of perfection, which is pure and limitless knowledge and bliss. 54.

55

वस्तुन्यस्तमिततृष्णावलविविहारे विलीनमना: । रजति परानपेक्षी राजाडखिलवीतरागाणाम् ॥ ५५ ॥

The king of all those who are free from desires, shines supreme, depending on no one and with his mind lost in the Truth, which is beyond the entire universe of appearances. 55.

56

आचार्योपाख्यदृशा ममवासापारसविदाकार: । प्रभुमतसकलविदेह: परमहं कृतिदायभाजि ॥ ५६ ॥

The paramahamsa shines forth, having reached the form of endless Knowledge and having lost all sense of difference due to the compassionate glance of his teacher. 56.

57

वर्णाश्रमव्यवस्थामुनीर्यं विधुर्य् विध्यादीन् । परितिक्ष्यते यतीन्द्र: परिपूर्णानन्दबोधमात्रेण ॥ ५७ ॥

The great renunciate transcends the rules of varṇa and āśrama, discarding all injunctions and prohibitions; he remains merely as the infinite bliss of pure Knowledge. 57.

58

क्षयमुपनीयरं कर्म प्रारब्धमुपमुञ्जय । प्रविलग्नितदेहवन्ध: प्राज्ञो ब्रह्मैव केवलं भवति ॥ ५८ ॥

Enjoying the fruits of prārabdha karma, the wise man destroys all karma-s and having dropped (all) the bonds which bind him to a body, he becomes verily the (absolute) Brahman. 58.

59

स्न्निमितमननमान्त्यं सन्नतमाननद्बोधघनम् । अविकल्पमाद्यमेवं सन्मात्रं विद्यते किमपि ॥ ५९ ॥

The ancient, serene and immutable one, with no beginning or end, always remains as a mass of Knowledge and Bliss and of the nature of pure existence. 59.

60

अक्षरमजरमजातं मृत्स्नतरापंचवृत्तिविज्ञानम् । प्रगलितसर्वकङ्कौः परतत्त्वं वतते किरमपि ॥ ६०॥

The ultimate Truth, deathless, unaging and unborn, extremely subtle, without any cause and devoid of all distress, exists as pure Knowledge.

61

मुक्ततरममरमदूरं सारं संसारवारिधेःस्तीगम् । समरससमभयमपारं तत्त्विकदृनं विज्ञते तत्त्वम् ॥ ६१॥

That (supreme) Truth, which is the highest bliss, deathless and ever near, the other shore of the ocean of saṃsāra, exists as the endless, fearless and equanimous bliss.

62

अरसमगन्धमरूपं विरजस्कमसतत्त्वमतमस्कम् । निरुपमनिभेयतत्त्वं तत्त्विकमपि द्योतते नित्यम् ॥ ६२॥

Devoid of taste, smell and form, free of sattva, rajas and tamas, the incomparable and fearless Brahman shines forever.

63

इति गुरुकृणापाङ्गाद्वार्याभ्रिकपटटिसकृदृभिः । निरवद्याभिरवोचं निगमशिरस्स्तन्वसारभूतार्थम् ॥ ६३॥

Thus, blessed with the gracious glance of my guru, I have spoken in sixty two flawless verses composed in the ārya metre s in the essence of the true meaning of the upaniṣad-

64

गदितमिममोक्षविद्याविलासमनुवासरं स्मृतिस्नुब्धः । परिणतपरात्मविद्यः प्रपद्यते सदपि परमार्थम् ॥ ६८॥

The wise man, who contemplates on this work describing in the splendour of Ātmavidyā everyday, will grow mature the wisdom of the supreme Self and reach at once the ultimate Truth.

65

परमशिवेनद्रश्रीगुरुश्रियोन्त्यं सदाशिवेनद्रेण । रचितेयमात्मविद्याविलासनास्मी कृतीः पुण्या ॥ ६५॥

Thus ends this work called Ātmavidyāvilāsa composed by Sadāśivendra, a disciple of the guru Paramśivendra.

इति श्रीमत्परमहंसपरिव्राजकाचार्यश्रीपरमशिवेनद्रसरस्वतीपादाञ्जसेवाप- रायणश्रीसदाशिवेनद्रसरस्वत्या विरचितः आत्मविद्याविलासः समाप्तः॥