Nb. This text is in CSX format. For the Sanskrit to display properly it must be viewed with a CSX font. ************************************************** VIVEKA-Cæôâ-MAöI The Crest Jewel of Wisdom a translation by John Richards (jhr@elidor.demon.co.uk) presented as a public domain document on the Internet 16/05/98 ************************************************** VIVEKA-Cæôâ-MAöI The Crest Jewel of Wisdom sarva-ved'ànta-siddh'ànta-gocaraü tam agocaram gov'indaü param'ànandaü sad-guruü praõato'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 jantånàü nara-janma dur-labham ataþ puüstvaü tato vipratà tasmàd vaidika-dharma-màrga-paratà vidvattvam asmàt param àtmàn'àtma-vivecanaü sv'anubhavo brahm'àtmanà saüsthitiþ muktir no ÷ata-janma-koñi-su-kçtaiþ puõyair vinà 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-labhaü trayam ev'aitad dev'ànugraha-hetukam manuùyatvaü mumukùutvaü mahà-puruùa-saü÷rayaþ. 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 labdhvà kathaücin nara-janma dur-labhaü tatrà'pi puüstvaü ÷ruti-pàra-dar÷anam yas tv'àtma-muktau na yateta måóha-dhãþ sa hy'àtma-hà svaü vinihanty asad-grahàt. 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 itaþ ko nv asti måóh'àtmà yas tu sv'àrthe pramàdyati dur-labhaü mànuùaü dehaü pràpya tatrà'pi pauruùam. 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 ÷àstràõi yajantu devàn kurvantu karmàõi bhajantu devatàþ àtm'aikya-bodhena vinà'pi muktiþ na sidhyati brahma-÷at'àntare'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 amçtatvasya n'à÷à'sti vitten'ety eva hi ÷rutiþ bravãti karmaõo mukter ahetutvaü sphuñaü yataþ. 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 vidvàn saünyasta-bàhy'àrtha-sukha-spçhaþ san santaü mahàntaü samupetya de÷ikaü ten'opadiùñ'àrtha-samàhit'àtmà. 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 àtman'àtmànaü magnaü saüsàra-vàridhau yog'àråóhatvam àsàdya samyag-dar÷ana-niùñhayà. 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 saünyasya sarva-karmàõi bhava-bandha-vimuktaye yatyatàü paõóitair dhãrair àtm'àbhyàsa upasthitaiþ. 10 Abandoning all actions and breaking free from the bonds of achievements, the wise and intelligent should apply themselves to self-knowledge. 10 cittasya ÷uddhaye karma na tu vast'åpalabdhaye vastu-siddhir vicàreõa na kiücit karma-koñibhiþ. 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-vicàrataþ siddhà rajju-tattv'àvadhàraõà bhrànt'odita-mahà-sarpa-bhaya-duþkha-vinà÷inã. 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 ni÷cayo dçùño vicàreõa hit'oktitaþ na snànena na dànena pràõ'àyama-÷atena và. 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 adhikàriõam à÷àste phala-siddhir vi÷eùataþ upàyà de÷a-kàl'àdyàþ santy asmin saha-kàriõaþ. 14 Achievement of the goal depends primarily on a fit seeker. Things like locality and time are merely secondary in this matter. 14 ato vicàraþ kartavyo jij¤àsor àtma-vastunaþ samàsàdya dayà-sindhuü guruü 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 medhàvã puruùo vidvàn uhàpoha-vicakùaõaþ adhikàry'àtma-vidyàyà mukta-lakùaõa-lakùitaþ. 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 ÷amàdi-guõa-÷àlinaþ mumukùor eva hi brahma-jij¤às'àyogyatà matà. 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 sàdhanàny atra catvàri kathitàni manãùibhiþ yeùu satsv eva sanniùñhà yad abhàve na sidhyati. 18 The wise talk here of four qualities, possessed of which one will succeed, but without which one will fail. 18 àdau nity'ànitya-vastu-vivekaþ parigaõyate ih'àmutra-phala-bhoga-viràgas tad anantaram ÷am'àdi-ùañka-sampattir mumukùutvam iti sphuñam. 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 satyaü jagan mithy'ety evaü-råpo vini÷cayaþ so'yaü nity'ànitya-vastu-vivekaþ samudàhçtaþ. 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 vairàgyaü jihàsà yà dar÷ana-÷ravaõ'àdibhiþ deh'àdi-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 viùaya-vràtàd doùa-dçùñyà muhur muhuþ svalakùye niyat'àvasthà manasaþ ÷ama 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 viùayebhyaþ par'àvartya sthàpanaü sva-sva-golake ubhayeùàm indriyàõàü sa damaþ parikãrtitaþ bàhy'ànàlambanaü vçtter eù'oparatir uttamà. 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 sahanaü sarva-duþkhànàm apratãkàra-pårvakam cint'àvil'àparahitaü sà titikùà nigadyate. 24 Bearing all afflictions without reaction and without mental disturbance is what is known as patience. 24 ÷àstrasya guru-vàkyasya satya-buddhy'avadhàraõam sà ÷raddhà kathità sad-bhiryayà vast'åpalabhyate. 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 sarvadà sthàpanaü buddheþ ÷uddhe brahmaõi sarvadà tat samàdhànam ity uktaü na tu cittasya làlanam. 26 The continual holding onto the awareness of God alone - continually, is known as concentration - not just mental self- gratification. 26 ahaü-kàr'àdi-dehàntàn bandhàn aj¤àna-kalpitàn sva-sva-råp'àvabodhena moktum icchà mumukùutà. 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-råp'àpi vairàgyeõa ÷amàdinà prasàdena guroþ seyaü pravçddhà såyate 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 vairàgyaü ca mumukùutvaü tãvraü yasya tu vidyate tasmin nev'àrtha-vantaþ syuþ phala-vantaþ ÷amàdayaþ. 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 mandatà yatra viraktatva-mumukùayoþ marau salãlavat tatra ÷amàder bhàna-màtratà. 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 mokùa-kàraõa-sàmagryàü bhaktir eva garãyasã sva-sva-råp'ànusandhànaü bhaktir ity abhidhãyate. 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'àtma-tattv'ànusandhànaü bhaktir ity apare jaguþ ukta-sàdhana-saüpannas tattva-jij¤àsur àtmanaþ upasãded guruü pràj¤yaü yasmàd bandha-vimokùaõam. 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 ÷rotriyo'vçjino'kàmahato yo brahma-vittamaþ brahmaõy uparataþ ÷ànto nirindhana iv'ànalaþ ahetuka-dayà-sindhur bandhur ànamatàü satàm. 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 àràdhya guruü bhaktyà prahva-pra÷raya-sevanaiþ prasannaü tam anupràpya pçcchej j¤àtavyam àtmanaþ. 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 svàmin namaste nata-loka-bandho kàruõya-sindho patitaü bhav'àbdhau màm uddhar'àtmãya-kañ'àkùa-dçùñyà çjvy'àtikàruõya-sudh'àbhivçùñyà. 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 durvàra-saüsàra-dav'àgni-taptaü dodhåyamànaü dur-adçùña-vàtaiþ bhãtaü prapannaü paripàhi mçtyoþ ÷araõyam anyad yad ahaü na jàne. 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 ÷àntà mahànto nivasanti santo vasantaval loka-hitaü carantaþ tãrõàþ svayaü bhãma-bhav'àrõavaü janàn ahetun'ànyàn api tàrayantaþ. 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 ayaü svabhàvaþ svata eva yatpara- ÷ram-àpan'odapravaõaü mahàtmanàm sudhàü ÷ureùa svayam arkakarka÷a- prabhàbhi-taptàm avati kùitiü 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'ànanda-ras'ànubhåti-kalitaiþ pårtaiþ su÷ãtair yutaiþ yuùmad vàk-kala÷oj jhitaiþ ÷ruti-sukhair vàky'àmçtaiþ secaya saütaptaü bhava-tàpa-dàva-dahana-jvàl'àbhir enaü prabho dhanyàste bhava-dãkùaõa-kùaõa-gateþ pàtrã-kçtàþ svãkçtàþ. 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 kathaü tareyaü bhava-sindhum etaü kà và gatir me katamo'sty upàyaþ jàne na ki¤cit kçpayà'va màü prabho saüsàra-duþkha-kùatim àtanuùva. 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 tathà vadantaü ÷araõ'àgataü svaü saüsàra-dàv'ànala-tàpa-taptam nirãkùya kàruõya-ras'àrdra-dçùñyà dadyàdabhãtiü sahasà mahàtmà. 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 vidvàn sa tasmà upasattim ãyuùe mumukùave sàdhu yath'okta-kàriõe pra÷ànta-cittàya ÷amànvitàya tattv'opade÷aü kçpay'aiva kuryàt. 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 mà bhaiùña vidvaü stava n'àsty apàyaþ saüsàra-sindhos taraõe'styupàyaþ yen'aiva yàtà yatayo'sya pàraü tam eva màrgaü tava nirdi÷àmi. 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 upàyo mahàn ka÷cit saüsàra-bhaya-nà÷anaþ tena tãrtvà bhav'àmbhodhiü param'ànandam àpsyasi. 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 vedànt'àrtha-vicàreõa jàyate j¤ànam uttamam ten'àtyantika-saüsàra-duþkha-nà÷o 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 ÷raddhà-bhakti-dhyàna-yogàn mumukùoþ mukter hetån vakti sàkùàc chruter gãþ yo và eteùv eva tiùñhaty amuùya mokùo'vidyà-kalpitàd deha-bandhàt. 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 aj¤àna-yogàt param'àtmanas tava hy anàtma-bandhas tata eva saüsçtiþ tayor vivek'odita-bodha-vahniþ aj¤àna-kàryaü pradahet sa-målam. 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 ÷iùya uvàca The disciple kçpayà ÷råyatàü svàmin pra÷no'yaü kriyate mayà yad uttaram ahaü ÷rutvà kçt'àrthaþ syàü bhavan-mukhàt. 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 nàma bandhaþ katham eùa àgataþ kathaü pratiùñh'àsya kathaü vimokùaþ ko'sàvan'àtmà paramaþ ka àtmà tayor vivekaþ katham etad ucyatàm. 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 ÷rãgurur uvàca The guru dhanyo'si kçta-kçtyo'si pàvita te kulaü tvayà yad avidyà-bandha-muktyà brahmã-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 çõa-mocana-kartàraþ pituþ santi sut'àdayaþ bandha-mocana-kartà tu svasmàd anyo na ka÷cana. 51 Sons and suchlike are able free their father from debts, but no-one can free some-one else from bondage. 51 masta-kanyasta-bhàr'àder duþkham anyair nivàryate kùudh'àdi-kçta-duþkhaü tu vinà 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'auùadha-sevà ca kriyate yena rogiõà àrogya-siddhir dçùñà'sya n'àny'ànuùñhita-karmaõà. 53 A sick man is seen to get better by taking the appropriate medicine - not through treatment undertaken by others. 53 vastu-svaråpaü sphuña-bodha-cakùuùà sven'aiva vedyaü na tu paõóitena candra-svaråpaü nija-cakùuù'aiva j¤àtavyam 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 avidyà-kàma-karm'àdi-pà÷a-bandhaü vimocitum kaþ ÷aknuyàd vin'àtmànaü kalpa-koñi-÷atair 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 sàükhyena karmaõà no na vidyayà brahm'àtm'aikatva-bodhena mokùaþ sidhyati n'ànyathà. 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 vãõàyà råpa-saundaryaü tantrã-vàdana-sauùñhavam prajà-ra¤jana-màtraü tan na sàmràjyàya 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 vàg-vaikharã ÷abda-jharã ÷àstra-vyàkhyàn akau÷alam vaiduùyaü viduùàü 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 avij¤àte pare tattve ÷àstr'àdhãtis tu niùphalà vij¤àte'pi pare tattve ÷àstr'àdhãtis tu niùphalà. 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 ÷abda-jàlaü mah'àraõyaü citta-bhramaõa-kàraõam ataþ prayatnàj j¤àtavyaü tattva-j¤ais tattvam àtmanaþ. 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 aj¤àna-sarpa-daùñasya brahma-j¤àn'auùadhaü vinà kimu vedai÷ ca ÷àstrai÷ ca kimu mantraiþ kim auùadhaiþ. 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 vinà pànaü vyàdhir auùadha-÷abdataþ vinà'parokù'ànubhavaü brahma-÷abdair 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 akçtvà dç÷ya-vilayam aj¤àtvà tattvam àtmanaþ brahma-÷abdaiþ kuto muktir ukti-màtra-phalair nçõàm. 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 akçtvà ÷atru-saühàram agatv'àkhila-bhå÷riyam ràjà'ham iti ÷abdàn no ràjà 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 àpt'oktiü khananaü tath'opari÷il'àdy-utkarùaõaü svãkçtiü nikùepaþ samapekùate na hi bahiþ ÷abdais tu nirgacchati tadvad brahma-vid opade÷a-manana-dhyàn'àdibhir labhyate màyà-kàrya-tirohitaü svam amalaü tattvaü na dur-yuktibhiþ. 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 tasmàt sarva-prayatnena bhava-bandha-vimuktaye svair eva yatnaþ kartavyo rog'àdàv iva paõóitaiþ. 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'àdya kçtaþ pra÷no varã-yठchàstravin mataþ såtra-pràyo nigåóh'àrtho j¤àtavya÷ ca mumukùubhiþ. 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 ÷çõuùv'àvahito vidvan yan mayà samudãryate tad etac chravaõàt sadyo bhava-bandhàd vimokùyase. 68 Listen careful to what I say, learned one. By hearing this you will be freed from the bonds of change. 68 mokùasya hetuþ prathamo nigadyate vairàgyam atyantam anitya-vastuùu tataþ ÷ama÷ c'àpi damas titikùà nyàsaþ prasakt'àkhila-karmaõàü bhç÷am. 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 tataþ ÷çtis tan-mananaü sa-tattva- dhyànaü ciraü nitya-nirantaraü muneþ tato'vikalpaü parametya vidvàn ih'aiva nirvàõa-sukhaü samçcchati. 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 boddhavyaü tav'edàn'ãm'àtm'ànàtma-vivecanam tad ucyate mayà samyak ÷rutv'àtmany avadhàraya. 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'àsthi-medaþ-pala-rakta-carma- tvag-àhvayair dhàtubhir ebhir anvitam pàd'oru-vakù'obhuja-pçùñham astakaiþ aïgair upàïgair upayuktam etat. 72 ahaü mame'ti prathitaü ÷arãraü moh'àspadaü sthålam it'ãryate budhaiþ nabho-nabhasvad-dahan'àmbu-bhåmayaþ såkùmàõi bhåtàni bhavanti tàni. 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'àü÷air militàni bhåtvà sthålàni ca sthåla-÷arãra-hetavaþ màtràs-tadãyà viùayà bhavanti ÷abd'àdayaþ pa¤ca sukhàya bhoktuþ. 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 eùu måóhà viùayeùu baddhà ràgor upà÷ena su-dur-damena àyànti niryànty adha årdhvam uccaiþ svakarmad åtena javena nãtàþ. 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 ÷abd'àdibhiþ pa¤cabhir eva pa¤ca pa¤catvam àpuþ sva-guõena baddhàþ kuraïga-màtaïga-pataïga-mãna- bhçïgà naraþ pa¤cabhir a¤citaþ 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 doùeõa tãvro viùayaþ kçùõa-sarpa-viùàd api viùaü nihanti bhoktàraü draùñàraü cakùuù'àpyayam. 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 viùay'à÷à-mahà-pà÷àdyo vimuktaþ su-dus-tyajàt sa eva kalpate muktyai n'ànyaþ ùañ-÷àstra-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 àpàta-vairàgyavato mumukùån bhavàbdhi pàraü pratiyàtum udyatàn à÷àgraho majjayate'ntaràle nigçhya kaõñhe vinivartya vegàt. 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 viùay'àkhya-graho yena su-virakty asinà hataþ sa gacchati bhavàm bhodheþ pàraü pratyåha-varjitaþ. 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 viùama-viùaya-màrgair gacchato'naccha-buddheþ pratipadam abhiyàto mçtyur apy eùa viddhi hita-sujana-gur'åktyà gacchataþ svasya yuktyà prabhavati phala-siddhiþ 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 mokùasya kàükùà yadi vai tav'àsti tyaj'àtidåràd viùayàn viùaü yathà pãyåùa-vat toùa-dayà-kùam'àrjava- pra÷ànti-dàntãr bhaja nityam àdaràt. 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 anukùaõaü yat-parihçtya kçtyaü anàdy'avidyà-kçta-bandha-mokùaõam dehaþ par'àrtho'yam amuùya poùaõe yaþ 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 ÷arãra-poùaõ'àrthã san ya àtmànaü didçkùati gràhaü dàru-dhiyà dhçtvà nadi tartuü 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 mahà-mçtyur mumukùor vapur-àdiùu 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 mohaü jahi mahà-mçtyuü deha-dàra-sut'àdiùu yaü jitvà munayo yànti tad viùõoþ paramaü 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 tvaï-màüsa-rudhira-snàyu-med'omajj'àsthi-saükulam pårõaü måtra-purãùàbhyàü sthålaü nindyam idaü vapuþ. 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 pa¤cã-kçtebhyo bhåtebhyaþ sthålebhyaþ pårva-karmaõà samutpannam idaü sthålaü bhog'àyatanam àtmanaþ avasthà jàgaras tasya sthål'àrth'ànubhavo yataþ. 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 bàhy'endriyaiþ sthåla-pad'àrtha-sevàü srak-candana-stry'àdi-vicitra-råpàm karoti jãvaþ svayam etad àtmanà tasmàt pra÷astir vapuùo'sya jàgare. 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 sarvà'pi bàhya-saüsàraþ puruùasya yad à÷rayaþ viddhi deham idaü sthålaü gçha-vad gçha-medhinaþ. 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 sthålasya sambhava-jarà-maraõàni dharmàþ sthauly'àdayo bahu-vidhàþ ÷i÷ut'àdy'avasthàþ varõ'à÷ram'àdi-niyamà bahudhà'mayàþ syuþ påjà'vamàna-bahu-màna-mukhà vi÷eùàþ. 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'ãndriyàõi ÷ravaõaü tvag-akùi ghràõaü ca jihvà viùay'àvabodhanàt vàk-pàõi-pàdà gudam apy upasthaþ karm'endriyàõi pravaõena 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'ntaþ-karaõaü mano-dhãþ ahaükçti÷ cittam iti sva-vçttibhiþ manas tu saükalpa-vikalpan'àdibhiþ buddhiþ pad'àrth'àdhyavasàya-dharmataþ. 93 atr'àbhimànàd aham ity ahaü-kçtiþ svàrth'ànusandhàna-guõena 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 pràõ'àpàna-vyàn'odàna-samànà bhavaty asau pràõaþ svayam eva vçtti-bhedàd vikçti-bhedàt suvarõa-salil'àdi-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 vàg-àdi pa¤ca ÷ravaõ'àdi pa¤ca pràõ'àdi pa¤c'àbhra-mukhàni pa¤ca buddhy'àdy avidyà'pi ca kàma-karmaõã pury'aùñakaü såkùma-÷arãram àhuþ. 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 idaü ÷arãraü ÷çõu såkùma-saüj¤itaü liïgaü tv apa¤cã-kçta-sambhavam sa-vàsanaü karma-phal'ànubhàvakaü sv'àj¤ànato'nàdir upàdhir àtmanaþ. 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'avasthà sva-màtra-÷eùeõa vibhàti yatra svapne tu buddhiþ svayam eva jàgrat kàlãna-nànà-vidha-vàsanàbhiþ. 98 kartr'àdi-bhàvaü pratipadya ràjate yatra svayaü bhàti hy ayaü paràtmà dhã-màtra-kop'àdhir a÷eùa-sàkùã na lipyate tat kçta-karma-le÷aiþ yasmàd asaïgas tata eva karmabhiþ na lipyate ki¤cid upàdhinà kçtaiþ. 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-vyàpçti-karaõaü liïgam idaü syàc-cid-àtmanaþ puüsaþ vàsy'àdikam iva takùõ'asten'aiv'àtmà bhavaty asaïgo'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-pañutva-dharmàþ sauguõya-vaiguõya-va÷àddhi cakùuùaþ bàdhirya-måkatva-mukhàs tath'aiva ÷rotr'àdi-dharmà na tu vettur àtmanaþ. 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 ucchvàsa-niþ÷vàsa-vijçmbhaõa-kùut prasyandan'àdy-utkramaõ'àdikàþ kriyàþ pràõ'àdi-karmàõi vadanti taj-j¤àþ pràõasya dharm'àva÷anà-pip'àse. 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 antaþ-karaõam eteùu cakùur-àdiùu varùmaõi aham ity abhimànena tiùñhaty àbhàsa-tejasà. 103 The mind, as a reflection of Light, resides in the body with its senses, the eyes etc., through identifying itself with them. 103 ahaü-kàraþ sa vij¤eyaþ kartà bhoktà'bhimàny ayam sattv'àdi-guõa-yogena c'àvasthà-trayam a÷nute. 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 qualities of purity etc., undergoes the three states (of sleeping, dreaming and waking). 104 viùayàõàm ànukålye sukhã duþkhã viparyaye sukhaü duþkhaü ca tad-dharmaþ sad-ànandasya n'àtmanaþ. 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 àtm'àrthatvena hi preyàn viùayo na svataþ priyaþ svata eva hi sarveùàm àtmà priyatamo yataþ tata àtmà sad-ànando n'àsya duþkhaü kadàcana. 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 suùuptau nirviùaya àtm'ànando'nubhåyate ÷rutiþ pratyakùam aitihyam anumànaü ca jàgrati. 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-nàmnã param'e÷a-÷aktiþ an'àdy-avidyà triguõ'àtmikà parà kàry'ànumeyà sudhiy'aiva màyà yayà jagat sarvam idaü prasåyate. 108 The so-called Unmanifest, the Lord's power, is Maya, the ultimate, beginningless ignorance, made up of the three qualities, knowable only through its effects, and out of which this whole world is produced. 108 san n'àpy asan n'àpy ubhay'àtmikà no bhinnà'py abhinnà'py ubhay'àtmikà no sàïgà'py anaïgà hy ubhay'àtmikà no mahàd-bhutà'nirvacanãya-råpà. 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 ÷uddhà'dvaya-brahma-vibhodhan'à÷yà sarpa-bhramo rajju-vivekato yathà rajas-tamaþ-sattvam iti prasiddhà guõàs-tadãyàþ prathitaiþ sva-kàryaiþ. 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 vikùepa-÷aktã rajasaþ kriy'àtmikà yataþ pravçttiþ prasçtà puràõã ràg'àdayo'syàþ prabhavanti nityaü duþkh'àdayo ye manaso vikàràþ. 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 kàmaþ krodho lobha-dambh'àdy asåyà ahaü-kàr'erùyà-matsar'àdyàs tu ghoràþ dharmà ete ràjasàþ pum-pravçttiþ yasmàd eùà tad-rajo bandha-hetuþ. 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 eùà'vçtir nàma tamo-guõasya ÷aktir mayà vastv'avabhàsate'nyathà saiùà nidànaü puruùasya saüsçteþ vikùepa-÷akteþ pravaõasya hetuþ. 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 praj¤à-vàn api paõóito'pi caturo'py atyanta-såkùm'àtma-dçg- vyàlãóhas tamasà na vetti bahudhà saübodhito'pi sphuñam bhrànty'àropitam eva sàdhu kalayaty àlambate tad-guõàn hant'àsau prabalà duranta-tamasaþ ÷aktir mahaty'àvçtiþ. 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 abhàvanà và viparãta-bhàvanà asaübhàvanà vipratipattir asyàþ saüsarga-yuktaü na vimu¤cati dhruvaü vikùepa-÷aktiþ kùapayaty 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 aj¤àna-màlasya jaóatva-nidrà- pramàdam åóhatva-mukhàs tamo-guõàþ etaiþ prayukto na hi vetti kiücit nidràlu-vat stambha-vad eva tiùñhati. 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 sattvaü vi÷uddhaü jala-vat tathà'pi tàbhyàü militvà saraõàya kalpate yatr'àtma-bimbaþ pratibimbitaþ san prakà÷ayaty arka iv'àkhilaü jaóam. 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 mi÷rasya sattvasya bhavanti dharmàþ tvam ànitàdyà niyamà yam'àdyàþ ÷raddhà ca bhakti÷ ca mumukùatà ca daivã ca sampattir asan-nivçttiþ. 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 vi÷uddha-sattvasya guõàþ prasàdaþ sv'àtm'ànubhåtiþ paramà pra÷àntiþ tçptiþ praharùaþ param'àtma-niùñhà yayà sad-ànanda-rasaü samçcchati. 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-guõair niruktaü tat-kàraõaü nàma ÷arãram àtmanaþ suùuptir etasya vibhakty-avasthà pralãna-sarv'endriya-buddhi-vçttiþ. 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-prakàra-pramiti-pra÷àntiþ bãj'àtmanà'vasthitir eva buddheþ suùuptir etasya kila pratãtiþ kiücin na vedmã ti jagat-prasiddheþ. 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-pràõa-mano'ham-àdayaþ sarve vikàrà viùayàþ sukh'àdayaþ vyom'àdi-bhåtàny akhilaü na vi÷vaü avyakta-paryantam idaü hy anàtmà. 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 màyà màyà-kàryaü sarvaü mahad-àdi-deha-paryantam asad idam anàtma-tattvaü viddhi tvaü maru-marãcikà-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 saüpravakùyàmi sva-råpaü param'àtmanaþ yad-vij¤àya naro bandhàn muktaþ kaivalyam a÷nute. 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 ka÷cit svayaü nityam ahaüpratyaya-lambanaþ avasthà-traya-sàkùã san-pa¤ca-ko÷a-vilakùaõaþ. 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 vijànàti sakalaü jàgrat-svapna-suùuptiùu buddhi-tad-vçtti-sad-bhàvam abhàvam 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 yaþ pa÷yati svayaü sarvaü yaü na pa÷yati ka÷cana ya÷ cetayati buddhy'àdi na tad yaü 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 vi÷vam idaü vyàptaü yaü na vyàpnoti ki¤cana abhà-råpam idaü sarvaü yaü bhàntyam anubhàty 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-màtreõa deh'endriya-mano-dhiyaþ viùayeùu sva-kãyeùu vartante prerità iva. 129 It is that whose mere presence makes the body, senses, mind and intellect keep to their appropriate functions like servants. 129 ahaïkàr'àdi-deh'àntà viùayà÷ ca sukh'àdayaþ vedyante ghaña-vad yena nitya-bodha-svaråpiõà. 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 eùo'ntar'àtmà puruùaþ puràõo nirantar'àkhaõóa-sukh'ànubhåtiþ sad'aika-råpaþ pratibodha-màtro yen'eùità vàg-asava÷ 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'àtmani dhã-guhàyàü avyàkçt'àkà÷a u÷at-prakà÷aþ àkà÷a uccai ravi-vat prakà÷ate sva-tejasà vi÷vam idaü prakà÷ayan. 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 j¤àtà mano'haü-kçti-vikriyàõàü deh'endriya-pràõa-kçta-kriyàõàm ayo'gni-vat tàn anuvartamàno na ceùñate no vikaroti ki¤cana. 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 jàyate no mriyate na vardhate na kùãyate no vikaroti nityaþ vilãyamàne'pi vapuùy amuùmin na lãyate kumbha iv'àmbaraü 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 prakçti-vikçti-bhinnaþ ÷uddha-bodha-svabhàvaþ sad-asad idam a÷eùaü bhàsayan nirvi÷eùaþ vilasati param'àtmà jàgrad'àdiùv'avasthà- svaham aham iti sàkùàt sàkùi-råpeõa buddheþ. 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'àmuü tvaü svam àtmànam àtmany- ayam aham iti sàkùàd viddhi buddhi-prasàdàt jani-maraõa-taraügà-pàrasaüsàra-sindhuü pratara bhava kçt'àrtho brahma-råpeõa saüsthaþ. 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'ànàtmany aham iti matir bandha eùo'sya puüsaþ pràpto'j¤ànàj janana-maraõa-kle÷a-saüpàta-hetuþ yen'aiv'àyaü vapur idam asat-satyam ity àtma-buddhyà puùyaty ukùaty avati viùayais tantubhiþ ko÷a-kçd-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 atasmiüs-tad-buddhiþ prabhavati vimåóhasya tamasà vivek'àbhàvàd vai sphurati bhujage rajju-dhiùaõà tato'nartha-vràto nipatati samàdàtur adhikaþ tato yo'sad-gràhaþ sa hi bhavati bandhaþ ÷çõu 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 akhaõóa-nity'àdvaya-bodha-÷aktyà sphur'antam àtmànam ananta-vaibhavam samàvçõoty àvçti-÷aktir eùà tamo-mayã ràhur iv'àrka-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-bhåte sv'àtmany amalatara-tejo-vati pumàn anàtmànaü mohàd aham iti ÷arãraü kalayati tataþ kàma-krodha-prabhçtibhir amuü bandhana-guõaiþ paraü vikùep'àkhyà rajasa uru-÷aktir 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 mahà-moha-gràha-grasana-galit'àtm'àvagamano dhiyo nànà-vasthàü svayam abhinayaüs tad-guõatayà apàre saüsare viùaya-viùa-påre jala-nidhau nimajy'onmajyàyaü bhramati kumatiþ kutsita-gatiþ. 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 bhànu-prabhàsaü janit'àbhra-païktiþ bhànuü tirodhàya vijçmbhate yathà àtm'odit'àhaü-kçtir àtma-tattvaü tathà tirodhàya vijçmbhate 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-nàrthe dur-dine sàndra-meghaiþ vyathayati hima-jhaüjhà-vàyur ugro yath'aitàn avirata-tamas'àtmany àvçte måóha-buddhiü kùapayati bahu-duþkhais tãvra-vikùepa-÷aktiþ. 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 etàbhyàm eva ÷aktibhyàü bandhaþ puüsaþ samàgataþ yàbhyàü vimohito dehaü matvà'tmànaü 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 bãjaü saüsçti-bhåmi-jasya tu tamo deh'àtma-dhãr aïkuro ràgaþ pallavam ambu karma tu vapuþ skandho'savaþ ÷àkhikàþ agràõ'ãndriya-saühati÷ ca viùayàþ puùpàõi duþkhaü phalaü nànà-karma-samudbhavaü bahu-vidhaü bhoktà'tra jãvaþ khagaþ. 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 aj¤àna-målo'yam anàtma-bandho naisargiko'nàdir ananta ãritaþ janm'àpyaya-vyàdhi-jar'àdi-duþkha- pravàha-pàtaü janayaty amuùya. 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'àstrair na ÷astrair anilena vahninà chettuü na ÷akyo na ca karma-koñibhiþ viveka-vij¤àna-mahàsinà vinà dhàtuþ prasàdena ÷itena ma¤junà. 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 ÷ruti-pramàõ'aika-mateþ svadharma- niùñhà tay'aiv'àtma-vi÷uddhir asya vi÷uddha-buddheþ param'àtma-vedanaü ten'aiva saüsàra-samåla-nà÷aþ. 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 ko÷air anna-mayàd yaiþ pa¤cabhir àtmà na saüvçto bhàti nija-÷akti-samutpannaiþ ÷aivàla-pañalair iv'àmbu vàpã-stham. 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 chaivàl'àpanaye samyak salilaü pratãyate ÷uddham tçùõà-santàpa-haraü sadyaþ saukhya-pradaü paraü puüsaþ. 150 On removing the algae, the clean, thirst-quenching and joy-inducing water is revealed to a man. 150 pa¤cànàm api ko÷ànàm apavàde vibhàty ayaü ÷uddhaþ nity'ànand'aika-rasaþ pratyag-råpaþ paraþ svayaü jyotiþ. 151 When the five sheaths have been removed, the supreme light shines forth, pure, eternally blissful, single in essence, and within. 151 àtm'ànàtma-vivekaþ kartavyo bandha-muktaye viduùà ten'aiv'ànandã bhavati svaü vij¤àya sac-cid-ànandam. 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 mu¤j'àdi-ùãkàm iva dç÷ya-vargàt pratya¤cam àtmànam asaïgam akriyam vivicya tatra pravilàpya sarvaü tad àtmanà tiùñhati yaþ sa muktaþ. 153 Just as one separates something like 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 ko÷aþ c'ànnena jãvati vina÷yati tad-vihãnaþ tvak-carma-màüsa-rudhir'àsthi-purãùa-rà÷iþ n'àyaü svayaü bhavitum arhati nitya-÷uddhaþ. 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 pårvaü janer adhi-mçter api n'àyam asti jàta-kùaõaþ kùaõa-guõo'niyata-svabhàvaþ n'aiko jaóa÷ ca ghaña-vat paridç÷yamànaþ svàtmà kathaü bhavati bhàva-vikàra-vettà. 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 stupid, and should be viewed like an earthen pot. How could it be one's true self, which is the observer of changing phenomena? 155 pàõi-pàd'àdi-màndeho n'àtmà vyaïge'pi jãvanàt tat-tac-chakter anà÷àc ca na niyamyo niyàmakaþ. 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'àdi-sàkùiõaþ sata eva svataþ siddhaü tad-vailakùaõyam àtmanaþ. 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 ÷alya-rà÷ir màüsa-lipto mala-pårõo'tika÷malaþ kathaü bhaved ayaü vettà svayam etad vilakùaõaþ. 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 tvaï-màüsa-medo'sthi-purãùa-rà÷àv ahaü matiü måóha-janaþ karoti vilakùaõaü vetti vicàra-÷ãlo nija-svaråpaü param'àrtha-bhåtam. 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 jaóasya buddhiþ dehe ca jãve viduùas tv ahaü-dhãþ viveka-vij¤àna-vato mah'àtmano brahm'àham ity eva matiþ sad'àtmani. 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'àtma-buddhiü tyaja måóha-buddhe tvaï-màüsa-medo'sthi-purãùa-rà÷au sarv'àtmani brahmaõi nirvikalpe kuruùva ÷àntiü paramàü 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'àdàv asati bhramoditàü vidvàn ahaü tàü na jahàti yàvat tàvan na tasy'àsti vimukti-vàrtà'py astv eùa ved'ànta-nay'ànta-dar÷ã. 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 chàyà-÷arãre pratibimba-gàtre yat svapna-dehe hçdi kalpit'àïge yath'àtma-buddhis tava n'àsti kàcij jãva-ccharãre ca tath'aiva m'àstu. 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'àtma-dhãr eva nçõàm asad-dhiyàü janm'àdi-duþkha-prabhavasya bãjam yatas tatas tvaü jahi tàü prayatnàt tyakte tu citte na punar bhav'à÷à. 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'endriyaiþ pa¤cabhir a¤cito'yaü pràõo bhavet pràõa-mayas tu ko÷aþ. yen'àtmavàn anna-mayo'nupårõaþ pravartate'sau sakala-kriyàsu. 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'àtmà'pi pràõa-mayo vàyu-vikàro gantà'gantà vàyu-vad antar-bahireùaþ yasmàt ki¤cit kv'àpi na vett'ãùñam aniùñaü svaü vànyaü và ki¤cana nityaü para-tantraþ. 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 j¤àn'endriyàõi ca mana÷ ca mano-mayaþ syàt ko÷o mam'àham iti vastu-vikalpa-hetuþ saüj¤'àdi-bheda-kalan'àkalito balãyàüs tat-pårva-ko÷am abhipårya vijçmbhate yaþ. 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 pa¤c'endriyaiþ pa¤cabhir eva hotçbhiþ pracãyamàno viùay'àjya-dhàrayà jàjvalyamàno bahu-vàsan'endhanaiþ mano-may'àgnir dahati prapa¤cam. 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 avidyà manaso'tiriktà mano hy avidyà bhava-bandha-hetuþ tasmin vinaùñe sakalaü vinaùñaü vijçmbhite'smin sakalaü vijçmbhate. 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-÷ånye sçjati sva-÷aktyà bhoktr'àdi-vi÷vaü mana eva sarvam tath'aiva jàgraty api no vi÷eùaþ tat sarvam etan manaso vijçmbhaõam. 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 suùupti-kàle manasi pralãne n'aiv'àsti ki¤cit sakala-prasiddheþ ato manaþ-kalpit eva puüsaþ saüsàra 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 vàyunà'nãyate medhaþ punas ten'aiva nãyate manasà kalpyate bandho mokùas 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'àdi-sarva-viùaye parikalpya ràgaü badhnàti tena puruùaü pa÷u-vad guõena vairasya matra viùa-vat su-vidhàya pa÷càd enaü vimocayati tan mana eva bandhàt. 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 tasmàn manaþ kàraõam asya jantoþ bandhasya mokùasya ca và vidhàne bandhasya hetur malinaü rajo-guõaiþ mokùasya ÷uddhaü 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-vairàgya-guõ'àtirekàc- chuddhatvam àsàdya mano vimuktyai bhavatyato buddhimato mumukùoþ tàbhyàü dçóhàbhyàü 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 nàma mahà-vyàghro viùay'àraõya-bhåmiùu caraty atra na gacchantu sàdhavo ye mumukùavaþ. 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 manaþ prasåte viùayàn a÷eùàn sthål'àtmanà såkùmatayà ca bhoktuþ ÷arãra-varõ'à÷rama-jàti-bhedàn guõa-kriyà-hetu-phalàni 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 asaüga-cid-råpam amuü vimohya deh'endriya-pràõa-guõair nibaddhya ahaü-mam'eti bhramayaty ajasraü manaþ sva-kçtyeùu phal'opabhuktiùu. 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 adhyàsa-doùàt puruùasya saüsçtiþ adhyàsa-bandhas tv amun'aiva kalpitaþ rajas-tamo-doùa-vato'vivekino janm'àdi-duþkhasya nidànam 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 ataþ pràhur mano'vidyàü paõóitàs tattva-dar÷inaþ yen'aiva bhràmyate vi÷vaü vàyun'ev'àbhra-maõóalam. 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-manaþ-÷odhanaü kàryaü prayatnena mumukùuõà vi÷uddhe sati c'aitasmin muktiþ kara-phal'àyate. 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 mokù'aika-saktyà viùayeùu ràgaü nirmålya saünyasya ca sarva-karma sac-chaddhayà yaþ ÷ravaõ'àdi-niùñho rajaþ-svabhàvaü sa dhunoti buddheþ. 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'àpi bhavet paràtmà hy àdy'anta-vattvàt pariõàmi-bhàvàt duþkh'àtma-katvàd viùayatva-hetoþ draùñà hi dç÷y'àtma-tayà na dçùñaþ. 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'ãndriyaiþ s'àrdhaü sa-vçttiþ kartç-lakùaõaþ vij¤àna-maya-ko÷aþ syàt puüsaþ saüsàra-kàraõam. 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-÷aktiþ vij¤àna-saüj¤aþ prakçter vikàraþ j¤àna-kriyà-vàn aham ity ajasraü deh'endriy'àdiùv abhimanyate bhç÷am. 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 anàdi-kàlo'yam ahaü-svabhàvo jãvaþ samasta-vyavahàra-voóhà karoti karmàõy api pårva-vàsanaþ puõyàny apuõyàni ca tat-phalàni. 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 bhuïkte vicitràsv api yoniùu vrajan nàyàti niryàty adha årdhvam eùaþ asy'aiva vij¤àna-mayasya jàgrat- svapn'àdy-avasthàþ sukha-duþkha-bhogaþ. 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'àdi-niùñh'à÷rama-dharma-karma- guõ'àbhimànaþ satataü mam'eti vij¤àna-ko÷o'yam atiprakà÷aþ prakçùña-sànnidhya-va÷àt par'àtmanaþ ato bhavaty eùa upàdhir asya yad àtma-dhãþ saüsarati bhrameõa. 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'yaü vij¤àna-mayaþ pràõeùu hçdi sphuraty ayaü jyotiþ kåña-sthaþ sann àtmà kartà bhoktà bhavaty upàdhi-sthaþ. 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 svayaü paricchedam upetya buddheþ tàd-àtmya-doùeõa paraü mçù'àtmanaþ sarv'àtmakaþ sann api vãkùate svayaü svataþ pçthaktvena mçdo ghañàn 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 upàdhi-sambandha-va÷àt paràtmà hy upàdhi-dharm'ànanubhàti tad-guõaþ ayo-vikàràna-vikàri-vahnivat sad-aikaråpo'pi paraþ svabhàvàt. 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 ÷iùya uvàca The disciple bhrameõ'àpy anyathà và'stu jãva-bhàvaþ par'àtmanaþ tad-upàdher anàditvàn n'ànàder nà÷a iùyate. 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 jãva-bhàvo'pi nityà bhavati saüsçtiþ na nivarteta tan-mokùaþ kathaü me ÷rã-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 ÷rãgurur uvàca The guru samyak pçùñaü tvayà vidvan s'àvadhànena tac chçõu pràmàõikã na bhavati bhràntyà mohita-kalpanà. 194 You have asked the right question, wise one, so now listen. The mistaken imagination of illusion is not a reality. 194 bhràntiü vinà tv asaïgasya niùkriyasya niràkçteþ na ghañet àrtha-sambandho nabhaso nãlat'àdi-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 draùñur nirguõasy'àkriyasya pratyag-bodh'ànanda-råpasya buddheþ bhràntyà pràpto jãva-bhàvo na satyo moh'àpàye n'àsty avastu-svabhàvàt. 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 yàvad bhràntis tàvad ev'àsya sattà mithyà-j¤ànoj jçmbhitasya pramàdàt rajjvàü sarpo bhrànti-kàlãna eva bhrànter nà÷e 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 anàditvam avidyàyàþ kàryasy'àpi tath'eùyate utpannàyàü tu vidyàyàm àvidya-kaman'àdy api. 198 prabodhe svapna-vat sarvaü saha-målaü vina÷yati anàdy ap'ãdaü no nityaü pràg-abhàva iva sphuñam. 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 anàder api vidhvaüsaþ pràg-abhàvasya vãkùitaþ yad-buddhy'upàdhi-sambandhàt parikalpitam àtmani. 200 jãvatvaü na tato'nyas tu svaråpeõa vilakùaõaþ sambandhas tv àtmano buddhyà mithyà-j¤àna-puraþ-saraþ. 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 vinivçttir bhavet tasya samyag j¤ànena n'ànyathà brahm'àtm'aikatva-vij¤ànaü samyag j¤ànaü ÷ruter 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-àtmàn'àtmanoþ samyag viveken'aiva sidhyati tato vivekaþ kartavyaþ pratyag àtma-sad-àtmanoþ. 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 jalaü paüka-vad atyantaü paük'àpàye jalaü sphuñam yathà bhàti tath'àtm'àpi doù'àbhàve sphuña-prabhaþ. 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-nivçttau tu sad-àtmanà sphuñaü pratãtir etasya bhavet pratãcaþ tato niràsaþ karaõãya eva sad-àtmanaþ sàdhv'aham-àdi-vastunaþ. 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'àyaü par'àtmà syàd vij¤àna-maya-÷abda-bhàk vikàritvàj jaóatvàc ca paricchinnatva-hetutaþ dç÷yatvàd vyabhicàritvàn n'ànityo nitya iùyate. 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 ànanda-pratibimba-cumbita-tanur vçttis tamo-jçmbhità syàd ànanda-mayaþ priy'àdi-guõakaþ sveùñ'àrtha-làbh'odayaþ puõyasy'ànubhave vibhàti kçti-nàm'ànanda-råpaþ svayaü sarvo nandati yatra sàdhu tanu-bhçn-màtraþ prayatnaü vinà. 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 ànanda-maya-ko÷asya suùuptau sphårtir utkañà svapna-jàgarayor ãùad iùña-saüdar÷anà vinà. 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'àyam ànanda-mayaþ par'àtmà s'opàdhi-katvàt prakçter vikàràt kàryatva-hetoþ sukçta-kriyàyà vikàra-saüghàta-samàhitatvàt. 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 pa¤cànàm api ko÷ànàü niùedhe yuktitaþ ÷ruteþ tan-niùedh'àvadhi sàkùã bodha-råpo'va÷iùyate. 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 àtmà svayaü-jyotiþ pa¤ca-ko÷a-vilakùaõaþ avasthà-traya-sàkùã san-nirvikàro nira¤janaþ sad'ànandaþ sa vij¤eyaþ sv'àtmatvena vipa÷cità. 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 ÷iùya uvàca The disciple mithyàtvena niùiddheùu ko÷eùv eteùu pa¤casu sarv'àbhàvaü vinà ki¤cin na pa÷yàmy atra he guro vij¤eyaü kimu vastv asti sv'àtmanà'tma-vipa÷cità. 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 ÷rãgurur uvàca The guru satya-muktaü tvayà vidan nipuõo'si vicàraõe aham-àdi-vikàràs te tad-abhàvo'yam apy anu. 213 sarve yen'ànubhåyante yaþ svayaü n'ànubhåyate tam àtmànaü veditàraü viddi buddhyà su-såkùmayà. 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-sàkùikaü bhavet tat-tad yad-yad yen'ànubhåyate kasy'àpy ananubhåt'àrthe sàkùitvaü 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-sàkùiko bhàvo yataþ sven'ànubhåyate ataþ paraü svayaü sàkùàt pratyag-àtmà na c'etaraþ. 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 jàgrat svapna-suùuptiùu sphuñataraü yo'sau samujjçmbhate pratyag-råpatayà sad'àham aham ity antaþ sphuran n'aikadhà nànà-kàra-vikàra-bhàgina imàn pa÷yann ahaü-dhã-mukhàn nity'ànanda-cid-àtmanà sphurati taü viddhi svam etaü hçdi. 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 ghañ'odake bimbita-marka-bimbam àlokya måóho ravim eva manyate tathà cid-àbhàsam upàdhi-saüsthaü bhrànty'àham ity eva jaóo'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 ghañaü jalaü tad-gata-marka-bimbaü vihàya sarvaü vinirãkùyate'rkaþ taña-stha etat tritay'àvabhàsakaþ svayaü-prakà÷o viduùà yathà tathà. 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 dehaü dhiyaü cit-pratibimbam evaü visçjya buddhau nihitaü guhàyàm draùñàram àtmànam akhaõóa-bodhaü sarva-prakà÷aü sad-asad-vilakùaõam. 220 nityaü vibhuü sarva-gataü su-såkùmaü antar-bahiþ-÷ånyam ananyam àtmanaþ vij¤àya samyaï nija-råpam etat pumàn vipàpmà virajo vimçtyuþ. 221 vi÷oka ànanda-ghano vipa÷cit svayaü kuta÷cin na bibheti ka÷cit nànyo'sti panthà bhava-bandha-mukteþ vinà svatattv'àvagamaü mumukùoþ. 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'àbhinnatva-vij¤ànaü bhava-mokùasya kàraõam yen'àdvitãyam ànandaü brahma sampadyate budhaiþ. 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-bhåtas tu saüsçtyai vidvàn n'àvartate punaþ vij¤àtavyam ataþ samyag-brahm'àbhinnatvam àtmanaþ. 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 satyaü j¤ànam anantaü brahma vi÷uddhaü paraü svataþ siddham nity'ànand'aika-rasaü pratyag-abhinnaü nirantaraü 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 idaü param'àdvaitaü svasmàd anyasya vastuno'bhàvàt na hy anyad asti ki¤cit samyak param'àrtha-tattva-bodha-da÷àyàm. 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 idaü sakalaü vi÷vaü nànà-råpaü pratãtam aj¤ànàt tat sarvaü brahm'aiva pratyast'à÷eùa-bhàvanà-doùam. 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 mçt-kàrya-bhåto'pi mçdo na bhinnaþ kumbho'sti sarvatra tu mçt-svaråpàt na kumbha-råpaü pçthag asti kumbhaþ kuto mçùà kalpita-nàma-màtraþ. 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'àpi mçd-bhinnatayà sva-råpaü ghañasya saüdar÷ayituü na ÷akyate ato ghañaþ kalpita eva mohàt mçd-eva satyaü param'àrtha-bhåtam. 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-kàryaü sakalaü sad evaü tan-màtram etan na tato'nyad asti astã'ti yo vakti na tasya moho vinirgato nidrita-vat prajalpaþ. 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'edaü vi÷vam ity eva vàõã ÷rautã bråte'tharva-niùñhà variùñhà tasmàd etad brahma-màtraü hi vi÷vaü n'àdhiùñhànàd bhinnatà'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 satyaü yadi syàj jagad etad àtmano na tattva-hànir nigam'àpramàõatà asaty avàditvam apã÷ituþ syàd n'aitat trayaü sàdhu hitaü mah'àtmanàm. 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 ã÷varo vastu-tattva-j¤o na c'àhaü teùv avasthitaþ na ca mat-sthàni bhåtànã'ty evam eva vyacã-klçpat. 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 satyaü bhaved vi÷vaü suùuptàm upalabhyatàm yan n'opalabhyate ki¤cid ato'sat-svapna-van mçùà. 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 ataþ pçthaï n'àsti jagat par'àtmanaþ pçthak pratãtis tu mçùà guõ'àdi-vat àropitasy'àsti kim artha-vattà'- dhiùñhànam àbhàti tathà bhrameõa. 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 bhràntasya yad-yad bhramataþ pratãtaü bràhm'aiva tat-tad rajataü hi ÷uktiþ idaü tayà brahma sad'aiva råpyate tv àropitaü brahmaõi nàma-màtram. 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 ataþ paraü brahma sad-advitãyaü vi÷uddha-vij¤àna-ghanaü nira¤janam prà÷àntam àdy'anta-vihãnam akriyaü nirantar'ànanda-rasa-svaråpam. 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-màyà-kçta-sarvabhedaü nityaü sukhaü niùkalam aprameyam aråpam avyaktam anàkhyam avyayaü jyotiþ svayaü ki¤cid idaü cakàsti. 238 Beyond all delusion-created distinctions, this Whatever shines by its own light, eternal, fulfilled, indivisible, infinite, formless, inexpressible, nameless and indestructible. 238 j¤àtç-j¤eya-j¤àna-÷ånyam anantaü nirvikalpakam keval'àkhaõóa-cin-màtraü paraü tattvaü vidur budhàþ. 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 anupàdeyaü mano-vàcàm agocaram aprameyam anàdy'antaü brahma pårõam ahaü mahaþ. 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 tattvaü padàbhyàm abhidhãyamànayoþ brahm'àtmanoþ ÷odhitayor yad-ãttham ÷rutyà tayos tattvam asã'ti samyag ekatvam eva pratipàdyate muhuþ. 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 ekyaü tayor lakùitayor na vàcyayoþ nigadyate'nyonya-viruddha-dharmiõoþ khadyotabhànvor iva ràja-bhçtyayoþ kåp'àmburà÷yoþ paramàõu-mervoþ. 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 upàdhi-kalpito na vàstavaþ ka÷cid upàdhir eùaþ ã÷asya màyà mahad'àdikàraõaü jãvasya kàryaü ÷çõu pa¤ca-ko÷am. 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 etàv upàdhã para-jãvayos tayoþ samyaï-niràse na paro na jãvaþ ràjyaü nar'endrasya bhañasya kheñakþ tayor apohe na bhaño na ràjà. 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 athàta àde÷a iti ÷rutiþ svayaü niùedhati brahmaõi kalpitaü dvayam ÷ruti-pramàõ'ànugçhãta-bodhàt tayor niràsaþ karaõãya 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'edaü n'edaü kalpitatvàn na satyaü rajju-dçùña-vyàla-vat svapna-vac ca itthaü dç÷yaü sàdhu-yuktyà vyapohya j¤eyaþ pa÷càd eka-bhàvastayor yaþ. 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 lakùaõayà su-lakùyau tayor akhaõó'aika-rasatva-siddhaye n'àlaü jahatyà na tathà'jahatyà kin t'åbhay'àrth'àtmi-kay'aiva bhàvyam. 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 itã'ha c'aikatà viruddha-dharm'àü÷am apàsya kathyate yathà tathà tattvam asãti-vàkye viruddha-dharmàn ubhayatra hitvà. 248 saülakùya cin-màtratayà sad-àtmanoþ akhaõóa-bhàvaþ paricãyate budhaiþ evaü mahà-vàkya-÷atena kathyate brahm'àtmanor aikyam akhaõóa-bhàvaþ. 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 asthålam ity etad asan-nirasya siddhaü svato vyoma-vad apratarkyam ato mçùà-màtram idaü pratãtaü jahãhi yat sv'àtmatayà gçhãtam brahm'àham ity eva vi÷uddha-buddhyà viddhi svam àtmànam akhaõóa-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 mçt-kàryaü sakalaü ghañ'àdi satataü mçn-màtram ev'àhitaü tad-vat saj-janitaü sad-àtmakam idaü san-màtram ev'àkhilam yasmàn n'àsti sataþ paraü kim api tat-satyaü sa àtmà svayaü tasmàt tat tvam asi pra÷àntam amalaü brahm'àdvayaü 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 nidrà-kalpita-de÷a-kàla-viùaya-j¤àtr'àdi sarvaü yathà mithyà tad-vad ih'àpi jàgrati jagat-sv'àj¤àna-kàryatvataþ yasmàd evam idaü ÷arãra-karaõa-pràõ'àham'àdy apy asat tasmàt tat tvam asi pra÷àntam amalaü brahm'àdvayaü 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 bhràntyà kalpita tad viveke tat-tan-màtraü n'aiva tasmàd vibhinnam svapne naùñaü svapna-vi÷vaü vicitraü svasmàd-bhinnaü kin nu dçùñaü 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 jàti-nãti-kula-gotra-dåragaü nàma-råpa-guõa-doùa-varjitam de÷a-kàla-viùay'àtivarti yad brahma tat tvam asi bhàvay'àtmani. 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-paraü sakala-vàg-agocaraü gocaraü vimala-bodha-cakùuùaþ ÷uddha-cid-ghanam anàdi vastu yad brahma tat tvam asi bhàvay'àtmani. 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 ùaóbhir årmibhir ayogi yogi-hçd- bhàvitaü na karaõair vibhàvitam buddhy-avedyamana-vad yam asti yad brahma tat tvam asi bhàvay'àtmani. 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 bhrànti-kalpita-jagat kal'à÷rayaü sv'à÷rayaü ca sad-asad-vilakùaõam niùkalaü nirupamàna-vaddhi yad brahma tat tvam asi bhàvay'àtmani. 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-vçddhi-pariõaty'apakùaya- vyàdhi-nà÷ana-vihãnam avyayam vi÷va-sçùñyav avighàta-kàraõaü brahma tat tvam asi bhàvay'àtmani. 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 anapàsta-lakùaõaü nistaraïga-jala-rà÷i-ni÷calam nityam uktam avibhakta-mårti yad brahma tat tvam asi bhàvay'àtmani. 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-kàraõaü kàraõ'àntara-niràsya-kàraõam kàrya-kàraõa-vilakùaõaü svayaü brahma tat tvam asi bhàvay'àtmani. 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 akùaraü yat kùar'àkùara-vilakùaõaü param nityam avyaya-sukhaü nira¤janaü brahma tat tvam asi bhàvay'àtmani. 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 vibhàti sad anekadhà bhramàt nàma-råpa-guõa-vikriy'àtmanà hema-vat svayam avikriyaü sadà brahma tat tvam asi bhàvay'àtmani. 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 cakàsty anaparaü paràt-paraü pratyag-eka-rasam àtma-lakùaõam satya-cit-sukham anantam avyayaü brahma tat tvam asi bhàvay'àtmani. 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 àtmani svayaü bhàvayet prathita-yuktibhir dhiyà saü÷ay'àdi-rahitaü kar'àmbu-vat tena tattva-nigamo bhaviùyati. 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-màtraü pari÷uddha-tattvaü vij¤àya saüghe nçpa-vac ca sainye tad-à÷rayaþ sv'àtmani sarvadà sthito vilàpaya brahmaõi vi÷va-jàtam. 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 guhàyàü sad-asad-vilakùaõaü brahm'àsti satyaü param advitãyam tad-àtmanà yo'tra vased guhàyàü punar na tasy'àïga-guhà-prave÷aþ. 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 j¤àte vastuny api balavatã vàsanà'nàdir eùà kartà bhoktà'py aham iti dçóhà yà'sya saüsàra-hetuþ pratyag-dçùñyà'tmani nivasatà sàpaneyà prayatnàt muktiü pràhus tad iha munayo vàsanà-tànavaü 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 ahaü mame'ti yo bhàvo deh'àkù'àdàv anàtmani adhyàso'yaü nirastavyo viduùà sv'àtma-niùñhayà. 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 j¤àtvà svaü pratyag-àtmànaü buddhi-tad-vçtti-sàkùiõam so'ham ity eva sad-vçttyà'nàtmany àtma-matiü 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'ànuvartanaü tyaktvà tyaktvà deh'ànuvartanam ÷àstr'ànuvartanaü tyaktvà sv'àdhyàs'àpanayaü 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-vàsanayà jantoþ ÷àstra-vàsanayà'pi ca deha-vàsanayà j¤ànaü yathàvan n'aiva jàyate. 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 saüsàra-kàrà-gçha-mokùam icchoþ ayo-mayaü pàda-nibandha-÷çükhalam vadanti taj-j¤àþ pañu vàsanà-trayaü yo'smàd vimuktaþ 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'àdi-saüsarga-va÷àt prabhåta- durgandha-dhåtà'garu-divya-vàsanà saügharùaõen'aiva vibhàti samyag vidhåyamàne sati bàhya-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 antaþ-÷rit'ànanta-dåranta-vàsanà- dhålã-viliptà param'àtma-vàsanà praj¤à'tisaügharùaõato vi÷uddhà pratãyate candana-gandha-vat sphuñam. 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 anàtma-vàsanà-jàlais tiro-bhåt'àtma-vàsanà nity'àtma-niùñhayà teùàü nà÷e bhàti svayaü sphuñam. 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 yathà yathà pratyag avasthitaü manaþ tathà tathà mu¤cati bàhya-vàsanàm niþ÷eùa-mokùe sati vàsanànàü àtm'ànubhåtiþ pratibandha-÷ånyà. 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'àtmany eva sadà sthitvà mano na÷yati yoginaþ vàsanànàü kùaya÷ c'àtaþ sv'àdhyàsà'panayaü 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 dvàbhyàü rajaþ sattvàt sattvaü ÷uddhena na÷yati tasmàt sattvam avaùñabhya sv'àdhyàsà'panayaü 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 pràrabdhaü puùyati vapur iti ni÷citya ni÷calaþ dhairyam àlambya yatnena svà'dhyàsà'panayaü 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'àhaü jãvaþ paraü brahme'ty atad vyàvçtti-pårvakam vàsanà-vegataþ pràpta-svà'dhyàsà'panayaü 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 ÷rutyà yuktyà sv'ànubhåtyà j¤àtvà sàrv'àtmyam àtmanaþ kvacid àbhàsataþ pràpta-svà'dhyàsà'panayaü 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 anàdàna-visargàbhyàmãùan n'àsti kriyà muneþ tad eka-niùñhayà nityaü svà'dhyàsà'panayaü 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'àdi-vàky-ottha-brahm'àtm'aikatva-bodhataþ brahmaõy àtmatvad àróhyàya svà'dhyàsà'panayaü 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 ahaü-bhàvasya dehe'smin niþ÷eùa-vilayà'vadhi sà'vadhànena yukt'àtmà svà'dhyàsà'panayaü 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 pratãtir jãva-jagatoþ svapna-vad bhàti yàvatà tàvan nirantaraü vidvan svà'dhyàsà'panayaü 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 nidràyà loka-vàrtàyàþ ÷abd'àder api vismçteþ kvacin n'àvasaraü dattvà cintay'àtmànam àtmani. 286 Without giving way to the least descent into forgetfulness through sleep, worldly affairs or the various senses, meditate on yourself within. 286 màtà-pitror mal'odbhåtaü mala-màüsa-mayaü vapuþ tyaktvà càõóàla-vad dåraü brahmã bhåya kçtã 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 ghañ'àkà÷aü mah'àkà÷a iv'àtmànaü par'àtmani vilàpy'àkhaõóa-bhàvena tåùõã bhava sadà 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-prakà÷am adhiùñhànaü svayaü bhåya sad-àtmanà brahm'àõóam api piõó'àõóaü tyajyatàü mala-bhàõóa-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-àtmani sad-ànande deh'àråóhàm ahaü-dhiyam nive÷ya liïgam utsçjya kevalo bhava sarvadà. 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'aiùa jagad-àbhàso darpaõ'àntaþ puraü yathà tad brahmà'ham iti j¤àtvà kçta-kçtyo bhaviùyasi. 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-bhåtaü nija-råpam àdyaü cid-advay'ànandam aråpam akriyam tad etya mithyà-vapur utsçjeta ÷ailåùa-vad veùam upàttam àtmanaþ. 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'àtmanà dç÷yam idaü mçùai'va n'aiv'àham arthaþ kùaõikatva-dar÷anàt jànàmy ahaü sarvam iti pratãtiþ kuto'ham àdeþ kùaõikasya 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 ahaü-pad'àrthas tv aham-àdi-sàkùã nityaü suùuptàv api bhàva-dar÷anàt bråte hy ajo nitya iti ÷rutiþ svayaü tat pratyag-àtmà sad-asad-vilakùaõaþ. 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 vikàriõàü sarva-vikàra-vettà nity'àvikàro bhavituü samarhati mano-ratha-svapna-suùuptiùu sphuñaü punaþ punar dçùñam asattvam etayoþ. 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'bhimànaü tyaja màüsa-piõóe piõó'àbhimàniny api buddhi-kalpite kàla-tray'àbàdhyam akhaõóa-bodhaü j¤àtvà svam àtmànam upaihi ÷àntim. 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'àbhimànaü kula-gotra-nàma- råp'à÷rameùv àrdra÷av à÷riteùu liïgasya dharmàn api kartçt-àdiüs tyaktà bhav'àkhaõóa-sukha-svaråpaþ. 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 pratibandhàþ puüsaþ saüsàra-hetavo dçùñàþ teùàm evaü målaü prathama-vikàro bhavaty ahaükàraþ. 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 yàvat syàt svasya sambandho'haükàreõa duràtmanà tàvan na le÷am àtrà'pi mukti-vàrtà vilakùaõà. 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 ahaükàra-grahàn muktaþ svaråpam upapadyate candra-vad vimalaþ pårõaþ sad-ànandaþ svayaü-prabhaþ. 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 và pure so'ham iti pratãto buddhyà praklçptas tamasà'timåóhayà tasy'aiva niþ-÷eùatayà vinà÷e brahm'àtma-bhàvaþ pratibandha-÷ånyaþ. 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'ànanda-nidhir mahà-balavatà'haükàra-ghor'àhinà saüveùñy àtmani rakùyate guõa-mayai÷ caõóes tribhir mastakaiþ vij¤àn'àkhya-mahàsinà ÷rutimatà vicchidya ÷ãrùa-trayaü nir-måly-àhim imaü nidhiü sukha-karaü dhãro'nubhoktuü kùamaþ. 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 yàvad và yat ki¤cid viùa-doùa-sphårtir asti ced dehe katham àrogyàya bhavet tadvad ahan-tàpi 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-nivçttyà tat-kçta-nànà-vikalpa-saühçtyà pratyak-tattva-vivekàd idam aham asmã'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 ahaükàre kartary aham iti matiü mu¤ca sahasà vikàr'àtmany àtma-prati-phala-juùi sva-sthiti-muùi yad adhyàsàt pràptà jani-mçti-jarà-duþkha-bahulà pratãca÷ cin-mårtes tava sukha-tanoþ saüsçtir 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-råpasya cid-àtmano vibhor ànanda-mårter anavadya-kãrteþ n'aiv'ànyathà kv àpy avikàriõas te vinà'ham adhyàsam amuùya saüsçtiþ. 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 tasmàd ahaü-kàram imaü sva-÷atruü bhoktur gale kaõñaka-vat pratãtam vicchidya vij¤àna-mahà'sinà sphuñaü bhuïkùv'àtma-sàmràjya-sukhaü yathe'ùñam. 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-àder vinivartya vçttiü saütyakta-ràgaþ param'àrtha-làbhàt tåùõãü samàssv-àtma-sukh'ànubhåtyà pårõ'àtmanà brahmaõi nirvikalpaþ. 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 samålakçtto'pi mahà'nahaü punar vy'ulle-khitaþ syàd yadi cetasà kùaõam saüjãvya vikùepa-÷ataü karoti nabhas vatà pràvçùi vàrido yathà. 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 nigçhya ÷atror aham'ovakà÷aþ kvacin na deyo viùay'ànucintayà sa eva saüjãvana-hetur asya prakùãõa-jambãra-taror iv'àmbu. 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'àtmanà saüsthita eva kàmã vilakùaõaþ kàmayità kathaü syàt ato'rtha-sandhàna-paratvam eva bheda-prasaktyà bhava-bandha-hetuþ. 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 kàrya-pravardhanàd bãja-pravçddhiþ paridç÷yate kàrya-nà÷àdbãja-nà÷as tasmàt kàryaü 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 vàsanà-vçddhitaþ kàryaü kàrya-vçddhyà ca vàsanà vardhate sarvathà puüsaþ saüsàro 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 saüsàra-bandha-vicchitty'aitad dvayaü pradahed yatiþ vàsanà-vçddhir etàbhyàü cintayà kriyayà bahiþ. 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 tàbhyàü pravardhamànà sà såte saüsçtim àtmanaþ trayàõàü ca kùayopàyaþ sarv'àvasthàsu sarvadà. 315 sarvatra sarvataþ sarva-brahma-màtr'àvalokanaiþ sad-bhàva-vàsanàd àróhyàt tat trayaü layam a÷nute. 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 kriyà-nà÷e bhavec cintà-nà÷o'smàd vàsanà-kùayaþ vàsanà-prakùayo mokùaþ sà jãvan-muktir iùyate. 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-vàsanà-sphårti-vijçmbhaõe sati hy asau vilãnà'py aham-àdivàsanà atiprakçùñà'py aruõa-prabhàyàü vilãyate sàdhu yathà tamisrà. 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 tamaþ-kàryam anartha-jàlaü na dç÷yate saty udite din'e÷e tathà'dvay'ànanda-ras'ànubhåtau n'aiv'àsti bandho na ca duþkha-gandhaþ. 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 dç÷yaü pratãtaü pravilàpayan san san-màtram ànanda-ghanaü vibhàvayan samàhitaþ san bahir-antaraü và kàlaü nayethàþ 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 pramàdo brahma-niùñhàyàü na kartavyaþ kadàcana pramàdo mçtyur ity àha bhagavàn brahmaõaþ sutaþ. 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 pramàdàd anartho'nyo j¤àninaþ sva-svaråpataþ tato mohas tato'haü-dhãs tato bandhas tato vyathà. 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 viùay'àbhimukhaü dçùñvà vidvàüsam api vismçtiþ vikùepayati dhã-doùair yoùà jàram 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 yathà pakçùñaü ÷aivàlaü kùaõa-màtraü na tiùñhati àvçõoti tathà màyà pràj¤aü vàpi paràï-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 lakùya-cyutaü ced yadi cittam ãùad bahir-mukhaü san nipatet tatas tataþ pramàdataþ pracyuta-keli-kandukaþ sopàna-païktau patito yathà tathà. 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 viùayeùv àvi÷ac-cetaþ saükalpayati tad-guõàn samyak saükalpanàt kàmaþ kàmàt puüsaþ 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 ataþ pramàdàn na paro'sti mçtyuþ vivekino brahma-vidaþ samàdhau samàhitaþ siddhim upaiti samyak samàhit'àtmà bhava s'àvadhànaþ. 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 tataþ sva-råpa-vibhraü÷o vibhraùñas tu pataty adhaþ patitasya vinà nà÷aü punar n'àroha ãkùyate. 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 saükalpaü varjayet tasmàt sarv'ànarthasya kàraõam jãvato yasya kaivalyaü videhe sa ca kevalaþ yat ki¤cit pa÷yato bhedaü bhayaü bråte yajuþ ÷rutiþ. 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 yadà kadà v'àpi vipa÷cid eùa brahmaõy anante'py aõu-màtra-bhedam pa÷yaty ath'àmuùya bhayaü tad'aiva yad vãkùitaü bhinnatayà pramàdàt. 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 ÷ruti-smçti-nyàya-÷atair niùiddhe dç÷ye'tra yaþ svàtma-matiü karoti upaiti duþkh'opari duþkha-jàtaü niùiddha-kartà sa malimluco yathà. 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'àbhisaüdhàna-rato vimukto mahattvam àtmãyam upaiti nityam mithy'àbhisandhàna-ratas tu na÷yed dçùñaü tad etad yad acaura-caurayoþ. 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-anusandhiü bandha-hetuü vihàya svayam ayam aham asmã'ty àtma-dçùñyaiva tiùñhet sukhayati nanu niùñhà brahmaõi sv'ànubhåtyà harati param avidyà-kàrya-duþkhaü pratãtam. 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 bàhy'ànusandhiþ parivardhayet phalaü dur-vàsanàm eva tatas tato'dhikàm j¤àtvà vivekaiþ parihçtya bàhyaü sv'àtm'ànusandhiü vidadhãta 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 bàhye niruddhe manasaþ prasannatà manaþ-prasàde param-àtma-dar÷anam tasmin su-dçùñe bhava-bandha-nà÷o bahir-nirodhaþ padavã vimukteþ. 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 kaþ paõóitaþ san sad-asad-vivekã ÷ruti-pramàõaþ param'àrtha-dar÷ã jànan hi kuryàd asato'valambaü sva-pàta-hetoþ ÷i÷u-van mumukùuþ. 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'àdi-saüsakti-mato na muktiþ muktasya deh'àdy'abhimaty abhàvaþ suptasya no jàgaraõaü na jàgrataþ svapnas tayor bhinna-guõ'à÷rayatvàt. 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-bahiþ svaü sthira-jaïgameùu j¤àtv'àtmanà'dhàratayà vilokya tyaktà'khil'opàdhir akhaõóa-råpaþ pårõ'àtmanà yaþ sthita eùa muktaþ. 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'àtmanà bandha-vimukti-hetuþ sarv'àtma-bhàvàn na paro'sti ka÷cit dç÷y'àgrahe saty upapadyate'sau sarv'àtma-bhàvo'sya sad-àtma-niùñhayà. 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 dç÷yasy'àgrahaõaü kathaü nu ghañate deh'àtmanà tiùñhato bàhy'àrth'ànubhava-prasakta-manasas tat-tat-kriyàü kurvataþ saünyast'àkhila-dharma-karma-viùayair nity'àtmaniùñhà'paraiþ tattva-j¤aiþ karaõãyam àtmani sad-ànand'ecchubhir yatnataþ. 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'àtma-siddhaye bhikùoþ kçta-÷ravaõa-karmaõaþ samàdhiü vidadhàty eùà ÷ànto dànta iti ÷rutiþ. 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 àråóha-÷akter ahamo-vinà÷aþ kartun na ÷akya sahasà'pi paõóitaiþ ye nirvikalp'àkhya-samàdhi-ni÷calàþ tàn antarà'nanta-bhavà hi vàsanàþ. 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 ahaü-buddhy'aiva mohinyà yojayitvà'vçter balàt vikùepa-÷aktiþ puruùaü vikùepayati tad-guõaiþ. 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 vikùepa-÷akti-vijayo viùamo vidhàtuü niþ÷eùam àvaraõa-÷akti-nivçtty-abhàve dçg-dç÷yayoþ sphuña-payo-jalavad vibhàge na÷yet tad àvaraõam àtmani ca svabhàvàt niþsaü÷ayena bhavati pratibandha-÷ånyo vikùepaõaü na hi tadà yadi cen mçù'àrthe. 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 vivekaþ sphuña-bodha-janyo vibhajya dçg-dç÷ya-pad'àrtha-tattvam chinatti màyà-kçta-moha-bandhaü yasmàd vimuktas tu punar na saüsçtiþ. 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 paràvar'aikatva-viveka-vahniþ dahaty avidyà-gahanaü hy a÷eùam kiü syàt punaþ saüsaraõasya bãjaü advaita-bhàvaü samupeyuùo'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 àvaraõasya nivçttir bhavati hi samyak pad'àrtha-dar÷anataþ mithyà-j¤àna-vinà÷as tad-vikùepa-janita-duþkha-nivçttiþ. 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-tritayaü dçùñaü samyag rajju-svaråpa-vij¤ànàt tasmàd vastu satattvaü j¤àtavyaü bandha-muktaye viduùà. 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-yogàd iva sat-samanvayàn màtr'àdi-råpeõa vijçmbhate dhãþ tat-kàryam etad dvitayaü yato mçùà dçùñaü bhrama-svapna-manoratheùu. 349 tato vikàràþ prakçter ahaü-mukhà deh'àvasànà viùayà÷ ca sarve kùaõe'nyathà-bhàvitayà hyamãùàm asattvam àtmà tu kadà'pi n'ànyathà. 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'àdvay'àkhaõóa-cid-ekaråpo buddhy'àdi-sàkùã sad-asad-vilakùaõaþ ahaü-pada-pratyaya-lakùit'àrthaþ pratyak sad-ànanda-ghanaþ par'àtmà. 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 itthaü vipa÷cit sad-asad-vibhajya ni÷citya tattvaü nija-bodha-dçùñyà j¤àtvà svam àtmànam akhaõóa-bodhaü tebhyo vimuktaþ svayam eva ÷àmyati. 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 aj¤àna-hçdaya-granther niþ÷eùa-vilayas tadà samàdhinà'vikalpena yadà'dvait'àtma-dar÷anam. 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 itã'yaü kalpanà buddhi-doùàt prabhavati param'àtmany advaye nirvi÷eùe pravilasati samàdhàv asya sarvo vikalpo vilayanam upagacched vastu-tattv'àvadhçtyà. 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 ÷ànto dàntaþ param-uparataþ kùànti-yuktaþ samàdhiü kurvan nityaü kalayati yatiþ svasya sarv'àtma-bhàvam tenà'vidyà-timira-janitàn sàdhu dagdhvà vikalpàn brahmà-kçtyà nivasati sukhaü niùkriyo nirvikalpaþ. 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 samàhità ye pravilàpya bàhyaü ÷rotr'àdi cetaþ svam ahaü cid'àtmani ta eva muktà bhava-pà÷a-bandhaiþ n'ànye tu pàrokùya-kathà'bhidhàyinaþ. 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 upàdhi-bhedàt svayam eva bhidyate c'opàdhy-apohe svayam eva kevalaþ tasmàd upàdher vilayàya vidvàn vaset sadà'kalpa-samàdhi-niùñhayà. 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 yàti sad-bhàvaü hy eka-niùñhayà kãñako bhramaraü dhyàyan bhramaratvàya 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'àntar'àsaktim apàsya kãñako dhyàyann alitvaü hy ali-bhàvam çcchati tath'aiva yogã param'àtma-tattvaü dhyàtvà samàyàti tad-eka-niùñhayà. 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 atã'va såkùmaü param'àtma-tattvaü na sthåla-dçùñyà pratipattum arhati samàdhinà'tyanta-susåkùma-vçtyà j¤àtavyam àryair ati÷uddha-buddhibhiþ. 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 yathà suvarõaü puñapàka-÷odhitaü tyaktvà malaü sv'àtma-guõaü samçcchati tathà manaþ sattva-rajas-tamo-malaü dhyànena 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 nirantarà'bhyàsa-va÷àt tad-itthaü pakvaü mano brahmaõi lãyate yadà tadà samàdhiþ savikalpa-varjitaþ svato'dvay'ànanda-rasà'nubhàvakaþ. 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 samàdhinà'nena samasta-vàsanà- granther vinà÷o'khila-karma-nà÷aþ antar-bahiþ sarvata eva sarvadà svaråpa-visphårtir ayatnataþ syàt. 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 ÷ruteþ ÷ata-guõaü vidyàn mananaü mananàd api nididhyàsaü lakùa-guõam anantaü 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-samàdhinà sphuñaü brahma-tattvam avagamyate dhruvam nànyathà calatayà manogateþ pratyayàntaravimi÷ritaü 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 ataþ samàdhatsva yat'endriyaþ san nirantaraü ÷ànta-manàþ pratãci vidhvaüsaya dhvàntam anàdy-avidyayà kçtaü 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-dvàraü vàï-nirodho'parigrahaþ nirà÷à ca nirãhà ca nityam ekànta-÷ãlatà. 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 ekànta-sthitir indriy'oparamaõe hetur dama÷ cetasaþ saürodhe karaõaü ÷amena vilayaü yàyàd ahaü-vàsanà ten'ànanda-ras'ànubhåtir acalà bràhmã sadà yoginaþ tasmàc citta-nirodha eva satataü kàryaþ prayatno muneþ. 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 vàcaü niyacch'àtmani taü niyaccha buddhau dhiyaü yaccha ca buddhi-sàkùiõi taü c'àpi pårõ'àtmani nirvikalpe vilàpya ÷àntiü paramàü 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-pràõ'endriya-mano-buddhy'àdibhir upàdhibhiþ yair yair vçtteþ samàyogas tat-tad-bhàvo'sya yoginaþ. 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-nivçttyà muneþ samyak sarv'oparamaõaü sukham saüdç÷yate sad-ànanda-ras'ànubhava-viplavaþ. 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-tyàgo bahis-tyàgo viraktasy'aiva yujyate tyajaty antar-bahiþ-saïgaü viraktas tu mumukùayà. 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 viùayaiþ saïgaü tath'àntar-aham-àdibhiþ virakta eva ÷aknoti tyaktuü brahmaõi niùñhitaþ. 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 vairàgya-bodhau puruùasya pakùivat pakùau vijànãhi vicakùaõa tvam vimukti-saudh'àgra-lat'àdhirohaõaü tàbhyàü vinà n'ànyatareõa 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-vairàgyavataþ samàdhiþ samàhitasy'aiva dçóha-prabodhaþ prabuddha-tattvasya hi bandha-muktiþ mukt'àtmano nitya-sukh'ànubhåtiþ. 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 vairàgyàn na paraü sukhasya janakaü pa÷yàmi va÷y'àtmanaþ tac cec chuddhatar'àtma-bodha-sahitaü svàràjya-sàmràjya-dhuk etad dvàram ajasra-mukti-yuvater yasmàt tvam asmàt paraü sarvatrà-spçhayà sad'àtmani sadà praj¤àü kuru ÷reyase. 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 à÷àü chinddhi viù'opameùu viùayeùv eù'aiva mçtyoþ kçtis tyaktvà jàti-kul'à÷rameùv abhimatiü mu¤c'àtidåràt kriyàþ dehàdàv asati tyaj'àtma-dhiùaõàü praj¤àü kuruùv'àtmani tvaü draùñà'sy amano'si nirdvaya-paraü brahmà'si yad-vastutaþ. 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 lakùye brahmaõi mànasaü dçóhataraü saüsthàpya bàhy'endriyaü svasthàne vinive÷ya ni÷cala-tanu÷ c'opekùya deha-sthitim brahm'àtmaikyam upetya tan-mayatayà c'àkhaõóa-vçttyà'ni÷aü brahm'ànanda-rasaü pib'àtmani mudà ÷ånyaiþ kim anyair bhç÷am. 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 anàtma-cintanaü tyaktvà ka÷malaü duþkha-kàraõam cintay'àtmànam ànanda-råpaü yan-mukti-kàraõam. 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 eùa svayaü-jyotir a÷eùa-sàkùã vij¤àna-ko÷o vilasaty ajasram lakùyaü vidhày'ainam asad-vilakùaõam akhaõóavçtty'àtmatayà'nubhàvaya. 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 acchãnnayà vçttyà pratyay'àntara-÷ånyayà ullekhayan vijànãyàt sva-sva-råpatayà sphuñam. 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'àtmatvaü dçóhã-kurvann aham'àdiùu saütyajan udàsãnatayà teùu tiùñhet sphuña-ghañ'àdi-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 vi÷uddham antaþ-karaõaü svaråpe nive÷ya sàkùiõ yava-bodha-màtre ÷anaiþ ÷anair ni÷calatàm upànayan pårõaü svam ev'ànuvilokayet tataþ. 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-pràõa-mano'ham'àdibhiþ sv'àj¤àna-klçptair akhilair upàdhibhiþ vimuktam àtmànam akhaõóa-råpaü pårõaü mah'àkà÷am iv'àvalokayet. 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 ghaña-kala÷a-kusåla-såci-mukhyaiþ gaganamupàdhi-÷atair vimuktam ekam bhavati na vividhaü tath'aiva ÷uddhaü param aham-àdi-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'àdi-stamba-paryantà mçùà-màtrà upàdhayaþ tataþ pårõaü svam àtmànaü pa÷yed ek'àtmanà 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 bhràntyà kalpitaü tad viveke tat-tan-màtraü n'aiva tasmàd vibhinnam bhrànter nà÷e bhàti dçùñà'hi tattvaü rajjus tad-vad vi÷vam àtma-svaråpam. 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 svayaü brahmà svayaü viùõuþ svayam indraþ svayaü ÷ivaþ svayaü vi÷vam idaü sarvaü sva-smàd anyan na ki¤cana. 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 antaþ svayaü càpi bahiþ svayaü ca svayaü purastàt svayam eva pa÷càt svayaü hy àvàcyàü svayam apy udãcyàü tath'opariùñàt svayam apy adhastàt. 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 taraïga-phena-bhrama-budbud'àdi sarvaü sva-råpeõa jalaü yathà tathà cid eva deh'àdy-aham-antam etat sarvaü cid ev'aika-rasaü vi÷uddham. 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'edaü sarvaü jagad avagataü vàï-manasayoþ sato'nyan n'àsty eva prakçti-parasãmni sthitavataþ pçthak kiü mçt-snàyàþ kala÷a-ghaña-kumbh'àdy-avagataü vadaty eùa bhràntas tvam-aham-iti màyà-madirayà. 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 kriyà-samabhihàreõa yatra n'ànyad iti ÷rutiþ bravãti dvaita-ràhityaü mithyà'dhyàsa-nivçttaye. 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 àkà÷a-van nirmala-nirvikalpaü niþsãma-niþspandana-nirvikàram antar-bahiþ-÷ånyam ananyam advayaü svayaü paraü 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 vaktavyaü kimu vidyate'tra bahudhà brahm'aiva jãvaþ svayaü brahm'aitaj jagad àtataü nu sakalaü brahm'àdvitãyaü ÷rutiþ brahm'aiv'àham iti prabuddha-matayaþ saütyakta-bàhyàþ sphuñaü brahmã-bhåya vasanti santata-cid'ànand'àtman'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-mayako÷e'haü-dhiy'otthàpit'à÷àü prasabham anila-kalpe liïga-dehe'pi pa÷càt nigama-gadita-kãrtiü nityam ànanda-mårtiü svayam iti paricãya brahma-råpeõa tiùñha. 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 ÷av'àkàraü yàvad bhajati manujas tàvad a÷uciþ parebhyaþ syàt kle÷o janana-maraõa-vyàdhi-nilayaþ yad àtmànaü ÷uddhaü kalayati ÷iv'àkàram acalam tadà tebhyo mukto bhavati hi tad àha ÷rutir 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'àtmany àropit'à÷eù'àbhàsa-vastu niràsataþ svayam eva paraü brahma pårõamadvayamakriyam. 397 Getting rid of all apparent realities within oneself, one is oneself the supreme God, perfect, non-dual and actionless. 397 samàhitàyàü sati citta-vçttau par'àtmani brahmaõi nirvikalpe na dç÷yate ka÷cid ayaü vikalpaþ prajalpa-màtraþ pari÷iùyate yataþ. 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'yaü vi÷vam ity eka-vastuni nirvikàre niràkàre nirvi÷eùe bhidà kutaþ. 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 draùñudar÷anadç÷yàdibhàva÷ånyaikavastuni nirvikàre niràkàre nirvi÷eùe bhidà kutaþ. 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'àrõava iv'àtyanta-paripårõ'aika-vastuni nirvikàre niràkàre nirvi÷eùe bhidà kutaþ. 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 tejasã'va tamo yatra pralãnaü bhrànti-kàraõam advitãye pare tattve nirvi÷eùe bhidà kutaþ. 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'àtmake pare tattve bheda-vàrtà kathaü vaset suùuptau sukha-màtràyàü bhedaþ ken'àvalokitaþ. 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 vi÷vaü para-tattva-bodhàt sad-àtmani brahmaõi nirvikalpe kàla-traye n'àpy ahir ãkùito guõe na hy ambu-bindur mçga-tçùõi-kàyàm. 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 màyà-màtram idaü dvaitam advaitaü paramàrthataþ iti bråte ÷rutiþ sàkùàt suùuptàv anubhåyate. 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 adhiùñhàn'àdàro'py asya nirãkùitam paõóitai rajju-sarp'àdau vikalpo bhrànti-jãvanaþ. 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-målo vikalpo'yaü citt'àbhàve na ka÷cana ata÷ cittaü samàdhehi pratyag-råpe par'àtmani. 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-bodhaü keval'ànanda-råpaü nirupamam ativelaü nitya-muktaü nirãham niravadhi-gagan'àbhaü niùkalaü nirvikalpaü hçdi kalayati vidvàn brahma pårõaü samàdhau. 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 prakçti-vikçti-÷ånyaü bhàvanà'tãta-bhàvaü sama-rasam asamànaü màna-sambandha-dåram nigama-vacana-siddhaü nityam asmat-prasiddhaü hçdi kalayati vidvàn brahma pårõaü samàdhau. 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 astà'bhàva-vastusv aråpaü stimita-salila-rà÷i-prakhyam'àkhyà-vihãnam ÷amita-guõa-vikàraü ÷à÷vataü ÷àntam ekaü hçdi kalayati vidvàn brahma pårõaü samàdhau. 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 samàhit'àntaþ-karaõaþ svaråpe vilokay'àtmànam akhaõóa-vaibhavam vicchinddhi bandhaü bhava-gandha-gandhitaü yatnena puüstvaü saphalã kuruùva. 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'opàdhi-vinirmuktaü sac-cid-ànandam advayam bhàvay'àtmànam àtma-sthaü na bhåyaþ 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 chày'eva puüsaþ paridç÷yamànam àbhàsa-råpeõa phal'ànubhåtyà ÷arãram àràc chavavan nirastaü punar na saüdhatta idaü mahàtmà. 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'ànanda-råpaü sametya tyaja jaóa-mala-råp'opàdhim etaü su-dåre atha punar api n'aiùa smaryatàü vànta-vastu smaraõa-viùaya-bhåtaü kalpate kutsanàya. 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-målam etat paridàhya vahnau sad-àtmani brahmaõi nirvikalpe tataþ svayaü nitya-vi÷uddhabodh' ànand'àtmanà tiùñhati vidvari-ùñhaþ. 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 pràrabdha-såtra-grathitaü ÷arãraü prayàtu và tiùñhatu gor iva srak na tat-punaþ pa÷yati tattvavett' ànand'àtmani brahmaõi lãna-vçttiþ. 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 akhaõó'ànandam àtmànaü vij¤àya sva-sva-råpataþ kim icchan kasya và hetor dehaü puùõàti 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 saüsiddhasya phalaü tv etaj jãvan-muktasya yoginaþ bahir-antaþ sad-ànanda-ras'àsvàdanam àtmani. 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 vairàgyasya phalaü bodho bodhasy'oparatiþ phalam sv'ànand'ànubhavàc chàntir eù'aiv'oparateþ 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'àbhàvaþ pårva-pårvantu niùphalam nivçttiþ paramà tçptir ànando'nupamaþ svataþ. 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 dçùña-duþkheùv anudvego vidyàyàþ prastutaü phalam yat-kçtaü bhrànti-velàyàü nànà karma jugupsitam pa÷càn naro vivekena tat kathaü 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 vidyà-phalaü syàd asato nivçttiþ pravçttir aj¤àna-phalaü tad ãkùitam taj j¤à'j¤ayor yan mçga-tçùõik'àdau no ced vidàü dçùña-phalaü kim asmàt. 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 aj¤àna-hçdaya-granther vinà÷o yady a÷eùataþ anicchor viùayaþ kiü nu pravçtteþ kàraõaü svataþ. 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 vàsanà'nudayo bhogye vairàgasya tad'àvadhiþ ahaü-bhàv'oday'àbhàvo bodhasya param'àvadhiþ lãna-vçttair anutpattir maryàd'oparates tu sà. 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'àkàratayà sadà sthitatayà nirmukta-bàhyàrtha-dhãr any'àvedita-bhogya-bhoga-kalano nidràluvad bàlavat svapn'àlokita-loka-vaj jagad idaü pa÷yan kvacil labdhadhã- ràste ka÷cid ananta-puõya-phala-bhug dhanyaþ sa mànyo 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-praj¤o yatir ayaü yaþ sad-ànandam a÷nute brahmaõy eva vilãn'àtmà nirvikàro viniùkriyaþ. 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'àtmanoþ ÷odhitayor eka-bhàv'àvagàhinã nirvikalpà ca cin-màtrà vçttiþ praj¤e'ti kathyate susthità'sau bhaved yasya sthita-praj¤aþ 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 sthità bhavet praj¤à yasy'ànando nirantaraþ prapa¤co vismçta-pràyaþ sa jãvan-mukta iùyate. 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 lãna-dhãr api jàgarti jàgrad-dharma-vivarjitaþ bodho nirvàsano yasya sa jãvan-mukta iùyate. 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 ÷ànta-saüsàra-kalanaþ kalàvàn api niùkalaþ yasya cittaü vini÷cintaü sa jãvan-mukta iùyate. 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 vartamàne'pi dehe'smi¤ chàyà-vad anuvartini ahantà-mamatà'bhàvo jãvan-muktasya lakùaõam. 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 atãt'ànanusandhànaü bhaviùyad avicàraõam audàsãnyam api pràptaü jãvan-muktasya lakùaõam. 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 guõa-doùa-vi÷iùñe'smin svabhàvena vilakùaõe sarvatra sama-dar÷itvaü jãvan-muktasya lakùaõam. 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 iùñ'àniùñ'àrtha-sampràptau samadar÷itay'àtmani ubhayatr'àvikàritvaü jãvan-muktasya lakùaõam. 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'ànandaras'àsvàdà-sakta-cittatayà yateþ antar-bahir-avij¤ànaü jãvan-muktasya lakùaõam. 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'àdau kartavye mam'àhaü-bhàva-varjitaþ audàsãnyena yas tiùñhet sa jãvan-mukta-lakùaõaþ. 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 vij¤àta àtmano yasya brahma-bhàvaþ ÷ruter balàt bhava-bandha-vinirmuktaþ sa jãvan-mukta-lakùaõaþ. 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'endriyeùv ahaü-bhàva idaü-bhàvas tad-anyake yasya no bhavataþ kv'àpi sa jãvan-mukta iùyate. 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 brahmaõor bhedaü kadà'pi brahma-sargayoþ praj¤ayà yo vijàniti sa jãvan-mukta-lakùaõaþ. 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 sàdhubhiþ påjyamàne'smin pãóyamàne'pi durjanaiþ samabhàvo bhaved yasya sa jãvan-mukta-lakùaõaþ. 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 praviùñà viùayàþ parerità nadã-pravàhà iva vàrir à÷au linanti san-màtratayà na vikriyàü utpàdayanty eùa yatir vimuktaþ. 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 vij¤àta-brahma-tattvasya yathà-pårvaü na saüsçtiþ asti cen na sa vij¤àta-brahma-bhàvo bahir-mukhaþ. 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 pràcãna-vàsanà-vegàd asau saüsaratã'ti cet na sad-ekatva-vij¤ànàn mandã bhavati vàsanà. 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-kàmu-kasyà'pi vçttiþ kuõñhati màtari tath'aiva brahmaõi j¤àte pårõ'ànande manãùiõaþ. 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 nididhyàsana-÷ãlasya bàhya-pratyaya ãkùyate bravãti ÷rutir etasya pràrabdhaü phala-dar÷anàt. 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'àdy-anubhavo yàvat tàvat pràrabdham iùyate phal'odayaþ kriyà-pårvo niùkriyo 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 ahaü brahme'ti vij¤ànàt kalpa-koñi-÷at'àrjitam sa¤citaü vilayaü yàti prabodhàt 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 kçtaü svapna-velàyàü puõyaü và pàpam ulbaõam supt'otthitasya kin tat syàt svargàya narakàya và. 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 asaïgam udàsãnaü parij¤àya nabho yathà na ÷liùyati ca yak ki¤cit kadàcid bhàvi-karmabhiþ. 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 ghaña-yogena surà-gandhena lipyate tath'àtm'opàdhi-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 j¤àn'odayàt purà'rabdhaü karma j¤ànàn na na÷yati adatvà sva-phalaü lakùyam uddi÷y'otsçùña-bàõavat. 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 vyàghra-buddhyà vinirmukto bàõaþ pa÷càt tu gomatau na tiùñhati chinaty'eva lakùyaü 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 pràrabdhaü balavattaraü khalu vidàü bhogena tasya kùayaþ samyag j¤àna-hut'à÷anena vilayaþ pràk-saücit'àgàminàm brahm'àtmaikyam avekùya tan-mayatayà ye sarvadà saüsthitàþ teùàü tat-tritayaü na hi kvacid api brahm'aiva te nirguõam. 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 upàdhitàd àtmya-vihãna-kevala- brahm'àtman'aiv'àtmani tiùñhato muneþ pràrabdha-sad-bhàva-kathà na yuktà svapn'àrtha-saübandha-kathe'va jàgrataþ. 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 prabuddhaþ pratibhàsa-dehe deh'opayoginy api ca prapa¤ce karoty ahan tàü mama tàn idan tàü kin tu svayaü tiùñhati jàgareõa. 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'àrtha-samarthan ecchà na saügrahas taj-jagato'pi dçùñaþ tatr'ànuvçttir yadi cen mçù'àrthe na nidrayà mukta it'ãùyate 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 brahmaõi vartamànaþ sad-àtmanà tiùñhati n'ànyad ãkùate smçtir yathà svapna-vilokit'àrthe tathà vidaþ prà÷ana-mocan'àdau. 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 karmaõà nirmito dehaþ pràrabdhaü tasya kalpyatàm n'ànàder àtmano yuktaü n'aiv'àtmà karma-nirmitaþ. 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 nityaþ ÷à÷vata iti bråte ÷rutir amogha-vàk tad-àtmanà tiùñhato'sya kutaþ pràrabdha-kalpanà. 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 pràrabdhaü sidhyati tadà yadà deh'àtmanà sthitiþ deh'àtma-bhàvo n'aiv'eùñaþ pràrabdhaü tyajyat'àmataþ. 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 ÷arãrasyàpi pràrabdhakalpanà bhràntireva hi adhyastasya kutaþ sattvamasatyasya kuto janiþ ajàtasya kuto nà÷aþ pràrabdhamasataþ kutaþ. 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 j¤ànen'àj¤àna-kàryasya samålasya layo yadi tiùñhaty ayaü kathaü deha iti ÷aïkàvato jaóàn. 462 samàdhàtuü bàhya-dçùñyà pràrabdhaü vadati ÷rutiþ na tu deh'àdi-satyatva-bodhanàya vipa÷citàm. 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 paripårõam anàdy'antam aprameyam avikriyam ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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-ghanaü cid-ghanaü nityam ànanda-ghanam akriyam ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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-rasaü pårõam anantaü sarvato-mukham ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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 anupàdeyam anàdeyam anà÷rayam ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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 nirguõaü niùkalaü såkùmaü nirvikalpaü nira¤janam ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 468 Without attributes, indivisible, subtle, inconceivable, and without blemish, God is one and without a second. There is nothing other than He. 468 aniråpya-svaråpaü yan mano-vàcàm agocaram ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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-samçddhaü svataþ siddhaü ÷uddhaü buddham anãdç÷am ekam ev'àdvayaü brahma n'eha nànà'sti ki¤cana. 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-ràgà vinirasta-bhogàþ ÷àntàþ sudàntà yatayo mahàntaþ vij¤àya tattvaü param etad ante pràptàþ paràü nirvçtim àtma-yogàt. 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 bhavàn ap'ãdaü para-tattvam àtmanaþ svaråpam ànanda-ghanaü vicàrya vidhåya mohaü sva-manaþ-prakalpitaü muktaþ kçt'àrtho bhavatu prabuddhaþ. 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 samàdhinà sàdhu-vini÷cal'àtmanà pa÷y'àtma-tattvaü sphuña-bodha-cakùuùà niþsaü÷ayaü samyag avekùita÷ cec chrutaþ pad'àrtho 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'àvidyà-bandha-sambandha-mokùàt satya-j¤àn'ànanda-råp'àtma-labdhau ÷àstraü yuktir de÷ik'oktiþ pramàõaü c'àntaþ-siddhà svànubhåtiþ pramàõam. 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 mokùa÷ ca tçpti÷ ca cintà'rogya-kùud'àdayaþ sven'aiva vedyà yaj-j¤ànaü pareùàm ànumànikam. 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 taña-sthità bodhayanti guravaþ ÷rutayo yathà praj¤ay'aiva tared vidvàn ã÷var'ànugçhãtayà. 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'ànubhåtyà svayaü j¤àtvà svam àtmànam akhaõóitam saüsiddhaþ sam-mukhaü tiùñhen nirvikalp'àtman'àtmani. 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 vedànta-siddhànta-niruktir eùà brahm'aiva jãvaþ sakalaü jagac ca akhaõóa-råpa-sthitir eva mokùo brahm'àdvitãye ÷rutayaþ pramàõam. 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-vacanàc chruti-pramàõàt param avagamya satattvam àtma-yuktyà pra÷amita-karaõaþ samàhit'àtmà kvacid acal'àkçtir àtma-niùñhato'bhåt. 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 ki¤cit kàlaü samàdhàya pare brahmaõi mànasam utthàya param'ànandàd idaü vacanam abravãt. 480 Having established his mind for some time in the supreme God, he arose from supreme bliss and uttered these words. 480 buddhir vinaùñà galità pravçttiþ brahm'àtmanor ekatayà'dhigatyà idaü na jàne'py anidaü na jàne kiü và kiyad và sukham asty apàram. 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 vàcà vaktum a÷akyam eva manasà mantuü na và ÷akyate sv'ànand'àmçta-påra-pårita-parabrahm'àmbudher vaibhavam ambhorà÷i-vi÷ãrõa-vàrùika-÷ilà-bhàvaü bhajan me mano yasy'àü÷'àü÷a-lave vilãnam adhun'ànand'àtmanà nirvçtam. 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 gataü kena và nãtaü kutra lãnam idaü jagat adhun'aiva mayà dçùñaü n'àsti kiü 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 kiü heyaü kim upàdeyaü kim anyat kiü vilakùaõam akhaõó'ànanda-pãyåùa-pårõe brahma-mah'àrõave. 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 ki¤cid atra pa÷yàmi na ÷çõomi na vedmy aham sv'àtman'aiva sad-ànanda-råpeõ'àsmi vilakùaõaþ. 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'àtmane vimukta-saïgàya sad-uttamàya nity'àdvay'ànanda-rasa-svaråpiõe bhåmne sadà'pàraday'àmbudhàmne. 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-kañ'àkùa-÷a÷i-sàndra-candrikà- pàta-dhåta-bhava-tàpaja-÷ramaþ pràptavàn aham akhaõóa-vaibhav' ànandam àtma-padam akùayaü kùaõàt. 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'haü kçtakçtyo'haü vimukto'haü bhava-grahàt nity'ànanda-svaråpo'haü pårõo'haü tvad-anugrahàt. 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 asaïgo'ham anaïgo'ham aliïgo'ham abhaïguraþ pra÷ànto'ham ananto'ham amalo'haü cir'antanaþ. 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 akartà'ham abhoktà'ham avikàro'ham akriyaþ ÷uddha-bodha-svaråpo'haü kevalo'haü sadà-÷ivaþ. 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 draùñuþ ÷rotur vaktuþ kartur bhoktur vibhinna ev'àham nitya-nirantara-niùkriya-niþsãm'àsaïga-pårõa-bodh'àtmà. 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'àham idaü n'àham ado'py ubhayor avabhàsakaü paraü ÷uddham bàhy'àbhyantara-÷ånyaü pårõaü brahm'àdvitãyam ev'àham. 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 anàdi-tattvaü tvam-aham-idam-ada iti kalpanà-dåram nity'ànand'aika-rasaü satyaü brahm'àdvitãyam ev'àham. 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 nàràyaõo'haü narak'àntako'haü pur'àntako'haü puruùo'ham ã÷aþ akhaõóa-bodho'ham a÷eùa-sàkùã nirã÷varo'haü nirahaü ca nirmamaþ. 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 sarveùu bhåteùv aham eva saüsthito j¤àn'àtmanà'ntar-bahir'à÷rayaþ san bhoktà ca bhogyaü svayam eva sarvaü yad-yat pçthag dçùñam idantayà purà. 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 akhaõóa-sukh'àmbhodhau bahudhà vi÷va-vãcayaþ utpadyante vilãyante màyà-màruta-vibhramàt. 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'àdi-bhàvà mayi kalpità bhramàd àropit'ànusphuraõena lokaiþ kàle yathà kalpaka-vatsar'àyaõa- rtv'àdayo niùkala-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 àropitaü n'à÷raya-dåùakaü bhavet kadà'pi måóhair atidoùa-dåùitaiþ nàrdrã karoty åùara-bhåmi-bhàgaü marãcik'àvàri mahà-pravàhaþ. 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 àkà÷aval lepa-vidårago'haü àdityavad bhàsya-vilakùaõo'ham ahàryavan nitya-vini÷calo'haü ambhodhivat pàra-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 vihàyasaþ ataþ kuto me tad-dharmà jàgrat-svapna-suùuptayaþ. 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 upàdhir àyàti sa eva gacchati sa eva karmàõi karoti bhuïkte sa eva jãryan mriyate sad'àhaü kulàdri-van ni÷cala eva saüsthitaþ. 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 pravçttir na ca me nivçttiþ sad'aikaråpasya niraü÷akasya ek'àtmako yo nivióo nirantaro vyom'eva pårõaþ sa kathaü nu ceùñate. 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 puõyàni pàpàni nirindriyasya ni÷cetaso nirvikçter niràkçteþ kuto mam'àkhaõóa-sukh'ànubhåteþ bråte hy ananvàgatam ity api ÷rutiþ. 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 chàyayà spçùñam uùõaü và ÷ãtaü và suùñhu duþùñhu và na spç÷aty eva yat ki¤cit puruùaü tad-vilakùaõam. 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 sàkùiõaü sàkùya-dharmàþ saüspç÷anti vilakùaõam avikàram udàsãnaü gçha-dharmàþ pradãpavat. 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 yathà karmaõi sàkùi-bhàvo vahner yathà dàhaniyàm akatvam rajjor yath'àropita-vastu-saïgaþ tath'aiva kåña-stha-cid-àtmano 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 kartà'pi và kàrayità'pi n'àhaü bhoktà'pi và bhojayità'pi n'àham draùñà'pi và dar÷ayità'pi n'àhaü so'haü svayaü jyotir anãdçg'àtmà. 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 upàdhau pratibimba-laulyam aupàdhikaü måóhadhiyo nayanti svabimba-bhåtaü ravivad viniùkriyaü kartà'smi bhoktà'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 và'pi sthale và'pi luñhatv eùa jaó'àtmakaþ n'àhaü vilipye tad-dharmair ghaña-dharmair nabho yathà. 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 kartçtva-bhoktçtva-khalatva-mattatà- jaóatva-baddhatva-vimuktat'àdayaþ buddher vikalpà na tu santi vastutaþ svasmin pare brahmaõi 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 vikàràþ prakçter da÷adhà ÷atadhà sahasradhà và'pi kiü me'saïga-citas tair na ghanaþ kvacid ambaraü spç÷ati. 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'àdi-sthåla-paryantam etat vi÷vaü yatr'àbhàsa-màtraü pratãtam vyoma-prakhyaü såkùmam àdyanta-hãnaü brahm'àdvaitaü yat tad ev'àham 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'àdhàraü sarva-vastu-prakà÷aü sarv'àkàraü sarva-gaü sarva-÷ånyam nityaü ÷uddhaü ni÷calaü nirvikalpaü brahm'àdvaitaü yat tad ev'àham 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'à÷eùa-màyà-vi÷eùaü pratyag-råpaü pratyay'àgamyamànam satya-j¤àn'ànantam ànanda-råpaü brahm'àdvaitaü yat tad ev'àham 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 niùkriyo'smy avikàro'smi niùkalo'smi niràkçtiþ nirvikalpo'smi nityo'smi niràlambo'smi nirdvayaþ. 515 I am actionless, changeless, partless, formless, imageless, endless and supportless - one without a second. 515 sarvàtmako'haü sarvo'haü sarvàtãto'ham advayaþ keval'àkhaõóa-bodho'ham ànando'haü nirantaraþ. 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 svàràjya-sàmràjya-vibhåtir eùà bhavat-kçpà ÷rã-mahima-prasàdàt pràptà mayà ÷rã-gurave mah'àtmane 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 mahà-svapne màyà-kçta-jani-jarà-mçtyu-gahane bhramantaü kli÷yantaü bahulatara-tàpair anudinam ahaü-kàra-vyàghra-vyathitam imam atyanta-kçpayà prabodhya prasvàpàt parama-vitavàn màm 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 namaþ yad etad vi÷va-råpeõa ràjate guru-ràja 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 ÷iùya-varyaü samadhi-gat'àtma-sukhaü prabuddha-tattvam pramudita-hçdayaü sa de÷ik'endraþ punar idam àha vacaþ paraü mah'àtmà. 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-sarvataþ pa÷y'àdhy'àtma-dç÷à pra÷ànta-manasà sarvàsv avasthàsv api råpàd anyad avekùitaü kim abhita÷ cakùuùmatàü dç÷yate tadvad brahma-vidaþ sataþ kim aparaü buddher vihàràs 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 kastàü par'ànanda-ras'ànubhåtim çtsçjya ÷ånyeùu rameta vidvàn candre mahà-hlàdini dãpyamàne citr'endum àlokayituü 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'àrth'ànubhavena ki¤cin na hy'asti tçptir na ca duþkha-hàniþ tad-advay'ànanda-ras'ànubhåtyà tçptaþ sukhaü tiùñha sad-àtma-niùñhayà. 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 sarvathà pa÷yan manyamànaþ svam advayam sv'ànandam anubhu¤jànaþ kàlaü naya mahàmate. 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 akhaõóa-bodh'àtmani nirvikalpe vikalpanaü vyomni pura-prakalpanam tad-advay'ànanda-may'àtmanà sadà ÷àntiü paràm 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 tåùõãm avasthà param'opa÷àntiþ buddher asat-kalpa-vikalpa-hetoþ brahm'àtmano brahma-vido mah'àtmano yatr'àdvay'ànanda-sukhaü 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'àsti nirvàsanàn maunàt paraü sukha-kçd-uttamam vij¤àt'àtma-svaråpasya sv'ànanda-rasa-pàyinaþ. 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 gacchaüs tiùñhann upavi÷a¤ chayàno và'nyathà'pi và yath'ecchayà vased vidvàn àtm'àràmaþ sadà muniþ. 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 de÷a-kàl'àsana-dig-yam'àdi- lakùy'àdy-apekùà'pratibaddha-vçtteþ saüsiddha-tattvasya mah'àtmano'sti sva-vedane kà niyam'àdy-avasthà. 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 ghaño'yam iti vij¤àtuü niyamaþ ko'nvavekùate vinà pramàõa-suùñhutvaü yasmin sati pad'àrtha-dhãþ. 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 àtmà nitya-siddhaþ pramàõe sati bhàsate na de÷aü nà'pi kàlaü na ÷uddhiü và'py apekùate. 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 vij¤ànaü nirapekùakam tadvad brahma-vido'py asya brahm'àham 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 bhànun'eva jagat sarvaü bhàsate yasya tejasà anàtmakam asat tucchaü kiü nu tasy'àvabhàsakam. 533 How can something else, without substance, unreal and trivial, illuminate that by whose great radiance the whole world is illuminated? 533 veda-÷àstra-puràõàni bhåtàni sakalàny api yen'àrthavanti taü kin nu vij¤àtàraü prakà÷ayet. 534 What can illuminate that Knower by whom the Vedas, and other scriptures as well as all creatures themselves are given meaning? 534 eùa svayaü jyotir ananta-÷aktiþ àtmà'prameyaþ sakal'ànubhåtiþ yam eva vij¤àya vimukta-bandho jayaty ayaü brahma-vid uttam'ottamaþ. 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 viùayaiþ pramodate na sajjate n'àpi virajyate ca svasmin sadà krãóati nandati svayaü nirantar'ànanda-rasena tçptaþ. 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 kùudhàü deha-vyathàü tyaktvà bàlaþ krãóati vastuniþ tath'aiva vidvàn ramate nirmamo nirahaü sukhã. 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 cintà-÷ånyam adainya-bhaikùam a÷anaü pànaü sarid-vàriùu sv'àtantryeõa niraüku÷àsthitir abhãr-nidrà ÷ma÷àne vane vastraü kùàlana-÷oùaõ'àdir ahitaü dig-vàstu ÷ayyà mahã saücàro nigam'ànta-vãthiùu vidàü krãóà pare brahmaõi. 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 vimànam àlambya ÷arãram etad bhunakty a÷eùàn viùayàn upasthitàn parecchayà bàlavad àtma-vettà yo'vyakta-liïgo'nanuùakta-bàhyaþ. 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 và'pi ca s'àmbaro và tvag-ambaro và'pi cid-ambara-sthaþ unmattavad và'pi ca bàlavad và pi÷àcavad và'pi caraty avanyàm. 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 kàmàn niùkàma-råpã saü÷caraty eka-càro muniþ sv'àtman'aiva sadà tuùñaþ svayaü sarv'àtmanà sthitaþ. 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 måóho vidvàn kvacid api mahàràja-vibhavaþ kvacid bhràntaþ saumyaþ kvacid ajagar'àcàra-kalitaþ kvacit pàtrã-bhåtaþ kvacid avamataþ kvà'py aviditaþ caraty evaü pràj¤aþ satata-param'ànanda-sukhitaþ. 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 sadà tuùño'py asahàyo mahà-balaþ nitya-tçpto'py abhu¤jàno'py asamaþ sama-dar÷anaþ. 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 akurvàõa÷ c'àbhoktà phala-bhogy api ÷arãry apy a÷arãry eùa paricchinno'pi sarva-gaþ. 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 a÷arãraü sadà santam imaü brahma-vidaü kvacit priy'àpriye na spç÷atas tath'aiva ca ÷ubh'à÷ubhe. 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 sthål'àdi-sambandhavato'bhimàninaþ sukhaü ca duþkhaü ca ÷ubh'à÷ubhe ca vidhvasta-bandhasya sad-àtmano muneþ kutaþ ÷ubhaü và'py a÷ubhaü phalaü và. 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 tamasà grastavad bhànàd agrasto'pi ravir janaiþ grasta ity ucyate bhràntyàü hy aj¤àtvà vastu-lakùaõam. 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'àdi-bandhebhyo vimuktaü brahma-vittamam pa÷yanti dehivan måóhàþ ÷arãr'àbhàsa-dar÷anàt. 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 still see what they recognise as a body. 548 ahir nirlvayanãü vàyaü muktvà dehaü tu tiùñhati itas tata÷ càlyamàno yat ki¤cit pràõa-vàyunà. 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 strotasà nãyate dàru yathà nimn'onnata-sthalam daivena nãyate deho yathà-kàl'opabhuktiùu. 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 pràrabdha-karma-parikalpita-vàsanàbhiþ saüsàrivac carati bhuktiùu mukta-dehaþ siddhaþ svayaü vasati sàkùivad atra tåùõãü cakrasya målam iva kalpa-vikalpa-÷ånyaþ. 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'aivendriyàõi viùayeùu niyuükta eùa n'aiv'àpayuükta upadar÷ana-lakùaõa-sthaþ n'aiva kriyà-phalam ap'ãùad avekùate sa sv'ànanda-sàndra-rasa-pàna-sumattacittaþ. 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 lakùy'àlakùya-gatiü tyaktvà yas tiùñhet keval'àtmanà ÷iva eva svayaü sàkùàd ayaü brahmavid uttamaþ. 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 jãvann eva sadà muktaþ kçt'àrtho brahma-vittamaþ upàdhi-nà÷àd brahm'aiva san brahmà'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 ÷ailåùo veùa-sad-bhàv'àbhàvayo÷ ca yathà pumàn tath'aiva brahma-vic chreùñhaþ sadà brahm'aiva n'àparaþ. 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'àpi vi÷ãrõaü sat parõam iva taror vapuþ patatàt brahmã-bhåtasya yateþ pràg eva tac-cid-agninà 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-àtmani brahmaõi tiùñhato muneþ pårõ'à'dvay'ànanda-may'àtmanà sadà na de÷a-kàl'àdy-ucita-pratãkùà tvaï-màüsa-viñ-piõóa-visarjanàya. 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 mokùo no mokùo na daõóasya kamaõóaloþ avidyà-hçdaya-granthi-mokùo mokùo yatas tataþ. 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 kulyàyàm atha nadyàü và ÷iva-kùetre'pi catvare parõaü patati cet tena taroþ kiü nu ÷ubh'à÷ubham. 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 puùpasya phalasya nà÷avad deh'endriya-pràõa-dhiyàü vinà÷aþ n'aiv'àtmanaþ svasya sad-àtmakasy' ànand'àkçter vçkùa-vad asti c'aiùaþ. 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 praj¤àna-ghana ity àtma-lakùaõaü satya-såcakam anådy'aupàdhikasy'aiva kathayanti vinà÷anam. 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 avinà÷ã và are'yam àtme'ti ÷rutir àtmanaþ prabravãty avinà÷itvaü vina÷yatsu vikàriùu. 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 pàùàõa-vçkùa-tçõa-dhànya-kañ'àmbar'àdyà dagdhà bhavanti hi mçd eva yathà tath'aiva dehendriy'àsu-mana àdi samasta-dç÷yaü j¤àn'àgni-dagdham upayàti par'àtma-bhàvam. 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 vilakùaõaü yathà dhvàntaü lãyate bhànu-tejasi tath'aiva sakalaü dç÷yaü brahmaõi pravilãyate. 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 ghañe naùñe yathà vyoma vyom'aiva bhavati sphuñam tath'aiv'opàdhi-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 kùãraü kùãre yathà kùiptaü tailaü taile jalaü jale saüyuktam ekatàü yàti tathà'tmany àtmavin muniþ. 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 evaü videha-kaivalyaü san-màtratvam akhaõóitam brahma-bhàvaü prapady'aiùa yatir n'àvartate punaþ. 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-àtm'aikatva-vij¤àna-dagdh'àvidy'àdi-varùmaõaþ amuùya brahma-bhåtatvàd brahmaõaþ kuta udbhavaþ. 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 màyà-klçptau bandha-mokùau na staþ sv'àtmani vastutaþ yathà rajjau niùkriyàyàü sarp'àbhàsa-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 àvçteþ sad-asattvàbhyàü vaktavye bandha-mokùaõe n'àvçtir brahmaõaþ kàcid any'àbhàvàd anàvçtam yady asty advaita-hàniþ syàd dvaitaü no sahate ÷rutiþ. 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 bandha¤ ca mokùa¤ ca mçù'aiva måóhà buddher guõaü vastuni kalpayanti dçg-àvçtiü megha-kçtàü yathà ravau yato'dvayà'saïga-cid etad akùaram. 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 astã'ti pratyayo ya÷ ca ya÷ ca n'àstã'ti vastuni buddher eva guõàv etau na tu nityasya vastunaþ. 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 màyayà klçptau bandha-mokùau na c'àtmani niùkale niùkriye ÷ànte niravadye nira¤jane advitãye pare tattve vyomavat kalpanà kutaþ. 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 sàdhakaþ na mumukùur na vai mukta ity eùà param'àrthatà. 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-cåóà-svànta-siddh'ànta-råpaü param idam atiguhyaü dar÷itaü te may'àdya apagata-kali-doùaü kàma-nirmukta-buddhiü sva-sutavad asakçttvàü bhàvyitvà mumukùum. 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 ÷rutvà guror vàkyaü pra÷rayeõa kçtà-natiþ sa tena samanuj¤àto yayau nirmukta-bandhanaþ. 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-ànanda-sindhau nirmagna-mànasaþ pàvayan vasudhàü sarvàü vicacàra nirantaraþ. 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 àcàryasya ÷iùyasya saüvàden'àtma-lakùaõam niråpitaü mumukùåõàü 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 upade÷am àdriyantàü vihita-nirasta-samasta-citta-doùàþ bhava-sukha-viratàþ pra÷ànta-cittàþ ÷rutir-asikà yatayo mumukùavo 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 saüsàr'àdhvani tàpa-bhànu-kiraõa-prodbhåta-dàhavyath'à khinnànàü jala-kàükùayà maru-bhuvi bhràntyà paribhràmyatàm atyàsanna-sudhàm budhiü sukha-karaü brahm'àdvayaü dar÷ayaty eùà ÷aïkara-bhàratã vijayate nirvàõa-saüdàyinã. 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 The End