VEDANTA DINDIMA

tmntmapadrthau dvau bhoktr bhogyatvalak an au|

brahmaivtm na dehdiriti vedntad in d imah || 2 ||
Atman and non-atman are two categorie. One having the characteritic of the enjoyer and the
other of the enjoyed repectively. Of thee Atman i Brahman alone; not the body mind ene
complex. Thi i the drum beat of Vedanta.


jnjnapadrthau dvvtmano bandhamuktidau |
jna muktirnibandho'nyaditi vedntad in d imah || 3 ||
There are two categorie - knowledge (of elf) and ignorance. They are the caue of liberation
and bondage repectively. Of thee knowledge liberate and ignorance bind. Thi i the drum
beat of vendanta.


jtr jeyapadrthau dvau bhyabhakalak an au|
jt brahma jagajjeyamiti vedntad in d imah || 4 ||
There are two categorie - one i the knower which bring everything to light; the other i the
known which i brought to light (by the knower). The knower i Brahman and known i the
univere. Thi i the drum beat of Vedanta.


ukhaduh khapadrthau dvau priyavipriyakrakau |
ukha brahma jagadduh khamiti vedntad in d imah || 5 ||
Joy are Sorrow are two categorie - one i welcome and other i abborrent. Of thee joy i
brahman and orrow i univere. Thi i the drum beat of vedanta.


ama t i vya t irpau dvau padrthau arvaamatau|
ama t irvaro vya t irjvovedntad in d imah || 6 ||
All thinker accept two categorie - one i whole and other i part. Whole i Godhead and part i
individual. THi i the drum beat of Vedanta.


jnakarmapadrthau dvau vatukartrtmatantrakau |
jnnmok o na karmabhya iti vedntad in d imah || 7 ||
Knowledge and Action are two categorie. Of thee, knowledge ha it bae in reality, wherea
action in individual doer. Liberation i gained by knowledge, not by action. Thi i the drum
beat of vedanta.


rotavyrvyarpau dvau padrthau ukhaduh khadau |
rotavya brahma naivnyaditi vedntad in d imah || 8 ||
There are two categorie. One worth litening to that betow joy and the other being unworthy
caue pain. The one worth litening to i alone Brahman; not the other. Thi i the drum beat of
Vedanta.


cintycintyapadrthau dvau virntirntidyakau |
cintya brahma para nnyaditi vedntad in d imah || 9 ||
There are two categorie - one that i worth contemplating and other that i not. They reult
repectively
in repot and exhaution. The former i Supreme Brahman and all other are not worth
contemplating. Thi
i the drum beat of Vedanta.


dhyeydhyeyapadrthau dvau dhamdhyaamdhidau |
dhytavya brahma naivnyaditi vedntad in d imah || 10 ||

There are two categorie. One worthy and other not worthy of meditation. The former i
conductive to thoughtle tate of mind, wherea latter lead to agitated tate of mind. The eeker
hould meditate only upon former - Supreme Brahman. Thi i the drum beat of Vedanta.


yogino bhogino vpi tygino rgin o'pi ca |
jnnmok o na andeha iti vedntad in d imah || 11 ||
Whether a peron i a eeker of liberation or i given to pleaure, whether a peron i a
renunciate or world centric, there i no doubt that liberation come by knowledge alone. Thi i
the drum beat of Vedanta.


na varn ramaaketairna karmopandibhih |
brahmajna vin mok a iti vedntad in d imah|| 12 ||
Liberation cannot be gained by anything except the knowledge of Brahman. The mark of the
ocial cla or tage of life, the ritual, meditation etc. cannot give liberation. Thi i the drum
beat of Vedanta.



aatyah arvaaro rabhdid itah |
upek yo brahma vijeyamiti vedntad in d imah|| 13 ||
It i a deluion to upport that beatitude obtain in the life of becoming. It i o full of blemihe.
Hence one ha to know Brahman by remaining indifferent to the life of becoming. Thi i the
drum beat of Vedanta.


vr thkriy vr thlpnvr thvdnmanorathn|
tyaktvaika brahma vijeyamiti vedntad in d imah || 14 ||
The eeker hould relinquih wateful action, diputation and deire and trive to know the
non dual Brahman. Thi i the drum beat of Vedanta

thito brahmtman jvo brahma jvtman thitam |

iti apayat muktiriti vedntad in d imah || 15 ||
The individual obtain a Brahman and Brahman a individual. There i liberation for thoe who
have thi clear viion. Thi i the drum beat of Vedanta.


jvo brahmtman jeyo jeya jvtman param |
muktitadaikyavijnditi vedntad in d imah || 16 ||
One hould recognize that the individual i eentially Brahman and that the Supreme Reality
Brahman alone i the individual. The recognition of thi unity lead to liberation - a proclaimed
by the drum beat of Vedanta.


arvtmatvt para brahma roturtmatay thitam |
nyatattvavijaptvviti vedntad in d imah || 17 ||
The Supreme Brahman alone obtain a everything, and alo a the innermot being of the
litener (of Vedanta). There i no exertion involved in recogniing that reality - thu proclaim
the drum beat of Vedanta.


aihika cmu mika ca tpnta karmaacayam |
tyaktv brahmaiva vijeyamiti vedntad in d imah || 18 ||
All action in puruit of the pleaure in thi world or of any other world ultimately lead to
uffering and bondage. Hence the eeker of elf knowledge hould relinquih all action
prompted by deire and trive to know Brahman alone. Thi i the drum beat of Vedanta


advaitadvaitavdau dvau k mathlada gatau |
advaitavdnmok ah yditi vedntad in d imah|| 19 ||
There are two viion. One that of unity and the econd that of diviion. The viion of unity i
ubtle and the viion of diviion i gro. The drum beat of Vedanta proclaim that the viion of

unity lead to liberation.

karmin o vinivartante nivartanta upakh |
jnino na nivartanta iti vedntad in d i mah || 20 ||
Drum beat of Vedanta proclaim that there i rebirth for the performer of ritual and for
meditator, but not for the knower of elf.


parok taphala karma jna pratyak aatphalam |
jnamevbhyaettamditi vedntad in d imah || 21 ||
The reult of the ritual are mediate and unreal, wherea thoe of elf knowledge are immediate
and real. One hould hence engage in knowledge of elf alone - proclaim the drum beat of
Vedanta.


vr th ramo'ya vidu vr thya karmin ramah|
yadi na brahmavijmiti vedntad in d imah || 22 ||
Drum beat of Vedanta proclaim that all thee exertion of cholar and meditator and
performer of ritual i a wate, if the knowledge of Brahman i not gained.


ala ygairala yogairala bhogairala dhanaih |
paramin brahman i jta iti vedntad in d imah|| 23 ||
Drum beat of Vedanta proclaim that once the Supreme Brahman i known, no purpoe i erved
by ritual and yogic practice or ene pleaure or variou kind of wealth


ala vedairala trairala mr tipurn akaih |
paramtmani vijta iti vedntad in d imah || 24 ||
Drum beat of Vedanta proclaim that once the eeker realie hi innermot realiry, no more

purpoe i erved by the Veda or by variou branche of knowledge or by canon text and the
purana.


narc na yaju rtho'ti na mnrtho'ti kacana |
jte brahmtmavijna iti vedntad in d imah || 25 ||
Drum beat of Vedanta proclaim that for the one who undertood the unity of Brahman and
Atman, there i no purpoe whatoever erved by Rigveda, Yajurveda or the Samaveda.


karmn i cittauddhyarthamaikgryrthamupan |
mok rtha brahmavijnamiti vedntad in d i mah|| 26 ||
Drum beat of Vedanta proclaim that action are meant for the purification of heart, meditation
and one-pointedne of mind, wherea knowledge of the Brahman i for the ake of liberation.


acitgmikarmn i dahyante jnavahnin |
prrabdhnyapyanubhavditi vedntad in d imah || 27 ||
Drum beat of Vedanta proclaim that the accumulated action and future action of the knower of
Brahman get detroyed by the fire of knowledge. After enjoying the reult of action already
fructified, he attain liberation.


na pun yakarman o vr ddhirna hnih ppakarman ah|
nityagtmani t hnmiti vedntad in d imah|| 28 ||
Drum beat of Vedanta proclaim that the knower of Brahman who abide in the eternal
unattached Atman, there i neither embellihment by virtuou action nor lo by inful action.


buddhiprvbuddhiprvakr tn ppakarman m |
pryacittamaho jnamiti vedntad in d imah || 29 ||

Drum beat of Vedanta proclaim that "What a wonder !! Self knowledge i the atonement of all
inful deed committed deliberately or unknowingly".


dr gdr yau dvau padrthau tau paraparavilak an au|
dr gbrahma dr ya my yditi vedntad in d imah|| 30 ||
Drum beat of Vedanta proclaim that eer and een are two ditinct categorie. Of thee two eer
i Brahman and een i unreal.


avidyopdhiko jvo myopdhika varah |
myvidygun tta brahma vedntad in d imah || 31 ||
Drum beat of Vedanta proclaim that Ihvara (God) i indeed the Supreme Reality manifeting in
the adjunct of the univeral power, wherea the individual i the ame upreme reality reflecting
in the limited adjunct of necience. Brahman itelf trancend the Univeral Power and the
necience and the guna of the Univeral Power.


kra ca nirkra agun a cgun tmakam |
tattva tadbrahma paramamiti vedntad in d imah || 32 ||
Drum beat of Vedanta proclaim that Supreme reality Brahman , though formle, manifet a
having form; though without attribute manifet a the three guna.


dvijatva vidhyanu t hndvipratva veda pt hatah|
brhman ya brahmavijnditi vedntad in d imah|| 33 ||
Drum beat of Vedanta proclaim that one who perform the enjoined action i Dvija (Twice
Born), the one who tudie Veda i Vipra and that the one who know Brahman i Brahmana.

arvtman thita brahma arva brahmtman thitam |

na krya kran dbhinnamiti vedntad in d imah|| 34 ||
Drum beat of Vedanta proclaim that Brahman alone manifet a everything and everything ha
it exitence in Brahman alone. The effect i not different from caue.


attphuran aaukhyni bhante arvavatu u |
tamdbrahmamaya arvamiti vedntad in d imah || 35 ||
Drum beat of Vedanta proclaim that Exitence, Shining and Felicity manifet in all object.
Everything i pervaded by Brahman alone.


avathtritaya yaya krd bhmitay thitam |
tadeva brahma jnyditi vedntad in d imah || 36 ||
One ha to recognize that Brahman alone i mannifeting a the three fold experience of waking,
dream and deep leep tate and thi experience erve a it playground. Thi i the drum beat of
Vedanta.


yanndau yacca ntyante tanmadhye bhtamapyaat |
ato mithy jagatarvamiti vedntad in d imah || 37 ||
Whatever i not there in the beginning and at the end, but appear in between i unreal. Therefore
the drum beat of Vedanta proclaim that the entire univere i unreal.


yadatydau yadatyante yanmadhye bhti tatvayam |
brahmaivaikamida atyamiti vedntad in d imah || 38 ||
Drum beat of Vedanta proclaim that the non dual Brahman alone i hining on it own in the
beginning, in between and at the end of everything. Hence THAT alone i reality.

puru rthatrayvi t h puru h paavo dhruvam

|
mok rth puru are t ha iti vedntad in d imah
|| 39||

Drum beat of Vedanta proclaim that people who are paionately committed to the three fold
human endeavour (dharma, artha and kaama) are indeed ignorant, wherea the one committed to
liberation i pre-eminent.


ghat akud ydika arva mr ttikmtrameva ca|
tath brahma jagatarvamiti vedntad in d imah || 40 ||
The pot, the wall etc are indeed clay alone. In the ame way, Drum beat of Vedanta proclaim
that all thi univere i Brahman alone.

a n n ihatya traya hitv dvaya bhittv'khiltigam |

eka buddhv'nute mok a miti vedntad i n d imah|| 41 ||
The eeker hould eliminate the ix enemie (deire, anger, mierline, deluion, arrogance,
jealouy), trancend the three guna (attva, raja, tama), get rid of the fale notion of diviion
and realize the non dual Brahman. Vedanta proclaim that thi realization liberate the peron.


Bhitv at paca bhitvtha gatvgre caturatrikam |
dvaya hitvrayedekamiti vedntad in d imah || 42 ||
Drum beat of Vedanta proclaim that the eeker hould get rid of the ix infermitie(orrow,
deluion, fear of old age, death, thirt and hunger). the five ene pleaure, the four mind
modification (emotion, intellect, memory and the ego) and the three attachment; further the
eeker hould give up the diviive tendency and take refuge in the non dual reality.


deho nhamaha deh dehak ti nicayt |
janmamr tyuprahn o'viti vedntad in d imah|| 43 ||

I am not the body; I am the indweller of the body; I am the witne of the body; One who ha
uch a clear undertanding will be liberated from the cycle of death and birth - thi Drum beat of
Vedanta proclaim.


prn o nhamaha devah prn a k ti nicayt|
k u tpipopantih yditi vedntad in d i mah|| 44 ||
I am not the life force (praana); I am the witne of the life force. I am the elf hining Atman.
One of free from the affliction of hunger and thirt becaue of uch a clear viion - Drum beat of
Vedanta proclaim.


mano nhamaha devo manah k ti nicayt |
okamohpahnih yditi vedntad in d imah|| 45 ||
I am not the mind; I am the elf hining witne of the mind. Thi clear viion eliminate orrow
and deluion - Drum beat of Vedanta proclaim.


buddhirnhamaha devo buddhik ti nicayt |
kartr bhvanivr ttih yditi vedntad in d imah
|| 46
||
I am not the intellect; I am the elf hining witne of the intellect. Clear viion of thi truth
eliminate ene of doerhip - Drum beat of Vedanta proclaim.


njna ymaha devo'jnak ti nicayt |
arvnarthanivr ttih yditi vedntad in d imah|| 47 ||
I am not the ignorance; I am the elf hining witne of the ignorance. Thi clear viion
eliminate all mifortune - Drum beat of Vedanta proclaim.


aha k ti yo vidydvivicyaiva punah punah |
a eva mukto'au vidvniti vedntad in d imah || 48 ||

"I am the witne alone" - whooever recognie thu by contant dicrimination alone i the
realized peron, Drum beat of Vedanta proclaim.


nha my na tatkrya tatk paramo'myaham |
iti nih aayajnnmuktirvedntad i n d imah|| 49 ||
I am neither the Maaya nor it effect; I am not even the witne. I am the Supreme Reality. One
who know thi truth without an iota of doubt get liberated - Drum beat of Vedanta proclaim.


nha arvamaha arva mama arvamiti phut am |
jte tattve kuto duh khamiti vedntad in d imah|| 50 ||
I am none (of the creation); I am all; everything i me and mine. "Where from the orrow arie
for one who clearly know thi reality thu?" quetion Vedanta.


dehdipacakoath y att pratibhate |
atttm na andeha iti vedntad in d imah || 51 ||
The exitence that i hining in the five heath beginning with the food heath i indeed Atman;
there i no doubt about it - Drum beat of Vedanta proclaim.



dehdipacakoath y phrtiranubhyate |
phrtirtm naivnyaditi vedntad in d imah || 52 ||
We experience the knowingne in the five heath beginning with the food heath - that
knowingne i none other than Atman - Drum beat of Vedanta proclaim.



dehdipacakoath y prtiranubhyate |
prtirtm kt atha iti vedntad in d imah|| 53 ||

We experience love or joy in the five heath beginning with the body heath. That pure joy
alone i utter unchangeable Atman - Drum beat of Vedanta proclaim.


vyomdipacabhtath y att bhate nr n m |
att parama brahma iti vedntad i n d imah || 54 ||
Human being comprehend the exitence of five element beginning with pace. Drum beat of
Vedanta proclaim that exitence i Supreme Brahman.



vyomdipacabhtath y cideknubhyate |
cideva para brahma iti vedntad in d imah || 55 ||
The awarene that i intrinic to the knowledge of the five element i Supreme Brahman Drum beat of Vedanta proclaim.



vyomdipacabhtath y prtiranubhyate |
prtireva brahma yditi vedntad in d imah || 56 ||
The joy that come to experience in the knowledge of five element alone i Brahman - Drum
beat of Vedanta proclaim.


dehdikoag att y vyomdibhtag |
mnbhvnna tadbheda iti vedntad in d imah || 57 ||
The exitence manifet in the five heath beginning with body heath and that manifet in the
five element beginning with the pace are one and the ame alone. There i no difference
between the two - Drum beat of Vedanta proclaim - ince uch a difference cannot be
etablihed by any mean of knowledge.


dehdikoag phrtiry vyomdibhtag |
mnbhvnna tadbheda iti vedntad in d imah || 58 ||

The knowingne manifet in the five heath beginning with body heath and that manifet in
the five element beginning with the pace are one and the ame alone. There i no difference
between the two - Drum beat of Vedanta proclaim - ince uch a difference cannot be
etablihed by any mean of knowledge.


dehdikoag prtiry vyomdibhtag |
mnbhvnna tadbheda iti vedntad in d imah || 59 ||
The joy that i manifet in the five heath beginning with body heath and that manifet in the
five element beginning with the pace are one and the ame alone. There i no difference
between the two - Drum beat of Vedanta proclaim - ince uch a difference cannot be
etablihed by any mean of knowledge.

accidnandarpatvdbrahmaivtm na aayah |
rutipramnuandhnditi vedntad in d imah || 60 ||
The intrinic nature of awarne i exitence-awarene-joy. Thi i alo etablihed by countle
mean of knowledge. Hence, declare Vedanta, Atman i indeed Brahman alone.


na nmarpe niyate arvatra vyabhicratah |
anmarpah arvah yditi vedntad in d imah || 61 ||
The name and form of all object are unteady at all time in all place. Therefore - Vedanata
proclaim - the reality of everything i beyond name and form.


na jvabrahman orbhedah attrpen a vidyate |
attbhede na mna yditi vedntad in d imah || 62 ||
There can be no difference between the individual and the Brahman in term of exitence,
becaue there i no way of etablihing (by any mean of knowledge) the difference in term of
exitence between them - proclaim Vedanata.



na jvabrahman orbhedah phrtirpen a vidyate |
phrtibhede na mna yditi vedntad in d imah || 63 ||

There can be no difference between the individual and the Brahman in term of knowingne
becaue there i no way of etablihing (by any mean of knowledge) the difference in term of
knowingne between them - proclaim Vedanata.


na jvabrahman orbhedah priyarpen a vidyate |
priyabhede na mna yditi vedntad in d imah || 64 ||
There can be no difference between the individual and the Brahman in term of joy becaue there
i no way of etablihing (by any mean of knowledge) the difference in term of joy between
them - proclaim Vedanata.


na jvabrahman orbhedo nmn rpen a vidyate |
nmno rpaya mithytvditi vedntad in d imah || 65 ||
There can be no difference between the individual and Brahman in term of name and form becaue the latter i unreal - proclaim Vedanata.


na jvabrahman orbhedah pin d abrahmn d abhedatah|
vya t eh ama t erekatvditi vedntad in d imah
|| 66 ||
There can be no difference between the individual and Brahman becaue of the difference
between individual and univeral bodie - becaue of both of them are one and the ame proclaim Vedanta.


brahma atya jaganmithy jvo brahmaiva nparah |
jvanmuktatu tadvidvniti vedntad in d imah || 67 ||

Brahman alone i real; world i unreal. The one who know thi i indeed liberated while living
here - proclaim Vedanta.


anmarpa akala anmaya cinmaya priyam |
kuto bhedah kuto bandhah iti vedntad in d i mah|| 68 ||
Everything i the Supreme Reality - which i beyond name and form. That reality i the
crytalized exitence-concioune. "Where i the diviion? Where i the bondage" - demand
Vedanta.


na atyah kathyate loko nmdervyabhicratah |
vat uh kulat a ityderiti vedntad in d imah
|| 69
||
The individual i addreed by uch ever changing appellation a the young, old etc. In doing
o, declare Vedanta, people are not addreing the real nature of the peron.



nmarptmaka vivamindrajla vidurbudhh |
anmatvdarpatvditi vedntad in d imah || 70 ||
The wie know that thi world contituted by name and form i jut an appearance like a how
of magic. It doe not deerve to be categorized, becaue the name are ever changing to uch an
extent that they are not name at all, declare Vedanta.


abhedadarana mok ah aro bhedadaranam |
arvavedntaiddhnta iti vedntad in d imah || 71 ||
The viion of non difference liberate the peron wherea taking the viion to be correct puhe
the peron into the life of becoming. Thi i the etablihed truth in concluding portion of all
Veda, declare Vedanta.

na matbhiniveena na bh ve amtratah |
muktirvintmavijnamiti vedntad in d imah || 72 ||
One cannot gain liberation by religiou or linguitic fanaticim. Vedanta declare that liberation
cannot be gained without knowledge of the elf.


na kmyaprati iddhbhih kriybhirmok avan|
varnugraht yditi vedntad in d imah || 73 ||
Liberation cannot be gained by performing action inpired by deire or by avoiding the
prohibited one. It can be gained by the grace of lord - Vedanta proclaim.


avijte janma na t a vijte janma rthakam |
jturtm na dre yditi vedntad in d imah || 74 ||
if one doe not know Atman in one' life time - hi life i wated. One the other hand - human
life i fulfilled if one know Atman in one' life time. Vedanta proclaim that Atman i not far
away from the knower (different from knower).


daamaya parijne nyo'ti yath tath |
vaya brahmtmavijna iti vedntad in d imah || 75 ||
There i no exertion in knowing that the tenth peron i indeed afe. In the ame way, there i no
exertion in knowing one' own true nature a Brahman, declare Vedanta (Reference to the
famou tory of 10 people croing river).


upek yaupdhikndo ngr hyante vi ay yath|
upek ya dr ya tadbrahma iti vedntad in d imah|| 76 ||
In appreciating material like ugar, we ignore the hape in which it i obtained. In the ame way,
delcare Vedanta, one ha to appreciate the underlying Brahman beyond what i een on the
outide.



ukhamalpa bahuklea vi ayagrhin nr n m|
ananta brahmani t hnmiti vedntad in d imah|| 77 ||
People who eek pleaure get a little joy and a lot of pain. On the other hand, declare Vedanta,
thoe who abide in Brahman gain infinite happine.


dhanairv dhanadaih putrairdrgraahodaraih |
dhruva prn aharairduh khamiti vedntad in d imah|| 78 ||
Wealth along with the mean to gain it - on, wive, brother, iter, houe or all of them, drain
the vitality of a peron and caue him only orrow, declare Vedanta.


upterutthya uptyanta brahmaika pravicintyatm |
ntidre nr n mr tyuriti vedntad in d imah
|| 79
||
The eeker hould inceantly contemplate upon Brahman from time of waking up till going to
leep. For, to the human, death i not in the ditant future, declare Vedanta.


pacnmapi kon mynarthtmatocit |
tatk ibrahmavijnditi vedntad in d imah|| 80 ||
All the five heath are tranient appearance alone. They are not real and deervingly o. But the
witne of thoe heath i Brahman. Thi i true knowledge, proclaim Vedanta.


daamaya parijnnnavajaya yath ukham |
tath jvaya atprptiriti vedntad in d imah || 81 ||
The one who ha known the nine peron become happy when he know the tenth peron. In the
ame way, when the individual know hi true nature, declare Vedanta, he gain infinite
happine.



navabhyo'ti parah pratya naiva veda para param |
tadvijndbhavettuly muktirvedntad in d imah || 82 ||
The innermot reality of the individual i ditinct from the nine categorie (five ene organ,
five ene organ / element / vital force / organ of action along with ignorance, deire, action
and individual)). One who know thee nine categorie a non Atman, gain the fourth
(trancending the three tate of experience), namely Atman - thu proclaim Vedanta.


navbhnnava jtv navopdhnnavtman |
mithy jtvvai t e tu mauna vedntad in d imah|| 83 ||
The above nine limiting adjunct are mere appearance only. The truth of thee nine i the
knower alone. The knower hould recognie thee nine a unreal. Then one remain in ilence a
the end reult of all negation, declare Vedanta.


parame brahman i vamin pravilpykhila jagat |
gyannadvaitamtmnamte vedntad in d imah || 84 ||
The eeker of elf knowledge recognie the Supreme Reality Brahman a hi own eential
nature. He reolve the entire univere a non dual Atman and keep on inging it glory, delcare
Vedanta.


pratilomnulombhy vivroppavdayoh |
cintane i yate tattvamiti vedntad in d imah|| 85 ||
From Atman, arie the pace; from pace air; from air the fire; from fire the water and from
water the earth. Thi i Nature' order. The univere i uperimpoed on Reality in thi order.
Thi uperimpoition can be negated in the revere order by reolving ucceively earth into
water, water into fire, fire into air, air into pace and pace into Atman the irreducible
remainder which i the Reality, declare Vedanta.

nmarpbhimnah ytarah arvadehinm |

accidnandadr t ih ynmuktirvedntad in d imah
|| 86
||
When a peron i committed to thing of the world (name and form) a 'me' and 'mine' he i
caught in the life of becoming. Thi i true with every human being. On the other hand, if one
gain the viion of Exitence-Awarene-Happine, that i liberation, thu declare Vedanta.


accidnandaatyatve mithytve nmarpayoh |
vijte kimida jeyamiti vedntad in d imah || 87 ||
When ince it i known that Exitence-Awarene-Happine i the Reality and the name and
form are unreal, Vedanta demand, 'I it neceary to explore thi world further?'


lambana nirlamba arvlambvalambitam |
avalambenkhillamba iti vedntad in d imah || 88 ||
Brahman i the ubtratum for all the attribute; yet it ha no attribute intrinically. Hence, being
the ultimate ubtratum, it utain the entire univere a the ultimate ground or arena of
everything, and at the ame time, from it own tandpoint, it utain nothing, for, there i none
other than itelf, declare Vedanta.


na kurynna vijnyt arva brahmetyanumaran |
yath ukha tath ti t hediti vedntad in d imah|| 89 ||
The enlightened peron ee everything a Brahman. He may not act or he may not try to know
anything particular. He remain happily a Brahman, proclaim Vedanta.


vakarmapavaagah prjo'nyo v jano dhruvam |
prjah ukha nayetklamiti vedntad in d imah|| 90 ||
Whether a peron i enlightened or otherwie, he ha to reap the reult of hi earlier action
(which have given birth to thi body). The enlightened peron pend the time of hi life with
happine, delcare Vedanta.



na vidva tapeccitta karan e'karan e dhruvam |
arvamtmeti vijditi vedntad in d imah || 91 ||
The enlightened peron i not tormented whether he i engaged in action or not. Thi i o
becaue declare Vedanta, he ha firm knowledge that everything i Atman alone


naivbha pr etkarma mithyopdhimapi vayam |
kuto'dhi t hnamatyacchamiti vedntad in d imah|| 92 ||
Action cannot on it own taint even the reflection (of awarene in the mind, namely the
witne), which i but a limiting adjunct. Where i the quetion of the action tainting the
ubtratum, the Awarene, demand Vedanta.


aho'mkamala mohairtma brahmeti nirbhayam |
rutibherravo'dypi ryate rutirajanah || 93 ||
What a wonder !! Enough of deluion for u !! The drum beat of Veda declaring fearlely that
Atman i indeed Brahman i being heard even now. What a pleaant meage it i !!


vedntabherjhakrah prativdibhayakarah |
ryat brhman aih rmaddak in mrtyanugraht|| 94 ||
The follower of the Veda come to liten to the drum beat of Vedanta by the grace of the Lord
Dakhinamurti. Thi ound i frightening to thoe who argue againt the viion of Vedanta.
Om Sri Adi Shankaraya Namaha ||
Thi conclude the great text Vedanta Dindima.