1. Shankaras Works

Advaita

Adi Sankara

Bhaja Govindam By Adi Sankarācārya

bhaja govindam bhaja govindam govindam bhaja mūdha mate / samprāpte sannihite kāle nahi nahi rakșati dukrñ karaņe // 1 //

Worship Govinda, Worship Govinda, Worship Govinda. Oh fool ! Rules of Grammar will not save you at the time of your death.

mūdha jahīhi dhanāgamatrsņām kuru sadbuddhim manasi vitrsņām / yallabhase nijakarmopāttam vittam tena vinodaya cittam // 2 //

Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts of the Real. Be content with what comes through actions already performed in the past.

nārīstanabhara nābhīdeśam drstvā māgāmohāveśam / etanmāmsāvasādi vikāram manasi vicintaya vāram vāram // 3 //

Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. these are nothing but a modification of flesh. Do not fail to remember this again and again in your mind.

nalinīdalagata jalamatitaralam tadvajjīvitamatiśayacapalam / viddhi vyādhyabhimānagrastam

lokam śokahatam ca samastam // 4 //

The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.

yāvadvittopārjana saktaḥ stāvannija parivāro raktaḥ / paścājjīvati jarjara dehe vārtām ko'pi na prcchati gehe // 5 //

So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even speak one word to him when his body totters due to old age.

yāvatpavano nivasati dehe tāvatprcchati kuśalam gehe / gatavati vāyau dehāpāye bhāryā bibhyati tasminkāye // 6 //

When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.

bālastāvatkrīdāsaktaḥ taruņastāvattaruņīsaktaḥ / vṛddhastāvaccintāsaktah pare brahmaņi ko'pi na saktaḥ // 7 //

One's childhood is lost by attacment to playfulness. Youth is lost by attacment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in the Supreme.

kāte kāntā kaste putraḥ samsāro'yamatīva vicitraḥ / kasya tvam kah kuta āyātaḥ tattvam cintaya tadiha bhrātah // 8 //

Who is your wife ? Who is your son ? Strange is this material world. Of whom are you ? From where have you come ? Brother, ponder over these truths here.

satsangatve nissangatvam nissangatve nirmohatvam / nirmohatve niścalatattvam niścalatattve jīvanmuktiḥ // 9 //

From pure assocaition comes non-attacment, from non-attacment comes freedom

from delusion, whic leads to self-realisation. From self-realisation comes liberation.

vayasigate kah kāmavikāraḥ śuşke nīre kaḥ kāsāraḥ / kşīnevitte kah parivāraḥ jñāte tattve kaḥ samsāraḥ // 10 //

What good is lust when youth has fled ? What use is a lake which has no water ? Where are the relatives when wealth is gone ? Where is samsāra when the truth is known ?

mā kuru dhana jana yauvana garvam harati nimeșātkālaḥ sarvam / māyāmayamidamakhilam hitvā brahmapadam tvam praviśa viditvā // 11 //

Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of māyā and attain the timeless truth.

dinayāminyau sāyam prātaḥ śiśiravasantau punarāyātaḥ / kālaḥ krīdati gacchatyāyuḥ tadapi na muñcatyāśāvāyuḥ // 12 //

Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.

dvādaśamañjarikābhiraśeșaḥ kathito vaiyākaraņasyaișaḥ / upadeso bhūdvidyānipunaiḥ śrīmacchankarabhagavaccharanariḥ // 12a //

This bouquet of twelve verses was imparted to a grammarian by the all-knowing śankara, adored as Bhagavatpāda.

kāte kāntā dhana gatacintā vātula kim tava nāsti niyantā / trijagati sajjanasam gatiraikā bhavati bhavārņavataraņe naukā // 13 //

Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in the three worlds that can save you from the ocean from samsāra. Board the boat of pure association quickly. (Stanza attributed to Padmapāda.)

jațilo muņdī luñcitakesaḥ kāșāyāmbarabahukṛtaveșaḥ / paśyannapi cana paśyati mūdhaḥ udaranimittam bahukrtaveşah // 14 //

There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. (Stanza attributed to Toțakācārya.)

angam galitam palitam muņdam daśanavihīnam jatam tuņdam / vṛddho yāti grhītvā daņdam tadapi na muñcatyāśāpiņdam // 15 //

Strength has left the old man's body; his head has become bald, his gums toothless and he is leaning on crutches. Even then the attacment is strong and he clings firmly to fruitless desires. (Stanza attributed to Hastamalaka.)

agre vahnih prsthebhānuḥ rātrau cubukasamarpitajānuḥ / karatalabhikşastarutalavāsaḥ tadapi na muñcatyāsāpāśaḥ // 16 //

Behold the man who sits warming his body with the fire in front and the sun at the back; at night he curls up the body to keep out the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretced puppet at the hands of passions. (Stanza attributed to Subodha.)

kurute gangāsāgaragamanam vrataparipālanamathavā dānam / jñānavihinaḥ sarvamatena muktim na bhajati janmaśatena // 17 //

One may go to Ganga Sagara, observe fasts, and give away grains in charity ! Yet, devoid of true knowledge, nothing can give liberation even at the end of a hundred births. (Stanza attributed to Sureśvarācārya. )

sura mandira taru mūla nivāsaḥ śayyā bhūtala majinam vāsaḥ / sarva parigraha bhoga tyāgaḥ kasya sukham na karoti virāgaḥ // 18 //

Take your residence in a temple or below a tree, wear the deerskin for the dress, and

sleep with mother earth as your bed. Give up all attacments and renounce all comforts. Blessed with such renunciation, could any fail to be content ? (Stanza attributed to Nityānanda).

yogarato vābhogaratovā sangarato vā sangavīhinaḥ / yasya brahmani ramate cittam nandati nandati nandatyeva // 19 //

One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. (Stanza attributed to Anandagiri.)

bhagavad gītā kiñcidadhītā gangā jalalava kaņikāpītā / sakrdapi yena murāri samarcā kriyate tasya yamena na carcā // 20 //

Let a man read but a little from the Gītā, drink just a drop of water from the Gangā, worship Muräri just once. He then will have no meeting with Yama. (Stanza attributed to Drdhabhakta. )

punarapi jananam punarapi maranam punarapi jananī jațhare śayanam / iha samsāre bahudustāre krpayā'pāre pāhi murāre // 21 //

Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through thy mercy. (Stanza attributed to Nityānanda. )

rathyā carpața viracita kanthaḥ puņyāpuņya vivarjita panthaḥ / yogī yoganiyojita citto ramate bālonmattavadeva // 22 //

There is no shortage of clothing for a renounced man so long as there are rags cast off on the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. (Stanza attributed to Nityānanda. )

kastvam ko'ham kuta āyātaḥ kā me jananī ko me tātaḥ / iti paribhāvaya sarvamasāram

viśvam tyaktvā svapna vicāram // 23 //

Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father ? Ponder thus, look at everything as essenceless and give up the world as an idle dream. (Stanza attributed to Surendra. )

tvayi mayi cānyatraiko vişnuh vyartham kupyasi mayyasahişnuh / bhava samacittah sarvatra tvam vāñchasyacirādyadi vișņutvam // 24 //

In me, in you and in everything, none but the same Visnu dwells. Your anger and impatience is meaningless. If you wish to attain the abode of Visnu soon, have samabhava always. (Stanza attributed to Medhātithira. )

satrau mitre putre bandhau mā kuru yatnam vigrahasandhau / sarvasminnapi paśyātmānam sarvatrotsrja bhedājñānam // 25 //

Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. (Stanza attributed to Medhātithira. )

kamam krodham lobham moham tyaktvā'tmānam bhāvaya ko'ham / ātmajñāna vihīnā mūḍhāḥ te pacyante narakanigūdhāḥ // 26 //

Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. (Stanza attributed to Bharativamśa.)

geyam gītā nāma sahasram dhyeyam śrīpati rūpamajasram / neyam sajjana sange cittam deyam dīnajanāya ca vittam // 27 //

Regularly recite from the Gītā, meditate on Visņu [ by reciting Vișņu Sahasranāma] in your heart, and chant His limitless glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. (Stanza attributed to Sumatira. )

sukhataḥ kriyate rāmābhogaḥ paścāddhanta sarīre rogaḥ /

yadyapi loke maraņam saraņam tadapi na muñcati pāpācaraņam // 28 //

He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not gives up the sinful path.

arthamanartham bhāvaya nityam nāstitataḥ sukhalesaḥ satyam / putrādapi dhana bhājām bhītiḥ sarvatraișā vihiā rītiḥ // 29 //

Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.

prāņāyāmam pratyāhāram nityānitya vivekavicāram / jāpyasameta samādhividhānam kurvavadhānam mahadavadhānam // 30 //

Regulate the life-airs, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care - with extreme care!

gurucaraņāmbuja nirbhara bhakata samsārādacirādbhava muktaḥ / sendriyamānasa niyamādevam draksyasi nija hrdayastham devam // 31 //

Oh devotee of the lotus feet of the Guru ! May you soon be free from samsāra. Through disciplined senses and controlled mind, you will come to experience the Indwelling Lord of your heart !

mūdhaḥ kaścana vaiyākaraņo dukrñ karanādhyayana dhuriņah / śrīmacchamkara bhagavacchisyai bodhita āsicchodhitakaranaḥ // 32 //

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the light by Sankara's disciples.

bhaja govindam bhaja govindam govindam bhaja mūdhamate / nāma smaraņādanyamupāyam nahi paśyāmo bhavataraņe .// 33 //

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord's names, there is no other way to cross the life's ocean.

Śrī Gītā Mahatmya By Adi Sankarācārya

pārthāya pratibodhitām bhagavatā nārāyanena svayam vyāsena grathitām purāņa-muninā madhya-mahābhāratam / advaitāmrta-varșiņīm bhagavatīm-asta-daśādhyāyinīm amba tvām anusam dadhāmi bhagavad-gīte bhagavad-vesiņīm // 1 //

O Bhagavad-gītā, Through Thy eighteen chapters Thou showerest upon man The immortal nectar Of the wisdom of the Absolute O blessed Gītā, By Thee, Lord Krsna Himself Enlightened Arjuna. Afterward, the ancient sage Vyāsa Included Thee in the Mahābhārata. O loving mother, Destroyer of man's rebirth Into the darkness of this mortal world, Upon Thee I meditate.

namo'stu te vyāsa viśāla-buddhe phalāravindāyata-patra-netra / yena tvayā bhārata-taila-pūrņaḥ prajvālito jñāna-mayaḥ pradīpaḥ // 2 //

Salutations to thee, O Vyāsa. Thou art of mighty intellect, And thine eyes Are large as the petals Of the full-blown lotus. It was thou Who brightened this lamp of wisdom, Filling it with the oil Of the Mahābhārata.

prapanna-pārijātāya

totra-vetraikapāņaye / jñāna-mudrāya krșņāya gītāmrta-duhe namaḥ // 3 //

I salute Thee, O Krsna, O Thou who art the refuge Of ocean-born Lakmī And all who take refuge At Thy lotus feet. Thou art indeed The wish-fulfilling tree For Thy devotee. Thy one hand holds a staff For driving cows, And Thy other hand is raised- The thumb touching the tip Of Thy forefinger, Indicating divine knowledge. Salutations to Thee, O Supreme Lord, For Thou art the milker Of the ambrosia of the Gītā.

sarvopanişado gāvo dogdha gopāla nandanaḥ / pārtho vatsaḥ su-dhir bhoktā dugdham gītāmrtam maha // 4 //

The Upanișads Are as a herd of cows, Lord Krsna, son of a cowherd Is their milker, Arjuna is the calf, The supreme nectar of the Gītā Is the milk, And the wise man Of purified intellect Is the drinker.

vasudeva-sutam devam kamsa-cāņūra-mardanam / devakī-paramānandam krșņam vande jagad-gurum // 5 //

Thou son of Vasudeva, Destroyer of the demons Kamsa and Cāņūra,

Thou supreme bliss of Mother Devakī, O Thou, guru of the universe, Teacher of the worlds, Thee, O Krsna, I salute.

bhīşma-droņa-jayadratha-jalā gāndhāranīlotpalā salya-grāhavatī krpeņa bahanī karņena velākulā / aśvathāma-vikarņa-ghora-makarā duryodhanāvartinī sottīrņā khalu pāņdavai raņa-nadī kaivartakah keśavah // 6 //

Of that terrifying river Of the battlefield of Kuruksetra Over which the Pandavas victoriously crossed, Bhīsma and Drona were as the high banks, Jayadratha as the river's water, The King of Gandhāra the blue water-lily, Salya the shark, Krpa the current, Karna the mighty waves, Aśvatthāmā and Vikarna the dread alligators, And Duryodhana the very whirlpool- But Thou, O Krsna, wast the ferryman!

pārāsarya-vacaḥ saroja-mamalam gītārtha-gandhotkațam nānākhyānaka-kesaram hari-kathā-sambodhanābodhitam / loke sajjanaşat-padai-raha-rahaḥ pepīyamānam mudā bhryād-bhārata-pankajam kali-mala-pradvamsi naḥ śreyase // 7 //

May the spotless lotus of the Mahābhārata That grows on the waters Of the words of Vyāsa And of which the Bhagavad-gītā Is the irresistibly sweet fragrance And its tales of heroes The full-blown petals Fully opened by the talk of Lord Hari, Who destroys the sins Of Kali-yuga, And on which daily light The nectar-seeking souls, As so many bees Swarming joyously- May this lotus of the Mahābhārata Bestow on us the highest good.

Govindāsțakam By Adi Sankarācārya

satyam jñānam anantam nityam anākāśam paramākāśam gostha-prāngaņa-ringaņa-lolam anāyāsam paramāyāsam / māyā-kalpita-nānā-kāram anākāram bhuvanākāram ksamāya nātham anātham praņamata govindam paramānandam // 1//

Please bow down to Govinda, supreme bliss personified. He is the Absolute Truth, as well as unlimited and eternal knowledge. Though different from the sky, He Himself is the supreme sky. Though it was with effortless ease that Hess rolled and frolicked in the courtyards of Vraja, He appeared to become tired. Though formless, He manifests in various forms fashioned by Māyā, including the form of the universe. Though He shelters all the universes, He appears to need shelter.

mrtsnām atsīheti yasodā-tādana-śaiśava-santrāsam vyādita-vaktrālokita-lokāloka-caturdaśa-lokālim / loka-traya-pura-mūla-stambham lokālokam anālokam lokeśam paramesam praņamata govindam paramānandam // 2 //

Please bow down to Govinda, supreme bliss personified. Though He is the supreme master of the universe, He seemed to become frightened like an ordinary infant when Mother Yasodā chastised Him. When she asked, Are You eating mud? He opened His mouth to prove He had not-and showed her the fourteen planetary systems, including Lokāloka Mountain. He is the supporting pillar for this citylike universe of three worlds. Though He is beyond all vision, He is the source of everyone's vision.

trai-vistapa-ripu-vīra-ghnam ksiti-bhāra-ghnam bhava-roga-ghnam kaivalyam navanītāhāram anāhāram bhuvanāhāram / vaimalya-sphuța-ceto-vṛtti-viśesābhāsam anābhāsam saivam kevala-sāntam praņamata govindam paramānandam // 3 //

Please bow down to Govinda, supreme bliss personified. He relieves the earth of its burden by killing the demigods' enemies, the demons, and He grants liberation by curing the disease of materialism. Though He never needs to eat, still He eats butter, and He also devours the whole universe at the time of annihilation. Though distinct from all the shadow manifestations of this world, He manifests in the sanctified desires of a pure heart. He is most auspicious and peaceful.

gopālam bhū-līlā-vigraha-gopālam kula-gopālam gopī-khelana-govardhana-dhrta-līlā-lālita-gopālam /

gobhir nigadita-govinda-sphuta-nāmānam bahu-nāmānam gopī-gocara-dūram praņamata govindam paramānandam // 4 //

Please bow down to Govinda, supreme bliss personified. That protector of cows appeared in the form of a cowherd among the cowherds to perform His pastimes on earth, such as lifting Govardhana Hill to protect the cowherds and dallying with the cowherd damsels. Even the cows called Him by the name Govinda. He has unlimited names, is distinct among the cowherd boys, and is beyond the reach of the gopis' senses [when He goes to the forest during the day, or when He resides in Mathurā or Dvārakā].

gopī-mandala-gosthī-bhedam bhedāvastham abhedābham śaśvad go-khura-nirdhūtoddhat-dhūlī-dhūsara-saubhāgyam / śraddhā-bhakti-grhītānandam acintyam cintita-sad-bhāvam cintāmaņim ahimānam praņamata govindam paramānandam // 5 //

Please bow down to Govinda, supreme bliss personified. He enters the assembly of cowherd damsels and divides them into groups for His pastimes. He is simultaneously different from and one with everything. He considers it His good fortune to be always smeared with the dust raised by the cows' hooves. He is pleased by faith and devotion. Though He is inconceivable, His pastimes are the object of meditation. He is like a transcendental touchstone.

snāna-vyākula-yoșid-vastram upādāyāgam upārūdham vyāditsantīr atha dig-vastrā hy upadātum upākarșantam / nirdhūta dvaya-soka-vimoham buddham buddher antah-stham sattā-mātra-śarīram praņamata govindam paramānandam // 6 //

Please bow down to Govinda, supreme bliss personified. He stole the bathing damsels' clothes and climbed a tree with them, and when the naked maidens asked for their clothes back, He told them to come closer. He dispels lamentation and delusion. He is knowledge personified, realized by intelligence, and is also the personification of pure existence.

kāntam kāraņa-kāraņam ādim anādim kālam anābhāsam kālindī-gata-kālīyā-sirasi muhur muhuḥ sunrtyantam / kālam kāla-kalātītam kalitāśeam kali-dosa-ghnam kāla-traya-gati-hetum praņamata govindam paramānandam // 7 //

Please bow down to Govinda, supreme bliss personified. He is most beautiful. He is the original cause of all causes, and He has no cause. He is free from all superimpositions of illusion. He danced wonderfully on the hoods of the Kāliya serpent in the Yamuna. Though He is time, He is beyond all divisions of time. He knows everything, He destroys the defects of Kali-yuga, and He is the source of past, present, and future.

vṛndāvana-bhuvi vrndāraka-gaņa-vrndārādhyam vande 'ham kundābhāmala-manda-smera-sudhānandam suhrd-ānandam / vandyāśeşa-mahā-muni-mānasa-vandyānanda-pada-dvandvam vandyāsesa-guņābdhim praņamata govindam paramānandam // 8 //

Please bow down to Govinda, supreme bliss personified. He is the reservoir of all worshipable qualities. All worshipable saintly persons worship His blissful lotus feet within their hearts. He is my worshipful Lord. All the demigods, and Śrīmatī Vrndādevī as well, worship Him in the land of Vrndāvana. His pure and beautiful smile emanates bliss like a kunda flower pouring forth nectar. He gives transcendental ecstasy to His cowherd friends.

govindāstakam etad adhīte govindārpita-cetā yo govindācyuta mādhava visņo gokula-nāyaka krșneti / govindānghri-saroja-dhyāna-sudhā-jala-dhauta-samastāgho govindam paramānandāmrtam antah-sthaḥ sa samabhyeti //

Anyone who who recites this Govindastaka, who fixes his mind on Govinda, and who sweetly chants, 'O Govinda, Acyuta, Mādhava, Visņu, Gokula-nāyaka, Krsņa,' thus cleansing away all his sins with the ambrosial water of meditation on the lotus feet of Lord Govinda-such a soul will certainly attain Lord Govinda, the supreme, everlasting bliss of the heart.

Mahisāsura Mardinī Stotram

ayi giri-nandini naņdita-medini viśva-vinodini naņdanute girivara viņdhya śirodhini-vāsini vișņu-vilāsini jișņu-nute . bhagavati he sitikantha kuțumbini bhūri kuțumbini bhūri krte jaya jaya he mahişāsuramardini ramyakapardini śailasute (1

suravaravarşiņi durdharadharşiņi durmukhamarșiņi harșarate tribhuvanaposiņi sankaratosiņi kilbisamosini ghosarate danuja niroșiņi ditisuta roșiņi durmada soșiņi sindhusute jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 2 ..

ayi jagadamba madamba kadamba-vana-priya vāsini hāsarate sikhari śiromiņi tunga himālaya śrņga nijālaya madhyagate . madhu madhure madhu-kaițabha-bhaņjani kaitabha-bhaņjini rāsarāte jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 3 ..

ayi śatakhaņda vikhandita ruņda vituņdita śuņda gajādhipate ripu gaja gaņda vidāraņa caņda parākrama śuņda mrgādhipate .

nija bhuja daņda nipātita khaņda vipātita muņda bhațādhipate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 4 ..

ayi raņa durmada śatru vadhodita durdhara nirjara saktibhrte catura vicāra dhurīņa mahāsiva dūtakrta pramathādhipate . durita durīha durāśaya durmati dānavadūta krtāntamate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 5 ..

ayi śaraņāgata vairi vadhūvara vīra varābhaya dāyakare tribhuvana mastaka sūla virodhi śirodhi krtāmala śūlakare . dumidumi tāmara duņdubhināda maho mukharīkrta tigmakare jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 6 ..

ayi nija huņkrti mātra nirākrta dhūmra vilocana dhūmra śate samara viśoşita śoņita bīja samudbhava śoņita bīja late . śiva śiva śumbha niśumbha mahāhava tarpita bhūta pisācarate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 7.

dhanuranu saņga raņaksaņasaņga parisphura daņga națatkațake kanaka pisaņga prsatka nisanga rasadbhața śrņga hatāvațuke . krta caturanga balaksiti ranga ghațadbahuranga rațadbatuke jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 8 ..

jaya jaya japya jayejaya sabda parastuti tatpara viśvanute bhaņa bhaņa bhijñjimi bhiņkrta nūpura siņjita mohita bhūtapate . națita națārdha națīnața nāyaka nāțita nātya sugānarate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 9 ..

ayi sumanah sumanah sumanah sumanah sumanohara kāņtiyute śrita rajanī rajanī rajanī rajanī rajanīkara vaktravrte sunayana vibhramara bhramara bhramara bhramara bhramarādhipate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 10 ..

sahita mahāhava mallama tallika mallita rallaka mallarate viracita vallika pallika mallika bhillika bhillika varga vrte . sitakrta pullisamulla sitāruņa tallaja pallava sallalite jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 11 ..

avirala gaņda galanmada medura matta matangaja rājapate tribhuvana bhūșaņa bhūta kalānidhi rūpa payonidhi rājasute ayi suda tījana lālasamānasa mohana manmatha rājasute jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 12 ..

kamala dalāmala komala kāņti kalākalitāmala bhālalate sakala vilāsa kalānilayakrama keli calatkala haņsa kule .

alikula sankula kuvalaya maņdala maulimiladbhakulāli kule jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 13 ..

kara muralī rava vījita kūjita lajjita kokila muñjamate milita pulinda manohara guñjjita ranjitaśaila nikuñjagate . nijaguņa bhūta mahāsabarīgaņa sadguņa sambhrta kelitale jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 14 ..

kațitața pīta dukūla vicitra mayūkhatiraskrta candra ruche praņata surāsura maulimaņisphura daņśula sannakha candra ruce . jita kanakācala maulipadorjita nirbhara kuņjara kumbhakuce jaya jaya he mahişāsuramardini ramyakapardini sailasute .. 15 ..

vijita sahasrakaraika sahasrakaraika sahasrakaraikanute kṛta suratāraka sangaratāraka sangaratāraka sūnusute . suratha samādhi samānasamādhi samādhisamādhi sujātarate jaya jaya he mahisāsuramardini ramyakapardini śailasute .. 16 ..

padakamalam karuņānilaye varivasyati yo.anudinaņ sa śive ayi kamale kamalānilaye kamalānilayah sa katham na bhavet. tava padameva parampadamityanusīlayato mama kim na śive jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 17 ..

kanakalasatkala sindhu jalairanu siñcinute guņa rangabhuvam bhajati sa kim na śacīkuca kumbha tațī parirambha sukhānubhavam tava caraņam śaraņam karavāni natāmaravāni nivasi śivam jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 18 ..

tava vimalendukulam vadanendumalam sakalam nanu kūlayate kimu puruhūta purīndumukhī sumukhībhirasau vimukhīkriyate. mama tu matam sivanāmadhane bhavatī krpayā kimuta kriyate jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 19 ..

ayi mayi dīnadayālutayā krpayaiva tvayā bhavitavyamume ayi jagato jananī krpayāsi yathāsi tatha'numitāsirate . yaducitamatra bhavatyurari kurutādurutāpamāpākurute jaya jaya he mahişāsuramardini ramyakapardini śailasute .. 20

iti śrīmad ādya-saņkarācārya viracitā śrī mahișāsura-mardini stotram sampūrņam

Viveka-Cūdā-ManiThe Crest Jewel of Wisdom

a translation by John Richards

sarva-ved'ānta-siddh'ānta-gocaram tam agocaram gov'indam param'ānandam sad-gurum praņato'smy aham. 1

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

jantūnām nara-janma dur-labham ataḥ pumstvam tato vipratā tasmād vaidika-dharma-mārga-paratā vidvattvam asmāt param ātmān'ātma-vivecanam sv'anubhavo brahm'ātmanā samsthitiḥ muktir no śata-janma-koți-su-krtaiḥ puņyair vinā labhyate. 2

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

dur-labham trayam ev'aitad dev'ānugraha-hetukam manuşyatvam mumukșutvam mahā-purușa-samśrayaḥ. 3

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

labdhvā kathamcin nara-janma dur-labham tatrā'pi pumstvam śruti-pāra-darśanam yas tv'ātma-muktau na yateta mūdha-dhīḥ sa hy'ātma-hā svam vinihanty asad-grahāt. 4

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

itaḥ ko nv asti mūdh'ātmā yas tu sv'ārthe pramādyati dur-labham mānușam deham prāpya tatrā'pi paurușam. 5

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

vadantu śāstrāņi yajantu devān kurvantu karmāņi bhajantu devatāḥ ātm'aikya-bodhena vinā'pi muktiḥ na sidhyati brahma-śat'āntare'pi. 6

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

amrtatvasya n'āśā'sti vitten'ety eva hi śrutiḥ bravīti karmaņo mukter ahetutvam sphuțam yataḥ. 7

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

ato vimuktyai prayatet vidvān samnyasta-bāhy'ārtha-sukha-sprhaḥ san santam mahāntam samupetya deśikam ten'opadișț'ārtha-samāhit'ātmā. 8

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

uddhared ātman'ātmānam magnam samsāra-vāridhau yog'ārūdhatvam āsādya samyag-darśana-nisțhayā. 9

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

samnyasya sarva-karmāņi bhava-bandha-vimuktaye yatyatām paņditair dhīrair ātm'ābhyāsa upasthitaiḥ. 10

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

cittasya śuddhaye karma na tu vast'ūpalabdhaye vastu-siddhir vicāreņa na kimcit karma-koțibhiḥ. 11

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

samyag-vicārataḥ siddhā rajju-tattv'āvadhāraņā bhrānt'odita-mahā-sarpa-bhaya-duḥkha-vināśinī. 12

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

arthasya niścayo drsto vicārena hit'oktitaḥ na snānena na dānena prāņ'āyama-śatena vā. 13

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

adhikāriņam āśāste phala-siddhir viśeșataḥ upāyā deśa-kāl'ādyāḥ santy asmin saha-kāriņaḥ. 14

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

ato vicāraḥ kartavyo jijñāsor ātma-vastunaḥ samāsādya dayā-sindhum gurum brahma-vid uttamam. 15

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

medhāvī purușo vidvān uhāpoha-vicakșanah adhikāry'ātma-vidyāyā mukta-lakșaņa-lakșitaḥ. 16

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

vivekino viraktasya śamādi-guņa-śālinaḥ mumuksor eva hi brahma-jijñās'āyogyatā matā. 17

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

sādhanāny atra catvāri kathitāni manīsibhiḥ yeşu satsv eva sannişthā yad abhāve na sidhyati. 18

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

ādau nity'ānitya-vastu-vivekaḥ parigaņyate ih'āmutra-phala-bhoga-virāgas tad anantaram śam'ādi-șațka-sampattir mumukșutvam iti sphuțam. 19

First is listed discrimination between unchanging and changing realities, and after that dispassion for the enjoyment of the fruits of action both here and hereafter, and then

the group of six qualities including peace and of course the desire for liberation. 19

brahma satyam jagan mithy'ety evam-rūpo viniścayaḥ so'yam nity'ānitya-vastu-vivekah samudāhrtaḥ. 20

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

tad vairāgyam jihāsā yā darśana-śravaņ'ādibhiḥ deh'ādi-brahma-paryante hy'anitye bhoga-vastuni. 21

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

virajya vişaya-vrātād doșa-drstyā muhur muhuḥ svalaksye niyat'āvasthā manasa śama ucyate. 22

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

vişayebhyaḥ par'āvartya sthāpanam sva-sva-golake ubhayeșām indriyāņām sa damaḥ parikīrtitaḥ bāhy'ānālambanam vrtter eș'oparatir uttamā. 23

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

sahanam sarva-duḥkhānām apratīkāra-pūrvakam cint'āvil'āparahitam sā titikșā nigadyate. 24

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

sāstrasya guru-vākyasya satya-buddhy'avadhāraņam sā śraddhā kathitā sad-bhiryayā vast'ūpalabhyate. 25

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

sarvadā sthāpanam buddheḥ śuddhe brahmaņi sarvadā tat samādhānam ity uktam na tu cittasya lālanam. 26

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

aham-kār'ādi-dehāntān bandhāna-jñāna-kalpitān sva-sva-rūp'āvabodhena moktum icchā mumukșutā. 27

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

manda-madhyama-rūp'āpi vairāgyeņa śamādinā prasādena guroḥ seyam pravrddhā sūyate phalam. 28

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

vairāgyam ca mumukşutvam tīvram yasya tu vidyate tasmin nev'ārtha-vantaḥ syuḥ phala-vantaḥ śamādayaḥ. 29

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

etayor mandatā yatra viraktatva-mumukșayoḥ marau salīlavat tatra śamāder bhāna-mātratā. 30

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

mokșa-kāraņa-sāmagryām bhaktir eva garīyasī sva-sva-rūp'ānusandhānam bhaktir ity abhidhīyate. 31

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

sv'ātma-tattv'ānusandhānam bhaktir ity apare jaguḥ ukta-sādhana-sampannas tattva-jijñāsur ātmanaḥ upasīded gurum prājñyam yasmād bandha-vimokșaņam. 32

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

śrotriyo'vjino'kāmahato yo brahma-vittamaḥ brahmaņy uparataḥ śānto nirindhana iv'ānalaḥ ahetuka-dayā-sindhur bandhur ānamatām satām. 33

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

tam ārādhya gurum bhaktyā prahva-praśraya-sevanaiḥ prasannam tam anuprāpya prcchej jñātavyam ātmanaḥ. 34

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

svamin namaste nata-loka-bandho kāruņya-sindho patitam bhav'ābdhau mām uddhar'ātmīya-kaț'ākșa-drstyā rjvy'ātikāruņya-sudh'ābhivrstyā. 35

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

durvāra-samsāra-dav'āgni-taptam dodhūyamānam dur-adrsța-vātaiḥ bhītam prapannam paripāhi mrtyoḥ śaraņyam anyad yad aham na jāne. 36

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

śāntā mahānto nivasanti santo vasantaval loka-hitam carantaḥ tīrņāḥ svayam bhīma-bhav'ārņavam janān ahetun'ānyān api tārayantaḥ. 37

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

ayam svabhāvaḥ svata eva yatpara- śram-āpan'odapravaņam mahātmanām sudhām ureșa svayam arkakarkaśa- prabhābhi-taptām avati kșitim kila. 38

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

fierce rays of the sun. 38

brahm'ānanda-ras'ānubhūti-kalitaiḥ pūrtaiḥ susītair yutaiḥ yuşmad vāk-kalaśoj jhitaiḥ śruti-sukhair vāky'āmrtaiḥ secaya samtaptam bhava-tāpa-dāva-dahana-jvāl'ābhir enam prabho dhanyāste bhava-dīkșaņa-kșaņa-gateḥ pātrī-krtāḥ svīkrtāḥ. 39

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

katham tareyam bhava-sindhum etam kā vā gatir me katamo'sty upāyaḥ jāne na kiñcit krpayā'va mām prabho samsāra-dukha-kșatim ātanușva. 40

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

tathā vadantam śaraņ'āgatam svam samsāra-dāv'ānala-tāpa-taptam nirīksya kāruņya-ras'ārdra-drstyā dadyādabhītim sahasā mahātmā. 41

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

vidvān sa tasmā upasattim īyușe mumukşave sādhu yath'okta-kāriņe praśānta-cittāya śamānvitāya tattv'opadeśam krpay'aiva kuryāt. 42

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

mā bhaista vidvam stava n'āsty apāyaḥ samsāra-sindhos taraņe'styupāyaḥ yen'aiva yātā yatayo'sya pāram tam eva mārgam tava nirdiśāmi. 43

Don't be afraid, learned one. Destruction is not for you. There is indeed a means of

crossing the sea of samsara, the way taken by which those who have crossed over before, and I will now instruct you in it. 43

asty upāyo mahān kaścit samsāra-bhaya-nāśanaḥ tena tīrtvā bhav'āmbhodhim param'ānandam āpsyasi. 44

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

vedānt'ārtha-vicāreņa jāyate jñānam uttamam ten'ātyantika-samsāra-duḥkha-nāśo bhavaty anu. 45

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

śraddhā-bhakti-dhyāna-yogān mumuksoḥ mukter hetūn vakti sākșāc chruter gīḥ yo vā eteșv eva tişthaty amusya mokşo'vidyā-kalpitād deha-bandhāt. 46

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

ajñāna-yogāt param'ātmanas tava hy anātma-bandhas tata eva samsṛtiḥ tayor vivek'odita-bodha-vahnih ajñāna-kāryam pradahet sa-mūlam. 47

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

śisya uvāca

The disciple

kṛpayā śrūyatām svāmin praśno'yam kriyate mayā yad uttaram aham śrutvā krt'ārthaḥ syām bhavan-mukhāt. 48

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

ko nāma bandhaḥ katham eșa āgataḥ

katham pratişth'āsya katham vimokșaḥ ko'sāvan'ātmā paramaḥ ka ātmā tayor vivekaḥ katham etad ucyatām. 49

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

śrīgurur uvāca

The guru

dhanyo'si krta-krtyo'si pāvita te kulam tvayā yad avidyā-bandha-muktyā brahmī-bhavitum icchasi. 50

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

rņa-mocana-kartārah pitu santi sut'ādayaḥ bandha-mocana-kartā tu svasmād anyo na kaścana. 51

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

masta-kanyasta-bhār'āder duḥkham anyair nivāryate kșudh'ādi-krta-duḥkham tu vinā svena na kenacit. 52

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

pathyam'ausadha-sevā ca kriyate yena rogiņā ārogya-siddhir drstā'sya n'āny'ānusthita-karmaņā. 53

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

vastu-svarūpam sphuța-bodha-cakșușā sven'aiva vedyam na tu panditena candra-svarūpam nija-cakșuș'aiva jñātavyam anyair avagamyate kim. 54

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

avidyā-kāma-karm'ādi-pāśa-bandham vimocitum kaḥ śaknuyād vin'ātmānam kalpa-koți-śatair api. 55

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

na yogena na sāmkhyena karmaņā no na vidyayā brahm'ātm'aikatva-bodhena mokșaḥ sidhyati n'ānyathā. 56

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

vīņāyā rūpa-saundaryam tantrī-vādana-sausthavam prajā-rañjana-mātram tan na sāmrājyāya kalpate. 57

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

vāg-vaikharī śabda-jharī śāstra-vyākhyān akauśalam vaiduşyam viduşām tadvad bhuktaye na tu muktaye. 58

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

avijñāte pare tattve śāstr'ādhītis tu nișphalā vijñāte'pi pare tattve śāstr'ādhītis tu nișphalā. 59

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

śabda-jālam mah'āranyam citta-bhramaņa-kāraņam ataḥ prayatnāj jñātavyam tattva-jñais tattvam ātmanaḥ. 60

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

ajñāna-sarpa-daștasya brahma-jñān'aușadham vinā kimu vedaiś ca śāstraiś ca kimu mantraiḥ kim ausadhaiḥ. 61

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

na gacchati vinā pānam vyādhir aușadha-śabdataḥ

vinā'parokș'ānubhavam brahma-śabdair na mucyate. 62

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

akrtvā drśya-vilayam ajñātvā tattvam ātmanah brahma-śabdaiḥ kuto muktir ukti-mātra-phalair nņām. 63

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

akrtvā śatru-samhāram agatv'ākhila-bhūśriyam rājā'ham iti śabdān no rājā bhavitum arhati. 64

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

āpt'oktim khananam tath'opariśil'ādy-utkarşaņam svīkrtim nikşepaḥ samapeksate na hi bahiḥ śabdais tu nirgacchati tadvad brahma-vid opadeśa-manana-dhyān'ādibhir labhyate māyā-kārya-tirohitam svam amalam tattvam na dur-yuktibhiḥ. 65

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

tasmāt sarva-prayatnena bhava-bandha-vimuktaye svair eva yatnaḥ kartavyo rog'ādāv iva paņditaiḥ. 66

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

yas tvay'ādya krtaḥ praśno varī-yāñ chāstravin mataḥ sūtra-prāyo nigūdh'ārtho jñātavyaś ca mumukșubhiḥ. 67

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

śrņusv'āvahito vidvan yan mayā samudīryate tad etac chravaņāt sadyo bhava-bandhād vimokșyase. 68

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

mokşasya hetuḥ prathamo nigadyate vairāgyam atyantam anitya-vastuşu tataḥ śamaś c'āpi damas titikșā nyāsaḥ prasakt'ākhila-karmaņām bhrśam. 69

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

tataḥ śrtis tan-mananam sa-tattva- dhyānam ciram nitya-nirantaram muneḥ tato'vikalpam parametya vidvān ih'aiva nirvāņa-sukham samrcchati. 70

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

yad boddhavyam tav'edān'īm'ātm'ānātma-vivecanam tad ucyate mayā samyak śrutv'ātmany avadhāraya. 71

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

majj'āsthi-medaḥ-pala-rakta-carma- tvag-āhvayair dhātubhir ebhir anvitam pād'oru-vaks'obhuja-prstham astakaiḥ angair upāngair upayuktam etat. 72 aham mame'ti prathitam śarīram moh'aspadam sthulam it'īryate budhaih nabho-nabhasvad-dahan'āmbu-bhūmayaḥ sūkșmāņi bhūtāni bhavanti tāni. 73

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

paras-par'āmśair militāni bhūtvā sthūlāni ca sthūla-śarīra-hetavaḥ mātrās-tadīyā vișayā bhavanti śabd'ādayaḥ pañca sukhāya bhoktuḥ. 74

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

ya eşu mūdhā vișayeșu baddhā rāgor upāśena su-dur-damena āyānti niryānty adha ūrdhvam uccaiḥ svakarmad ūtena javena nītāḥ. 75

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

śabd'dibhi pañcabhir eva pañca pañcatvam āpuh sva-guņena baddhāḥ kuranga-mātanga-patanga-mīna- bhṛṅgā naraḥ pañcabhir añcitaḥ kim. 76

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

doseņa tīvro vişayaḥ krsna-sarpa-vișād api vişam nihanti bhoktāram drașțāram caksuș'āpyayam. 77

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

vișay'āśā-mahā-pāśādyo vimuktaḥ su-dus-tyajāt sa eva kalpate muktyai n'ānyaḥ șaț-śāstra-vedy api. 78

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

āpāta-vairāgyavato mumukșūn bhavābdhi pāram pratiyātum udyatān āśāgraho majjayate'ntarāle nigrhya kaņțhe vinivartya vegāt. 79

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

vişay'ākhya-graho yena su-virakty asinā hataḥ

sa gacchati bhavām bhodheḥ pāram pratyūha-varjitaḥ. 80

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

vişama-vişaya-mārgair gacchato'naccha-buddheḥ pratipadam abhiyāto mrtyur apy eșa viddhi hita-sujana-gur'ūktyā gacchataḥ svasya yuktyā prabhavati phala-siddhi satyam ity eva viddhi. 81

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

mokșasya kāmksā yadi vai tav'āsti tyaj'ātidūrād vișayān vișam yathā pīyūsa-vat toșa-dayā-kșam'ārjava- praśānti-dāntīr bhaja nityam ādarāt. 82

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

anukşaņam yat-parihrtya krtyam anādy'avidyā-krta-bandha-mokșaņam deha par'ārtho'yam amușya poșaņe yah sajjate sa svam anena hanti. 83

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

śarīra-poaņ'ārthī san ya ātmānam didrkșati grāham dāru-dhiyā dhrtvā nadi tartum sa gacchati. 84

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

moha eva mahā-mrtyur mumukșor vapur-ādișu moho vinirjito yena sa mukti-padam arhati. 85

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

moham jahi mahā-mrtyum deha-dāra-sut'ādișu

yam jitvā munayo yanti tad visnoh paramam padam. 86

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

tvan-māmsa-rudhira-snāyu-med'omajj'āsthi-samkulam pūrņam mūtra-purīsābhyām sthūlam nindyam idam vapuḥ. 87

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

pañcī-krtebhyo bhūtebhyah sthūlebhyaḥ pūrva-karmaņā samutpannam idam sthūlam bhog'āyatanam ātmanaḥ avasthā jāgaras tasya sthūl'ārth'ānubhavo yataḥ. 88

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

bāhy'endriyaiḥ sthūla-pad'ārtha-sevām srak-candana-stry'ādi-vicitra-rūpām karoti jīvaḥ svayam etad ātmanā tasmāt praśastir vapușo'sya jāgare. 89

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

sarvā'pi bāhya-samsāraḥ purușasya yad āśrayaḥ viddhi deham idam sthūlam grha-vad grha-medhinaḥ. 90

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

sthūlasya sambhava-jarā-maraņāni dharmāḥ sthauly'ādayo bahu-vidhāḥ śiśut'ādy'avasthāḥ varņ'āśram'ādi-niyamā bahudhā'mayāḥ syuḥ pūjā'vamāna-bahu-māna-mukhā viśeșāḥ. 91

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

buddh'īndriyāņi śravaņam tvag-akși

ghrāņam ca jihvā visay'āvabodhanāt vāk-pāņi-pādā gudam apy upasthaḥ karm'endriyāņi pravaņena karmasu. 92

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

nigadyate'ntah-karaņam mano-dhīḥ ahamkrtiś cittam iti sva-vrttibhih manas tu samkalpa-vikalpan'ādibhiḥ buddhiḥ pad'ārth'ādhyavasāya-dharmataḥ. 93 atr'ābhimānād aham ity aham-krtiḥ svārth'ānusandhāna-guņena cittam. 94

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

prāņ'āpāna-vyān'odāna-samānā bhavaty asau prāņa svayam eva vrtti-bhedād vikrti-bhedāt suvarņa-salil'ādi-vat. 95

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

vāg-ādi pañca śravaņ'ādi pañca prāņ'ādi pañc'ābhra-mukhāni pañca buddhy'ādy avidyā'pi ca kāma-karmaņī pury'astakam sūkșma-śarīram āhuḥ. 96

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

idam śarīram śrņu sūkșma-samjñitam lingam tv apañcī-krta-sambhavam sa-vāsanam karma-phal'ānubhāvakam sv'ājñānato'nādir upādhir ātmanaḥ. 97

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

svapno bhavaty asya vibhakty'avasthā sva-mātra-śeșeņa vibhāti yatra svapne tu buddhiḥ svayam eva jāgrat kālīna-nānā-vidha-vāsanābhiḥ. 98 kartr'ādi-bhāvam pratipadya rājate yatra svayam bhāti hy ayam parātmā dhī-mātra-kop'ādhir aśeșa-sākșī na lipyate tat krta-karma-leśaiḥ yasmād asangas tata eva karmabhiḥ na lipyate kiñcid upādhinā krtaiḥ. 99

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

sarva-vyāprti-karaņam lingam idam syāc-cid-ātmanah pumsaḥ vāsy'ādikam iva takșņ'asten'aiv'ātmā bhavaty asango'yam. 100

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

andhatva-mandatva-patutva-dharmā sauguņya-vaiguņya-vaśāddhi cakșusaḥ bādhirya-mūkatva-mukhās tath'aiva śrotr'ādi-dharmā na tu vettur ātmanaḥ. 101

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

ucchvāsa-niḥśvāsa-vijrmbhaņa-kșut prasyandan'ādy-utkramaņ'ādikāḥ kriyāḥ prāņ'ādi-karmāņi vadanti ta-jñāḥ prāņasya dharm'āvaśanā-pip'āse. 102

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

antaḥ-karaņam eteșu cakșur-ādișu varșmaņi

aham ity abhimānena tisthaty ābhāsa-tejasā. 103

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

aham-kāraḥ sa vijñeyaḥ kartā bhoktā'bhimāny ayam sattv'ādi-guņa-yogena c'āvasthā-trayam aśnute. 104

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

vișayāņām ānukūlye sukhī duḥkhī viparyaye sukham duhkham ca tad-dharmaḥ sad-ānandasya n'ātmanaḥ. 105

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

ātm'ārthatvena hi preyān vișayo na svata priyaḥ svata eva hi sarveșām ātmā priyatamo yataḥ tata ātmā sad-ānando n'āsya duḥkham kadācana. 106

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

yat suşuptau nirvişaya ātm'ānando'nubhūyate śrutiḥ pratyaksam aitihyam anumānam ca jāgrati. 107

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

avyakta-nāmnī param'eśa-śaktiḥ an'ādy-avidyā triguņ'ātmikā parā kāry'ānumeyā sudhiy'aiva māyā yayā jagat sarvam idam prasūyate. 108

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

san n'āpy asan n'āpy ubhay'ātmikā no bhinnā'py abhinnā'py ubhay'ātmikā no sāngā'py anangā hy ubhay'ātmikā no mahād-bhutā'nirvacanīya-rūpā. 109

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

śuddhā'dvaya-brahma-vibhodhan'āśyā sarpa-bhramo rajju-vivekato yathā rajas-tamaḥ-sattvam iti prasiddhā guņās-tadīyāh prathitaiḥ sva-kāryaiḥ. 110

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

vikșepa-śaktī rajasaḥ kriy'ātmikā yatah pravrttiḥ prasrtā purāņī rāg'ādayo'syāḥ prabhavanti nityam duḥkh'ādayo ye manaso vikārāḥ. 111

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

kāmaḥ krodho lobha-dambh'ādy asūyā aham-kār'erșyā-matsar'ādyās tu ghorāḥ dharmā ete rājasāh pum-pravrttiḥ yasmād eșā tad-rajo bandha-hetuḥ. 112

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

eşā'vrtir nāma tamo-guņasya śaktir mayā vastv'avabhāsate'nyathā saișā nidānam purușasya samsrteḥ viksepa-śakteḥ pravaņasya hetuḥ. 113

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

prajñā-vān api paņdito'pi caturo'py atyanta-sūkșm'ātma-drg- vyālīdhas tamasā na vetti bahudhā sambodhito'pi sphuțam bhrānty'āropitam eva sādhu kalayaty ālambate tad-guņān hant'āsau prabalā duranta-tamasaḥ saktir mahaty'āvrtiḥ. 114

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

abhāvanā vā viparīta-bhāvanā asambhāvanā vipratipattir asyāḥ samsarga-yuktam na vimuñcati dhruvam vikșepa-śaktiḥ kșapayaty ajasram. 115

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

ajñāna-mālasya jadatva-nidrā- pramādam ūdhatva-mukhās tamo-guņāḥ etai prayukto na hi vetti kimcit nidrālu-vat stambha-vad eva tișthati. 116

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

sattvam viśuddham jala-vat tathā'pi tābhyām militvā saraņāya kalpate yatr'ātma-bimbaḥ pratibimbitaḥ san prakāśayaty arka iv'ākhilam jadam. 117

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

miśrasya sattvasya bhavanti dharmāḥ tvam ānitādyā niyamā yam'ādyāḥ śraddhā ca bhaktiś ca mumukșatā ca daivī ca sampattir asan-nivrttiḥ. 118

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

viśuddha-sattvasya guņāḥ prasādaḥ sv'ātm'ānubhūtiḥ paramā praśāntiḥ trptiḥ praharșaḥ param'ātma-nișțhā

yayā sad-ānanda-rasam samrcchati. 119

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

avyaktam etat tri-guņair niruktam tat-kāraņam nāma śarīram ātmanaḥ sușuptir etasya vibhakty-avasthā pralīna-sarv'endriya-buddhi-vrttiḥ. 120

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

sarva-prakāra-pramiti-praśāntiḥ bīj'ātmanā'vasthitir eva buddheḥ suşuptir etasya kila pratītiḥ kimcin na vedmī ti jagat-prasiddheh. 121

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

deh'endriya-prāņa-mano'ham-ādayaḥ sarve vikārā vișayāḥ sukh'ādayaḥ vyom'ādi-bhūtāny akhilam na viśvam avyakta-paryantam idam hy anātmā. 122

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

māyā māyā-kāryam sarvam mahad-ādi-deha-paryantam asad idam anātma-tattvam viddhi tvam maru-marīcikā-kalpam. 123

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

atha te sampravaksyāmi sva-rūpam param'ātmanaḥ yad-vijñāya naro bandhān muktaḥ kaivalyam aśnute. 124

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

asti kaścit svayam nityam ahampratyaya-lambanaḥ avasthā-traya-sākșī san-pañca-kośa-vilakșaņaḥ. 125

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

yo vijānāti sakalam jāgrat-svapna-sușuptișu buddhi-tad-vrtti-sad-bhāvam abhāvam aham ity ayam. 126

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

yaḥ paśyati svayam sarvam yam na paśyati kaścana yaś cetayati buddhy'ādi na tad yam cetayaty ayam. 127

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

yena viśvam idam vyāptam yam na vyāpnoti kiñcana abhā-rūpam idam sarvam yam bhāntyam anubhāty ayam. 128

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

yasya sannidhi-mātreņa deh'endriya-mano-dhiyaḥ vișayeşu sva-kīyesu vartante preritā iva. 129

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

ahankār'ādi-deh'āntā vișayāś ca sukh'ādayaḥ vedyante ghața-vad yena nitya-bodha-svarūpiņā. 130

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

eșo'ntar'ātma purusah purano nirantar'ākhanda-sukh'ānubhūtiḥ sad'aika-rūpaḥ pratibodha-mātro yen'eşitā vāg-asavaś caranti. 131

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

atr'aiva sattv'ātmani dhī-guhāyām avyākt'ākāśa uśat-prakāśaḥ ākāśa uccai ravi-vat prakāśate sva-tejasā viśvam idam prakāśayan. 132

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

jñātā mano'ham-kṛti-vikriyāņām deh'endriya-prāņa-krta-kriyāņām ayo'gni-vat tān anuvartamāno na cestate no vikaroti kiñcana. 133

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

na jāyate no mriyate na vardhate na kşīyate no vikaroti nityaḥ vilīyamāne'pi vapușy amușmin na līyate kumbha iv'āmbaram svayam. 134

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

prakrti-vikrti-bhinnaḥ śuddha-bodha-svabhāvaḥ sad-asad idam aśeșam bhāsayan nirviśeșaḥ vilasati param'ātmā jāgrad'ādișv'avasthā- svaham aham iti sākșāt sākși-rūpeņa buddheḥ. 135

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

niyamita-manas'āmum tvam svam ātmānam ātmany- ayam aham iti sākșād viddhi buddhi-prasādāt jani-maraņa-taramgā-pārasamsāra-sindhum pratara bhava krt'ārtho brahma-rūpena samsthaḥ. 136

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

atr'ānātmany aham iti matir bandha eșo'sya pumsaḥ prāpto'jñānāj janana-maraņa-kleśa-sampāta-hetuḥ yen'aiv'āyam vapur idam asat-satyam ity ātma-buddhyā puşyaty ukşaty avati vişayais tantubhiḥ kośa-krd-vat. 137

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

atasmims-tad-buddhiḥ prabhavati vimūdhasya tamasā vivek'ābhāvād vai sphurati bhujage rajju-dhișaņā tato'nartha-vrāto nipatati samādātur adhikaḥ tato yo'sad-grāhah sa hi bhavati bandhaḥ śrņu sakhe. 138

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

akhaņda-nity'ādvaya-bodha-śaktyā sphur'antam ātmānam ananta-vaibhavam samāvrņoty āvrti-aktir eșā tamo-mayī rāhur iv'ārka-bimbam. 139

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

tiro-bhūte sv'ātmany amalatara-tejo-vati pumān anātmānam mohād aham iti sarīram kalayati tatah kāma-krodha-prabhrtibhir amum bandhana-guņaiḥ param vikșep'ākhyā rajasa uru-saktir vyathayati. 140

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

mahā-moha-graha-grasana-galit'ātm'āvagamano dhiyo nānā-vasthām svayam abhinayams tad-guņatayā apāre samsare vișaya-vișa-pūre jala-nidhau nimajy'onmajyāyam bhramati kumatiḥ kutsita-gatiḥ. 141

When a man has fallen to the state of being swallowed up by the great shark of

ignorance, he assumes to himself the various states superimposed upon him, and in a pitiful state wanders rising and sinking in the great ocean of samsara. 141

bhānu-prabhāsam janit'ābhrapanktiḥ bhānum tirodhāya vijrmbhate yathā ātm'odit'āham-krtir ātma-tattvam tathā tirodhāya vijrmbhate svayam. 142

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

kavalita-dina-nārthe dur-dine sāndra-meghaiḥ vyathayati hima-jhamjhā-vāyur ugro yath'aitān avirata-tamas'ātmany āvrte mūdha-buddhim kșapayati bahu-duḥkhais tīvra-viksepa-śaktiḥ. 143

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

etābhyām eva śaktibhyām bandhaḥ pumsaḥ samāgataḥ yābhyām vimohito deham matvā'tmānam bhramaty ayam. 144

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

bījam samsrti-bhūmi-jasya tu tamo deh'ātma-dhīr ankuro rāgah pallavam ambu karma tu vapuh skandho'savaḥ śākhikāḥ agrāņ'īndriya-samhatiś ca vişayāh puspāni duhkham phalam nānā-karma-samudbhavam bahu-vidham bhoktā'tra jīvaḥ khagaḥ. 145

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

ajñāna-mūlo'yam anātma-bandho naisargiko'nādir ananta īritaḥ janm'āpyaya-vyādhi-jar'ādi-duḥkha- pravāha-pātam janayaty amusya. 146

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

n'āstrair na astrair anilena vahninā chettum na śakyo na ca karma-koțibhiḥ viveka-vijñāna-mahāsinā vinā dhātuḥ prasādena śitena mañjunā. 147

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

śruti-pramān'aika-mateḥ svadharma nișțhā tay'aiv'ātma-viśuddhir asya visuddha-buddheḥ param'ātma-vedanam ten'aiva samsāra-samūla-nāsaḥ. 148

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

kośair anna-mayād yaiḥ pañcabhir ātmā na samvrto bhāti nija-śakti-samutpannaiḥ śaivāla-pațalair iv'āmbu vāpīstham. 149

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

tac chaivāl'āpanaye samyak salilam pratīyate śuddham trsņā-santāpaharam sadyaḥ saukhya-pradam param pumsaḥ. 150

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

pañcānām api kośānām apavāde vibhāty ayam śuddhaḥ nity'ānand'aika-rasah pratyag-rūpah paraḥ svayam jyotiḥ. 151

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

ātm'ānātma-vivekaḥ kartavyo bandha-muktaye vidușā ten'aiv'ānandī bhavati svam vijñāya sac-cid-ānandam. 152

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

muñj'ādi-șīkām iva drśya-vargāt pratyañcam ātmānam asangam akriyam vivicya tatra pravilāpya sarvam tad ātmanā tișthati ya sa muktaḥ. 153

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

deho'yam anna-bhavano'nna-mayas tu kośaḥ c'ānnena jīvati vinaśyati tad-vihīnaḥ tvak-carma-māmsa-rudhir'āsthi-purīșa-rāśiḥ n'āyam svayam bhavitum arhati nitya-śuddhaḥ. 154

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

pūrvam janer adhi-mrter api n'āyam asti jāta-kşaņaḥ ksaņa-guņo'niyata-svabhāvaḥ naiko jadaś ca ghața-vat paridrśyamānaḥ svātmā katham bhavati bhāva-vikāra-vettā. 155

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

pāņi-pād'ādi-māndeho n'ātmā vyange'pi jīvanāt tat-tac-chakter anāśāc ca na niyamyo niyāmakaḥ. 156

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

deha-tad-dharma-tat-karma-tad-avasth'ādi-sākșiņaḥ sata eva svataḥ siddham tad-vailaksaņyam ātmanaḥ. 157

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

śalya-rāśir māmsa-lipto mala-pūrņo'tikaśmalaḥ katham bhaved ayam vettā svayam etad vilakșanah. 158

How could the body, which is a heap of bones, covered with flesh, full of filth and

highly impure, be oneself, the featureless observer? 158

tvan-māmsa-medo'sthi-purīsa-rāśāv aham matim mūdha-jana karoti vilakşaņam vetti vicāra-śīlo nija-svarūpam param'ārtha-bhūtam. 159

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

deho'ham ity eva jadasya buddhiḥ dehe ca jīve vidușas tv aham-dhīḥ viveka-vijñāna-vato mah'ātmano brahm'āham ity eva matiḥ sad'ātmani. 160

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

atr'ātma-buddhim tyaja mūdha-buddhe tvań-māmsa-medo'sthi-purīșa-rāśau sarv'ātmani brahmaņi nirvikalpe kuruşva sāntim paramām bhajasva. 161

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

deh'endriy'ādāv asati bhramoditām vidvān aham tām na jahāti yāvat tāvan na tasy'āsti vimukti-vārtā'py astv eșa ved'ānta-nay'ānta-darśī. 162

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

chāyā-śarīre pratibimba-gātre yat svapna-dehe hrdi kalpit'ānge yath'ātma-buddhis tava n'āsti kācij jīva-ccharīre ca tath'aiva m'āstu. 163

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

deh'ātma-dhīr eva nrņām asad-dhiyām janm'ādi-duḥkha-prabhavasya bījam yatas tatas tvam jahi tām prayatnāt tyakte tu citte na punar bhav'āśā. 164

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

karm'endriyaiḥ pañcabhir añcito'yam prāņo bhavet prāņa-mayas tu kośaḥ. yen'ātmavān anna-mayo'nupūrņaḥ pravartate'sau sakala-kriyāsu. 165

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

naiv'ātmā'pi prāņa-mayo vāyu-vikāro gantā'gantā vāyu-vad antar-bahireșaḥ yasmāt kiñcit kv'āpi na vett'īșțam aniștam svam vānyam vā kiñcana nityam para-tantraḥ. 166

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

jñān'endriyāņi ca manaś ca mano-mayaḥ syāt kośo mam'āham iti vastu-vikalpa-hetu samjñ'ādi-bheda-kalan'ākalito balīyāms tat-pūrva-kośam abhipūrya vijrmbhate yaḥ. 167

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

pañc'endriyaiḥ pañcabhir eva hotrbhiḥ pracīyamāno vișay'ājya-dhārayā jājvalyamāno bahu-vāsan'endhanaiḥ mano-may'āgnir dahati prapañcam. 168

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

na hy asty avidyā manaso'tiriktā mano hy avidyā bhava-bandha-hetuḥ tasmin vinaşțe sakalam vinașțam vijrmbhite'smin sakalam vijrmbhate. 169

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

svapne'rtha-śūnye srjati sva-śaktyā bhoktr'ādi-viśvam mana eva sarvam tath'aiva jāgraty api no viśesaḥ tat sarvam etan manaso vijrmbhaņam. 170

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

suşupti-kāle manasi pralīne n'aiv'āsti kiñcit sakala-prasiddheḥ ato manaḥ-kalpit eva pumsaḥ samsāra etasya na vastuto'sti. 171

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

vāyunā'nīyate medhaḥ punas ten'aiva nīyate manasā kalpyate bandho mokșas ten'aiva kalpyate. 172

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

deh'ādi-sarva-vişaye parikalpya rāgam badhnāti tena puruam paśu-vad guņena vairasya matra vişa-vat su-vidhāya paścād enam vimocayati tan mana eva bandhāt. 173

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

tasmān manah kāraņam asya jantoḥ bandhasya mokșasya ca vā vidhāne bandhasya hetur malinam rajo-guņaiḥ

mokşasya śuddham virajas-tamas-kam. 174

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

viveka-vairāgya-guņ'ātirekāc- chuddhatvam āsādya mano vimuktyai bhavatyato buddhimato mumukșoḥ tābhyām drdhābhyām bhavitavyam agre. 175

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

mano nāma mahā-vyāghro vișay'āraņya-bhūmișu caraty atra na gacchantu sādhavo ye mumukșavaḥ. 176

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

manaḥ prasūte vișayān aśeșān sthūl'ātmanā sūkșmatayā ca bhoktuḥ śarīra-varņ'āśrama-jāti-bhedān guņa-kriyā-hetu-phalāni nityam. 177

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

asamga-cid-rūpam amum vimohya deh'endriya-prāņa-guņair nibaddhya aham-mam'eti bhramayaty ajasram manaḥ sva-krtyesu phal'opabhuktișu. 178

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

adhyāsa-doșāt purușasya samsrtiḥ adhyāsa-bandhas tv amun'aiva kalpitaḥ rajas-tamo-doșa-vato'vivekino janm'ādi-duḥkhasya nidānam etat. 179

Man's samsara is due to the error of additions (to his true nature), and it is from the

mind's imagination that the bondage of these additions comes. This is the cause of the pain of birth and so on for the man without discrimination who is filled with desire and ignorance. 179

ataḥ prāhur mano'vidyām paņditās tattva-darśinaḥ yen'aiva bhrāmyate viśvam vāyun'ev'ābhra-mandalam. 180

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

tan-manaḥ-śodhanam kāryam prayatnena mumukșuņā visuddhe sati c'aitasmin muktiḥ kara-phal'āyate. 181

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

moks'aika-saktyā vișayeșu rāgam nirmūlya samnyasya ca sarva-karma sac-chaddhayā yaḥ śravaņ'ādi-nistho rajah-svabhāvam sa dhunoti buddheḥ. 182

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

mano-mayo n'āpi bhavet parātmā hy ādy'anta-vattvāt pariņāmi-bhāvāt duḥkh'ātma-katvād visayatva-hetoḥ drașțā hi drśy'ātma-tayā na drstaḥ. 183

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

buddhir buddh'īndriyaih s'ārdham sa-vrttiḥ kartr-laksanaḥ vijñāna-maya-kośaḥ syāt pumsaḥ samsāra-kāraņam. 184

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

anuvrajac cit-pratibimba-śaktiḥ vijñāna-samjñaḥ prakrter vikārah jñāna-kriyā-vān aham ity ajasram deh'endriy'ādișv abhimanyate bhrśam. 185

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

anādi-kālo'yam aham-svabhāvo jīvaḥ samasta-vyavahāra-vodhā karoti karmāņy api pūrva-vāsanaḥ puņyāny apuņyāni ca tat-phalāni. 186

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

bhunkte vicitrāsv api yonișu vrajan nāyāti niryāty adha ūrdhvam eșaḥ asy'aiva vijñāna-mayasya jāgrat- svapn'ādy-avasthāh sukha-duhkha-bhogaḥ. 187

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

deh'ādi-nișth'āśrama-dharma-karma- guņ'ābhimānaḥ satatam mam'eti vijñāna-kośo'yam atiprakāśaḥ prakrsta-sānnidhya-vaśāt par'ātmanaḥ ato bhavaty eșa upādhir asya yad ātma-dhīḥ samsarati bhrameņa. 188

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

yo'yam vijñāna-mayaḥ prāņesu hrdi sphuraty ayam jyotiḥ kūța-sthaḥ sann ātmā kartā bhoktā bhavaty upādhi-sthaḥ. 189

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

svayam paricchedam upetya buddheḥ tād-ātmya-doșeņa param mrs'ātmanaḥ sarv'ātmakaḥ sann api vīkșate svayam

svataḥ prthaktvena mrdo ghatān iva. 190

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

upādhi-sambandha-vaśāt parātmā hy upādhi-dharm'ānanubhāti tad-guņaḥ ayo-vikārāna-vikāri-vahnivat sad-aikarūpo'pi paraḥ svabhāvāt. 191 at. 191

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

śișya uvāca

The disciple

bhrameņ'āpy anyathā vā'stu jīva-bhāva par'ātmanaḥ tad-upādher anāditvān n'ānāder nāśa isyate. 192

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

ato'sya jīva-bhāvo'pi nityā bhavati samsrtiḥ na nivarteta tan-moksaḥ katham me śrī-guro vada. 193

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

śrīgurur uvāca

The guru

samyak prstam tvayā vidvan s'āvadhānena tac chrņu prāmāņikī na bhavati bhrāntyā mohita-kalpanā. 194

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

bhrāntim vinā tv asangasya nişkriyasya nirākrteḥ na ghatet ārtha-sambandho nabhaso nīlat'ādi-vat. 195

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

svasya drasțur nirguņasy'ākriyasya pratyag-bodh'ānanda-rūpasya buddheḥ bhrāntyā prāpto jīva-bhāvo na satyo moh'āpāye n'āsty avastu-svabhāvāt. 196

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

yāvad bhrāntis tāvad ev'āsya sattā mithyā-jñānoj jrmbhitasya pramādāt rajjvām sarpo bhrānti-kālīna eva bhrānter nāse n'aiva sarpo'pi tad-vat. 197

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

anāditvam avidyāyāḥ kāryasy'āpi tath'eșyate utpannāyām tu vidyāyām āvidya-kaman'ādy api. 198 prabodhe svapna-vat sarvam saha-mūlam vinaśyati anādy ap'īdam no nityam prāg-abhāva iva sphuțam. 199

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

anāder api vidhvamsaḥ prāg-abhāvasya vīkșitaḥ yad-buddhy'upādhi-sambandhāt parikalpitam ātmani. 200 jīvatvam na tato'nyas tu svarūpeņa vilaksaņaḥ sambandhas tv ātmano buddhyā mithyā-jñāna-purah-saraḥ. 201

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

vinivrttir bhavet tasya samyag jñānena n'ānyathā brahm'ātm'aikatva-vijñānam samyag jñānam śruter matam. 202

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

tad-ātmān'ātmanoh samyag viveken'aiva sidhyati tato vivekah kartavyaḥ pratyag ātma-sad-ātmanoḥ. 203

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

jalam pamka-vad atyantam pamk'āpāye jalam sphuțam yathā bhāti tath'ātm'āpi doș'ābhāve sphuța-prabhaḥ. 204

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

asan-nivrttau tu sad-ātmanā sphuțam pratītir etasya bhavet pratīcaḥ tato nirāsaḥ karaņīya eva sad-ātmanaḥ sādhv'aham-ādi-vastunaḥ. 205

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

ato n'āyam par'ātmā syād vijñāna-maya-śabda-bhāk vikāritvāj jadatvāc ca paricchinnatva-hetutaḥ drśyatvād vyabhicāritvān n'ānityo nitya ișyate. 206

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

ānanda-pratibimba-cumbita-tanur vrttis tamo-jrmbhitā syād ānanda-mayaḥ priy'ādi-gunakaḥ sveșt'ārtha-lābh'odayaḥ puņyasy'ānubhave vibhāti krti-nām'ānanda-rūpaḥ svayam sarvo nandati yatra sādhu tanu-bhrn-mātraḥ prayatnam vinā. 207

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

ānanda-maya-kośasya sușuptau sphūrtir utkațā svapna-jāgarayor īșad ista-samdarśanā vinā. 208

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

n'aiv'āyam ānanda-mayaḥ par'ātmā s'opādhi-katvāt prakrter vikārāt kāryatva-hetoḥ sukrta-kriyāyā vikāra-samghāta-samāhitatvāt. 209

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

pañcānām api kośānām nisedhe yuktitaḥ śruteḥ tan-niședh'āvadhi sākșī bodha-rūpo'vaśișyate. 210

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

yo'yam ātmā svayam-jyotiḥ pañca-kośa-vilakșaņaḥ avasthā-traya-sākșī san-nirvikāro nirañjanaḥ sad'ānandaḥ sa vijñeyaḥ sv'ātmatvena vipaścitā. 211

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

śişya uvāca

The disciple

mithyātvena nișiddheșu kośev eteșu pañcasu sarv'ābhāvam vinā kiñcin na paśyāmy atra he guro vijñeyam kimu vastv asti sv'ātmanā'tma-vipaścitā. 212

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

śrīgurur uvāca

The guru

satya-muktam tvayā vidan nipuņo'si vicāraņe aham-ādi-vikārās te tad-abhāvo'yam apy anu. 213 sarve yen'ānubhūyante yaḥ svayam n'ānubhūyate tam ātmānam veditāram viddi buddhyā su-sūkșmayā. 214

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

tat-sākşikam bhavet tat-tad yad-yad yen'ānubhūyate kasy'āpy ananubhūt'ārthe sākșitvam n'opayujyate. 215

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

asau sva-sākșiko bhāvo yataḥ sven'ānubhūyate ataḥ param svayam sākșāt pratyag-ātmā na c'etaraḥ. 216

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

jāgrat svapna-sușuptișu sphuțataram yo'sau samujjrmbhate pratyag-rūpatayā sad'āham aham ity antaḥ sphuran n'aikadhā nānā-kāra-vikāra-bhāgina imān paśyann aham-dhī-mukhān nity'ānanda-cid-ātmanā sphurati tam viddhi svam etam hrdi. 217

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

ghat'odake bimbita-marka-bimbam ālokya mūdho ravim eva manyate tathā cid-ābhāsam upādhi-samstham bhrānty'āham ity eva jado'bhimanyate. 218

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

ghațam jalam tad-gata-marka-bimbam vihāya sarvam vinirīksyate'rkaḥ tața-stha etat tritay'āvabhāsakaḥ

svayam-prakāśo vidusā yathā tathā. 219

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

deham dhiyam cit-pratibimbam evam visrjya buddhau nihitam guhāyām drasțāram ātmānam akhanda-bodham sarva-prakāśam sad-asad-vilakșaņam. 220 nityam vibhum sarva-gatam su-sūksmam antar-bahiḥ-sūnyam ananyam ātmanaḥ vijñāya samyan nija-rūpam etat pumān vipāpmā virajo vimrtyuḥ. 221 viśoka ānanda-ghano vipaścit svayam kutaścin na bibheti kaścit nānyo'sti panthā bhava-bandha-mukteḥ vinā svatattv'āvagamam mumukșo. 222

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

brahm'ābhinnatva-vijñānam bhava-moksasya kāraņam yen'ādvitīyam ānandam brahma sampadyate budhaiḥ. 223

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

brahma-bhūtas tu samsrtyai vidvān n'āvartate punaḥ vijñātavyam ataḥ samyag-brahm'ābhinnatvam ātmanaḥ. 224

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

satyam jñānam anantam brahma viśuddham param svataḥ siddham nity'ānand'aika-rasam pratyag-abhinnam nirantaram jayati. 225

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

225

sad idam param'ādvaitam svasmād anyasya vastuno'bhāvāt na hy anyad asti kiñcit samyak param'ārtha-tattva-bodha-daśāyām. 226

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

yad idam sakalam viśvam nānā-rūpam pratītam ajñānāt tat sarvam brahm'aiva pratyast'āśeșa-bhāvanā-doșam. 227

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

mṛt-kārya-bhūto'pi mrdo na bhinnaḥ kumbho'sti sarvatra tu mrt-svarūpāt na kumbha-rūpam prthag asti kumbhaḥ kuto mrsā kalpita-nāma-mātraḥ. 228

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

ken'āpi mrd-bhinnatayā sva-rūpam ghațasya samdarśayitum na śakyate ato ghațaḥ kalpita eva mohāt mrd-eva satyam param'ārtha-bhūtam. 229

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

sad-brahma-kāryam sakalam sad evam tan-mātram etan na tato'nyad asti astī'ti yo vakti na tasya moho vinirgato nidrita-vat prajalpaḥ. 230

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

brahm'aiv'edam viśvam ity eva vāņī śrautī brūte'tharva-nișthā varișthā tasmād etad brahma-mātram hi viśvam n'ādhișțhānād bhinnatā'ropitasya. 231

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

satyam yadi syāj jagad etad ātmano na tattva-hānir nigam'āpramāņatā asaty avāditvam apīśitu syād n'aitat trayam sādhu hitam mah'ātmanām. 232

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

īśvaro vastu-tattva-jño na c'āham teșv avasthitaḥ na ca mat-sthāni bhūtānī'ty evam eva vyacī-klrpat. 233

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

yadi satyam bhaved viśvam susuptām upalabhyatām yan n'opalabhyate kiñcid ato'sat-svapna-van mrsā. 234

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

ataḥ prthan n'āsti jagat par'ātmanaḥ prthak pratītis tu mrsā guņ'ādi-vat āropitasy'āsti kim artha-vattā'- dhisțhānam ābhāti tathā bhrameņa. 235

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

bhrāntasya yad-yad bhramataḥ pratītam brāhm'aiva tat-tad rajatam hi sukti idam tayā brahma sad'aiva rūpyate tv āropitam brahmaņi nāma-mātram. 236

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

ataḥ param brahma sad-advitīyam viśuddha-vijñāna-ghanam nirañjanam prāśāntam ādy'anta-vihīnam akriyam

nirantar'ānanda-rasa-svarūpam. 237

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

nirasta-māyā-krta-sarvabhedam nityam sukham nişkalam aprameyam arūpam avyaktam anākhyam avyayam jyotiḥ svayam kiñcid idam cakāsti. 238

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

jñātṛ-jñeya-jñāna-sūnyam anantam nirvikalpakam keval'ākhaņda-cin-mātram param tattvam vidur budhāḥ. 239

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

aheyam anupādeyam mano-vācām agocaram aprameyam anādy'antam brahma pūrņam aham mahaḥ. 240

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

tattvam padābhyām abhidhīyamānayoḥ brahm'ātmanoḥ śodhitayor yad-īttham śrutyā tayos tattvam asī'ti samyag ekatvam eva pratipādyate muhuḥ. 241

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

ekyam tayor lakşitayor na vācyayoḥ nigadyate'nyonya-viruddha-dharminoh khadyotabhānvor iva rāja-bhrtyayoḥ kūp'āmburāśyoḥ paramāņu-mervoḥ. 242

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

tayor virodho'yam upādhi-kalpito na vāstavaḥ kaścid upādhir eșaḥ īśasya māyā mahad'ādikāraņam jīvasya kāryam śrņu pañca-kośam. 243

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

etāv upādhī para-jīvayos tayoḥ samyan-nirāse na paro na jīvaḥ rājyam nar'endrasya bhațasya khețakḥ tayor apohe na bhațo na rājā. 244

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

athāta ādeśa iti śrutiḥ svayam nişedhati brahmaņi kalpitam dvayam śruti-pramāņ'ānugrhīta-bodhāt tayor nirāsaḥ karaņīya eva. 245

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

n'edam n'edam kalpitatvān na satyam rajju-drsta-vyāla-vat svapna-vac ca ittham drśyam sādhu-yuktyā vyapohya jñeyaḥ paścād eka-bhāvastayor yaḥ. 246

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

tatas tu tau laksaņayā su-laksyau tayor akhand'aika-rasatva-siddhaye n'ālam jahatyā na tathā'jahatyā kin t'ūbhay'ārth'ātmi-kay'aiva bhāvyam. 247

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

meaning of them both. 247

sa devadatto'yam itī'ha c'aikatā viruddha-dharm'āmśam apāsya kathyate yathā tathā tattvam asīti-vākye viruddha-dharmān ubhayatra hitvā. 248 samlaksya cin-mātratayā sad-ātmanoḥ akhaņda-bhāvah paricīyate budhaiḥ evam mahā-vākya-śatena kathyate brahm'ātmanor aikyam akhaņda-bhāvaḥ. 249

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

asthūlam ity etad asan-nirasya siddham svato vyoma-vad apratarkyam ato mrsā-mātram idam pratītam jahīhi yat sv'ātmatayā grhītam brahm'āham ity eva viśuddha-buddhyā viddhi svam ātmānam akhanda-bodham. 250

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

mrt-kāryam sakalam ghaț'ādi satatam mrn-mātram ev'āhitam tad-vat saj-janitam sad-ātmakam idam san-mātram ev'ākhilam yasmān n'āsti sataḥ param kim api tat-satyam sa ātmā svayam tasmāt tat tvam asi praśāntam amalam brahm'ādvayam yat-param. 251

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

nidrā-kalpita-deśa-kāla-vișaya-jñātr'ādi sarvam yathā mithyā tad-vad ih'āpi jāgrati jagat-sv'ājñāna-kāryatvataḥ yasmād evam idam śarīra-karaņa-prāņ'āham'ādy apy asat tasmāt tat tvam asi praśāntam amalam brahm'ādvayam yat-param. 252

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

yatra bhrāntyā kalpita tad viveke tat-tan-mātram n'aiva tasmād vibhinnam svapne nastam svapna-viśvam vicitram svasmād-bhinnam kin nu drstam prabodhe. 253

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

jāti-nīti-kula-gotra-dūragam nāma-rūpa-guņa-doșa-varjitam deśa-kāla-vișay'ātivarti yad brahma tat tvam asi bhāvay'ātmani. 254

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

yat-param sakala-vāg-agocaram gocaram vimala-bodha-cakșusaḥ śuddha-cid-ghanam anādi vastu yad brahma tat tvam asi bhāvay'ātmani. 255

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

şadbhir ūrmibhir ayogi yogi-hrd- bhāvitam na karaņair vibhāvitam buddhy-avedyamana-vad yam asti yad brahma tat tvam asi bhāvay'ātmani. 256

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

bhrānti-kalpita-jagat kal'āśrayam sv'āśrayam ca sad-asad-vilaksaņam nişkalam nirupamāna-vaddhi yad

brahma tat tvam asi bhāvay'ātmani. 257

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

janma-vrddhi-pariņaty'apaksaya- vyādhi-nāśana-vihīnam avyayam viśva-srstyav avighāta-kāraņam brahma tat tvam asi bhāvay'ātmani. 258

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

asta-bhedam anapāsta-lakșaņam nistaranga-jala-rāśi-niścalam nityam uktam avibhakta-mūrti yad brahma tat tvam asi bhāvay'ātmani. 259

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

ekam eva sad aneka-kāraņam kāraņ'āntara-nirāsya-kāraņam kārya-kāraņa-vilakşaņam svayam brahma tat tvam asi bhāvay'ātmani. 260

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

nirvikalpakam analpam akșaram yat kşar'ākșara-vilakșaņam param nityam avyaya-sukham nirañjanam brahma tat tvam asi bhāvay'ātmani. 261

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

yad vibhāti sad anekadhā bhramāt nāma-rūpa-guņa-vikriy'ātmanā hema-vat svayam avikriyam sadā

brahma tat tvam asi bhāvay'ātmani. 262

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

yac cakāsty anaparam parāt-param pratyag-eka-rasam ātma-lakșaņam satya-cit-sukham anantam avyayam brahma tat tvam asi bhāvay'ātmani. 263

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

uktam artham imam ātmani svayam bhāvayet prathita-yuktibhir dhiyā samśay'ādi-rahitam kar'āmbu-vat tena tattva-nigamo bhavișyati. 264

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

sambodha-mātram pariśuddha-tattvam vijñāya samghe nrpa-vac ca sainye tad-āśrayaḥ sv'ātmani sarvadā sthito vilāpaya brahmaņi viśva-jātam. 265

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

buddhau guhāyām sad-asad-vilakșaņam brahm'āsti satyam param advitīyam tad-ātmanā yo'tra vased guhāyām punar na tasy'ānga-guhā-praveśaḥ. 266

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

jñāte vastuny api balavatī vāsanā'nādir eșā kartā bhoktā'py aham iti drdhā yā'sya samsāra-hetuḥ pratyag-drstyā'tmani nivasatā sāpaneyā prayatnāt

muktim prāhus tad iha munayo vāsanā-tānavam yat. 267

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

aham mame'ti yo bhāvo deh'āk'ādāv anātmani adhyāso'yam nirastavyo vidușā sv'ātma-nisțhayā. 268

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

jñātvā svam pratyag-ātmānam buddhi-tad-vrtti-sākșiņam so'ham ity eva sad-vrttyā'nātmany ātma-matim jahi. 269

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

lok'ānuvartanam tyaktvā tyaktvā deh'ānuvartanam śāstr'ānuvartanam tyaktvā sv'ādhyās'āpanayam kuru. 270

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

loka-vāsanayā jantoḥ śāstra-vāsanayā'pi ca deha-vāsanayā jñānam yathāvan n'aiva jāyate. 271

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

samsāra-kārā-grha-moksam icchoḥ ayo-mayam pāda-nibandha-śrmkhalam vadanti taj-jñāḥ pațu vāsanā-trayam yo'smād vimuktaḥ samupaiti muktim. 272

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

jal'ādi-samsarga-vaśāt prabhūta- durgandha-dhūtā'garu-divya-vāsanā samgharșaņen'aiva vibhāti samyag

vidhūyamāne sati bāhya-gandhe. 273

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

antaḥ-śrit'ānanta-dūranta-vāsanā- dhūlī-viliptā param'ātma-vāsanā prajñā'tisamgharșaņato viśuddhā pratīyate candana-gandha-vat sphuțam. 274

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

anātma-vāsanā-jālais tiro-bhūt'ātma-vāsanā nity'ātma-nișthayā teșām nāśe bhāti svayam sphuțam. 275

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

yathā yathā pratyag avasthitam manaḥ tathā tathā muñcati bāhya-vāsanām niḥśeșa-mokșe sati vāsanānām ātm'ānubhūtiḥ pratibandha-śūnyā. 276

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

sv'ātmany eva sadā sthitvā mano naśyati yoginaḥ vāsanānām kșayaś c'ātaḥ sv'ādhyāsā'panayam kuru. 277

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

tamo dvābhyām rajaḥ sattvāt sattvam śuddhena naśyati tasmāt sattvam avașțabhya sv'ādhyāsā'panayam kuru. 278

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

prārabdham pusyati vapur iti niścitya niścalaḥ dhairyam ālambya yatnena svā'dhyāsā'panayam kuru. 279

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

n'āham jīvaḥ param brahme'ty atad vyāvrtti-pūrvakam vāsanā-vegataḥ prāpta-svā'dhyāsā'panayam kuru. 280

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

śrutyā yuktyā sv'ānubhūtyā jñātvā sārv'ātmyam ātmanaḥ kvacid ābhāsataḥ prāpta-svā'dhyāsā'panayam kuru. 281

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

anādāna-visargābhyāmīșan n'āsti kriyā muneḥ tad eka-nișthayā nityam svā'dhyāsā'panayam kuru. 282

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

tat tvam asy'ādi-vāky-ottha-brahm'ātm'aikatva-bodhataḥ brahmaņy ātmatvad ārdhyāya svā'dhyāsā'panayam kuru. 283

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

aham-bhāvasya dehe'smin niḥśesa-vilayā'vadhi sā'vadhānena yukt'ātmā svā'dhyāsā'panayam kuru. 284

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

pratītir jīva-jagatoḥ svapna-vad bhāti yāvatā tāvan nirantaram vidvan svā'dhyāsā'panayam kuru. 285

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

nidrāyā loka-vārtāyāḥ śabd'āder api vismrteḥ kvacin n'āvasaram dattvā cintay'ātmānam ātmani. 286

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

mātā-pitror mal'odbhūtam mala-māmsa-mayam vapuḥ tyaktvā cāņdāla-vad dūram brahmī bhūya krtī bhava. 287

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

ghaț'ākāśam mah'ākāśa iv'ātmānam par'ātmani vilāpy'ākhaņda-bhāvena tūșņī bhava sadā mune. 288

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

sva-prakāśam adhișthānam svayam bhūya sad-ātmanā brahm'āņdam api piņd'āņdam tyajyatām mala-bhāņda-vat. 289

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

cid-ātmani sad-ānande deh'ārūdhām aham-dhiyam niveśya lingam utsrjya kevalo bhava sarvadā. 290

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

yatr'aişa jagad-ābhāso darpaņ'āntaḥ puram yathā tad brahmā'ham iti jñātvā krta-krtyo bhavisyasi. 291

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

yat satya-bhūtam nija-rūpam ādyam cid-advay'ānandam arūpam akriyam tad etya mithyā-vapur utsrjeta śailūșa-vad veșam upāttam ātmanaḥ. 292

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

sarv'ātmanā drśyam idam mrsai'va n'aiv'āham arthaḥ kaņikatva-darśanāt jānāmy aham sarvam iti pratītiḥ kuto'ham ādeḥ kşanikasya sidhyet. 293

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

aham-pad'ārthas tv aham-ādi-sākșī nityam suşuptāv api bhāva-darśanāt brūte hy ajo nitya iti śrutiḥ svayam tat pratyag-ātmā sad-asad-vilaksaņaḥ. 294

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

vikāriņām sarva-vikāra-vettā nity'āvikāro bhavitum samarhati mano-ratha-svapna-sușuptișu sphuțam punaḥ punar drstam asattvam etayoḥ. 295

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

ato'bhimānam tyaja māmsa-piņde piņd'ābhimāniny api buddhi-kalpite kāla-tray'ābādhyam akhaņda-bodham jñātvā svam ātmānam upaihi śāntim. 296

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

tyaj'ābhimānam kula-gotra-nāma- rūp'āśrameșv ārdraśav āśriteșu lingasya dharmān api kartrt-ādims

tyaktā bhav'ākhaņda-sukha-svarūpaḥ. 297

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

santy anye pratibandhāh pumsaḥ samsāra-hetavo drstāḥ teșām evam mūlam prathama-vikāro bhavaty ahamkārah. 298

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

yāvat syāt svasya sambandho'hamkāreņa durātmanā tāvan na leśam ātrā'pi mukti-vārtā vilaksaņā. 299

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

ahamkāra-grahān muktaḥ svarūpam upapadyate candra-vad vimalah pūrnah sad-ānandaḥ svayam-prabhaḥ. 300

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

yo vā pure so'ham iti pratīto buddhyā praklrptas tamasā'timūdhayā tasy'aiva niḥ-śeșatayā vināśe brahm'ātma-bhāvaḥ pratibandha-śūnyaḥ. 301

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

brahm'ānanda-nidhir mahā-balavatā'hamkāra-ghor'āhinā samveșty ātmani raksyate guņa-mayaiś candes tribhir mastakaiḥ vijñān'ākhya-mahāsinā śrutimatā vicchidya śīrșa-trayam nir-mūly-āhim imam nidhim sukha-karam dhīro'nubhoktum kșamaḥ. 302

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

yāvad vā yat kiñcid vișa-doșa-sphūrtir asti ced dehe

katham ārogyāya bhavet tadvad ahan-tāpi yogino muktyai. 303

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

aham'otyanta-nivrttyā tat-krta-nānā-vikalpa-samhrtyā pratyak-tattva-vivekād idam aham asmī'ti vindate tattvam. 304

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

ahamkāre kartary aham iti matim muñca sahasā vikār'ātmany ātma-prati-phala-juși sva-sthiti-muși yad adhyāsāt prāptā jani-mrti-jarā-duḥkha-bahulā pratīcaś cin-mūrtes tava sukha-tanoḥ samsrtir iyam. 305

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

sad'aika-rūpasya cid-ātmano vibhor ānanda-mūrter anavadya-kīrteḥ n'aiv'ānyathā kv āpy avikāriņas te vinā'ham adhyāsam amusya samsrtiḥ. 306

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

tasmād aham-kāram imam sva-śatrum bhoktur gale kaņtaka-vat pratītam vicchidya vijñāna-mahā'sinā sphuțam bhunkșv'ātma-sāmrājya-sukham yathe'șțam. 307

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

tato'ham-āder vinivartya vrttim samtyakta-rāgaḥ param'ārtha-lābhāt tūșņīm samāssv-ātma-sukh'ānubhūtyā pūrņ'ātmanā brahmaņi nirvikalpaḥ. 308

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

samūlakrtto'pi mahā'naham punar vy'ulle-khitaḥ syād yadi cetasā kșaņam samjīvya vikșepa-śatam karoti nabhas vatā prāvrsi vārido yathā. 309

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

nigrhya śatror aham'ovakāśa kvacin na deyo vișay'ānucintayā sa eva samjīvana-hetur asya prakșīņa-jambīra-taror iv'āmbu. 310

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

deh'ātmanā samsthita eva kāmī vilakşaņah kāmayitā katham syāt ato'rtha-sandhāna-paratvam eva bheda-prasaktyā bhava-bandha-hetuḥ. 311

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

kārya-pravardhanād bīja-pravrddhiḥ paridrśyate kārya-nāśādbīja-nāśas tasmāt kāryam nirodhayet. 312

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

vāsanā-vrddhitaḥ kāryam kārya-vrddhyā ca vāsanā vardhate sarvathā pumsaḥ samsāro na nivartate. 313

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

samsāra-bandha-vicchitty'aitad dvayam pradahed yatih vāsanā-vrddhir etābhyām cintayā kriyayā bahiḥ. 314

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

tābhyām pravardhamānā sā sūte samsrtim ātmanaḥ trayāņām ca kșayopāyaḥ sarv'āvasthāsu sarvadā. 315 sarvatra sarvataḥ sarva-brahma-mātr'āvalokanaiḥ sad-bhāva-vāsanād ārdhyāt tat trayam layam aśnute. 316

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

kriyā-nāśe bhavec cintā-nāśo'smād vāsanā-kșayaḥ vāsanā-prakșayo mokșaḥ sā jīvan-muktir ișyate. 317

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

sad-vāsanā-sphūrti-vijrmbhaņe sati hy asau vilīnā'py aham-ādivāsanā atiprakrsțā'py aruņa-prabhāyām vilīyate sādhu yathā tamisrā. 318

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

tamas tamaḥ-kāryam anartha-jālam na drśyate saty udite din'eśe tathā'dvay'ānanda-ras'ānubhūtau n'aiv'āsti bandho na ca duḥkha-gandhaḥ. 319

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

drśyam pratītam pravilāpayan san san-mātram ānanda-ghanam vibhāvayan samāhitaḥ san bahir-antaram vā

kālam nayethāḥ sati karma-bandhe. 320

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

pramādo brahma-nisthāyām na kartavyaḥ kadācana pramādo mrtyur ity āha bhagavān brahmanah sutaḥ. 321

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

na pramādād anartho'nyo jñāninaḥ sva-svarūpataḥ tato mohas tato'ham-dhīs tato bandhas tato vyathā. 322

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

vișay'ābhimukham drstvā vidvāmsam api vismrtiḥ vikşepayati dhī-doșair yoşā jāram iva priyam. 323

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

yathā pakrstam śaivālam kșaņa-mātram na tișțhati āvṛņoti tathā māyā prājñam vāpi parān-mukham. 324

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

lakşya-cyutam ced yadi cittam īşad bahir-mukham san nipatet tatas tataḥ pramādataḥ pracyuta-keli-kandukaḥ sopāna-panktau patito yathā tathā. 325

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

vișayesv āviśac-cetaḥ samkalpayati tad-guņān samyak samkalpanāt kāmaḥ kāmāt pumsaḥ pravartanam. 326

A mind directed towards the senses dwells with imagination on their qualities. From

imagining finally comes desire, and from desire comes the way a man directs his activity. 326

ata pramādān na paro'sti mrtyuḥ vivekino brahma-vidaḥ samādhau samāhitaḥ siddhim upaiti samyak samāhit'ātmā bhava s'āvadhānaḥ. 327

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

tataḥ sva-rūpa-vibhramśo vibhrastas tu pataty adhaḥ patitasya vinā nāśam punar n'āroha īkșyate. 328

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

samkalpam varjayet tasmāt sarv'ānarthasya kāraņam jīvato yasya kaivalyam videhe sa ca kevalaḥ yat kiñcit paśyato bhedam bhayam brūte yajuh śrutiḥ. 329

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

yadā kadā v'āpi vipaścid eșa brahmaņy anante'py anu-mātra-bhedam paśyaty ath'āmusya bhayam tad'aiva yad vīkșitam bhinnatayā pramādāt. 330

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

śruti-smrti-nyāya-satair nișiddhe dṛśye'tra yaḥ svātma-matim karoti upaiti duhkh'opari duḥkha-jātam nișiddha-kartā sa malimluco yathā. 331

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

saty'ābhisamdhāna-rato vimukto mahattvam ātmīyam upaiti nityam mithy'ābhisandhāna-ratas tu naśyed drstam tad etad yad acaura-caurayoh. 332

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

yatir asad-anusandhim bandha-hetum vihāya svayam ayam aham asmī'ty ātma-drstyaiva tithet sukhayati nanu nişthā brahmaņi sv'ānubhūtyā harati param avidyā-kārya-duḥkham pratītam. 333

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

bāhy'ānusandhiḥ parivardhayet phalam dur-vāsanām eva tatas tato'dhikām jñātvā vivekaiḥ parihrtya bāhyam sv'ātm'ānusandhim vidadhīta nityam. 334

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

bāhye niruddhe manasaḥ prasannatā manaḥ-prasāde param-ātma-darśanam tasmin su-drste bhava-bandha-nāśo bahir-nirodhaḥ padavī vimukteḥ. 335

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

kah panditaḥ san sad-asad-vivekī śruti-pramāņaḥ param'ārtha-darśī jānan hi kuryād asato'valambam sva-pāta-hetoḥ śiśu-van mumukșuḥ. 336

What man, being learned, and aware of the distinction between real and unreal, relying on the scriptures and seeking the supreme goal of life, would knowingly, like

a child, hanker after resting in the unreal, the cause of his own downfall. 336

deh'ādi-samsakti-mato na muktiḥ muktasya deh'ādy'abhimaty abhāvaḥ suptasya no jāgaraņam na jāgrataḥ svapnas tayor bhinna-guņ'āśrayatvāt. 337

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

antar-bahiḥ svam sthira-jangameșu jñātv'ātmanā'dhāratayā vilokya tyaktā'khil'opādhir akhaņda-rūpaḥ pūrņ'ātmanā yaḥ sthita esa muktaḥ. 338

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

sarv'ātmanā bandha-vimukti-hetu sarv'ātma-bhāvān na paro'sti kaścit dṛśy'āgrahe saty upapadyate'sau sarv'ātma-bhāvo'sya sad-ātma-nișțhayā. 339

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

drśyasy'āgrahaņam katham nu ghațate deh'ātmanā tisthato bāhy'ārth'ānubhava-prasakta-manasas tat-tat-kriyām kurvataḥ samnyast'ākhila-dharma-karma-vișayair nity'ātmanișțhā'paraiḥ tattva-jñaiḥ karaņīyam ātmani sad-ānand'ecchubhir yatnataḥ. 340

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

sarv'ātma-siddhaye bhiksoh krta-śravaņa-karmanaḥ samādhim vidadhāty eșā śānto dānta iti śrutiḥ. 341

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

ārūḍha-śakter ahamo-vināśaḥ kartun na sakya sahasā'pi panditaiḥ ye nirvikalp'ākhya-samādhi-niścalāḥ tān antarā'nanta-bhavā hi vāsanāh. 342

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

aham-buddhy'aiva mohinyā yojayitvā'vrter balāt vikşepa-śaktiḥ puruşam vikșepayati tad-guņaiḥ. 343

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

vikşepa-śakti-vijayo vişamo vidhātum niḥśeșam āvaraņa-śakti-nivrtty-abhāve drg-drśyayoḥ sphuța-payo-jalavad vibhāge naśyet tad āvaraņam ātmani ca svabhāvāt niḥsamśayena bhavati pratibandha-śūnyo vikşepaņam na hi tadā yadi cen mrș'ārthe. 344

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

samyag vivekah sphuța-bodha-janyo vibhajya drg-drśya-pad'ārtha-tattvam chinatti māyā-krta-moha-bandham yasmād vimuktas tu punar na samsrtiḥ. 345

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

parāvar'aikatva-viveka-vahniḥ dahaty avidyā-gahanam hy aśeșam kim syāt punaḥ samsaraņasya bījam

advaita-bhāvam samupeyușo'sya. 346

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

āvaranasya nivrttir bhavati hi samyak pad'ārtha-darśanataḥ mithyā-jñāna-vināśas tad-viksepa-janita-duhkha-nivrttiḥ. 347

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

etat-tritayam drstam samyag rajju-svarūpa-vijñānāt tasmād vastu satattvam jñātavyam bandha-muktaye vidușā. 348

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

ayo'gni-yogād iva sat-samanvayān mātr'ādi-rūpeņa vijrmbhate dhīḥ tat-kāryam etad dvitayam yato mrsā drşțam bhrama-svapna-manoratheșu. 349 tato vikārāḥ prakrter aham-mukhā deh'āvasānā vișayāś ca sarve kşaņe'nyathā-bhāvitayā hyamīșām asattvam ātmā tu kadā'pi n'ānyathā. 350

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

nity'ādvay'ākhaņda-cid-ekarūpo buddhy'ādi-sākșī sad-asad-vilakșaņaḥ aham-pada-pratyaya-lakşit'ārthaḥ pratyak sad-ānanda-ghanaḥ par'ātmā. 351

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

ittham vipaścit sad-asad-vibhajya niścitya tattvam nija-bodha-drstyā jñātvā svam ātmānam akhaņda-bodham tebhyo vimuktaḥ svayam eva śāmyati. 352

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

ajñāna-hrdaya-granther niḥśeșa-vilayas tadā samādhinā'vikalpena yadā'dvait'ātma-darśanam. 353

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

tvam-aham-idam itī'yam kalpanā buddhi-doșāt prabhavati param'ātmany advaye nirviśeșe pravilasati samādhāv asya sarvo vikalpo vilayanam upagacched vastu-tattv'āvadhrtyā. 354

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

sānto dāntaḥ param-uparataḥ kşānti-yuktaḥ samādhim kurvan nityam kalayati yatiḥ svasya sarv'ātma-bhāvam tenā'vidyā-timira-janitān sādhu dagdhvā vikalpān brahmā-krtyā nivasati sukham nișkriyo nirvikalpaḥ. 355

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

samāhitā ye pravilāpya bāhyam śrotr'ādi cetaḥ svam aham cid'ātmani ta eva muktā bhava-pāśa-bandhaiḥ n'ānye tu pārokșya-kathā'bhidhāyinaḥ. 356

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

upādhi-bhedāt svayam eva bhidyate c'opādhy-apohe svayam eva kevalaḥ tasmād upādher vilayāya vidvān vaset sadā'kalpa-samādhi-nișțhayā. 357

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

sati sakto naro yāti sad-bhāvam hy eka-nisthayā kīțako bhramaram dhyāyan bhramaratvāya kalpate. 358

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

kriy'āntar'āsaktim apāsya kīțako dhyāyann alitvam hy ali-bhāvam rcchati tath'aiva yogī param'ātma-tattvam dhyātvā samāyāti tad-eka-nișțhayā. 359

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

atī'va sūkșmam param'ātma-tattvam na sthūla-drstyā pratipattum arhati samādhinā'tyanta-susūkșma-vrtyā jñātavyam āryair atiśuddha-buddhibhiḥ. 360

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

yathā suvarņam puțapāka-śodhitam tyaktvā malam sv'ātma-guņam samrcchati tatha manah sattva-rajas-tamo-malam dhyānena santyajya sameti tattvam. 361

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

nirantarā'bhyāsa-vaśāt tad-ittham pakvam mano brahmaņi līyate yadā tadā samādhiḥ savikalpa-varjitaḥ svato'dvay'ānanda-rasā'nubhāvakaḥ. 362

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

samādhinā'nena samasta-vāsanā- granther vināśo'khila-karma-nāśaḥ antar-bahiḥ sarvata eva sarvadā svarūpa-visphūrtir ayatnataḥ syāt. 363

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

śruteḥ śata-guņam vidyān mananam mananād api nididhyāsam lakșa-guņam anantam nirvikalpakam. 364

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

nirvikalpaka-samādhinā sphuțam brahma-tattvam avagamyate dhruvam nānyathā calatayā manogateḥ pratyayāntaravimiśritam bhavet. 365

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

ataḥ samādhatsva yat'endriyaḥ san nirantaram śānta-manāḥ pratīci vidhvamsaya dhvāntam anādy-avidyayā krtam sad-ekatva-vilokanena. 366

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

yogasya prathama-dvāram vān-nirodho'parigrahaḥ nirāśā ca nirīhā ca nityam ekānta-śīlatā. 367

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

ekānta-sthitir indriy'oparamaņe hetur damaś cetasaḥ samrodhe karaņam śamena vilayam yāyād aham-vāsanā ten'ānanda-ras'ānubhūtir acalā brāhmī sadā yogina tasmāc citta-nirodha eva satatam kāryah prayatno muneḥ. 368

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

vācam niyacch'ātmani tam niyaccha buddhau dhiyam yaccha ca buddhi-sākșiņi tam c'āpi pūrņ'ātmani nirvikalpe vilāpya śāntim paramām bhajasva. 369

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

deha-prān'endriya-mano-buddhy'ādibhir upādhibhiḥ yair yair vrtteh samāyogas tat-tad-bhāvo'sya yoginaḥ. 370

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

tan-nivrttyā muneḥ samyak sarv'oparamaņam sukham samdrśyate sad-ānanda-ras'ānubhava-viplavaḥ. 371

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

antas-tyāgo bahis-tyāgo viraktasy'aiva yujyate tyajaty antar-bahiḥ-sangam viraktas tu mumukșayā. 372

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

bahis tu visayaih sangam tath'āntar-aham-ādibhiḥ virakta eva śaknoti tyaktum brahmaņi nisthitaḥ. 373

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

vairāgya-bodhau purușasya pakșivat pakșau vijānīhi vicakșaņa tvam vimukti-saudh'āgra-lat'ādhirohaņam tābhyām vinā n'ānyatareņa sidhyati. 374

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

atyanta-vairāgyavatah samādhiḥ samāhitasy'aiva drdha-prabodhaḥ prabuddha-tattvasya hi bandha-muktiḥ mukt'ātmano nitya-sukh'ānubhūtiḥ. 375

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

vairāgyān na param sukhasya janakam paśyāmi vaśy'ātmanaḥ tac cec chuddhatar'ātma-bodha-sahitam svārājya-sāmrājya-dhuk etad dvāram ajasra-mukti-yuvater yasmāt tvam asmāt param sarvatrā-sprhayā sad'ātmani sadā prajñām kuru śreyase. 376

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

āśām chinddhi viș'opameșu vișayeșv eș'aiva mrtyoḥ krtis tyaktvā jāti-kul'āśramesv abhimatim muñc'ātidūrāt kriyā dehādāv asati tyaj'ātma-dhișaņām prajñām kurușv'ātmani tvam draștā'sy amano'si nirdvaya-param brahmā'si yad-vastutaḥ. 377

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

lakşye brahmaņi mānasam drdhataram samsthāpya bāhy'endriyam svasthāne viniveśya niścala-tanuś c'opeksya deha-sthitim

brahm'ātmaikyam upetya tan-mayatayā c'ākhaņda-vrttyā'niśam brahm'ānanda-rasam pib'ātmani mudā sūnyaiḥ kim anyair bhrśam. 378

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

anātma-cintanam tyaktvā kaśmalam duḥkha-kāraņam cintay'ātmānam ānanda-rūpam yan-mukti-kāraņam. 379

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

eșa svayam-jyotir aśeșa-sākșī vijñāna-kośo vilasaty ajasram lakşyam vidhāy'ainam asad-vilakșaņam akhaņdavrtty'ātmatayā'nubhāvaya. 380

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

etam acchīnnayā vrttyā pratyay'āntara-śūnyayā ullekhayan vijānīyāt sva-sva-rūpatayā sphuțam. 381

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

atr'ātmatvam drdhī-kurvann aham'ādişu samtyajan udāsīnatayā teșu tișthet sphuța-ghaț'ādi-vat. 382

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

viśuddham antaḥ-karaņam svarūpe niveśya sākșiņ yava-bodha-mātre śanaiḥ śanair niścalatām upānayan pūrņam svam ev'ānuvilokayet tataḥ. 383

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

deh'endriya-prāna-mano'ham'ādibhiḥ sv'ājñāna-klrptair akhilair upādhibhiḥ vimuktam ātmānam akhaņda-rūpam pūrņam mah'ākāśam iv'āvalokayet. 384

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

ghata-kalaśa-kusūla-sūci-mukhyaiḥ gaganamupādhi-śatair vimuktam ekam bhavati na vividham tath'aiva śuddham param aham-ādi-vimuktam ekam eva. 385

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

brahm'ādi-stamba-paryantā mrsā-mātrā upādhayah tataḥ pūrņam svam ātmānam paśyed ek'ātmanā sthitam. 386

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

yatra bhrāntyā kalpitam tad viveke tat-tan-mātram n'aiva tasmād vibhinnam bhrānter nāśe bhāti drstā'hi tattvam rajjus tad-vad viśvam ātma-svarūpam. 387

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

svayam brahmā svayam visnuh svayam indraḥ svayam śivaḥ svayam viśvam idam sarvam sva-smād anyan na kiñcana. 388

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

antaḥ svayam cāpi bahiḥ svayam ca svayam purastāt svayam eva paścāt svayam hy āvācyām svayam apy udīcyām tath'oparistāt svayam apy adhastāt. 389

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

taranga-phena-bhrama-budbud'ādi sarvam sva-rūpeņa jalam yathā tathā cid eva deh'ādy-aham-antam etat sarvam cid ev'aika-rasam viśuddham. 390

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

sad ev'edam sarvam jagad avagatam vān-manasayoh sato'nyan n'āsty eva prakrti-parasīmni sthitavatah pṛthak kim mrt-snāyāḥ kalaśa-ghața-kumbh'ādy-avagatam vadaty eșa bhrāntas tvam-aham-iti māyā-madirayā. 391

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

kriyā-samabhihāreņa yatra n'ānyad iti śrutiḥ bravīti dvaita-rāhityam mithyā'dhyāsa-nivrttaye. 392

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

ākāśa-van nirmala-nirvikalpam niḥsīma-niḥspandana-nirvikāram antar-bahiḥ-sūnyam ananyam advayam svayam param brahma kim asti bodhyam. 393

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

vaktavyam kimu vidyate'tra bahudhā brahm'aiva jīvaḥ svayam brahm'aitaj jagad ātatam nu sakalam brahm'ādvitīyam śrutiḥ brahm'aiv'āham iti prabuddha-matayaḥ samtyakta-bāhyāh sphuțam brahmī-bhūya vasanti santata-cid'ānand'ātman'aitad dhruvam. 394

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

jahi mala-mayakośe'ham-dhiy'otthāpit'āśām prasabham anila-kalpe linga-dehe'pi paścāt nigama-gadita-kīrtim nityam ānanda-mūrtim svayam iti paricīya brahma-rūpeņa tiștha. 395

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

śav'ākāram yāvad bhajati manujas tāvad aśuciḥ parebhyaḥ syāt kleśo janana-maraņa-vyādhi-nilayaḥ yad ātmānam śuddham kalayati śiv'ākāram acalam tadā tebhyo mukto bhavati hi tad āha śrutir api. 396

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

sv'ātmany āropit'āśeș'ābhāsa-vastu nirāsataḥ svayam eva param brahma pūrņamadvayamakriyam. 397

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

samāhitāyām sati citta-vrttau par'ātmani brahmaņi nirvikalpe na drśyate kaścid ayam vikalpaḥ prajalpa-mātraḥ pariśișyate yataḥ. 398

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

asat-kalpo vikalpo'yam viśvam ity eka-vastuni nirvikāre nirākāre nirviśeșe bhidā kutaḥ. 399

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

drașțudarśanadrśyādibhāvaśūnyaikavastuni nirvikāre nirākāre nirviśeșe bhidā kutaḥ. 400

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

kalp'ārņava iv'ātyanta-paripūrņ'aika-vastuni nirvikāre nirākāre nirviśeșe bhidā kutaḥ. 401

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

tejasī'va tamo yatra pralīnam bhrānti-kāraņam advitīye pare tattve nirviśeșe bhidā kutaḥ. 402

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

ek'ātmake pare tattve bheda-vārtā katham vaset sușuptau sukha-mātrāyām bhedaḥ ken'āvalokitaḥ. 403

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

na hy asti viśvam para-tattva-bodhāt sad-ātmani brahmaņi nirvikalpe kāla-traye n'āpy ahir īkșito guņe na hy ambu-bindur mrga-trsņi-kāyām. 404

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

māyā-mātram idam dvaitam advaitam paramārthataḥ iti brūte śrutiḥ sākșāt sușuptāv anubhūyate. 405

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

ananyatvam adhisthān'ādāro'py asya nirīkșitam paņditai rajju-sarp'ādau vikalpo bhrānti-jīvanaḥ. 406

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

citta-mūlo vikalpo'yam citt'ābhāve na kaścana ataś cittam samādhehi pratyag-rūpe par'ātmani. 407

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

kim api satata-bodham keval'ānanda-rūpam nirupamam ativelam nitya-muktam nirīham niravadhi-gagan'ābham nișkalam nirvikalpam hrdi kalayati vidvān brahma pūrņam samādhau. 408

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

prakrti-vikrti-śūnyam bhāvanā'tīta-bhāvam sama-rasam asamānam māna-sambandha-dūram nigama-vacana-siddham nityam asmat-prasiddham hṛdi kalayati vidvān brahma pūrņam samādhau. 409

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

ajaram amaram astā'bhāva-vastusv arūpam stimita-salila-rāśi-prakhyam'ākhyā-vihīnam śamita-guņa-vikāram śāśvatam śāntam ekam hrdi kalayati vidvān brahma pūrņam samādhau. 410

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

samāhit'antah-karaņaḥ svarūpe vilokay'ātmānam akhaņda-vaibhavam vicchinddhi bandham bhava-gandha-gandhitam yatnena pumstvam saphalī kuruşva. 411

With the mind pacified by samadhi within, recognise the infinite glory of yourself,

sever the sweet-smelling bonds of samsara, and energetically become one who has achieved the goal of human existence. 411

sarv'opādhi-vinirmuktam sac-cid-ānandam advayam bhāvay'ātmānam ātma-stham na bhūyaḥ kalpase'dhvane. 412

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

chāy'eva pumsaḥ paridrśyamānam ābhāsa-rūpeņa phal'ānubhūtyā śarīram ārāc chavavan nirastam punar na samdhatta idam mahātmā. 413

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

satata-vimala-bodh'ānanda-rūpam sametya tyaja jada-mala-rūp'opādhim etam su-dūre atha punar api n'aișa smaryatām vānta-vastu smaraņa-vișaya-bhūtam kalpate kutsanāya. 414

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

sa-mūlam etat paridāhya vahnau sad-ātmani brahmaņi nirvikalpe tataḥ svayam nitya-viśuddhabodh' ānand'ātmanā tisthati vidvari-șthaḥ. 415

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

prārabdha-sūtra-grathitam śarīram prayātu vā tișthatu gor iva srak na tat-punaḥ paśyati tattvavett' ānand'ātmani brahmaņi līna-vrttiḥ. 416

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

akhaņd'ānandam ātmānam vijñāya sva-sva-rūpataḥ kim icchan kasya vā hetor deham pușņāti tattva-vit. 417

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

samsiddhasya phalam tv etaj jīvan-muktasya yoginaḥ bahir-antaḥ sad-ānanda-ras'āsvādanam ātmani. 418

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

vairāgyasya phalam bodho bodhasy'oparatiḥ phalam sv'ānand'ānubhavāc chāntir eș'aiv'oparateḥ phalam. 419

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

yady uttar'ottar'ābhāvaḥ pūrva-pūrvantu nișphalam nivttiḥ paramā trptir ānando'nupamaḥ svataḥ. 420

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

drşța-duḥkhesv anudvego vidyāyāh prastutam phalam yat-krtam bhrānti-velāyām nānā karma jugupsitam paścān naro vivekena tat katham kartum arhati. 421

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

vidyā-phalam syād asato nivttiḥ pravṛttir ajñāna-phalam tad īkșitam taj jñā'jñayor yan mrga-trsņik'ādau no ced vidām drsța-phalam kim asmāt. 422

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

ajñāna-hrdaya-granther vināśo yady aśeșataḥ anicchor vişayah kim nu pravrtteḥ kāranam svata. 423

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

vāsanā'nudayo bhogye vairāgasya tad'āvadhiḥ aham-bhāv'oday'ābhāvo bodhasya param'āvadhiḥ līna-vrttair anutpattir maryād'oparates tu sā. 424

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

brahm'ākāratayā sadā sthitatayā nirmukta-bāhyārtha-dhīr any'āvedita-bhogya-bhoga-kalano nidrāluvad bālavat svapn'ālokita-loka-vaj jagad idam paśyan kvacil labdhadhī- rāste kaścid ananta-punya-phala-bhug dhanyaḥ sa mānyo bhuvi. 425

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

sthita-prajño yatir ayam yah sad-ānandam aśnute brahmaņy eva vilīn'ātmā nirvikāro vinișkriyaḥ. 426

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

brahm'ātmanoḥ śodhitayor eka-bhāv'āvagāhinī nirvikalpā ca cin-mātrā vrttiḥ prajñe'ti kathyate susthitā'sau bhaved yasya sthita-prajñaḥ sa ucyate. 427

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

yasya sthitā bhavet prajñā yasy'ānando nirantara prapañco vismrta-prāyaḥ sa jīvan-mukta isyate. 428

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

līna-dhīr api jāgarti jāgrad-dharma-vivarjitaḥ bodho nirvāsano yasya sa jīvan-mukta ișyate. 429

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

śānta-samsāra-kalanaḥ kalāvān api niskalaḥ yasya cittam viniścintam sa jīvan-mukta ișyate. 430

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

vartamāne'pi dehe'smiñ chāyā-vad anuvartini ahantā-mamatā'bhāvo jīvan-muktasya lakșaņam. 431

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

atīt'ānanusandhānam bhavisyad avicāraņam audāsīnyam api prāptam jīvan-muktasya lakșaņam. 432

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

guņa-doșa-viśiste'smin svabhāvena vilakșaņe sarvatra sama-darśitvam jīvan-muktasya lakșaņam. 433

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

isț'ānisț'ārtha-samprāptau samadarśitay'ātmani ubhayatr'āvikāritvam jīvan-muktasya lakșaņam. 434

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

brahm'ānandaras'āsvādā-sakta-cittatayā yateḥ antar-bahir-avijñānam jīvan-muktasya lakșaņam. 435

The sign of a man liberated here and now is to be unaware of internal or external,

since the ascetic's mind is occupied with enjoying the experience of the bliss of God. 435

deh'endriy'ādau kartavye mam'āham-bhāva-varjitaḥ audāsīnyena yas tișthet sa jīvan-mukta-lakșanaḥ. 436

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

vijñāta ātmano yasya brahma-bhāvaḥ śruter balāt bhava-bandha-vinirmuktaḥ sa jīvan-mukta-lakșaņaḥ. 437

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

deh'endriyeşv aham-bhāva idam-bhāvas tad-anyake yasya no bhavataḥ kv'āpi sa jīvan-mukta isyate. 438

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

na pratyag brahmanor bhedam kadā'pi brahma-sargayoḥ prajñayā yo vijāniti sa jīvan-mukta-laksaņaḥ. 439

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

sādhubhiḥ pūjyamāne'smin pīdyamāne'pi durjanaiḥ samabhāvo bhaved yasya sa jīvan-mukta-lakșanaḥ. 440

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

yatra praviștā vișayāḥ pareritā nadī-pravāhā iva vārir āśau linanti san-mātratayā na vikriyām utpādayanty eșa yatir vimuktaḥ. 441

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

vijñāta-brahma-tattvasya yathā-pūrvam na samsrtiḥ asti cen na sa vijñāta-brahma-bhāvo bahir-mukhaḥ. 442

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

prācīna-vāsanā-vegād asau samsaratī'ti cet na sad-ekatva-vijñānān mandī bhavati vāsanā. 443

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

atyanta-kāmu-kasyā'pi vrttiḥ kuņțhati mātari tath'aiva brahmaņi jñāte pūrņ'ānande manīșiņaḥ. 444

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

nididhyāsana-sīlasya bāhya-pratyaya īkșyate bravīti śrutir etasya prārabdham phala-darśanāt. 445

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

sukh'ādy-anubhavo yāvat tāvat prārabdham ișyate phal'odayah kriyā-pūrvo nişkriyo na hi kutracit. 446

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

aham brahme'ti vijñānāt kalpa-koți-at'ārjitam sañcitam vilayam yāti prabodhāt svapna-karmavat. 447

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

yat krtam svapna-velāyām puņyam vā pāpam ulbaņam supt'otthitasya kin tat syāt svargāya narakāya vā. 448

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

svam asangam udāsīnam parijñāya nabho yathā na ślisyati ca yak kiñcit kadācid bhāvi-karmabhiḥ. 449

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

na nabho ghața-yogena surā-gandhena lipyate tath'ātm'opādhi-yogena tad-dharmair n'aiva lipyate. 450

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

jñān'odayāt purā'rabdham karma jñānān na naśyati adatvā sva-phalam laksyam uddiśy'otsrsța-bāņavat. 451

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

vyāghra-buddhyā vinirmukto bāņaḥ paścāt tu gomatau na tişțhati chinaty'eva lakşyam vegena nirbharam. 452

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

prārabdham balavattaram khalu vidām bhogena tasya kșayaḥ samyag jñāna-hut'āśanena vilayaḥ prāk-samcit'āgāminām brahm'ātmaikyam aveksya tan-mayatayā ye sarvadā samsthitāḥ teşām tat-tritayam na hi kvacid api brahm'aiva te nirguņam. 453

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

upādhitād ātmya-vihīna-kevala- brahm'ātman'aiv'ātmani tisthato muneḥ prārabdha-sad-bhāva-kathā na yuktā svapn'ārtha-sambandha-kathe'va jāgrata. 454

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

na hi prabuddhaḥ pratibhāsa-dehe

deh'opayoginy api ca prapañce karoty ahan tām mama tān idan tām kin tu svayam tișthati jāgareņa. 455

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

na tasya mithy'ārtha-samarthan ecchā na samgrahas taj-jagato'pi drstaḥ tatr'ānuvrttir yadi cen mrs'ārthe na nidrayā mukta it'īșyate dhruvam. 456

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

tad-vat pare brahmaņi vartamānah sad-ātmanā tisthati n'ānyad īkșate smrtir yathā svapna-vilokit'ārthe tathā vidaḥ prāśana-mocan'ādau. 457

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

karmaņā nirmito dehaḥ prārabdham tasya kalpyatām n'ānāder ātmano yuktam n'aiv'ātmā karma-nirmitaḥ. 458

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

ajo nityaḥ śāśvata iti brūte śrutir amogha-vāk tad-ātmanā tișthato'sya kutaḥ prārabdha-kalpanā. 459

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

prārabdham sidhyati tadā yadā deh'ātmanā sthitiḥ deh'ātma-bhāvo n'aiv'eștaḥ prārabdham tyajyat'āmata. 460

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

śarīrasyāpi prārabdhakalpanā bhrāntireva hi adhyastasya kutaḥ sattvamasatyasya kuto janiḥ ajātasya kuto nāah prārabdhamasataḥ kutaḥ. 461

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

jñānen'ājñāna-kāryasya samūlasya layo yadi tișțhaty ayam katham deha iti śankāvato jadān. 462 samādhātum bāhya-drstyā prārabdham vadati śrutiḥ na tu deh'ādi-satyatva-bodhanāya vipaścitām. 463

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

paripūrņam anādy'antam aprameyam avikriyam ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 464

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

sad-ghanam cid-ghanam nityam ānanda-ghanam akriyam ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 465

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

pratyag eka-rasam pūrnam anantam sarvato-mukham ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 466

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

aheyam anupādeyam anādeyam anāśrayam ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 467

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

nirguņam nișkalam sūkșmam nirvikalpam nirañjanam

ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 468

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

anirūpya-svarūpam yan mano-vācām agocaram ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 469

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

sat-samrddham svataḥ siddham śuddham buddham anīdrśam ekam ev'ādvayam brahma n'eha nānā'sti kiñcana. 470

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

nirasta-rāgā vinirasta-bhogāḥ śāntāḥ sudāntā yatayo mahāntaḥ vijñāya tattvam param etad ante prāptāḥ parām nirvrtim ātma-yogāt. 471

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

bhavān ap'īdam para-tattvam ātmana svarūpam ānanda-ghanam vicārya vidhūya moham sva-manaḥ-prakalpitam muktah krt'ārtho bhavatu prabuddhaḥ. 472

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

samādhinā sādhu-viniścal'ātmanā paśy'ātma-tattvam sphuța-bodha-cakșușā niḥsamśayam samyag aveksitaś cec chrutaḥ pad'ārtho na punar vikalpyate. 473

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

svasy'āvidyā-bandha-sambandha-mokșāt satya-jñān'ānanda-rūp'ātma-labdhau śāstram yuktir deśik'oktiḥ pramāņam c'āntaḥ-siddhā svānubhūtiḥ pramāņam. 474

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

bandho moksaś ca trptiś ca cintā'rogya-kud'ādayaḥ sven'aiva vedyā yaj-jñānam pareșām ānumānikam. 475

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

tața-sthitā bodhayanti guravaḥ śrutayo yathā prajñay'aiva tared vidvān īśvar'ānugrhītayā. 476

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

sv'ānubhūtyā svayam jñātvā svam ātmānam akhaņditam samsiddhah sam-mukham tişthen nirvikalp'ātman'ātmani. 477

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

vedānta-siddhānta-niruktir eșā brahm'aiva jīvaḥ sakalam jagac ca akhaņda-rūpa-sthitir eva mokșo brahm'ādvitīye śrutayaḥ pramāņam. 478

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

iti guru-vacanāc chruti-pramāņāt param avagamya satattvam ātma-yuktyā praamita-karaņaḥ samāhit'ātmā kvacid acal'ākrtir ātma-nișthato'bhūt. 479

Having thus attained the supreme reality by self discipline through the words of his guru and the testimony of the scriptures, his faculties at peace and his mind at peace,

he becomes something self-poised and immovable. 479

kiñcit kālam samādhāya pare brahmaņi mānasam utthāya param'ānandād idam vacanam abravīt. 480

Having established his mind for some time in the supreme God, he arose from supreme bliss and uttered these words. 480

buddhir vinasțā galitā pravrttiḥ brahm'ātmanor ekatayā'dhigatyā idam na jāne'py anidam na jāne kim vā kiyad vā sukham asty apāram. 481

My intellect has vanished and my mental activities have been swallowed up in the realisation of the oneness of myself and God. I no longer know this from that, nor what or how great this unsurpassed joy is. 481

vācā vaktum aśakyam eva manasā mantum na vā śakyate sv'ānand'āmrta-pūra-pūrita-parabrahm'āmbudher vaibhavam ambhorāśi-viśīrņa-vārșika-śilā-bhāvam bhajan me mano yasy'āmś'āmśa-lave vilīnam adhun'ānand'ātmanā nirvrtam. 482

Words cannot express nor the mind conceive the greatness of the ocean of the supreme God, full of the nectar of bliss. Like the state of a hail-stone fallen into the ocean, my mind has now melted away in the tiniest fraction of it, fulfilled by its essential nature of Bliss. 482

kva gatam kena vā nītam kutra līnam idam jagat adhun'aiva mayā drstam n'āsti kim mahad adbhutam. 483

Where has the world gone? Who has removed it, or where has it disappeared to? I saw it only just now, and now it is not there. This a great wonder. 483

kim heyam kim upādeyam kim anyat kim vilakșaņam akhaņd'ānanda-pīyūsa-pūrņe brahma-mah'ārņave. 484

In the great ocean filled with the nectar of the indivisible bliss of God, what is to be got rid of, what is to be held onto, what is there apart from oneself and what has any characteristics of its own? 484

na kiñcid atra paśyāmi na śrnomi na vedmy aham sv'ātman'aiva sad-ānanda-rūpeņ'āsmi vilakșaņaḥ. 485

I can neither see, hear or experience anything else there, as it is I who exist there by myself with the characteristics of Being and Bliss. 485

namo namas te gurave mah'ātmane vimukta-sangāya sad-uttamāya nity'ādvay'ānanda-rasa-svarūpiņe bhūmne sadā'pāraday'āmbudhāmne. 486

Salutation upon salutation to you, great guru, free from attachment, the embodiment of absolute Truth, with the nature of ever non-dual bliss, the sea of eternal compassion on earth. 486

yat-kat'ākșa-śaśi-sāndra-candrikā- pāta-dhūta-bhava-tāpaja-śramaḥ prāptavān aham akhaņda-vaibhav' ānandam ātma-padam akșayam ksaņāt. 487

Your very glance has soothed like gentle moonlight the weariness produced by the great heat of samsara, and I have immediately attained my own true everlasting home, the abode of imperishable glory and bliss. 487

dhanyo'ham krtakrtyo'ham vimukto'ham bhava-grahāt nity'ānanda-svarūpo'ham pūrņo'ham tvad-anugrahāt. 488

Through your grace I am blessed, I have achieved the goal, I am freed from the bonds of samsara, I am eternal bliss by nature, and fulfilled. 488

asango'ham anango'ham alingo'ham abhanguraḥ praśānto'ham ananto'ham amalo'ham cir'antanah. 489

I am free, I am bodiless, I am without sex and indestructible. I am at peace, I am infinite, without blemish and eternal. 489

akartā'ham abhoktā'ham avikāro'ham akriyaḥ śuddha-bodha-svarūpo'ham kevalo'ham sadā-śivaḥ. 490

I am not the doer and I am not the reaper of the consequences. I am unchanging and without activity. I am pure awareness by nature, I am perfect and forever blessed. 490

drastuh śrotur vaktuh kartur bhoktur vibhinna ev'āham nitya-nirantara-nişkriya-niḥsīm'āsanga-pūrņa-bodh'ātmā. 491

I am distinct from the seer, hearer, speaker, doer and experiencer. I am eternal, undivided, actionless, limitless, unattached - perfect awareness by nature. 491

n'āham idam n'āham ado'py ubhayor avabhāsakam param śuddham bāhy'ābhyantara-śūnyam pūrņam brahm'ādvitīyam ev'āham. 492

I am neither this nor that, but the pure supreme reality which illuminates them both. I am God, the indivisible, devoid of inside and outside, complete. 492

nirupamam anādi-tattvam tvam-aham-idam-ada iti kalpanā-dūram nity'ānand'aika-rasam satyam brahm'ādvitīyam ev'āham. 493

I am uncomparable, beginningless Reality. I am far from such thoughts as "you", "me", and "this". I am eternal bliss, the Truth, the non-dual God himself. 493

nārāyaņo'ham narak'āntako'ham pur'āntako'ham puruso'ham īśaḥ akhaņda-bodho'ham aśeşa-sākșī nirīśvaro'ham niraham ca nirmamaḥ. 494

I am Narayana, I am the slayer of Naraka and of Pura. I am the supreme Person and the Lord. I am indivisible awareness, the witness of everything. I have no master and I am without any sense of "me" and "mine". 494

sarveșu bhūtesv aham eva samsthito jñān'ātmanā'ntar-bahir'āśrayaḥ san bhoktā ca bhogyam svayam eva sarvam yad-yat prthag drstam idantayā purā. 495

I abide in all creatures, being the very knowledge which is their inner and outer support. I myself am the ejoyer and all enjoyment, in fact whatever I experienced before now. 495

mayy akhaņda-sukh'āmbhodhau bahudhā viśva-vīcayaḥ utpadyante vilīyante māyā-māruta-vibhramāt. 496

In me who am the ocean of infinite joy the manifold waves of the universe arise and come to an end, impelled by the winds of Maya. 496

sthul'ādi-bhāvā mayi kalpitā bhramād āropit'ānusphuraņena lokaiḥ kāle yathā kalpaka-vatsar'āyaņa- rtv'ādayo niskala-nirvikalpe. 497

Ideas like "material" are mistakenly imagined about me by people under the influence of their presuppositions, as are divisions of time like kalpas, years, half-years and seasons, dividing the indivisible and inconceivable .. 497

āropitam n'āśraya-dūşakam bhavet kadā'pi mūdhair atidoșa-dūșitaiḥ

nārdrī karoty ūșara-bhūmi-bhāgam marīcik'āvāri mahā-pravāhaḥ. 498

The presuppositions of the severely deluded can never affect the underlying reality, just as the great torrent of a mirage flood cannot wet a desert land. 498

ākāśaval lepa-vidūrago'ham ādityavad bhāsya-vilakșaņo'ham ahāryavan nitya-viniścalo'ham ambhodhivat pāra-vivarjito'ham. 499

Like space, I am beyond contamination. Like the sun, I am distinct from the things illuminated. Like a mountain, I am always immovable. Like the ocean, I am boundless. 499

na me dehena sambandho meghen'eva vihāyasaḥ ataḥ kuto me tad-dharmā jāgrat-svapna-sușuptayaḥ. 500

I am no more bound to the body than the sky is to a cloud, so how can I be affected by its states of waking, dreaming and deep sleep? 500

upādhir āyāti sa eva gacchati sa eva karmāņi karoti bhunkte sa eva jīryan mriyate sad'āham kulādri-van niścala eva samsthitaḥ. 501

Imagined attributes added to one's true nature come and go. They create karma and experience its effects. They grow old and die, but I always remain immovable like mount Kudrali. 501

na me pravrttir na ca me nivrttiḥ sad'aikarūpasya niramśakasya ek'ātmako yo nivido nirantaro vyom'eva pūrņaḥ sa katham nu ceșțate. 502

There is no outward turning nor turning back for me, who am always the same and indivisible. How can that perform actions which is single, of one nature, without parts and complete, like space? 502

puņyāni pāpāni nirindriyasya niścetaso nirvikrter nirākrteḥ kuto mamꞌākhaņḍa-sukh'ānubhūteḥ brūte hy ananvāgatam ity api śrutiḥ. 503

How can there be good and bad deeds for me who am organless, mindless, changeless

and formless, and experience only indivisible joy? The scriptures themselves declare "he is not affected" (Brihadaranyaka Upanishad 4.3.22). 503

chāyayā sprstam usnam vā sītam vā susthu duhsthu vā na sprśaty eva yat kiñcit puruam tad-vilakșaņam. 504

Heat or cold, the pleasant or the unpleasant coming into contact with a man's shadow in no way affect the man himself who is quite distinct from his shadow. 504

na sākșiņam sākșya-dharmāḥ samsprśanti vilakșaņam avikāram udāsīnam grha-dharmāḥ pradīpavat. 505

The qualities of things seen do not touch the seer, who is quite distinct from them, changeless and unaffected, just as household objects do not touch the lamp there. 505

raver yathā karmaņi sākși-bhāvo vahner yathā dāhaniyām akatvam rajjor yath'āropita-vastu-sangaḥ tath'aiva kūța-stha-cid-ātmano me. 506

Like the sun's mere witnessing of actions, like fire's non-involvement with the things it is burning, and like the relationship of a rope to the idea superimposed on it, so is the unchanging consciousness within me. 506

kartā'pi vā kārayitā'pi n'āham bhoktā'pi vā bhojayitā'pi n'āham draşțā'pi vā darśayitā'pi n'āham so'ham svayam jyotir anīdrg'ātmā. 507

I neither do nor make things happen. I neither experience nor cause to experience. I neither see nor make others see. I am that supreme light without attributes. 507

calaty upādhau pratibimba-laulyam aupādhikam mūdhadhiyo nayanti svabimba-bhūtam ravivad vinișkriyam kartā'smi bhoktā'smi hato'smi he'ti. 508

When intervening factors (the water) move, the ignorant ascribe the movement of the reflection to the object itself, like the sun which is actually immovable. They think "I am the doer", "I am the reaper of the consequences", and "Alas, I am being killed." 508

jale vā'pi sthale vā'pi luțhatv eșa jad'ātmakaḥ n'āham vilipye tad-dharmair ghata-dharmair nabho yathā. 509

Whether my physical body falls into water or onto dry land, I am not dirtied by their qualities, just as space is not affected by the qualities of a jar it is in. 509

kartrtva-bhoktrtva-khalatva-mattatā- jadatva-baddhatva-vimuktat'ādayaḥ buddher vikalpā na tu santi vastutah svasmin pare brahmani kevale'dvaye. 510

Such states as thinking oneself the doer or the reaper of the consequences, being wicked, drunk, stupid, bound or free are false assumptions of the understanding, and do not apply in reality to one's true self, the supreme, perfect and non-dual God. 510

santu vikārāḥ prakrter daśadhā śatadhā sahasradhā vā'pi kim me'sanga-citas tair na ghanaḥ kvacid ambaram sprśati. 511

Let there be tens of changes on the natural level, hundreds of changes, thousands of changes. What is that to me, who am unattached consciousness? The clouds never touch the sky. 511

avyakt'ādi-sthūla-paryantam etat viśvam yatr'ābhāsa-mātram pratītam vyoma-prakhyam sūksmam ādyanta-hīnam brahm'ādvaitam yat tad ev'āham asmi. 512

I am that non-dual God, who like space is subtle and without beginning or end, and in whom all this from the unmanifest down to the material is displayed as no more than an appearance. 512

sarv'ādhāram sarva-vastu-prakāśam sarv'ākāram sarva-gam sarva-sūnyam nityam śuddham niścalam nirvikalpam brahm'ādvaitam yat tad ev'āham asmi. 513

I am that non-dual God who is eternal, pure, unmoving and imageless, the support of everything, the illuminator of all objects, manifest in all forms and all-pervading, and yet empty of everything. 513

yat pratyast'āśeșa-māyā-viśeșam pratyag-rūpam pratyay'āgamyamānam satya-jñān'ānantam ānanda-rūpam brahm'ādvaitam yat tad ev'āham asmi. 514

I am that non-dual God who is infinite Truth, Knowledge and Bliss, who transcends the endless modifications of Maya, who is one's own reality and to be experienced within. 514

nișkriyo'smy avikāro'smi nișkalo'smi nirākṛtiḥ nirvikalpo'smi nityo'smi nirālambo'smi nirdvayaḥ. 515

I am actionless, changeless, partless, formless, imageless, endless and supportless - one without a second. 515

sarvātmako'ham sarvo'ham sarvātīto'ham advayaḥ keval'ākhanda-bodho'ham ānando'ham nirantaraḥ. 516

I am the reality in everything. I am everything and I am the non-dual beyond everything. I am perfect indivisible awareness and I am infinite bliss. 516

svārājya-sāmrājya-vibhūtir eșā bhavat-krpā śrī-mahima-prasādāt prāptā mayā śrī-gurave mah'ātmane namo namas te'stu punar namo'stu. 517

I have received this glory of the sovereignty over myself and over the world by the compassion of your grace, noble and great-souled guru. Salutation upon salutation to you, and again salutation. 517

mahā-svapne māyā-krta-jani-jarā-mrtyu-gahane bhramantam kliśyantam bahulatara-tāpair anudinam aham-kāra-vyāghra-vyathitam imam atyanta-krpayā prabodhya prasvāpāt parama-vitavān mām asi guro. 518

You, my teacher, have my supreme saviour, waking me up from sleep through your infinite compassion, lost in a vast dream as I was and afflicted every day by countless troubles in the Maya-created forest of birth, old age and death, and tormented by the tiger of this feeling myself the doer. 518

namas tasmai sad'aikasmai kasmaicin mahase namaḥ yad etad viśva-rūpeņa rājate guru-rāja te. 519

Salutation to you, King of gurus, who remain always the same in your greatness. Salutation to you who are manifest as all this that we see. 519

iti natam avalokya śişya-varyam samadhi-gat'ātma-sukham prabuddha-tattvam pramudita-hrdayam sa deśik'endraḥ punar idam āha vacaḥ param mah'ātmā. 520

Seeing his noble disciple, who had achieved the joy of his true nature in samadhi, who had awaken to the Truth, and experienced deep inner contentment, kneeling thus before him, the best of teachers and supreme great soul spoke again and said these words. 520

brahma-pratyaya-santatir jagad ato brahm'aiva tat-sarvatah paśy'ādhy'ātma-drśā praśānta-manasā sarvāsv avasthāsv api rūpād anyad avekșitam kim abhitaś caksușmatām drśyate tadvad brahma-vidaḥ sataḥ kim aparam buddher vihārās padam. 521

The world is a sequence of experiences of God, so it is God that is everything, and one should see this in all circumstances with inner insight and a peaceful mind. What has ever been seen by sighted people but forms, and in the same way what other resort is there for a man of understanding but to know God? 521

kastām par'ānanda-ras'ānubhūtim rtsrjya śūnyeșu rameta vidvān candre mahā-hlādini dīpyamāne citr'endum ālokayitum ka icchet. 522

What man of wisdom would abandon the experience of supreme bliss to take pleasure in things with no substance? When the beautiful moon iself is shining, who would want to look at just a painted moon? 522

asat-pad'ārth'ānubhavena kiñcin na hy'asti trptir na ca duhkha-hāniḥ tad-advay'ānanda-ras'ānubhūtyā tṛptaḥ sukham tișțha sad-ātma-nisthayā. 523

There is no satisfaction or elimination of suffering through the experience of unreal things, so experience that non-dual bliss and remain happily content established in to your own true nature. 523

svam eva sarvathā paśyan manyamānaḥ svam advayam sv'ānandam anubhuñjānaḥ kālam naya mahāmate. 524

Pass your time, noble one, in being aware of your true nature everywhere, thinking of yourself as non-dual, and enjoying the bliss inherent in yourself. 524

akhaņda-bodh'ātmani nirvikalpe vikalpanam vyomni pura-prakalpanam tad-advay'ānanda-may'ātmanā sadā śāntim parām etya bhajasva maunam. 525

Imagining things about the unimaginable and indivisible nature of awareness is

building castles in the sky, so transcending this, experience the surpreme peace of silence through your true nature composed of that non-dual bliss. 525

tūsņīm avasthā param'opaśāntiḥ buddher asat-kalpa-vikalpa-hetoḥ brahm'ātmano brahma-vido mah'ātmano yatr'ādvay'ānanda-sukham nirantaram. 526

The ultimate tranquillity is the return to silence of the intellect, since the intellect is the cause of false assumptions, and in this peace the great souled man who knows God and who has become God experiences the infinite joy of non-dual bliss. 526

n'āsti nirvāsanān maunāt param sukha-krd-uttamam vijñāt'ātma-svarūpasya sv'ānanda-rasa-pāyinaḥ. 527

For the man who has recognised his own nature and who is enjoying the experience of inner bliss, there is nothing that gives him greater satisfaction than the peace that comes from having no desires. 527

gacchams tisthann upaviśañ chayāno vā'nyathā'pi vā yath'ecchayā vased vidvān ātm'ārāmaḥ sadā muniḥ. 528

A wise and silent ascetic lives as he pleases finding his joy in himself at all times whether walking, standing, sitting, lying down or whatever. 528

na deśa-kāl'āsana-dig-yam'ādi- lakșy'ādy-apekșā'pratibaddha-vṛtteḥ samsiddha-tattvasya mah'ātmano'sti sva-vedane kā niyam'ādy-avasthā. 529

The great soul who has come to know the Truth and whose mental functions are not constrained has no concerns about such things as his aims in matters of locality, time, posture, direction and discipline etc. There can be no dependence on things like discipline when one knows oneself. 529

ghato'yam iti vijñātum niyamaḥ ko'nvavekșate vinā pramāņa-sușțhutvam yasmin sati pad'ārtha-dhīḥ. 530

What discipline is required to recognise that "This is a jar"? All that is necessary is for the means of perception to be in good condition, and if they are, one recognises the object. 530

ayam ātmā nitya-siddhaḥ pramāņe sati bhāsate na deśam nā'pi kālam na śuddhim vā'py apekșate. 531

In the same way this true nature of ours is obvious if the means of perception are present. It does not require a special place or time or purification. 531

devadatto'hamo ty etad vijñānam nirapeksakam tadvad brahma-vido'py asya brahm'āham iti vedanam. 532

There are no qualifications necessary to know one's own name, and the same is true for the knower of God's knowledge that "I am God. 532

bhānun'eva jagat sarvam bhāsate yasya tejasā anatmakam asat tuccham kim nu tasy'āvabhāsakam. 533

How can something else, without substance, unreal and trivial, illuminate that by whose great radiance the whole world is illuminated? 533

veda-śāstra-purāņāni bhūtāni sakalāny api yen'ārthavanti tam kin nu vijñātāram prakāśayet. 534

What can illuminate that Knower by whom the Vedas, and other scriptures as well as all creatures themselves are given meaning? 534

eșa svayam jyotir ananta-śaktiḥ ātmā'prameyaḥ sakal'ānubhūtiḥ yam eva vijñāya vimukta-bandho jayaty ayam brahma-vid uttam'ottamah. 535

This light is within us, infinite in power, our true nature, immeasurable and the comon experience of all. When a man free from bonds comes to know it, this knower of God stands out supreme among the supreme. 535

na khidyate no vișayaiḥ pramodate na sajjate n'āpi virajyate ca svasmin sadā krīdati nandati svayam nirantar'ānanda-rasena trptaḥ. 536

He is neither upset nor pleased by the senses, nor is he attached to or averse to them, but his sport is always within and his enjoyment is in himself, satisfied with the enjoyment of infinite bliss. 536

kşudhām deha-vyathām tyaktvā bālaḥ krīdati vastuniḥ tath'aiva vidvān ramate nirmamo niraham sukhī. 537

A child plays with a toy ignoring hunger and physical discomfort, and in the same way a man of realisation is happy and contented free from "me" and "mine". 537

cintā-sūnyam adainya-bhaiksam aśanam pānam sarid-vārișu sv'ātantryeņa niramkuśāsthitir abhīr-nidrā śmaśāne vane vastram kşālana-śoșaņ'ādir ahitam dig-vāstu śayyā mahī samcāro nigam'ānta-vīthișu vidām krīdā pare brahmaņi. 538

Men of realisation live free from preoccupation, eating food begged without humiliation, drinking the water of streams, living freely and without constraint, sleeping in cemetery or forest, their clothing space itself, which needs no care such as washing and drying, the earth as their bed, following the paths of the scriptures, and their sport in the supreme nature of God. 538

vimānam ālambya śarīram etad bhunakty aśesān vișayān upasthitān parecchayā bālavad ātma-vettā yo'vyakta-lingo'nanușakta-bāhyaḥ. 539

He who knows himself, wears no distinguishing mark and is unattached to the senses, and treats his body as a vehicle, experiencing the various objects as they present themselves like a child dependent on the wishes of others. 539

dig-ambaro vā'pi ca s'āmbaro vā tvag-ambaro vā'pi cid-ambara-sthaḥ unmattavad vā'pi ca bālavad vā piśācavad vā'pi caraty avanyām. 540

He who is clothed in knowledge roams the earth freely, whether dressed in space itself, properly dressed, or perhaps dressed in skins, and whether in appearance a madman, a child or a ghost. 540

kāmān niskāma-rūpī samścaraty eka-cāro muniḥ sv'ātman'aiva sadā tuştaḥ svayam sarv'ātmanā sthitaḥ. 541

The wise man lives as the embodiment of dispassion even amid passions, he travels alone even in company, he is always satisfied with his own true nature and established in himself as the self of all. 541

kvacin mūdho vidvān kvacid api mahārāja-vibhavaḥ kvacid bhrāntaḥ saumyaḥ kvacid ajagar'ācāra-kalitaḥ kvacit pātrī-bhūtah kvacid avamataḥ kvā'py aviditaḥ caraty evam prājñah satata-param'ānanda-sukhitaḥ. 542

The wise man who is always enjoying supreme bliss lives like this - sometimes appearing a fool, sometimes a clever man, sometimes regal, sometimes mad, sometimes gentle, sometimes venomous, sometimes respected, sometimes despised, and sometimes simply unnoticed. 542

nirdhano'pi sadā tușțo'py asahāyo mahā-balaḥ nitya-trpto'py abhuñjāno'py asamaḥ sama-darśanaḥ. 543

Even when poor always contented, even without assistance always strong, always satisfied even without eating, without equal, but looking on everything with an equal eye. 543

api kurvann akurvāņaś c'ābhoktā phala-bhogy api śarīry apy aśarīry esa paricchinno'pi sarva-gaḥ. 544

This man is not acting even when acting, experiences the fruits of past actions but is not the reaper of the consequences, with a body and yet without a body, prescribed and yet present everywhere. 544

aśarīram sadā santam imam brahma-vidam kvacit priy'āpriye na sprśatas tath'aiva ca śubh'āśubhe. 545

Thoughts of pleasant and unpleasant as well as thoughts of good and bad do not touch this knower of God who has no body and who is always at peace. 545

sthūl'ādi-sambandhavato'bhimāninaḥ sukham ca duḥkham ca śubh'āśubhe ca vidhvasta-bandhasya sad-ātmano muneḥ kutaḥ śubham vā'py aśubham phalam vā. 546

Pleasure and pain and good and bad exist for him who identifies himself with ideas of a physical body and so on. How can there be good or bad consequences for the wise man who has brokened his bonds and is one with Reality? 546

tamasā grastavad bhānād agrasto'pi ravir janaiḥ grasta ity ucyate bhrāntyām hy ajñātvā vastu-lakșaņam. 547

The sun appears to be swallowed up by the darkness in an eclipse and is mistakenly called swallowed up by people through misunderstanding of the nature of things. 547

tadvad deh'ādi-bandhebhyo vimuktam brahma-vittamam paśyanti dehivan mūdhāḥ śarīr'ābhāsa-darśanāt. 548

In the same way the ignorant, see even the greatest knower of God, though free from the bonds of the body and so on, as having a body since they can see what is obviously still a body. 548

ahir nirlvayanīm vāyam muktvā deham tu tișthati itas tataś cālyamāno yat kiñcit prāņa-vāyunā. 549

Such a man remains free of the body, and moves here and there as impelled by the winds of energy, like a snake that has cast its skin. 549

strotasā nīyate dāru yathā nimn'onnata-sthalam daivena nīyate deho yathā-kāl'opabhuktișu. 550

Just as a piece of wood is carried high and low by a stream, so the body is carried along by causality as the appropriate fruits of past actions present themselves. 550

prārabdha-karma-parikalpita-vāsanābhiḥ samsārivac carati bhuktișu mukta-dehaḥ siddhaḥ svayam vasati sāksivad atra tūșņīm cakrasya mūlam iva kalpa-vikalpa-śūnyaḥ. 551

The man free from identification with the body lives experiencing the causal effects of previously entertained desires, just like the man subject to samsara, but, being realised, he remains silently within himself as the witness there, empty of further mental imaginations - like the axle of a wheel. 551

n'aivendriyāņi vișayeșu niyumkta eșa n'aiv'āpayumkta upadarśana-laksana-sthaḥ n'aiva kriyā-phalam ap'īșad avekșate sa sv'ānanda-sāndra-rasa-pāna-sumattacittaḥ. 552

He whose mind is intoxicated with the drink of the pure bliss of self-knowledge does not turn the senses towards their objects, nor does he turn them away from them, but remains as a simple spectator, and regards the results of actions without the least concern. 552

laksy'ālaksya-gatim tyaktvā yas tisțhet keval'ātmanā śiva eva svayam sākşād ayam brahmavid uttamaḥ. 553

He who has given up choosing one goal from another, and who remains perfect in himself as the spectator of his own good fortune - he is the supreme knower of God. 553

jīvann eva sadā muktah krt'ārtho brahma-vittamaḥ upādhi-nāśād brahm'aiva san brahmā'py eti nirdvayam. 554

Liberated forever here and now, having achieved his purpose, the perfect knower of God, being God himself by the destruction of all false indentifications, goes to the non-dual God. 554

śailūso vesa-sad-bhāv'ābhāvayoś ca yathā pumān

tath'aiva brahma-vic chresthaḥ sadā brahm'aiva n'āparaḥ. 555

Just as an actor, whatever his costume may or may not be, is still a man, so the best of men, the knower of God, is always God and nothing else. 555

yatra kv'āpi visīrņam sat parņam iva taror vapuḥ patatāt brahmī-bhūtasya yateḥ prāg eva tac-cid-agninā dagdham. 556

Wherever the body may wither and fall like a tree leaf, that of the ascetic who has become God has already been cremated by the fire of the knowledge of Reality. 556

sad-ātmani brahmani tisthato muneḥ pūrņ'ā'dvay'ānanda-may'ātmanā sadā na deśa-kāl'ādy-ucita-pratīkșā tvaṅ-māmsa-viț-piņda-visarjanāya. 557

There are no considerations of place and time laid down with regard to relinquishing this mass of skin, flesh and filth for the wise man who is already forever established in God within himself as the perfect non-dual bliss of his own nature. 557

dehasya mokso no mokso na dandasya kamandaloḥ avidyā-hrdaya-granthi-mokșo mokșo yatas tataḥ. 558

Liberation is not just getting rid of the body, nor of one's staff or bowl. Liberation is getting rid of all the knots of ignorance in the heart. 558

kulyāyām atha nadyām vā śiva-kșetre'pi catvare parņam patati cet tena taroḥ kim nu śubh'āśubham. 559

Whether a leaf falls into a gutter or a river, into a shrine or onto a crossroad, in what way is that good or bad for the tree? 559

patrasya puspasya phalasya nāśavad deh'endriya-prāņa-dhiyām vināśaḥ n'aiv'ātmanaḥ svasya sad-ātmakasy' ānand'ākrter vrksa-vad asti c'aișa. 560

The destruction of body, organs, vitality and intellect is like the destruction of a leaf, a flower or a fruit. It is not the destruction of oneself, but of something which is not the cause of happiness for one's true self. That remains like the tree. 560

prajñāna-ghana ity ātma-laksaņam satya-sūcakam anūdy'aupādhikasy'aiva kathayanti vināśanam. 561

The scriptures that teach the truth declare that the property of one's true nature is "a

mass of intelligence" (Brihadaranyaka Upanishad 4.5.13), and they talk of the destruction of secondary additional attributes only. 561

avināśī vā are'yam ātme'ti śrutir ātmanaḥ prabravīty avināśitvam vinaśyatsu vikārișu. 562

The scripture declares of the true self that "This Self is truly imperishable" (Brihadaranyaka Upanishad 4.5.14), the indestructible reality in the midst of changing things subject to destruction. 562

pāsāņa-vrka-trņa-dhānya-kaț'āmbar'ādyā dagdhā bhavanti hi mrd eva yathā tath'aiva dehendriy'āsu-mana ādi samasta-drśyam jñān'āgni-dagdham upayāti par'ātma-bhāvam. 563

In the same way that burnt stones, trees, grass, rice, straw, cloth and so on turn to earth, so what we see here in the form of body, organs, vitality, mind and so on when burned by the fire of knowledge take on the nature of God. 563

vilakşaņam yathā dhvāntam līyate bhānu-tejasi tath'aiva sakalam drśyam brahmaņi pravilīyate. 564

Just as darkness, though distinct from it, disappears in the light of the sun, so all that we can see disappears in God. 564

ghațe naste yathā vyoma vyom'aiva bhavati sphutam tath'aiv'opādhi-vilaye brahm'aiva brahmavit svayam. 565

Just as when a jar is broken the space in it becomes manifest as space again, so the knower of God becomes the God in himself with the elimination of false identifications. 565

kşīram kşīre yathā ksiptam tailam taile jalam jale samyuktam ekatām yāti tathā'tmany ātmavin muniḥ. 566

Like milk poured into milk, oil into oil and water into water, so the ascetic who knows himself becomes united with the One in himself. 566

evam videha-kaivalyam san-mātratvam akhaņditam brahma-bhāvam prapady'aișa yatir n'āvartate punaḥ. 567

The ascetic who has thus achieved the nature of God, perfectly free of the body and with the indivisible nature of Reality, does not come back again. 567

sad-ātm'aikatva-vijñāna-dagdh'āvidy'ādi-varșmaņaḥ

amusya brahma-bhūtatvād brahmanah kuta udbhavaḥ. 568

How could the brahmin come back again after becoming God when his external features of ignorance and so on have been burned by the recognition of his oneness with the Truth? 568

māyā-klrptau bandha-mokșau na staḥ sv'ātmani vastutaḥ yathā rajjau niskriyāyām sarp'ābhāsa-vinirgamau. 569

The Maya-produced alternatives of bondage and liberation do not really exist in one's true nature, just as the alternatives of there being a snake or not do not exist in the rope which is not affected by them. 569

āvrteḥ sad-asattvābhyām vaktavye bandha-mokșaņe n'āvrtir brahmaņaḥ kācid any'ābhāvād anāvrtam yady asty advaita-hāniḥ syād dvaitam no sahate śrutiḥ. 570

Bondage and liberation can be referred to only in connection with the existence or absence of something covering what is really there, but there can be no covering of God as there is nothing else and no covering, since this would destroy the non-duality of God, and the scriptures do not admit duality. 570

bandhañ ca mokșañ ca mrs'aiva mūdhā buddher guņam vastuni kalpayanti drg-āvrtim megha-krtām yathā ravau yato'dvayā'sanga-cid etad akşaram. 571

Bondage and liberation are unreal. They are an effect of the intellect which the stupid identify with reality just like the covering of the sight caused by a cloud is applied to the sun. For this imperishable Reality is non-dual, unattached and consciousness. 571

astī'ti pratyayo yaś ca yaś ca n'āstī'ti vastuni buddher eva guņāv etau na tu nityasya vastunaḥ. 572

The opinion that this covering exists or does not exist in the underlying reality is an attribute of the intellect and not of the eternal reality underneath. 572

atas tau māyayā klrptau bandha-mokșau na c'ātmani nişkale nişkriye śānte niravadye nirañjane advitīye pare tattve vyomavat kalpanā kutaḥ. 573

So these alternatives of bondage and liberation are produced by Maya and not in one's true nature. How can there be the idea of them in the non-dual supreme Truth which is without parts, actionless, peaceful, indestructible, and without blemish, like space? 573

na nirodho na c'otpattir na baddho na ca sādhakaḥ na mumuksur na vai mukta ity eșā param'ārthatā. 574

There is neither end nor beginning, no one in bondage and no aspirant, no one seeking liberation and no one free. (Amritabindu Upanishad 10). This is the supreme truth. 574

sakala-nigama-cūdā-svānta-siddh'ānta-rūpam param idam atiguhyam darśitam te may'ādya apagata-kali-doşam kāma-nirmukta-buddhim sva-sutavad asakrttvām bhāvyitvā mumukșum. 575

I have shown you today repeatedly, as my own son, this ultimate secret, the supreme crest of the scriptures and of the complete Vedanta, considering you one seeking liberation, free from the stains of this dark time, and with a mind free from sensuality. 575

iti śrutvā guror vākyam praśrayeņa krtā-natiḥ sa tena samanujñāto yayau nirmukta-bandhanaḥ. 576

On hearing these words of his guru the disciple prostrated himself before him and with his permission went away free from bondage. 576

gurur eva sad-ānanda-sindhau nirmagna-mānasaḥ pāvayan vasudhām sarvām vicacāra nirantaraḥ. 577

The guru too with his mind immersed in the ocean of Truth and Bliss, and with his mind free of discriminations went on his way purifying the whole world. 577

ity ācāryasya śisyasya samvāden'ātma-lakșaņam nirūpitam mumukșūņām sukha-bodh'opapattaye. 578

In this way, in the form of a dialogue between teacher and pupil, the nature of one's true self has been taught for easy attainment of the joy of Realisation by those seeking liberation. 578

hitam idam upadeśam ādriyantām vihita-nirasta-samasta-citta-doșāḥ bhava-sukha-viratāḥ praśānta-cittāḥ śrutir-asikā yatayo mumukșavo ye. 579

May those ascetics who have removed all defilements of mind by the designated methods, whose minds are at peace and free from the pleasures of the world, and who delight in the scriptures, reverence this teaching. 579

samsār'ādhvani tāpa-bhānu-kiraņa-prodbhūta-dāhavyath'ā khinnānām jala-kāmkșayā maru-bhuvi bhrāntyā paribhrāmyatām atyāsanna-sudhām budhim sukha-karam brahm'ādvayam darśayaty eșā śankara-bhāratī vijayate nirvāņa-samdāyinī. 580

For those who are suffering in samsara from the heat of the threefold forms of pain, and wandering in delusion in a desert thirsting for water, may these words of Shankara which secure nirvana and excel all others, procure for them the ocean of nectar close by in the form of the non-dual God. 580

Appendix

The following verse is found in some editions, following verse 327, which also then omit verses 328 and 329. There are also other minor differences, above all in the division of the verses, but these make little difference in practice to the meaning.

jīvato yasya kaivalyam vi-dehe ca sa kevalaḥ yat kimcit paśyato bhedam bhayam brūte yajuh-śrutiḥ.

He who has achieved perfection while still alive, is perfect when free from the body too. The Yajur Veda declares that he who sees duality experiences fear.

Other

Astāvakra Gītā

Janaka uvāca

Katham jñānam avāpto'ti katham muktir bhavișyati Vairāgyam ca katham prāptam etad brūhi mama prabho. 1.1

Aştāvakra uvāca

Muktim icchasi cet tāta visayān vișavat tyaja Kșam'ārjava-dayā-toșa-satyam pīyūsavad bhaja. 1.2

Na prthvī na jalam n'āgnir na vāyur dyaur na vā bhavān Eșām sākșiņam ātmānam cid-rūpam viddhi muktaye. 1.3

Yadi deham prthak krtya citi viśrāmya tișthasi Adhun'aiva sukhī śānto bandha-mukto bhavisyasi. 1.4

Na tvam vipr'ādiko varņo n'āśramī n'āksa-gocaraḥ Asango'si nirākāro viśva-sākșī sukhī bhava. 1.5

Dharm'ādharmau sukham duḥkham mānasāni na te vibho Na kartā'si na bhoktā'si mukta ev'āsi sarvadā. 1.6

Eko drasțā'si sarvasya mukta-prāyo'si sarvadā Ayam eva hi te bandho drastāram paśyas'ītaram. 1.7

Aham karte'ty aham-māna-mahā-krsņ'āhi-damśitaḥ N'āham karte'ti viśvās'āmrtam pītvā sukhī bhava. 1.8

Eko viśuddha-bodho'ham iti niścaya-vahninā Prajvāly'ājñāna-gahanam vīta-sokaḥ sukhī bhava. 1.9

Yatra viśvam idam bhāti kalpitam rajju-sarpavat Ananda-paramānandah sa bodhas tvam sukham bhava. 1.10

Mukt'ābhimānī mukto hi baddho baddh'ābhimāny'api Kim-vadant'īha satye'yam ya mati sa gatir bhavet. 1.11

Ātmā sāksī vibhuḥ pūrņa eko muktaś cid akriyaḥ Asango nisprhaḥ śānto bhramāt samsāravān iva. 1.12

Kūțastham bodham advaitam ātmānam paribhāvaya Ābhāso'ham bhramam muktvā bhāvam bāhyam ath'āntaram. 1.13

Deh'abhimāna-pāsena ciram baddho'si putraka Bodho'ham jñāna-khangena tan nikrtya sukhī bhava. 1.14

Niḥsango nișkriyo'si tvam sva-prakāśo nirañjana Ayam eva hi te bandhah samādhim anutisthasi. 1.15

Tvayā vyāptam idam viśvam tvayi protam yath'ārthataḥ Śudddha-buddha-svarūpas tvam, mā gamaḥ kșudra-cittatām. 1.16

Nirapekso nirvikāro nirbharaḥ śītal'āśayaḥ Agādha-buddhir akșubdho bhava cin-mātra-vāsanaḥ. 1.17

Sākāram anrtam viddhi nirākāram tu niścalam Etat-tattv'opadeśena na punar-bhava-sambhavaḥ. 1.18

Yath'aiv'ādarśam adhya'sthe rūpe'ntaḥ paritas tu saḥ Tath'aiv'āsmin śarre'ntaḥ paritaḥ param'eśvaraḥ. 1.19

Ekam sarva-gatam vyoma bahir antar yathā ghate Nityam nirantaram brahma sarva-bhūta-gaņe tathā. 1.20

Janaka uvāca

Aho nirañjanaḥ sānto bodho'ham prakrteḥ paraḥ Etāvantam aham kālam mohen'aiva vidambitaḥ. 2.1

Yathā prakāśayāmy eko deham enam tathā jagat Ato mama jagat sarvam athavā na ca kiñcana. 2.2

Sarīram aho viśvam parityajya may'ādhunā Kutaścit kauśalād eva paramātmā vilokyate. 2.3

Yathā na toyato bhinnās tarangāh phena-budbudāḥ Ātmano na tathā bhinnam viśvam ātma-vinirgatam. 2.4

Tantu-mātro bhaved eva pato yadvad vicārita Ātma-tanmatram ev'edam tadvad viśvam vicāritam. 2.5

Yath'aiv'eksu-rase klaptā tena vyāpt'aiva śarkarā Tathā viśvam mayi klaptam mayā vyāptam nirantaram. 2.6

Ātm'ājñānāj jagad bhāti ātma-jñānān na bhāsate Rajjv'ajñānād ahir bhāti, taj-jñānād bhāsate na hi. 2.7

Prakāśo me nijam rūpam n'ātirikto'smy aham tataḥ Yadā prakāśate viśvam tad'āham bhāsa eva hi. 2.8

Aho vikalpitam viśvam ajñānān mayi bhāsate Rūpyam śuktau phaņī rajjau vāri sūryy akare yathā. 2.9

Matto vinirgatam viśvam mayy eva layam eşyai. Mrdi kumbho jale vīciḥ kanake kațakam yathā. 2.10

Aho aham namo mahyam, vināśo yasya n'āsti me. Brahm'ādis tamba-paryantam jagan nāśo pi tisthitaḥ. 2.11

Aho aham namo mahyam eko'ham dehavān api Kvacin na gantā n'āgantā vyāpya viśvam avasthitaḥ. 2.12

Aho aham namo mahyam dakșo n'āstī'ha mat-samaḥ Asamsprśya śarīreņa yena viśvam ciram dhrtam. 2.13

Aho aham namo mahyam yasya me n'āsti kiñcana Athavā yasya me sarvam yad van-manasa-gocaram. 2.14

Jñānam jñeyam tathā jñātā tritayam n'āsti vāstavam Ajñānād bhāti yatr'edam so'ham asmi nirañjanaḥ. 2.15

Dvaita-mūlam aho duḥkham n'ānyat tasy'āsti bheșajam Drśyam etan mrsā sarvam eko'ham cid-raso'malam. 2.16

Bodha-mātro'ham ajñānād upadhiḥ kalpito mayā Evam vimrśato nityam nirvikalpe sthitir mama. 2.17

Na me bandho'sti mokso vā bhrāntiḥ śāntā nirāśrayā Aho mayi sthitam viśvam vastuto na mayi sthitam. 2.18

Sa-śarīram idam viśvam na kiñcid iti niścitam Śuddha-cin-mātra ātmā ca tat kasmin kalpanā'dhunā. 2.19

Śarīram svarga-narakau bandha-mokșau bhayam tathā Kalpanā-mātram ev'aitat kim me kāryam cidātmanaḥ. 2.20

Aho jana-samūhe'pi na dvaitam paśyato mama Aranyam iva samvrttam kva ratim karavāny aham. 2.21

N'āham deho na me deho jvo n'āham, aham hi cit Ayam eva hi me bandha āsīt yā jīvite sprhā. 2.22

Aho bhuvana-kallolair vicitrair drāk samutthitam Mayy ananta-mahā'mbhodhau citta-vāte samudyate. 2.23

Mayy ananta-mahā'mbhodhau citta-vāte praśāmyati Abhāgyāj jīva-vanijo jagat poto vinaśvaraḥ. 2.24

Mayy ananta-mahā'mbhodhav aścaryam jīva-vīcayaḥ Udyanti ghnanti khelanti praviśanti svabhāvataḥ. 2.25

Aştāvakra uvāca

Avināśinam ātmānam ekam vijñāya tattvataḥ

Tav'ātma-jñasya dhīrasya katham arth'ārjane ratiḥ. 3.1

Ātm'ājñānād aho prītir vișaya-bhrama-gocare Śukter ajñānato lobho yathā rajata-vibhrame. 3.2

Viśvam sphurati yatr'edam tarangā iva sāgare So'ham asmī'ti vijñāya, kim dīna iva dhāvasi. 3.3

Śrutvā'pi śuddha-caitany'ātmānam atisundaram Upasthe'tyanta-samsakto mālinyam adhigacchati. 3.4

Sarva-bhūteșu c'ātmānam sarva-bhūtāni c'ātmani Muner jānata āścaryam mamatvam anuvartate. 3.5

Āsthitaḥ param'ādvaitam mokș'ārthe'pi vyavasthitaḥ Ācaryam kāma-vaśago vikalaḥ keli-śikșayā. 3.6

Udbhūtam jñāna-durmitram avadhāry'ātidurbalaḥ Āścaryam kāmam ākānkșet kālam antam anuśritaḥ. 3.7

Ih'āmutra viraktasya nity'ānitya-vivekinaḥ Āścaryam moksa-kāmasya moksād eva vibhīșikā. 3.8

Dhīras tu bhojyamāno'pi pīdyamāno'pi sarvadā Ātmānam kevalam paśyan na tușyati na kupyati. 3.9

Cestamānam śarīram svam paśyaty anya-śarīravat Samstave cā'pi nindāyām katham kșubhyet mah'āśayaḥ. 3.10

Māyā-mātram idam viśvam paśyan vigata-kautukaḥ Api sannihite mrtyau katham trasyati dhīradhīḥ. 3.11

Niḥsprham mānasam yasya nairāśye'pi mahātmanaḥ Tasy'ātma-jñāna-trptasya tulanā kena jāyate. 3.12

Svabhāvād eva jānāno drśyam etan na kiñcana Idam grāhyam idam tyājyam sa kim paśyati dhīradhīḥ. 3.13

Antas-tyakta-kaşāyasya nirdvandvasya nirāśișaḥ Yad-rcchay-āgato bhogo na duḥkhāya na tușțaye. 3.14

Atāvakra uvāca

Hant'ātma-jñasya dhīrasya khelato bhoga-līlayā Na hi samsāra-vāhīkair mūdaiḥ saha samānatā. 4.1

Yat padam prepsavo dīnāḥ śakr'ādyāḥ sarva-devatāḥ Aho tatra sthito yogī na harsam upagacchati. 4.2

Taj-jñasya puņya-pāpābhyāh sparśo hy antar na jāyate Na hy ākāśasya dhūmena drśyamānā'pi sangati. 4.3

Ātm'aiv'edam jagat sarvam jñātam yena mah'ātmanā Yad-ṛcchayā varttamānam tam niședdhum kșameta kaḥ. 4.4

Ā-brahma-stamba-paryante bhūta-grāme catur-vidhe Vijñasy'aiva hi sām'arthyam icch'ānicchā-vivarjane. 4.5

Ātmānam advayam kaścij jānāti jagad īśvaram Yad vetti tat sa kurute na bhayam tasya kutracit. 4.6

Aştāvakra uvāca

Na te sango'sti kenā'pi kim śuddhas tyaktum icchasi Sanghāta-vilayam kurvann evam eva layam vraja. 5.1

Udeti bhavato viśvam vāridher iva budbudaḥ Iti jñatv'aikam ātmānam evam eva layam vraja. 5.2

Pratyaksam apy avastutvad viśvam n'āsty amale tvayi Rajju-sarpa iva vyaktam evam eva layam vraja. 5.3

Sama-duḥkha-sukhaḥ pūrņa āśā-nairāśyayoḥ samaḥ Sama-jīvita-mrtyuḥ sann evam eva layam vraja. 5.4

Aşțāvakra uvāca

Ākāśavad ananto'ham ghațavat prakrtam jagat Iti jñānam tath'aitasya na tyāgo na graho layaḥ. 6.1

Mah'odadhir iv'āham sa prapañco vīci-sannidhaḥ Iti jñānam tath'aitasya na tyāgo na graho layaḥ. 6.2

Aham sa śukti-sankāśo rūpyavad viśva-kalpanā Iti jñānam tath'aitasya na tyāgo na graho layaḥ. 6.3

Aham vā sarva-bhūteșu sarva-bhūtāny atho mayi Iti jñānam tath'aitasya na tyāgo na graho layaḥ. 6.4

Janaka uvāca

Mayy ananta-mah'āmbhodhau viśva-pota itas-tataḥ Bhramati sv'ānta-vātena na mam'āsty asahișņutā. 7.1

Mayy ananta-mah'āmbhodhau jagad-vīciḥ svabhāvataḥ Udetu vastam āyātu na me vrddhir na ca kșatiḥ. 7.2

Mayy ananta-mah'āmbhodhau viśvam nāma vikalpanā Atiśānto nirākāra etad ev'āham āsthitaḥ. 7.3

N'ātmā bhāveșu no bhāvas tatr'ānante niranjane Ity asakto'sprhaḥ śānta etad ev'āham āstitaḥ. 7.4

Aho cin-matram ev'aham indra-jal'opamam jagad Iti mama katham kutra hey'opādeya-kalpanā. 7.5

Aştāvakra uvāca

Tadā bandho yadā cittam kincid vāñchati șocati Kiñcin muñcati grhņāti kiñcid vrsyati kupyati. 8.1

Tadā muktir yadā cittam na vāñchati na śocati Na muñcati na grņāti na hrsyati na kupyati. 8.2

Tadā bandho yadā cittam saktam kāsv'api drsțișu Tadā mokșo yadā cittam asaktam sarva-drsțișu. 8.3

Yadā n'āham tadā mokso yad'āham bandhanam tadā Matve'ti helayā kiñcit mā grhāņa vimuñca mā. 8.4

Astāvakra uvāca

Krt'ākrte ca dvandvāni kadā śāntāni kasya vā Evam jñātve'ha nirvedād bhava tyāga-paro'vratī. 9.1

Kasyā'pi tāta dhanyasya loka-ceșț'āvalokanāt Jīvit'ecchā bubhukșā ca bubhuts'opaśamah gatāḥ. 9.2

Anityam sarvam ev'edam tāpa-traya-dūșitam Asaram ninditam heyam iti niścitya śāmyati. 9.3

Ko'sau kālo vayaḥ kim vā yatra dvandvāni no nrņām Tāny upekșya yathā-prāpta-vartī siddhim avāpnuyāt. 9.4

Nānā matam maharșīsām sādhūnām yoginām tathā Drștvā nirvedam āpannaḥ ko na śāmyati mānavaḥ. 9.5

Krtvā mūrti-parijñānam caitanyasya na kim guruḥ Nirveda-samat'āyuktyā yas tārayati samsrteḥ. 9.6

Paśya bhūta-vikārāms tvam bhūta-mātrān yath'ārthataḥ Tat-kşaņād bandha-nirmuktaḥ sva-rūpa-stho bhavișyasi. 9.7

Vāsanā eva samsāra iti sarvā vimuñca tāḥ Tat-tyāgo vāsanā-tyāgāt sthitir adya yathā tathā. 9.8

Asțāvakra uvāca

Vihāya vairiņam kāmam artham c'ānartha-sankulam Dharmam apy etayor hetum sarvatr'ānādaram kuru. 10.1

Svapn'endra-jālavat paśya dināni trīņi pañca vā Mitra-kşetra-dhan'āgāra-dāra-dāy'ādi-sampadaḥ. 10.2

Yatra yatra bhavet trsņā, samsāram viddhi tatra vai Praudha-vairāmyam āśritya vīta-trsnaḥ sukhī bhava. 10.3

Trsņā-mātr'ātmako bandhas, tan-nāśo mokșa ucyate Bhav'asamsakti-mātreņa prāpti-tusțir muhur-muhu. 10.4

Tvam ekas cetanaḥ śuddho, jadam viśvam asat tathā Avidyā'pi na kiñcit sā kā bubhutsā tathā'pi te. 10.5

Rājyam sutāḥ kalatrāņi śarīrāņi sukhāni ca Samsaktasyā'pi nașțāni tava janmani janmani. 10.6

Alam arthena kāmena sukrtenā'pi karmaņā Ebhyaḥ samsāra-kantāre na viśrāntam abhūn manaḥ. 10.7

Krtam na kati janmāni kāyena manasā girā Duḥkham āyāsadam karma tad adyā'py uparamyatām. 10.8

Așțāvakra uvāca

Bhāv'ābhāva-vikāraś ca sva-bhāvād iti niścayī Nirvikāro gata-kleśaḥ sukhen'aiv'opaśāmyati. 11.1

Īśvaraḥ sarva-nirmātā n'eh'ānya iti niścayī Antar-galita-sarv'āśaḥ śāntaḥ kvā'pi na sajjate. 11.2

Āpadaḥ sampadaḥ kāle daivād eve'ti niścayī Trptaḥ sva-sth-endriyo nityam na vāñchati na śocati. 11.3

Sukha-duḥkhe janma-mrtyū daivād ev'eti niścayī Sādhy'ādarśī nirāyāsaḥ kurvann api na lipyate. 11.4

Cintayā jāyate duḥkham n'ānyath'eh'eti niścayī Tayā hīnaḥ sukhī sānta sarvatra galit-sprhaḥ. 11.5

N'aham deho na me deho bodho'ham iti niścayī Kaivalyam iva samprāpto na smaraty akrtam krtam. 11.6

Ā-brahma-stamba-paryantam aham ev'eti niścayī Nirvikalpa śuciḥ śāntaḥ prāpt'āprāpta-vinirvrtaḥ. 11.7

Nān'āścaryam idam viśvam na kiñcid iti niścayī Nirvāsanaḥ sphūrti-mātro na kiñcid iva śāmyati. 11.8

uvaca Janaka uvāca

Kāya-krty-āsahaḥ pūrvam tato vāg-vistarāsahaḥ Atha cintāsahas tasmād evam ev'āham āsthitaḥ. 12.1

Prīty-abhāvena śabdāder adrśyatvena c'ātmanaḥ Vikşep'aikāgra-hrdaya evam ev'āham āsthitaḥ. 12.2

Sam-ādhyās-ādi-vikșiptau vyavahāraḥ samādhaye Evam vilokya niyamam evam ev'āham āsthitaḥ. 12.3 ???

Hey'opādeya-virahād evam harșa-vișādayoḥ Abhāvād adya he brahmann evam ev'āham āsthitaḥ. 12.4

Āśram'ānāśramam dhyānam cittas-vīkrta-varjanam Vikalpam mama vīksya etair evam ev'āham āsthitaḥ. 12.5

Karm'ānusțhānam ajñānād yath'aiv'oparamas tathā Budhvā samyag idam tattvam evam ev'āham āsthitaḥ. 12.6

Acintyam cintyamāno'pi cint'ārūpam bhajaty asau Tyaktvā tad-bhāvanam tasmād evam ev'āham āsthitaḥ. 12.7

Evam eva krtam yena sa krt'ārtho bhaved asau Evam eva svabhāvo yah sa krt'ārtho bhaved asau. 12.8

Janaka uvāca

Akiñcana-bhavam svāstham kaupīnatve'pi durlabham Tyāg'ādāne vihāy'āsmād aham āse yathā-sukham. 13.1

Kutrā'pi khedaḥ kāyasya, jihvā kutrā'pi khedyate Manaḥ kutrā'pi tat tyaktvā purusārthe sthitaḥ sukham. 13.2

Krtam kim api n'aiva syād iti sañcintya tattvataḥ Yadā yat karttum āyāti tat krtv'āse yathā-sukham. 13.3

Karma-naişkarmya-nirbandha-bhāvā deha-stha-yoginaḥ Samyog'āyoga-virahād aham āse yathā-sukham. 13.4

Arth'ānarthau na me sthityā gatyā na śayanena vā Tişthana gacchana svapan tasmād aham āse yathā-sukham. 13.5

Svapato n'āsti me hānaḥ siddhir yatnavato na vā Nāś'ollāsau vihāy'āsmād aham āse yathā-sukham. 13.6

Sukh'ādi-rūpā niyamam bhāveșv ālokya bhūriśaḥ Śubh'āśubhe vihāy'āsmād aham āse yathā-sukham. 13.7

Janaka uvāca

Prakrtyā śūnya-citto yaḥ pramādād bhāva-bhāvanaḥ Nidrito bodhita iva ksīna-samsmarano hi saḥ. 14.1

Kva dhanāni kva mitrāņi kva me vișaya-dasyavaḥ Kva śāstram kva ca vijñānam yadā me galitā sprhā. 14.2

Vijñāte sākși-purușe paramātmani c'eśvare Nairāśye bandha-mokșe ca na cintā muktaye mama. 14.3

Antar-vikalpa-ūnyasya bahih sva-cchanda-cārinaḥ Bhrāntasy'eva daśās tās tās tādrśā eva jānate. 14.4

Așțāvakra uvāca

Yathā-tath'opadeśena krt'ārthaḥ sattva-buddhimān Ājīvam api jijñāsuḥ paras tatra vimuhyati. 15.1

Moko vişaya-vairasyam bandho vaisayiko rasaḥ Etāvad eva vijñānam yath'ecchasi tathā kuru. 15.2

Vāgmi-prājna-mah'odyogam janam mūka-jad'ālasam Karoti tattva-bodho'yam atas tyakto bubhuksabhiḥ. 15.3

Na tvam deho na te deho bhoktā karttā na vā bhavān Cid-rūpo'si sadā sāksī nirapeksaḥ sukham cara. 15.4

Rāga-dveșau mano-dharmau na manas te kadācana Nirvikalpo'si bodh'ātmā nirvikāraḥ sukham cara. 15.5

Sarva-bhūteșu c'ātmānam sarva-bhūtāni c'ātmani Vijñāya niraham-kāro nirmamas tvam sukhī bhava. 15.6

Vişvam sphurati yatr'edam tarangā iva sāgare Tat tvam eva na sandehaś cin-mūrte vijvaro bhava. 15.7

Śraddhasva tāta śraddhasva n'ātra moham kurusva bhoḥ Jñāna-svarūpo bhagavān ātmā tvam prakrteḥ paraḥ. 15.8

Guņaiḥ samvesțito dehas tișthaty āyāti yāti ca Ātmā na gantā n'āgantā kim enam anuśocasi. 15.9

Dehas tisthatu kalp'āntam gacchatv ady'aiva vā punaḥ Kva vrddhiḥ kva ca vā hānis tava cin-mātra-rūpiņah. 15.10

Tvayy ananta-mah'āmbhodhau viśva-vīciḥ sva-bhāvataḥ Udetu vāstam āyātu na te vrddhir na vā ksatiḥ. 15.11

Tata cin-matra-rupo'si na te bhinnam idam jagad Ataḥ kasya katham kutra heyopādeya-kalpanā. 15.12

Ekasminn avyaye śānte cid-ākāśe'male tvayi Kuto janma kutaḥ karma kuto'hamkāra eva ca. 15.13

Yat tvam paśyasi tatr'aikas tvam eva prabhāsase Kim prthak bhāsate svarņāt kațak'āngada-nūpuram. 15.14

Ayam so' ham ayam n'āham vibhāgam iti santyaja Sarvam ātme'ti niścitya niḥsankalpaḥ sukhī bhava. 15.15

Tav'aiv'ājñānato viśvam tvam ekaḥ param-ārthataḥ Tvatto'nyo n'āsti samsārī n'āsamsārī ca kaścana. 15.16

Bhrānti-mātram idam viśvam na kiñcid iti niścayī Nirvāsanaḥ sphūrti-mātro na kiñcid iva śāmyati. 15.17

Eka eva bhav'āmbhodhāv āsīd asti bhavisyati Na te bandho'sti mokso vā krta-krtyaḥ sukham cara. 15.18

Mā sankalpa-vikalpābhyām cittam kşobhaya cin-maya Upaśāmya sukham tiștha sv'ātmany ānanda-vigrahe. 15.19

Tyaj'aiva dhyānam sarvatra mā kiñcid hrdi dhāraya Ātmā tvam mukta ev'āsi kim vimrśya karisyasi. 15.20

Aştāvakra uvāca

Ācaksva śrņu vā tāta nānā-śāstrāņy-anekaśah Tathā'pi na tava svāsthyam sarva-vismaraņād rte. 16.1

Bhogam karma samādhim vā kuru vijña tathā'pi te Cittam nirasta-sarv'āsam aty'artham rocayisyati. 16.2

Āyāsāt sakalo duḥkhī n'ainam jānāti kaścana Anen'aiv'opadeśena dhanyaḥ prāpnoti nirvrtim. 16.3

Vyāpāre khidyate yas tu nimeș'onmeșayor api Tasy'ālasya dhurīņasya sukham n'anyasya kasyacit. 16.4

Idam krtam idam ne'ti dvandvair muktam yadā manaḥ Dharm'ārtha-kāma-mokșeșu nirapekșam tadā bhavet. 16.5

Virakto visaya-dvestā rāgī vișaya-lolupaḥ Graha-mokșa-vihīnas tu na virakto na rāgavān. 16.6

Hey'opādeyatā tāvat samsāra-vițap'ānkuraḥ Sprhā jīvati yāvad vai nirvicāradaśāspadam. 16.7

Pravrttau jāyate rāgo nirvrttau dveșa eva hi Nirdvandvo bālavad dhīmān evam eva vyava-sthitaḥ. 16.8

Hātum icchati samsāram rāgī duḥkha-jihāsayā Vīta-rāgo hi nirduḥkhas tasminn api na khedyati. 16.9

Yasy'ābhimāno mokșe'pi dehe'pi mamatā tathā Na ca jñānī na vā yogī kevalam duḥkhabhāg asau. 16.10

Haro yady upadestā te hariḥ kamala-jo'pi vā Tathā'pi na tava svāthyam sarva-vismaraņād rte. 16.11

Aştāvakra uvāca

Tena jñāna-phalam prāptam yog'ābhyāsa-phalam tathā Trptah svacch'endriyo nityam ekakī ramate tu yaḥ. 17.1

Na kadācij jagaty asmin tattva-jñā hanta khidyati Yata ekena ten'edam pūrņam brahm'āņda-maņdalam. 17.2

Na jātu vişayāḥ ke'pi sv'ārāmam harșayanty amī Sallakī-pallava-prītam iv'ebham nimba-pallavāḥ. 17.3

Yas tu bhogesu bhuktesu na bhavaty adhivāsitā Abhukteșu nirākānksī tadrśo bhava-durlabhaḥ. 17.4

Bubhukşur iha samsāre mumukșur api drśyate Bhoga-mokșa-nirākānkșī viralo hi mahāśāyaḥ. 17.5

Dharm'ārtha-kāma-mokșeșu jīvite maraņe tathā Kasy'āpy udāra-cittasya hey'opādeyatā na hi. 17.6

Vāñchā na viśva-vilaye na dveșas tasya ca sthitau Yathā jīvikayā tasmād dhanya āste yathā sukham. 17.7

Kṛt'ārtho'nena jñānen'ety'evam galita-dhīḥ kṛtī Paśyan śrnvan sprśan jighrann aśnann aste yathā sukham. 17.8

Śūnyā drsțir vrthā ceștā vikalān'īndriyāņi ca Na sprhā na viraktir vā kșīņa-samsāra-sāgare. 17.9

Na jagarti na nidrāti n'onmīlati na mīlati Aho para-daśā kvā'pi vartate mukta-cetasaḥ. 17.10

Sarvatra drśyate sva-sthaḥ sarvatra vimal'āśayaḥ Samasta-vāsanā mukto muktaḥ sarvatra rājate. 17.11

Paśyan śrnvan sprśan jighrann aśnan grhņan vadanvrajan Īhit'ānīhitair mukto mukta evam mah'āśayah. 17.12

Na nindati na ca stauti na hrsyati na kupyati Na dadāti na grhņāti muktah sarvatra nirasaḥ. 17.13

S'ānurāgām striyam drśțvā mrtyum vā samupasthitam Avihvala-manāḥ sva-stho mukta eva mah'āśayaḥ. 17.14

Sukhe duḥkhe nare nāryām sampatsu vipatsu ca Viśeso n'aiva dhīrasya sarvatra sama-darśinaḥ. 17.15

Na himsā n'aiva kāruņyam n'auddhatyam na ca dīnatā N'āścaryam n'aiva ca ksobhaḥ ksīna-samsaraņe nare. 17.16

Na mukto visaya-dvestā na vā visaya-lolupaḥ Asamsakta-manā nityam prāpt'āprāptam upāśnute. 17.17

Samādhān'āsamādhāna-hit'āhita-vikalpanāḥ Śūnya-citto na jānāti kaivalyam iva samsthitaḥ. 17.18

Nirmamo nirahan-kāro na kiñcid iti niścitaḥ Antar-galita-sarv'āaḥ kuvann api karoti na. 17.19

Manaḥ-prakāśa-sammoha-svapna-jādya-vivarjitaḥ Daśām kām api samprāpto bhaved galita-mānasaḥ. 17.20

Aştāvakra uvāca

Yasya bodhodaye tāvat svapnavad bhavati bhramaḥ Tasmai sukh'aika-rūpāya namaḥ śāntāya tejase. 18.1

Arjayitv'ākhilān arthān bhogān āpnoti pușkalān Na hi sarva-parityājam antareņa sukhī bhavet. 18.2

Karttavya-duḥkha-mārtaņda-jvālād agdh'āntar'ātmanaḥ Kutaḥ praśama-pīyūșa-dhārāsāram rte sukham. 18.3

Bhavo'yam bhāvanā-mātro na kiñcit param-arthataḥ N'āsty abhāvaḥ sva-bhāvanām bhāv'ābhāva-vibhāvinām. 18.4

Na dūram na ca sankocāl labdham ev'ātmanaḥ padam Nirvikalpam nirāyāsam nirvikāram nirañjanam. 18.5

Vyāmoha-mātra-viratau svarūp'ādāna-mātrataḥ Vīta'śokā virājante nirāvaraņa-drstayaḥ. 18.6

Samastam kalpanā-mātram ātmā muktaḥ sanātanaḥ Iti vijñāya dhīro hi kim abhyasyati bālavat. 18.7

Ātmā brahme'ti niścitya bhāv'ābhāvau ca kalpitau Nișkāmaḥ kim vijānāti kim brūte ca karoti kim. 18.8

Ayam so'ham ayam n'āham iti kșīņā vikalpanā Sarvam ātme'ti niścitya tūsņīm-bhūtasya yoginaḥ. 18.9

Na vikşepo na c'aikāgryam n'ātibodho na mūdhatā Na sukham na ca vā duḥkham upaśāntasya yoginaḥ. 18.10

Svārājye bhaika-vrttau ca lābh'ālābhe jane vane Nirvikalpa-svabhāvasya na viseso'sti yoginah. 18.11

Kva dharmaḥ kva ca vā kāmaḥ kva c'ārtha kva vivekitā Idam krtam idam ne'ti dvandvair muktasya yoginah. 18.12

Krtyam kim api n'aiv'āsti na kā'pi hrdi rañjanā Yathā-jīvanam ev'eha jīvan-muktasya yogina. 18.13

Kva mohaḥ kva ca vā viśvam kva tad dhyānam kva muktatā Sarva-sankalpa-sīmāyām viśrāntasya mah'ātmanaḥ. 18.14

Yena viśvam idam drstam sa n'āstī'ti karotu vai Nirvāsanaḥ kim kurute paśyann api na paśyati. 18.15

Yena drstam param brahma so'ham brahme'ti cintayet Kim cintayati niścinto dvitīyam yo na paśyati. 18.16

Drsto yen'ātma-vikșepo nirodham kurute tv'asau Udāras tu na vikșiptaḥ sādhy'ābhāvāt karoti kim. 18.17

Dhīro loka-viparyasto varttamāno'pi lokavat No samādhim na vikșepam na lopam svasya paśyati. 18.18

Bhāv'ābhāva-vihīno yas trpto nirvāsano budhaḥ N'aiva kiñcit krtam tena loka-drstyā vikurvatā. 18.19

Pravrttau vā nirvrttau vā n'aiva dhīrasya durgrahaḥ Yadā yatkarttum āyāti tatkrtvā tisthata sukham. 18.20

Nirvāsano nirālambaḥ svacchando mukta-bandhanaḥ Kșiptaḥ samskāra-vātena ceștate śuska-parņavat. 18.21

Asamsārasya tu kvā'pi na harșo na vișāditā Sa śītalaha-manā nityam videha iva rājaye. 18.22

Kutrā'pi na jihās'āsti nāśo vā'pi na kutracit Ātm'ārāmasya dhīrasya śītal'ācchatar'ātmanaḥ. 18.23

Prakrtyā sūnya-cittasya kurvato'sya yad-rcchayā Prākrtasy'eva dhīrasya na māno n'āvamānatā. 18.24

Krtam dehena karm'edam na mayā suddha-rūpiņaḥ Iti cint'ānurodhī yah kurvann api karoti na. 18.25

Atad-vādī'va kurute na bhaved api bāliśa Jīvan-muktaḥ sukhī śrīmān samsarann api śobhate. 18.26

Nānā-vicāra-suśrānto dhīro viśrāntim āgataḥ Na kalpate na jānāti na śrņoti na paśyati. 18.27

Asamādher avikșepān na mumukșur na c'etaraḥ Niścitya kalpitam paśyan brahm'aiv'āste mahāśayaḥ. 18.28

Yasy'āntaḥ syād ahankāro na karoti karoti saḥ Nirahankāra-dhīreņa na kiñcid akrtam krtam. 18.29

N'odvignam na ca santusțam akarttr spanda-varjitam Nirāśam gata-sandeham cittam muktasya rājate. 18.30

Nirdhyātum ceșțitum vā'pi yac cittam na pravarttate Nirnimittam idam kin tu nirdhyāyeti vicestate. 18.31

Tattvam yath'ārtham ākarņya mandaḥ prāpnoti mūdhatām Atha v'āyāti sankocam amūdhaḥ ko'pi mūdhavat. 18.32

Ek'āgratā nirodho vā mūdhair abhyasyate bhrśam Dhīrāḥ krtyam na paśyanti suptavat sva-pade sthitāḥ. 18.33

Aprayatnāt prayatnād vā mūdho n'āpnoti nirvrtim Tattva-niścaya-mātreņa prājñno bhavati nirvrtaḥ. 18.34

uddham buddham priyam pūrņam nișprapañcam nirāmayam Ātmānam tam na jānanti tatr'ābhyāsa-parā janāh. 18.35

N'āpnoti karmaņā mokșam vimūdho'bhyāsa-rūpiņā Dhanyo vijñāna-mātreņa muktas tisthaty avikriyaḥ. 18.36

Mūdho n'āpnoti tad brahma yato bhavitum icchati Anicchann api dhīro hi para-brahma-svarūpa-bhāk. 18.37

Nirādhārā grahavya-grā mūdhāh samsāra-poșakāḥ Etasy'ānartha-mūlasya mūla-cchedaḥ krto budhaiḥ. 18.38

Na sāntim labhate mūdho yatah śamitum icchati Dhīras tattvam viniścitya sarvadā śānta-mānasaḥ. 18.39

Kv'ātmano darsanam tasya yad drstam avalambate Dhīrās tam tam na paśyanti paśyanty ātmānam avyayam. 19.40

Kva nirodho vimūdhasya yo nirbandham karoti vai Sv'ārāmasy'aiva dhīrasya sarvadā'sāv akrtrimaḥ. 18.41

Bhāvasya bhāvaka kaścin na kiñcid bhāvako'paraḥ Ubhay'ābhāvakaḥ kaścid evam eva nirākulaḥ. 18.42

Śuddham advayam ātmānam bhāvayanti ku-buddhayaḥ Na tu jānanti sammohād yāvaj-jīvam anirvrtāh. 18.43

Mumukşor buddhir ālambam antareņa na vidyate Nirālamb'aiva niskāmā buddhir muktasya sarvadā. 18.44

Vişaya-dvīpino vīksya cakitāḥ śaraņ'ārthinah Viśanti jhațiti krodam nirodh'aikāgra-siddhaye. 18.45

Nirvāsanam harim drstvā tūsnīm visaya-dantinaḥ Palāyante na śaktās te sevante krta-cātava. 18.46

Na mukti-kārikām dhatte niḥśanko yukta-mānasaḥ Paśyan śrņvan sprśan jighrann aśnann āste yathā-sukham. 18.47

Vastu-śravaņa-mātreņa śuddha-buddhir nirākulaḥ N'aiv'ācāram-anācāram audāsyam vā prapaśyati. 18.48

Yadā yat-karttum āyāti tadā tat-kurute rjuḥ ubham vā'py aśubham vā'pi tasya ceșțā hi bālavat. 18.49

Svā-tantryāt sukham āpnoti svā-tantryāl labhate param Svā-tantryān nirvrtim gacchet svā-tantryāt paramam padam. 18.50

Akarttrtvam abhoktrtvam sv'ātmano manyate yadā Tadā kșīņā bhavanty eva samastāś citta-vrttayaḥ. 18.51

Ucchrnkhalā'py akrtikā sthitir dhīrasya rājate Na tu sasprha-cittasya śāntir mūdhasya krtrimā. 18.52

Vilasanti mahābhogair viśanti giri-gahvarān Nirasta-kalpanā dhīrā abaddhā mukta-buddhayaḥ. 18.53

Śrotriyam devatām tīrtham anganām bhūpatim priyam Drstvā sampūjya dhīrasya na kā'pi hrdi vāsanā. 18.54

Bhrtyai putraiḥ kalatraiś ca dauhitraiś cā'pi gotri-jaiḥ Vihasya dhik-krto yogī na yāti vikrtim manāk. 18.55

Santușțo'pi na santustah khinno'pi na ca khidyate Tasy'āścarya-daśām tām tām tādrśā eva jānate. 18.56

Kartavyatai'va samsāro na tām paśyanti sūrayaḥ ūnyākārā nirākārā nirvikārā nirāmayāḥ. 18.57

Akurvann api samkşobhād vyagraḥ sarvatra mūdhadhīḥ Kurvann api tu krtyāni kuśalo hi nirākulaḥ. 18.58

Sukham āste sukham śete sukham āyāti yāti ca Sukham vakti sukham bunkte vyavahāre'pi śāntadhīḥ. 18.59

Svabhāvād yasya n'aiv'ārtir lokavad vyavahāriņaḥ Mahā-hrada iv'āksobhyo gata-kleśaḥ suśobhate. 18.60

Nivrttir api mūdhasya pravrttir upajāyate Pravrttir api dhīrasya nivrtti-phalam āginī. 18.61

Parigraheșu vairāgyam prāyo mūdhasya drśyate Dehe vigalit'āśasya kva rāgaḥ kva virāgatā. 18.62

Bhāvanā'bhāvanā-saktā drsțir mūdhasya sarvadā Bhāvya-bhāvayā sā tu svasthasy'ādrsți-rūpiņī. 18.63

Sarv'ārambheșu nișkāmo yaś cared bālavan muniḥ Na lepas tasya śuddhasya kriyamāņo'pi karmaņi. 18.64

Sa eva dhanya ātma-jña sarva-bhāvesu yah samaḥ Paśyan śrņvan sprśan jighrann aśnan nistarșa-mānasaḥ. 18.65

Kva samsāraḥ kva c'ābhāsaḥ kva sādhyam kva ca sādhanam Ākāśa-sthe'va dhīrasya nirvikalpasya sarvadā. 18.66

Sa jayaty artha-sanyāsī pūrna-svarasa-vigrahaḥ Akrtrimo'navacchinne samādhir yasya vartate. 18.67

Bahun'ātra kim uktena jñāta-tattvo mahāśayaḥ Bhoga-mokșa-nirākāmkșī sadā sarvatra nīrasaḥ. 18.68

Mahad-ādi jagad-dvaitam nāma-mātra-vijrmbhitam Vihāya suddha-bodhasya kim krtyam avaśișyate. 18.69

Bhrama-bhrtam idam sarvam kiñcin n'āstī'ti niścayī Alakşya-sphūraņaḥ śuddhaḥ svabhāven'aiva śāmyati. 18.70

Śuddha-sphuraņa-rūpasya drśya-bhāvam apaśyataḥ Kva vidhiḥ kva vairāgyam kva tyāgaḥ kva śamo'pi vā. 18.71

Sphurato'nanta-rūpeņa prakrtim ca na paśyataḥ Kva bandhaḥ kva ca vā moksaḥ kva harsaḥ kva vișāditā. 18.72

Buddhi-paryanta-samsāre māyā-mātram vivartate Nirmamo nirahankāro niskāmaḥ sobhate budhaḥ. 18.73

Akşayam gata-santāpam ātmānam paśyato muneḥ Kva vidyā ca kva vā viśvam kva deho'ham mame'ti vā. 18.74

Nirodh'ādīni karmāņi jahāti jaddhīr yadi Mano-rathān pralāpāmś ca kartum āpnoty atatkșaņāt. 18.75

Mandaḥ śrutvā'pi tad-vastu na jahāti vimūdhatām Nirvikalpo bahir-yatnād antar-vișaya-lālasaḥ. 18.76

Jñānād galita-karmā yo loka-drstyā'pi karma-krt N'āpnoty avasaram karmam vaktum iva na kiñcana. 18. 77

Kva tamaḥ kva prakāśo vā hānam kva ca na kiñcana Nirvikārasya dhīrasya nirātankasya sarvadā. 18.78

Kva dhairyam kva vivekitvam kva nirātankatā'pi vā Anirvācya-svabhāvasya niḥsvabhāvasya yoginaḥ. 18.79

Na svargo nai'va narako jīvan-muktir na cai'va hi Bahunā'tra kim uktena yoga-drstyā na kiñcana. 18.80

Nai'va prārthayate lābham n'ālābhen'ānuśocati Dhīrasya sītalam cittam amrtenai'va pūritam. 18.81

Na śāntam stauti nișkāmo na dușțam api nindati Sama-duḥkha-sukhas trptaḥ kiñcit krtyam na paśyati. 18.82

Dhīro na dveșți samsāram ātmānam na didrkșati Harș'āmarșa-vinirmukto na mrto na ca jīvati. 18.83

Niḥsnehaḥ putra-dār'ādau nișkāmo vișayeșu ca Niścantaḥ svaśarīre'pi nirāśaḥ śobhate budhaḥ. 18.84

Tuşțiḥ sarvatra dhīrasya yathā-patita-vartinaḥ Svacchandam carato deśān yatr'āstamita-śāyinaḥ. 18.85

Patat'ūdetu vā deho n'āsya cintā mah'ātmanah Svabhāva-bhūmi-viśrānti-vismrt'āśeșa-samsrteḥ. 18.86

Akiñcanaḥ kāma-cāro nirdvandvaś chinna-samśayaḥ Asaktaḥ sarva-bhāvesu kevalo ramate budhaḥ. 18.87

Nirmamaḥ śobhate dhīraḥ sama-losț'āśma-kāñcanaḥ Subhinna-hrdaya-granthir vinirdhūta-rajas-tamaḥ. 18.88

Sarvatr'ānavadhānasya na kiñcid vāsanā hrdi Mukt'ātmano vitrptasya tulanā kena jāyate. 18.89

Jānann api na jānāti paśyann api na paśyati Bruvann api na ca brūte ko'nyo nirvāsanād rte. 18.90

Bhikșur vā bhūpatir vā'pi yo niskāmaḥ sa śobhate Bhāveșu galitā yasya śobhan'āśobhanā matiḥ. 18.91

Kva svācchandyam kva sankocaḥ kva vā tattva-viniścayaḥ Nirvyāj'ārjava-bhūtasya carit'ārthasya yoginaḥ. 18.92

Ātma-viśrānti-trptena nirāśena gat'ārtinā Antar yad anubhūyeta tat katham kasya kathyate. 18.93

Supto'pi na sușuptau ca svapne'pi śayito na ca Jāgare'pi na jāgarti dhīras trptaḥ pade pade. 18.94

Jñah sacinto'pi niścintaḥ sendriyo'pi nirindriyaḥ Subuddhir api nirbuddhiḥ sāhankāro'nahankrtiḥ. 18.95

Na sukhī na ca vā duḥkhī na virakto na sangavān Na mumukșur na vā muktā na kiñcinn na ca kiñcana. 18.96

Vikșepe'pi na vikșiptaḥ samādhau na samādhimān Jādye'pi na jado dhanyah pāndatye'pi na panditaḥ. 18.97

Mukto yathā-sthiti-svastha krta-kartavya-nirvrtaḥ Samaḥ sarvatra vaitrsņyān na smaraty akrtam krtam. 18.98

Na prīyate vandyamāno nindyamāno na kupyati N'aiv'odvijati maraņe jīvane n'ābhinandati. 18.99

Na dhāvati jan'ākīrņam n'āraņyam upaśānta-dhīḥ Yatha-tatha yatra-tatra sama ev'avatisthate. 18.100

Janaka uvāca

Tattva-vijñāna-sandamśam ādāya hrdayodarāt Nānā-vidha-parāmarśa-śaly'oddhāra krto mayā. 19.1

Kva dharmaḥ kva ca vā kāmaḥ kva c'ārthaḥ kva vivekitā Kva dvaitam kva ca vā'dvaitam svamahimni sthitasya me. 19.2

Kva bhūtam kva bhavișyad vā vartamānam api kva vā Kva deśaḥ kva ca vā nityam svamahimni sthitasya me. 19.3

Kva c'ātmā kva ca vā'nātmā kva śubham kvā'subham yathā Kva cintā kva ca vā'cintā svamahimni sthitasya me. 19.4

Kva svapnaḥ kva sușuptir vā kva ca jāgaraņam tathā Kva turiyam bhayam vā'pi svamahimni sthitasya me. 19.5

Kva dūram kva samīpam vā bahyam kvā'bhyantaram kva vā Kva sthūlam kva ca vā sūksmam svamahimni sthitasya me. 19.6

Kva mrtyur-jīvitam vā kva lokāḥ kvā'sya kva laukikam Kva layaḥ kva samādhir vā svamahimni sthitasya me. 19.7

Alam tri-varga-kathayā yogasya kathayā'py alam Alam vijñāna-kathayā viśrāntasya mam'ātmani. 19.8

Janaka uvāca

Kva bhūtāni kva deho vā kv'endriyāņi kva vā mana Kva śūnyam kva ca nairāśyam mat-svarūpe nirañjane. 20.1

Kva śāstram kv'ātma-vijñānam kva vā nirvisayam manaḥ Kva trptiḥ kva vitrsnatvam gata-dvandvasya me sadā. 20.2

Kva vidyā kva ca vā'vidyā kvā'ham kv'edam mama kva vā Kva bandhaḥ kva ca vā mokșaḥ svarūpasya kva rūpitā. 20.3

Kva prārabdhāni karmāņi jīvan-muktir api kva vā Kva tad videha-kaivalyam nirviśeșasya sarvadā. 20.4

Kva kartā kva ca vā bhoktā nişkriyam sphuraņam kva vā Kvā'paroksam phalam vā kva niḥsvabhāvasya me sadā. 20.5

Kva lokam kva mumukșur vā kva yogī jñānavān kva vā Kva baddhaḥ kva ca vā muktaḥ sva-svarūpe'ham advaye. 20.6

Kva srstiḥ kva ca samhāraḥ kva sādhyam kva ca sādhanam Kva sādhakaḥ kva siddhir vā svasvarūpe'ham advaye. 20.7

Kva pramātā pramāņam vā kva prameyam kva ca pramā Kva kiñcit kva na kiñcid vā sarvadā vimalasya me. 20.8

Kva viksepah kva c'aikagryam kva nirbodhaḥ kva mūdhatā Kva harșaḥ kva vișādo vā sarvadā nikriyasya me. 20.9

Kva c'aișa vyavahāro vā kva ca sā param'ārthatā Kva sukham kva ca vā dukham nirvimarśasya me sadā. 20.10

Kva māyā kva ca samsāraḥ kva prītir viratiḥ kva vā Kva jīvaḥ kva ca tad-brahma sarvadā vimalasya me. 20.11

Kva pravrttir nirvrttir vā kva muktih kva ca bandhanam Kūțastha-nirvibhāgasya svasthasya mama sarvadā. 20.12

Kv'opadeśaḥ kva vā śāstram kva sisyaḥ kva ca vā guruḥ Kva c'āsti puruș'ārtho vā nirupādheḥ śivasya me. 20.13

Kva c'āsti kva ca vā n'āsti kv'āsti c'aikam kva ca dvayam Bahun'ātra kim uktena kiñcin n'ottișthate mama. 20.14

Ashtavakra Gita English translation by John Richards (2nd. version)

Janaka

How is one to acquire knowledge? How is one to attain liberation? And how is one to reach dispassion? Tell me this, sir. 1.1

Ashtavakra

If you are seeking liberation, my son, avoid the objects of the senses like poison, and cultivate tolerance, sincerity, compassion, contentment and truthfulness as the antidote. 1.2

You do not consist of any of the elements - ear th, water, fire, air or even ether. To be liberated, know yourself as consisting of consciousness, the witness of these . 1.3

If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds. 1.4

You do not belong to the brahmin or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - so be happy. 1.5

Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences, so you are always free. 1.6

You are the one witness of everything, and are always completely free. The cause of your bondage is that you see the witness as something other than this. 1.7

Since you have been bitten by the black snake, the opinion about yourself that "I am the doer", drink the antidote of faith in the fact that "I am not the doer", and be happy. 1.8

Burn down the forest of ignorance with the fire of the understanding that "I am the one pure awareness", and be happy and free from distress. 1.9

That in which all this appears - imagined like the snake in a rope, that joy, supreme joy and awareness is what you are, so be happy. 1.10

If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying is true, "Thinking makes it so". 1.11

Your real nature is as the one perfect, free, and actionless consciousness, the all- pervading witness - unattached to anything, desireless and at peace. It is from illusion that you seem to be involved in samsara. 1.12

Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness, or anything external or internal. 1.13

You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness", and be happy, my son. 1.14

You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind. 1.15

All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so don't be small minded. 1.16

You are unconditioned and changeless, formless and immovable, unfathomable awareness and unperturbable, so hold to nothing but consciousness. 1.17

Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again. 1.18

Just as a mirror exists everywhere both within and apart from its reflected images, so the Supreme Lord exists everywhere within and apart from this body. 1.19

Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting God exists in the totality of things. 1.20

Janaka

Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion. 2.1

As I alone give light to this body, so I do to the world. As a result the whole world is mine, or alternatively nothing is. 2.2

So now that I have abandoned the body and everything else, by good fortune my true self becomes apparent. 2.3

Waves, foam and bubbles do not differ from water. In the same way, all this which has emanated from oneself, is no other than oneself. 2.4

When you analyse it, cloth is found to be just thread. In the same way, when all this is analysed it is found to be no other than oneself. 2.5

The sugar produced from the juice of the sugarcane is permeated throughout with the same taste. In the same way, all this, produced out of me, is completely permeated with myself. 2.6

From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope it appears to be a snake, and by knowledge of it it does so no longer. 2.7

Shining is my essential nature, and I am nothing other than that. When the world shines forth, it is only me that is shining forth. 2.8

All this appears in me imagined due to ignorance, just as a snake appears in the rope, the mirage of water in the sunlight, and silver in mother of pearl. 2.9

All this, which has originated out of me, is resolved back into me too, like a jug back into clay, a wave into water, and a bracelet into gold. 2.10

How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last clump of grass. 2.11

How wonderful I am! Glory to me, solitary even though with a body, neither going or coming anywhere, I who abide forever, filling all that is. 2.12

How wonderful I am! Glory to me! There is no one so clever as me! I who have borne all that is forever, without even touching it with my body! 2.13

How wonderful I am! Glory to me! I who possess nothing at all, or alternatively possess everything that speech and mind can refer to. 2.14

Knowledge, what is to be known, and the knower - these three do not exist in reality. I am the spotless reality in which they appear because of ignorance. 2.15

Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that we see is unreal, and that I am the one stainless reality, consisting of consciousness. 2.16

I am pure awareness though through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is in the Unimagined. 2.17

For me here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me. 2.18

Recognising that all this and my body too are nothing, while my true self is nothing but pure consciousness, what is there left for the imagination to work on now? 2.19

The body, heaven and hell, bondage and liberation, and fear too, all this is pure imagination. What is there left to do for me whose very

nature is consciousness? 2.20

I do not even see dualism in a crowd of people, so what do I gain if it is replaced by a desert? 2.21

I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage. 2.22 Truly it is in the infinite ocean of myself, that, stimulated by the colourful waves of the world, everything suddenly arises in the wind of consciousness. 2.23

In the infinite ocean of myself, the wind of thought subsides, and world boat of the living being trader is wrecked by lack of goods. 2.24

How wonderful it is that in the Infinite ocean of myself the waves of living beings arise, collide, play and disappear, in accordance with their nature. 2.25

Ashtavakra

Knowing yourself as truly one and indestructible, how could a wise man possessing self-knowledge like you feel any pleasure in acquiring wealth? 3.1

Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed arises for the mistaken silver in one who does not know mother of pearl for what it is. 3.2

All this wells up like waves in the sea. Recognising, "I am That", why run around like someone in need? 3.3

After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sexual objects? 3.4

When the sage has realised that he himself is in all beings, and all beings are in him, it is astonishing that the sense of individuality should be able to continue. 3.5

It is astonishing that a man who has reached the supreme non-dual state and is intent on the benefits of liberation should still be subject to lust and in bondage to sexual activity. 3.6

It is astonishing that one already very debilitated, and knowing very well that its arousal is the enemy of knowledge should still hanker after sensuality, even when approaching his last days. 3.7

It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still be afraid of liberation. 3.8

Whether feted or tormented, the wise man is always aware of his supreme self-nature and is neither pleased nor disappointed. 3.9

The great souled person sees even his own body in action as if it were some-one else's, so how should he be disturbed by praise or blame? 3.10

Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person, feel fear, even at the approach of death? 3.11 Who can be compared to the great-souled person whose mind is free from desire even in disappointment, and who has found satisfaction in self-knowledge? 3.12

How should a strong-minded person who knows that what he sees is by its very nature nothing, consider one thing to be grasped and another to be rejected? 3.13

An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment, and who is free from dualism and from desire. 3.14

Ashtavakra

The wise person of self-knowledge, playing the game of worldly enjoyment, bears no resemblance whatever to samsara's bewildered beasts of burden. 4.1

Truly the yogi feels no excitement even at being established in that state which all the Devas from Indra down yearn for disconsolately. 4.2

He who has known That is untouched within by good deeds or bad, just as space is not touched by smoke, however much it may appear to be. 4.3

Who can prevent the great-souled person who has known this whole world as himself from living as he pleases? 4.4

Of all four categories of beings, from Brahma down to the last clump of grass, only the man of knowledge is capable of eliminating desire and aversion. 4.5

Rare is the man who knows himself as the non-dual Lord of the world, and he who knows this is not afraid of anything. 4.6

Ashtavakra

You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can find peace. 5.1

All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can find peace. 5.2

In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can finf peace. 5.3

Equal in pain and in pleasure, equal in hope and in disappointment, equal in life and in death, and complete as you are, you can find peace. 5.4

Ashtavakra

I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.1

I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.2

I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.3

Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.4

Janaka

In the infinite ocean of myself the world boat drifts here and there, moved by its own inner wind. I am not put out by that. 7.1

Whether the world wave of its own nature rises or disappears in the

infinite ocean of myself, I neither gain nor lose anything by that. 7.2

It is in the infinite ocean of myself that the mind-creation called the world takes place. I am supremely peaceful and formless, and I remain as such. 7.3

My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and I remain as such. 7.4

I am pure consciousness, and the world is like a magician's show. How could I imagine there is anything there to take up or reject? 7.5

Ashtavakra

Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something. 8.1

Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything. 8.2

Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses. 8.3

When there is no "me" that is liberation, and when there is "me" there is bondage. Consider this carefully, and neither hold on to anything nor reject anything. 8.4

Ashtavakra

Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has, then you can here and now go beyond renunciation and obligations by indifference to such things. 9.1

Rare indeed, my son, is the lucky man whose observation of the world's behaviour has led to the extinction of his thirst for living, thirst for pleasure and thirst for knowledge. 9.2

All this is transient and spoilt by the three sorts of pain. Knowing it to be insubstantial, ignoble and fit only for rejection, one attains peace. 9.3

When was that age or time of life when the dualism of extremes did not exist for men? Abandoning them, a person who is happy to take whatever comes attains perfection. 9.4

Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis? 9.5

Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and leads others out of samsara? 9.6

If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. 9.7

One's desires are samsara. Knowing this, abandon them. The renunciation of them is the renunciation of it. Now you can remain as you are. 9.8

Ashtavakra

Abandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - practice indifference to everything. 10.1

Look on such things as friends, land, money, property, wife, and bequests as nothing but a dream or a magician's show lasting three or five days. 10.2

Wherever a desire occurs, see samsara in it. Establishing yourself in firm dispassion, be free of passion and happy. 10.3

The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. 10.4

You are one, conscious and pure, while all this is inert non-being. Ignorance itself is nothing, so what is the point of wanting to understand? 10.5

Kingdoms, children, wives, bodies, pleasures - these have all been lost to you life after life, attached to them though you were. 10.6

Enough of wealth, sensuality and good deeds. In the forest of samsara the mind has never found satisfaction in these. 10.7

How many births have you not done hard and painful labour with body, mind and speech. Now at last, stop! 10.8

Ashtavakra

Unmoved and undistressed, realising that being, non-being and change are of the very nature of things, one easily finds peace. 11.1

At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. 11.2

Realising that misfortune and fortune come in their own time from fortune, one is contented, one's senses under control, and does not like or dislike. 11.3

Realising that pleasure and pain, birth and death are from destiny, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached. 11.4

Realising that suffering arises from nothing other than thought, dropping all desires one rids oneself of it, and is happy and at peace everywhere. 11.5

Realising, "I am not the body, nor is the body mine. I am awareness", one attains the supreme state and no longer remembers things done or undone. 11.6

Realising, "I alone exist, from Brahma down to the last clump of grass", one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not. 11.7

Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. 11.8

Janaka

First of all I was averse to physical activity, then to lengthy speech, and finally to thought itself, which is why I am now established. 12.1

In the absence of delight in sound and the other senses, and by the fact that I am myself not an object of the senses, my mind is focused and free from distraction - which is why I am now established. 12.2

Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established. 12.3

By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, brahmin - I am now established. 12.4

Life in a community, then going beyond such a state, meditation and the elimination of mind-made objects - by means of these I have seen my error, and I am now established. 12.5

Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established. 12.6

Trying to think the unthinkable, is doing something unnatural to thought. Abandoning such a practice therefore, I am now established. 12.7

He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done. 12.8

Janaka

The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and acquisition. 13.1

Sometimes one experiences distress because of one's body, sometimes because of one's speech, and sometimes because of one's mind. Abandoning all of these, I live as I please in the goal of human life. 13.2

Recognising that in reality no action is ever committed, I live as I please, just doing what presents itself to be done. 13.3

Yogis who identify themselves with their bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection. 13.4

No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping. 13.5

I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning success and failure. 13.6

Continually observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant. 13.7

Janaka

He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering like one awakened from a dream. 14.1

When my desire has been eliminated, I have no wealth, friends, robber senses, scriptures or knowledge? 14.2

Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation. 14.3

The various states of one who is free of uncertainty within, and who outwardly wanders about as he pleases like an idiot, can only be known by someone in the same condition. 14.4 ases like an id

Ashtavakra

While a man of pure intelligence may achieve the goal by the most casual of instruction, another may seek knowledge all his life and still remain bewildered. 15.1

Liberation is distaste for the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you wish. 15.2

This awareness of the truth makes an eloquent, clever and energetic man dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment. 15.3

You are not the body, nor is the body yours, nor are you the doer of actions or the reaper of their consequences. You are eternally pure consciousness, the witness, in need of nothing - so live happily. 15.4

Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless, awareness itself and unchanging - so live happily. 15.5

Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with 'me". 15.6

Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance. 15.7

Have faith, my son, have faith. Don't let yourself be deluded in this. You are yourself the Lord, whose very nature is knowledge, and you are beyond natural causation. 15.8

The body invested with the senses stands still, and comes and goes. You yourself neither come nor go, so why bother about them? 15.9

Let the body last to the end of the Age, or let it come to an end right now. What have you gained or lost, who consist of pure consciousness? 15.10 Let the world wave rise or subside according to its own nature in you, the great ocean. It is no gain or loss to you. 15.11

My son, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? 15.12

How can there be either birth, karma or responsibility in that one unchanging, peaceful, unblemished and infinite consciousness which is you? 15.13

Whatever you see, it is you alone manifest in it. How can bracelets, armlets and anklets be different from the gold they are made of? 15.14

Giving up such distinctions as "He is what I am", and "I am not that",

happy. 15.15 recognise that "Everything is myself", and be without distinction and

It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. 15.16

Knowing that all this is just an illusion, one becomes free of desire, pure receptivity and at peace, as if nothing existed. 15.17

Only one thing has existed, exists and will exist in the ocean of being.

You have no bondage or liberation. Live happily and fulfilled. 15.18

Being pure consciousness, do not disturb your mind with thoughts of for and against. Be at peace and remain happily in yourself, the essence of joy. 15.19

Give up meditation completely but don't let the mind hold on to anything. You are free by nature, so what will you achieve by forcing the mind? 15.20

Ashtavakra

My son, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything. 16.1

You may, as a learned man, indulge in wealth, activity and meditation, but your mind will still long for that which is the cessation of desire, and beyond all goals. 16.2

Everyone is in pain because of their striving to achieve something, but no-one realises it. By no more than this instruction, the fortunate one attains tranquillity. 16.3

Happiness belongs to no-one but that supremely lazy man for whom even opening and closing his eyes is a bother. 16.4

When the mind is freed from such pairs of opposites as, "I have done this", and "I have not done that", it becomes indifferent to merit, wealth, sensuality and liberation. 16.5

One man is abstemious and averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy. 16.6

So long as desire, the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of samsara. 16.7

Desire springs from usage, and aversion from abstension, but the wise man is free from the pairs of opposites like a child, and becomes established. 16.8

The passionate man wants to eliminate samsara so as to avoid pain, but the dispassionate man is free from pain and feels no distress even in

it. 16.9

He who is proud about even liberation or his own body, and feels them his own, is neither a seer nor a yogi. He is still just a sufferer. 16.10

If even Shiva, Vishnu or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within. 16.11

Ashtavakta said

He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of yoga too. 17.1

The knower of truth is never distressed in this world, for the whole round world is full of himself alone. 17.2

None of these senses please a man who has found satisfaction within, just as Nimba leaves do not please the elephant that has acquired the taste for Sallaki leaves. 17.3

The man is rare who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed. 17.4

Those who desire pleasure and those who desire liberation are both found in samsara, but the great souled man who desires neither pleasure nor liberation is rare indeed. 17.5

It is only the noble minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too. 17.6

He feels no desire for the elimination of all this, nor anger at its continuing, so the fortunate man lives happily with whatever sustinence presents itself. 17.7

Thus fulfilled through this knowledge, contented and with the thinking mind emptied, he lives happily just seeing, hearing, feeling, smelling and tasting. 17.8

In him for whom the ocean of samsara has dried up, there is neither attachment or aversion. His gaze is vacant, his behaviour purposeless, and his senses inactive. 17.9 Surely the supreme state is eveywhere for the liberated mind. He is neither awake nor asleep, and neither opens

nor closes his eyes. 17.10

The liberated man is resplendent everywhere, free from all desires. Everywhere he appears self-possessed and pure of heart. 17.11

Seeing, hearing, feeling, smelling, tasting, speaking and walking about, the great souled man who is freed from trying to achieve or avoid anything is free indeed. 17.12

The liberated man is free from desires everywhere. He neither blames, praises, rejoices, is disappointed, gives nor takes. 17.13

When a great souled one is unperturbed in mind, and equally self-possessed at either the sight of a woman inflamed with desire or at approaching death, he is truly liberated. 17.14

There is no distinction between pleasure and pain, man and woman, success and failure for the wise man who looks on everything as equal. 17.15

There is no aggression nor compassion, no pride nor humility, no wonder nor confusion for the man whose days of samsara are over. 17.16

The liberated man is not averse to the senses and nor is he attached to them. He enjoys hinself continually with an unattached mind in both success and failure. 17.17

One established in the Absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil. 17.18

A man free of "me" and "mine" and of a sense of responsibility, aware that "Nothing exists", with all desires extinguished within, does not act even in acting. 17.19

He whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream and ignorance. 17.20 akra Ashtavakra

Praise be to That by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace and light. 18.1

One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of

everything. 18.2

How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of thinking that there are things that still need doing, without the rain of the nectar of peace? 18.3

This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from non being. 18.4 The realm of one's self is not far away, and nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging and spotless. 18.5

By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live free from sorrow. 18.6

Knowing everything as just imagination, and himself as eternally free, how should the wise man behave like a fool? 18.7

Knowing himself to be God and being and non-being just imagination, what should the man free from desire learn, say or do? 18.8

Considerations like "I am this" or "I am not this" are finished for the yogi who has gone silent realising "Everything is myself". 18.9

For the yogi who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.10

The dominion of heaven or beggary, gain or loss, life among men or in the forest, these make no difference to a yogi whose nature it is to be free from distinctions. 18.11

There is no religious obligations, wealth, sensuality or discrimination for a yogi free from such opposites as "I have done this," and "I have not done that." 18.12

There is nothing needing to be done, or any attachment in his heart for the yogi liberated while still alive. Things things will last just to the end of life. 18.13

There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination. 18.14

He by whom all this is seen may well make out it doesn't exist, but what

is the desireless one to do. Even in seeing it he does not see it. 18.15

He by whom the Supreme Brahma is seen may think "I am Brahma", but what is he to think who is without thought, and who sees no duality. 18.16

He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do? 18.17

The wise man, unlike the worldly man, does not see inner stillness, distraction or fault in himself, even when living like a worldly man. 18.18

Nothing is done by him who is free from being and non-being, who is contented, desireless and wise, even if in the world's eyes he does act . 18.19

The wise man who just goes on doing what presents itself for him to do, encounters no difficulty in either activity or inactivity. 18.20

He who is desireless, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality . 18.21

There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind he lives as if without a body. 18.22

He whose joy is in himself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything. 18.23

For the man with a naturally empty mind, doing just as he pleases, there is no such thing as pride or false humility, as there is for the natural man. 18.24

"This action was done by the body but not by me. "The pure natured person thinking like this, is not acting even when acting . 18.25

He who acts without being able to say why, but is not thereby a fool, he is one liberated while still alive, happy and blessed. He is happy even in samsara. 18.26

He who has had enough of endless considerations and has attained to peace, does not think, know, hear or see. 18.27

He who is beyond mental stillness and distraction, does not desire either liberation or its opposite. Recognising that things are just

constructions of the imagination, that great soul lives as God here and now. 18.28

He who feels responsibility within, acts even when doing nothing, but there is no sense of done or undone for the wise man who free from the sense of responsibility. 18.29

The mind of the liberated man is not upset or pleased. It shines unmoving, desireless, and free from doubt. 18.30

He whose mind does not set out to meditate or act, still meditates and acts but without an object. 18.31

A stupid man is bewildered when he hears the ultimate truth, while even a clever man is humbled by it just like the fool. 18.32

The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done and remain in themselves like those asleep. 18.33

The stupid does not attain cessation whether he acts or abandons action, while the wise man find peace within simply by knowing the truth. 8.34

People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are. 8.35

The stupid does not achieve liberation even through regular practice, but the fortunate remains free and actionless simply by understanding. 18.36

The stupid does not attain Godhead because he wants it, while the wise man enjoys the Supreme Godhead without even wanting it. 18.37

Even when living without any support and eager for achievement, the stupid are still nourishing samsara, while the wise have cut at the very root of its unhappiness. 18.38

The stupid does not find peace because he desires it, while the wise discriminating the truth is always peaceful minded. 18.39

How can there be self knowledge for him whose knowledge depends on what he sees. The wise do not see this and that, but see themselves as infinite. 18.40

How can there be cessation of thought for the misguided who is striving for it. Yet it is there always naturally for the wise man delighting in himself. 18.41

Some think that something exists, and others that nothing does. Rare is the man who does not think either, and is thereby free from distraction. 18.42

Those of weak intelligence think of themselves as pure nonduality, but because of their delusion do not really know this, and so remain unfulfilled all their lives. 18.43

The mind of the man seeking liberation can find no resting place within, but the mind of the liberated man is always free from desire by the very fact of being without a resting place. 18.44

Seeing the tigers of the senses the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness. 18.45

Seeing the desireless lion the elephants of the senses silently run away, or, if that is impossible, serve him like courtiers. 18.46

The man who is free from doubts and whose mind is free does not bother about means of liberation. Whether seeing, hearing, feeling smelling or tasting, he lives at ease. 18.47

He whose mind is pure and undistracted from just hearing of the Truth does not see anything to do or anything to avoid or even a cause for indifference. 18.48

The upright person does whatever presents itself to be done, good or bad, for his actions are like those of a child. 18.49

By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State. 18.50

When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end. 18.51

The spontaneous unassuming behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool. 18.52

The wise who are rid of imagination, unbound and with unfettered awareness may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves. 18.53

There is no attachment in the heart of a wise man whether he sees or pays homage to a learned brahmin, a celestial being, a holy place, a woman, a king or a friend. 18.54

A yogi is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives. 18.55

Even when pleased he is not pleased , not suffering even when in pain. Only those like him can know the wonderful state of such a man. 18.56

It is the feeling that there is something that needs to be achieved which is samsara. The wise who are of the form of emptiness, formless, unchanging and spotless see nothing of the sort. 18.57

Even when doing nothing the fool is agitated by restlessness, while a skilful man remains undisturbed even when doing what there is to do. 18.58

Happy he stands, happy he sits, happy sleeps and happy he comes and goes. Happy he speaks, and happy he eats. This is the life of a man at peace. 18.59

He who of his very nature feels no unhappiness in his daily life like worldly people, remains undisturbed like a great lake, cleared of defilement. 18.60

Even abstention from action has the effect of action in a fool, while even the action of the wise man brings the fruits of inaction. 18.61

A fool often shows aversion towards his belongings, but for him whose attachment to the body has dropped away, there is neither attachment nor aversion. 18.62

The mind of the fool is always caught in thinking or not thinking, but the wise man's is of the nature of no thought because he thinks what is appropriate. 18.63

For the seer who behaves like a child, without desire in all actions, there is no attachment for such a pure one even in the work he does. 18.64

Blessed is he who knows himself and is the same in all states, with a mind free from craving whether he is seeing, hearing, feeling, smelling or tasting. 18.65

There is no-one subject to samsara, no sense of individuality, goal or means to the goal in the eyes of the wise man who is always free from imaginations, and unchanging like space? 18.66

Glorious is he who has abandoned all goals and is the incarnation of the satisfaction, which is his very nature, and whose inner focus on the Unconditioned is quite spontaneous. 18.67

In brief, the great-souled man who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment. 18.68

What remains to be done by the man who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself? 18.69

The pure man who has experienced the Indescribable attains peace by virtue of his very nature, realising that all this is nothing but illusion, and that nothing is. 18.70

There are no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and admits no knowable form of being. 18.71

For him who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain. 18.72

Pure illusion reigns in samsara which will continue until self realisation, but the enlightened man lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment. 18.73

For the seer who knows himself as imperishable and beyond pain there is neither knowledge, a world nor the sense that I am the body or the body mine. 18.74

No sooner does a man of low intelligence give up activities like the elimination of thought than he falls into mind racing and chatter. 18.75

A fool does not get rid of his stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is still hankering after the senses. 18.76

Though in the eyes of the world he is active, the man who has shed action through knowledge finds no means of doing or speaking anything. 18.77

For the wise man who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything. 18.78

There is neither fortitude, prudence nor courage for the yogi whose nature is beyond description and free of individuality. 18.79

There is neither heaven nor hell nor even liberation during life. In a nutshell, in the sight of the seer nothing exists at all. 18.80

He neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality. 18.81

The dispassionate man does not praise the good or blame the wicked. Content and equal in pain and pleasure, he sees nothing that needing doing. 18.82

The wise man is not averse to samsara, nor does he seek to know himself. Free from pleasure and impatience, he is not dead and he is not alive. 18.83

The wise man excels by being free from anticipation, without attachment to such things as children or wives, free from desire for the senses, and not even concerned about his own body. 18.84

The wise man, who lives on whatever happens to come to him, roaming wherever he pleases, and sleeping wherever the sun happens to set, is at peace everywhere. 18.85

Whether his body rises or falls, the great souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of his true nature. 18.86

The wise man has the joy of being complete in himself and without possessions, acting as he pleases, free from duality and rid of doubts, and without attachment to any creature. 18.87

The wise man excels in being without the sense of "me". Earth, a stone

or gold are the same to him. The knots of his heart have been rent asunder, and he is freed from greed and blindness. 18.88

Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in his heart? 18.89

Who but the upright man without desire knows without knowing, sees without seeing and speaks without speaking? 18.90

Beggar or king, he excels who is without desire, and whose opinion of things is rid of "good" and "bad". 18.91

There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity. 18.92

That which is experienced within by one desireless and free from pain, and content to rest in himself - how could it be described, and of whom? 18.93

The wise man who is contented in all circumstances is not asleep even in deep sleep, not sleeping in a dream, nor waking when he is awake. 18.94

The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding and without a sense of responsibility even in the ego. 18.95

Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, he is neither something nor nothing. 18.96

Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in his wisdom. 18.97

The liberated man is self-possessed in all circumstances and free from the idea of "done" and "still to do". He is the same wherever he is and without greed. He does not dwell on what he has done or not done. 18.98

He is not pleased when praised nor upset when blamed. He is not afraid of death nor attached to life. 18.99

A man at peace does not run off to popular resorts or to the forest. Whatever and wherever, he remains the same. 18.100

Janaka

Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 19.1

For me, established in my own glory, there are no religious obligations, sensuality, possessions, philosophy, duality or even non-duality. 19.2

For me established in my own glory, there is no past, future or present. There is no space or even eternity. 19.3

For me established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 19.4

For me established in my own glory, there is no dreaming or deep sleep, no waking nor fourth state beyond them, and certainly no fear. 19.5

For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 19.6

For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. 19.7

For me remaining in myself, there is no need for talk of the three goals of life, of yoga or of knowledge. 19.8

Janaka

In my unblemished nature there are no elements, no body, no faculties no mind. There is no void and no despair. 20.1

For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 20.2

There is no knowledge or ignorance, no "me", "this" or "mine", no bondage, no liberation, and no property of self-nature. 20.3

For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. 20.4

For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results. 20.5

There is no world, no seeker for liberation, no yogi, no seer, no-one bound and no-one liberated. I remain in my own non-dual nature. 20.6

There is no emanation or return, no goal, means, seeker or achievement. I remain in my own non-dual nature. 20.7

For me who am forever unblemished, there is no assessor, no standard, nothing to assess, and no assessment. 20.8

For me who am forever actionless, there is no distraction or one-pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 20.9

For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 20.10

For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living organism, and no God. 20.11

For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 20.12

For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life. 20.13

There is no being or non-being, no unity or dualism. What more is there to say? There is nothing outside of me. 20.14

Astavakra Gita

Introduction by Bon Giovanni

Once upon a time there was a student of the scriptures who could not support his

family. He would work hard all day every day and then read aloud the holy language of sacred verses late into the night. His wife, round of belly with their coming child, would sit beside him in the dim room, listening as her weary beloved chanted the ancient words One late night in her eighth month a voice from inside her belly said to the father: "Sir, please be attentive- you are mispronouncing that verse." Tired and short- tempered, without thinking why he would feel so enraged at being corrected by an unborn child, the father cursed the voice- and because the father had built up merit, his curse took hold: the child was born deformed, with eight crooks in his body. That child was called Ashtavakra, a name which means eight bends'. Everyone who saw him laughed in derision. That crippled child was an enlightened master who took birth in this family to reveal in simple words the essence of mystical experience. Janaka, king of the known world, father of the bride of God, Sita, daughter of the earth, that very King Janaka became this crippled boy's disciple. The book based on that event is called The Song of the Eightfold Cripple, or Ashtavakra Gita. Asthavakra was not keen on accepting students, and so had few. When King Janaka came to hear of the wisdom of the crippled child he approached the boy as a humble student, not a commanding king. The boy accepted the king instantly as his disciple. This caused some talk in the sangham. ~Ah, Ashtavakra does have favorites after all. he accepted the king without any of the trials he had all of us face !~ This grumbling became a quiet force, and Ashtavakra knew of it. One day the King was late and so the boy delayed his discourse. The moment the king arrived, Ashtavakra spoke: This day I have had a vision, the capitol city will erupt in terrible fires and earthquakes- all there will die. Those who have loved ones or valuables there must hurry now if they wish to save anything!' All the monks left. As the dust settled, only the boy and the king were sitting. The boy said softly, `Great king, is there nothing you would save? Janaka replied, My lord and my friend, you are my only treasure . The cripple nodded and softly said, Well then if I am indeed your treasure, mount your horse now and go and gather my students back to me, tell them I have been mistaken, the capitol city is in no danger. Take your horse, and go . Rising to do as bidden, the King put his foot into the stirrup, and as he swung up over the saddle, realization dawned in his mind. He swallowed, looked about him at this new earth, heard new birds singing for the first time, and then looked at the cripple at his feet. The two looked at one another, and then the king left to find the other students. Once back, the other students grumbled at being sent about here and there on foolish errands. One or two however did soon understand why the master had chosen the king as a student in his own way. This is what was said that day, as all sat about and heard these words of nectarine wisdom.

The verses of Astavakra Gita translation by John Richards

Janaka said How is knowledge to be acquired? How is liberation to be attained? And how is dispassion to be reached? Tell me this, sir. 1.1 Ashtavakra said If you are seeking liberation, my dearest one, shun the objects of the senses like poison. Draught the nectar of tolerance, sincerity, compassion, contentment and truthfulness. 1.2 You are neither earth, water, fire, air or even ether. For liberation know yourself as consisting of consciousness, the witness of these five. 1.3 If only you will remain resting in consciousness, seeing yourself as distinct from the body, then even now you will become happy, peaceful and free from bonds. 1.4 You do not belong to the brahmin or warrior or any other caste, you are not at any stage, nor are you anything that the eye can see. You are unattached and formless, the witness of everything - now be happy. 1.5 Righteousness and unrighteousness, pleasure and pain are purely of the mind and are no concern of yours. You are neither the doer nor the reaper of the consequences; you are always free. 1.6 You are the one witness of everything, and are always totally free. The cause of bondage is that one sees the witness as something other than this. 1.7 Since you have been bitten by that black snake of self-opinion- thinking foolishly that I am the doer,', now drink the nectar in the fact that "I am not the doer", and now be happy. 1.8 Burn down the forest of ignorance with the fire of understanding. Know I am the one pure awareness.' With such ashes now be happy, free from distress. 1.9 That in which all this appears is but imagined like the snake in a rope; that joy, supreme knowledge and awareness is what you are; now be happy. 1.10 If one thinks of oneself as free, one is free, and if one thinks of oneself as bound, one is bound. Here this saying 'Thinking makes it so' is true . 1.11 Your real nature is one perfect, free, and actionless consciousness, the all-pervading witness - unattached to anything, desireless, at peace. It is illusion that you seem to be involved in any other matter. 1.12 Meditate on yourself as motionless awareness, free from any dualism, giving up the mistaken idea that you are just a derivative consciousness; anything external or internal is false. 1.13 You have long been trapped in the snare of identification with the body. Sever it with the knife of knowledge that "I am awareness", and be happy, my dearest. 1.14 You are really unbound and actionless, self-illuminating and spotless already. The cause of your bondage is that you are still resorting to stilling the mind. 1.15 All of this is really filled by you and strung out in you, for what you consist of is pure awareness - so don't be small-minded. 1.16 You are unconditioned and changeless, formless and immovable, unfathomable awareness, imperturbable- such consciousness is unclinging. 1.17 Recognise that the apparent is unreal, while the unmanifest is abiding. Through this initiation into truth you will escape falling into unreality again. 1.18 Just as a mirror exists as part and apart from its reflected images, so the Supreme Lord exists as part and apart from this body. 1.19 Just as one and the same all-pervading space exists within and without a jar, so the eternal, everlasting Being exists in the totality of things. 1.20 Janaka said Truly I am spotless and at peace, the awareness beyond natural causality. All this time I have been afflicted by delusion. 2.1 As I alone give light to this body, so do I enlighten the world. As a result the whole world is mine, and, alternatively, nothing is. 2.2 So now abandoning the body and everything else, suddenly somehow

my true self becomes apparent. 2.3 Just as waves, foam and bubbles are not different from water, so all this which has emanated from oneself, is no other than oneself. 2.4 Just as cloth when examined is found to be just thread, so when all this is analysed it is found to be no other than oneself. 2.5 Just as the sugar produced from the juice of the sugarcane is permeated with the same taste, so all this, produced out of me, is completely permeated with me. 2.6 From ignorance of oneself, the world appears, and by knowledge of oneself it appears no longer. From ignorance of the rope a snake appears, and by knowledge of the rope the snake appears no longer. Shining is my essential nature, and I am nothing over and beyond that. When the world shines forth, it is simply me that is shining forth. 2.8 All this appears in me, imagined, due to ignorance, just as a snake appears in the rope, just as the mirage of water in the sunlight, and just as silver in mother of pearl. 2.9 All this, which has originated out of me, is resolved back into me too, like a gourd back into soil, a wave into water, and a bracelet into gold. 2.10 How wonderful I am! Glory to me, for whom there is no destruction, remaining even beyond the destruction of the world from Brahma down to the last blade of grass. 2.11 How wonderful I am! Glory to me, solitary! Even though with a body, I am neither going or coming anywhere; I abide forever, filling all that is. 2.12 How wonderful I am! Glory to me! There is no one so clever as me! I have borne all that is, forever, without even touching it with my body! 2.13 How wonderful I am! Glory to me! I possess nothing at all, and alternatively possess everything to which speech and mind can refer. 2.14 Knowledge, what is to be known, and the knower - these three do not exist in reality. I am the spotless reality in which they appear, spotted by ignorance. 2.15 Truly dualism is the root of suffering. There is no other remedy for it than the realisation that all this that one sees is unreal, and that I am the one stainless reality, consisting of consciousness. 2.16 I am pure awareness although through ignorance I have imagined myself to have additional attributes. By continually reflecting like this, my dwelling place is the Unimagined. 2.17 For me, here is neither bondage nor liberation. The illusion has lost its basis and ceased. Truly all this exists in me, though ultimately it does not even exist in me. 2.18 I have recognised that all this and my body are nothing, while my true self is nothing but pure consciousness- so what can the imagination work on now? 2.19 The body, heaven and hell, bondage and liberation, and fear too, all this is active imagination. What is there left to do for one whose very nature is consciousness? 2.20 Truly I do not see dualism even in a crowd of people. What pleasure should I have when it has turned into a wilderness? 2.21 I am not the body, nor is the body mine. I am not a living being. I am consciousness. It was my thirst for living that was my bondage. 2.22 Truly it is in the limitless ocean of myself, stimulated by the colourful waves of the worlds, that everything suddenly arises in the wind of consciousness. 2.23 It is in the limitless ocean of myself, that the wind of thought subsides; the trader-like living creatures' world ark is now drydocked by lack of goods. 2.24 How wonderful it is that in the limitless ocean of myself the waves of living beings arise, collide, play and disappear, according to their natures. 2.25 Ashtavakra said Knowing yourself as truly one and indestructible, how could a wise man like you- one possessing self-knowledge- feel any pleasure in acquiring wealth?

3.1 Truly, when one does not know oneself, one takes pleasure in the objects of mistaken perception, just as greed for its seeming silver arises in one who does not know mother-of-pearl for what it is. 3.2 All this wells up like waves in the sea. Recognising, I am That, why run around like someone in need? 3.3 After hearing of oneself as pure consciousness and the supremely beautiful, is one to go on lusting after sordid sensual objects? 3.4 When the sage has realised that one is oneself is in all beings, and all beings are in oneself, it is astonishing that the sense of individuality should be able to continue. 3.5 It is astonishing that a person who has reached the supreme non-dual state and is intent on the benefits of liberation should still be subject to lust and be held back by the desire to copulate. 3.6 It is astonishing that one already very debilitated, and knowing very well that sensual arousal is the enemy of knowledge should still eagerly hanker after concupiscence, even when approaching one's last days. 3.7 It is astonishing that one who is unattached to the things of this world or the next, who discriminates between the permanent and the impermanent, and who longs for liberation, should still feel fear for liberation. 3.8 Whether feted or tormented, the wise person is always aware of the supreme self-nature and is neither expectant nor disappointed. 3.9 The great souled person sees even one's own body in action as if it were someone else's, so how then be disturbed by praise or blame? 3.10 Seeing this world as pure illusion, and devoid of any interest in it, how should the strong-minded person feel fear, even at the approach of death? 3.11 Who is to be compared to the great-souled person whose mind is free of desire, free of expectation and disappointment, and who has found satisfaction in self-knowledge? 3.12 How should a strong-minded person who knows that whatever is seen is by its very nature nothing, how then consider one thing to be grasped and another to be rejected? 3.13 For someone who has eliminated attachment, and who is free from dualism and from desire and from repulsion, for such a one an object that comes of itself is neither painful nor pleasurable. 3.14 Ashtavakra said Certainly the wise person of self-knowledge, playing the game of worldly life, bears no resemblance whatever to the world's bewildered beasts of burden. 4.1 Truly the one centered in mystic union feels no excitement even at being established in that state which all the gods from Indra down yearn for disconsolately. 4.2 He who has known That is untouched within by good deeds or bad, just as the sky is not touched by smoke, however much it may appear to be. 4.3 Who can prevent the great-souled person who has known this whole world as oneself from living as one pleases? 4.4 Of all the four categories of beings, from Brahma down to the dryest clump of grass, only the person of knowledge is capable of eliminating desire and aversion. 4.5 Rare is the person who knows oneself as the undivided Lord of the world; no fear occurs to one who lives the truth. 4.6 Ashtavakra said You are not bound by anything. What does a pure person like you need to renounce? Putting the complex organism to rest, you can go to your rest. 5.1 All this arises out of you, like a bubble out of the sea. Knowing yourself like this to be but one, you can go to your rest. 5.2 In spite of being in front of your eyes, all this, being insubstantial, does not exist in you, spotless as you are. It is an appearance like the snake in a rope, so you can go to your rest. 5.3 Equal in pain and in pleasure,

equal in hope and in disappointment, equal in life and in death, and complete as you are, you can go to your rest. 5.4 Ashtavakra said I am infinite like space, and the natural world is like a jar. To know this is knowledge, and then there is neither renunciation, acceptance or cessation of it. 6.1 I am like the ocean, and the multiplicity of objects is comparable to a wave. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it. 6.2 I am like the mother of pearl, and the imagined world is like the silver. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it. 6.3 Alternatively, I am in all beings, and all beings are in me. To know this is knowledge, and here there is neither renunciation, acceptance or cessation of it. Janaka said It is in the infinite ocean of myself that the world ark wanders here and there, driven by its own wind. I am not upset by that. 7.1 Let the world wave of its own nature rise or vanish in the infinite ocean of myself. There is no increase or diminution to me from it. 7.2 It is in the infinite ocean of myself that the imagination called the world takes place. I am supremely peaceful and formless, and as such I remain. 7.3 My true nature is not contained in objects, nor does any object exist in it, for it is infinite and spotless. So it is unattached, desireless and at peace, and as such I remain. 7.4 Truly I am but pure consciousness, and the world is like a conjuror's show, so how could I imagine there is anything here to take up or reject ? 7.5 Ashtavakra said Bondage is when the mind longs for something, grieves about something, rejects something, holds on to something, is pleased about something or displeased about something. 8.1 Liberation is when the mind does not long for anything, grieve about anything, reject anything, or hold on to anything, and is not pleased about anything or displeased about anything. 8.2 Bondage is when the mind is tangled in one of the senses, and liberation is when the mind is not tangled in any of the senses. 8.3 When there is no `me', that is liberation, and when there is me there is bondage. Considering this earnestly, I do not hold on and do not reject. 8.4 Ashtavakra said Knowing when the dualism of things done and undone has been put to rest, or the person for whom they occur has been cognized, then you can here and now go beyond renunciation and obligations by indifference to such things. 9.1 Rare indeed, my dearest, is the lucky person whose observation of the world's behaviour has led to the extinction of the thirst for living, for pleasure and for knowledge. 9.2 All this is impermanent and spoilt by the three sorts of pain. Recognising it to be insubstantial, comtemptible and only fit for indifference, one attains peace. 9.3 When was that age or time of life when the dualism of extremes did not exist for people? Abandoning them, a person happy to take whatever comes suddenly realizes perfection. 9.4 Who does not end up with indifference to such things and attain peace when he has seen the differences of opinions among the great sages, saints and yogis? 9.5 Is he not a guru who, endowed with dispassion and equanimity, achieves full knowledge of the nature of consciousness, and so leads others out of samsara? 9.6 If you would just see the transformations of the elements as nothing more than the elements, then you would immediately be freed from all bonds and established in your own nature. 9.7 One's inclinations are samsara. Knowing this, abandon them. The

renunciation of them is the renunciation of it. Now you can remain as you are. 9.8 Ashtavakra said Abandoning desire, the enemy, along with gain, itself so full of loss, and the good deeds which are the cause of the other two - I practice indifference to everything. 10.1 I look on such things as friends, land, money, property, wife, and bequests as nothing but a a dream or a three or five-day conjuror's show. 10.2 Wherever a desire occurs, I see samsara in it. Establishing myself in firm dispassion, I be free of passion and happy. 10.3 The essential nature of bondage is nothing other than desire, and its elimination is known as liberation. It is simply by not being attached to changing things that the everlasting joy of attainment is reached. 10.4 You are one, conscious and pure, while all this is just inert non-being. Ignorance itself is nothing, so what need have you of desire to understand? 10.5 Kingdoms, children, wives, bodies, pleasures - these have all been lost to you life after life, attached to them though you were. 10.6 Enough of wealth, sensuality and good deeds. In the forest of samsara the mind has never found satisfaction in these. 10.7 How many births have you not done hard and painful labour with body, mind and speech. Now at last stop! 10.8 Ashtavakra said Unmoved and undistressed, realising now that being, non-being and transformation are of the very nature of things, one easily finds peace. 11.1 At peace, having shed all desires within, and realising that nothing exists here but the Lord, the Creator of all things, one is no longer attached to anything. 11.2 Realising that misfortune and fortune come in their turn from fate, one is contented, one's senses under control, and one does not like or dislike. 11.3 Realising that pleasure and pain, birth and death are from fate, and that one's desires cannot be achieved, one remains inactive, and even when acting does not get attached. 11.4 Realising that suffering arises from nothing other than thinking, dropping all desires one rids oneself of it, and is happy and at peace everywhere. 11.5 Realising `I am not the body, nor is the body mine; I am awareness,' one attains the supreme state and no longer fritters over things done or undone. 11.6 Realising, It is just me, from Brahma down to the last blade of grass,' one becomes free from uncertainty, pure, at peace and unconcerned about what has been attained or not. 11.7 Realising that all this varied and wonderful world is nothing, one becomes pure receptivity, free from inclinations, and as if nothing existed, one finds peace. 11.8 Janaka said First of all I was averse to physical activity, then to lengthy speech, and finally to thinking itself, which is why I am now established. 12.1 In the absence of delight in sound and the other senses, and by the fact that I myself am not an object of the senses, my mind is focused and free from distraction - which is why I am now established. 12.2 Owing to the distraction of such things as wrong identification, one is driven to strive for mental stillness. Recognising this pattern I am now established. 12.3 By relinquishing the sense of rejection and acceptance, and with pleasure and disappointment ceasing today, so Brahmin, I am now established. 12.4 Life in a community, then going beyond such a state, meditation and the elimination of mind- made objects - by means of these I have seen my error, and I am now established. 12.5 Just as the performance of actions is due to ignorance, so their abandonment is too. By fully recognising this truth, I am now established. 12.6 Trying to think the

unthinkable is unnatural to thought. Abandoning such a practice therefore, I am now established. 12.7 He who has achieved this has achieved the goal of life. He who is of such a nature has done what has to be done. 12.8 Janaka said The inner freedom of having nothing is hard to achieve, even with just a loin-cloth, but I live as I please abandoning both renunciation and acquisition. 13.1 Sometimes one experiences distress because of one's body, sometimes because of one's tongue, and sometimes because of one's mind. Abandoning all of these in the goal of being human I live as I please. 13.2 Recognising that in reality no action is ever committed, I live as I please, just attending what presents itself to be done. 13.3 Mystics who identify themselves with bodies are insistent on fulfilling and avoiding certain actions, but I live as I please abandoning attachment and rejection. 13.4 No benefit or loss comes to me by standing, walking or lying down, so consequently I live as I please whether standing, walking or sleeping. 13.5 I lose nothing by sleeping and gain nothing by effort, so consequently I live as I please, abandoning loss and success. 13.6 Frequently observing the drawbacks of such things as pleasant objects, I live as I please, abandoning the pleasant and unpleasant. 13.7 Janaka said He who by nature is empty-minded, and who thinks of things only unintentionally, is freed from deliberate remembering, like one awakened from a dream. 14.1 As my desire has been eliminated, I have no wealth, friends, robbers, senses, scriptures or knowledge. 14.2 Realising my supreme self-nature in the Person of the Witness, the Lord, and the state of desirelessness in bondage or liberation, I feel no inclination for liberation. 14.3 The various states of one who is empty of uncertainty within, and who outwardly wanders about as he pleases, like a madman, can only be known by someone in the same condition. 14.4 Ashtavakra said While a person of pure intelligence may achieve the goal by the most casual of instructions, another may seek knowledge all one's life and still remain bewildered. 15.1 Liberation is indifference to the objects of the senses. Bondage is love of the senses. This is knowledge. Now do as you please. 15.2 This awareness of the truth makes an eloquent, clever and energetic person dumb, stupid and lazy, so it is avoided by those whose aim is enjoyment or praise. 15.3 You are not the body, nor is the body yours, nor are you the doer of actions nor the reaper of their consequences. You are eternally pure consciousness the witness, in need of nothing - so live happily. 15.4 Desire and anger are objects of the mind, but the mind is not yours, nor ever has been. You are choiceless awareness itself, unchanging - so live happily. 15.5 Recognising oneself in all beings, and all beings in oneself, be happy, free from the sense of responsibility and free from preoccupation with me. 15.6 Your nature is the consciousness, in which the whole world wells up, like waves in the sea. That is what you are, without any doubt, so be free of disturbance. 15.7 Have faith, my dearest, have faith. Don't let yourself be deluded in this. You are yourself the Lord, whose property is knowledge- you are beyond natural causation. 15.8 The body invested with the senses stands still and comes and goes. You yourself neither come nor go, so why bother about them? 15.9 Let the body last to the end of the Age, or let it come to an end right now. What have you, who consist of pure consciousness, gained or lost? 15.10 Let the world-wave rise or subside according to its own nature in you, the great

ocean. It is no gain or loss to you. 15.11 My dearest, you consist of pure consciousness, and the world is not separate from you. So who is to accept or reject it, and how, and why? 15.12 How can there be either birth, karma or responsibility in that one unchanging, peaceful, unblemished and infinite consciousness which is you? 15.13 Whatever you see, it is you alone manifest in it. How could bracelets, armlets and anklets be different from the gold? 15.14 Giving up such distinctions as 'That is what I am,' and I am not That', recognise that Everything is Self, and be, without distinction, and be happy. 15.15 It is through your ignorance that all this exists. In reality you alone exist. Apart from you there is no one within or beyond samsara. 15.16 Knowing that all this is an illusion, one becomes free of desire, pure receptivity and at peace, as if nothing existed. 15.17 Only one thing has existed, exists and will exist in the ocean of being. You have no bondage or liberation. Live happily and fulfilled. 15.18 Being pure consciousness, do not disturb your mind with thoughts of for/against. Be at peace and remain happily in yourself, the essence of joy. 15.19 Give up meditation completely and cling to nothing in your mind. You are free in your very nature, so what will you achieve by conceiving? 15.20 Ashtavakra said My dearest, you may recite or listen to countless scriptures, but you will not be established within until you can forget everything. 16.1 You may, as a learned man, indulge in wealth, activity and meditation, but your mind will still long for that which is the cessation of desire, beyond all goals. 16.2 Everyone is in pain because of their own effort, but no one realises it. By just this very instruction, the lucky one attains tranquillity. 16.3 Happiness belongs to no one but that supremely lazy person for whom even opening and closing one's eyes is a bother. 16.4 When the mind is freed from such pairs of opposites as I have done this,' and `I have not done that,' it becomes indifferent to merit, wealth, sensuality and liberation. 16.5 One person is abstemious and is averse to the senses, another is greedy and attached to them, but he who is free from both taking and rejecting is neither abstemious nor greedy. 16.6 So long as desire, which is the state of lacking discrimination, remains, the sense of revulsion and attraction will remain; that is the root and branch of samsara. 16.7 Desire springs from usage, and aversion from abstension, but the wise person is free from the pairs of opposites like a child, and becomes established. 16.8 The passionate person wants to be rid of samsara so as to avoid pain, but the dispassionate person is without pain and feels no distress even in it. 16.9 One who is proud about even liberation or one's own body, and feels them one's own, is neither a seer or a mystic. Such a person is still just a sufferer. 16.10 If even Shiva, Vishnu or the lotus-born Brahma were your instructor, until you have forgotten everything you cannot be established within. 16.11 Ashtavakra said He who is content, with purified senses, and always enjoys solitude, has gained the fruit of knowledge and the fruit of the practice of union too. 17.1 The knower of truth is never distressed in this world, for the whole round world is full of himself alone. 17.2 None of the senses please a person who has found satisfaction within, just as grape leaves do not please the elephant that likes mango leaves. 17.3 The person who is not attached to the things he has enjoyed, and does not hanker after the things he has not enjoyed, such a person is hard to find. 17.4 Those who

desire pleasure and those who desire liberation are both bound in samsara; the great- souled person who desires neither pleasure nor liberation is rare indeed. 17.5 It is only the noble minded who is free from attraction or repulsion to religion, wealth, sensuality, and life and death too. 17.6 Such a one feels no desire for the elimination of all this, nor anger at its continuing, so the lucky person lives happily with whatever sustenance presents itself. 17.7 Thus fulfilled through this knowledge, contented, the thinking-mind emptied, one lives happily just seeing when seeing, just hearing when hearing, just feeling when feeling, just smelling when smelling and just tasting when tasting. 17.8 In one for whom the ocean of samsara has dried up, there is neither attachment or aversion. Such a one's gaze is vacant, behaviour purposeless, and senses never grappling. 17.9 Surely the supreme state is eveywhere for the liberated mind. Such a one is neither awake or asleep, and neither opens or closes the eyes. 17.10 The liberated one is resplendent everywhere, free from all desires. Everywhere such a one appears self-possessed and pure of heart. 17.11 Seeing, hearing, feeling, smelling, tasting, speaking and walking about, the great-souled person who is freed from trying to achieve or avoid anything is free indeed. 17.12 The liberated person is free from desires everywhere. Such a one neither blames, praises, rejoices, is disappointed, gives nor takes. 17.13 When a great souled one is unperturbed in mind and self-possessed at either the sight of a mate eager with desire, or at fast-approaching death, that one is truly liberated. 17.14 There is no distinction between pleasure and pain, man and woman, success and failure for the wise person who looks on everything as equal. 17.15 There is no aggression or compassion, no pride or humility, no wonder or confusion for the person whose days of running about are over. 17.16 The liberated person is not averse to the senses and nor is he attached to them. He enjoys hinself continually with an unattached mind in both achievement and non-achievement. 17.17 One established in the absolute state with an empty mind does not know the alternatives of inner stillness and lack of inner stillness, and of good and evil. 17.18 Free of me and mine and of a sense of responsibility, aware that nothing exists, with all desires extinguished within, a person does not act even in acting. 17.19 One whose thinking mind is dissolved achieves the indescribable state and is free from the mental display of delusion, dream and ignorance. 17.20 Ashtavakra said Praise be to that by the awareness of which delusion itself becomes dream-like, to that which is pure happiness, peace and light. 18.1 One may get all sorts of pleasure by the acquisition of various objects of enjoyment, but one cannot be happy except by the renunciation of everything. 18.2 How can there be happiness, for one who has been burnt inside by the blistering sun of the pain of things that need doing, without the rain of the nectar of peace? 18.3 This existence is just imagination. It is nothing in reality, but there is no non-being for natures that know how to distinguish being from not being. 18.4 The realm of one's self is not far away, and nor can it be achieved by the addition of limitations to its nature. It is unimaginable, effortless, unchanging and spotless. 18.5 By the simple elimination of delusion and the recognition of one's true nature, those whose vision is unclouded live, free from sorrow. 18.6 Knowing everything as just imagination, and oneself as eternally free, how should the wise person behave like a fool? 18.7 Knowing oneself to be God and

being and non-being just imagination, what should the person free from desire learn, say or do? 18.8 Considerations like 'I am this' or I am not this' are finished for the mystic who has gone silent realising Everything is myself. 18.9 For the mystic who has found peace, there is no distraction or one-pointedness, no higher knowledge or ignorance, no pleasure and no pain. 18.10 The dominion of heaven or beggary, gain or loss, life in society or in the forest, these make no difference to a mystic whose nature is free from distinctions. 18.11 There is no religion, wealth, sensuality or discrimination for a mystic free from the pairs of opposites such as 'I have done this' and I have not done that.' 18.12 There is nothing needing to be done, or any attachment in one's heart for the mystic liberated while still alive. Things are so for the life-time. 18.13 There is no delusion, world, meditation on That, or liberation for the pacified great soul. All these things are just the realm of imagination. 18.14 Whoever sees all this may well make out it doesn't exist, but what is the desireless one to do, eh? Even in seeing, one does not see it. 18.15 He by whom the Supreme Brahman is seen may think Ah I am Brahma,' but what is he to think who is without thought, and who sees no duality. 18.16 He by whom inner distraction is seen may put an end to it, but the noble one is not distracted. When there is nothing to achieve what is he to do? 18.17 The wise man, unlike the worldly man, does not see inner stillness, distraction or fault, even when living like a worldly man. 18.18 Nothing is done by one who is free from being and non-being, who is contented, desireless and wise, even if in the world's eyes personal action occurs . 18.19 The wise person who just goes on doing what presents itself for one to do, encounters no difficulty in either activity or inactivity. 18.20 One who is desireless, self-reliant, independent and free of bonds functions like a dead leaf blown about by the wind of causality. 18.21 There is neither joy nor sorrow for one who has transcended samsara. With a peaceful mind one lives as if without a body. 18.22 One whose joy is in oneself, and who is peaceful and pure within has no desire for renunciation or sense of loss in anything. 18.23 For the person with a naturally empty mind, doing just as one pleases, there is no such thing as pride or false humility, as there is for the natural man. 18.24 This action was done by the body but not by me.' The pure-natured person thinking like this, is not acting even when acting. 18.25 One acts without being able to say why, yett is not thereby a fool, rather is one liberated while still alive, happy and blessed. Such a one thrives even in samsara. 18.26 One who has had enough of endless considerations and has attained to peace, does not think, know, hear or see. 18.27 One who is beyond mental stillness and distraction does not desire either liberation or its opposite nor their compliments. Recognising that things are just constructions of the imagination, that great soul lives as God here and now. 18.28 One who feels responsibility within, acts even when not acting, but there is no sense of done or undone for the wise person free from the sense of responsibility. 18.29 The mind of the liberated person is not upset or pleased. It shines, unmoving, desireless, and free from doubt. 18.30 One whose mind does not set out to meditate or act, meditates and acts without an object. 18.31 A stupid person is bewildered even when hearing the truth, while even a clever person is humbled by it, just like the fool. 18.32 The ignorant make a great effort to practise one-pointedness and the stopping of thought, while the wise see nothing to be done

and remain in themselves like those asleep. 18.33 The stupid does not attain cessation whether he acts or abandons action, while the wise person finds peace within simply by knowing the truth. 8.34 People cannot come to know themselves by practices - pure awareness, clear, complete, beyond multiplicity and faultless though they are. 8.35 The stupid does not achieve liberation even through regular practice, but the fortunate one remains free and actionless simply by discrimination. 18.36 The stupid does not attain Godhead because he wants to be it, while the wise person enjoys the Supreme Godhead without even wanting it. 18.37 Even when living without any support and eager for achievement, the stupid are still nourishing Samsara, while the wise have cut at the very root of unhappiness. 18.38 The stupid does not find peace because he is wanting it, while the wise discriminates the truth and so is always peaceful-minded. 18.39 How can there be self-knowledge for one whose knowledge depends on what he sees? The wise do not see this and that, but see themselves as unending. 18.40 How can there be cessation of thought for the misguided who is striving for it? Yet it is there always naturally for the wise person delighted in oneself. 18.41 Some think that something exists, and others that nothing does. Rare is the person who does not think either, and is thereby free from distraction. 18.42 Those of weak intelligence think of themselves as pure nonduality, but because of their delusion they do not know this, and remain unfulfilled all their lives. 18.43 The mind of the person seeking liberation can find no resting place within, but the mind of the liberated person is always free from desire by the very fact of being without a resting place. 18.44 Seeing the tigers of the senses, the frightened refuge-seekers at once enter the cave in search of cessation of thought and one-pointedness. 18.45 Seeing the desireless lion, the elephants of the senses silently run away, or, if they cannot flee, stay to serve that king like flatterers. 18.46 The person who is free from doubts and whose mind is free from longing and repulsion does not bother about means of liberation. Whether seeing, hearing, feeling smelling or tasting, such a one lives at ease. 18.47 One whose mind is pure and undistracted from the simple hearing of the Truth sees neither something to do nor something to avoid nor a cause for indifference. 18.48 The straightforward person does whatever arrives to be done, good or bad, for such a one's actions are like those of a child. 18.49 By inner freedom one attains happiness, by inner freedom one reaches the Supreme, by inner freedom one comes to absence of thought, by inner freedom to the Ultimate State. 18.50 When one sees oneself as neither the doer nor the reaper of the consequences, then all mind waves come to an end. 18.51 The spontaneous unassumed behaviour of the wise is noteworthy, but not the deliberate purposeful stillness of the fool. 18.52 The wise who are rid of imagination, unbound and with unfettered awareness may enjoy themselves in the midst of many goods, or alternatively go off to mountain caves. 18.53 There is no attachment in the heart of a wise person whether he sees or pays homage to a learned sage, a celestial being, a holy place, a mate, a king or a friend. 18.54 A mystic is not in the least put out even when humiliated by the ridicule of servants, sons, wives, grandchildren or other relatives. 18.55 Even when pleased one is not pleased , not suffering even when in pain. Only those alike can know the wonderful state of such a person. 18.56 It is the sense of responsibility which is Samsara. The wise who

are of the form of emptiness, formless, unchanging and spotless see no such thing. 18.57 Even when doing nothing the fool is agitated by restlessness, while a skilful person remains undisturbed even when doing what there is to do. 18.58 Happy one stands, happy one sits, happy sleeps and happy one comes and goes. Happy one speaks and is silent, and happy one eats and yet fasts. This is the life of a person at peace. 18.59 One at home in one's very nature feels no unhappiness in one's daily life like worldly people, remains undisturbed like a great lake, now finds all sorrow gone. 18.60 Even abstention from action leads to action in a fool, while even the action of the wise person brings the fruits of inaction. 18.61 A fool often shows aversion towards belongings, but for one whose attachment to the body has dropped away, there is neither attachment nor aversion. 18.62 The mind of the fool is always caught in thinking or not thinking, but the wise person's is of the nature of no-thought because that one spontaneously thinks what should be thought. 18.63 For the seer who behaves like a child, without desire in all actions, for such a pure one there is no attachment even in the work being done. 18.64 Blessed is one who knows oneself and is the same in all states, with a mind free from craving whether one is seeing, hearing, feeling, smelling or tasting. 18.65 There is no person subject to Samsara, sense of individuality, goal or means to the goal for the wise person who is always free from imagination, and unchanging as space. 18.66 Glorious is one who has abandoned all goals and is the incarnation of satisfaction; such a one's nature and inner focus on the Unconditioned is quite spontaneous. 18.67 In brief, the great-souled person who has come to know the Truth is without desire for either pleasure or liberation, and is always and everywhere free from attachment. 18.68 What remains to be done by the person who is pure awareness and has abandoned everything that can be expressed in words from the highest heaven to the earth itself? 18.69 The pure person who has experienced the Indescribable attains peace by one's own nature, realising that all this is nothing but illusion, and that nothing is. 18.70 There are no rules, dispassion, renunciation or meditation for one who is pure receptivity by nature, and who admits no knowable form of being. 18.71 For one who shines with the radiance of Infinity and is not subject to natural causality there is neither bondage, liberation, pleasure nor pain. 18.72 Pure illusion reigns in Samsara which continues until self realisation. The enlightened person lives in the beauty of freedom from me and mine, from the sense of responsibility and from any attachment. 18.73 For the seer who knows oneself as imperishable and beyond pain there is neither knowledge, a world nor the sense that I am the body' or the body is mine.' 18.74 No sooner does a person of low intelligence give up activities like the elimination of thought than he falls into mental chariot-racing and babble. 18.75 A fool does not get rid of stupidity even on hearing the truth. He may appear outwardly free from imaginations, but inside he is hankering after the senses still. 18.76 Though in the eyes of the world he is active, the person who has shed action through knowledge finds no means of doing or speaking anything. 18.77 For the wise person who is always unchanging and fearless there is neither darkness nor light nor destruction, nor anything. 18.78 There is neither fortitude, prudence nor courage for the mystic whose nature is beyond description and free of individuality. 18.79 There is neither heaven nor hell nor even liberation

during life. In a word, in the sight of the seer nothing exists at all. 18.80 One neither longs for possessions nor grieves at their absence. The calm mind of the sage is full of the nectar of immortality. 18.81 The dispassionate does not praise the good or blame the wicked. Content and equal in pain and pleasure, one sees nothing that needs doing. 18.82 The wise person does not dislike samsara or seek to know oneself. Free from pleasure and impatience, one is not dead and one is not alive. 18.83 The wise person stands out by being free from anticipation, without attachment to such things as children or mates, free from desire for the senses, and not even concerned about one's own body. 18.84 Peace is everywhere for the wise person who lives on whatever happens to come, going to wherever one feels like, and sleeping wherever the sun happens to set. 18.85 Let one's body rise or fall. The great-souled one gives it no thought, having forgotten all about samsara in coming to rest on the ground of one's true nature. 18.86 The wise person has the joy of being complete in oneself and without possessions, acting as one pleases, free from duality and rid of doubts, and without attachment to any creature. 18.87 The wise person excels in being without the sense of "me". Earth, a stone or gold are the same to such a one. The knots of the heart have been rent asunder, and one is freed from greed and blindness. 18.88 Who can compare with that contented, liberated soul who pays no regard to anything and has no desire left in one's heart? 18.89 Who but the upright person without desire knows without knowing, sees without seeing and speaks without speaking? 18.90 Beggar or king, one excels who is without desire, and whose opinion of things is rid of "good" and "bad". 18.91 There is neither dissolute behaviour nor virtue, nor even discrimination of the truth for the sage who has reached the goal and is the very embodiment of guileless sincerity. 18.92 That which is experienced within by one desireless and free from pain, and content to rest in himself - how could it be described, and of whom? 18.93 The wise person who is contented in all circumstances is not asleep even in deep sleep, not sleeping in a dream, nor waking when he is awake. 18.94 The seer is without thoughts even when thinking, without senses among the senses, without understanding even in understanding and without a sense of responsibility even in the ego. 18.95 Neither happy nor unhappy, neither detached nor attached, neither seeking liberation nor liberated, one is neither something nor nothing. 18.96 Not distracted in distraction, in mental stillness not poised, in stupidity not stupid, that blessed one is not even wise in one's wisdom. 18.97 The liberated person is self-possessed in all circumstances and free from the idea of "done" and "still to do." Such a one is the same wherever and whenever, without greed. Such a one does not dwell on what has been done or has not been done. 18.98 Such a one is not pleased when praised nor upset when blamed. One is not afraid of death nor attached to life. 18.99 A person at peace does not run off to popular places or to the forest. Whatever and wherever, one remains the same. 18.100 Janaka said Using the tweezers of the knowledge of the truth I have managed to extract the painful thorn of endless opinions from the recesses of my heart. 19.1 For me, established in my own glory, there is no religion, sensuality, possessions, philosophy, duality or even non-duality. 19.2 For me established in my own glory, there is no past, future or present. There is no space or even eternity. 19.3 For me

established in my own glory, there is no self or non-self, no good or evil, no thought or even absence of thought. 19.4 For me established in my own glory, there is no dreaming or deep sleep, no waking nor other state beyond them, and certainly no fear. 19.5 For me established in my own glory, there is nothing far away and nothing near, nothing within or without, nothing large and nothing small. 19.6 For me established in my own glory, there is no life or death, no worlds or things of this world, no distraction and no stillness of mind. 19.7 For me remaining in myself, there is no need for talk of the three goals of life, of union or of knowledge. 19.8 Janaka said In my unblemished nature there are no elements, no body, no faculties no mind. There is no void and no despair. 20.1 For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire. 20.2 There is no knowledge or ignorance, no "me", "this" or "mine", no bondage, no liberation, and no property of self-nature. 20.3 For one who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death. 20.4 For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results. 20.5 There is no world, no seeker for liberation, no mystic, no seer, no-one bound and no-one liberated. I remain in my own non-dual nature. 20.6 There is no emanation or return, no goal, means, seeker or achievment. I remain in my own non-dual nature. 20.7 For me who am forever unblemishedf, there is no assessor, no standard, nothing to assess, or assessment. 20.8 For me who am forever actionless, there is no distraction or one- pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow. 20.9 For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering. 20.10 For me who am forever pure there is no illusion, no samsara, no attachment or detachment, no living being and no God. 20.11 For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage. 20.12 For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life. 20.13 There is no being or non-being, no unity or dualism. What more is there to say? Nothing emanates from me. 20.14

Gaudapadathe Great Karika on the Manduka Upanishad.

Gaudapada was, by tradition, the philosophical grandfather of Shankara. His Karika on the Mandukya Upanishad is the oldest known systematic exposition of Advaita Vedanta. Gaudapada shows clear signs of familiarity with Buddhist philosophy, and both his language and his doctrine are close in many cases to Buddhist originals. This has led many scholars to speculate that Gaudapada himself was originally a Buddhist. The Karika is a verse commentary on the Upanishad. It falls into four sections: 1. Agama Prakarana 2. Illusion

3. Advaita 4. Extinguishing the torch. The first section is a brief systematic exposition of the Upanishadic text, following its distinction of the four states of consciousness. Several of the most important Indian commentators treat the 29 slokas of the Agama Prakarana as part of the scriptural text of Mandukya Upanishad .. The second section moves beyond the text of the Upanishad to establish the unreality of the things experienced in dreams and, by analogy, the things experienced in the waking state. All these are but MAYA, illusion. Gaudapada emphasised the essential unity of waking and dreaming, arguing the waking world is as unreal as the dream-world. Shankara will emphasise the distinction between the two, to avoid the collapse into subjective illusionism. The Advaita section of the Karika presents a clear, positive statement of the Non- Dualist position: Atman/Brahman alone is real, all else is illusion. Gaudapada teaches the AJATA doctrine: the doctrine of NO-BECOMING. The fourth section of the Karika expounds the means of removing the illusion of duality. Essentially this is the ASPARSHA YOGA mentioned in section three.

Karika

BOOK I: AGAMA PRAKARANA.

1. Visva is all-pervading and experiences the gross. Taijasa experiences the subtle. Prajna is a mass of awareness. It is one who is known in all three states. 2. Visva's "mouth" is in the right eye. Taijasa's is within the mind-organ, Prajna is the space within the heart. - Present three ways in the body. 3. Visva always enjoys the gross, Taijasa the subtle, Prajna enjoys bliss. Know enjoyment to be threefold. 4. The gross satisfies Visva, the subtle Taijasa, and bliss Prajna: know satisfaction to be threefold. 5. He who knows the one experiencer and the one object of experience in all the three states is not affected by enjoyment of objects. 6. All objects come into being. Prana creates all. Purush creates the separate rays of consciousness. 7. Those who dwell on creation consider it a divine miracle. Others imagine it is like a dream or an illusion. 8. Some are convinced creation is by the mere will of God. Those who are fascinated by time declare time to be the source of all things. 9. Others say creation is for God's delight, others that it is for mere sport. But it is the true nature of the Divine One - what desire can He have whose every desire is always fulfilled? 10. In the matter of the eradication of sorrows, it is the Inexhaustible Non-dual One - the Lord - who rules. Turiya is known as the all-pervading source of all that is. 11. Visva and Taijasa are conditioned by both cause and effect, prajna by cause

alone. Neither exists in Turiya. 12. Prajna knows nothing of self or non-self, neither true nor false. Turiya is forever and the all-seer. 13. Non-cognition of duality is common the Prajna and Turiya. But Prajna is associated with the causal state of sleep, and that does not exist in Turiya. 14. Both the first two { Visva and Taijasa} are both associated with dream and sleep, Prajna is the state of dreamless sleep. Those who know see neither sleep nor dream in Turiya. 15. Dream is erroneous cognition, sleep the absence of awareness of reality. When these two errors are removed, Turiya is attained. 16. When the soul sleeping under the influence of beginningless Maya is awakened, it realises the unoriginated, sleepless, dreamless non-duality. 17. If the phenomenal world were real, it would undoubtedly vanish. All this duality is mere Maya. Non-duality is the supreme reality. 18. If the multiplicity were imagined, it would vanish. Such talk is merely for instruction. On knowing, duality ceases. 19. When Visva's identity with "A" is intended, correspondence in terms of being the first [adi] as well as correspondence in terms of being all-pervading [ apti-samanyam] is foregrounded. 20. When Taijasa's identity with "U" is understood its correspondence in terms of superiority [utkarsa] is clearly seen as also in terms of intermediacy [ubhayatvam]. 21. When Prajna's identity with "M" is understood the obvious point of correspondence is Measure and being that in which all things Merge. 22. Whoever has unshakeable knowledge of the correspondences of the three states is a great sage deserving the worship and veneration of all beings. 23. By the sound "A" one attains Visva, by the sound "U" one attains Taijasa, the sound "M" one attains Prajna. In the soundless there is no attainment. 24. The word "AUM" should be known foot by foot. The "feet" are undoubtedly the letters. Grasping "AUM" foot by foot there is nothing else one should think of. 25. The mind should be absorbed in AUM. AUM is Brahman, the fearless. One who is absorbed in AUM is totally devoid of fear. 26. AUM is indeed the Lower Brahman. AUM is also admitted to be the Supreme Brahman. AUM is uncaused, integral, unique, free from effects, changeless. 27. AUM is truly the beginning, the middle and the end of all. Knowing AUM in this way, one attains immediately. 28. Know AUM as the Lord indwelling the hearts of all. The man of discrimination realised AUM is all-pervading; he does not grieve. 29. He is the true sage who knows AUM - the soundless, yet of infinite sounds - the auspicious reality where all duality ceases, - He, and no other!

BOOK II: ILLUSION. (Vaitathya Prakarana.)

1. The wise declare all objects seen in dreams to be unreal because (i) of their location

within, and (ii) their confinement. 2. Besides, one does not actually go to places to have a look - there's no time for that! And when he wakes up, the dreamer never finds himself in that place. 3. Moreover, the non-existence of the chariot &c. is asserted in Scripture on logical grounds. The wise say that scripture itself reaffirms the unreality reason establishes. 4. Just as dream objects are unreal, so, and for the same reason, objects perceived in the waking state are also unreal. The only difference is the restriction (of dream objects) to an interior location. 5. The similarity of their different objects offers a commonplace reason for the wise to identify the waking state and the dreaming state. 6. What does not exist in the beginning and does not exist at the end certainly does not in the middle! But like illusions, they seem real. 7. Their usefulness is contradicted in the dream. {i.e. in a dream the things of waking life are useless.} So, since they have a beginning and an end, they are rightly held to be unreal. 8. Unfamiliar objects are merely the product of a specific state - it is just the same as in the case of celestial beings! He experiences them by going there just as a well- instructed person here does. 9. In the dream state too, what is imagined by inner consciousness is unreal, but what is perceived by the outer consciousness is real - but in both cases what is perceived is unreal. 10. In the waking state too, what is imagined by the inner consciousness is unreal and whatever is perceived by outer consciousness is real - but reason dictates that both are unreal. 11. If all objects in both states are unreal, who is it who is aware of these objects and who devises them? 12. Self-luminous Atman, by the power of its own Maya imagines itself in itself. He alone is aware of the objects. This is the conclusion of the Vedanta. 13. The Lord gives diversity to the mundane things that exist in his mind. Turning His mind outwards the Lord thus imagines well-defined things. 14. Internal things that last only so long as the thought of them lasts and equally things perceived in relation to two points of time are all mere imaginations. There is nothing else to distinguish them. 15. The objects that exist unmanifested within the mind and those that exist manifested externally are all mere imagination. The difference between them rises only from differences in the sense organs. 16. First He imagines the individual soul, then the various external and subjective objects. And memory accords with knowledge. 17. Just as in the dark a rope whose nature has not been fully ascertained is imagined to be various different things such as a snake, a line of water and so forth; in exactly the same way the Self is imagined in various different ways. 18. When the rope is realised to be a rope, all illusions about it cease, and only the rope remains. Realisation of the Self is just the same 19. It is imagined to be (identical with) Prana {the life force} or other eternal realities. This is the Maya of the Divine One, by which He Himself is deluded.

20. Those who know prana identify It with Prana. Those who know the elements identify It with the elements. Those who know the qualities identify It with the qualities. Those who know the categories identify It with the categories. 21. Those who know the "feet" identify It with the "feet." those who know the sense- objects identify It with the sense-objects. Those who know the worlds identify It with the worlds. those who know the gods identify It with the gods. 22. Those who know the Vedas identify It with the Vedas. Those who know the sacrifices identify It with the sacrifices. Those who know the enjoyer identify It with the enjoyer. Those who know the object of enjoyment identify It with the object of enjoyment. 23. Knowers of the subtle identify It with the subtle. Those who know the gross identify It with the gross. those who know the god with forms identify It with a form, those who know the formless identify It with the Void. 24. Students of time identify It with time. Those who know space call It space. Disputers identify It with disputation. Cosmologists identify It with the fourteen worlds. 25. Knowers of the mind-organ identify It with the mind-organ. Knowers of intelligence identify It with intelligence. Knowers of consciousness identify It with consciousness. Knowers of righteousness or unrighteousness identify It with one or the other. 26. Some say reality is constituted of twenty-five principles, some of twenty-six. Some say It consists of thirty-one categories, there are even some who believe they are infinite! 27. Those who know human pleasures identify It with such pleasures. Those who know the stages of life identify It with them. Grammarians identify It with the male, the female or the neuter! - others identify It with the transcendent or the non- transcendent. 28. Knowers of creation identify It with creation. Knowers of dissolution identify It with dissolution. Knowers of subsistence identify It with subsistence. But all these notions are merely imagined in the Self! 29. Whatever may be displayed, that is the thing one sees. One becomes identified with it and satisfied by it. Engrossed in it he becomes absorbed in it. 30. Though this One is non-different from these, yet It is identified as separate. Whoever knows this can interpret unhesitatingly. {interpret the Veda?} 31. The one knowledgeable in Vedanta sees the entire universe as just like a dream or a conjuring trick or a city in the sky. 32. There is no cessation, no coming-to-be, none in bondage, no seeker after liberation and no-one liberated. This is the absolute truth. [paramartha.] 33. It is conceived of both as the Non-dual and as unreal things, and the things are conceived as in the Non-dual! Non-duality, therefore, is the auspicious. { the word in the text is "shiva" - auspicious, pleasant, blissful ... } 34. From the standpoint of the Self the world does not exist; nor does it exist as independent - neither differentiated nor non-differentiated. This is what the wise know. 35. Contemplatives well-versed in the Vedas and free from desire fear and anger see

this Self as free from all distinctions, utterly free from all phenomenal reality and Non- dual. 36. Knowing It in this way, fix your memory on Non-duality. Having attained to the Non-dual, behave in the world like a mindless thing. 37. Let him eschew flattery and greetings and avoid rites. With the body and soul as his support, let him depend on chance. 38. Having seen Reality within and in the world outside, he should become one with Reality, find his delight in Reality and never deviate from Reality.

BOOK III: NON-DUALITY. (Advaita Prakarana.)

1. The aspirant devotee subsists in the conditioned Brahman. He is to be pitied; he thinks that everything was unborn before creation! 2. I shall therefore describe the infinite, birthless and homogeneous. Listen! Nothing comes into existence, though it may well seem to come into existence. 3. Here is an image of "coming into existence" - The Self is spoken of as existing in individual souls just as space exists encompassed by a pot. Its existence in composite things is like the space in pots. 4. When the pot is smashed, the pot-space merges totally with Space - in the same way souls merge in the Self. 5. When the bit of space in one pot is polluted by dust, smoke &c., the bits of space encompassed by other pots are not affected. - the same is the case with souls in the matter of happiness, misery &c. 6. Shapes, purposes and names differ from one to another, but Space itself is homogeneous. The same conclusion is to be drawn in the case of souls. 7. The pot-space is neither a product nor a part of Space. The soul is neither a product nor a part of the Self. 8. Children think the sky is polluted by dust. The ignorant think the Self too can be polluted. 9. With regard to Its birth, Its death, Its going and Its coming, the Self is quite like Space. 10. All composites are produced as in a dream by the Maya of the Self. There is no rational ground to establish their reality - or their equality or superiority! 11. The space analogy illustrates well the identity of the Self with the supreme soul of the sheaths - the one based on food &c., as Taittiriya Upanishad explains. {T.U. II, 1- 6} 12. Just as it has been shown that the space in the belly and the space in the earth are one and the same, the pairings in the Honey Doctrine show the same is true of the Supreme Brahman. {The Honey Doctrine (Madhu Khanda) is B.U. II.v.1-14} 13. The non-difference of the soul and the Self is asserted and extolled, difference is condemned - from this standpoint alone is understanding possible. 14. Any assertion of a distinction between the soul and the Self before creation is merely figurative, it refers to the future; statements asserting separateness are not

meant literally. 15. When creation is expounded by means of examples such as earth, gold, sparks and so forth, this is merely instructive metaphor. There is no real multiplicity. 16. The three states of life corresponding to inferior, intermediate and superior insight, are offered out of compassion so that such people can meditate on them to their improvement. 17. Dualists who cling obstinately to the conclusions arrived at by their own methods are in perpetual conflict with each other. We have no conflict with them. 18. Non-duality is the ultimate reality (paramartha), since duality is acknowledged to be its product - the Dualists see duality in both, so our view is not in conflict with theirs. 19. It is through Maya, and in no other way, that the Birthless is differentiated. If it were really differentiated then the immortal would become mortal. 20. Disputants contend that the Unoriginate undergoes birth - how could an unoriginated and immortal being acquire mortality? 21. The immortal does not become mortal; the mortal does not become immortal. Transmutation of nature simply does not occur. 22. How can anyone who believes that an immortal being can change its nature and and become mortal maintain that the immortal - even after this has happened to it - remains unchanging? 23. Coming to be can be either real or illusory. Both views are presented in scripture. That which scripture lays down and reason corroborates, that alone is established. {i.e. scripture alone is not enough.} 24. From texts such as "There is no diversity here," {Ka.II.i.11} or "Through Maya Indra," {Br.II.v.19} we know that the Unoriginate takes birth only by Maya. 25. From the rejection of the worship of the All-Majestic (Hiranyagarbha) creation is refuted. {see I.U.12} The text "and who should bring him forth?" {B.U.III.ix.27-8} rules out causality. 26. The scriptural statement that It is "not this, not this" {B.U.III.ix.26} negates all those accounts. Since It is utterly incomprehensible the Birthless is thus self-radiant. 27. That the existent should come into being is only possible in an illusory manner. Anyone who claims it really happens is saying that what has already come to be comes to be. 28. The non-existent does not come to exist either in illusion or in reality. The son- of-a-barren-woman is born neither in illusion nor in reality. 29. In a dream, the mind gives the illusion of oscillating between two aspects, in the waking state too, the mind gives the illusion of oscillating between two aspects. 30. There is no doubt that the mind, which is non-dual appears in a dream under two aspects. equally so in the waking state the non-dual appears under two aspects. 31. This duality - everything whether moving or immobile - is a mental percept. When the mind ceases from mental activity no duality is perceived. 32. On realisation that the Self is the Real, thinking ceases: it becomes Non-mind; in the absence of anything to perceive there is no perception. 33. They say that the unoriginate, non-conceptual knowledge is non-different from the Known. Brahma-knowledge is birthless and eternal. The Birthless is known by the

Birthless. 34. One should take particular note of the mind's behaviour when it is under control, it is free of all conceptions but endowed with discrimination: the mind's condition in deep sleep is something quite different. 35. In deep sleep the mind loses itself, - not so when under control; in that state it is the fearless Brahman, the light of knowledge shining on all sides. 36. Birthless, unsleeping, dreamless, devoid of name or form, ever radiant and all- knowing - there is no action to be performed. 37. It is totally ineffable and utterly inconceivable, completely peaceful, eternally radiant, ecstatic, {samadhi} immutable, fearless. 38. When mental activity ceases, there is neither grasping nor rejecting; knowledge is established in the Self, it is birthless, it attains equanimity. {samata) 39. This Yoga-without-contact {asparsha yoga} is hard for yogis to understand; they fear it, finding fear where there is nothing to be afraid of. {'yoga' basiclally means 'union' - so the yoga is 'union without contact.} 40. Such yogis depend on mind-control for the attainment of fearlessness, the destruction of suffering {duhkha}, the knowledge of the Self and eternal peace. 41. Controlling the mind without lapsing into depression is like using a single blade of grass to empty the ocean, drop by drop. 42. The proper means are essential to the disciplining of the mind, whether it is scattered in desires and pleasures or in a stupor - stupor is as injurious as desires. 43. Ever mindful that everything is suffering { duhkha}, one should restrain the mind from the enjoyment of pleasure. Remember that the Birthless is all: then there is nothing to perceive. 44. If the mind is in stupor, wake it up! If it is scattered, calm it. Recognise when it is affected by desire. When it is perfectly balanced, leave it alone! 45. Do not indulge in the pleasure, use discrimination and get rid of attachment. If the mind has attained the state of equilibrium and then wants to venture out, then diligently bring it to unity. 46. When the mind is neither torpid nor scattered, when it is still and free from appearances, it truly becomes Brahman. 47. Supreme happiness is within, it is peaceful, it is accompanied by cessation {nirvana}, it is indescribable and birthless. Since it is identical with the Unborn Object of Knowledge, they declare It the Omniscient. 48. No soul whatsoever is born. It has no source. This is Supreme Reality, where nothing whatsoever is born.

BOOK IV. QUENCHING the FIREBRAND. (Alatashanti Prakarana)

1. I bow to that best of men who, by means of his spacelike knowledge which is non- different from its object, realised the nature of the dharmas which are like the sky! 2. I bow to that yoga taught in the scriptures, which is known as free from contact {asparsha}, which promotes the happiness of all beings, is for the good of all, devoid

of conflict and contradiction. 3. Some disputants postulate that it is the existent that comes to be, others, proud of their wisdom, say it is from the non-existent that coming-to-be occurs. 4. What exists does not come into being, and the non-existent cannot come to be. While these folk argue amongst themselves they actually help establish the advaita position and reveal there is no coming to be. 5. We approve the birthlessness they declare; we have no quarrel with them. Now, understand from us this which is free from dispute. 6. Disputants contend that the Unoriginate undergoes birth - how could an unoriginated and immortal being acquire mortality? 7. The immortal does not become mortal; the mortal does not become immortal. Transmutation of nature simply does not occur. 8. How can anyone who believes that an immortal being can change its nature and and become mortal maintain that the immortal - even after this has happened to it - remains unchanging? 9. By the term "nature" is to be understood that which is acquired totally and becomes intrinsic to the thing, or which is innate, not acquired from any external source, and remains immutable. 10. All dharmas are by their very nature free from old age and death, but they imagine they are subject to old age and death and because of that very thought they are perverted from their nature. 11. The disputant who hold that cause and effect are identical must admit that the cause comes into being. How can the unoriginate come into being, and how can it be eternal if it is liable to modification? 12. If, as you say, the effect is non-different from the cause, then for that reason the effect too will be birthless. Besides, how can an unoriginate cause be identical with an effect that comes into being? 13. There is no example to support the claim that the effect comes to be from an unoriginate cause. And if it is held that the effect comes to be from something else that also comes to be, then we face an infinite regress 14. How can those who assert that the effect is the cause of the cause and the cause is the cause of the effect assert they are unoriginate? 15. To assert that the effect is the cause of the cause and the cause the cause of the effect is like claiming the father gives birth to the son! 16. If there is causality, then the sequence of cause and effect must be determined; if both occur at once, there can be no causal relation between them, any more than there is between the two horns of an ox. 17. If the cause is produced from the effect, it can never be established. How can a cause, itself not established, give birth to an effect? 18. If the cause is dependent on the effect and the effect is dependent on the cause, then which comes first for the other to come from it? 19. Your inability to answer, the impossibility of establishing the causal sequence persuade the wise to stick to No-birth. 20. The classic case of the seed and the sprout remains unproved - the unproven cannot be used as the means to prove something.

21. Ignorance of the sequential ordering of cause and effect itself points to the absence of coming to be. If something really does come to be, why can the pre-existent cause not be pointed out? 22. Nothing comes to be whether from itself or from another. Nothing that exists ever comes to be, nothing that does not exist, nothing that both exists and does not exist. 23. The cause cannot come to be from an unoriginate effect, nor does an effect simply happen of itself. The uncaused certainly does not come into existence. 24. Knowledge must have an object, otherwise both will be non-existent. For this reason, as also from the experience of pain, our opponent's assertion of the existence of the object should be admitted. 25. Logic demands an object as the cause of knowledge. But from the standpoint of reality, it is evident the cause is no cause at all. 26. Consciousness has no contact with objects, and no contact with appearances of objects. Objects are non-existent and appearances of objects non-different from consciousness. 27. At none of the three times does consciousness make contact with objects. Since there are no objects, how can there be deluded perception of such? 28. Neither consciousness nor its objects ever come into existence. Those who perceive such a coming-to-be are like those who can see footprints in the sky! 29. It is the unoriginate [they say] which comes to be - but it is essentially birthless and the transformation of that nature will not happen in any way whatsoever. 30. If the world has no beginning it will have no end either. Moksa cannot both have a beginning and be eternal. 31. What does not exist in the beginning and does not exist at the end certainly does not in the middle! But like illusions, they seem real. 32. Their usefulness is contradicted in the dream. {i.e. in a dream the things of waking life are useless.} So, since they have a beginning and an end, they are rightly held to be unreal. 33. All things we are aware of in a dream are unreal, since they are perceived within the body - how could real things be seen in this confined space. 34. It is preposterous to claim that things in a dream are known by going to them; there is no time for the journey to take place, and nobody wakes up to find himself in the place he was dreaming. 35. If you talk to your friend in a dream, they offer no confirmation of the fact in the waking state, and if you gain something in a dream, when you wake it is gone. 36. The dream body is unreal - there is another separate one visible! Just like the body, everything else is a mental percept and unreal. 37. Since dream experience resembles waking experience, it is believed to be the result of it. But that is ground only for this waking state being real to this particular dreamer! 38. Coming to be is not proven to occur: accordingly it is said that everything is unoriginate. There is absolutely no case of the unreal coming into existence from the real. 39. Having seen an unreal something in the waking state and having been emotionally affected by it, one sees it in a dream as well. But the unreal somethings seen in a

dream are not seen again in the waking state. 40. The unreal cannot have the unreal as its cause, nor can the real come to be from the unreal. The real cannot be cause of the real; how then could the real be cause of the unreal? 41. Just as, in the waking state, one may handle objects one cannot conceptualise for lack of the capacity to discriminate them, and imagine them to be real, just so in a dream, because of lack of the capacity to discriminate, one sees objects peculiar to that dream. 42. The wise teach coming-to-be for the sake of those who are afraid of absolute birthlessness, people who cling to the reality of objects and have faith in observances. 43. For those who are afraid and deviate from the true path, relying on experience, the fault of accepting coming-to-be will not have bear fruit, even the fault itself will only be slight. 44. Just as the elephant in a conjuring trick is called an elephant on the basis of perception and appropriate behaviour, so too objects are said to exist on the basis of perception and appropriate behaviour. 45. It is the birthless, unmoving, immaterial, peaceful non-dual consciousness that appears to come into existence, to move and to take substantial form. 46. Consciousness does not undergo birth, thus dharmas are considered birthless. Those who know this never fall into calamity. 47. As a moving firebrand appears as a curve, consciousness when set in motion appears as the knower and the known. 48. As the firebrand when not in motion is free from appearances and from becoming, so too consciousness when not in motion is free of appearances and becoming. 49. When the firebrand is in motion, the appearances do not come from somewhere else; when it is motionless, the appearances do not go somewhere else, nor do they go into it. 50. They do not emerge from the firebrand since they are insubstantial. The same applies to consciousness, since in both cases the appearances are of the same kind. 51. When consciousness is oscillating, the appearances do not come to it from somewhere else, nor do they go somewhere else when it is at rest, nor do they enter into it. 52. They do not emerge from consciousness since they are insubstantial. They cannot be conceptualised since they are not subject to the relation of cause and effect. 53. A substance could be the cause of another substance, and something could be cause of another thing different from itself. But dharmas cannot be considered substances or as things distinct from other things. 54. External things, then, are not the product of consciousness, nor do external things produce consciousness. Men of discrimination affirm the birthlessness of cause-and-effect. 55. So long as we think cause-and-effect, there is cause-and-effect. When the fascination with cause-and -effect fades, no cause-and-effect comes into existence. 56. For so long as there is attachment to cause-and-effect there is samsara; once the

attachment ends, there is no attainment of samsara. 57. It is because of experience that eveything seems to come into existence -"surely nothing is eternal!" From the standpoint of reality, the birthless Self is all, there is certainly no such thing as annihilation. 58. The dharmas that are born are not really born. Their birth is through Maya - and Maya itself is unreal. 59. As the illusory seed sends forth an illusory shoot - it is neither eternal nor destructible - the same applies to dharmas. 60. The terms "eternal" and "non-eternal" have no applicability to birthless dharmas. And one cannot make categorical statements about the ineffable. 61. In a dream, the mind gives the illusion of oscillating between two aspects, in the waking state too, the mind gives the illusion of oscillating between two aspects. 62. There is no doubt that the mind, which is non-dual appears in a dream under two aspects. equally so in the waking state the non-dual appears under two aspects. 63. The creatures (egg-born, moisture-born &c.) that the dreamer always sees as he moves about in the ten directions 64. are the dreamer's mental objects, having no existence apart from his consciousness. Similarly, the dreamer's consciousness is merely something he perceives. 65. The creatures (egg-born, moisture-born &c.) that the waking person always sees as he moves about in the ten directions 66. are the waking person's mental objects, having no existence apart from his consciousness. Similarly, the waking person's consciousness is simply something he perceives in his waking state. 67. Both [consciousness and the creatures] are each others' objects of perception. "Does it exist?" The answer is "No!" Both lack the characteristics that would individuate them since they are grasped only through each other. 68. As the dream jiva is born and dies, so do all these jivas appear and disappear. 69. As the illusion jivas are born and die, so do all these jivas appear and disappear. 70. As the sorcerously produced jivas are born and die, so do all these jivas appear and disappear. 71. No soul whatsoever is born. It has no source. This is Supreme Reality, where nothing whatsoever is born. 72. This subject-object duality is really the oscillation of consciousness: but consciousness is objectless, it is devoid of relations. 73. What experience alone indicates to exist does not really exist. Equally, what other schools of thought assert to exist does not really exist. 74. Even from the empirical viewpoint, the Self is called "birthless," but from the absolute {paramartha} standpoint it is not even birthless. From the viewpoint of other schools, it appears to come into existence. 75. Though there is no real duality, a persistent craving for the unreal! Once o0ne realises the non-existence of duality, one is no longer reborn, but freed from the cause. 76. When one no longer perceives the highest, the intermediate and the lowest causes, consciousness undergoes no birth. How can there be an effect without a cause?

77. The birthlessness of consciousness when free from causes is absolute and constant - all this is merely something perceived by the birthless, non-dual consciousness. 78. Having realised the truth of causelessness, and not accepting any individual cause, one attains freedom from fear, suffering and desire. 79. When attached to the unreal, it involves itself with such. When one realises their non-existence, consciousness becomes detached and returns. 80. Free from attachment and disengaged, consciousness becomes unmoving. This is the realisation of the wise {buddhanam} it is undifferentiated, birthless and non-dual. 81. It is birthless, unsleeping, free from dreams and self-luminous. This dharma is naturally self-luminous. 82. Because of grasping after this or that dharma, that Lord is easily concealed: it is always difficult to uncover Him. 83. Persons lacking the capacity for discrimination assert that it exists, or does not exist or both exists and does not exist or is absolutely non-existent, and thus conceal It with their ideas of change, immutability, both changeability and immutabilty and non-existence. 84. Clinging to these four alternative theories keeps the Lord permanently concealed. The one who sees the Lord as untouched by any of these is truly omniscient. 85. What further effort is there to make when one has attained the state of Brahmanhood - total omniscience, non-duality without beginning, middle or end? 86. This is the modesty of the Brahmins, this is their spontaneous tranquillity, their natural self-control. Knowing this, the man of knowledge attains tranquillity. 87. The ordinary state of duality associated with empirical reality and with experience is admitted, so also a subtle state where there are no objects, but plenty of experience of them. 88. There is remembered {smrtam} a transcendent state without things, without experience - knowledge, the known and the Realised, so the wise {buddhair} ever declare. 89. When the threefold knowledge has been attained in order, eternal omniscience exists for the man of great intellect. 90. In the beginning these must be known: that which is to be avoided, that which is to be known, that which is acceptable and that which is to be neutralised. Apart from what is to be known, the other three are remembered to be merely imaginary. 91. All dharmas are by nature spacelike and eternal: there is no multiplicity amongst them, absolutely none. 92. By their very nature, all dharmas are luminous from the beginning {adibuddhah} and are of fixed nature. He who knows this is at peace, needing no further knowledge, he becomes fit for immortality. 93. All dharmas are from the beginning tranquil, unborn, naturally devoid of attachment, equal and non-different: It is therefore birthless, homogeneous and holy. 94. For those who are fascinated by multiplicity, wandering the pathways of duality, ever discoursing about plurality, there is no perfection. They are said to be pitiable. 95. Only those who are firm in their conviction with regard to Its birthlessness and uniformity become Great Knowers in this world. People cannot understand this. 96. It is held that the knowledge inherent in the birthless dharmas is unborn and non-

relational, hence it is devoid of the relation of attachment. 97. Accepting the slightest degree of variation bars the non-discriminating from non- attachment; how could one even speak of the veiling being destroyed? 98. All dharmas are naturally pure; none has ever been veiled over. they are illuminated {buddhah} and free {muktah} from the beginning; they know {budhyante} and so are masters. 99. The knowledge of the radiant enlightened one does not relate to things {dharmesu} - and all dharmas are like knowledge in this. This was not said by the Buddha. 100. Having realised {buddhva} that aspect which is baffling, unfathomable, birthless, homogeneous, holy and non-dual, we venerate It as best we may.

****** The above translation of the Karika is based on the translations by Swamis Nikhilananda and Gambhirananda, but on several occasions diverges from both in interpretation of the original text.

Notes

Book I

12 It is essential for Gaudapada to distinguish Prajna = Wisdom (a term the Mandukya Upanishad uses for the state of deep sleep) from Turiya, since some Upanishadic texts - e.g. Yajnavalkya's dialogue with Maitreyi - seem to identify Prajna as the ultimate state of Atman. Prajna is the state of causal being from which all the world of appearances flow - we wake from deep sleep into the subtle, interior world of the dream or into the waking state world of gross objects. Bur Prajna lacks the luminous awareness that for Gaudapada and Shankara is the essence of Atman. 13 A description of the state of deep sleep can be confusingly similar to a description of pure consciousness: in neither case is there any awareness of duality; it is therefore essential to perceive and understand the difference between them. Prajna does not perceive duality because it does not perceive anything at all. Turiya does not perceive duality because it perceives reality as it is - i.e. without duality. 16 Maya has no beginning. It is not something real - though it not nothing at all. Ignorance (Avidya) or Nescience is the basis of Maya.

Book II

1-12 Gaudapada sees dreaming and waking states as similar: in the dream state our ignorance-infected consciousness is turned inward and generates an irreal world based

on bodily data; in the waking state our ignorance-infected consciousness is turned outward to perceive and interact with material things. Both the body and other material things are irreal, they are aspects of deluding Maya. So is the individuated self the phenomenal ego that presents itself as the subject of experience. Verse 12 points to Self-luminous Atman as the true subject. The whole world is the creation of Atman in the sense that from our point of view Maya is Atman's creative power, Brahman's beginningless world of illusion, the veil of nescience in which Pure Consciousness mantles Itself. But from the absolute point of view, there is no world, no Maya, no Ignorance, no selves in bondage, no path to enlightenment, no enlightenment to attain. When all is light what meaning is there to a quest for light? One must not infer from verse 12 that Atman can simply be identified with the thinker, the agent, the perceiver in the waking or the dreaming state. The interactive subject as interactive is a conditioned, irreal self infected with Avidya (ignorance) and immersed in the deluding fog of Maya, though as subject it is ultimately identical with Atman. All that is real in the interactive subject is Atman.

Book III

29 There are two opposed Vedantin approaches to the relation between Brahman and the world Vivarta philosophy, [Illusionism] such as the tradition of Gaudapada and Shankara, asserts that ultimately Brahman alone is real and anything else that seems to exist is ultimately illusory, irreal, the manifestation of ignorance, error and nescience. For Vivarta philosophers it is possible to say the world is identical with Brahman - but only in the very specific sense that Brahman alone is all that exists and therefore the world is simple a way of miscognising Brahman, but ultimately there is nothing save Brahman to be cognised and none save Brahman to do the cognizing. Parinama philosophy, [Mutationism] asserts that the world is identical with Brahman in that Brahman becomes the world. Brahman transforms Itself and comes to be the world as well as remaining God. The philosophers Nimbarka and Vallabha are the most famous exponents of parinama Vedanta. Both identify Krsna with the eternal Brahman: for Nimbarka Krsna brings the world into being from His Divine Energy, so that the world both is and is not distinct from God. For Vallabha Krsna brings the world into being from His Essence, and Vallabha claims that he alone teaches True Advaita, in that for him God and the World are truly one. For Parinama philosophers the world is real, not illusory.