GEMS
 

 OF
 ADVAITA
 VEDANTA
 -‑
 PHILOSOPHY
 OF
 UNITY
 

A
 Sanskrit
 reader
 with
 selected
 significant
 philosophical
 
excerpts
 from
 the
 Upanishads,
 Bhagavad
 Gita,
 
Vivekacudamani
 and
 others.
 Word
 by
 word
 
transliteration
 and
 translation.
 
Translated
 by
 John
 M
 Denton
  


Om
paramātmane
(to
the
Supreme
Self)
namaḥ
(a
bow)
 Om,
to
the
Supreme
Self
a
bow
copyright
John
M
Denton
2015
 
published
by
DFT


ISBN
10
151696635X


ISBN13
9781516966356

Devanagari
script
has
been
removed
because
Kindle
does
not
support
it
at
the
time
of
publishing
but
is
included
in
the
paper
version.

Colour
Decode
blue
for
sanskrit
scripts,
black
for
the
individual
word
meanings
and
red
for
completed
translations.
Abbreviations
(A)
to
(W)
references
to
bibliography
sources
A
Aitareya
Upaniṣad,
a.
acc
accusative
case,
adj
adjective,


adv
adverb,
adverbial,
used
adverbially,
act
active
voice,
aor
aorist
Ap.
Aparokṣānubhūti,
At
Ātmabodha,
B
Bṛhadāraṇyaka
Upaniṣad,
B.G.Bhagavad
Gītā,
BJ
Bhaja
Govindam,
BS.
Brahma
Sutra,
C.
Chandogya
Upaniṣad,
comp.
compound,
caus.
causative 



D.
Dṛg-dṛśya-viveka,
denom.
denominative,
desid.
desiderative
DS
Daśaśloki
10
verses
of
Śaṅkara,
du.
dual,
f.
feminine


ifcat
the
end
of
a
compound,
impf.
imperfect
tense,
impvimperative
tense
indindeclinable,
inf
infinitive,
inv.
invocation,
HH
His
Holiness,
I.
īśā
Upaniṣad,
J.
Jabala
Upaniṣad,
Jai
Jaimini
Upaniṣad,
K.
Katha
Upaniṣad
Kau.
Kauṣitaki
Upaniṣad,
Ke.
Kena
Upaniṣad,
loc
locative
case,
m.
masculine
Ma.
Māṇḍūkya
Upaniṣad,
Man.
The
Laws
of
Manu,


mfn
masculine,
feminine
or
neuter
=
adjective,
Mah.
Mahabharata,
mid
middle
voice,
Mu
Muṇḍaka
Upaniṣad,
N.
Nyaya
Sutra,
n
neuter
gender
opt
optative
tense,
P
Pañcadaśī
of
Śrī
Vidyāraṇya
Svāmī,
Pa.
Panini
Sutra
passpassive
voice,
part
participle,
perf
perfect
tense,
pl.
plural
ppppast
passive
participle,
Pr
Prasna
Upaniṣad,
pres
present
tense
pronpronoun,
R.V.
Rig
Veda,
s
singular,
Sa
Satapatha
Brahmana
SB
Śrīmad
Bhāgavatam,
Si
Śri
Svami
Śivānanda,
Ś
Śvetāśvatara
Upaniṣad
T.
Taittirīya
Upaniṣad,
Va.
Vaiśeṣika
Sutra,
Vb.
Vedabase,
Ved
Vedic
V.
Vivekacūḍāmaṇi
The
Crest-Jewel
of
Discrimination,


voc
vocative
case
–
used
to
address
somebody
(oh
Rāma)
1
1st
case
–
nominative
(the
subject) 

2
2nd
case
–
accusative
(the
object) 

3
3rd
case
–instrumental
(by
or
with)



4
4th
case
–
dative
(to
or
for
something)
5
5th
case-
ablative
(from
or
through) 



6
6th
case
–
genitive
(of
something)
7
7th
case
–
locative
(in
or
on
something)
Contents
layed
out
by
document
followed
by
a
reference
within
the
document,

Aitareya
Upani
ṣad
3.1.3,
Chandogya
Upaniṣad
6.11.3,
Bṛhadāraṇyaka
Up.
1.4.10,
Māṇḍūkya
Upaniṣad
2,
Taittirīya
Upaniṣad,
2.1.1,
Bṛhadāraṇyaka
Upaniṣad
4.4.23,
Taittirīya
Upaniṣad
3.1.1,
3.6.1,
Brahma
Sutra
1.1.2,
Muṇḍaka
Upaniṣad
3.2.9,
Taittirīya
Upaniṣad
2.1.1,
Chandogya
Upaniṣad
6.2.2,
Aitareya
Upaniṣad
1.1,
Bṛhadāraṇyaka
Upaniṣad
1.4.7,
Chandogya
Upaniṣad
3.12.7-9,
Bṛhadāraṇyaka
Upaniṣad
2.5.19,
Aparokṣānubhūti
142,
Bṛhadāraṇyaka
Upaniṣad
2.5.19,
3.8.11,
2.4.14,
Chandogya
Upaniṣad
6.2.1,
Aitareya
Upaniṣad
1.1.1,
Chandogya
Upaniṣad
6.2.3,
Bṛhadāraṇyaka
Upaniṣad
2.4.5,
Chandogya
Upaniṣad
6.8.7,
Muṇḍaka
Upaniṣad
2.2.11,
Katha
Upaniṣad
1.3.12,
Chandogya
Upaniṣad
8.7.1,
Bṛhadāraṇyaka
Upaniṣad
1.4.15,
Muṇḍaka
Upaniṣad
3.2.9,
Chandogya
Upaniṣad
8.12.1,
Katha
Upaniṣad
1.2.22,
Muṇḍaka
Upaniṣad
2.1.2,
Bṛhadāraṇyaka
Upaniṣad
4.3.15,
Katha
Upaniṣad
1.2.14,
Muṇḍaka
Upaniṣad
3.2.9,
2.2.8,
Taittirīya
Upaniṣad
2.9.1,
Bṛhadāraṇyaka
Upaniṣad
4.2.4,
1.4.10,
īśā
Upaniṣad
7,
Kena
Upaniṣad
1.4,
1.5,
2.3,
Bṛhadāraṇyaka
Upaniṣad
3.4.2,
Muṇḍaka
Upaniṣad
3.1.1,
3.1.2,
3.1.3,
Katha
Upaniṣad
1.3.4,
Śvetāśvatara
Upaniṣad
6.11,
īśā
Upaniṣad
8,
Bṛhadāraṇyaka
Upaniṣad
2.4.6,
4.4.12,
4.4.13,
4.4.14,
4.4.15,
3.9.26,
4.4.7,
Muṇḍaka
Upaniṣad
1.1.9,
Śvetāśvatara
Upaniṣad6.8,
3.19,
Chandogya
Upaniṣad
6.8.7,
6.14.2,
6.1.2,
6.1.3,
6.1.4,
6.8.1,
8.3.3,
Bṛhadāraṇyaka
Upaniṣad
4.3.21,
Taittirīya
Upaniṣad
2.1.1,
Chandogya
Upaniṣad
7.26.1,
Śvetāśvatara
Upaniṣad
6.9,
6.19,
Bṛhadāraṇyaka
Upaniṣad
2.3.6,
3.8.8,
Chandogya
Upaniṣad
3.14.1,
Brahma
Sutra
1.1.22,
Chandogya
Upaniṣad
1.9.1,
Brahma
Sutra
1.1.12,
Taittirīya
Upaniṣad
2.7.1,
Bhagavad
Gītā
8.6,
10.41


Chandogya
Upaniṣad
3.13.7,
Bṛhadāraṇyaka
Upaniṣad
4.4.16,
Chandogya
3.14.1,
Pañcadaśī
of
Śrī
Vidyāraṇya
Svāmī
2.102,
Śrīmad
Bhāgavatam
11.13.24,
Pañcadaśī
2.44,
Pañcadaśī
2.45,
Pañcadaśī
2.46,
Bhagavad
Gītā
4.39
Pañcadaśī
11.82,
11.83,
11.84,
11.85-88,
11.93-96,
Bhagavad
Gītā
2.30,
2.55,
2.71,
3.9,
3.27,4.8,
6.29,
9.6,
9.17,
9.27,
9.34,
10.20
,
12.13,14,14.5
,
18.54,
18.73,


Dṛg-dṛśya-viveka
20,
Kena
Upaniṣad
2.4,
Pañcadaśī
2.98-99,
Ātmabodha
63
,
Pañcadaśī
2.103,
Bṛhadāraṇyaka
Upaniṣad
4.4.20,
Vivekacūḍāmaṇi
The
CrestJewel
of
Discrimination
2
-10,
11-20,
21-30,
31-40,
56,
60,
65,
68-70,
78,
92-94,
Jewel
of
Discrimination
2
-10,
11-20,
21-30,
31-40,
56,
60,
65,
68-70,
78,
92-94,
Jewel
of
Discrimination
2
-10,
11-20,
21-30,
31-
40,
56,
60,
65,
68-70,
78,
92-94,
267,
269,
284-285,
287,
291,
304,
312-
313,
326,
328,
341,
353,
364,
386,
388,
400,
406-407,
412,
418,
428-429,
444,
446-448,
464-470,
472,
475,
483-485,
489-490,
510,
516,
527,
544-
545,
569,
Daśaśloki
10
verses
of
Śaṅkara
1-10,
Katha
Upaniṣad
2.1.1-4
,
īśā
Upaniṣad
inv.
1,
Rig
Veda
Gayatri
Mantra,
Bhaja
Govinda
verse,
Katha
Upaniṣad
inv.
prayers,
Taittirīya
Upaniṣad
1.11.1,
The
Laws
of
Manu
10.63,
Śvetāśvatara
Upaniṣad
6.11,
Bibliography,
Acknowledgement 

Pronunciation
a
as
u
in
but,
ā
a
in
master,
i
i
in
fix,
ī
ee
in
feel,
u
u
in
suit
,
ū
oo
in
pool,
ṛ
ri
in
river,
ṝi
in
reed,
ḷ
lry
in
jewelry,
e
a
in
evade,
ai
y
in
my,
o
o
in
oh,
au
ou
in
loud,
k
k
in
kite,
kh
kh
in
blockhead,
g
g
in
good,
gh
gh
in
loghouse,
ṅ
ng
in
sing,
c
ch
in
check,
ch
him,
j
j
in
jam,
jh
dgeh
in
hedgehog,
ñ
t
in
true,
ṭh
th
in
anthill,
ḍ
d
in
drum,
ḍh
chh
in
catch
n
in
lunch,
ṭ

dh
in
redhaired,
ṇ
2nd
n
in
none,
t
t
in
water,
th
th
in
fat-head,
d
d
in
dice,
dh
dh
in
adhere,
n
n
in
not,
p
p
in
put,
ph
ph
in
uphill,
b
b
in
bear,
bh
bh
in
abhor,
m
m
in
mother,
y
y
in
you,
r
r
in
red,
l
l
in
love,
v
w
in
water,
ś
sh
in
sure,
ṣ
in
show,
s
s
in
sit,
h
h
in
hard,
ṁ
m
in
hum,
ḥ
h
in
oh

The
Great
Sayings
 mahāvākyāni
mahā
great
vākyāni
sayings,
words,
sentences

The
great
sayings


The
four
great
sayings
–
one
from
each
of
the
Vedas
⧈
prajñānaṁ
brahma
(A.
3.1.3) 



prajñānaṁ
consciousness,
wisdom,
intelligence,
brahma
Supreme
Spirit,
Absolute,
one
self-existent
Spirit,
Consciousness
is
Brahman

tattvamasi
(C.
6.11.3)


tat
that
tvam
thou
asi
art,
(tattva
reality,
truth,
true
or
real
state,)
That
thou
art

ahaṁ
brahmāsmi
a
(B.1.4.10)
 ahaṁ
I
brahma
Brahman
Supreme
Spirit,
Absolute,
one
self-existent
Spirit,
asmi
I
am
 I
am
Brahman
 ayamātmā
brahma
(Ma.
2.)
 ayam
this
ātmā
Self,
Ātman,
brahma
Brahman
Supreme
Spirit,
Absolute,
one
self-existent
Spirit,
 This
Self
is
Brahman
 
Om
brahmavidāpnoti
param


brahmavit
–
the
knower
of
Brahman,
param
–
the
highest
āpnoti
–
he
attains
T
2.1.1
 The
knower
of
Brahman
attains
the
highest.
 Comment:
From
the
realization
of
Brahman
comes
the
highest
human
objective
–
liberation.
Therefore
one
should
seek
to
know
Brahman.
 Competence
to
study
and
understand
the
Brahma
Sūtra
requires

dama
–self-control,
self-restraint,


śama-
tranquillity,
quietude,
calmness,
absence
of
passion,


fullness
of
faith,
is
associated
with
good
company
and
good
thought,
a
heart
purified
by
discharge
of
duties
without
thought
of
reward,

One
who
knows
it
becomes


dānta
–mild,
patient,
subdued,
tamed,
self-controlled,


uparata
–
ceased,
stopped,
patient,
quiet,
indifferent,
calm
titikṣu
–
enduring
patiently,
patient,
forbearing, 

vipāpa
faultless,
sinless, 



avicikitsat
free
from
doubts,

bhūtvātmanyevātmānaṁ
paśyati
sarvamātmānaṁ
paśyati

bh
ūtvātmanyevātmānaṁ
(bhūtvā
having
been,
becoming,
having
become,
so
being,
ātmani
in
the
Self,
eva
only,
alone,
indeed,
ātmānam
2/s
the
Self
paśyati
he
sees,

sarvamātmānaṁ
paśyati
(sarvam
all,
ātmānam
2/s
the
Self,
paśyati
he
sees)
he
sees
all
as
the
Self,
 Having
become
(established)
in
the
Self
he
sees
only
the
Self
and
sees
all
as
the
Self.
B
4.4.23
 yato
vā
imāni
bhūtāni
jāyante
yena
jātāni
jīvanti
/
yatprayantyabhisaṁviśānti
tadvijijñāsasva
tad
brahmeti
||
T.
3.1.1
 yataḥ
that
from
which
vā
indeed
imāni
these
bhūtāni
beings,
jāyante
are
born,
yena
that
by
which
jātāni(these)
beings
jīvanti
they
live|
 yat
that
prayanti
they
move
towards
abhisaṁviśanti
they
dissolve
or
merge
into,
tat
that
vijijñāsasva
crave
to
know,
 tad
that
(is)
Brahman
Brahman
iti
end
of
quote
 
Strive
to
know
that
from
which
all
beings
are
born,
that
by
which
they
live;
that
towards
which
they
move
and
into
which
they
merge.
That
is
Brahman.
 Comment:
This
is
a
definition
of
Brahman
 The
root
of
Brahman
is
bṛṁh
which
is
to
do
with
growth
and
expansion.
The
suffix
–man
is
possibly
used
to
express
an
absence
of
limitation
(Gam.)
 The
Taittirīya
Upaniṣad
goes
on
in
the
following
verses
to
say
that
 He
meditated
deeply
(tapas)
and
having
done
so
said
 ‘..It
is
verily
food
from
which
all
beings
are
born,
by
which
they
live
and
into
which
they
merge’
 Bhṛgu
was
told
to
know
that
Brahman
well
through
deep
meditation
(because).
Deep
meditation
is
Brahman.
 Thus
he
meditated
and
having
meditated
he
knew
 ‘..It
is
the
Vital
Force
from
which
all
beings
are
born,
by
which
they
live
and
into
which
they
merge’
 Bhṛgu
was
told
to
know
that
Brahman
well
through
deep
meditation
(because).
Deep
meditation
is
Brahman.
 Thus
he
meditated
and
having
done
so
he
knew
 ‘..It
is
the
mind
from
which
all
beings
are
born,
by
which
they
live
and
into
which
they
merge’
 Bhṛgu
was
told
to
know
that
Brahman
well
through
deep
meditation
(because).
Deep
meditation
is
Brahman.
 Thus
he
meditated
and
having
done
so
he
knew
 ‘..It
is
knowledge
from
which
all
beings
are
born,
by
which
they
live
and
into
which
they
merge’
 Bhṛgu
was
told
to
know
that
Brahman
well
through
deep
meditation
(because).
Deep
meditation
is
Brahman.
 Thus
he
meditated
and
having
done
so
he
knew
 ānando
brahmeti
vyajānāt;
ānandāt
hi
eva
khalu
imāni
bhūtāni
jāyante

ā
nandaḥ
bliss
brahma
Brahman
(is)
iti
end
of
quote,
vyajānāt
from
knowledge,
ānandāt
from
bliss
hi
for,
since
eva
alone,
khalu
indeed
imāni
these
bhūtāni
beings
jāyante
are
born
T.
3.6.1

He
knew
Bliss
as
Brahman
for
all
these
beings
originate
from
bliss.

‘..It
is
bliss
from
which
all
beings
are
born,
by
which
they
live
and
into
which
they
merge’…
‘He
who
realizes
this
(Self
as
in
all
from
food
through
the
vital
force,
mind
and
knowledge
to
that
supreme
bliss
in
the
space
in
the
heart),
becomes
firmly
established.
Bhṛgu
eventually
found
the
fullness
of
the
Self
step
by
step
through
continued
perseverance
in
concentrated
attention
of
the
internal
and
external
organs.


Note:
The
concentration
of
mind
and
senses
(attention)
is
said
to
be
the
highest
tapas
and
higher
than
all
the
virtues.

janm
ādyasya
yataḥ
BS
1.1.2


janma
birth
or
origin
ādi
beginning
with
and
so
on,
asya
of
this
(universe)
yataḥ
that
from
which
(Brahman
is
carried
down
from
the
previous
sutra
which
says
‘now,
therefore,
an
inquiry
into
Brahman)

That
from
which
everything
originates
and
evolves
is
Brahman.
 Comment:
A
definition
of
Brahman
(verse
2
of
the
Brahma
Sutra).
 saḥ
yaḥ
ha
vai
veda
tat
paramam
brahma
bhavati
Brahma
eva


saḥ
he
yaḥ
who
ha
vai
in
this
world,
surely,
certainly
veda
knows
tat
paramam
 that
Supreme
brahma
Brahman
bhavati
becomes
brahma
Brahman
eva
 indeed
Mu
3.2.9
 Anyone
who
knows
that
Supreme
Brahman
indeed
becomes
Brahman

satya
ṁ
jñānamanantaṁ
brahma
satyam
truth
2/s/a
jñānam
knowledge
2/s/a
anantam
2/s/a
infinite,
without
end
or
limit,
brahma
Brahman
1/s/m
T
2.1.1

Brahman
is
truth,
knowledge,
without
limit.
 Comment:
Brahman
defined
by
3
indefinable
terms
 yo
veda
nihitaṁ
guhāyāṁ
parame
vyoman,
/
so’śnute
sarvān
kāmān
saha
brahmaṇā
vipaściteti

ya
ḥ
(he)
who
1/s/m
pron.
veda
he
knows
1/s/perf/act
√vid,
nihita
seated
2/s/m
guhāyām
in
the
hidden
place
in
the
heart
7/s/f
parame
in
the
supreme
7/s/m,
vyoman
sky,
air,
space,
1/s/m,

sa
ḥ
he
aśnute
enjoys,
attains,
reaches
1/s/pres/mid
√aś,
sarvān
all
2/pl/m
kāmān
desires
(all
enjoyable
things),
2/pl/m
saha
with,
together
with
brahmaṇā
with
the
Brahman
3/s/m,
vipaścite
(vipaścityam
Gam.
)
the
intelligent
Self,
a.
iti
end
of
quotation
T.2.1.1
Who
knows
that
Brahman
seated
in
the
supreme
secret
space
in
the
heart,
enjoys
all
desirable
things
together
with
that
Intelligent
Self..
 kutastu
khalu
somyaivaṁ
syāditi
hovāca
kathamasataḥ
sajjāyeteti
|sattveva
somyedamagra
āsīdekamevādvitīyam
||
C.6.2.2
||

kutas
how?
in
what
manner?
from
what
cause,
tu
then
khalu
indeed
somya
O
amiable
one
evam
in
such
a
manner
syād
it
may
be
iti
end
of
quote
hovāca
he
said
katham
how
asataḥ
from
non-existence
sat
existence
jāyeta
(is)
born
iti
end
of
quote
|

sattva
having
the
nature
of
existence
iva
as
if
somya
O
good
looking
one
idam
this
agra
in
the
beginning
āsīt
was
ekam
one
eva
alone
advitīyam
without
duality

‘How
indeed,
or
from
what
cause
O
Amiable
One,
could
it
be’
he
asked,
‘that
existence
could
arise
from
non-existence?
‘In
the
beginning
O
good-
looking
one,
all
this
was
as
one
existence
alone
without
a
second.’

Om
ātmā
vā
idameka
evāgra
āsīt
|
nānyat
kiṁcana
miṣat
|
sa
īkṣata
lokānnu
sṛjā
iti
||
A
1.1. 

 Om
ātmā
the
Self
vā
(indication
of
reverence)
idam
this
eka
one,
alone,
only
eva
indeed
agra
in
the
beginning
āsīt
was
|
 na
not
anyat
other
kiṁcana
anything
miṣat
blinked
|
 sa
he
īkṣata
desired,
looked,
saw,
visualized,
lokān
the
worlds
nu
now
sṛjā(ni)
3/s/imp
let
me
generate,
create,
iti
end
of
quote
 In
the
beginning
the
blessed
Self,
this
one,
alone,
surely
was.
Nothing
even
blinked.
He
visualized
the
worlds.
‘Now
may
I
cause
(these)
to
exist.’

taddheda
ṁ
tarhyavyākṛtamāsīt
,
tannāmarūpābhyāmeva
vyākriyata,
asaunāmāyamidaṁrūpa
iti
;
tadidamapyetarhi
nāmarūpābhyāmeva
vyākriyate,
asaunāmāyamidaṁrūpa
iti
;
sa
eṣa
iha
praviṣṭa
ā
nakhāgrebhyaḥ
,
yathā
kṣuraḥ
kṣuradhāne’vahitaḥ
syāt
,
viśvaṁbharo
vā
viśvaṁbharakulāye
;
taṁ
na
paśyanti
|
akṛtsno
hi
saḥ
,
prāṇanneva
prāṇo
nāma
bhavati
,
vadan
vāk
,
paśyaṁścakṣuḥ
,
śṛṇvan
śrotram,
manvāno
manaḥ
;
tānyasyaitāni
karmanāmānyeva
|
sa
yo’ta
ekaikamupāste
na
sa
veda
,
akṛtsno
hyeṣo’ta
ekaikena
bhavati
;
ātmetyevopāsīta
,
atra
hyete
sarva
ekaṁ
bhavanti
|
tadetatpadanīyamasya
sarvasya
yadayamātmā,
anena
hyetatsarvaṁ
veda
|
yathā
ha
vai
padenānuvindedevam
;
kīrtiṁ
ślokaṁ
vindate
ya
evaṁ
veda
||
B
1.4.7
||

tat
that
(remote
in
time
or
distance,
not
perceived)
That
Absolute
ha
indeed
idaṁ
this
(visible
universe)
tarhi
then
avyākṛtam
undeveloped
substance
from
which
all
things
were
created,
considered
as
one
with
the
substance
of
Brahman
āsīt
was
,
tat
That
nāmarūpābhyām
by
name
and
form
eva
only
vyākriyata
differentiated,
asau
that
(neither
near
nor
far,
in
between)
nāma
name
ayam
this
(indefinite),
idaṁ
this
(indefinite)
rūpa
form
iti
thus,
end
of
quote,
;
tadidamapyetarhi
(tad
idam
api
etarhi)
therefore
now
also
that
nāmarūpābhyām
by
name
and
form
eva
alone
vyākriyate
is
differentiated,
asau
that
(neither
near
nor
far,
in
between)
nāma
name
ayam
(this
indefinite)
idaṁ
(this
near
or
worldly,
the
universe)
rūpa
form
iti
thus
;
sa
that
eṣa
Self
iha
in
this
world
praviṣṭa
come
into
being
ā
from
nakhāgrebhyaḥ
from
beginning
to
fingernails
,
yathā
like,
as
if,
kṣuraḥ
a
razor
kṣuradhāne
in
a
razor-case,
avahitaḥ
placed
into
syāt
it
may
be
,
viśvaṁbharaḥ
world-sustaining
(fire,spirit)
vā
as
viśvaṁbharakulāye
in
the
origin
or
resting
place
of
worldsustaining
(fire,
spirit)
;
tam
him
na
not
paśyanti
they
see
|
akṛtsnaḥ
incomplete
hi
because
saḥ
he,
prāṇan
living,
na
not
iva
as
if
prāṇaḥ
vitality
nāma
name
bhavati
becomes
,
vadan
speaking
vāk
speech
,
paśyan
cakṣuḥ
seeing
the
eye,
śṛṇvan
śrotram
hearing
the
ear,
manvānaḥ
manaḥ
thinking
the
mind;
tāni
those
(far)
asya
of
Him
etāni
these
(near)
karmanāmani
names
in
accordance
with
or
derived
from
actions
eva
|

sa
ya
ḥ
he
who
ata
hence
eka
single
ekam
one
(aspect)
upāste
he
worships,
pays
attention
to,
meditates
on
na
not
sa
he
veda
knows,
akṛtsnaḥ
incomplete
hi
for
eṣaḥ
this
(Self)
near
ata
hence
eka
one
ekena
through
one
bhavati
he,
it
becomes,
appears
;
ātma
the
Self
iti
thus
eva
alone
upāsīta
should
be
meditated
on
,
atra
in
this
place,
here,
hi
for
ete
these
sarva
all
ekam
one
bhavanti
they
are
|

tad
that
etat
this
padanīyamasya
of
the
steps
to
be
followed
sarvasya
of
all
yad
that
which
ayam
this
ātmā,
Self
anena
by
this
(indefinite)
hi
because
etat
this
(world
diversified
through
names
and
forms)
sarvam
all
veda
knows
|
yath
ā
just
as
ha
vai
certainly
padena
by
foot,
by
footprint
anuvinde
one
finds
(a
missing
animal),
devam
divine,
heavenly,
a
deity,
god,;
kīrtiṁ
fame,
glory
ślokaṁ
verse
vindate
he
understands
ya
who
evam
truly
veda
knows

This
visible
universe
was
in
the
remote
past
that
Absolute
as
undifferentiated
substance.
It
became
differentiated
by
name
and
form
alone
and
known
only
by
each
name
or
form.
Thus
even
until
now
differentiation
is
by
name
and
form
alone.
Thus
it
is
called
this
or
that
whether
near
or
far,
indefinite
or
of
worldly
form.

That
Self
is
present
from
origin
to
fingertips
as
a
razor
may
be
placed
in
its
case
or
as
world-sustaining
fire
is
latent
in
wood.
People
do
not
see
Him
for
He
seems
fragmentary.
When
there
is
vitality
he
is
not
seen
as
Himself
rather
he
is
called
life-force,
when
speaking
–
called
speech,
seeing
–
the
eye,
hearing
–
the
ear,
thinking
–
the
mind.
These
whether
near
or
far
are
merely
names
according
to
function.

Hence
he
who
pays
attention
to
one
singular
aspect
of
It
does
not
know
It
for
this
one
Self
(appears)
incomplete
when
appearing
as
only
one
aspect
of
itself.
The
Self
alone
should
be
meditated
on,
because
all
these
are
one
in
It.
That
is
the
path
to
be
followed
because
through
this
Self
one
knows
all
this
world
diversified
through
names
and
forms
just
as
one
finds
a
missing
animal
by
following
footprints.

Who
understands
this
verse
attains
god-like
fame.
Who
truly
knows.
B
1.4.7

yadvai
tadbrahmet
īdaṁ
vāva
tadyo’yaṁ
bahirdhā
puruṣādākāśo
yo
vai
sa
bahirdhā
puruṣādākāśaḥ.
C.
3.12.7
ayaṁ
vāva
sa
yo’yamantaḥ
puruṣaḥ
ākāśo
yo
vai
so’ntaḥ
puruṣaḥ
ākāśaḥ
C.
3.12.8
ayaṁ
vāva
sa
yo’yamantarhṛdaya
ākāśastadetatpūrṇamapravarti
pūrṇāmapravartinīṁ
śriyaṁ
labhate
ya
evaṁ
veda

yat
That
which
vai
indeed
tat
that
(is)
brahma
Brahman
iti
thus
idam
this
vāva
surely
tat
yaḥ
that
which
ayam
(is)
this
bahirdhā
external
puruṣāt
from
the
person
ākāśaḥ
space,
yaḥ
which
vai
indeed
saḥ
that
bahirdhā
external
puruṣāt
from
the
person
ākāśaḥ
space.
7
ayam
this
vāva
surely
saḥ
that
yaḥ
which
ayam
this
antaḥ
within
puruṣaḥ
person
ākāśaḥ
space,
yaḥ
which
vai
indeed
saḥ
that
antaḥ
within
puruṣaḥ
person
ākāśaḥ
space.
8

ayam
this
vāva
surely
sa
that
yaḥ
which
ayam
this
antarhṛdaya
within
the
heart
ākāśaḥ
space,
tat
that
etat
this
(very
near)
pūrṇam
full,
apravarti
immovable,
pūrṇam
full
apravartinīm
indestructible
śriya(ā)m
happiness,
prosperity
labhate
he
attains
ya
who
evam
this
veda
knows
9

C
3.12.7,8,9
That
Brahman
is
surely
this
which
is
this
space
outside
a
person;
that
(space
outside)
is
surely
this
space
within
a
person;
that
is
surely
this
space
within
the
heart.
He
who
knows
this
attains
prosperity
that
is
full,
immovable
and
indestructible.

Comment:
Although
the
Brahman
may
be
thought
of
as
in
the
heart
it
is
not
to
be
thought
that
it
is
limited
to
the
heart
alone.
It
is
in
the
heart,
fills
the
space
within
the
body
and
fills
the
space
outside
the
body.
Prosperity
in
the
full
sense
of
the
word
includes
economic
prosperity,
health
and
happiness.

ayamātmā
brahma
sarvānubhūḥ
ityanuśāsanam


ayam
this
ātmā
Self
brahma
the
Brahman
sarva(sya)
anubhūḥ
perceiver
of
all
iti
this
(or)
end
of
quote,
anuśāsanam
the
instruction,
B.
2.5.19
 This
Self
is
the
Brahman,
perceiver
of
all.
This
is
the
teaching.

d
ṛśyaṁ
hyadṛśyatāṁ
nītvā
brahmkāreṇā
cintayet
/
vidvānnityasukhe
tiṣṭeddhiyā
idrasapūrṇayā


dṛśyam
2/s
mfn,
n.
the
seen,
the
visible,
the
splendid,
hi
for
(as),
since,
because,
emphasis,
filler,
adṛśyatām
2/s/f
the
unseen,
invisible,
nītvā
gerund,
having
passed,
bringing,
leading
(the
soul),
having
caused
a
condition
in
someone,
brahmākāreṇā
brahma
ākāreṇā
3/s/m
by,
with,
ākāra
external
aspect
of
the
body
figure,
shape,
appearance,
Brahman
with
physical
aspects,
cintayet
1/s/opt/act
√cint
should
consider
as,
think
of,
vidvānnityadukhe
vidvān‘one
who
knows’,
the
wise
one,
the
illumined
soul,
the
wise,
nityaever,
sukhe
7/s
in
happiness,
tiṣṭet
1/s/opt/act
√sthā
he
should
stay,
remain,
abide,
exist,
dhiyā
ind.
mentally,
by
thought,
by
intelligence,
cidrasapūrṇayā
cid
(of)
consciousness,
rasa
(of)
essence,
pūrṇayā
3/s
pūrna
mfn
complete,
full,
filled
with,
abundant,
perfect,
Ap.
142
The
wise
one
should
think
of
the
visible
as
a
physical
indication
or
aspect
of
the
invisible
Brahman.
The
mind
should
ever
abide
in
happiness
with
the
fullness
of
the
essence
of
consciousness.

tadetadbrahmāpūrvamanaparamanantaramabāhyam,
ayamātmā
brahma
sarvānubhūḥ,
ityanuśāsanam
B
2.5.19

tat
that
(not
close)
etat
this
(close)
brahma
Brahman
apūrva
without
prior
(cause)
anapara
without
follower
anantara
without
interior
abāhya
without
exterior,
ayam
this
ātmā
Self
brahma
Brahman
sarvānubhūḥ
experiencer
or
perceiver
of
all,
iti
end
of
quote,
anuśāsanam
(this
is)
the
teaching.

That
Brahman
near
or
far
is
without
cause
or
result;
having
neither
inside
or
outside.
This
Self
is
the
Brahman,
perceiver
of
all.
This
is
the
teaching.

tadv
ā
etadakṣaraṁ
gārgyadṛṣṭaṁ
draṣṭṛ,
aśrutaṁ
śrotṛ,
amataṁ
mantṛ
,
avijñātaṁ
vijñātṛ
;
nānyadato’sti
dṛṣṭṛ,
nānyadato’sti
śrotṛ
nyadasto’sti,
śrotṛ,
nānyadato’sti
mantṛ,
nānyadato’sti
vijñātṛ;
etasminnu
khalvakṣare
gārgyākāśa
otaśca
protaśca
protaśceti
B
3.8.11

Tad
v
ā
mfn
that/this
indeed,
etad
akṣaram
this
unchangeable
gārgayadṛṣṭam
O
Gārgī
draṣṭṛam
not
seen,
draṣṭṛ
the
seer
aśrutaṁ
not
heard
śrotṛ,
the
hearer,
amataṁ
not
thought
mantṛ
the
thinker,
avijñātam
not
known
vijñātṛ
the
knower;
na
anyat
ato’sti
dṛṣṭṛ
there
is
no
other
witness,
nānyadato’sti
śrotṛ
there
is
no
other
hearer,
nānyadato’sti
mantṛ,
there
is
no
other
thinker,
nānyadato’sti
vijñātṛ
there
is
no
other
knower,
etasmin
in
this
nu
khalu
indeed
akṣare
in
imperishable
gārgī
O
Gargi
ākāśa
space
otaś
ca
woven
and
protaś
ca
interwoven
and
protaś
ca
interwoven
and
iti
thus
(or
end
of
quote)

Thus,
O
Gargi,
this
imperishable
is
never
seen
but
is
the
Witness;
is
never
heard
but
is
the
Hearer;
is
never
thought
but
is
the
Thinker;
is
never
known
but
is
the
Knower.
There
is
no
other
witness
but
this,
no
other
hearer
but
this,
no
other
thinker
but
this,
no
other
knower
but
this.
In
this
space
indeed,
the
imperishable,
O
Gargi
is
woven
and
interwoven
and
interwoven.

yatra
hi
dvaitamiva
bhavati
taditara
itara
ṁ
jighrati
,
taditara
itaraṁ
paśyati,
taditara
itaraṁ
śṛṇoti,
taditara
itaramabhivadati,
taditara
itaraṁ
manute,
taditara
itaraṁ
vijānāti;
yatra
vā
asya
sarvamātmaivābhūttatkena
kaṁ
jighret,
tatkena
kaṁ
paśyet
,
tatkena
kaṁ
śṛṇuyāt,
tatkena
kamabhivadet
tatkena
kaṁ
manvīta
tatkena
kaṁ
vijānīyāt
?
yenedaṁ
sarvaṁ
vijānāti
taṁ
kena
vijānīyāt
?
vijñātāramare
kena
vijānīyāditi
B.
2.4.14

yatra
whenever
hi
because,
for,
dvaitam
duality
iva
as
if,
in
some
measure,
bhavati
becomes,
exists,
comes
into
being,
tad
that
itara
itaram
one
another

jighrati
smells,
tat
that
itara
itaram
one
another
paśyati
sees,
tat
that
itara
itaram
one
another
śṛṇoti
hears,
tat
itara
itaram
one
another
abhivadati
speaks,
tat
that
itara
itaraṁ
one
another
manute
thinks,
tat
itara
itaraṁ
one
another
vijānāti
knows;
yatra
vā
but
when
asya
of
this
sarvam
ātma
the
Self
of
all
iva
as
if
,
perhaps,
may,
abhūt
shall
happen
(may
occur,
it
took
place,
became,
has,
becomes,
occurs,
happens,
1/s/opt/act),
tat
that
kena
by
what?
through
what
kam
what?
jighret
he
might
smell,
tat
that
kena
by
what
kam
what?
paśyet
he
could
see,
tat
that
kena
by
what
kam
what
?
śṛṇuyāt
should
hear,
tat
that
kena
by
what
kam
what?
abhivadet
he
should
speak
tatkena
through
what
kam
what
manvīt
he
should
think,
,
tatkena
through
what
kam
what
tam
him
kena
by
what
vijānīyāt
he
should
know?
yena
by
what
idam
this
sarvam
all
vijānāti
he
knows
tam
that
kena
by
which
vijānīyāt
is
known
vijñātāram
the
knower
(vijñātṛ
961/2
mfn
one
who
knows,
a
knower,
understander),
vijñātāram
2/s/m
are
O
Maitreyi
kena
how
vijānīyā
he
should
know
iti
end
of
speech

Whenever
duality
is
apparent
then
one
smells
another,
one
sees
another,
one
hears
another,
one
speaks
as
other,
thinks
as
other,
knows
as
other.
But
when
the
Self
of
all
this
is
realised
then
what
may
he
smell
and
through
what?
what
may
he
see
and
through
what?
what
may
he
hear
and
through
what?
what
may
he
think
and
through
what?
what
may
he
know
and
through
what?
Through
what
should
one
know
That
by
which
all
this
is
known?
O
Maitreyi
how
could
one
know
the
knower?

Comment:
When
there
is
duality
then
a
subject/object
relationship
exists
but
when
there
is
no
duality
and
consequently
all
is
one
then
how
can
there
be
relationships?
sadeva
somyedamagra
ekamevādvitīyam


sat
existence
eva
alone
somya
O
amiable
one,
idamagra
this
in
the
beginning,
āsīt
was,
ekam
unity,
a
unit,
one
eva
alone
advitīyam
without
a
second
C
6.2.1
 In
the
beginning,
O
amiable
one,
this
was
existence,
one,
alone,
without
a
second.
.
 ātmā
vā
idameka
evāgra
āsīt
A.1.1.1
 ātmā
vā
the
Absolute
Self
idam
this
eka
one
eva
alone
agra(e)
in
the
beginning
āsīt
was
 In
the
beginning
this
Self
was
one
alone
 tadaikṣata
bahu
syāṁ
prajāyeya
iti
…
C.6.2.3
 tat
that
(existence),
aikṣata
seen,
saw,
thought,
desired,
bahu
many
syām
I
shall
become
prajāyeya
I
shall
be
born
(3/s/opt/pass
)
 That
(existing)
saw/thought/desired/visualized
‘I
shall
become
many,
I
shall
be
born.’ 

 ātmā
vā
are
draṣṭavyaḥ
śrotavyo
mantavyo
nididhyāsitavyo
maitreyi,
ātmano
vā
are
darśanena
śravaṇena
matyā
vijñānenedaṁ
sarvaṁ
viditam
B.2.4.5

ā
tmā
The
Self
vā
indeed
are
interjection
of
calling,
O
dear
one,
draṣṭavyaḥ
should
be
realized
śrotavyaḥ
should
be
heard
of
mantavyaḥ
should
be
reflected
on,
nididhyāsitavyaḥ
should
be
meditated
on,
maitreyi
Maitreyi,
ātmanaḥ
from/of
the
Self
vā
indeed
are
interjection
of
calling,
darśanena
through
realising,
śravaṇena
through
hearing,
matyā
through
reflecting
vijñānena
through
analysis
idaṁ
this
sarvaṁ
all
viditam
known

The
Self,
my
dear
Maitrey
ī,
should
be
realized,
should
be
heard
of,
should
be
reflected
upon
and
should
be
meditated
on.
Indeed
through
the
realization
of
the
Self
my
dear,
through
hearing
of
it,
reflecting
on
it
and
through
analysis
all
this
is
understood.

sa
ya
eṣo’ṇimaitadātmyamidaṁ
sarvaṁ
tatsatyaṁ
ātmā
tattvamasi
śvetaketo
iti
bhūya
eva
mā
bhagavānvijñāpayatviti
tathā
somyeti
hovāca
C.6.8.7

sa
ḥ
yaḥ
that
which
(is,
exists)
eṣaḥ
(is)
this
(very
near)
aṇimā
(minuteness,
fineness,
smallest
particle
11/3)
subtle
essence
(Gam.),
etad
that
(very
near)
ātmyam
(own
Self)
idaṁ
sarvam
that
own
Self
(is)
all
this,
tat
satyam
that
(is)
truth,
sa
ātmā
that
(is)
the
Self,
tat
that
tvam
you
asi
you
are
śvetaketu
iti
end
of
quote.
bhūya
once
more
eva
indeed
mā
to
me
bhagavān
venerable
Sir
vijñāpayatu
please
explain
iti
tathā
so
be
it
somya
O
pleasing
one
iti
ha
uvāca
he
said,

‘Whatever
exists
is
this
subtle
essence.
Whether
near
or
far
that
Self
is
all
this.
That
is
the
Truth;
that
is
the
Self
and
Thou
art
That,
śvetaketu’.
‘Please
explain
this
to
me
one
more
time
O
venerable
Sir.’
‘So
be
it,
O
pleasing
one’,
he
said.

Notes:
eka
–ātmyam
oneness
(VB
SB
4.13.8-9),
sa
ātmyam
to
demigods
(VB
SB
6.18.20),
aitat
ātmyam
founded
upon
Him)
VB
SB
10.75.20-21)
 brahmaivedamamṛtaṁ
purastādbrahmapaścādbrahmadakṣiṇataścottareṇa
adhaścordhvaṁ
ca
prasṛtaṁ
brahmaivedaṁ
viśvamidaṁ
variṣṭham 


brahma
eva
Brahman
alone
idam
this
(near
at
hand),
here,
this
material
world
amṛtaṁ
immortal
purastāt
brahma
brahman
in
front,
paścāt
brahman
brahman
behind,
brahma
dakṣiṇataḥ
on
the
right
ca
and
uttareṇa
on
the
left
|

adha
ḥ
below
ca
and
urdhvam
above
ca
and
prasṛtaṁ
far
and
wide
brahma
brahman
eva
indeed
idaṁ
this
viśvamidaṁ
all
this
variṣṭham
the
greatest,
highest
Mu
2.2.11

In
truth
Brahman
alone
exists.
Whatever
is
perceived
is
the
immortal
Brahman
alone.
Brahman
is
in
front,
behind,
on
the
right
and
on
the
left.
He
is
below,
above
and
far
and
wide.
He
is
above
and
below.
All
this
is
nothing
but
Brahman
the
highest.

eṣa
sarveṣu
bhūteṣu
gūḍho’’tmā
na
prakāśate


dṛśyate
tvagryayā
buddhyā
sūkṣmayā
sūkṣmadarṣibhiḥ
K.1.3.12

e
ṣa
the
Self
sarveṣu
bhūteṣu
in
all
beings
gūḍhaḥ
hidden
ātmā
the
Self
na
not
prakāśate
is
visible|
dṛśyate
is
seen
tu
but
agryayā
through
fine
attention
buddhyā
through
intelligence
sūkṣmayā
through
subtle
sūkṣmadarṣibhiḥ
by
the
seers
of
the
subtle
The
Self
is
hidden
in
all
beings,
hence
it
is
not
seen,
but
with
fine
attention
and
intelligence
it
is
seen
through
the
subtle
senses
by
the
seers
of
the
subtle.

ya
ātmāpahatapāpmā
vijaro
vimṛtyurviśokovijighatso’pipāsaḥ
satyakāmaḥ
satyasaṅkalpaḥ
so’nveṣṭavyaḥ
sa
vijijñāsitavyaḥ
sa
sarvāṁśca


lokānāprotisarvāṁśca
kāmānyastamātmānamanuvidya
vijānātīti
ha
prajāpatiruvāca
||
C
8.7.1

ya
he
who,
which
ātmā
Self
apahata-
pāpmā
free
from
evil
vijaraḥ
not
growing
old
vimṛtyu
immortal
viśokaḥ
free
from
grief
vijighatsaḥ
not
subject
to
hunger
apipāsaḥ
free
from
thirst
satyakāmaḥ
truth-loving 

satyasaṅkalpaḥ
true
in
resolve
saḥ
he
anveṣṭavyaḥ
to
be
investigated
sa
he
vijijñāsitavyaḥ
to
be
desired
to
be
known
sa
he
sarvān
all
ca
and
lokānā
the
worlds
āpnoti
he
attains
sarvān
all
ca
and
kāmān
desires
yaḥ
which
tam
him
ātmānam
the
Self
anuvidya
having
known
vijānāti
he
knows,
discerns,
iti
end
of
quote
prajāpati
Prajāpati
ha
uvāca
said
||

Long
ago
Prajāpati
said
 “That
Self
–
free
from
evil,
not
growing
old,
immortal,
free
from
grief,
subject
to
neither
hunger
or
thirst,
of
pure
desire,
pure-willed,



is
to
be
investigated,
desired
to
be
known.
Having
realized
this
Self,
he
attains
all
worlds
and
all
desires.”
 ātmānameva
lokamupāsīta
B.
1.4.15
 ātmānam
the
Self
eva
alone
lokam
the
world
upāsīta
he
should
worship
 The
Self
alone
is
the
world
he
should
worship.
or
One
should
meditate
only
on
the
world
of
the
Self.
 sa
yo
ha
vai
tatparamaṁ
brahma
veda
brahmaiva
bhavati
Mu.
3.2.9
 sa
yaḥ
he
who
ha
vai
certainly
tat
that
paramam
supreme
brahma
Brahman
veda
knows
brahma
Brahman
eva
indeed
bhavati
he
becomes
 He
who
truly
knows
that
Supreme
Brahman
becomes
Brahman.

maghavanmartya
ṁ
vā
idaṁ
śarīramāttaṁ
mṛtyunā


tadasyāmṛtasyāśarīrasyātmano’dhiṣṭhānamātto
vai
saśarīraḥ
priyāpriyābhyāṁ
na
vai
saśarīrasya
sataḥ
priyāpriyayorapahatirastyaśarīraṁ
vāva
santaṁ
na
priyāpriye
spṛśataḥ
||
C.
8.12.1
||
maghavan
O
Indra
(the
bountiful)
martyam
is
subject
to
death
vā
idaṁ
certainly
this
śarīram
body
āttam
taken
away
mṛtyunā
by
death,
dying,
ā
but,
tat
that
(body)
asya
of
this
amṛtasya
of
the
immortal
aśarīrasya
of
the
unembodied
ātmanaḥ
of
the
Self
adhiṣṭhānam
(is
the)
base
of
support,
the
seat,
base,
abode,
āttaḥ
obtained,
grasped,
subject
to,
taken,
vai
certainly
saśarīraḥ
embodied
priya
apriyābhyāṁ
(grasping)
by
the
desired
and
undesirable
na
vai
certainly
not
saśarīrasya
having
embodiment
sataḥ
of/from
while
existing
priya
apriyayoḥ
of
the
desirable
and
undesirable
apahati
release
asti
is,
aśarīram
the
unembodied
vāva
just,
even
santam
exists
na
not
priyāpriye
desirable
and
undesirable
spṛśataḥ
touched

O
Indra
truly
this
body
is
mortal,
within
the
grasp
of
death
but
it
is
the
seat
of
that
supporting
bodiless
immortal
Self.
What
is
embodied
is
subject
to
desire
and
aversion.
While
embodied
it
remains
subject
to
desire
and
aversion.
But
that
unembodied
Self
simply
exists
untouched
by
desire
or
aversion.

Note:
The
above
statement
is
used
in
the
Brahma
Sutra
with
regard
to
the
gradation
of
happiness
and
sorrow
within
embodied
beings
due
to
ignorance
etc.
and
in
accordance
with
past
deeds.

aśarīraṁ
śarīreṣvanavastheṣvavasthitam
|


mahāntaṁ
vibhumātmānaṁ
matvā
dhīro
na
śocati
||
K.
1.2.22
||

a
śarīram
bodiless
śarīreṣu
amongst
the
embodied
anavastheṣu
amongst
the
impermanent
avasthitam
firm,
fixed
|
mahāntam
great
(Self)
vibhum
farextending,
all-pervading,
omnipresent
ātmānam
Self
matvā
having
meditated
dhīraḥ
the
wise
man
na
not
śocati
he
grieves
।।

Having
meditated
on
the
Self
as
bodiless
in
the
midst
of
bodies,
permanent
amongst
the
impermanent,
as
great,
all-pervading,
and
omnipresent,
the
wise
man
does
not
grieve.

Note:
Used
in
the
Brahma
Sutra
to
indicate
that
the
unembodiedness
of
the
Self
is
inherent.
 divyo
hyamūrtaḥ
puruṣaḥ
sabāhyābhyantaro
hyajaḥ
|


aprāṇo
hyamanāḥ
śubhro
hyakṣarātparataḥ
paraḥ
||
Mu.
2.1.2||
divya
ḥ
divine,
transcendental
(Gam.),
hi
for,
since,
amūrtaḥ
formless
puruṣaḥ
the
Supreme
Being
sabāhya
abhyantaraḥ
together
with
outer
and
inner
hi
since
ajaḥ
unborn
|
aprāṇaḥ
without
life-force
hi
as
amanāḥ
without
mind
śubhraḥ
spotless
hi
since
akṣarāt
from
imperishable
parataḥ
beyond
paraḥ
other
|
Mu.
2.1.2||

That
Supreme
Being
is
transcendent
(consciousness)
since
He
is
formless;
extending
through
everything
within
and
without
since
it
is
unborn.
Without
prāṇa,
without
mind,
spotless,
for
being
imperishable
he
is
beyond
anything
other.

Note:
Quoted
in
the
Brahma
Sutra
to
point
out
that
the
Absolute
is
without
vital
force
(organs
of
action)
or
mind
(i.e.
organs
of
perception)
 …asaṅgo
hyayaṁ
puruṣa
iti
…
B.
4.3.15
 asaṅgaḥ
unattached
hi
for,
because,
ayam
this
puruṣa
Self
iti
end
of
statement
 ..for
this
Self
is
unattached
 Note:
Quoted
in
the
Brahma
Sutra
to
define
an
inherent
unchanging
aspect
of
the
unembodied
Self.
 anyatra
dharmādanyatrādharmādanyatrāsmātkṛtākṛtāt
|


anyatra
bhūtācca
bhavyāccya
yattatpaśyasi
tadvada
||K.
1.2.14||

anyatra
different
from,
otherwise,
in
another
manner,
dharmāt
from
virtue,
law,
anyatra
different
from
adharmāta
from
non-virtue
anyatra
different
from
asmāt
from
this
kṛta
effect
akṛtāt
from
cause
|
anyatra
different
from
bhūtāt
from
past
ca
and
bhavyāccya
from
future
yattat
that
which
paśyasi
you
see
tat
that
vada
speak

Speak
of
that
which
you
see
different
from
right
or
wrong,
cause
or
effect,
or
past
or
future.

Note:
In
unembodiedness
none
of
these
exist
because
they
are
all
subject
to
change.
Virtuous
and
evil
deeds
cease
along
with
their
effects.
Since
the
Self
is
always
present
therefore
it
is
not
an
effect
and
hence
it
cannot
be
caused.
As
it
is
eternal
it
is
not
affected
by
past
or
future,

sa
yo
ha
vai
tat
paramaṁ
brahma
veda
brahmaiva
bhavati
…


sa
yaḥ
he
who
ha
vai
truly
tat
that
paramam
brahma
Supreme
Brahman
veda
knows
brahma
eva
Brahman
indeed
bhavati
he
becomes
Mu.
3.2.9
 He
who
truly
knows
that
Supreme
Brahman
becomes
Brahman…
 bhidyate
hṙdayagranthiśchidyante
sarvasaṁśayāḥ
|
kṣīyante
cāsya
karmāṇi
tasmin
dṙṣṭe
parāvare
||
Mu.2.2.8
||

bhidyate
is
untied
hṙdayagranthiḥ
the
knot
of
the
heart
chidyante
they
are
destroyed
sarvasaṁśayāḥ
all
doubts
|
kṣīyante
they
are
made
an
end
of
(pass.cl
9
kṣi)
ca
and
asya
his
karmāṇi
actions
tasmin
when
in
that
dṙṣṭe
is
seen,
when
realised,
realisation
para
avare
in
the
high
and
low,
the
universe,
the
totality,
cause
and
effect,
the
whole
effect
of
an
idea,
||
Mu.2.2.8
||

At
complete
realisation
the
knot
of
the
heart
is
untied,
all
doubts
are
destroyed,
and
his
karma
brought
to
an
end.
 yato
vāco
nivartante
|
aprāpya
manasā
saha
|
ānandaṁ
brahmaṇo
vidvān
|
na
bibheti
kutaścaneti
||
T.2.9.1
||

yata
ḥ
that
(Self)
from
which
vācaḥ
words
nivartante
they
turn
back
|
aprāpya
not
having
reached
or
attained
manasā
saha
together
with
the
mind
|
ānandaṁ
the
bliss
brahmaṇaḥ
of
the
Brahman
vidvān
one
who
knows,
the
wise
|
na
not
bibheti
he
fears
1/s/pres
√bhī,
kutaścana
anything
iti
end
of
quote

Having
known
That
bliss
of
the
Brahman;
That
Self
from
which
words
and
mind
turn
back
unable
to
reach
or
attain;
One
who
knows
has
no
fear
of
anything.

sa
e
ṣa
neti
netyātmā,
agṛhyo
nahi
gṛhyate,
aśīryo
nahi
śīryate
,
asaṅgo
na
hi
sajyate,
asito
na
vyathate
na
riṣyati;
abhayam
vai
janaka
prāpto’sīti
hovāca
yājñavalkyaḥ
B.4.2.4

sa
e
ṣa
this
Self
neti
neti
not
this
not
this
ātmā
the
Self,
agṛhyaḥ
imperceptible
na
hi
because
not
gṛhyate
is
perceived
by
the
senses,
aśīryaḥ
imperishable
na
hi
for
not
śīryate
it
decays,
asaṅgaḥ
unattached
na
hi
for
not
sajyate
it
adheres,
or
is
occupied
with
or
clings,
asitaḥ
unbound
na
vyathate
it
is
not
restless
or
sorrowful
or
unhappy
or
disturbed,
na
riṣyati
nor
hurt
or
injured
;
abhayam
absence
of
fear,
fearless
vai
truly
janaka
O
Janaka
prāptaḥ
having
attained,
reached,
asīti
in
being
at
rest
ha
uvāca
said
yājñavalkyaḥ
Yājñavalkya.

This
present
Self
is
That
Self
(described
or
known
as)
‘not
this,
not
this’.
It
is
described
as
imperceptible
for
it
is
not
perceived
by
the
senses;
imperishable
because
it
never
decays;
unattached
as
not
adhering
or
occupied
with
anything;
unbound
for
it
is
not
restless.
It
is
never
hurt
nor
injured.
O
Janaka
through
being
at
rest
you
have
attained
freedom
from
fear’,
said
Yājñavalkya.

brahma
vā
idamagra
āsīt,
tadātmānamevāvet,
ahaṁ
brahmāsmi
tasmāttatsarvamabhavat
B.
1.4.10

brahma
Brahman
vā
indeed
idam
agra
in
the
beginning
āsīt
was,
tat
that
ātmānam
Self
eva
alone
avet
He
knew,
ahaṁ
I
brahma
Brahman
asmi
I
am
|
tasmāt
from
that,
from
that
tat
that
sarvam
all
abhavat
he
became

In
the
beginning
Brahman
indeed
was.
He
knew
that
Self
alone
(as)
‘I
am
Brahman’.
From
that
he
became
everything.

tadyo
(tat
ya
ḥ)
yo
(yaḥ)
whoever
devānāṁ
of
the
gods
pratyabudhyata
realised
sa
that/he
eva
alone,
only,
indeed,
tad-abhavat
that
he
became,
tatharṣīṇām
(tathā-ṛṣīṇām)
thus,
so,
in
that
manner,
of
the
sages
,
tathā
thus,
so,
in
that
manner,
manuṣyāṇām
of
men
;

Whosoever
of
the
gods
realised
that;
that
indeed
they
became
and
in
the
same
way
sages
and
men
also
became
That.
 tadhaitatpaśyannṛṣirvāmadevaḥ
pratipede
ahaṁ
manurabhavaṁ
sūryaḥ
ca
iti

taddha
while
that
etat
this
(Self)
paśyan
seeing,
realising,
ṛṣi
vāmadevaḥ
Vāmadeva
pratipede
avowed
ahaṁ
I
manu
Manu
abhavam
I
became
sūrya
the
Sun
ca
and
iti
end
of
quote.

B.
1.4.10
a
continuation
of
the
previous
quote
 The
sage
Vāmadeva
asserted
that
in
realising
the
Self
‘I
became
Manu
and
the
Sun.’
 
tadidamapyetarhi
ya
evaṁ
veda
ahaṁ
brahmāsmīti
sa
idaṁ
sarvaṁ
bhavati
B.
1.4.10

tat
that
idam
this
api
even
etarhi
to
the
present
ya
who
evam
in
this
way
veda
knows
ahaṁ
brahma
asmi
‘I
am
Brahman’
iti
end
of
quote
sa
he
idam
this
sarvam
all
bhavati
he
becomes

Even
up
until
the
present,
he
who
in
this
way
knows
‘I
am
Brahman’:
He
becomes
all
this. 

 comment:
this
is
a
subsequent
part
of
the
previously
verse
and
should
be
read
accordingly.
 yasminsarvāṇi
bhūtānyātmaivābhūdvijānataḥ
|


tatra
ko
mohaḥ
koḥ
śoka
ekatvamanupaśyataḥ
||I.7.||

yasmin
in
which
sarvāṇi
in
all
bhūtāni
beings
ātma
eva
the
Self
alone
abhūt
1/s/aorist/act
have
become
vijānataḥ
he
who
has
realised
|
tatra
then
kaḥ
mohaḥ
what
delusion
kaḥ
śoka
what
misery
ekatvam
singularity,
oneness,
unity,
anupaśyataḥ
seeing,

When
all
beings
have
become
the
Self
of
the
wise
man,
then
what
delusion
or
misery
could
there
be
while
seeing
singularity?
 anyadeva
tadviditādatho
aviditādadhi
|
iti
śuśruma
pūrveṣām
ye
nastadvyācacakṣire
Ke.
1.4

anyat
other
eva
indeed
tat
that
viditāt
from
the
known
atho
likewise
aviditāt
from
the
unknown
adhi
above,
besides
|
iti
end
of
quote,
thus,
śuśruma
we
heard
3/pl/perf.
śru,
pūrveṣām
of
the
ancients
ye
who
(pl.)
naḥ
to
us,
unto
us,
for
us
etc.
tat
that
vyācacakṣire
they
explained
1/pl/perf.

‘That
Self
is
other
than
the
known
and
also
other
than
the
unknown.’
Thus
we
heard
as
it
was
explained
for
us
by
the
teachers
of
long
ago.
 yadvācā’nabhyuditaṁ
yena
vāgabhyudyate
|
tadeva
brahma
tvaṁ
viddhi
nedaṁ
yadidamupāsate
||
Ke.
1.5
||

yat
that
which
vācā
by
speech
anabhyuditam
not
uttered
yena
by
which
vāk
speech
abhyudyate
is
uttered
√vad
|
tat
that
eva
indeed,
only
brahma
Brahman
tvam
you
viddhi
know
na
not
idam
this
yat
that
which
idam
this
upāsate
they
worship

That
which
is
not
uttered
by
speech,
that
by
which
speech
is
uttered,
Know
that
alone
to
be
Brahman
and
not
that
which
people
worship
(as
an
object)
.
 Comment:
Brahman
is
said
to
be
inexpressible
by
words
because
mental
activity
cannot
comprehend
it.
 yasyāmataṁ
tasya
mataṁ
mataṁ
yasya
na
veda
saḥ
|
avijñātaṁ
vijñānatāṁ
vijñātamavijānatām
||
Ke.
2.3
||

yasya
whose
amatam
unknown
tasya
has
matam
known
matam
known
yasya
whose
na
not
veda
known
saḥ
he
|
avijñātam
not
known
vijñānatām
of
the
knowers
(at
a
worldly
level)
vijñātam
understood,
known,
avijānatām
not
known

He,
to
whom
it
is
unknown,
he
knows;
He
to
whom
it
is
known
–
he
does
not
know;
It
is
not
known
to
those
of
worldly
knowledge;
But
it
is
known
to
those
who
do
not
know.

Comment:
It
is
said
by
the
wise
that
a
fully
realised
man
does
not
know
the
Self
(because
being
fully
realised
he
is
the
Brahman,
he
is
the
Ātman,
there
is
only
One
and
for
him
there
is
no
separation.)
Where
there
is
duality
the
Self
is
not
known
because
the
Self
cannot
be
known
as
an
object.
Real
knowledge
is
an
aspect
of
consciousness
and
not
separate
from
it.
Worthy
of
serious
consideration
this
verse
summarises
the
instruction
given
in
previous
verses.

na
d
ṙṣṭerdraṣṭāraṁ
paśyeḥ
naśruteḥ
śrotāraṁ
śṙṇuyāt
na
motermantāraṁ
manvithāḥ
na
vijñātervijñātāraṁ
vijānīyāḥ
|
eṣa
ta
ātmā
sarvāntaraḥ
ato’nyadārtam
|
B.
3.4.2
|

na
not
dṙṣṭeḥ
of
the
seen,
of
vision,
draṣṭāram
the
seer,
paśyeḥ
is
seen,
he
sees,
na
not
śruteḥ
of
the
heard
śrotāram
the
hearer
śṙṇuyāt
he
could
hear,
1/s/opt.
na
not,
mateḥ
of
thought
mantāram
the
thinker
manvīthāḥ
you
could
think
2/s/opt
na
not
vijñāteḥ
of
the
known
vijñātāram
the
knower
vijānīyāḥ
you
could
know
2/s/opt/|
eṣa
this
Self
ta
certainly
ātmā
the
Self
sarvāntaraḥ
of
the
inside
of
all
ataḥ
hence,
therefore
anyat
other
ārtam
fallen
into
misfortune,
disturbed,
distressed,
suffering,
perishable
The
seer
of
the
seen
is
not
seen,
The
hearer
of
the
heard
cannot
be
heard,
You
cannot
think
the
thinker
of
thought,
You
cannot
know
the
knower
of

the
known,
This
is
indeed
the
inner
Self
of
all,
Anything
else
is
perishable.
 dvā
suparṇā
sayujā
sakhāyā
samānaṁ
vṙkṣaṁ
pariṣasvajāte
|
tayoranyaḥ
pippalaṁ
svādvattyanaśnannanyo
abhicākaśīti
||Mu
3.1.1
||

dv
ā
two
suparṇā
(ṇau),
birds
(also
has
connotations
of
being
closely
related),
sayujā
(jau)(sayujya
mfn
closely
united
with,
sayujyatā
f.
intimate
union
or
junction),
sakhāyā
have
the
same
cause
of
manifestation
(Gam.),
samānam
vṙkṣam
same
tree,
pariṣasvajāte
perched
|
tayoḥ
of
these
two
anyaḥ
the
one
pippalam
the
tree
svādu
full
of
tastes
atti
eats
anaśnan
not
tasting
anyaḥ
other
abhicākaśi
looks
on,
simply
watches,
iti
end
of
quote

Two
similar
birds
closely
related
are
perched
on
the
same
tree.
Of
these
two
one
eats
the
fruits,
full
of
tastes.
The
other,
not
eating,
simply
watches
without
eating.
 samāne
vṙkṣe
puruṣo
nimagno’nīśayā
śocati
muhyamānaḥ
|
juṣṭaṁ
yadā
paśyatyanyamīśamasya
mahimānamiti
vītaśokaḥ
||
Mu3.1.2

sam
āne
vṙkṣe
in
the
same
tree
puruṣaḥ
the
Self
seated
in
the
antaḥkaraṇa
,
nimagnaḥ
immersed
in,
anīśayā
through
powerlessness,
helplessness,
despondency
śocati
he
grieves
muhyamānaḥ
being
deluded,
becoming
deluded
|
juṣṭam
loved,
adored,
pleased,
propitious,
yadā
when,
while,
paśyati
he
sees,
anyam
other
īśam
the
Lord
asya
of
that,
of
this,
mahimānam
greatness
iti
end
of
quote,
thus,
vītaśokaḥ
free
from
sorrow

In
the
same
tree,
on
the
one
hand,
the
embodied
being
immured
in
despondency
through
helplessness
grieves
becoming
deluded.
When
he
sees
the
adored
other,
the
Lord
and
his
magnificence,
in
this
way
he
is
freed
from
sorrow.

yadā
paśyaḥ
paśyate
rukmavarṇaṁ
kartāramīśaṁ
puruṣaṁ
brahmayonim
|
tadā
vidvānpuṇyapāpe
vidhūya
nirañjanaḥ
paramaṁ
sāmyamupaiti
|| 

Mu3.1.3
||

yad
ā
when
paśyaḥ
the
seer
paśyate
sees
rukmavarṇaṁ
having
a
bright
or
radiant
appearance
kartāram
the
creator
īśam
the
Lord
puruṣaṁ
the
supreme
being
brahmayonim
the
source
of
everything
|
tadā
then
vidvān
the
wise
one,
the
illumined
soul,
puṇyapāpe
in
good
and
evil,
vidhūya
having
shaken
off
or
driven
away,
nirañjanaḥ
spotless,
pure,
paramam
supreme
sāmyam
equality,
equilibrium,
upaiti
achieves

When
the
seer
sees
the
radiant
creator,
the
Lord,
the
Supreme
Being,
source
of
all,
then
the
wise
one,
the
illumined
soul,
having
shaken
off
good
and
evil,
being
without
blemish,
attains
supreme
equilibrium.

ātmendriyamanoyuktaṁ
bhoktetyāhurmanīṣiṇaḥ
K.
1.3.4

ā
tma
the
Self
indriyamanoyuktam
associated
with
the
mind
and
senses
bhoktā
the
enjoyer
iti
end
of
quote
āhuḥ
they
say
or
assert
manīṣiṇaḥ
analytical
scholars,
discriminating
sages,

Discriminating
sages
assert
that
the
‘enjoyer’
is
the
Self
(while)
associated
with
the
mind
and
senses.
 eko
devaḥ
sarvabhūteṣu
gūḍhaḥ
sarvavyāpī
sarvabhūtāntarātmā
|
karmādhyakṣaḥ
sarvabhūtādhivāsaḥ
sākṣī
cetā
kevalo
nirguṇaśca

Sve.
6.11
eka
the
one,
devaḥ
deity,
shining
one
sarvabhūteṣu
in
all
beings,
guḍhaḥ
deep
mystery,
hidden,
sarvavyāpī
all-pervasive
sarvabhūtāntarātmā
the
inner-dweller
in
all
beings,
|
karmādhyakṣaḥ
over-seer
of
actions,
sarvabhūtādhivāsaḥ
dweller
in
all
beings,
sākṣī
the
witness,
cetā
1/s/m
cetṛ
the
observer,
consciousness
kevalaḥ
pure,
alone,
nirguṇaḥ
free
from
qualities,
ca
and

The
one
deity
hidden
in
all
beings,
all-pervasive,
inner-dweller
in
all
,
over-
seer
of
actions,
the
witness,
observer
pure,
alone
and
free
from
qualities.
 sa
paryagācchukramakāyamavraṇamasnāviraṁ
śuddhamapāpaviddham
|
kavirmanīṣī
paribhūḥ
svayambhūryāthātathyato’rthān 

vyadadhācchāśvatībhyaḥ
samābhyaḥ
||
I.8.||
(refers
to
the
man
become
realised)

sa
he
the
Self,
paryagāt
(root
gam)(who)
has
attained,
(or)
must
know
in
fact,
śukram
pure,
bright,
resplendent,
akāyam
bodiless,
incorporeal,
avraṇam
unhurt,
unscarred,
entire,
asnāviraṁ
without
sinews,
without
force,
śuddham
pure
apāpaviddham
not
afflicted
with
evil
|
kaviḥ
gifted
with
insight,
intelligent,
enlightened,
manīṣī
the
intelligent
man,
a
great
saintly
person,
philosopher,
paribhūḥ
exists
above
all,
pervading,
containing
svayambhūḥ
self-existing,
independent,
yāthātathyataḥ
real
state
or
condition,
truth,
propriety,
arthān
duties,
meanings,
sense,
aim,
cause,
reason,
vyadadhāt
made
into,
performed,
offered,
awards,
śāśvatībhyaḥ
from/of
the
continuous
or
eternal,
for
evermore,
eternally,
samābhyaḥ
from/of
years

He
who
has
attained
is
bright,
bodiless,
unscarred,
without
force,
pure,
untouched
by
evil,
gifted
with
insight,
an
intelligent
man,
exists
above
all,
independent,
established
in
reality.
He
has
apportioned
duties
to
the
eternal
years.

…
bh
ūtāni
taṁ
parāduryo
‘nyatrātmano
bhūtāni
veda,
sarvaṁ
taṁ
parādādyo
‘nyatrātmanaḥ
sarvaṁ
veda
;
idaṁ
brahma
idaṁ
kṣatraṁ,
ime
lokāḥ,
ime
devāḥ
,
imāni
bhūtāni,
idaṁ
sarvaṁ
yadayamātmā
||B.
2.4.6
||

…
bhūtāni
all
beings
tam
him
para-adu(ū)
reject
(slights)
yaḥ
who
anyat
(as)
other
ātmanaḥ
from/of
than
the
Self
bhūtāni
beings
veda
know,
sarvam
all
tam
him
parādāt
are
rejected
yaḥ
anyat
who
(as)
other
ātmanaḥ
from/of
than
the
Self
sarvam
all
veda
know
;
idam
this
brahma
Brahman
or
Brāhmaṇa
(Gam.),
idam
kṣatram
this
Kṣatriya
,
ime
lokāḥ
these
worlds,
ime
devāḥ
these
Gods,
imāni
bhūtāni
these
beings,
idaṁ
sarvaṁ
this
all
yad
which
ayam
this
ātmā
Self

…Beings
ignore
one
who
knows
them
as
other
than
the
Self.
Everything
ignores
he
who
knows
it
as
other
than
the
Self.
This
priest,
this
warrior,
these
worlds,
these
gods,
these
beings;
Whatever
is,
it
is
all
the
Self.

ātmānaṁ
cedvijānīyādayamasmīti
puruṣaḥ
|
kimicchankasya
kāmāya
śarīramanusaṁjvaret
||
B.
4.4.12

ā
tmānam
the
Self
ced
if
vijānīyāt
he
should
know
(1/s/opt/act
vi√jñā),
ayam
this
asmi
I
am
iti
thus
puruṣaḥ
the
Self
|
kim
icchan
desiring
what
kasya
kāmāya
to
please
whom,
for
whose
sake,
śarīram
the
body
anusaṁjvaret
he
should
feel
troubled

If
one
should
know
the
Self
as
‘I
am
this’,
then
for
whom
should
he
desire
anything
and
for
whose
sake
should
he
feel
bodily
difficulties?
y  asyānuvittaḥ
pratibuddha
ātmāsminsaṁdehye
gahane
praviṣṭaḥ
|


sa
viśvakṙt,
sa
hi
sarvasya
kartā
,
tasya
lokaḥ
sa
u
loka
eva
||
B.
4.4.13
||

yasya
of
whom
or
which
anuvittaḥ
found,
obtained,
at
hand,
pratibuddha
awakened,
awake,
realised,
one
who
has
attained
to
perfect
knowledge,
ātmā
the
Self,
asmin
in
this
saṁdehye
in
the
body,
gahane
in
impenetrable,
dark,
inaccessible
place,
praviṣṭaḥ
entered
(ppp.)
|
sa
he
viśvakṙt
creator
of
all
,
sa
he
hi
for,
because
sarvasya
of
all
kartā
the
agent
,
tasya
lokaḥ
of
the
world
sa
u
loka
eva
indeed
he
is
the
world
itself

He
who
has
realised
as
the
Self
entered
into
this
dark,
inaccessible
place
the
body,
is
the
creator
of
all,
the
agent
of
all,
and
indeed
he
is
the
world
himself.
 ihaiva
santo
‘tha
vidmastadvayam,
na
cedavedirmahatī
vinaṣṭiḥ
|
ye
tadviduramṙtāste
bhavanti,
athetare
duḥkhamevāpiyanti
||
B.
4.4.14
||

iha
in
this
place,
here,
in
this
world,
in
this
body
eva
indeed,
alone,
only,
santaḥ
the
devotees,
an
ascetic,
saintly
persons,
atha
now,
then,
vidmas
intelligence,
wisdom,
(or
-we
know/knew,
3/pl./perf.)
tad
that
vayam
we,
na
not
ced
if
avedi
ignorance
mahatī
great
(f.)
vinaṣṭiḥ
loss,
ruin,
destruction,
|
ye
those
who
tad
that
viduḥ
they
have
come
to
know
1/pl/perf
(in
present)/act
√vid
cl2,
amṙtāḥ
immortals
te
they
bhavanti
they
become,
atha
while
itare
others
(who
do
not
know)
duḥkham
sorrow
eva
alone
apiyanti
they
get

Here
in
this
body
we
have
come
to
know
That.
If
not,
then
ignorance
results
in
great
destruction.
Those
who
have
come
to
know
become
immortal
but
the
rest
get
only
sorrow.

adaitamanupaśyatyātmānaṁ
devamañjasā
|
īśānaṁ
bhūtabhavyasya,
na
tato
vijugupsate
||B.4.4.15
||

yad
ā
when
etam
this
2/s,
anupaśyati
realises
ātmānaṁ
Self
devam
shining
one
añjasā
truly,
directly,
instantly|
īśānam
ruler,
master,
2/s,
bhūtabhavyasya
of
what
is
past
and
what
is
to
become,
na
not
tataḥ
from
that
vijugupsate
shrinks
away
from,
wishes
to
conceal
from,
When
one
realizes
that
shining
Self
directly,
the
master
of
what
has
passed
and
what
is
yet
to
come,
then
he
no
longer
wishes
to
hide
from
it.
 …,
sa
eṣa
neti
netyātmā
B.
3.9.26
 sa
this
eṣa
this
very
near
(the
Self)
neti
(na
iti)
not
this
neti
(na
iti)
not
this
ātmā
the
Self
 This
(whatever
it
may
be)
is
that
Self
which
has
been
described
as
‘not
this,
not
this’
 …yadā
sarve
pramucyante
kāmā
ye‘sya
hṙdi
śritāḥ
|
atha
martyo’mṙto
bhavatyatra
brahma
samaśnuta
iti
||
B.4.4.7.||

…
yadā
when
sarve
all
pramucyante
they
are
let
go,
are
gone
(pass.),
kāmā
desires
ye
who,
which
(pl.)
asya
of
him,
of
that,
his
hṙdi
in
the
heart
śritāḥ
situated
in,
contained
in
|
atha
then
martyaḥ
from
mortal
amṙtaḥ
immortal
bhavati
he
becomes
atra
here,
at
this
time
brahma
Brahman
samaśnuta
attained
iti
end
of
quote

When
all
his
desires
held
in
the
heart
are
let
go


Then
from
mortal
he
becomes
immortal
and
attains
Brahman.
 yaḥ
sarvajñaḥ
sarvavidyasya
jñānamayaṁ
tapaḥ
|
tasmādetadbrahma
nāma
rūpamannaṁ
ca
jāyate
||
Mu.1.1.9
||

ya
ḥ
he
who
sarvajñaḥ
knower
of
all
(in
general
(Gam.))
sarvavid
knower
of
all
(in
detail
(Gam.))
yasya
of
whom,
whose,
jñānamayam
consisting
of
knowledge,
made
of
knowledge,
tapaḥ
the
austerity
(essential
energy,
focussed
effort,
striving
for
perfection
in
a
particular
sport,
field
of
knowledge
or
work,
willingly
expended
in
actively
pursuing
a
higher
purpose
in
life,
(Wikipedia)),
|
tasmāt
from
that
etat
this
(very
near),
brahma
Brahman
(refers
to
an
aspect
of
Brahman
referred
to
ealier
in
the
text
and
known
as
hiraṇyagarbha
a
name
for
Brahmā
(the
creative
aspect)
,
nāma
name,
rūpam
form
annam
food,
ca
and
jāyate
is
born,

He
who
is
omniscient,
the
knower
of
everything,
whose
essential
energy
consists
of
knowledge
–
from
him
comes
this
Brahmā
(the
creative
aspect),
name,
form
and
food.

na
tasya
kāryaṁ
karaṇaṁ
ca
vidyate
na
tatsamaścābhyadhikaśca
dṙśyate
|
parāsya
śaktiṁvividhaiva
śrūyate
svābhāvikī
jñānabalakriyā
ca
Ś.
6.8.
na
not
tasya
of
him
kāryam
a
function,
what
has
to
be
done,
karaṇam
doing,
activity,
instrument,
ca
and
vidyate
there
is,
there
exists,
na
not
tat
that
samaḥ
equal
to
ca
and
abhyadhikaḥ
superior
to,
ca
and
dṙśyate
is
seen
|
parā
supreme
asya
his
śaktim
power
vividhā
various,
diverse,
eva
indeed,
śrūyate
is
heard,
heard
of,
svābhāvikī
spontaneous,
intrinsic,
jñāna-bala-kriyā
action
through
the
power
of
knowledge,
(ruler-ship
over
everything
by
controlling
them
merely
through
His
proximity
(Gam.))
ca
and

He
has
no
function
nor
activity
and
nothing
existing
equal
to
or
superior
to
Him
is
seen.
His
supreme
power,
marvellously
diverse,
is
heard
of
–
spontaneous
action
through
the
proximity
of
the
power
of
knowledge.

ap
āṇipādo
javano
grahītā
paśyatyacakṣuḥ
sa
śṙṇotyakarṇaḥ
|
sa
vetti
vedyaṁ
na
ca
tasyāsti
vettā
tamāhuragryaṁ
puruṣaṁ
mahāntam
Ś.
3.19


apāṇipādaḥ
without
hands
and
feet
javanaḥ
quick,
swift
grahītā
the
taker,
grasper,
(1/s/m),
the
observer,
paśyati
he
sees
acakṣuḥ
without
an
eye
sa
śṙṇoti
he
hears
akarṇaḥ
without
an
ear
|
sa
vetti
he
knows
vedyam
what
needs
to
be
known
na
ca
not
and
tasya
of
that
asti
is
vettā
the
knower,
the
known,
tam
him
āhuḥ
calling,
invoking,
agryam
the
first,
foremost,
puruṣam
the
Self
mahāntam
great

Without
hands
and
feet
the
swift
grasper,
the
observer
who
sees
without
an
eye,
hears
without
an
ear.
He
knows
what
is
to
be
known
but
is
not
known.
He
is
called
the
First,
The
Great
Self.

sa
ya
eṣo’ṇimaitadātmyamidaṁ
sarvaṁ
tatsatyaṁ
sa
ātmā
tattvamasi
śvetaketo
iti
bhūya
eva
mā
bhagavānvijñāpayatviti
tathā
somyeti
hovāca
C.6.8.7.

sa
ya
that
which
eṣaḥ
this
(very
near)
aṇimā
subtle
essence,
spirit,
aitadātmyam
state
of
having
the
nature
or
property
of
this,
idam
this
sarvam
all
tat
satyam
that
is
the
Truth
sa
ātmā
that
Self,
tat
tvam
asi
that
thou
art
śvetaketu
(the
name
of
the
disciple)
iti
end
of
quote
bhūya
becoming,
being,
eva
alone,
only,
again,
mā
to
me
bhagavān-vijñāpayatu
may
the
venerable
one
explain,
make
known
(2/s/caus.impv.)
iti
end
of
quote
tathā
so
be
it
somya
O
agreeable
one
iti
hovāca
he
said
‘That
which
is
this
present,
subtle,
essence
is
the
nature
of
the
Self
of
all
this
(universe).
That
is
the
Truth.
That
is
the
Self.
That
thou
art,
Śvetaketu.”‘Explain
that
to
me
again
please
Venerable
Sir.’’
So
be
it
O
Agreeable
One’,
he
said.

……ācāryavānpuruṣo
veda
tasya
tāvadeva
ciraṁ
yāvanna
vimokṣye’tha
sampatsya
iti
||C.6.14.2||

……
ācāryavān
having
a
teacher
puruṣaḥ
a
man
veda
knows
(1/s/perf.
√vid,
tasya
for
him,
tāvat
as
long
as
eva
only
ciram
after
a
long
time,
delay,
yāvat
for
so
long
na
vimokṣye
(vimokṣyate
Gam.)
he
will
not
become
free
atha
then
sampatsya
(sampatsyate
Gam.)
it
will
come
to
pass,
he
will
fly
together,
merge,
meet
with,
iti
end
of
quote

A
man
having
a
teacher
knows.
For
him
there
is
delay
only
until
such
time
as
he
becomes
free
(from
attachment
to
the
body)
and
then
he
merges.
 …uta
tam
ādeśam
aprākṣyaḥ
||
C.6.1.2
||
yenāśrutaṁ
śrutaṁ
bhavatyamataṁ
matamavijñātaṁ
vijñātamiti
kathaṁ
nu
bhagavaḥ
sa
ādeśo
bhavatīti
||
C.
6.1.3
||
yathā
somyaikena
mṛtpiṇḍena
sarvaṁ
mṛnmayaṁ
vijñātaṁ
syādvācārambhaṇaṁ
vikāro
nāmadheyam
mṛttiketyeva
satyam
C.6.1.4

uta
interrogative
particle
aprākṣyaḥ
(did)
you
ask
(aor.),
tam
(for)
that
ādeśam
advice,
instruction
||
C.
6.1.2
||
yena
through
which
aśrutam
the
unheard
śrutam
heard
bhavati
becomes,
amatam
the
unthought
of
matam
thought,
avijñātam
the
unknown
vijñātam
known
iti
end
of
quote
katham
nu
how
indeed.
In
what
way,
how
much
more,
bhagavaḥ
venerable
sir
sa
ādeśaḥ
that
instruction
bhavati
it
becomes,
is
imparted
iti
end
of
quote
C.
6.1.3
yathā
as
somya
o
good-looking
one
ekena
by
one
mṛtpiṇḍena
by
a
lump
of
earth,
by
a
clod
of
clay,
sarvam
all
mṛnmayam
made
of
earth,
earthen,
an
earthenware
vessel,
vijñātam
known
syād
it
could
be,
it
should/may
be

v
ācārambhaṇa
depending
on
words
alone,
vikāraḥ
change
of
form
or
nature,
modification,
change,
a
product,
nāmadheyam
a
name,
name,
naming
mṛttikā
earth,
clay,
loam,
iti
end
of
quote
eva
indeed,
truly
satyam
truth,
reality,
existence,
C.6.1.4.
‘Did
you
ask
(the
teacher)
regarding
that
instruction
through
which
the
unheard
is
heard,
the
unthought
of
is
thought
and
the
unknown
is
known?
’How
is
that
instruction
explained,
O
venerable
Sir?’

‘O
Good
looking
one;
By
knowing
a
lump
of
clay
the
nature
of
all
things
made
of
earth
may
be
known.
Variation
of
objects
depends
on
words
alone
through
naming
the
clay.
This
is
reality.
i.e
The
previous
question
is
answered.
-
In
this
way
reality
is
known
from
instruction’

(The
following
two
verses
repeat
the
analogy
using
gold
and
iron
as
examples.
Through
knowing
something
gold
or
made
of
iron
the
nature
of
all
gold
or
iron
objects
is
known.
The
lesson
is
that
through
knowing
the
Self
in
one
thing
the
nature
of
the
Self
may
be
known
in
all
because
the
differences
are
in
name
alone
and
in
fact
everything
is
that
Self.)

…svapn
āntaṁ
me
somya
vijānīhīti
yatraitatpuruṣaḥ
svapiti
nāma
satā
somya
tadā
sampanno
bhavati
svamapīto
bhavati
tasmādenaṁ
svapitītyācakṣate
svaṁ
hyapīto
bhavati
||C.6.8.1.||

…
svapnāntam
concerning
deep
sleep
me
for
me/of
me/from
me,
somya
o
goodlooking-one,
vijānīhi
know!
(2/s/impv/vi√
jñā
)iti
end
of
quote
yatra
when
etat
puruṣaḥ
this
(or
that)
person
svapiti
sleeps
nāma
named,
called,
spoken
of,
said
to
be
satā
by/with
(merged
with)
existence,
somya
o
good-
looking-one,
tadā
then
sampannaḥ
having
perfection
5/6/s,
bhavati
he
becomes
svam
himself,
his
own
Self,
apītaḥ
having
gone
into
5/6/s
bhavati
he
becomes
tasmāt
therefore
enam
this
one
svapiti
he
sleeps,
iti
end
of
quote
ācakṣate
they
say,
they
describe
as
svam
his
own,
his
own
Self,
hi
for,
because,
apītaḥ
5/6/s
having
gone
into
bhavati
he
is,
he
becomes,
exists,

Note:
‘Thus
merger
means
freedom
from
limiting
adjuncts
and
not
becoming
something
else.’
(Gam.)
 O
Good-looking-one,
learn
from
me
about
the
nature
of
‘deep
sleep’.

When
a
person
is
said
to
be
sleeping,
he
merges
with
existence.
Then
having
merged
he
is
‘of
the
perfect’
as
his
own
Self.
Therefore
they
say
‘He
sleeps’.
For
in
merging
he
becomes
his
own
Self.
sa
vā
eṣa
ātmā
hṛdi
tasyaitadeva
niruktaṁ
hṛdyayamiti


tasmāddhṛdayamaharaharvā
evaṁvitsvargaṁ
lokameti
||C.8.3.3.||

sa
v
ā
he/this
surely
eṣa
this
ātmā
Self
hṛdi
in
the
heart
tasya
of
that
etat
this
eva
indeed,
certainly,
alone
niruktam
etymological
explanation
or
interpretation
of
a
word
hṛdi
ayam
this
(Self)
in
the
heart
iti
end
of
quote
tasmāt
from
that,
therefore
hṛdayam
derived
to
mean
‘it
is
in
the
heart’
ahaḥ
ahaḥ
daily,
every
day
vā
indeed
evam
vit
in
this
way
knower,
(one
knowing
this)
svargaṁ
lokam
the
heavenly
world,
the
world
of
light
eti
he
goes
to
√i

Note:
This
is
like
showing
the
root
meaning
underlying
the
use
of
the
words.

‘This
Self
certainly
exists
in
the
heart.’
From
‘
hṛdi
ayam
this
(Self)
is
in
the
heart’-has
come
the
derivation
‘hṛdayam’
meaning
‘it
is
in
the
heart’.
He
who
knows
this
goes
daily
to
the
world
of
light
.

tadv
ā
asyaitadaticchandā
apahatapādhmābhayaṁ
rūpam
|
tadyathā
priyayā
striyā
saṁpariṣvakto
na
bāhyaṁ
kiṁcana
veda
nāntaram,
evamevāyaṁ
puruṣaḥ
prājñenātmanā
saṁpariṣvakto
na
bāhyaṁ
kiṁcana
veda
nāntaram
;
tadvā
asyaitadāptakāmamātmakāmamakāmaṁ
rūpaṁ
śokāntaram
||B.4.3.21
||

tat
v
ā
that
surely,
asya
of
that,
of
him,
etat
this,
that
aticchandā
state
of
freedom
from
all
desires,
beyond
desires,
apahata-pāpma-abhayam
destroyed/warded
off,
-
hurtful,
injurious,
evil
–
fearless,
rūpam
form,
shape,
|
tad
yathā
for
example
priyayā
by
his
dear
wife,
by
or
with
his
beloved,
striyā
by/with
wife,
saṁpariṣvaktaḥ
closely
or
fully
embraced,
na
bāhyam
not
outer
kiṁcana
anything
veda
knows
na
antaram,
nor
inner
evam
thus,
so
eva
one,
alone,
only,
ayam
this
(indefinite)
puruṣaḥ
Self
prājñenaātmanā
by
the
intelligent
Self
saṁpariṣvaktaḥ
closely
embraced
na
bāhyam
not
outer,
kiṁcana
anything
veda
knows
na
antaram
nor
inner
;
tad
vā
that
surely
asyaitad
his
āpta-kāmam
desire-
fulfilled,
ātma-kāmam
desire
for
the
Self
akāmam
without
desire,
rūpam
form
śokāntaram
free
from
sorrow,
That
is
surely
his
form
–
free
from
all
desires,
free
from
evil
and
fearless.
As
a
man
closely
embraced
by
his
loving
wife
knows
nothing
either
outer
nor
inner,
so
one
closely
embraced
by
the
intelligent
Self
knows
neither
outer
nor
inner.
Surely,
his
desires
fulfilled,
these
being
but
desires
for
the
Self,
desireless,
he
is
free
from
sorrow.

…tasmādvā
etasmādātmana
ākāśaḥ
saṁbhūtaḥ
…
T.2.1.1
 tasmāt
from
that
vā
indeed
etasmāt
from
this
(immanent)
ātmanaḥ
of
/from
the
Self
ākāśaḥ
space
saṁbhūtaḥ
was
produced,
sprung,
arose,
 From
that
Brahman,
from
this
immanent
Self
space
arose.
 …prāṇa
ātmataḥ……..
C.7.26.1

pr
āṇa
life
force
ātmataḥ
from
the
Self,
(also
hope,
memory,
space,
fire,
water,
appearance
and
disappearance,
food,
strength,
understanding,
meditation,
intelligence,
will,
mind,
speech,
name
text,
rites,
and
all
actions
arise
from
the
Self).

Life
force
is
from
the
Self
,
(and
also
from
the
Self
are)
–
hope,
memory,
space,
fire,
water,
appearance
and
disappearance,
food,
strength,
understanding,
meditation,
intelligence,
will,
mind,
speech,
name,
text,
rites
and
all
actions
are
from
the
Self.

na
tasya
kaścit
patirasti
loke
na
ceśitānnaiva
ca
tasya
liṅgam
|


sa
kāraṇaṁ
karaṇādhipādhipo
na
cāsya
kaścijjanitā
na
cādhipaḥ
Sve.
6.9

na
tasya
not
of
him
kaścit
anything
patiḥ
the
ruler,
master
asti
is
loke
in
the
world
na
ca
not
and
īśitān
superiority,
supremacy,
na
not
eva
indeed,
alone,
only,
ca
and,
tasya
of
that,
of
him
liṅgam
sign,
mark,
indication,
|
saḥ
he
kāraṇam
the
cause
karaṇādhipa
the
god
presiding
over
each
sense,
the
principle
of
life,
living
soul,
‘lord
of
the
organs’,
adhipaḥ
ruler,
regent,
king,
na
ca
asya
not
and
of
that,
kaścit
anything,
janitā
produced,
he
will
take
his
birth,
will
take
birth,
produced,
,
na
ca
not
and
adhipaḥ
ruler,
regent,
king

In
this
world
he
has
no
master,
no
ruler,
nor
any
distinguishing
sign.
He
is
the
cause
and
the
regent
of
the
‘lords
of
the
organs’.
He
is
not 

originated
and
has
no
overlord.
 
niṣkalaṁ
niṣkriyaṁ
śāntaṁ
niravadyaṁ
nirañjanam
|


amṛtasya
paraṁ
setuṁ
dagdhendhanamivānalam
||Sve
6.19||

ni
ṣkalam
without
parts,
undivided,
niṣkriyam
actionless,
the
actionless
one,
śāntam
tranquil,
undisturbed,
niravadyam
faultless,
nirañjanam
spotless,
pure,
amṛtasya
of
immortality,
to
immortality,
param
supreme,
setum
a
bridge,
dam,
dike,
dagdha-indhanam
burnt
fuel,
iva
as
if,
like,
analam
fire,
a
fire,

Refers
to
the
Self
as
refuge

Having
no
parts,
being
undivided,
actionless,
tranquil,
faultless,
without
impurity,
the
supreme
bridge
to
immortality,
as
if
a
fire
of
burning
fuel
(or)
like
fire
that
has
burnt
out
its
fuel.

tasya
haitasya
puru
ṣasya
rūpam
|
yathā
māhārajanaṁ
vāsaḥ
,
yathā
pāṇḍvāvikam
,
yathendragopaḥ,
yathāgnyarciḥ
yathā
puṇḍarīkam,
tathā
sakṛdvidyuttam
;
sakṛdvidyutteva
ha
vā
asya
śrīrbhavati
ya
evaṁ
veda;
athāta
ādeśaḥ
-
neti
neti,
na
hyetasmāditi
netyanyatparamasti,
atha
nāmadheyam
–
satyasya
satyamiti
;
prāṇā
vai
satyam,
teṣāmeṣa
satyam
B.2.3.6

tasya
of
that,
of
him,
ha
emphasis,
etasya
from
this
(subtle)
puruṣasya
of
that
Self,
or
being,
rūpam
the
form,
shape,
colour|
yathā
as,
like,
māhārajanam
dyed
with
indian
saffron
(turmeric),
vāsaḥ
a
garment,
clothing,
yathā
as
pāṇḍvāvikam
a
sheeps-wool
shawl
,
yathā
as
indragopaḥ
the
cochineal
insect,
a
fire-fly,
yathāgnyarciḥ
as
a
flame
or
tongue
of
fire,
yathā
as
puṇḍarīkam
white,
white
lotus,
tathā
as
sakṛdvidyuttam
a
flash
of
lightning
;
sakṛdvidyutta
iva
as
if
a
flash
of
lightning,
ha
vā
indeed
or,
asya
of
that,
of
him,
śrīr
glorious
bhavati
becomes
ya
who,
evam
thus
veda
knows;
athāta
therefore
ādeśaḥ
the
instruction,
command,
declaration
neti
neti
not
this,
not
this,
na
not
hi
for,
because
etasmāt
from
this
(very
near),
iti
end
of
quote,
na
iti
not
this,
anyat
other
param
appropriate
asti
is,
atha
now,
nāmadheyam
the
name,
designation,
–
satyasya
satyam
the
truth
of
truth
iti
;
prāṇā
vital
force
vai
indeed
satyam
truth
,
teṣām
of
those,
eṣa
that
satyam
truth
This
is
the
colour
of
that
subtle
body
-
like
a
garment
dyed
in
yellow
turmeric,
as
the
colour
of
a
sheepswool
shawl,
like
a
scarlet
cochineal
insect,
like
a
tongue
of
flame,
like
the
white
lotus,
or
indeed,
like
a
flash
of
lightning.
He
who
knows
this
becomes
glorious
as
if
a
flash
of
lightning.
Therefore
the
instruction
to
the
mind
regarding
Brahman
is
given
-
‘not
this,
not
this’.
Because
there
is
no
other
term
more
appropriate
to
describe
anything
from
this
Self
than
‘not
this’.
Now
this
is
known
as
‘the
Truth
of
Truth’
or
‘the
truth
of
reality’
.
The
Vital
force
is
indeed
Truth,
Of
those
this
is
the
Truth.

Comment:
This
passage
is
in
a
discussion
differentiating
the
natures
of
the
subtle
body
and
the
Self.
It
is
quoted
in
Śaṅkaras
commentary
on
the
Brahma
Sutras
to
help
refute
the
consequences
of
misunderstanding
the
subtle
for
the
Self
and
to
illustrate
the
importance
of
using
the
instruction
to
insist
that
whatever
is
experienced
is
‘neti
neti’
not
this,
not
this.

sa
hov
āca
etadvai
tadakṣaraṁ
gārgī
brāhmaṇā
abhivadanti


asthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamaḥ-
avāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano
’tejas
kamaprāṇamamukhamamātramanantaramabāhyam,
na
tadaśnāti
kiṁcana,
na
tadaśnāti
kaścana
B.
3.8.8

sa
he
ha
uvāca
said
etat
vai
that
indeed
tat
that/this
akṣaraṁ


unchangeable/imperishable
(Brahman)
gārgī
O
Gārgī
brāhmaṇāḥ
the
Brahmaṇās
abhivadanti
they
declare
with
reference
to
asthūlam
not
gross
or
bulky,
anaṇu
not
minute
or
fine,
ahrasvam
not
short,
adīrgham
not
long,
alohitam
not
reddish,
asneham
not
oily,
acchāyam
not
shadowed,
atamas
not
dark
avāyvu
not
air
anākāśam
not
space
asaṅgam
not
attached,
arasam
without
taste
agandham
without
odour,
acakṣuṣkam
without
eyes
aśrotram
without
ear,
avāgam
without
faculty
of
speech,
atejaskam
non-luminous,
aprāṇam
without
breath,
amukham
without
mouth,
amātram
boundless,
anantaram
without
inner,
abāhyam
without
outer,
na
tat
not
that
aśnāti
it
eats
kiṁcana
anything,
na
tat
not
that
aśnāti
it
eats,
is
eaten,
kaścana
anybody

(Spoken
by
the
sage
Yājñavalkya
in
answer
to
a
question
by
Gargī
about
the
nature
of
Brahman.)
O
Gargi,
the
Brahmins
say
that
this
unchangeable
is
indeed
That
.
Neither
gross
nor
fine,
nor
short
nor
long,
not
reddish
or
oily,
not
shadowed
nor
dark,
neither
air
nor
space,
not
attached,
without
taste
or
odour,
without
eye,
or
ear,
without
the
faculty
of
speech,
non-luminous,
without
breath
or
mouth,
boundless,
without
inner
or
outer,
it
neither
eats
anything
or
is
eaten
by
anything.

sarva
ṁ
khalvidaṁ
brahma
tajjalāniti
śānta
upāsīta
|
atha
khalu
kratumayaḥ
puruṣo
yathākraturasmiṁlloke
puruṣo
bhavati
tathetaḥ
pretya
bhavati
sa
kratuṁ
kurvīta
||
C.3.14.1
||

sarvam
all
khalu
indeed
idam
this
brahma
brahman
tajjalān
it
is

born
from
That
(
tajja),
becomes
merged
in
That
(talla),
continues
to
function
as
That
(tadana),
(a
traditional
derivation),
iti
end
of
quote,
śānta
stillness
upāsīta
he
should
worship,
meditate
on,
practice
continuously,
|
atha
now,
as,
khalu
indeed,
kratumayaḥ
identified
with
a
purpose,
convictions,
puruṣaḥ
the
Self,
a
man,
being.
yathā
then
kratuḥ
plan,
intention,
resolution,
purpose,
desire,
will,
conviction,
asmin
loke
in
this
world
puruṣaḥ
a
man

bhavati
becomes
tathā
so
itaḥ
gone,
pretya
having
departed,
died,
in
the
life
to
come,
bhavati
he
becomes
sa
he
kratum
resolution,
purpose,
intention,
will,
desires,
conviction,
kurvīta
he
should
form,
create,
shape,
1/s/opt.

All
this
is
indeed
Brahman.
It
is
born
from
That,
becomes
merged
in
That,
functions
within
That.
A
man
should
continuously
practice
calmness.
Now
a
man
is
indeed
identified
with
his
convictions.
As
a
man
becomes
his 

convictions
in
this
world,
so
he
becomes
after
death,
in
the
world
to
come.
Therefore
he
should
shape
his
convictions. 

 Comment:
As
one
thinks
so
one
becomes.
 ākāśastalliṅgāt
B.S.
1.1.22
 ākāśaḥ
space
(is
Brahman)
tat-liṅgāt
from
the
indicatory
mark
of
that
 Space
is
Brahman
because
it
has
the
indicatory
marks
of
it.
 Comment:
refers
to
C.
1.9.1.
below
 ..sarvāṇi
ha
vā
imāni
bhūtānyākāśādeva
…


sarvāṇi
all
ha
vā
indeed
imāni
these
bhūtāni
beings
and
objects
ākāśāt
from
space
eva
alone
 ..
all
these
objects
and
beings
indeed
originate
from
space
alone..

Comment:
the
purport
is
that
where
space
is
worshipped
or
meditated
on
then
space
is
Brahman.
i.e
ākāśa
is
used
in
the
sense
of
Brahman
because
indicatory
characteristics
of
Brahman
are
seen.
es
to
prāṇa
and
other
words
when
appropriate.

ānandamayo’bhyāsāt
B.S.
1.1.12
 ānandamayaḥ
consisting
of
bliss
abhyāsāt
because
of
repetition
 The
blissful
One
is
the
Absolute
because
this
proposition
is
repeatedly
expressed
in
the
Upanishads.
 (This
argument
is
included
in
the
Brahma
Sutras
to
refute
alternative
claims.
The
supporting
quotations
follow).

…yadvai
tat
suk
ṛtam
|
raso
vai
saḥ
|
rasaṁ
hyevāyaṁ
labdhvā’
‘nandī
bhavati
|
ko
hyevānyātkaḥ
prāṇyāt
|
yadeṣa
ākāśa
ānando
na
syāt
|
eṣa
hyevā’
‘nandayāti
|…
T.2.7.1

…
yad
vai
which
indeed
tat
that
sukṛtam
(svakṛta
Gam.)
self-created
|
rasaḥ
the
essence,
finest
or
prime
part,
vai
verily
saḥ
he/it
|
rasam
the
essence
hi
for,
because,
since,
eva
alone,
only
ayam
this
(indefinite)
labdhvā
having
found/obtained/received
ānandī
happy,
joyful
bhavati
he
becomes
|
kaḥ
hi
who
indeed
eva
alone
anyāt
he
should
breathe
(in)
1/s
opt.
√aṇ,
kaḥ
who
prāṇyāt
he
should
breathe
out
(forward,
exhale),
|
yat
if
eṣa
this
(indefinite),
ākāśa
space
(in
the
heart),
ānandaḥ
bliss,
na
not
syāt
should
be
|
eṣa
this
hi
since,
for,
because,
eva
indeed
ānandayāti
gladdens,
enlivens
(Gam.),
(caus.)

That
which
is
called
the
self-creator
is
verily
the
essence.
For
having
found
this
singular
essence
one
becomes
happy.
If
there
should
be
no
bliss
of
the
Self
in
the
heart
then
who
could
breathe
in
or
breathe
out?
(Therefore
that
Brahman
exists.)
For
this
(Self)
surely
gives
life
(or
gladdens).

One
becomes
happy
by
coming
in
contact
with
bliss.
(Gam.)
 yaṁ
yaṁ
vāpi
smaran
bhāvaṁ
tyajaty
ante
kalevaram
|
taṁ
taṁ
evaiti
kaunteya
sadā
tadbhāvabhāvitaḥ
||
B.G.
8.6
||
yam
yam
whatever
vā
api
moreover
smaran
remembering,
thinking
about,
bhāvam
being,
existing,
state
or
condition
(of
mind),
any
entity,
tyajati
he
gives
up,
abandons,
surrenders,
ante
in
the
end,
at
the
end,
kalevaram
the
body
|
tam
tam
to
that
eva
indeed
eti
he
goes,
(√i),
kaunteya
O
son
of
Kunti,
sadā
always,
ever,
tad
that
bhāva
being,
existing,
state
of
being,
engrossment
in,
bhāvitaḥ
caused
to
become
(caus.
participle),
tadbhāva-bhāvitaḥ
‘one
by
whom
that
is
remembered
as
a
matter
of
habitual
recollection’
(Gam.)

Moreover,
whatever
state
of
being
he
has
in
mind
when
he
leaves
the
body,
that
he
goes
to
through
constantly
thinking
about
it,
O
son
of
Kunti.
 yad
yad
vibhūtimat
sattvaṁ
śrīmad
ūrjitam
eva
vā
|


tat
tad
evāvagaccha
tvaṁ
mama
tejo’ṁśasaṁbhavam
||B.G.10.41||

yad
yad
whatever
vibhūtimat
powerful,
mighty,
sattvam
being,
existence,
entity,
reality,
śrīmat
beautiful,
charming,
fortunate,
auspicious,
illustrious,
ūrjitam
strong,
powerful,
strength,
valour,
eva
indeed,
surely,
vā
as,
indeed,
or,
|
tat
tad
in
every
case,
eva
indeed,
avagaccha
(you)
understand,
be
convinced!
tvam
you,
mama
my,
tejas
spirit,
essence,
energy,
aṁśa
a
share,
portion,
part,
saṁbhavam
possibility,
source,
birth,
occurrence,
probability,

Whatever
mighty
being
–
be
he
ever
so
illustrious,
or
powerful,
you
should
understand
that
in
every
case
he
originates
from
just
a
part
of
my
splendour.
 atha
yadataḥ
paro
divo
jyotirdīpyate
viśvataḥ
pṛṣṭheṣu
sarvataḥ
puṣṭeṣvanuttameṣūttameṣu
lokeṣvidaṁ
vāva
tadyadidamasminnantaḥ 

puruṣe
jyotiḥ
C.3.13.7

atha
now
yat
who,
which
ataḥ
this
paraḥ
(should
be
param
according
to
Gam.
thus
accordingly)
beyond,
divaḥ
heaven,
sky,
jyotiḥ
light
dīpyate
it
shines
viśvataḥ
universality,
everything,
the
universe,
pṛṣṭheṣu
beyond,
sarvataḥ
allsided,
from
all
aspects,
from
everywhere,
puṣṭeṣu
in
completeness,
perfection,
anuttameṣu
in
the
unsurpassed
(pl.)
uttameṣu
in
the
best
(pl.)
lokeṣu
in
the
worlds,
idaṁ
this,
vāva
indeed
(emphasizing
previous
word),
tat
that,
yad
who,
which,
idam
this,
asmin
in
this
antaḥ
inner,
puruṣe
in
the
Self
jyotiḥ
light,
Now,
this
light
shines
beyond
heaven,
beyond
the
universe,
in
every
aspect
it
is
complete
perfection.
Shining
in
the
unsurpassed,
highest
worlds,
this
indeed
which
is
this
inner
light
in
a
person.

Whatever
illuminates
something
else
may
be
considered
as
light.
..the
term
‘light’
may
be
applied
to
Brahman
also
whose
nature
intelligence
is
because
It
gives
light
to
the
whole
universe.

...jyotiṣāṁ
jyotiḥ...
B
4.4.16


jyotiṣāṁ
of
lights,
jyotiḥ
the
light
 ...
the
light
of
lights
...
 Him
the
gods
worship
as
the
light
of
lights
 sarvaṁ
khalvidaṁ
brahma
...
C.
3.14.1


sarvam
all
khalu
indeed
idam
this
brahma
Brahman
 All
this
is
indeed
Brahman
 dvaitāvajñā
susthitā
cedadvaite
dhīḥ
sthirā
bhavet
/
sthairye
tasyā
pumāneṣa
jīvanmukta
itīryate
P.
2.102

dvaita
duality,
dualism,
avajñā
f.
dis-esteem,
disrespect,
disgust,
with
disregard,
indifferently,
have
a
low
opinion
of,
susthitā
firm,
innocent,
easy,
well
established,
comfortable,
unshaken,
healthy,
being
on
the
right
path,
simple,
fortunate,
cosy,
ced
if,
advaite
in
non-duality
7/s,
dhīḥ
disposition,
mental
attitude,
understanding,
intelligence,
wisdom,
knowledge,
sthirā
steady,
fixed,
stable,
bhavet
it
should
become,
it
may
become,
sthairye
in
stability,
firmness,
continuance,
calmness,
tasyā
of
that,
of
her,
pumān
a
man,
eṣa
this,
jīvanmukta
liberated
while
living,
iti
end
of
quote,
thus,
iryate
is
gone
(pass.
√ir
cl.6)

When
duality
is
regarded
with
indifference
then
establishment
in
non-
duality
may
become
steady.
A
man
who
is
established
in
this
stability
has
become
jivanmukta


-
liberated
while
living.

pratibodhaviditaṁ
matam
K.
2.4


pratibodha
perception,
waking,
instruction,
knowledge,
vigilance,
bodha
the
cognitions
acquired
through
the
intellect,
‘The
Self,
that
encompasses
all
ideas
as
Its
objects,
is
known
in
relation
to
all
these
ideas.
Being
the
witness
of
all
cognitions,
and
by
nature
nothing
but
the
power
of
Consciousness,
the
Self
is
indicated
by
the
cognitions
themselves,
in
the
midst
of
cognitions,
as
pervading
(all
of)
them.
There
is
no
other
door
to
Its
awareness.
Therefore
when
Brahman
is
known
as
the
innermost
Self
(ie.witness)
of
cognitions,
then
is
It
matam,
known,
that
is
to
say,
then
there
is
Its
complete
realization.’
(Gam.)
viditam
2/s
vidita
mfn
known,
understood,
ppp.
known
as,
perceived,
known
as,
matam
mfn
2/s
believed,
supposed,
understood,
regarded
as,
taken
for,

manasā
vacasā
dṛṣṭyā
gṛhyate
‘
nyairapīndrīyaiḥ
/
ahameva
na
matto’nyaditi
budhyadhvamañjasā

manas
ā
by
mind,
vacasā
by
speech,
dṛṣṭyā
by
sight,
gṛhyate
is
accepted
(having
been
perceived),
anyaiḥ
by
others,
api
even,
indrīyaiḥ
by
the
senses,
aham
I,
eva
indeed,
only,
alone,
na
,
not
mattaḥ
from
me,
than
me,
besides
me,
anyat
other,
iti
thus,
end
of
quote,
budhyadhvam
2/pl/impv
√budh
Cl.4
you
all
should
understand,
know,
recognize,
añjasā
ind.
straight
on,
right,
truly,

SB
11.13.24
Whatever
is
perceived
by
mind,
speech,
sight
and
the
other
senses
is
Me
alone
and
nothing
other
than
Me.
You
must
understand
this
rightly.

‘Being
the
witness
of
all
cognitions,
and
by
nature
nothing
but
the
power
of
Consciousness,
the
Self
is
indicated
by
the
cognitions
themselves,
in
the
midst
of
cognitions,
as
pervading
(all
of)
them.’
(Gam.)

tadvastu
śuddhantvasmābhirniścittairanubhūyate
tūṣṇīṁ
sthitau
na
śunyatvaṁ
śunyabuddheśca
varjanāt

tadvastu
that
truly
existing
or
abiding
substance
or
essence,
śuddham
pure
tu
but,
asmābhiḥ
by
or
with
us,
niścittaiḥ
with
not
thinking
3/pl/n,
anubhūyate
is
experienced,
is
understood,
1/s/pass.
tūṣṇīm
in
silence,
adv.,
sthitau
mfn
being
there,
present,
staying,
1/2/du/m,
na
not,
śunya
mfn
empty,
tvam
having
the
nature
of,
having
the
nature
of
a
void,
śunya
void,
buddheḥ
5/6/s/f
of/from
intelligence,
ca
and,
varjanāt
5/s/n
from
avoidance,
leaving,
abandoning,
excluding,
avoiding,
exception,
neglect,
P.
2.44
But
that
pure
existence
is
experienced
by
us
when
the
mind
is
still.
In
silence
it
is
there.
It
is
not
empty
or
void
of
intelligence
nor
is
anything
excluded.

sadbuddhirapi
cennāsti
mā’stvasya
svaprabhatvataḥ
nirmanaskatvasākṣitvātsanmātraṁ
sugamaṁ
nṛṇām
P.
2.45

sadbuddhi
sattvika
buddhi,
consciousness
of
existence,
conscious
existence,
api
also,
cet
if,
na
not,
asti
is
mā
strong
negation,
that
not,
don’t,
astu
let
it
be,
let
there
be,
asya
of
that,
of
him,
sva
own,
prabha
effulgence
tva
having
the
nature
of,
taḥ
1/s/m
ppp.
nirmanaskatva
having
the
nature
of
having
no
manas,
or
being
mindless,
sākṣitvāt
from
having
the
nature
of
being
the
conscious
witness,
sanmātram
2/s/
mfn
that
of
which
only
existence
is
predicable,
sugamam
mfn
2/s
of
easy
access,
easy
to
be
understood,
practicable,
obvious,
nṛṇām
of
people,
of
humans,
of
men,


Consciousness
of
existence
also
is
non-existent
and
not
possible
because
the
Self
is
it’s
own
illumination.When
the
mind
is
still
then
existence
alone
is
known
by
the
witness.
This
may
readily
be
observed
by
us.
i.e.
existence
is
known
(not
‘consciousness
of
existence’).
“Consciousness
of
Existence
should
not
be
construed
in
the
sense
of
some
intelligence
or
intellect
conceiving
the
object
outside.
It
is
not
buddhi
or
our
understanding
that
is
asserting
the
existence
of
Existence,
because
Existence
is
Self-conscious:
sva
prabhat.
All
objects
in
the
world
require
the
intelligence
of
the
perceiver
or
the
understander
in
order
that
they
may
be
known;
but
in
the
case
of
Existence,
the
perceiver
is
not
necessary.
As
a
matter
of
fact,
no
perceiver
can
perceive
Pure
Existence.
Who
can
perceive
Existence?
Not
any
individual,
in
as
much
as
Existence
includes
all
individuals.
Then
who
is
conscious
of
Existence?
Existence
itself
is
conscious
of
Existence.
It
is
Pure
Existence
being
conscious
of
itself.
Sat
becomes
chit:
sva
prabhat.
This
is
an
experience
that
we
too
have,
when
we
are
free
from
anxieties,
distractions
of
rajas,
and
we
remain
as
pure
witnesses
in
our
deepest
consciousness.”
(Swami
Krishnananda)

manoj
ṛmbhaṇarāhitye
yathā
sākṣī
nirākulaḥ
/māyājṛmbhaṇataḥ
pūrvaṁ
sattathaiva
nirākulam
P.
2.46


manas
the
mind
or
manas
the
discursive
aspect
of
mind,
ujjṛmbhaṇa
n.
the
act
of
coming
forth,
arising,
rāhitye
7/s/n
being
destitute
of
or
free
from
or
without,
yathā
as,
so,
because,
properly,
according
as,
since,
that,
sākṣī
the
witness,
nirākulaḥ
mfn
clear,
steady,
serene,
n.
clearness,
calmness,
māyā
f.
the
world
as
illusion,
the
force
which
shows
the
unreal
as
real,
jṛmbhaṇataḥ
n.
the
act
of
coming
forth,
arising,
pūrvam
2/s
before,
prior,
previous,
sat
existence,
tathā
so,
thus,
such,
eva
indeed,
only,
alone,
nirākulam
mfn
clear,
steady,
serene,
n.
clearness,
calmness,


P.
2.46
As
when
the
mind
is
free
from
any
movement
then
the
witness
is
experienced
as
serenity,
So
before
māyā
(illusion)
arises
there
is
only
serenity
of
existence.

śraddhāvāṁllabhate
jñānaṁ
tatparaḥ
saṁyatendriyaḥ/
jñānaṁ
labdhvā
parāṁ
śāntimacireṇādhigacchati
B.G.
4.39

ś
raddhāvān
śraddhā
1095/3
mfn
having
faith,
believing
in,trusting,
faithful,
f.faith,
trust,
confidence,
belief
in,
vān
possessing,
made
of,
full
of,
full
of
faith
labhate
1/s/pres/mid
labh
he
obtains,
finds,
attains,
he
attains,
jñānam
2/s/n
knowledge,
higher
knowledge,
higher
knowledge,
tatparaḥ
mfn
having
that
as
one’s
highest
object
or
aim,
totally
devoted
or
addicted
to,
intent,
intently
devoted
to,
saṁyatendriyaḥ
saṁyata
mfn
come,
approached,
gone
together,
ready
to,
held
together,
self-contained,
subdued,
self-controlled,
indriyaḥ
m.
organ
of
sense,
sense,
BV
comp.
one
whose
senses
are
controlled,
whose
senses
are
controlled,
jñānam
2/s/m
knowledge,
higher
knowledge,
higher
knowledge
labdhvā
ind.
having
obtained,
having
obtained,
parāṁ
highest
point
or
degree,
final
beatitude,
existence,
supreme,
śāntim
f.
peace,
tranquillity
of
mind,
calmness,
peace,
acireṇa
ind.
soon,
adhigacchati
1/s/pres/act
he
attains,
accomplishes,
obtains,
attains,

B.G.4.39
He
who
is
full
of
faith,
diligent,
and
whose
senses
are
controlled
attains
higher
knowledge.
Having
attained
knowledge
he
soon
attains
supreme
peace.

akha
ṇdaikarasānande
māyātatkāryavarjite
/
aśeṣatvasaśeṣatvavārtāvasara
eva
kaḥ
P.
11.82


akhaṇḍa
mfn
undivided,
-ekarasa
mfn
unchangeable,
finding
pleasure
in
only
one
thing
or
person,
ānande
7/s/m
in
bliss,
māyātatkāryavarjite
māyā
illusion,
-tat
that,
-kārya
n.
act,
deed,
function,
mfn
proper
to
be
done,
to
be
done,
made,
performed,
-varjite
7/s/
mfn
(varjita)
with
the
exception
of,
excluded,
devoid
of,
without,
in
exclusion
or
exception,
aśeṣatvahaving
the
nature
of
being
without
remainder,
entire,
perfect,
having
completion,
saśeṣatva
having
the
nature
of
being
with
remainder,
imperfect,
-
vārtāconversation
(VB.),
discussion,
-avasara
m.
chance,
scope,
moment,
opportunity,
at
the
right
moment,
eva
ind.
only,
alone,
really,
indeed,
kaḥ
what,
which,
interrogative,
P.11.82
In
the
one
unchangeable,
undivided
bliss,
there
is
nothing
to
be
done
by
māyā.
What
then
is
the
scope
for
discussion
about
perfection
and
imperfection?
(or)
How
then
in
that
moment
could
one
discuss
unity
and
duality?

ś
abdāneva
paṭhasyāho
teṣāmarthaṁ
ca
paśyasi
śabdapāṭhe’rthabodhaste
sampādyatvena
śiṣyate
P.
11.83


śabdān
2/pl
sounds,
words,
eva
ind.
alone,
indeed,
thus,
verily,
really,
paṭhasya
paṭha
for
paṭhin
in
cpds.
knowing,
conversant
with,
one
who
has
read
or
studied
any
subject,
6/s/,
āho
ind.
is
it
so?
teṣām
pron.
6/pl
of
those,
of
them
artham
2/pl
m.
sense,
meaning,
ca
and
paśyasi
you
see,
find
out,
experience,
examine,
think
over,
learn,
śabdapāṭhe
7/s/m
in/on
a
collection
of
paradigms
of
declension,
artha
sense,
meaning,
bodhaḥ
1/s/m
knowledge,
perception,
thought,
te
m.pl.
they,
sampādya
mfn
to
be
brought
about
or
accomplished,

tvena
3/s
by/with
tva
-ness,
having
the
nature
of,
śiṣyate
1/s/pres/pass.
√śiṣ
it
remains,
is
left,


P.
11.83
Do
you
really
understand
the
meaning
of
the
words
(referring
to
words
about
Brahman)
or
do
you
just
see
the
meaning
in
grammatical
expressions?
If
this
is
the
case
it
remains
for
understanding
of
them
to
be
achieved.

arthe
vyākaraṇādbuddheḥ
sākṣātkāro’vaśiṣyate


syātkṛtārthatvadhīryāvattāvadgurumupāsva
bhoḥ
P.
11.84

arthe
7/s
in
sense,
meaning,
vyākaraṇā
from
grammar,
buddheḥ
understanding,
intelligence,
from
awakening,
sākṣātkāraḥ
direct
meeting,
direct
manifestation,
direct
realization,
avaśiṣyate
1/s/pres/pass
it
remains,
it
is
remaining,
remains,
syāt
1/s/opt/act
√as,
perchance,
might
it
be,
it
may
be,
kṛta
mfn
obtained,
prepared,
aim,
consequence,
accomplished,
ārthatva
n.
significance,
dhīḥ
1/s
wisdom,
knowledge,
intellect,
understanding,
yāvat....tāvat.
as
long
as....until,
gurum
2/s
the
guru,
upa
above,
higher
(authority),
asva
not
one’s
own,
bhoḥ
O
my
Lord,
O,
O
dear
friend,
O
dear
one,

P.11.84
Meaning
(may)
come
from
understanding
of
grammar,
(yet)
direct
realisation
remains
yet
to
come
from
awakening.
Until
then
dear
friend
you
should
be
guided
by
your
teacher
and
not
by
your
own
(opinion).

āstāmetadyatra
yatra
sukhaṁ
syādviṣayairvinā
/
tatra
sarvatra
viddhyetāṁ
brahmānandasya
vāsanām
P.
11.85

ā
stām
1/du/impf
√as
they
two
were;
let
it
be,
let
it
remain,
should
remain,
(Vb),
let
it
be,
etad
pron.
this,
mfn
this
here,
ind.
this,
thus,
now,
so,
thus,
yatra
yatra
wherever,wherever,
sukhaṁ
happiness,
syāt
ind.
perchance,
it
may
be,
perhaps,
may
be,
viṣayaiḥ
3/pl
viṣaya
by/with
issue,
subject,
matter,
subject
of
a
comparison,
objects
of
sensewith
objects,
vinā
ind.
except,
without,

tatra
ind.
there,
in
that
place,there,
sarvatra
ind.
everywhere,
everywhere
viddhyetām
(vidyetām
1/du/imp/pass
√vid)
it
may
be
found,
brahmaānandasya
6/s
of
the
bliss
of
Brahman,
having
the
bliss
of
Brahman,
vāsanām
2/s/f
vāsanā
latent
tendencies,
remaining
mental
impressions,
knowledge
derived
from
memory,
impression,

P.11.85
It
should
be
understood
that
wherever
there
is
happiness
without
an
object
there
is
everywhere
a
memory
of
the
bliss
of
Brahman.
 viṣayeṣvapi
labdheṣu
tadicchoparame
sati
/
antarmukhamanovṛttāvānandaḥ
pratibimbati
P.
11.86

vi
ṣayeṣu
7/pl
in
the
matter
of
sense
gratification,
in
material
enjoyment,
in
the
objects
of
gratification,
api
ind.
also,
even,
too,
even,
labdheṣu
7/pl/
in
found,
obtained,
gained,
obtained,
tad
that,
icchā
will,
wish,
want,
desire,
that
desire,
uparame
7/s/m
uparama
in
ceasing,
desisting,
leaving
off,
dies,
sati
being,
being
present
(Vb),
being
present,
antarmukha
ind.
inwardly
directed,
mfn
turned
inwards,
inwardly
inclined,
manovṛtta
m.
activity
or
disposition
of
the
mind,
mental
disposition,
ava
ind.
off,
away,
down,
ānandaḥ
1/s/m
bliss,
pratibimbati
1/s/pres/act
reflects
towards,
P.11.86
Even
when
objects
of
desire
have
been
obtained
and
desire
ceases
to
be
present,
the
disposition
of
the
mind
turns
inwards
and
the
bliss
(of
Brahman)
reflects
back.

When
desires
regarding
things
or
matters
or
issues
or
subjects
have
been
resolved
by
satisfying
them
then
desire
is
curtailed,
the
inclination
of
the
mind
is
inward
and
the
bliss
of
Brahman
is
reflected.
(This
is
viṣayānanda
the
‘enjoyment
of
external
things’.)

brahmānando
vāsanā
ca
pratibimba
iti
trayam
/
antareṇa
jagatyasminnānando
nāsti
kaścana
P.
11.87

brahm
ānandaḥ
the
bliss
of
Brahman,
vāsanā
latent
tendencies,
remaining
mental
impressions,
knowledge
derived
from
memory,
ca
and,
pratibimba
n.
reflection,
reflected
image,
iti
end
of
quote,
trayam2/s/mfn
traya
threefold,
triple,
of
3
kinds,

antare
ṇa
3/s/mfn
by/with
inner,
internal,
within,
jagatn.
this
world,
men,
that
which
moves,
world,
yasmin
pron.
in
which,
na
not,
ānandaḥ
1/s/m
bliss,
nāsti
not
is,
kaścana
some,
somebody,
any,
anyone,

P.
11.87.
The
three
kinds
of
bliss
experienced
in
this
world
are
-
the
bliss
of
Brahman,
bliss
through
memory
of
the
bliss
of
Brahman
and
reflection
of
the
bliss
of
Brahman.
Bliss
is
not
personal.

The
traditional
names
for
these
respectively
are
Brahmānanda,
Vāsanānanda
and
Viṣayānanda.
 tathā
ca
viṣayānando
vāsanānanda
ityamū
/
ānandau
janayannāste
brahmānandaḥ
svayaṁprabhaḥ
P.11.88

tath
ā
ind.
such,
thus,
in
that
manner,
so,
ca
and,
viṣayānandaḥ
the
bliss
resulting
from
fulfillment
of
desires,
vāsanānandaḥ
the
bliss
arising
from
remembered
experience
of
the
bliss
of
Brahman,
iti
end
of
quote,
amū
pron.
1/2/du/
these
two,
those
two,
ānandau
1/2/du
two
aspects
of
bliss,
janayat
p.
generates,
arise
from,
na
not,
āste
remains,
exists,
is
present,
there
is,
is
situated,
brahmānandaḥ
the
bliss
of
Brahman,
svayaṁprabhaḥown
effulgence,
self-revealing,
P.
11.88
These
two
(the
bliss
resulting
from
fulfillment
of
desires
and
the
bliss
arising
from
remembered
experience
of
the
bliss
of
Brahman)
do
not
exist
independently
but
arise
from
the
self-illuminating
bliss
of
Brahman.

udāsīnaḥ
sukhī
duḥkhītyavasthātrayametyasau
sukhaduḥkhe
karmakārye
tvaudāsīnyaṁ
svabhāvataḥ
P.11.93
 udāsīnaḥ
mfn
indifferent,
passive,
inactive,
detached,
m.
detachment,
sukhī
mfn

one
who
loves
pleasure,
happy,
happiness,
duḥkhī
unhappy,
unhappiness,
iti
end
of
quote,
avasthā
f.
state,
condition,
situation,
trayam
2/s/mfn
of
three
kinds,
triple,
threefold,
eti
f.
arrival,
approach,
1/s/pres
√i
goes,
goes
near,
approaches,

asau
pron.1/s/m
that
(mediate),
sukhaduḥkhe
7/s/m
in
happiness
and
misery,
karma
action,
-kārye
purpose,
cause,
result,
in
the
result
of
action,
tu
but
audāsīnyam
2/s/n
audāsīnya
detachment,
svabhāvataḥ
5/6/s
from
natural
state
or
constitution,
innate
or
inherent
disposition,
own
condition,

P.
11.93
There
are
three
states
(that
the
J
īva
experiences)
-
happiness,
misery
and
detachment.
Happiness
and
misery
are
the
result
of
action
but
detachment
is
one’s
own
natural
disposition.

na
kāpi
cintā
me’styadya
sukhamāsa
iti
bruvan
/
audāsīnye
nijānandabhāvaṁ
vaktyakhilo
janaḥ
P.11.95

na
not,
kāpi
some,
cintā
1/s/f
care,
thought,
anxiety,
me
pron.
of
me,
my
asti
is,
adya
ind.
today,
now,
sukham
happy,
2/s,
āsa
3/s/impf
√as
I
was,
I
have
been,
iti
end
of
quote,
van1/pl/impf/act
√brū
they
said,
audāsīnye
7/s/m
in
detachment,
nija1/s/mfn
innate,
inborn,
one’s
own,
ānanda-
bhāvam
blissful
state,
vakti1/s/f
speech,
1/s/pres/act
√vac
he
says,
speaks,
describes,
akhilaḥ
mfn
1/s/
whole,
entire,
complete,
janaḥ1/s
person,
man,
being,
people,

P.
11.95
People
say
“Now
that
I
have
no
problems
I
am
happy”
when
they
are
in
the
detachment
of
their
natural
blissful
state.
 ahamasmītyahaṁkārasāmānyācchāditatvataḥ
/
nijānando
na
mukhyo’yaṁ
kintvasau
tasya
vāsanā
P.11.96
aham
I
asmi
am
I
am,
iti
end
of
quote,
thus,
ahaṁkāra
ego,
sāmānya
mfn
normal,
usual,
common,
not
specific,
universal,
connection
of
different
objects
by
common
properties,
general
or
common
notion,
accha
mfn
pure,
transparent,
cear,
lucid,
ādi
first,
beginning
with,
tatvataḥ
1/s/m
truly,
really,
nija
mfn
innate,
inborn,
one’s
own,
ānandaḥ
1/s/m
bliss,
na
not,
mukhyaḥ
mfn
1/s/m
main,
principal,
head,
ayam
this,
kintu
but,
asau
pron.
1/s/m
that,
he,
a
certain,
tasya
pron.
6/s/m,n
of
that,
of
him,
vāsanā
impression
of
anything
remaining
unconsciously
in
the
mind,
present
consciousness
of
past
perceptions,
knowledge
derived
from
memory,

P.11.96
The
ego
commonly
assumes
‘I
am’
but
the
reality
is
that
we
are
naturally
blissful.
Because
it
is
obscured
by
ego
this
principal
bliss
(of
the
Brahman)
is
not
(experienced)
but
impressions
of
it
are
remembered.

The
ego
asserts
‘I
am‘
and
this
obscures
the
innate
bliss
of
Brahman
so
that
it
is
not
normally
experienced
directly
but
only
through
impressions
retained
in
memory.

śri
bhagavānuvāca
 The
Blessed
Lord
said:
B.G.
2.30
 dehī
nityamavadhyo’yaṁ
dehe
sarvasya
bhārata
/
tasmātsarvāṇi
bhūtāni
na
tvaṁ
śocitumarhasi

deh
ī
1/s/m
the
embodied
soul,
the
ātman,
the
Self,
nityam
eternal,
perpetual,
continuous,
eternally,
avadhyaḥ
mfn
inviolable,
not
to
be
harmed,
unable
to
be
harmed,
ayam
this,
dehe
in
the
embodied
soul
etc.
sarvasya
of
all,
bhārata
O
Bhārata
(descendant
of
Bharata
[Arjuna])
tasmāt
from
that,
therefore,
sarvāṇi
bhūtāni
all
beings
na
not
tvam
you
śocitum
infinitive
to
grieve,
arhasi
you
are
able,
worthy,
capable

B.G.
2.30
The
embodied
eternal
Self,
the
Self
in
all,
is
not
harmable
O
Bhārata.
Therefore
do
not
grieve
for
any
being.
 prajahāti
yadā
kāmānsarvānpārtha
manogatān
/
ātmanyevātmanā
tuṣṭaḥ
sthitaprajñastadocyate
B.G.
2.55

prajah
āti
he
gives
up,
abandons,
yadā
when
kāmān
desires
sarvān
all
pārtha
O
Pārtha
manogatān
mfn
mind-gone,
ātmani
in
the
Self,
eva
indeed,
really,
alone,
only
ātmanā
by/with
the
Self
tuṣṭaḥ
contented
sthitaprajñaḥ
a
man
of
steady
knowledge
tadā
then
ucyate
it
is
said
1/s/pres/pass/√vac

B.G.
2.55
When
O
P
ārtha,
a
man,
mind-gone,
abandoning
all
desires,
resting
in
the
Self,
is
satisfied
with
that
Self
alone,
then
he
is
said
to
be
a
man
of
steady
knowledge.

vihāya
kāmānyaḥ
sarvānpumāṁścarati
niḥspṛhaḥ
/
nirmamo
nirahaṅkāraḥ
sa
śāntimadhigacchati

vih
āya
ind.
notwithstanding,
setting
aside,
giving
up,
kāmān
2/s
desires
yaḥ
who,
which,
sarvān
2/s
all
pumān
man
2/s
carati
he
moves,
walks,
niḥspṛhaḥ
free
from
desire
or
longing,
nirmamaḥ
mfn
unselfish,
disinterested,
indifferent
to
‘mine',
i.e.
possessions
nirahaṅkāraḥ
without
ego,
egoless,
sa
he,
that
śāntim
peaceful,
tranquil,
adhigacchati
goes
up,
meets
with,
finds,
goes
to,
falls
in
with,

B.G.
2.71
He
attains
peace
who
setting
aside
all
desires,
indifferent
to
possessions,
lives
free
from
longing
and
ego.
 yajñārthātkarmaṇo’nyatra
loko’yaṁ
karmabandhanaḥ
/
tadarthaṁ
karma
kaunteya
muktasaṅgaḥ
samācara


yajñā
sacrifice
arthāt
5/s
from
object,
aim,
purpose,
for
the
purpose
or
aim

of
sacrifice,
karmaṇaḥ
5/6/s/n
from
action,
of
action,
anyatra
other
place,
elsewhere,
otherwise,
lokaḥ
the
world
ayam
this
karmabandhanaḥ
bound
by
action
tad
that
artham
2/s
aim,
object,
purpose,
karma
action,
Kaunteya
O
Kaunteya
muktasaṅgaḥ
he
who
is
freed
(from)
attachment
samācara
mfn
practising,
observing,

B.G.
3.9
Other
than
action
for
the
sake
of
sacrifice,
this
world
is
bound
by
action.
Act
only
for
that
purpose
O
Arjuna,
free
from
attachment.
All
we
need
to
sacrifice
is
our
will,
desires
or
ego
which
are
all
interconnected.

prakṛteḥ
kriyamāṇāni
guṇaiḥ
karmāṇi
sarvaśaḥ
/
ahaṅkāravimūḍhātmā
kartā’hamiti
manyate

√
prak
ṛteḥ
5/6/s/m
of/from
nature
kriyamāṇāni
1/pl/n
pres.part.
√kṛ
being
performed
gunaiḥ
3/pl/m
by/with
the
guṇās
karmāṇi
1/pl/n
actions
sarvaśaḥ
altogether,
wholly,
on
all
sides,
in
all
respects,
ahaṅkāra,
ego
vimūḍhaconfused,
perplexed,
ātmā
Self
(he
whose
Self
is
confused
by
egotism)
kartāḥ
the
agent,
the
doer
aham
I
iti
thus,
end
of
quote,
manyate
1/s/mid/√man
he
thinks,
imagines,

B.G.
3.27
The
actions
of
nature
are
being
performed
by
the
guṇās
but
he
whose
mind
is
confused
by
egoism
thinks
“I
am
the
doer”.
 paritrāṇāya
sādhūnāṁ
vināśāya
ca
duṣkṛtām
/
dharmasaṁsthāpanarthāya
sambhavāmi
yugo
yugo
B.G.
4.8

paritr
āṇāya
4/s/m
for
the
protection,
rescue
or
preservation,
sādhūnām
6/pl/m
of
the
good
vināśāya
4/s
vi√naś
to/for
destruction,
ca
and
duṣkṛtām
6/pl
of
wicked
deeds,
evil-doers,
dharma
law,
virtue,
righteousness,
saṁsthāpana
1/s/n
fixing,
setting
up,
establishing,
-arthāya
4/s/m
for
the
purpose
of
sambhavāmi
3/s/pres

sam√bhū
I
am
born,
I
join
with,
yugo
yugo
in
age
after
age।।८।।
 B.G.
4.8
For
the
protection
of
the
good
and
the
destruction
of
the
evil-doers
I
am
born
to
establish
righteousness
in
age
after
age.
 sarvabhūtasthamātmānaṁ
sarvabhūtāni
cātmani
/
īkṣate
yogayuktātmā
sarvatra
samadarśanaḥ
B.G.
6.29

sarva-bh
ūtastham
2/s
abiding
in
beings,
existing
in
all
beings,
ātmānaṁ
2/s
the
Self,
sarvabhūtāni
all
beings
ca
and
ātmani
in
the
Self
īkṣate
1/s/pres/mid
√īkṣ
he
observes,
sees
in
one’s
mind,
regards,
yoga-yukta
absorbed
in
yoga,
immersed
in
deep
meditation,
ātmā
the
Self
(one
who
has
his
mind
Self-absorbed
in
yoga
(G.)

sarvatra
everywhere,
in
every
case,
at
all
times
samadarśanaḥ
looking
on
all
with
equal
or
indifferent
eyes,
seeing
the
same
everywhere,
 B.G.
6.29
He
who
has
his
mind
Self-absorbed
in
union,
seeing
the
same
everywhere,
sees
the
Self
in
all
beings
and
all
beings
in
the
Self.
 yathā’kāśasthito
nityaṁ
vāyuḥ
sarvatrago
mahān
/
tathā
sarvāṇi
bhūtāni
matsthānītyupadhāraya
B.G.
9.6
yath
ā
as
ākāśa
space
-sthitaḥ
1/s/mf
being
there,
existing
in,
nityam
ind.
eternally,
continuously,
ever,
vāyuḥ
1/s
air,
wind,
sarvatragaḥ
mfn
omnipresent,
all-pervading,
mahān
mighty,
strong,
tathā
as,
so
sarvāṇi
all
bhūtāni
beings

mat
from/through
me
sthānī
1/pl
existing,
standing,
abiding,
iti
thus,
this
upadhāraya
mfn
to
be
comprehended
!
 B.G.
9.6
As
the
mighty
wind
ever
exists
in
space,
so
all
beings
abide
in
me.
This
is
to
be
comprehended!
 pitā’hamasya
jagato
mātā
dhātā
pitāmahaḥ
/
vedyaṁ
pavitramoṅkāra
ṛk
sāma
yajureva
ca
B.G.
9.17

pit
ā
1/s/m
the
father
aham
I
asya
6/s/m
of
him,
of
that
jagataḥ
6/s
of
the
universe
or
world,
mātā
1/s/f
the
mother
dhātā
1/s
(dhātṛ)
the
creator,
pitāmahaḥ
1/s/m
paternal
grandfather,
vedyam
mfn
to
be
recognized
or
regarded
as,
to
be
learnt
or
known
or
understood,
the
knowable,
pavitram
2/s
saintly,
holy,
sinless,
sacred,
the
means
of
purification,
oṅkāra
=
omkāra
the
word
Om
ṛk
ṛk
veda
sāma
sāma
veda
yajur
yajur
veda
eva
indeed
ca
and

B.G.
9.17
I
am
the
father
of
the
universe,
the
mother,
the
creator,
the
grandfather
and
I
am
the
knowable,
the
means
of
purification,
the
sound
Om
and
the
Ṛk,
Sāma
and
Yajur
vedas.

yatkaroṣi
yadaśnāsi
yajjuhoṣi
dadāsi
yat
/
yattapasyasi
kaunteya
tatkuruṣva
madarpaṇam

yat
what
karoṣi
2/s/pres/act
you
do
yat
what
aśnāsi
2/s/pres/act√aś
you
enjoy,
eat,
consume,
yat
what
juhoṣi
√hu
you
offer
in
sacrifice
dadāsi
√dā
you
give
yat
what
yat
what
tapasyasi
you
undergo
religious
austerities,
kaunteya
O
Kaunteya
tat
that
kuruṣva
2/s/impv/mid
√kṛ
Cl8
you
do!
mat
6/s
for
the
sake
of
me
arpaṇam
1/2/s/n
offering

B.G.
9.27
Whatever
you
do,
whatever
you
eat,
whatever
you
offer
in
sacrifice,
whatever
you
give
or
undertake
as
religious
austerity,
let
that
be
for
my
sake
O
Arjuna.
manmanā
bhava
madbhakto
madyājī
māṁ
namaskuru
/
māmevaiṣyasi
yuktvaivamātmānaṁ
matparāyaṇaḥ

man
for
mad
in
compds,
in/on
me,
to
me,
manā
1/s/m
mind,
devotion,
devotion
to
me,
bhava
state
of
being,
existence,
2/s/
impv
√bhū
you
become
madbhakto
mad
in/on
me,
bhaktaḥ
a
worshipper,
worshipping
me,
mad
me
yājī
f.
sacrifice,
māṁ
2/s
to
me
namaḥ
a
bow
kuru
2/s/impv
√kṛ
you
make!
you
should
make!māma
to
me
evaindeed,
alone
eṣyasi
2/s/fut
√i
you
will
go,
go
towards,
arise
from,
come,
yuktvā
having
joined,
united,
become
absorbed
in,
been
attentive,
evam
thus
ātmānam2/s
the
Self
mat
me
parāyaṇa
-1/s/mfn
studying,
totality,
final
end,
last
resort
or
refuge,
me,
being
the
chief
object
or
final
aim,

B.G.
9.34
With
mind
on
me,
become
devoted
to
me,
worshipping
me,
sacrificing
to
me
and
bowing
to
me
alone.
Thus
absorbed
in
me
and
regarding
my
Self
as
the
supreme
aim
you
will
come
to
me.

ahamātmā
guḍākeśa
sarvabhūtāśayasthitaḥ
/
ahamādiśca
madhyaṁ
ca
bhūtānāmanta
eva
ca

aham
I
ātmā
the
Self
guḍākeśa(thick-haired)
O
Arjuna,
sarvabhūta
all
beings
aśaya
m.
intention,
abode
or
retreat,
seat
of
feelings
and
thoughts,
disposition
of
mind,
mind,
mode
of
thinking,
fate,
heart,
-sthitaḥ
mfn
engaged
in,
close
at
hand,
standing
firm,
being
there,
being
or
remaining
or
keeping
in,
aham
I
ādi
1/s/m
beginning
ca
and
madhyam
the
middle
ca
and
bhūtānāmanta
the
end
of
all
beings
eva
indeed,
alone,
ca
and

B.G.
10.20
I
am
the
Self,
O
Arjuna,
seated
in
the
heart
of
all
beings;
and
I
alone
am
the
beginning,
the
middle
and
the
end
of
all
beings.
 adveṣṭā
sarvabhūtānāṁ
maitraḥ
karuṇa
eva
ca
/
nirmamo
nirahaṅkāraḥ
samaduḥkhasukhaḥ
kṣamī
13
santuṣṭaḥ
satataṁ
yogī
yatātmā
dṛḍhaniścayaḥ
/
mayyarpitamanobuddhiryo
me
bhaktaḥ
sa
me
priyaḥ
14

adve
ṣṭā
unenvious,
non-hater,
sarvabhūtānāṁ
of
all
beings
maitraḥ
a
friend,
friendly,
amicable,
affectionate
karuṇa
f.
empathy,
compassion,
mfn
compassionate,
eva
indeed,
only,
ca
and
nirmamaḥ
free
from
possessiveness
niraha
ṅkāraḥ
without
ego,
samaduḥkhasukhaḥ
the
same
in
misery
or
happiness
kṣamī
1/s/m
patient,
enduring,
।
santuṣṭaḥ
contented
satatam
continually,
perpetually,
always,
yogī
a
yogin
yatātmā
1/s/m
self-restrained,
self-controlled,
dṛḍhaniścayaḥ
mf
having
fixed
certainty,
certain,
undoubted,
being
of
fixed
resolve
mayi
on
me,
in
me
arpita
mfn
fixed
upon,
manas
mind
buddhiḥ
intelligence,
intellect,
yaḥ
(he)
who
me
of
me
bhaktaḥ
mfn
faithful,
devoted
sa
he
me
of
me
priyaḥ
beloved


B.G.
Ch.12
v13,14
He
who
hates
nobody,
who
is
friendly
and
compassionate,
free
from
possessiveness,
without
ego,
serene
in
misery
or
happiness,
patient,
a
yogin,
ever-contented,
self
restrained,
free
from
doubt
and
whose
mind
and
intellect
are
fixed
on
me,
he
who
is
devoted
to
me
(in
such
a
way)-
is
beloved
of
me.

sattvaṁ
rajastama
iti
guṇāḥ
prakṛtisambhavāḥ
/
nibadhnanti
mahābaho
dehe
dehinamavyayam


sattva
sattva
rajas
rajas
tamas
tamas
iti
thus
guṇāḥ
the
guṇās,
qualities
prakṛti
nature
sambhavāḥ
existing,
being,
being
produced
from,
born
of
nature

nibadhnanti
1/pl/pres/act
ni√badh
they
bind
down
or
together,
mahābaho
o
mighty
armed
one,
dehe
in
the
body
dehinam
2/s/m
dehin
embodied
being,
mfn
embodied,
(the
Self)
avyayam
imperishable,
unchanging,

B.G.
14.5
Sattva,
rajas
and
tamas
are
qualities
originating
from
nature.
O
mighty
armed
one
they
bind
that
imperishable
embodied
(Self)
in
the
body.
 brahmabhūtaḥ
prasannātmā
na
śocati
na
kāṅkṣati
/
samaḥ
sarveṣu
bhūteṣu
madbhaktiṁ
labhate
parām

brahmabh
ūtaḥ
mfn
becoming
absorbed
in
Brahman,
prasanna
mfn
glad,
happy,
pure,
gracious,
tranquil,
ātmā
the
Self
na
not
śocati
he
grieves
na
not
kāṅkṣati
strives
to
attain,
hopes
for,
expects,
samaḥ
the
same
sarveṣu
in
all
bhūteṣu
in
beings
madbhaktim
2/s/f
devotion
to
or
for
me,
labhate
he
finds
parām
2/s/f
the
supreme

B.G.
18.54
Becoming
absorbed
in
Brahman,
serene,
he
neither
grieves
or
strives
to
attain.
The
same
in
all
beings,
devoted
to
Me,
he
finds
the
Supreme.
  rjuna
said:
A
 naṣṭo
mohaḥ
smṛtirlabdhā
tvatprasādānmayā’cyuta
/
sthito’smi
gatasandehaḥ
kariṣye
vacanaṁ
tava

na
ṣṭaḥ
lost,
disappeared,
destroyed,
moha
delusion,
smṛtiḥ
memory
labdhā
found,
restored,
regained,
tvat
from
you
prasādān
2/s/m
serenity,
grace,
tranquillity,
mayā
3/s
by/with
me,
acyuta
voc/s/m
firm,
imperishable,
permanent,

sthita
ḥ
steady,
firm,
established,
asmi
I
am
gata
gone
sandeha
doubt,
uncertainty,
kariṣye
3/s/fut/mid
I
will
do,
perform,
vacanaṁ
2/s
mfn
expressing,
mentioning,
speaking,
injunction
of
a
teacher
tava
your

B.G.
18.73
Arjuna
said:
Delusion
is
lost
and
memory
(of
the
Self)
is
restored,
through
your
grace
O
Kṛṣṇa.
I
am
established
in
steadiness,
my
doubts
have
gone
and
I
will
act
in
accordance
with
your
instruction.

asti
bhāti
priyaṁ
rūpaṁ
nāma
cetyaṁśapañcakam
/
ādyatrayaṁ
brahmarūpaṁ
jagadrūpaṁ
tato
dvayam


asti
1/s/pres/act
√as
cl.2
it
is,
is
present,
it
exists,
bhāti
√bhā
is
perceived,
it
shines,
priyam
1/2/s/n
it
is
dear,
it
is
beloved
rūpam
form
nāma
name
ca
and
iti
end
of
statement
aṁśa-pañcakam
five
parts
ādyatrayam
beginning
with
three
brahmarūpam
having
the
nature
of
Brahman
jagadrūpam
having
the
nature
of
the
world
tataḥfrom
that,
after
that
,
subsequent
dvayam
two

D20.
The
aspects
of
an
object
are
five-fold.
The
first
three,
which
have
the
nature
of
Brahman
are
-
it
exists,
it
shines,
it
is
dear.
The
other
two,
name
and
form,
have
a
worldly
nature.

The
first
three
present
in
every
object
are
indicators
of
the
Self
or
Brahman.
They
are
equivalent
to
saccidānanda
-
existence,
consciousness
and
bliss.
It
is
easy
to
associate
the
mind
with
the
more
obvious
name
and
form
but
we
should
learn
to
discriminate
the
Absolute
as
pure
existence
in
every
object,
as
the
consciousness
through
which
it
may
shine
and
as
that
which
is
dear,
the
source
of
bliss,
our
own
ātman.
When
this
happens
the
object
is
not
different
from
the
subject,
one’s
own
Self.
From
dṛgdṛśyavivekaḥ
pratibodhaviditaṁ
matamamṛtatvaṁ
hi
vindate
/
ātmanā
vindate
vīryaṁ
vidyayā
vindate’mṛtam.
Kena
Upaniṣad
2.4

pratibodha
m.
perception,
vigilance,
awaking,
waking,
instruction,
knowledge,
viditam
2/s
/mfn
(vidita)
understood,
agreed,
apprised,
made
strong,
representation,
information,
m.
learned
man,
sage,
ppp.
known
as,
perceived,
known,
learnt,
known
through
perception
matam
2/s/mfn
(mata)
supposed,
approved,
regarded
as,
taken
or
passing
for,
thought
fit
or
right,
imagined,
n.
purpose,knowledge,
understood,
wish,
view,
belief,
doctrine,
idea,
ppp.
regarded

-am
ṛta
mfn
not
dead,
immortal,
beautiful,
beloved,
m.
god,
n.
eternity,
ambrosia,
nectar,
gold,
final
emancipation,
heaven,
immortality,
-tvam
having
the
nature
of
hi
ind.
for,
surely,
therefore,
adv.
on
account
of,
for,
just,
because,
vindate
1/s/pres/mid
√vid
befalls,
performs,
gets,
seizes,
experiences,
seeks
out,
finds,
considers
as,
discovers,
comes
upon,
feels,
ātmanā
3/s/m
by,
through
the
Self,

vindate
1/s/pres/mid
√vid
befalls,
performs,
gets,
seizes,
experiences,
seeks
out,
considers
as,
discovers,
comes
upon,
feels,
finds,
vīryam
2/s/n
vigour,
power,
manliness,
courage,
manliness,
strength,
vidyayā
3/s/f
(vidyā)by
science,
learning,
philosophy,
through
knowledge,
vindate1/s/pres/mid
√vid
befalls,
performs,
gets,
seizes,
experiences,
seeks
out,
considers
as,
discovers,
comes
upon,
feels,
finds,
-amṛtam
mfn
not
dead,
immortal,
beautiful,
beloved,
m.
god,

n.
eternity,
ambrosia,
nectar,
gold,
final
emancipation,
heaven,
immortality,

Ke
2.4
(When
the
Brahman)
is
known
through
perception
(then
it’s)
immortality
is
understood
because
it
is
experienced.
Through
the
Self
we
find
strength;
through
knowledge
we
find
immortality.

Other
Comments
on
this
subject

“Existence
(
sat)
being
One
and
Infinite
and
of
the
nature
of
pure
consciousness
or
awareness
(cit),
and
we
being
expressions
of
that
Existence,
Shankara
holds,
on
the
basis
of
the
Upanishads,
that
the
Ultimate
Reality,
even
from
the
empirical
point
of
view,
is
not
totally
unknown.
If
it
were
entirely
unknown,
no
philosophy
of
Reality
would
have
been
possible.
It
is
well-known,
being
intuitively
cognized
directly
as
the
pure
inner
Self
(pratyakātman),
the
source,
or
the
indicated
content,
of
the
notion
of
‘I’.
“✵
‘Sri
Shankaracharya:
Life
and
Philosophy
Mukhyananda’.

It
(i.e.
Brahman)
is
really
known
when
it
is
known
with
(i.e.
as
the
Self
of)
each
state
of
consciousness,
because
thereby
one
gets
immortality.
(Since)
through
one’s
own
Self
is
acquired
strength,
(therefore)
through
knowledge
is
attained
immortality.
(Gambhīrānanda).

When
it
is
known
in
every
cognition,
then
it
is
truly
known,
for
one
attains
to
immortality
through
this
kind
of
knowledge.
Through
Self
one
attains
power
and
through
wisdom
attains
immortality.
‘The
Word
Speaks
to
the
Faustian
Man
Som
Raj
Gupta’

-‘knowing
it
to
be
the
nonvarying
among
the
varying’.
 bhūtabhautikamāyānāmasattve'tyantavāsite
/
sadūstvadvaitamityeṣā
dhīrviparyeti
na
kvacit
P.
2.98
 bhūtabhautika
mfn
consisting
of
the
elements
or
anything
formed
from
them,

-m
āyānām6/pl/f
of
the
unreal
or
illusory
images,
magical
powers,
illusions
of
duality,
-asattve
7/s/n
in
absence
or
non-presence,
non-existence,
-
atyanta
mfn
endless,
excessive,
extreme,
very
great,
to
the
end,
perpetual,
unbroken,
-vāsite
7/s/
mfn
in
-
affected
with,
influenced
by,
infused,
sat
mfn
actual,
true,
good,
happening,
existent,
being,
vastu
n.
item,
object,
thing,
substance
of
anything,
any
really
existing
or
abiding
substance
or
essence,
subject-
matter,
dwelling
place,
-advaitam
2/s
non-dual,
not
two,
-iti
end
of
quote
-eṣā
mfn
seeking,
m.
act
of
seeking
or
going
after,
wish,
option
dhīḥ1/s/f
(dhī)
thought,
religious
thought,
reflection,meditation,
devotion,
prayer,
understanding,
intelligence,
wisdom,

knowledge,
science,
art,
mind,
disposition,
intention,
-viparyeti
1/s/pres
vi-
pari√i
turns
round
or
back,
returns,
turns
out
badly
or
wrongly,
fails,
na
not
kvacit
at
any
time,
in
any
circumstances,

P.
2.98.
(If
the
mind)
is
continually
impressed
with
the
unreality
of
the
illusory
duality
associated
with
the
five
elements
then
the
true
essence
of
non-dual
reality
(may
be
known).
(Then)
the
wisdom
seeker
never
returns
(to
relative
existence).

sadadvaitāt
pṛthagbhūte
dvaite
bhūmyādirūpiṇi
/
tattadarthakriyā
loke
yathā
dṛṣṭā
tathaiva
sā
P.
2.99

sat
mfn
actual,
true,
good,
happening,
existent,
being,
-advaitāt
5/s
from
nonduality,
from
the
non-duality
of
the
real
pṛthag
ind.
apart,
separately,
discrete,
singly,
except,
widely
apart,
one
by
one,severally,
differently,
-
bhūte
7/s/n
in
that
which
is
or
exists,
being,
an
element,
through
separation
in
the
case
of
the
elements
dvaite
7/s/n
in
duality,
bhūmi
f.
the
element
earth
ādibeginning
with,
et
cetera,
and
the
rest
-rūpiṇi
7/s/mfn
in
having
the
form
or
nature
or
character
of,

in
having
the
nature
of
the
elements
earth,
water,
fire,
air
and


space,
tat
tat
all
those,
-artha-kriyā
f.
action
performed
with
a
special
purpose,
 loke
7/s
in
the
world,
all
these
having
their
functions
in
the
world

yath
ā
ind.
for
instance,
than,
in
order
that,
as,
because,
according
as
dṛṣṭā
mfn
perceived,
seen,
manifested,
visible,
seen
in
the
mind,
tathaiva
ind.
in
the
same
way,
similarly,
likewise,
exactly
so,
sā
pron.
1/s/f
she,
that,

P.
2.99.
When
the
truth
of
non-duality
has
been
seen
through
discrimination
and
the
elements
earth
and
so
on
appearing
as
particular
forms
are
seen
as
objects
in
duality,
practical
activities
continue
to
function
as
before.

jagadvilak
ṣaṇaṁ
brahma
brahmaṇo’nyanna
kiñcana
/
brahmānyadbhāti
cenmithyā
yathā
marumarīcikā


jagat
mfn
moving,
movable,
living,
m.
people,
mankind,
n.
cosmos,
that
which
moves
or
is
alive,
earth,
men,
this
world,
worlds,
men
and
animals,
vilakṣaṇam
2/s/mfn
differing
from,
different,
different
characteristics,
brahma
n.
Supreme
Spirit,
Absolute,
one
self-existent
Spirit,
brahmaṇaḥ
6/s/n
from
or
of
the
Brahman
-anyat
mfn
another,
other,
ind.
moreover,
besides,
-na
not,
kiñcana
indef.
something,
anything,
whatever,
that
something
which,
brahman.
Supreme
Spirit,
Absolute,
one
self-existent
Spirit,
-anyat
mfn
another,
other,
ind.
moreover,
besides,
-bhāti
1/s/pres/act
√bhā
shines
forth,
exists,
appears,
shines,
appears
as,
manifests,
is
bright
or
luminous,
ced
if,
when,
mithyā
ind.
incorrectly,
wrongfully,
falsely,
not
in
reality,
only
apparently,
yathā
ind.
in
which
manner
or
way,
according
as,
as,
like,
that,
so
that,
marumarīcikā
f.
illusory
appearance
of
water
in
a
desert,
mirage,

At.
63
The
physical
world
has
different
characteristics
from
the
Brahman
(but)
there
is
not
anything
other
than
the
Brahman.
If
anything
other
than
the
Brahman
shines
forth
then
it
is
only
an
appearance
like
a
mirage
in
the
desert.

eṣā
brāhmī
sthitiḥ
pārtha
naināṁ
prāpya
vimuhyati
/
sthitvā'syāmantakāle'pi
brahmanirvāṇamṛcchati
P.
2.103

e
ṣā
pron.
1/s/f
this
(Self)
brāhmī
1/s/f
pertaining
to
Brahman,
sthitiḥ
1/s/f
standing
still,
that
which
continually
exists,
permanent
state,
stay,
continuance
in
being,
brāhmī
sthitiḥ
Brahmanic
state,
the
state
of
Brahman,
Brahmanic
position
(Sargeant),
pārtha
O
Arjuna
nainām
na
not,
enām
2/s/f
this,
in
this
manner,
thus,
then,
here,
at
that
time,
prāpya
having
attained,
vimuhyate
1/s/pres/act/
vī√muh
he
is
deluded,
he
is
confused,
sthitvā
gerund,
fixed,
standing
firm,-asyām
7/s/f
in
it,
in
this,
antakāle
7/s/m
in
the
time
of
death,
at
the
last
moment,
-api
even,
also,
brahma
in
Brahman
nirvāṇam
blown
out
(as
a
candle),
extinguished,
ceasing
to
exist,
ṛcchati
1/s/pres/act
√ṛ
he
moves,
rises,
goes,
tends
upwards,

P.
2.103
(Also
B.G.
2.72)
This
is
the
state
of
being
Brahman
O
Arjuna.
No-
one
having
attained
this
(remains)
deluded.
Having
become
established
in
this
even
at
the
time
of
his
death,
his
individuality
is
extinguished
in
oneness
with
Brahman.

ekadhaivānudraṣṭavyametadapramayaṁ
dhruvam
/
viraja
para
ākāśādaja
ātmā
mahāndhruvaḥ

ekadh
ā
ind.
simply,
singly,
in
one
way,
together,
at
once,
ekamfn
single,
m.
one,


-dhā
mfn
placing,
holding,
possessing,
having,
bestowing,
granting,
-eva
ind.
only,
alone,
indeed,
-anudraṣṭavyam
2/s
fut/pass/part
(indicates
probability
or
obligation)
to
be
observed,
to
be
visible,
anu√dṛṣ
to
survey,
behold,
keep
in
view
or
in
mind,
foresee,√dṛṣ
to
look
at,
regard,
consider,
see,
see
with
the
mind,
to
see
by
divine
intuition,
-etadpron.
1/s
this
-
apramayam
1,2/s/mfn
imperishable,
a
not,
prameya
mfn
to
be
measured,
not
to
be
ascertained,
not
an
object
of
knowledge,
not
measurable
to
the
senses,
dhruvam
mfn
fixed,
firm,
immovable,
unchangeable,
constant,
eternal,
settled,
certain,
sure,
virajaḥ
1/s/mfn
free
from
dust,
clean,
pure,
free
from
rajas
&
ignorance,
para
far,
distant,
remote,
farther
than,
beyond,
highest,
supreme,
ākāśāt
5/s/m,n
free
or
open
space,
the
ether,
sky
or
atmosphere,
the
subtleether
(pervading
the
universe),
-aja
mfn
not
born,
existing
from
all
eternity,
unborn,
ātmā
1/s/m
the
Self,
mfn
great,
(strong
form),


-dhruvaḥ
1/s/n
see
above,

Br
4.4.20
It
should
be
realised
in
one
form
alone,
this
-
unknowable,
eternal,
pure,
beyond
subtle
ether,
the
unborn
Self,
infinite
and
immovable.

From
here
on
we
have
some
of
the
many
significant
verses
from
Vivekac
ūḍāmaṇi


-
an
important
treatise
by
Ādi
Śaṅkara
who
re-established
the
Vedānta
system
circa
800
AD.

jant
ūnāṁ
narajanma
durlabhamataḥ
puṁstvaṁ
tato
vipratā
/
tasmādvaidikadharmamārgaparatā
vidvattvamasmātparam
/
ātmānātmavivecanaṁ
svanubhavo
brahmātmanā
saṁsthitirmuktirno
/
śatajanmakoṭisukṛtaiḥ
puṇyairvinā
labhyate
V.2

jant
ūnāṁ
6/pl
jantu,
of
people,
of
living
beings,
nara-janma
man-birth,
birth
as
a
person
durlabhamfn
hard
to
find,
rare,
hard
to
obtain
mataḥ
believed,
supposed,
regarded,
regarded
as
hard
to
obtain,
puṁstvam
having
the
nature
of
a
man
tataḥ
moreover,
as
well,
furthermore,
also,
vipratā
the
condition
of
being
a
Brāhmaṇa
tasmāt
pron.
5/s
from
that
vaidika
relating
to
the
Veda,
knowing
the
Veda,
versed
in
the
Veda,
dharma
m.
manner,
nature,
observance,
that
which
is
established
or
firm,
propriety
of
conduct,
observance
of
scriptural
prescription,
mārgaparatā
devotion
to
the
way
or
path,
vidvattvam
scholarship,
wisdom,
science,
asmāt
pron.
from
this
param
mfn
far,
distant,
remote,
exceeding,
superior
to,
ātmā
the
Self
-anātma
the
not-Self
-vivecanam
2/s/n
the
act
of
discriminating
or
distinguishing
(
as
truth
from
falsehood,
reality
from
semblance)
svanubhavaḥ1/s/m
one’s
own
personal
experience
or
observation,
experience
of
one’s
Self,
Self-
realization,
brahma
Brahman
ātmanā
3/s
by/with
the
Self
saṁsthitiḥ
f.
persistence,
completion,
existence,
conclusion,
perseverance,
union
with,
staying
together,
constancy,
continuance
in
the
same
state
or
condition,
established
order,
muktiḥ
freedom,
liberation,
na
not
u
ind.
an
interjection
of
compassion
or
anger,
a
particle
implying
assent,
calling,
command,
a
particle
implying
restriction
and
antithesis
śata
n.
a
hundred
-janma
births
-
koṭi
-sukṛtaiḥ
3/pl/n
sukṛta
by/with
meritorious
acts,
good
deeds,
fortune,
auspiciousness,
puṇyaiḥ
3/pl/m
puṇya
by/with
good
deeds,
meritorious
acts,
mfn
auspicious,
propitious,
good,
right,
-vinā
without,
except,
labhyate
1/s/pass.
√labh
is
available,
follows,
results,


V.
2.
Birth
as
a
human
being
is
hard
to
obtain,
birth
as
a
man
even
more
so,
rarer
again
is
being
a
Brāhmaṇa,
being
versed
in
the
Veda,
observance
of
scriptural
prescription
and
devotion
to
the
way.
Scholarship
and
wisdom
are
higher
than
these
again.
Discriminating
between
the
Self
and
other
than
the
Self,
realization
of
the
Self,
establishment
by
the
Self
in
Brahman,
and
liberation
are
not
attainable
except
through
a
hundred
crore
of
births
with
meritorious
deeds.

durlabha
ṁ
trayamevaitaddevānugrahahetukam
/
manuṣyatvaṁ
mumukṣutvaṁ
mahāpuruṣasaṁśrayaḥ
V.3


durlabham2/s
hard
to
attain
trayam2/s
of
three
kinds,
threefold,
consisting
of
three
eva
only,
alone,
indeed,
etad
this
(very
near),
deva
mfn
divine,
heavenly,
m.
god,
anugraha
m.
conferring
benefits,
showing
favour,
loving
kindness,
assistance,
hetukam
2/s
mfn
causing,
effecting,
caused
by,
m.
instrument,
cause,
agent,
manuṣyatvam
having
the
nature
of
a
man,
mumukṣutvam
having
the
nature
of
desiring
liberation,
striving
for
liberation
mahāpuruṣa
great
sage,
saint
or
ascetic
saṁśrayaḥ
going
for
refuge
or
protection,
resort,
aim,
resting
place,

V.3
Three
things
are
hard
to
attain
except
through
divine
grace.
These
are
a
human
birth,
thirst
for
liberation
and
the
protective
sanctuary
of
a
realised
sage.
One
should
put
oneself
in
a
position
to
be
worthy
of
any
divine
grace
that
arises
and
able
to
put
it
to
best
use.

labdhv
ā
kathacinnarajanma
durlabhaṁ
tatrāpi
puṁstvaṁ
śrutipāradarśanam
/
yastvātmamuktau
na
yateta
mūḍhadhīḥ
sa
hyātmahā
svaṁ
vinihantyasadgrahāt
V.4


labdhvā
having
obtained,
kathaṁcit
somehow
or
other,
by
some
means,
with
some
difficulty,
nara
man,
of
a
man,
of
a
person,
of
a
human,
janma
the
birth,
durlabham
difficult
to
be
obtained,
rare,
scarce,
tatra
in
this
case,
under
those
circumstances,
then,
therefore,
api
also,
even,
puṁstvam
the
nature
of
masculinity,
manhood,
śruti
the
highest
level
of
scripture,
that
which
has
been
heard
or
communicated
from
the
beginning,
-pāradarśanam
2/s/
mfn
beholding
the
opposite
shore,
surveying
all
things,
comprehensive
view
of
the
highest
scripture,
yaḥ-tu
who,
but,
whoever,
ātma-
muktau
7/s
(mukti)
in
freedom
of
the
Self,
liberation
of
the
Self,
na
not
yateta
1/s/opt/act
√yat
endeavour
for,
should
endeavour,
mūḍhadhīḥ
1/s/mfn
simple,
foolish,
simple-minded,
sa
he/that
hi
ind.
for,
since,
on
account
of,
ātma
the
Self
-hā
a
particle
expressing
pain,
grief,
dejection,
alas!
svam
2/s
own
Self
vinihanti
1/s/pres/act
(vinihan)
strikes
down,
kills,
slaughters,
destroys,
asat
unreal,
non-existing,
-grahāt
5/s/mfn
from,
taking,
seizing,
grabbing,
holding,


V.
4
Having
somehow
obtained
with
difficulty
a
male
human
body
and
extensive
knowledge
of
the
highest
scriptures,
then
whoever
does
not
strive
for
liberation
of
the
Self
is
foolish
because
alas
he
destroys
himself
by
seizing
and
holding
to
what
is
in
truth
unreal.

itaḥ
ko
nvasti
mūḍhātmā
yastu
svārthe
pramādyati
/
durlabhaṁ
mānuṣaṁ
dehaṁ
prāpya
tatrāpi
pauruṣam
V.5

ita
ḥ
ind.
hence,
from
this
world,
from
this
time,
now,
from
here,
kaḥ
who,
what,
which?
nu
ind.
still,
just,
now,
now
then,
certainly,
surely,
indeed,
-
asti
is
mūḍha
foolish
ātmā
Self,
a
fool,
foolish
person
yaḥ
who,
-tu
whoever
sva
own
Self,
arthe
7/s
in
the
aim,
goal,
in
the
goal
of
re-discovering
himself
pramādyati
1/s/pres/act
pramad
is
thrown
into
confusion,
is
indifferent
to
or
heedless
about,
neglects
duty
for,
is
careless
or
negligent,
durlabham
2/s
hard
to
obtain
or
attain,
mānuṣam
2/s
human,
man,
humanity,
belonging
to
mankind,
deham
2/s
a
body,
prāpya
mfn
available,
acquirable,
attainable,
(gerund)
having
attained,
tatra
ind.
there,
in
that
place,
api
ind.
also,
even,
pauruṣam
2/s
mfn
human,
manly,
sacred
to
puruṣa,
n.
manliness,
virility,
prowess,
manhood,
manliness,


V.5
Hence,
who
would
be
so
foolish,
having
attained
a
human
male
body
as
to
carelessly
neglect
the
goal,
-
(realization
of)
himself?
vadantu
śāstrāṇi
yajantu
devān
kurvantu
devāntu
karmāṇi
bhajantu
devatāḥ
ātmaikyabodhena
vināpi
muktirna
sidhyati
brahmaśatāntare’pi
vadantu
1/pl/act/impv
they
should,
let
them,
tell,
say,
speak,
quote, 

śāstrāṇi
1/pl/n
the
scriptures
yajantu
1/pl/act/impv.
let
them
sacrifice,
let
them
worship,
devān
2/pl/to
the
gods,
kurvantu
let
them
do,
make,
perform,
karmāṇi
1/pl/n
actions,
bhajantu
let
them
praise,
worship,
devatāḥ1/pl/
the
gods
ātma
the
Self,


-aikya
oneness,
sameness,
unity,
harmony,
aggregate,
identity,
concord,
-
bodhena
3/s/m
by/with
knowledge,
perception,
consciousness,
awakening,
realization
of
unity
with
the
Self
vinā
ind.
except,
without,
-api
ind.
even,
also,
muktiḥ1/s
freedom,
liberation,
-na
not
sidhyati
1/s/pres/act
√sidh
succeeds,
yields
to,
becomes
perfect,
comes
into
existence,
results
from,
is
accomplished,
brahma
brahmā
śata
one
hundred
āntare7/s
in,
within
api
also,
even,


V.
6
Let
them
quote
the
scriptures,
sacrifice
to
the
gods,
perform
actions
and
praise
the
gods
but
without
realization
of
unity
with
the
Self
there
is
no
liberation
even
within
a
hundred
lifetimes
of
Brahmā.


The
lifetime
of
Brahmā
is
an
incredibly
long
time
--
432,000,000
years
as
we
know
them.

am
ṛtatvasya
nāśāsti
vittenetyeva
hi
śrutiḥ
/
bravīti
karmaṇo
mukterahetutvaṁ
sphuṭaṁ
yataḥ


amṛtatvasya
6/s
of
having
the
nature
of
immortality,
nāśāsti
na
not
āśā
f.
wish,
prospect,
hope,
-asti
is
vittena
3/s/n
by/through
wealth
iti
end
of
quote,
eva
indeed,
only,
alone,
hi
ind.
for,
since,
because,
śrutiḥ
the
Upanishads
bravīti
1/s/pres/act
√brū
proclaim,
karmaṇaḥ
5,6/s
karman,
of,
from
action,
work,
mukteḥ
5,6/mukti
f.
of,
from,
for
liberation,
-
ahetutvam
not
having
the
nature
of
absence
of
cause
or
reason,
not
a
sound
reason
sphuṭam
2/s/mfn
extensive,
wide,
manifest,
clear,
apparent,
yataḥ
mfn
because,
ind.
since,
from
where,
hence,
V.7
Since
the
Upanishads
proclaim
that
there
is
no
possibility
of
immortality
through
wealth
therefore
it
is
clear
that
action
cannot
be
the
cause
of
liberation.

ato
vimuktyai
prayateta
vidv
ān
saṁnyastabāhyārthasukhaspṛhaḥ
san
/
santaṁ
mahāntaṁ
samupetya
deśikaṁ
tenopadiṣṭārthasamāhitātmā


ataḥ
ind.
so,
therefore,
hence,
from
that,
vimuktyai
4/s/f
vimukti
to/for
release,
deliverance,
liberation,
release
from
the
bonds
of
existence,

√
prayateta
2/pl/opt/act
√prayat
they
should
endeavour,
strive,
vidvān
past
active
part.
2/pl
knew,
understood,
knows,
a
learned
person,
wise
men,
saṁnyasta
mfn
consigned,
entrusted,
abandoned,
encamped,
deserted,
relinquished,
deposited,
laid
aside,


-bāhyārtha
m.
external
meaning,
external
objects
or
matter
or
reality,
-
sukha
mfn
pleasant,
happy,
n.
happiness,
joy,
delight,
spṛhaḥ
1/s
eager
desire,
desire,
envy,
longing
for,
san1/s/m
of
pres.part.
sat,
existing,
being,
santam
ppp
sat,
2/s/m
ascetic,
good,
honest,
wise,
mahāntam
2/s/mfn
great
samupetya
ind.
having
come
together
with,
arrived,
having
approached,
deśikam
2/s/m
a
guru,
spiritual
guide
or
teacher,
tena3/s
by
him,
with
that,
-upadiṣṭa
mfn
instructed,
initiated,
taught,
arthasama
mfn
having
the
same
sense,
synonymous,
harmonious
āhita
effected,
delivered,
given,
comprising,
one
who
has
imparted
ātmā
the
Self


V.8
Hence
the
wise
should
strive
for
liberation
from
the
bonds
of
existence
giving
up
existing
desires
for
external
objects
of
pleasure.
Coming
together
with
a
wise
man
a
guru
and
becoming
harmonious
with
the
teacher
and
the
teaching
imparted.

uddhared
ātmanātmānaṁ
magnaṁ
saṁsāravāridhau
/
yogārūḍhatvamāsādya
samyagdarśananiṣṭhayā


ddharetud√dhṛ
to
raise
up,
elevate,
honour,
1/s/opt/act
he
should
raise
up
etc.
one
should
raise
up
ātmanā
3/s
by
oneself
ātmānam
2/s
the
Self
magnam
2/s
mfn
engrossed,
lurking
in,
immersed
in,
saṁsāra
worldly
illusion,
(of)
worldly
existence,
undergoing
transmigration,
-vāridhau
7/s/m
vāridhi
in
the
sea,
ocean,
yogārūḍha
mfn
absorbed
in
profound
or
abstract
meditation,
having
a
special
as
well
as
etymyological
and
general
meaning,
-tvam2/s
having
the
nature
of,
being
āsādya
mfn
reaching,
obtainable,
having
obtained,
samyak
mfn
accurately,
ind.
exactly,
well,
properly,
correctly,
-darśana
mfn
seeing,
knowing,
judgement,
discernment,
understanding,
-niṣṭhayā
3/s/f
faithfully,
through
devotion

V.9
He
should
raise
himself
up
by
himself
from
immersion
in
the
sea
of
worldly
illusion
to
attaining
natural
profound
meditation
through
devoted,
steadfast,
right
discrimination.

sa
ṁnyasya
sarvakārmāṇi
bhavabandhavimuktaye
/
yatyatāṁ
paṇḍitairdhīrairātmābhyāsa
upasthitaiḥ 



saṁnyasya
6/s/m
of
abandonment,
exhaustion,
renunciation,
renunciation
of
the
world,
sarvakārmāṇi
1/s/n
all
actions,
all
doing,
all
works,
bhava
way
of
being,
state,
being,
-bandha
m.
bondage,
vimuktaye
4/s/f
vimukti
deliverance,
release
from
the
bonds
of
existence,
for
release
from
the
bonds
of
living
yatyatām
1/s/impv/pass
√yat
Cl
1
let
him
endeavour,
may
he
endeavour,
let
there
be
endeavour,
paṇḍitaiḥ
3/pl
by
the
learned
ones,
-
dhīraiḥ
3/pl
by
the
wise
ātmābhyāsa
discipline
of
the
Self,
self-discipline,
upasthitaiḥ
3/pl
by
the
accomplished,
by
those
come
near,
ready
for,
by
those
ready
for
(this)
self-discipline


V.10
Let
those
of
the
learned
and
the
wise
who
are
ready,
strive
through
selfdiscipline
to
abandon
all
works
(motivated
by
personal
desires)
for
the
sake
of
release
from
the
bondage
of
life.

cittasya
śuddhaye
karma
na
tu
vastūpalabdhaye
/
vastusiddhirvicāreṇa
na
kiṁcitkarmakoṭibhiḥ
V.11


cittasya
6/s
of
the
citta,
of
mind,
of
heart,
śuddhaye
śuddhi
4/s/m
to/for
cleanness,
purity,
mfn
purification,
cleansing,
cleanliness,
innocence,
holiness,
freedom
from
defilement,
karma
action,
work,
activity,
na
not
tu
but
vastu
f.
becoming
light,
dawning,
the
seat
or
place
of,
any
really
existing
or
abiding
substance
or
essence,
thing,
-upalabdhaye
4/s/f
(upalabdhi),
acquisition,
gain,
conception,
observation,
perceiving,perception,
becoming
aware,
understanding,
knowledge,
perception
of
reality,
vastu
f.
becoming
light,
dawning,
the
seat
or
place
of,
any
really
existing
or
abiding
substance
or
essence,
thing,
-siddhiḥ
f.
driving
off,
putting
aside,
accomplishment,
performance,
fulfillment,
establishment,
proof,
result,
establishment
of
reality,
-vicāreṇa
3/s/m
by/with
reflection,
consideration,
examination,
investigation,self-inquiry,
discriminative
analysis,
na
kiṁcit
not
anything,
nothing
not
in
the
least,
not
even,


-karma
action,
work,
performance,
doing,


-koṭibhiḥ
3/pl
by/with
the
end
or
top
of
anything,
the
highest
number,
viz.
a
crore,
ten
millions, 



V.
11
Works
lead
to
purification
of
the
heart
and
mind
but
cannot
be
the
cause
of
the
dawn
of
knowledge.
The
establishment
of
reality
(Self-
realization)
is
through
self-inquiry,
reflection
and
discriminative
analysis
-
not
even
by
10
million
actions.
samyagvic
ārataḥ
siddhā
rajjutattvāvadhāraṇā
/
bhrāntoditamahāsarpabhayaduḥkhavināśinī 



samyag
mfn
accurate,
correct,
ind.
exactly,
properly,
correctly,
well,
together,
in
the
same
way,
vicārataḥ
1/s/ppp
from
vicāra
-
m.
mode
of
acting
or
proceeding,
procedure,
deliberation,
consideration,
reflection,examination,self-
inquiry,
by
proper
consideration
or
self-
inquiry
siddhā
1/s/mfn
holy,
settled,
one
who
has
attained
the
highest,
successful,
powerful,
divine,
acquired,
accomplished,
become
perfect,
rajju
a
rope,
string,
cord,
-tattva
n.
reality,
true
or
real
state,
being
that,
essence,
truth,
-avadhāraṇā
conception,
the
discernment
of
the
true
state
of
the
rope,
bhrānta
mfn,
perplexed,
confused,
being
in
doubt
or
error,
n.
error,
-
udita
mfn
indicated,
experienced,
elevated,
risen,
lofty,
increased,
-mahāsarpa
great
snake,
-bhaya
fear,
trepidation,
dread,
-duḥkha
misery, 

sorrow,
vināśinī
destroying,
destroyer,
destroyer
of
the
misery
from
fear
of
the
great
snake
experienced
through
delusion

V.12
Through
proper
consideration
the
discernment
of
the
true
nature
of
the
rope
is
gained.
This
destroys
the
misery
caused
by
fear
of
a
great
snake
experienced
through
heightened
delusion

arthasyani
ścayo
dṛṣṭo
vicāreṇa
hitoktitaḥ
/
na
snānena
na
dānena
prāṇāyāmaśatena
vā


arthasya
6/s
of
the
aim,
purpose,
cause,
motive,
reason,
thing,
object,
substance,
wealth,
property,
niścayaḥ
1/s/m
inquiry,
ascertainment,
fixed
opinion,
certainty,
conviction,
certainty
of
reason
dṛṣṭaḥ
1/s
seen,
visible,
vicāreṇa
3/s
by/with
through
self-inquiry,
hitoktitaḥ
from
hitoktī
1298/3
f.
kind
or
good
advice,
ppp.
1/s/mfn
hita
-
beneficial,
advantageous,
+
uktita
worthy
speech
or
word,
na
not
snānena
3/s/n
by/with
bathing,
washing,
bathing
in
sacred
waters,
ceremonial
washing,
na
not
dānena
3/s/n
by
giving,
giving
up,
prāṇāyāmaśatena
prāṇayāma
breathing
exercises,
śata
3/s/n
a
hundred,
vā
or,


V.13
Certainty
of
reason
(or
conviction
of
truth)
is
seen
to
be
through
self-
inquiry
guided
by
advice
from
the
wise
and
not
through
ritual
bathing,
charity
or
hundreds
of
breathing
exercises.

adhikāriṇamāśāste
phalasiddhirviśeṣataḥ
/
upāyā
deśakālādyāḥ
santyasminsahakāriṇaḥ
adhik
āriṇam
mfn
possessing
authority,
entitlement
to,
fitness
for,
(ī)
m.
a
superintendent,
governor,
a
rightful
claimant,
man,
āśāste
ā√śās
1/s/pres/mid
desires,
wishes,
asks
for,
hopes,
asks,
instructs,
orders,
commands,
depends
phala
(of)
fruit,
-siddhiḥ
f.
accomplishment,
fulfillment,
complete
attainment,
success,
establishment,
substantion,
maturing,
-viśeṣataḥ1/s
ppp
from
viśeṣa
distinction,
essential
difference
between,
characteristic
difference,
speciality,
upāyā
that
by
which
one
reaches
one’s
aim,
a
means
or
expedient,
deśa
place,

-k
āla
time
ādyāḥ
such
as,
beginning
with,
santi
they
are
-asmin7/s/m
in
this


-sahakāriṇaḥ
1193/3
acting
together,
cooperating,
a
concurrent
agent,
expedient,
assisting,

V.
14.
The
spiritual
fulfillment
of
the
seeker
depends
(mainly)
upon
the
suitability
of
his
qualifications
(through
spiritual
endeavour).
Other
considerations
such
as
time
and
place
are
only
secondary.

ato
ḥ
vicāraḥ
kartavyo
jijñāsorātmavastunaḥ
/
samāsādya
dayāsindhuṁ
guruṁ
brahmaviduttamam


ataḥ
ind.
hence,
so,
therefore,
vicāraḥ
1/s
self-inquiry
kartavyaḥ
to
be
done,
performed,
should
be
carried
out,
jijñāsoḥ5,6/s/mfn
(jijñāsu)
inquiring
into,
desirous
of
knowing,
examining,
ātma
the
Self
vastunaḥ
5,6/s/n
(vastu)
of
any
really
existing
or
abiding,
substance
or
essence,
from/of
reality,
samāsādya
reaching,
approaching,
arriving,
attaining,
dayā-sindhu
2/s
sea
of
compassion,
sea
of
mercy,
sea
of
loving
kindness,
gurum
2/s
the
guru,
guiding
light,
brahma
(of)
the
Brahman
-vid-uttamam
uttama
greatest,
highest,
best,
2/s
the
wisest
knower,
the
wisest
philosopher,


V.
15
Therefore
self-inquiry
should
be
carried
out,
inquiring
into
the
the
Self,
the
essence
of
reality,
after
approaching
a
guru
who
should
be
the
the
wisest
knower
of
Brahman.

medh
āvī
puruṣo
vidvānūhāpohavicakṣaṇaḥ
/
adhikāryātmavidyāyāmuktalakṣaṇalakṣitaḥ 



medhāvī
1/s/mfn
(medhāvin)
intelligent,
m.
learned
man,
teacher,
puruṣaḥ
1/s/m
man
vidvān
past
act.
part.
being
wise
or
knowledgeable,
having
become
…

-ūha
2.
m.
the
act
of
comprehending,
conceiving,
consideration,
deliberation,
examination,
supposition,
conclusion,
inference,
-apoha
m.
pushing
away,
removing
(in
disputation),
reasoning,
arguing,
denying,
-
vicakṣaṇaḥ
1/s/mfn
wise,
clever,
experienced
or
versed
in,
learned,
clear-
sighted,
well-versed
in
examining
understanding,
resolving
and
refuting
philosophical
arguments
adhikāri
m.
bureaucrat,
officer,
authority,
ātmavidyāyām
7/s/f.
in
knowledge
of
soul
or
Supreme
Spirit,
ukta
ppp.
spoken,
said,
uttered,
n.
word,
sentence,


-lakṣaṇa
mfn
relating
to
or
acquainted
with
characteristic
signs
or
marks,
expressing
indirectly,
indicating,
-lakṣitaḥ
1/s/mfn
marked,
indicated,
distinguished,
having
these
characteristics,


V.
16
A
wise
and
learned
man
well
versed
in
examining,
comprehending
and
drawing
conclusions
from
the
scriptures
and
also
in
reasonable
refutation
of
erroneous
conclusions
or
arguments.
One
who
is
distinguished
by
these
characteristics
and
who
is
an
authority
on
knowledge
of
the
Supreme
Spirit.

vivekino
viraktasya
śamādiguṇaśālinaḥ
/
mumukṣoreva
hi
brahmajijñāsāyogyatā
matā


vivekinaḥ
5,6/s/m
from/of
the
discriminative,
judicious,
discriminating,
wise,
a
man
of
discrimination
viraktasya
6/s/mfn
of
the
become
indifferent,
indifferent
to,
passionless,
having
detachment
śama
m.
peacefulness,
tranquillity,
calmness,
rest,
ādiguṇa
and
other
similar
attributes
śālinaḥ
5,6/s/m
from/of
abounding
in,
endowed,
amply
provided
with,
full
of,
mumukṣoḥ
5,6/s/m
from/of
desirous
of
freedom,
wishing
to
let
go
or
give
up,
eager
to
be
free,


-eva
ind.
indeed,
only,
alone,
hi
since,
for,
on
account
of,
brahma
Brahman


-jijñāsā
1/s/f
desire
to
know
or
learn,
yogyatā
qualified,
ability,
capability,
eligibility,
competence,
worthiness,
suitableness,
fitness,
matā
1/s/mfn
intended,
regarded
as
a
consequence,
believed,
taken
for,
respected,
thought
fit
or
right,
V.17
Only
he
who
has
discrimination,
detachment,
and
is
endowed
with
calmness,
a
burning
desire
for
liberation
and
similar
qualities
is
considered
qualified
to
enquire
into
Brahman.

s
ādhanānyatra
catvāri
kathitāni
manīṣibhiḥ
/
yeṣu
satsveva
sanniṣṭhā
yadabhāve
na
sidhyati


sādhanāni
pl/mfn
leading
straight
to
a
goal,
guiding
well,
furthering,
effective,
efficient,
productive
of,
f.
accomplishment,
performance,n.
the
act
of
mastering,
bringing
about,
fulfilment,
perfection,
means
of
effecting
or
accomplishing,
any
agent
or
instrument,
-atra
ind.
here,
in
this
respect,
in
this
place,
in
this
matter,
catvāri
four,
kathitāni
1,2/pl/mfn
related,
reckoned,
told,
described,
manīṣibhiḥ
3/pl/m
(manīṣin)
by
the
wise,
by
the
learned
Brāhmanas
yeṣu
7/pl/
in
whom,
in
which,
satsu7/pl/m
(sat)
in
existence,
being,
in
being
present,
-eva
ind.
indeed,
only,
alone,
san
mfn
happening,
being
present,
good,
real,
true,
existing,


-niṣṭhā
mfn
excelling,
eminent,
f.
devotion,
firm
devotion,
perfection,
yat
what,
who,
whichever,
whatever,
which
-abhāve
7/s/m
in
absence
(non-
existence),
want,
scarcity,
nullity,
non-existence,
na
not
sidhyati
1/s/pres/act
√sidh
comes
into
existence,
attains
the
highest
object,
being
successful,
attains
beatitude,
V.
18
It
has
been
stated
by
the
wise
that
there
are
four
means
to
perfection
which
if
present
then
devotion
may
lead
to
that
reality
but
in
their
absence
perfection
is
not
attainable.

ā
dau
nityānityavastuvivekaḥ
parigaṇyate
/
ihāmutraphalabhogavirāgastadanantaram
/

śamādiṣaṭkasampattirmumukṣutvamiti
sphuṭam 



ādau
7/s/m
(ādi)
in
the
beginning,
first,
nitya
mfn
eternal,
perpetual,
constantly
dwelling
or
engaged
in,
anitya
mfn
temporary,
transient,
impermanent,


-vastu
n.
thing
in
question,
subject
matter,
thing,
any
really
existing
or
abiding
substance
or
essence,
essential
property,
-vivekaḥ
1/s/m
discrimination
(between
two
things),
true
knowledge,
power
of
separating
the
invisible
Spirit
from
the
visible
world,
parigaṇyate
1/s/pres/pass/mid
pari
√gaṇ
to
count
over,
reckon
up
completely,
calculates,
reckons,
considers,
reflects,
is
counted
iha
ind.
in
this
place,
here,
to
this
place,
in
this
world,
now,
at
this
time,
amutra
ind.
there,
there
above
i.e.
in
the
other
world,
in
the
life
to
come,
there,
i.e.
in
what
precedes
or
has
been
said,
-
phala
fruit,
-bhoga
enjoyment,
virāgaḥ
mfn
indifference,
dispassionate,
unattached,
-tad
that
anantaram
after,
afterwards,
śama
m.
peacefulness,
tranquillity,
calmness,
rest,
ādi
beginning
with,
and
so
on,
ṣaṭka
2/s/mfn
consisting
of
six
sampattiḥ
f.
excellence
of
virtues,
attainment,
accomplishment,
wealth,
opulence,
attainment
of
the
six
virtues
beginning
with
calmness,
mumukṣutvam
2/s
having
the
nature
of
earnest
desire
for
freedom,
liberation,-iti
end
of
quote,
sphuṭam
2/s/mfn
filled
with,
clearly,
evidently,

V.19
The
first
counted
is
discrimination
between
the
eternal
and
the
transient
and
the
next
is
indifference
to
enjoyment
of
the
fruits
of
action
now
and
hereafter.
After
that
comes
tranquillity
and
the
rest
of
the
6
attributes.
(The
aspirant
must
also
be)
naturally
filled
with
earnest
desire
for
liberation.

..
this
refers
to
the
4
traditional
preliminary
qualifications
for
higher
knowledge
the
first
of
which
is
vairāgya
(indifference,
unattachment)
and
the
others
are
viveka
discrimination,
mumukṣutva
earnest
desire
for
liberation
and
śama
-the
six
treasures
[śama
the
tranquillity
brought
about
by
loss
of
inherent
desires,
dama
control
of
the
senses,
uparati
self-
withdrawal
-
desisting
from
unnecessary
activity,
ultimately
“the
mind-
function
ceasing
to
act
by
means
of
external
objects”,
titikṣa
forbearance,
endurance,
patience,
śraddhā
faith
established
through
reason
and
experience,
samādhāna
mental
balance
through
perfected
concentration,
‘But
by
perceiving
objects
with
organs
that
are
free
from
attraction
and
repulsion
and
are
under
his
own
control,
the
self-controlled
man
attains
serenity).
B.G.
2.64
Gam.
],
‘śama
-
The
abandonment
at
all
times
of
latent
tendencies
and
impressions
that
remain
unconsciously
in
the
mind
is
called
śama
which
means
tranquillity,
calmness
and
rest.
The
restraint
of
the
external
organs
of
action
is
called
dama
or
self-control.
The
highest
form
of
turning
aside
from
sense-objects
is
called
uparati
(natural
disengagement
from
sensual
enjoyment).
Patient
endurance
of
all
sorrow
or
misery
is
regarded
as
titikṣa
(forbearance,
endurance,
patience).
Faith
in
the
words
of
the
Vedas
and
of
the
spiritual
teachers
who
teach
them
is
called
śraddhā
and
single-pointed
concentration
of
the
mind
on
the
right
object
(Brahman)
is
known
as
samādhāna.‘
Translation
from
the
Ātmabodha
by
JD.
v6-9.

brahma
satya
ṁ
jaganmithyetyevaṁrūpo
viniścaya
/
so’yaṁ
nityānityavastuvivekaḥ
samudāhṛtaḥ 



brahma
the
Brahman
satyam
mfn
truth,
reality,
real,
actual,
n.
truth,
reality,
jagat
the
universe,
people,
mankind,
this
phenomenal
world,
mithyā
ind.
not
in
reality,
only
apparently,
only
apparent
iti
end
of
quote
evam
this
-rūpaḥ
suffix


-
consisting
of,
having
the
nature
of
viniścaya
m.
firm
resolve,
conviction
regarding,
saḥ
that
-ayam
this
(conclusion)
nitya
mfn
eternal,
perpetual,
constantly
dwelling
or
engaged
in,
-anitya
mfn
temporary,
transient,
impermanent,
-vastu
n.
thing
in
question,
subject
matter,
thing,
any
really
existing
or
abiding
substance
or
essence,
essential
property,
-vivekaḥ
1/s/m
discrimination
(between
two
things),
true
knowledge,
power
of
separating
the
invisible
Spirit
from
the
visible
world,
samudāhṛtaḥ
ppp.
sam-udā
√hṛ
this
has
been
declared,
pronounced,


V.20.
‘The
Brahman
is
real,
the
world
is
illusory’
(The
aspirant
should)
have
a
firm
conviction
that
this
conclusion
is
how
it
is;
this
is
the
nature
of
creation.
(He
should)
discriminate
between
the
eternal
and
the
transient.
This
has
previously
been
declared.

tadvairāgyaṁ
jihāsā
yā
darśanaśravaṇādibhiḥ
/
dehādibrahmaparyante
hyanitye
bhogavastuni
V.21

tad
that
-vairāgyam
freedom
from
all
worldly
desires,
indifference
to
worldly
objects
and
life,
ascetism,
detachment,
jihāsā
desire
of
abandoning
or
giving
up,
renunciation,
yā
pron.
1,2/pl/f
those
darśana
n.
seeing,
observing,
śravaṇa
n.
hearing
ādibhiḥ
3/pl
beginning
with
deha
m.
the
body,
the
individual,
person,
form,
ādi
beginning
with,
and
so
on,
et
cetera
brahma
the
Brahman


-paryante
ind.
at
the
end,
hi
ind.
for,
since,
due
to,
on
account
of,
-anitye
7/s
in
the
temporary,
transient,
bhoga
sensual
pleasure,
pleasure,
eating,
vastuni
7/s
in
the
object,
in
the
reality,
in
the
material
things,


V.
21
Detachment
is
that
freedom
from
all
worldly
desires,
through
desiring
to
surrender
experiences
of
seeing,
hearing
and
so
on,
from
the
physical
body
at
the
beginning
until
Brahman
ultimately,
since
pleasure
in
material
things
is
transitory.

virajya
vi
ṣayavrātāddoṣadṛṣṭyā
muhurmuhuḥ
/
svalakṣye
niyatāvasthā
manasaḥ
śama
ucyate


virajya
ind.
having
detached
viṣaya
m.
topic,
matter,
subject,
sensual
enjoyments,
worldly
objects
or
aims,
vrātāt
5/s
from
multitude,
host,
group,


-doṣa
m.
defect,
blame,
bad
consequence,
detrimental
effect,
weak
point,
-dṛṣṭyā
3/s/f
by
seeing,
by
example,
by
vision,
on
account
of
seeing,
by 

sight,
by
perceiving,
by
observation,
muhurmuhuḥ
1/s/m
again
and
again,
repeatedly,
sva
own
lakṣye
7/s/n.
objective,
target,
aim,
goal,
niyata
mfn
regular,
settled,
dependent
on,
supressed,
restrained,
steady,
positive,
disciplined,
restrained,
avasthā
f.
state,
condition,
situation,
manasaḥ
5,6/s/m
of
the
mind,
śamaḥ
1/s/m
tranquillity,
rest,
cessation,
equanimity,
peace,
calmness,
ucyate1/s/pass
√vac
it
is
said,

V.
22
When
the
mind
is
at
rest
in
contemplation
of
the
goal
(Brahman),
having
become
detached
from
this
multitude
of
worldly
sense-objects
through
repeated
observation
of
the
detrimental
effects,
this
is
called
śama.

vi
ṣayebhyaḥ
parāvartya
sthāpanaṁ
svasvagolake
/
ubhayeṣāmindriyāṇāṁ
sa
damaḥ
parikīrtitaḥ
/
bādhyānālambanaṁ
vṛttereṣoparatiruttamā
viṣayebhyaḥ
4,5/pl/m
for,
from
topics,
subjects,
matters,
sensual 

enjoyments,
from
worldly
objects
or
aims,
parāvartya
mfn
to
be
turned
back
or
exchanged
or
reversed
or
restored,
sthāpanam
causing
to
stand,
maintaining,
preserving,
determining,
svasvagolake
7/s/m
each
in
its
own
natural
or
proper
or
respective
sphere,
or
centre,
ubha
mfn
both
(organs
of
knowledge
and
organs
of
action)


-yeṣām
6/pl/n,
of
which
or
whom,
-indriyāṇām
6/pl/n
of
the
senses
sa
that
damaḥ
dama
self-control,
self-restraint,
parikīrtitaḥ
1/s/mfn
proclaimed,
said,
called,
bādhyān
2/pl/mfn
to
be
checked
or
suppressed,
to
be
set
aside,
suspended
or
anulled,
ālambanam
2/s/n
depending
on
or
resting
on,
natural
and
necessary,
connection
of
a
sensation
with
the
cause
which
excites
it,
hanging
from,
supporting,
vṛtteh
5,6/s/f
from/
of
movement
of
the
mind,
eṣa
this
(very
near),
uparatiḥ
cessation,
stopping,
death,
quietism,
‘control
of
the
mind
in
all
its
5
modifications
(vṛttis)
....
total
absence
of
practical
concern
with
the
world
of
duality
is
the
consequence
or
result’
(U),
uttamā
mfn
uppermost,
chief,
best,
principal,
first,
greatest,
most,

V.
23
Turning
both
kinds
of
sense
organs
(of
knowledge
and
action)
away
from
sense
objects
and
causing
them
to
be
established
in
their
appropriate
centres
is
called
dama
(self-control).
The
best
uparati
(self-withdrawal,
control
of
the
movements
of
the
mind
in
all
its
modifications),
sets
aside
connection
of
the
mind
with
external
stimuli.

sahana
ṁ
sarvaduḥkhānāmapratīkārapūrvakam
/
cintāvilāparahitaṁ
sā
titikṣā
nigadyate
sahanam
2/s/n
bearing,
patience,
forbearance,
toleration,
patient
endurance,
sarva
(of)
all
-duḥkhānām
6/pl
of
misery,
sorrow,
affliction,
apratīkāra
mfn
without
being
resistant,
not
admitting
of
any
relief
or
remedy,
-pūrvakam
2/s/mfn
former,
first,
prior,
previous,
with
cintā
f.
thought,
worry,
anxiety,
vilāpa
m.
lamentation,
moan,
rahitam
2/s/mfn
separated
or
freedom
from,
quitted,
deserted,
destitute
of,
sā
that
titikṣā
titikṣā
1/s/f
forbearance,
endurance,
patience,
nigadyate
1/s/pres/pass
is
called,
is
proclaimed,


V.
24
Forbearance,
toleration
and
patient
endurance
of
all
adversities
without
resistance,
together
with
freedom
from
concern
or
complaint
is
called
titikṣa
(forbearance).

śā
strasya
guruvākyasya
satyabuddhyavadhāraṇam
/
sā
śraddhā
kathitā
sadbhiryayā
vastūpalabhyate


śāstrasya
6/s
of
scripture
guruvākyasya
6/s
of
the
speech
of
the
guru
satya
truth,
reality,
-buddhi
intelligence,
-avadhāraṇam
1,2/s/n
stating
or
holding
with
positiveness
or
assurance,
sā
that
śraddhā
śraddhā
1/s/f
faith,
kathitā
1/s/mfn
related,
reckoned,
told,
described,
narrated,
sadbhiḥ
3/pl/mfn
by
the
wise,
-yayā
pron.
3/s
through,
by,
with
which
or
what
or
who,
vastu
the
goal,
the
the
aim,
the
final
objective,
-upalabhyate
1/s/pres/pass/mid
upa
√labh
is
found,
attained,
understood,
known,


V.
25
The
positive
and
intelligent
acceptance
of
the
words
of
scripture
and
of
the
Guru
as
truth
is
described
by
the
wise
as
śraddhā
(faith):
with
this
the
final
objective
may
be
attained.


The
derivation
of
śraddhā
is
from
hṛd
the
heart
and
√dhā
holding,
possessing,
having,
so
śraddhā
is
what
you
hold
in
your
heart.
Every
one
holds
‘stuff’
in
their
heart
-
some
of
it
not
very
nice.
So
it
is
good
to
plant
the
best
seeds
in
your
heart
that
will
grow
into
healthy
thoughts
that
will
nurture
and
sustain
you
along
the
way.
In
the
same
way
it
is
good
to
ignore
the
unhealthy
aspects
that
pop
into
mind
and
try
to
lead
us
away.
What
you
practice
you
get
good
at
so
learn
to
practice
accessing
what
is
best
in
order
to
develop
a
strong,
healthy,
heart
full
of
faith
of
the
kind
found
most
beneficial
by
the
wise.

sarvad
ā
sthāpanaṁ
buddheḥ
śuddhe
brahmaṇi
sarvadā
/
tatsamādhānamityuktaṁ
na
tu
cittasya
lālanam


sarvadā
at
all
times,
always,
ever,
sthāpanam
mfn
fixing,
determining,
maintaining,
causing
to
stand,
maintaining,
n.
erecting,
instituting,
statement,
abstraction,
suspending,
establishing,
buddheḥ
5,6/s/f
from,
of
intelligence,
of
the
intellect
śuddhe
7/s/m
mfn
on
pure,
free
from,
faultless,
unmixed,
true
brahmaṇi
7/s/m
on
the
Brahman,
sarvadā
at
all
times,
always,
ever,
tat
that


-samādhānam
1,2/s/n
adjustment,
religious
meditation,
attention,
fixing
the
mind
in
abstract
contemplation,
intentness,
profound
absorption
or
contemplation,
iti
end
of
quote,
uktam
ppp.
2/s
spoken,
said,
uttered,
n.
word,
sentence,
na
tu
not,
but,
cittasya
6/s
of
the
mind
or
heart,
lālanam
2/s
indulging,
indulgence,


V.26
Samādhāṇa
is
said
to
be
not
mere
indulgence
of
the
mind
but
“always
maintaining
engagement
of
the
intellect
with
contemplation
on
that
ever-
pure
Brahman.”

aha
ṁkārādidehāntān
bandhānajñānakalpitān
/
svasvarūpāvabodhena
moktumicchā
mumukṣutā


ahaṁkāra
egotism,
self-conceit,
ādi
beginning
with,
and
so
on,
-dehāntān
2/pl/m
death,
end
of
the
body,
ending
with
the
body,
from
egotism
to
dying
when
the
body
dies,
bandhān
2/pl/m
mundane
bondage,
bondage,
-ajñāna
(by)
ignorance,
-kalpitān
2/pl/mfn
imaginary,
fabricated, 

artificial,
inferred,
made,
invented,
svasvarūpa
one’s
own
true
character,
-avabodhena
3/s/m
by/with
understanding,
teaching,
being
awake, 

becoming
awake,
perception,
knowledge,
faculty
of
being
resolute
in
judgement
or
action,
moktum
infin.
√muc
to
be
free,
-icchā
desire,
longing,
mumukṣutā
mumukṣutā
1/s/f
desire
for
liberation
or
final
emancipation

V.27
Mumukṣutā
is
the
longing
for
freedom,
the
desire
to
be
free,
through
becoming
awake
to
one’s
own
true
nature,
free
from
all
bondages
fabricated
by
ignorance
such
as
egotism,
death
when
the
body
dies,
and
worldly
bondage.

mandamadhyamar
ūpāpi
vairāgyena
śamādinā
/
prasādena
guroḥ
seyaṁ
pravṛddhā
sūyate
phalam


manda
dull,
slow,
lazy,
tardy,
madhyama
mfn
middle,
middlemost,
intermediate,
central,
mediocre
-rūpa
form,
shape,
figure,
having
the
nature
of


-api
also,
even,
vairāgyena
3/s/n
with,
by
freedom
from
all
worldly
desires,
indifference
to
worldly
objects
and
to
life
śamam.
tranquillity,
calmness,
rest,
equanimity,
quietude,
ādinā
3/s/m
by
beginning,
by
first,
beginning
with,
prasādena
3/s/m
by/with
clearness,
brightness,
purity,
calmness,
tranquillity,
guroḥ
5,6/s/m
from,
of
the
guru
seyam
2/s/n
obtaining,
pravṛddhā
mfn
grown
up,
fully
developed,
maturity,
mighty,
strong,
sūyate
1/s/pres/pass
√sū
is
brought
forth,
begotten,
extracted,
phalam
fruit,
V.28
Even
those
whose
nature
is
dull
and
mediocre
may
bring
forth
fruit

through
gaining
strength,
maturity,
detachment,
tranquillity,
purity
and
other
qualities
with
the
help
of
the
guru.

vairāgyaṁ
ca
mumukṣutvaṁ
tīvraṁ
yasya
tu
vidyate
/
tasminnevārthavantaḥ
syuḥ
phalavantaḥ
śamādayaḥ

vair
āgyam
2/s
detachment,
power
of
detachment,
ca
and
mumukṣutvam
having
the
nature
of
longing
for
freedom
or
liberation,
tīvram
mfn
acute,
keen,
intensive,
yasya
of
which,
of
whose,
tu
but
vidyate1/s/pres/pass
√vid
there
exists,
there
is,
exists,
tasmin
7/s
in
that
-na
not
-iva
as
if,
like,
perhaps,


-arthavantaḥ
pres/act/part
meaningful,
meaning,
significant
syuḥ
1/pl/opt/act
√as
they
may
be,
could
be,
should
be,
phalavantaḥ
pres/act/part.
fruitful,
being
fruitful,
śamādayaḥ
√śam
to
be
quiet
or
calm
or
satisfied
or
contented,
śama
m.
peace,
tranquillity,
calmness,
rest,
equanimity,
quietude,
ādayaḥ
1/pl/m
ādi
beginning
with,
and
so
on,
beginning,
peace,
tranquillity
and
similar
qualities
V.
29
Peacefulness,
tranquillity
and
so
on
are
productive



for
those
whose
power
of
detachment
and
acute
longing
for
liberation
are
significant.

etayormandat
ā
yatra
viraktatvamumukṣayoḥ
/
marau
salilavattatra
śamāderbhānamātratā


etayoḥ
6,7/du/
pron.
of
or
in
these
two,
mandatā
foolishness,
inactivity,
slowness,
dullness,
weakness,
indolence,
yatra
when,
wherever,
viraktatva
having
the
nature
of
indifference,
having
no
interest
in,

-mumukṣayoḥ
6,7/du
desire
for
freedom,
marau
6,7/s
m.
in
the
desert 

salilavat
mfn
water,
provided
with,
-tatra
there
is
(corel.
yatra)


śamaśama
m.
peace,
tranquillity,
calmness,
rest,
equanimity,
quietude,
ādeḥādeḥ
6/s/m
ādi
and
the
rest
of
-bhāna
n.
appearance,
-mātratā
f.
no
more
nor
less
than,


V.
30
Where
this
indifference
and
desire
for
liberation
are
weak
then
the
calmness
and
the
rest
are
nothing
other
than
appearance
like
water
in
the
desert.

mok
ṣakāraṇasāmagryāṁ
bhaktireva
garīyasī
/
svasvarūpānusandhānaṁ
bhaktirityabhidhīyate


mokṣa
(of)
freedom,
liberation,
-kāraṇa
cause,
instrument,
means,
-sāmagryām
7/s/f
in,
among,
(sāmagrī)
completeness,
means
for,
entirety,

totality,
reservoir,
stock,
stocks,
bhaktiḥ
1/s/f
faith,
love,
devotion,
fondness
for,
worship,
eva
only,
alone,
indeed,
garīyasī
1/s/f
dearer
than,
most
important
svasvarūpa
own
nature
-anusandhānam
2/s/n
system,
inquiry,
understanding
about
his
Self,
inquiring
about
him,
bhaktiḥ
1/s/f
faith,
love,
devotion,
fondness
for,
worship,
-iti
end
of
quote,
thus
-abhidhīyate
1/s/pres/mid
abhi√dhī
reflects
upon,
considers,


V.
31
Amongst
the
means
of
liberation
devotion
alone
is
primary.
Devotion
is
considered
to
be
inquiry
into
one’s
own
nature.

sv
ātmatattvānusandhānaṁ
bhaktirityapare
jaguḥ/


uktasādhanasaṁpannastattvajijñāsurātmanaḥ
/
upasīdedguruṁ
prājñaṁ
yasmādbandhavimokṣaṇam


svātma
own
self,
-tattva
truth,
reality,
true
or
real
state,
principle,
being
that,


-anusandhānam
2/s/n
system,
application,
inquiry,
understanding
about
his
Self,
inquiring
about
him,
bhaktiḥ
1/s/f
faith,
love,
devotion,
fondness
for,
worship,
-iti
end
of
quote,
thus,
-apare
7/s/mfn
other,
another,
distant,
posterior,
inferior,
additional,
moreover,
jaguḥ
1/pl/perf
√gai
they
sang,
began
to
sing,
chanted,
enunciated,
related,
said
ukta
mfn
said,
spoke,
uttered,
mentioned
n.
sentence,
word,
saying,
stanza,
-sādhana
mfn
leading
straight
to
a
goal,
furthering,
productive
of,
expressive
of,
m.
propitiation,
worship,
adoration,
bringing
about,
means
-saṁpannas
mfn
effected,
turned
into,
accomplished,
endowed
or
furnished
with,
perfect,
tattva
truth,
reality,
true
or
real
state,
principle,
being
that,
-jijñāsuḥ1/s/mfn
(jijñāsu)
from
desire
of
knowing,
desire
to
know,
inquiring
into,
ātmanaḥ
5,6/s/m
of,
from
the
Self,
upasīdetupa√sad
1/s/opt/act
he
may,
should,
-
sit
near
to,
approach,
revere,
worship,
approach
(
a
teacher
in
order
to
become
his
pupil),
-guruḥ
a
guru,
the
guru,
prājñam
mfn
intellectual,
wise,
clever,
m.
a
wise
or
learned
man,
yasmād
pron.
5/s
from
whom,
-bandha
bondage,
attachment
to
this
world,
-
vimokṣaṇam
1,2/s/n.
liberation,
deliverance
from,


V.32
Others
say
that
enquiry
into
the
true
nature
of
his
own
Self
is
devotion.
Furnished
with
the
means
mentioned
and
with
an
earnest
desire
to
know
the
truth
about
the
Self,
the
aspirant
should
approach
a
guru
in
order
to
become
his
pupil
for
deliverance
from
attachment
to
this
world.

śrotriyo’vṛjino’kāmahato
yo
brahmavittamaḥ
/
brahmaṇyuparataḥ
śānto
nirindhana
ivānalaḥ
/
ahetukadayāsindhurbandhurānamatāṁ
satām

ś
rotriyaḥ
(he
who
is)
mfn
conversant
with
sacred
scriptures,
learned
in
the
Veda,
m.
Brāhmaṇa
versed
in
the
Veda,
-avṛjinaḥ
not
intriguing,
straightforward,
-akāmahataḥ
mfn
unaffected
by
desire,
calm,
yaḥ
who,
brahma
Brahman,
-vittamaḥ
knower
of
(in
fullness)
(tama
=
comparative,
in
a
high
degree)
brahmaṇi
7/s
in
the
Brahman
-uparataḥ
1/s/mfn
ceasing
to
exist,
given
up,
stopped,
quiet,
non-existing,
indifferent,
having
desisted
from,
deceased,
having
ceased,
withdrawn,
śāntaḥ
1/s
peace,
tranquillity,
calmness,
nirindhana
destitute
of
fuel,
iva
ind.
as
if,
like,
analaḥ
1/s/m
fire,
ahetuka
ind.
through
one’s
own
ability
or
power,
mfn
disinterested,
causeless,
having
no
motive,
-dayā
f.
compassion,
mercy,
pity,
loving
kindness,
sympathy,
-sindhuḥ
m.
flood,
stream,
ocean,
sea,
-bandhuḥ
m.
brother,
relative,
friend,
ānamatām
ā
√nam
2/s/mfn
ānamatā
bent
down
to,
submitting
to,

sat
ām
devotees,
of
the
truthful,
of
the
devotees,
of
the
virtuous,
V.33
He
(that
guru)
knows
the
scriptures
well,
is
guileless,
unaffected
by
desire,
knows
Brahman
in
its
fullness,
is
withdrawn
into
Brahman,
calm
as
a
fire
without
fuel;
a
spontaneous
ocean
of
compassion,
and
a
loving
friend
to
those
virtuous
devotees
who
submit
their
will
to
the
teaching.

tamārādhya
guruṁ
bhaktyā
prahvapraśrayasevanaiḥ
/
prasannaṁ
tamanuprāpya
pṛcchejjñātavyamātmanaḥ

tam
2/s
him
ārādhya
mfn
to
be
worshipped,
to
be
made
favourable,
gurum
the
guru
bhaktyā
f.
faithfully,
ind.
figuratively,
not
in
the
regular
sense,
prahva
mfn
engaged
in,
bent,
humble,
bowed,
bowing
before,
devoted
to,
-praśraya
m.
modesty,
courtesy,
humility,
affection,
respect,
-sevanaiḥ 

3/pl/n
with
service,
waiting
upon,
reverence,
worship,
honouring,
prasannam
2/s/mfn
glad,
kind,
cheerful,
happy,
kindly
disposed
towards,
gracious,
tam
him


-anuprāpya
ind.
(gerund)
receiving
as
a
result,
pṛcchet
1/s/opt/act
pṛcch
he
should
ask,
inquire,
question,
-jjñātavyam
2/s/mfn
to
be
known,
perceptible,
to
be
considered
as,
to
be
inquired
after
or
investigated,
understood,


-ātmanaḥ
5,6/s/m
from,
of
the
Self,


V.34
The
guru
is
to
be
worshipped
faithfully
with
devotion.
After
being
served
with
respect
and
humility
and
being
kindly
disposed
towards
the
aspirant
as
a
result
then
the
guru
should
be
asked
what
is
to
be
known
of
the
Self.

sv
āminnamaste
natalokabandho
kāruṇyasindho
patitaṁ
bhavābdhau
/
māmuddharātmīyakaṭākṣadṛṣṭyā
ṛjvyātikāruṇyasudhābhivṛṣṭyā


svāmin
O
lord,
master,
spiritual
preceptor,
namaste
a
bow
to
you,
respect
or
reverence
to
you,
nata-
bowed,
saluting,
lokabandhu
O
friend
of
the
world,
kāruṇya
n.
loving
kindness,
compassion,
kindness,
-sindhu
(voc.
of
sindhu)
m.
flood
stream,
ocean,
O
ocean
of
compassion,
river
of
kindness
patitam
mfn
dropped,
fallen,
bhavābdhau
7/s/m
into
the
ocean
of
worldly
existence,

m
ām
2/s
me,
to
me,
uddhara
2/s/impv/act
ud
√dhṛ
(you)
raise
up
!
rescue!
save
!
ātmīya
mfn
affectionate,
one’s
own,
intimate,
-kaṭākṣa
m.
glance
or
side-long
look,
-dṛṣṭyā
3/s/f
(dṛṣṭi)
by
glance,
by
your
glance,
ṛjvyā
3/s/m
(ṛjvī)
by,
with,
straight,
honest,
upright,
sincere,
-ati
ind.
extremely,
very,
exceedingly,


-kāruṇya
n.
loving
kindness,
compassion,
kindness,
sudhā
f.
water,
cement,
nectar,
abhivṛṣṭyā
3/s/mfn
by,
with,
rained
upon,
covered
with,
having
rained,
raining,


V.
35
O
Master,
friend
of
the
world,
river
of
kindness,
I
bow
to
you.
Save
me
from
sinking
in
this
ocean
of
worldly
existence
through
a
benevolent
glance
showering
the
nectar
of
your
magnanimous
compassion.
durv
ārasaṁsāradavāgnitaptaṁ
dodhūyamānaṁ
duradṛṣṭavātaiḥ
/
bhīta
prapannaṁ
paripāhi
mṛtyoḥ
śaraṇyamanyadyadahaṁ
na
jāne


durvāra
mfn
difficult
to
be
restrained,
hard
to
restrain,
irrepressible,
irresistible,


-saṁsāra
m.
worldly
illusion,
mundane
existence,
cycle
of
worldly
existence,


-davāgni
m.
forest-fire,
fire
in
a
forest,
conflagration,
taptam
heated,
hot,
ppp.
afflicted
by
heat,
dodhūyamānam
2/s/mfn
shaking
or
trembling
violently,
duradṛṣṭa
n.
ill-luck,
bad
luck,
misfortune,
-vātaiḥ
3/pl/m
by
the
winds,
bhīta
1/s/mfn
alarmed,
fearful,
frightened,
terrified,
prapannam
2/s/mfn
appeared,
occurred,
having
approached,
effecting,
happened,
paripāhi
2/s/pres/
pari
√pā
you
protect,
defend,
guard,
maintain
on
all
sides,
mṛtyoḥ
5,6/s/m
(mṛtyu)
from
death,
from
dying,
śaraṇyam
2/s/mfn
seeking
refuge
with,
needing
shelter,
yielding
help
or
protection
-anyat
ind.
other,
another,
-yad
who,
what,
which,
aham
I
na
not
jāne
I
know
3/s/pres/mid
√jñā
Cl.9

V.
36.
Protect
me
from
death.
I
am
afflicted
by
the
heat
of
the
irresistible
forestfire
of
worldly
existence;
shaken
by
the
winds
of
misfortune
and
frightened.
I
seek
refuge
and
I
know
no
other
source.

śā
ntā
mahānto
nivasanti
santo
vasantavallokahitaṁ
carantaḥ
/
tīrnāḥ
svayaṁ
bhīmabhavārṇavaṁ
janānahetunānyānapi
tārayantaḥ


śāntā
1/s/f
peace,
tranquillity,
calmness,
mahāntaḥ
1/s/mfn
great,
magnanimous,
nivasanti
1/pl/pres/act
ni√vas
they
reside,
santaḥ
1/s/m
ascetic,
practising
austerities,
vasanta
m.
spring,
spring
season,
vernal,
being
in
the
spring
of
life,


-vat
like,
spring-like,
-lokahitam
mfn
beneficial
to
the
world
or
to
mankind,
n.
welfare
of
the
world,
carantaḥ
being
engaged,
travelling
about,
tīrnāḥ
1/pl/mfn
who
have
crossed
over,
fulfilled,
svayam
ind.
oneself,
yourself,
himself,
myself,
themselves,
etc.
bhīma
terrible,
dreadful,
awesome,
frightening,


-bhavāḥṇavam
2/s/m
ocean
of
worldy
existence,
janān
2/pl
people,
-
ahetunā
without
any
cause
or
reason
whatever,
-anyān
2/s
others,
-api
also
tārayantaḥ
they
(cause)
help
to
cross,
1/pl/caus.
√tṝ
(irregular
termination?)
V.
37
Those
who
have
crossed
over
the
dreadful
ocean
of
worldly
existence
reside
in
peace
and
magnanimity,
practising
austerities
and
are
engaged
in
being
beneficial
to
the
world
like
the
season
of
spring.
They
also
help
other
people
to
cross
without
motive
whatsoever.

aya
ṁ
svabhāvaḥ
svata
eva
yatparaśramāpanodapravaṇaṁ
mahātmanām
/
sudhāṁśureṣa
svayamarkakarkaśaprabhābhitaptāmavati
kṣitiṁ
kila
ayam
this
svabhāvaḥ
character,
inherent
nature,
innate
disposition,
nature,
svata
natural
eva
indeed,
only,
alone,
yat
who,
what,
which,
-para
mfn,
other,
(of)
another,
following,
remaining,
supreme,
far,
śrama
m.
labour,
toil,
effort,
mfn
fatigue,
troublesomeness,
pains
or
trouble,
-apanoda
m.
expulsion,
removing,
taking
or
sending
away
-pravaṇam
2/s/mfn
steep,
sloping,
among
the
crags,
n.
slope,
inclined
or
disposed
or
devoted
to,
intent
upon,


mahātmanām
6/pl/mfn
of
the
magnanimous,
liberal
minded,
distinguished,
having
a
great
or
noble
nature,
exceedingly
wise,
high-souled,
Supreme
Spirit,
great
principle
(intellect),
sudhāmśuḥ
1/s/m
the
moon,
camphor-
rayed,
eṣaḥ
this,
svayam
ind.
oneself,
yourself,
(by)
itself,
himself,
of
himself,
myself,
themselves,
etc.
-arka
m.
sunbeam,
fire,
song,
flash
of
lightning,
sun,
hymn,


-karkaśa
mfn
rugged,
harsh,
firm,
hard,
rough,
m.
scimitar,
sword,
-prabhā
f.
illumination,
splendour,
by
the
radiance,
beauty,
light,
-abhitaptām
2/s/f
(mfn),
distressed,
heated,
scorched,
burnt,
afflicted
by,
avati
1/s/pres/act
√av
Cl.1
satisfies,
protects
(cools),
kṣitim
2/s/f
dominion,
house,
earth,
colonies,
settlements,
ruin,
kila
adv.
supposedly,
allegedly,
ind.
namely,
indeed,
assuredly,
verily,

V.38.
This
very
nature
of
the
magnanimous
ones
inclines
to
removing
the
difficulties
of
others
just
as
the
moon
naturally
protects
the
earth
scorched
by
the
harsh
rays
of
the
sun
(by
cooling
it).

brahm
ānandarasānubhūtikalitaiḥ
pūtaiḥ
suśītairyutairyuṣmadvākkalaśojjhitaiḥ
śrutisukhairvākyāmṛtaiḥ
secaya
/
saṁtaptaṁ
havatāpadāvadahanajvālābhirenaṁ
prabho
dhanyāste
bhavadīkṣaṇakṣaṇagateḥ
pātrīkṛtāḥ
svīkṛtāḥ


brahmaānanda
the
bliss
of
Brahman
-rasa
the
best
or
finest
part
of
anything,
elixir,
essence,
taste
or
inclination
or
fondness
for,
sap,
nectar,
-
anubhūti
m.
perception,
experience,
f.
sensation,
knowledge
not
from
memory,
-kalitaiḥ
3/pl/mfn
endowed
with,
provided
with,
made,
formed,
experience
of
the
nectar
of
the
bliss
of
Brahman
pūtaiḥ
3/pl/mfn
purified,
bright,
pure,
suśītaiḥ
3/pl/mfn
very
cold
or
cooling,
great
coldness,
fragrant
sandalwood,
-yutaiḥ
3/pl/mfn
added,
in
conjunction
with,
combined,
-
yuṣmad
from
you
-vāk
voice,
speech,

-kala
śa
m.
churn,
jar,
pitcher,
water-pot,
dish,
particular
measure,
-ujjhitaiḥ
3/pl/mfn
free
from,
left
off,
left,
discontinued,
emitted
(as
water),
speech
flowing
from
you
like
water
from
a
jar,
śruti
revealed
scripture,
word,
sound,
listening,
hearing,
organ
of
hearing,
that
which
is
heard
or
perceived
by
the
ear,
ear,


-sukhaiḥ
3/pl
by/with
happiness
vākya
n.
saying,
speech,
argument,
words,
aphorism,
voice,
assertion,
amṛtaiḥ
3/pl
immortal,
imperishable,
killed,
not
dead,
secaya
2/s/impv/caus.
√sic
you
shower,
sprinkle,
you
sprinkle
immortal
words,
saṁtaptam
2/s/mfn
greatly
heated
or
inflamed,
tormented,
distressed,
burnt-up,
bhava
m.
coming
into
existence,
birth,
production,
becoming,
being,
state
of
being,
existence,
state
of
worldly
existence,
-tāpa
m.
mental
or
physical
pain,
heating,
pain,
heat,
sorrow,
dāva
m.
conflagration
(esp.
forest),
fire,
heat,
distress,
dahana
mfn
burning,
consuming
by
fire,
scorching,
destroying,
fire,


-jvālābhiḥ
3/pl/mfn
burning,
blazing,
f.
illumination,
causing
a
flame
to
blaze,


-enam
2/s/pron.
this
man
(me),
prabho
voc.
(prabhu)
O
Lord,
dhanyāḥ
1/pl/mfn
virtuous,
good,
fortunate,
auspicious,
blessed,
te
(are)
those
bhavat
pron.
you,
mfn
being,
present,
your
honour,
sir,
īkṣaṇa
n.
sight,
view,
look,
regarding,
sight,
eye,
-kṣaṇam.
in
a
moment,
every
instant,
every
moment,
instant,
moment,
second,
momentary
-gateḥ
5,6/s/f
from/of
movement,
motion,
going
away,
pātrī
from
prātrī√kṛ
dignifies,
promote
to
honour,
made
recipients
or
object
of,


-kṛtāḥ
1/pl/mfn
cultivated,
good,
appointed,
proper,
well
done,
svīkṛtāḥ
1/pl/mfn
assented
to,
accepted,
admitted,
appropriated,

V.39.
O
Lord,
endowed
with
experience
of
the
pure
and
cooling
nectar
of
the
bliss
of
Brahman,
speech
flowing
from
you
like
water
from
a
jar,
you
sprinkle
immortal
words
delighting
the
ear.
I
am
tormented
by
the
pain
of
worldly
afflictions
as
if
in
a
blazing
forest
fire.
Blessed
are
those
who
receive
a
momentary
glance
from
your
eye
signifying
acceptance
as
a
recipient
(of
your
wisdom).
katha
ṁ
tareyaṁ
bhavasindhumetaṁ
kā
vā
gatirme
katamo’styupāyaḥ
/
jāne
na
kiñcitkṛpayā’va
māṁ
prabho
saṁsāraduḥkhakṣatimātanuṣva
katham
how?
tareyam
3/s/opt/act
√tṝ
cl.1
I
may
cross
over,
I
should
cross
over,
bhava
coming
into
existence,
worldly
existence,
birth,
origin,
sindhu
m.
ocean,
sea,
-me
pron.
of
me,
for
me,
-tam
pron.
2/s/m
him,
that,
kā
who?
what?
etc.
vā
ind.
or,
gatiḥ
f.
possibility,
means
of
success,
refuge,
resource,
course
of
the
soul
through
numerous
forms
of
life,
mode
of
existence,
happiness,
path,
way,


-me
pron.
of
me,
for
me,
katamaḥ
1/s/mfn
who
or
which
of
many,
best,
-
asti
is


-upāyaḥ
1/s/m
that
by
which
one
reaches
one’s
aim,
a
means
or
expedient,
way,
jāne
I
know
3/s/pres/mid
√jñā
na
not
kiñcit
indefinite
any,
some,
-kṛpayā
3/s/f
(kṛpā)
by
grace,
by
compassion,
-ava
favour
māṁ
pron.
2/s
me,
to
me,
prabho
voc.
o
lord
saṁsāram.
cycle
of
worldly
existence,
life,
transmigration,
worldly
illusion,
-duḥkha
mfn
disagreeable,
unpleasant,
difficult,
painful,
n.
misery,
sorrow,
kṣati
2/s/m
wound,
injury,
destruction,
f.
damage,
hurt,
wound,
defect,
fault,
loss,
want
(of
the
means
of
living),
defect,
fault,
mistake,
removal
of,
ātanuṣva
ā+
3.
√tan
cl.8,
to
extend
or
stretch
over,
penetrate,
spread,
illuminate,
overspread
(said
of
the
light),
to
diffuse,
to
bestow
upon,
to
effect,
produce,
2/s/impv/act
you
illuminate,


V.40
How
may
I
cross
over
the
sea
of
worldly
existence?
What
is
the
means
of
success?
What
is
the
best
path
for
me
to
reach
my
aim?
I
know
nothing
of
these.
O
Lord
please
by
your
grace
and
compassion
illuminate
the
means
of
removal
of
suffering
from
the
cycle
of
worldly
existence.

na
yogena
na
s
āṁkhyena
karmaṇā
no
na
vidyayā
/
brahmātmaikatvabodhena
mokṣaḥ
siddhyati
nānyathā 



na
yogena
not
through
yoga
na
sāṁkhyena
not
through
sāṅkhya
(
a
Vedantika
philosophy
with
some
dualistic
aspects)
karmaṇā
by
action
no
and
not
na
vidyayā
not
by
learning,
scholarship,
science,
brahma
the
Brahman

-
ātmā
the
Self
-ekatva
n.
oneness,
unity,
union,
identity,
-bodhena
3/s/m
by
awakening,
by
realisation,
by
realisation
of
the
unity
of
one's
Self
with
the
Brahman
mokṣaḥ
freedom,
liberation,
final
emancipation,
siddhyati

√
1/s/pres/act
√sidh
becomes
perfect,
is
successful,
is
accomplished,
na
anyathā
not
in
a
different
manner,
otherwise,
in
another
way,

V.56
Liberation
is
accomplished
through
realisation
of
the
oneness
of
one's
own
Self
with
Brahman
and
not
by
yoga,
sāṅkhya
(philosophy),
action,
scholarship
or
in
any
other
way.

ś
abdajālaṁ
mahāranyaṁ
cittabhramaṇakāraṇam
/
ataḥ
prayatnājjñātavyaṁ
tattvajñaistattvamātmanaḥ


śabdam.
sound,
word,
voice,
-jālam
1,2/s/n.
web,
mesh,
trap,
cob-web,
lattice,
mass,
mahāranyam
1,2/s/n
great
forest,
citta
n.
memory,
heart,
knowledge,
mind,
intelligence,
reflecting,
-bhramaṇa
Brahman
priest,
unsteadiness,
giddiness,
dizziness
-kāraṇam
2/s/n
cause,
means,
instrumentality,
reason,
cause
of
anything,
ataḥ
ind.
hence,
so,
therefore,
now,
prayatnāt
5/s/m
effort,
exertion,
from
effort,
-jñātavyam
fut.part
to
know
or
experience
or
understand,
tattva
3/pln.
the
true
or
real
state,
essence
or
substance
of
anything,
-jñaiḥ
3/pl
(jña)
by
the
knowers,
-
tattvam
2/s
n.
the
true
or
real
state,
essence
or
substance
of
anything,
ātmanaḥ
5,6/s/m
of
the
Self

V.60
The
web
of
words
is
like
a
great
forest
causing
the
mind
to
be
confused
so
through
effort
the
knowers
or
seekers
of
truth
should
strive
to
know
the
reality,
the
true
presence
of
the
Self.

ā
ptoktiṁ
khananaṁ
tathopariśilādyutkarṣaṇaṁ
svīkṛtiṁ
/
nikṣepaḥ
samapekṣate
nahi
bahiḥ
śabdaistu
nirgacchati
/
tadvadbrahmavidopadeśamananadhyānādibhirlabhyate 

māyākāryatirohitaṁ
svamamalaṁ
tattvaṁ
na
duryuktibhiḥ 



āptoktim
f.
a
word
of
received
acceptation
and
established
by
usage
only,
speech
or
word
(advice)
of
an
authoritative
person,
competent
instruction,
khananam
n.
the
act
of
digging
or
excavating,
digging
into
the
earth,
burying,
(about)
excavation,
tathā
ind.
in
that
manner,
for,
so,
such,
thus,
so
it
shall
be,
so
also,
-upari
ind.
up,
above,
upon,
upwards,
things
above
śilā
f.
stone,
rock,
ādi
and
so
on
-utkarṣaṇam
n.
act
of
drawing
upwards,
pulling
off,
removing,
(for)
the
removal
of
stone,
rock
and
so
on,
svīkṛtim
2/s/f
acceptance,


acknowledgement,
sanction,
appropriation,
taking
possession
of,
nikṣepa
full
self-surrender,
deposit,
putting
down,
a
valued
deposit,
a
hidden
deposit
or
treasure,
sam
with,
together
with,
-apekṣate
1/s/pres/mid
apa√ikṣ
requires,
hopes,
desires,
expects,
na
hi
ind.
adv.
by
no
means,
for
not,
surely
not,
not
at
all,
never
bahiḥ
ind.
outside,
out,
(called)
out
śabdaiḥ
3/pl
by
words,
speech,
-tu
but,
nirgacchati
comes
out
or
appears,
never
comes
forth,
starts,
tadvat
ind,
in
the
same
way,
in
like
manner,
likewise,
thus,
-brahmavidā
3/s/m
by
the
knower
of
Brahman
-upadeśa
m.
original
enunciation,
instruction,
Through
the
guidance,
-manana
n.
reflection,
-dhyāna
n.
meditation,
ādibhiḥ
3/pl
by,
through,
and
other
practices,
labhyate
1/s/pres/pass
√labh
is
found,
māyā
f.
illusion,
magic,
deception,
-kārya
n.
act,
deed,
function,
option,
motive,
mfn
deserving
to
be
done,
proper
to
be
done,
what
has
to
be
done,
practicable,
tirohitam
2/s/mfn
disappeared,
concealed,
hidden,
concealed
by
the
functions
of
(māyā)
illusion,
svam
2/s
the
Self,
himself,
-amalam
2/s/mfn
clean,
spotless,
stainless,
pure,
tattvam
2/s/n
true
or
real
state,
reality,
essence,
na
not
dur
bad,
difficult,
wicked,
poor,
-yuktibhiḥ
3/pl/f
intelligence,
judgment,
reason,
motive,
reasoning,


V.
65
Expert
advice
is
needed
for
the
excavation
of
buried
treasure
such
as
how
best
to
remove
rocks
and
so
on
above
it
but
the
treasure
can
never
be
extracted
by
the
words
alone.
In
the
same
way
the
truth
about
the
pure
Self,
hidden
by
the
functioning
of
māyā
is
found
from
a
knower
of
Brahman
through
instruction,
reflection,
meditation
and
other
practices
and
not
through
faulty
reasoning.

śṛṇ
uṣvāvahito
vidvanyanmayā
samudīryate
/
tadetacchravaṇātsadyo
bhavabandhādvimokṣyase

śṛṇuṣva
listen
-avahitaḥ
1/s/mfn
fallen
into,
confined
within,
attentively,
vidvan
voc.
O
learned
one,
-yat
pron.
what,
that
which,
to
what,
that
which,

may
ā
pron.
3/s
by
me,
samudīryate1/s/pres/pass
sam-ud√īr
is
to
be
said
tat
that
(further
away)
-etad
this
(very
near)
śravaṇāt
5/s
from
hearing,
-sadyaḥ
in
the
very
moment,
in
the
present,
immediately,
bhavabandhāt
5/s 

from
the
bondage
of
existence,
-vimokṣyase
2/s/fut
vi-muc
Cl
6
you
will
be
completely
liberated,
freed,


V.
68
Listen
closely,
O
learned
one
to
what
I
have
to
say.
Through
listening
'that'
(absolute)
is
'here'
in
this
present
moment
freeing
you
instantly
from
the
bondage
of
existence.


When
one
is
fully
connected
with
one
of
the
senses
in
the
present
moment
(the
only
moment
you
can
be
connected),
then
there
is
no
burden
or
bondage
of
existence.


Alternatively
-
Listen
attentively
O
learned
one
to
what
I
have
to
say.
Listening
to
it
you
will
be
completely
liberated
from
the
bondage
of
existence
in
the
world

mokṣasya
hetuḥ
prathamo
nigadyate
vairāgyamatyantamanityavastuṣu
/
tataḥ
śamaścāpi
damastitikṣā
nyāsaḥ
prasaktākhilakarmaṇāṁ
bhṛśam

mok
ṣasya
6/s
of
freedom,
of
liberation,
hetuḥ
1/s/m
impulse,
reason
for,
motive,
the
cause,
prathamaḥ
1/s/m
first,
nigadyate
1/s/pres/pass
ni√gad
it
is
told,
said,
spoken,
vairāgyam
n.
detachment,
freedom
from
all
worldly
desires,


-atyantam
mfn
beyond
the
proper
limit,
excessively,
extremely,
exceedingly,
extreme,
anitya
not
permanent,
not
infinite,
-vastuṣu
6/pl
in,
on,
thing,
object,
article,
any
truly
existing
substance
or
essence,
in
impermanent
things
the
real,
the
real
as
opposed
to
that
which
does
not
really
exist,
tataḥ
then,
from
that,
thence,
therefore,
śamaḥ
m.
peace,
tranquillity,
calmness,
-ca
ind.
and,
api
ind.
also,
even,
damas
mfn
self-
control,
-titikṣā
f.
endurance,
forbearance,
patience,
nyāsaḥ
m.
renunciation,
prasakta
mfn
attached,
adhering
or
devoted
to,
occupation
with,
-akhila
mfn
without
a
gap,
complete,
entire,
-karmaṇām
6/pl/n
of
actions,
renunciation
of
all
selfish
actions
bhṛśa
mind.
frequently,
greatly,
excessively,
often,
frequently,
eminently,
without
hesitation,
in
a
superior
manner,
strongly,


V.
69
It
is
said
that
the
primary
cause
of
liberation
is
complete
detachment
from
everything
impermanent.
After
that
come
tranquillity,
self-control,
patience
and
full
renunciation
of
all
selfish
actions.

tata
ḥ
śrutistanmananaṁ
satattvadhyānaṁ
ciraṁ
nityanirantaraṁ
muneḥ
/
tato'vikalpaṁ
parametya
vidvānihaiva
nirvāṇasukhaṁ
samṛcchati
tataḥ
ind.
from
that,
then,
thence,
after
that
śrutiḥ
hearing
(revealed
sacred
knowledge,)
-tat
pron.
that
-mananam
2/s
reflection,
reflection
on
that,
satattva
mfn
knowing
the
real
truth,
n.
natural
property,
nature,
-dhyānam
n.
meditation,
meditation
on
truth
ciram
mfn
long,
lasting
a
long
time,
existing
from
ancient
times,
nitya
mfn
innate,
native,
one's
own,
continual,
eternal,
perpetual,
-nirantaram
ind.
constantly,
continually,
at
once,
immediately,
muneḥ
4/s/m
for
the
sage,
silent
one,
Muni,
tataḥ
ind.
from
that,
then,
thence,
avikalpam
ind.
without
hesitation,
mfn
not
distinguished
or
particularized,
free
from
fluctuation,
steady,
m.
absence
of
alternative,
param
ind.
afterwards,
later,
beyond,
-etya
a√i
gerund
having
come,
reached,
vidvān
past
act.
part.
having
achieved
wisdom,
-iha
here,
in
this
world,
-iva
alone,
only,
indeed,
as
if,
as,
like,
nirvāṇa
blown
out
(like
a
candle)
-sukham
happiness
samṛcchati
1/s/pres/act
sam√ṛ
joins
together,
brings
about,


V.
70
After
that
comes
reflection
on
ṣruti
(revealed
sacred
knowledge),
(with)
constant
and
continual
meditation
on
truth
over
a
long
period
of
time.
Then
the
sage
having
gone
beyond
(duality),
steady
and
having
achieved
wisdom
in
this
world
realises
the
unity
and
bliss
of
Nirvāṇa.

vi
ṣayāśāmahāpāśādyo
vimuktaḥ
sudustyajāt
/
sa
eva
kalpate
muktyai
nānyaḥ
ṣaṭśāstravedyapi


viṣaya
m.
subject,
matter,
sense-object(s),
āśā
f.
desire,
quarter
of
the
heavens,
region,
expectation,
space,
maha
mfn
great,
mighty,
strong,
-pāśāt
5/s/m
from
the/a
rope,
cord,
snare,
tie,noose,
trap,
from
the
great
trap
of
the
attraction
for
sense-objects
yaḥ
who,
he
who,
vimuktaḥ
mfn
freed
from
sudustyajāt
5/s/mfn
very
difficult
to
abandon,
being
very
difficult
to
abandon,
sa
eva
sa
he,
that,
he
who,
eva
alone,
only,
indeed,
kalpate
1/s/pres/act
√klṛp
becomes
or
is
fit
for,
causes,
creates,
muktyai
4/s/f
for
liberation
na
anyaḥ
not
other,
no
other,
not
any,
ṣaṭ
śāstra
of
the
six
(ṣaṭ)
systems
of
philosophy
-vedi
f.
science,
m.
wise
man
api
ind.
even,
also,
even
though
he
be
knowledgeable
about
the
six
systems
of
philosophy
V.
78
Only
he
who
is
free
from
the
great
trap
of
attraction
to
sense-objects,

(which
are
so
hard
to
surrender)
is
fit
for
liberation
and
no
other
not
even
one
who
is
a
master
in
the
science
of
the
six
systems
of
philosophy.

buddh
īndriyāṇi
śravaṇaṁ
tvagakṣi
ghrāṇaṁ
ca
jihvā
viṣayāvabodhanāt
/
vākpāṇipādā
gudamapyupasthaḥ
karmendriyāṇi
pravaṇena
karmasu
V.92
buddhi-indriyāṇi
the
organs
of
knowledge
śravaṇam
ears
tvak
skin
akṣi
eyes
ghrāṇam
nose
ca
and
jihvā
tongue
viṣaya
objects
-ava-bodhanāt
5/s/n
teaching,
instruction,
informing,
for
informing
about
objects
vāk
organ
of
speech,pāṇi
hands
pādāḥ
legs
gudam
the
anusapi
also
upasthaḥ
the
genitals
karmendriyāṇi
the
organs
of
action
pravaṇena
3/s/
by
inclination
or
tendency
to
(MacDonell)
karmasu
in
actions


V.
92
The
ears,
skin,
eyes,
nose
and
tongue
are
(called)
the
organs
of
knowledge
for
gathering
information
about
objects.
The
organ
of
speech,
the
hands,
legs,
anus,
and
genitals
are
(called)
the
organs
of
action
because
of
their
involvement
in
actions.

nigadyate’nta
ḥkaraṇaṁ
manodhīrahaṁkṛtiścittamiti
svavṛttibhiḥ
/
manastu
saṁkalpavikalpanādibhirbuddhiḥ
padārthādhyavasāyadharmataḥ
V.93
nigadyate
is
called
(ni
√gad
1/s/pass/pres)
antaḥkaraṇam
the
inner
organ
manaḥ
6/s
of
mind
the
inner
organ
of
mind
-dhīḥ
intelligence,
understanding,
intellect
ahaṁ
I
-kṛtiḥ
m.
making
(ego)
-cittam
citta
mind,
memory,
heart,


-iti
end
of
quote,
thus,
svavṛttibhiḥ
3/pl
by
their
own
natures,
functions,
thoughts,
manas
mind,
tu
but,
indeed,
and,
now,
saṁkalpa
-vikalpana
ādibhiḥ
3/pl
because
of
its
resolutions,
assumptions,
doubts,
indecisions
and
so
on
buddhiḥ
1/s/f
intellect
padārtha
m.
substance,
principle,
that
which
corresponds
to
the
meaning
of
a
word,
-adhyavasāya
mental
effort
-
dharmataḥ
ind.
according
to
rule
or
law,
rightly,
justly,
correctly
determining
the
truth,


V.
93
The
inner
organ
of
mind
is
called
antaḥkaraṇa,
the
maker
of
ego
is
called
ahaṁkṛti
and
the
functions
of
heart,
and
memory
called
citta
according
to
their
functions
and
nature.
Manas
for
its
resolutions,
assumptions,
doubts,
indecisions
and
so
on
and
buddhi
the
intellect
for
its
function
of
determining
the
truth.

atr
ābhimānādahamityahaṁkṛtiḥ
/
svārthānusandhānaguṇena
cittam
atra
here,
then,
in
this
place,
abhimānāt
from
self-conceit,
personal
identification,
aham
(with)
I
iti
thus
ahaṁkṛtiḥ
the
ego
svārtha
directed
to
one’s
own
egotistical
self,
expressing
own
meaning,
personal
matter
or
advantage,


-anusandhāna
searching
(memory),
setting
in
order,
contemplating,
investigating,
remembering
things,
guṇena
3/s
by
(its)
character,
quality,
function
cittam
citta

V.
94.
Ahaṁkṛtiḥ
(the
creator
of
an
artificial
I)
is
the
ego
personally
identifying
and
expressing
itself
(as
the
body
and
mind).
The
function
of
the
Citta
is
remembering
things.

anta
ḥkaraṇameteṣu
cakṣurādiṣu
varṣmaṇi
/
ahamityabhimānena
tiṣṭhatyābhāsatejasā
V.103


antaḥkaraṇam
the
inner
organ
(of
mind)
eteṣu
pron.
6/pl
in
these
cakṣu
eye
ādiṣu
6/pl
and
the
rest
(of
the
organs)
varṣmaṇi
7/s
in
the
body
aham
I
iti
thus,
as,
abhimānena
3/s
with
pride,
self-conceit,
identification,
tiṣṭhati
1/s/pres/act
it
exists,
stands,
ābhāsa
having
the
mere
appearance
of
a
thing,
looking
like,
reflection
-tejasā
3/s
by/with
the
light
(of
the
Atman)
V.
103
The
inner
organ
of
mind,
identifying
itself
with
the
body
and
senses
(the
eyes
and
the
others),
resides
in
the
body
reflecting
the
light
(of
the
Ātman).

aha
ṁkāra
sa
vijñeyaḥ
kartā
bhoktābhimānyayam
/
sattvādiguṇayogena
cāvasthātrayamaśnute
V.104


ahaṁkāra
1/s
the
ego
saḥ
it,
that,
he,
vijñeyaḥ
part.
to
be
considered
as,
should
be
regarded
as,
kartā
the
doer
bhoktā
the
experiencer
abhimāni
arrogating
to
itself,
identifying
with,
ayam
this
(body
and
senses)
sattva
sattva
ādi-guṇa
and
the
other
guṇas
(rajas
and
tamas)
yogena
by
associating
with,
by
conjunction
with
ca
and
avasthā
f.
state,
condition,
trayam
three
aśnute
1/s/pres/mid
gets,
arrives
at,
assumes,
gains,
reaches,


V.
104
The
ego
identifes
itself
with
the
body
and
senses
as
‘I
am
the
doer’
or
‘I
am
the
experiencer’.
In
association
with
the
three
qualities
sattva,
rajas
and
tamas
it
assumes
three
states
-
waking,
dreaming
and
deep
sleep.

viṣayāṇāmānukūlye
sukhī
duḥkhī
viparyaye
/
sukhaṁ
duḥkhaṁ
ca
taddharmaḥ
sadānandasya
nātmanaḥ
V.105

vi
ṣayāṇām
6/pl
of
the
sense
objects
ānukūlye
7/s
when
favourable,
convenient,
when
in
conformity
(with
e.g.desires)
sukhī
happy
duḥkhī
miserable
viparyaye
7/s
when
contrary,
the
reverse,
opposite
of
sukham
happiness
duḥkham
misery
ca
and
tad
of
that
dharmaḥ
virtue,
property,
nature,
manner,
properties
of
that
(ego)
sadā
ever,
perpetually,
at
all
times,
ānandasya
6/s
blissful
na
not
ātmanaḥ
6/s
of
the
Self


V.
105
When
sense
objects
are
in
conformity
(with
e.g.
desires)
then
there
is
happiness.
When
the
opposite
is
true
then
there
is
misery.
Happiness
and
misery
are
to
do
with
the
ego
and
not
the
ever-blissful
Self.
ā
tmārthatvena
hi
preyānviṣayo
na
svataḥ
priyaḥ
/
svata
eva
hi
sarveṣāmātmā
priyatamo
yataḥ
/
tata
ātmā
sadānando
nāsya
duḥkhaṁ
kadācana
V.106
ātmā
the
Self,
-artha
-tvena
3/s
by
(through)
the
nature
of
the
significance
of
the
Self
hi
since,
for,
because,
preyān2/pl
pleasant
(as
opposed
to
good),
pleasure
giving,
viṣaya
sense
object(s)
na
not
svatas
ind.
of
one’s
own
self,
by
nature,
of
their
own
accord
priyaḥ
beloved,
dear,
svatas
ind.
of
one’s
own
self,
by
nature,
of
one’s
own
accord
eva
hi
certainly,
indeed,
sarveṣām6/pl
of
all,
ātmā
the
Self
priyatamaḥ
most
dear,
most
beloved,
yataḥ
mfn
because,
ind.
since,
tataḥ
then,
from
that
time,
therefore,
ātmā
the
Self
sadā
ever
ānandaḥ
blissful
nāsya
na
asya
not
of
that
duḥkham
miserable
kadācana
indef.
at
any
time,
ever,


V.
106
It
is
because
of
the
inherent
special
nature
of
the
Self
that
pleasure
arises
from
sense-objects.
They
are
not
beloved
for
the
nature
of
the
objects
themselves
but
for
the
nature
of
the
Self.
Since
the
Self
is
ever
blissful
it
can
never
suffer
misery.

avyaktanāmnī
parameśaśaktiranādyavidyā
triguṇātmikā
parā
/
kāryānumeyā
sudhiyaiva
māyā
yayā
jagatsarvamidaṁ
prasūyate
V.108

avyakta
unmanifest,
invisible,
not
manifest,
undifferentiated,
-nāmnī
m.
ifc.
characteristic
mark,
sign,
form,
nature,
parameśam.
Supreme
Lord,
Supreme
Being,
śaktiḥ
power,
energy,
power
of
the
Supreme
Lord
anādi
beginningless,
eternal,
existing
from
eternity,
-avidyā
ignorance,
spiritual
ignorance,
triguṇā
the
3
guṇā
or
qualities
sattva,
rajas
and
tamas
ātmikā
based
or
characterized
by,
parā
f.
supreme,
superior
to,
paramount
object,
highest
point,
kārya
n.
act,
deed,
function,
mfn.
to
be
done
or
made,
-
anumeyā
to
be
measured,
to
be
inferred,
deducible,
to
be
inferred
from
the
work
(results)
sudhiyā
3/s
by
a
wise
or
learned
man,
one
of
good
intellect,
eva
ind.
alone,
only,
indeed,
māyā
Māyā,
(that
which
is
not)
mā
not
ya
that,
yayā
3/s
by
whom,
jagat
the
world,
universe


-sarvam
all
-idam
this
prasūyate
is
produced,
born,
originated,
generated,
V.
108
The
unmanifest
power
of
the
Supreme
Being
is
characterized
by
beginningless
ignorance,
made
from
the
three
gunās,
and
its
superiority
to
effects
(as
their
cause)
may
be
inferred
by
one
whose
intellect
is
steady
.
All
this
universe
is
produced
from
māyā.
sann
āpyasannāpyubhayātmikā
no
bhinnāpyabhinnāpyubhayātmikā
no
/
sāṅgāpyanaṅgā
hyubhbhayātmikā
no
mahādbhutā’nirvacanīyarūpā
V.109
sat
na
api
existent
neither
asat
na
api
non-existent
not
or
neither
existent
or
non-existent
ubhaya
in
both
ways
or
manners
or
natures
ātmikā
based
or
characterized
by,
no
(na
+
u)not
+
emphasis,
nor
of
both
natures
bhinna
api
bhinna
mfn
divided
into
parts,
different
from,
api
nor
abhinnā
api
abhinnā
partless,
whole,
same,
api
or
ubhayātmikā
of
both
natures
no
(na
+
u)not
+
emphasis
sāṅgā
sāṅgā
complete,
whole,
having
a
body
api
nor
anaṅgā
bodiless
hi
ind.
for,
because,
or
ubhayātmikā
of
both
natures
no
(na
+
u)
not
+
emphasis
mahādbhutā
mfn
very
wonderful,
n.
a
great
marvel,
anirvacanīya
indescribable,
neither
identical
with
nor
different
from,
neither
real
nor
unreal,
relating
to
the
ontological
existence
of
the
world
-rūpā
form
or
nature,

V.
109
The
nature
of
(M
āyā)
is
a
great
marvel,
neither
existent
or
non-
existent
or
both;
neither
different
from
or
the
same
or
both;
neither
embodied,
bodiless
or
both;
neither
real
nor
unreal.
It
is
indescribable.

ś
uddhādvayabrahmavibodhanāśyā
sarpabhramo
rajjuvivekato
yathā
/
rajastamaḥ
sattvamiti
prasiddhā
guṇāstadīyāḥ
prathitaiḥ
svakāryaiḥ
V.
110
śuddhā
the
pure
advaya
non-dual
-brahma
Brahman
-vibodha
m.
intelligence,
perception,
absence
of
mind,
awaking,
-nāśyā
nāśya
mfn
liable
to
be
destroyed,
or
removed
or
banished,
sarpa-bhramaḥ
the
mistaken
(idea)
of
the
snake
rajju-
vivekataḥ
the
discriminated
rope
yathā
as,
just
as
rajastamaḥ
rajas,
tamas
sattvam
iti
(and)
sattva
prasiddhā
f.
particular
measure,
well
known
guṇāḥ
guṇas
tadīyāḥ
1/pl.
belonging
to
them,
their,
pratitaiḥ
3/pl
with
known
or
wellknown,
svakāryaiḥ
3/pl
with
own
functions

V.110
Māyā
is
destroyed
by
realization
of
the
non-dual
Brahman
just
as
the
mistaken
idea
of
a
snake
disappears
when
through
discrimination
the
snake
turns
out
to
be
a
rope.
Māyā
has
the
guṇas
rajas,
tamas
and
sattva
each
with
their
own
functions.

vik
ṣepaśaktī
rajasaḥ
kriyātmikā
yataḥ
pravṛttiḥ
prasṛtā
purāṇī
/
rāgādayoḥ’syāḥ
prabhavanti
nityaṁ
duḥkhādayo
ye
manaso
vikārāḥ
V.111

vikṣepam.
projection,
inattention,
distraction,
confusion,
scattering,
śaktī
1/s/f
energy,
power,
the
projecting
power
rajasaḥ
6/s
of
rajas,
kriya
action
ātmikā
based
or
characterized
by,
having
the
nature
of
activity
yataḥ
pron.
from
which,
pravṛttiḥ
f.
coming
forth,
manifestation,
source,
origin,
prasṛtā
mfn
comes
forth,
issued
from,
purāṇī
n.
a
thing
or
event
of
the
ancient
past,
rāgāt
5/s
from
feeling
of
passion,
affection,
vehement
desire,
from
attachment,


-ayaḥ
going
asyāḥ
pron.
of
this,
from
this
prabhavanti
1/pl/pres
pra
√bhū
they
originate
from
nityam
adv.
eternally,
duḥkhāt
from
misery,
-ayaḥ
going
manasaḥ
6/s
of
the
mind
vikārāḥ
1/pl/m
change,
transformation,
modifications,
alterations,

V.
111
Vikśepaśaktī
is
the
projecting
power
of
rajas.
It
has
the
nature
of
activity
and
activity
has
ever
originated
from
attachment.
Mental
modifications
such
as
misery
also
come
from
it.

k
āmaḥ
krodho
lobhadambhādyasūyā’haṁkārerṣyāmatsarādyāstu
ghorāḥ
/
dharmā
ete
rājasāḥ
pumpravṛttiryasmādeṣā
tadrajo
bandhahetuḥ
V.112
kāmaḥ
desire
krodhaḥ
anger
lobha
greed
-dambha
ādi
hypocrisy
and
so
on


-asūyā
intolerance
ahaṁkāra
egoity
-irṣyā
jealousy
-matsara
ādiāḥ
1/m/pl
envy
and
the
rest
tu
and,
but,
now,
or,
ghorāḥ
mfn
dreadful,
dharmā
qualities
ete
1/pl/m
these
rājasāḥ
6/s
of
rajas
pum
(of)man
pravṛttiḥ
inclinations
predilection
for,
tendencies
of
man
yasmāt
from
which
eṣā
this,
tat
that,
therefore
rajaḥ
rajas
bandha
(of)
bondage
hetuḥ
the
cause


V.
112
Desire,
anger,
greed,
hypocrisy,
intolerance,
egoity,
jealousy
and
the
rest
these
are
the
dreadful
qualities
of
rajas
from
which
the
tendencies
of
man
arise.
Therefore
rajas
is
a
cause
of
bondage.

e
ṣā’’vṛtirnāma
tamoguṇasya
śaktiryayā
vastvavabhāsate’nyathā
saiṣā
nidānaṁ
puruṣasya
saṁsṛtervikṣepaśakteḥ
pravaṇasya
hetuḥ
eṣā
this
āvṛtiḥ
veiling
nāma
called,
by
name,
named
tamoguṇasya
of
the
tamas
guṇa
or
quality
śaktiḥ
power
or
energy
-yayā
pron.
3/s
by
which
vastu
a
thing,
object,
article,
things
-avabhāsate1/s/pres/mid
ava
√bhās
shines
forth,
becomes
manifest,
appears
as,
anyathā
otherwise,
in
a
different
manner,
falsely,
erroneously,
sā
eṣā
this
one,
it
is
this,
nidānam
a
first
or
primary
cause,
any
cause
or
motive,
puruṣasya
of
man
saṁsṛteḥ
6/s
of
revolution,
esp.
passage
through
successive
states
of
transmigration,
-
vikṣepaśakteḥ
6/s
of
the
projecting
power
pravaṇasya
6/s
mfn
n.
slope,
steep,
sloping,
inclined
or
disposed
to,
directed
towards,
hurriedly,
hastily,
hetuḥ
the
cause,

V.
113
This
veiling
power
is
called
tamas.
It
causes
things
to
appear
as
other
than
they
are
and
this
is
the
reason
for
man’s
being
repeatedly
directed
towards
transmigration.

atha
te
sa
ṁpravakṣyāmi
svarūpaṁ
paramātmanaḥ
/
yadvijñāya
naro
bandhānmuktaḥ
kaivalyamaśnute
V.124


atha
part.
now
te
to
you
saṁpravakṣyāmi
I
will
relate
comprehensively,
1/s/fut/act
saṁpra√vac
svarūpam
own
nature
paramātmanaḥ
of
the
Self
yat
which
-vijñāya
having
realised
naraḥ
a
man
bandhāt
from
bondage
-muktaḥ
(is)
freed
kaivalyam
emancipation,
detachment
of
the
soul
from 

matter,
beatitude,
identification
with
the
Supreme
Spirit,
detachment
from
all
other
connections,
detachment
of
the
soul
from
matter
or
further
transmigrations,
absolute
unity
-aśnute
he
obtains,
arrives
at,
gets,
reaches,
1/s/pres/mid
√aś
V.
124
Now
I
will
explain
in
detail
the
nature
of
the
Self,
having
realised
which
a
man
is
freed
from
bondage,
achieving
total
unity.

asti
ka
ścitsvayaṁ
nityamahaṁpratyayalambanaḥ
/
avasthātrayasākṣī
sanpañcakośavilakṣaṇaḥ


asti
is,
there
is,
-kaścit
indefinite
some-thing,
a
,
anything,
something


-svayam
one’s
self,
ones
own,
your
own
Self
nityam
eternal,
-aham
(of)
I,
ego,
egoism
-pratyaya
m.
(of
the)
consciousness,
conviction,
notion,
cause,
-lambanaḥ
n.
depending,
substratum
avastha
state(s)
-traya
(of
the)
three 

-sākṣī
witness
san
being,
existing,
-pañca
-kośa
five
sheaths
vilakṣaṇaḥ 

different,
differing
from,

V.
125
There
is
some
entity
-your
own
Self;
the
eternal
substratum,
conscious
of
the
ego,
the
witness
of
the
three
states,
and
distinct
from
the
five
sheaths.

yo
vij
ānāti
sakala
jāgratsvapnasuṣuptiṣu
/


buddhitadvṛttisadbhāvamabhāvamahamityayam
V.
126


yaḥ
that
which
vijānāti
it
knows
sakala
mfn
entire,
whole,
complete,
total,
jāgrat
m.
waking
-svapna
m.
dreaming,
-suṣuptiṣu
f.
deep
sleep,
buddhi
f.
intellect,
intelligence,
perception,
judgement,
tat
that
vṛtti
f.
being,
nature,
condition,
avocation,
existing,
practice,
(of)
function,
course
of
action
sadbhāvam
m.
real
being,
existence,
presence,
truth,
abhāvam
m.
absence,
nonexistence,
death,
negation,
aham
I,
ego,
(of)
egoism
iti
end
of
quote
ayam
this
V.
126
That
which
knows
entirely
the
waking,
dreaming
and
deep
sleep
states;
knows
the
course
of
action
of
the
intellect
and
is
aware
of
the
presence
or
absence
of
egoism.
This
is
that
Self.

ya
ḥ
paśyati
svayaṁ
sarvaṁ
yaṁ
na
paśyati
kaścana
/
yaścetayati
buddhyādi
na
tadyaṁ
cetayatyayam
V.127


yaḥ
1/s
that
which
paśyati
sees
svayaṁ
itself
sarvaṁ
all
yam
2/s
which
na
not
paśyati
sees
kaścana
anything,
anyone,
yaḥ
that
which
cetayati
1/s/pres/caus.
4.√cit
is
conscious
of,
to
remember,
have
consciousness
of,
shines,
illuminates
buddhyādi
intellect
and
the
rest,
na
not
tadyam
that
which
cetayati
1/s/pres/caus.
4.√cit
is
conscious
of,
to
remember,
have
consciousness
of,
shines,
illuminates
ayam
this


V.
127
That
which
sees
all
but
which
is
not
seen
by
anyone,
that
which
illuminates
intellect
and
the
rest
but
which
they
cannot
illuminate.
This
is
that
Self.

y
ena
viśvamidaṁ
vyāptaṁ
yaṁ
na
vyāpnoti
kiñcana
/
ābhārūpamidaṁ
sarvaṁ
yaṁ
bhāntamanubhātyayam
V.128


yena
by
which
viśvam
the
universe
idaṁ
this
vyāptam
2/s
mfn
expanded,
pervaded,
occupied
yam
which
na
not
vyāpnoti
pervades,
kiñcana
nothing
ābhā-rūpam
as
a
reflector
or
reflection,
having
the
nature
of
reflecting
an
image,
idam
this
sarvam
all
yam
which
bhāntam
shining
-
anubhāti
shines
after
ayam
this


V.
128
That
by
which
this
universe
is
pervaded
but
which
nothing
pervades.
That
which
shining
the
whole
universe
shines
as
its
reflection.
This
is
that
Self.

yasya
sannidhim
ātreṇa
dehendriyamanodhiyaḥ
/
viṣayeṣu
svakīyeṣu
vartante
preritā
iva
V.129


yasya
whose
sat
presence,
being,
existence,
nidhi
m.
store,
treasure,
receptacle,


-mātreṇa
3/s
by
with
being
nothing
but,
mere,
possessing
as
much
as
or
no
more
than,
by
merely
being
a
receptacle
of
the
presence,
deha
the
body
-
indriya
the
senses
-manaḥ
discursive
mind
-dhiyaḥ
intellect
viṣayeṣu
7/pl
in
objects,
spheres,
scopes,
fields,
issues,
svakīyeṣu
7/pl
in
own,
proper,

√
vartante
they
are,
1/pl/mid
√vṛt
to
act
or
deal
with,
stay,
preritā
mfn
directed,
impelled,
turned,
iva
as,
in
a
certain
manner,
as
if,
just,
just
so,
V.
129
By
whose
mere
presence
the
body,
senses,
discursive
mind,
and 

intellect
attend
to
their
proper
fields
of
action
as
if
directed.

ahaṅkārādidehāntā
viṣayāśca
sukhādayaḥ
/
vedyante
ghaṭavad
yena
nityabodhasvarūpiṇā
V.130

aha
ṅkārādi
beginning
with
ego
dehāntā
ending
with
the
body
viṣayāḥ
pl.
sense-objects
ca
and
sukhādayaḥ
pleasure-giving
vedyante
are
caused
to
know,
are
known,
1/pl/pass/caus/
√vid
Cl.
2
ghaṭavat
like
a
pot
yena
by
which

nitya
eternal,
ever,
constant,
-bodham.
knowledge,
perception,
consciousness,
 -svarūpiṇā
3/s
by/with
own
nature
of,
embodied,

V.
130
That
by
which
(everything)
from
ego
to
body,
the
sense-objects,
their
pleasures
and
so
on
are
known
as
surely
as
a
pot
is
known,
for
it’s
nature
is
eternal
consciousness.

eṣo’ntarātmā
puruṣa
purāṇo
nirantarākhaṇḍasukhānubhūtiḥ
/
sadaikarūpaḥ
pratibodhamātroyeneṣitā
vāgasavaścaranti

e
ṣaḥ
this
-antarātmā
inner
Self
puruṣa
the
Being
purāṇaḥ
ancient
nirantara
constant,
eternal,
-akhaṇḍa
whole,
entire,
unbroken,
undivided
-sukha
happiness,
bliss,
-anubhūtiḥ
experience
sadā
at
all
times,
always, 

ever,

-ekar
ūpaḥ
one
form,
one
kind,
uniform,
of
one
kind,
pratibodha
knowledge,
perception,
waking,
-mātraḥ
having
the
measure
of,
simply
or
merely,
amounting
to,
being
nothing
but,
yena
by
which
iṣitā
caused,
superiority,
moved,

v
āg
speech
asavaḥ
not
known
-
prana
and
others?
-caranti
pl.
they
act
or
move,
V.
131
This
inner
Self,
ever-existent
Being,
is
constant
undivided
uniform
bliss.
The
organs
such
as
speech
and
the
prāṇas
are
caused
to
move
through
simply
being
observed
by
the
Self.
ātmānātmavivekaḥ
kartavyo
bandhamuktaye
viduṣā
/
tenaivānandī
bhavati
svaṁ
vijñāya
saccidānandam
V.152
 ātmā
the
Self
-anātma
the
not-self
-vivekaḥ
discrimination
kartavyaḥ
he
should
do,
make,
perform,
bandha
from
bondage
-muktaye
for
the
sake
of
liberation
viduṣā
3/s
by
the
wise
tena
through
that,
by
him,
-eva
alone,
ānandī
happy
bhavati
he
becomes
svam
own,
own
Self
2/s
vijñāya
mfn
recognizable,
part.
having
known,
known,
sat-citānandam
existence,
consciousness,
bliss,

V.
152
He
should
discriminate
between
the
Self
and
the
not-self
for
the
sake
of
liberation
from
bondage.
Through
that
alone
his
own
Self
is
recognizable
as
existence,
consciousness,
bliss
and
he
becomes
happy.

muñj
ādiṣīkāmiva
dṛśyavargātpratyañcamātmānamasaṅgamakriyam
/
vivicya
tatra
pravilāpya
sarvaṁ
tadātmanā
tiṣṭhati
yaḥ
sa
muktaḥ
V.153
muñjāt
from
muñja
grass
-iṣīkām
2/s/f
stem
or
stalk
of
grass.
iva
like,
as
if

-d
ṛśya
seen,
(from
the)
perceived
-vargāt
5/s
from
one
who
excludes
or
averts
or
removes
separating
(through
discrimination
[see
152]
)
from
the
perceived
(objects,
thoughts,
feelings)
-pratyañcam
2/s
the
inner
ātmānam
2/s
the
Self

-asaṅgam
unattached,
-akriyam
mfn
inactive,
inactivity,
vivicya
separating

tatra
there
pravilāpya
mfn
having
merged,
to
be
completely
annihilated,
merging,
sarvam
all,
everything,
tat
(with)
that
ātmanā
by
yourself
by
your/his
Self
with
that
tiṣṭhati
he
stays,
abides,
yaḥ
he
who
sa
he
muktaḥ
(is)
freed

V.
153
He
who
is
freed
through
discrimination
(between)
the
perceived
(objects,
thoughts
and
feelings),
and
the
unattached,
inactive
inner
Self,
having
merged
with
everything,
abides
in
Himself.

In
the
next
two
verses
the
subject
is
inter-superimposition
anyonyādhyāsa
-
the
exchange
of
qualities
as
when
an
iron
ball
is
heated
over
a
fire
and
picks
up
heat
and
light
which
are
attributes
of
the
fire.
Because
of
this
it
‘apparently’
becomes
the
‘doer
and
enjoyer’.
This
is
the
conditioning
of
the
knowledge
sheath.

deho’yamannabhavano’nnamayastu
ko
śaścānnena
jīvati
vinaśyati
tadvihīnaḥ
/
tvakcarmamāṁsarudhirāsthipurīṣarāśirnāyaṁ
svayaṁ
bhavitumarhati
nityaśuddhaḥ
V.154

deha
ḥ
the
body
-ayam
this
-anna-bhavanaḥ
becoming
from
food,
product
of
food,
-annamayaḥ
made
from
food,
the
food
sheath,
-tu
but,
indeed,
kośaḥ
the
sheath,
-ca
and,
-annena
by
food
jīvati
lives,
exists,
vinaśyati
1/s/pres/pass
is
destroyed,
dies,
perishes,
tat
that
-vīhinaḥ
free
from,
without,
absence
of,
destitute
of,
tvak
carma
covered
with
skin
-māṁsa
meat,
flesh,
-rudhira
blood,
-asthi
bone,

-purīṣa
dirt,
excrement,
filth,
-rāśiḥa
collection,
heap,
-na
ayam
not
this,
never,
 svayam
itself
bhavitum
-arhati
is
alright,
entitled
to,
worthy
of,
can
be,
may
be
 nitya
ever,
eternal,
eternally,
śuddhaḥ
pure,

V.
154
This
body
is
the
product
of
food
and
is
indeed
called
the
food
sheath.
It
lives
by
food
and
dies
without
it.
It
is
a
collection
of
filth,
bone,
blood
and
flesh,
covered
with
skin.
It
can
never
be
the
ever
pure
Self.

ch
āyāśarīre
pratibimbagātre
yatsvapnadehe
hṛdi
kalpitāṅge
/


yathātmabuddhistava
nāsti
kācijjīvaccharīre
ca
tathaiva
mā’stu
V.163

chāyā
shadow
śarīre
in
the
body,
7/s
in
the
shadow
body
pratibimba
reflected
image,
mirrored
form
-gātre
7/s
in
the
mirrored
image-body
yat
that
which
 -svapna-
sleep
dehe
7/s
in
the
body,
in
the
dream-body
hṛdi
7/s
in
the
heart,

kalpita
-a
ṅge7/s
in
the
imagined
body
yathā
as,
like,
just
as
ātmabuddhiḥ
selfknowledge,
considering
as
the
Self,
identifying
with,
-tava
pron.
your,
na
asti
there
is
not
kācit
ind.
any
jīvat
mfn
alive,
living,
śarīre
in
the
body
ca
and

tathaiva
in
the
same
way,
similarly
mā
not
astu
it
may
be,
or
should
be,
V.
163
Just
as
you
would
not
identify
yourself
with
your
shadow
or
your
reflected
image,
the
body
in
your
dreams
or
an
imagined
body;
in
the
same
way
you
should
not
identify
yourself
with
your
living
body.

naivātmāpi
prāṇamayo
vāyuvikāro
gantā’’gantā
vāyuvadantarbahireṣaḥ
/
yasmātkiñcitkvāpi
na
vettiṣṭamaniṣṭaṁ
svaṁ
vānyaṁ
vā
kiñcana
nityaṁ
paratantra
V.166

naiva
(na
eva)
never
ātmā
the
Self
api
also
prāṇa-
mayaḥ(made
of
prāṇa)
the
vital
air
sheath
vāyu-
vikāraḥ
vāyu
air
vikāra
change,
alteration,
modification
of
air
gantā
mfn
going
(in)āgantā
coming
(out)
vāyuvat
like
air
-antarinside
-
bahiḥ
outside-eṣaḥ
this,
yasmāt
from
which,
as,
since,
in
order
that
kiñcit
anything,
something,
-kvāpi
anywhere,
somewhere,
sometimes
na
not
vetti
knows
-iṣṭam
pleasant,
loved,
desired,
enjoyable,
-
aniṣṭam
undesirable,
evil,
unwelcome,
unenjoyable,
svam
its
own,
vā
or
anyam
other,
vā
or
kiñcana
anything
nityam
eternal,
ever,
paratantra
dependent
on,
(other,
another,)

V166.
Also
the
vital
sheath
cannot
be
the
Self
since
it
is
a
modification
of
air
and
like
air
it
enters
and
leaves
(the
body).
It
does
not
know
the
happiness
or
sorrow
of
its
own
or
others
and
is
always
dependent
on
the
Self.

vivekavair
āgyaguṇātirekācchuddhatvamāsādya
mano
vimuktyai
/
bhavatyato
buddhimato
mumukṣostābhyāṁ
dṛḍhābhyāṁ
bhavitavyamagre
V.175

viveka
discrimination,
vairāgya
detachment
guṇa
of
the
qualities
atirekāt
5/s
from
excess,
from
predominance
of
the
qualities
discrimination
and
detachment
śuddhatvam
having
the
nature
of
purity,
āsādya
having
gained
or
reached,
manaḥ
the
mind
vimuktyai
4/s
vimukti
for
liberation,
bhavati
becomes
ataḥ
ind.
so,
therefore,
hence,
buddhi-mataḥ
supposed
by
the
intelligent,
understood
by
the
wise,
mumukṣoḥ
of/from
one
seeking
liberation,

-tābhyāṁ
by
these
two
dṛḍhābhyāṁ
du.
firm,
steady
bhavitavyam
should
be,
should
become,
-agre
mfn
first,
best,
in
the
beginning,
V.175
Having
attained
purity
through
the
ascendency
of
discrimination
and
detachment
the
mind
seeks
liberation
so
the
wise
seeker
of
liberation
should
first
become
firm
and
steady
in
these
two.

mok
ṣaikasaktyā
viṣayeṣu
rāgaṁ
nirmūlya
saṁnyasya
ca
sarvakarma
/
sacchraddhayā
yaḥ
śravaṇādiniṣṭo
rajaḥsvabhāvaṁ
sa
dhunoti
buddheḥ
V.182

mok
ṣa
4/s
for
liberation,
freedom,
-eka
-single,
one,
saktyā
3/s
sakti
by
clinging
or
adhering
to,
by
single
pointed
attention
for
liberation,
viṣayeṣu
7/pl
in
the
case
of
sense-objects,
rāgam
attachment
nirmūlya
absolutive
having
removed
the
roots
saṁnyasya
6/s
having
given
up,
renounced,
ca
and
sarvakarma
all
works,
(attachment
to
works)
sat
truth,
existence,
śraddhayā
3/s
with
faith
yaḥ
he
who,
śravaṇa
listening
ādi
and
the
rest
-
niṣṭah
1/s
intent
on,
devoted
to,
rajaḥ
rajas,

svabhāvam
his
own
nature,
rājasika
nature
sa
he,
dhunoti
consumes
with
fire,
burns
out,
shakes
off,
buddheḥ
6/s
of
the
intellect

V.
182
He
who
by
means
of
single-pointed
attention
for
the
purpose
of
liberation,
has
rooted
out
attachment
to
sense-objects,
renounced
all
(attachment)
to
actions,
and
with
faith
in
the
Truth
practises
listening
(to
the
guru,
to
Truth,
to
reflection
on
the
truth,
to
meditation
)
and
other
instructions-
he
consumes
with
fire
the
rājasika
aspect
of
his
nature
in
the
intellect.

svaya
ṁ
paricchedamupetya
buddhestādātmyadoṣeṇa
paraṁ
mṛṣātmanaḥ
/
sarvātmakaḥ
sannapi
vīkṣate
svayaṁ
svataḥ
pṛthaktvena
mṛdo
ghaṭāniva
svayam
himself
itself
etc.
paricchedam
2/s/m
separating,
limit,
judgement,
limitation,
boundary
-upetya
mfn
assuming,
to
be
set
about
or
commenced,
approaching,
having
approached,
reaching,
taking
this
opportunity,
buddheḥ
of
the
intellect,
tādātmya
sameness,
identity
of
nature
or
character,
doṣeṇa
3/s/m
by,
because
of,
through
defect,
mistake,
error,
because
of
wrong
identification
of
the
buddhi
param
ind.
completely,
in
a
high
degree,
mṛṣā
adv.
wrongly,
falsely


-ātmanaḥ
5/6/
s/m
from/of
the
Self
sarvātmakaḥ
the
Self
of
all,
san
existing,
being,
api
ind.
also,
even
(though),
vīkṣate
considers,
discerns,
regards,
observes,
1/s/pres/mid
√vīkṣ,
svayam
himself,
itself
etc.
svataḥ
from/of
itself,
pṛthaktvena
ind.
differently,
one
by
one,
singly,
in
duality,
mṛdaḥ
from
mud,
clay,
ghaṭān2/pl
clay
pots,
ivaind.
like,
as
if,
V.
190
Through
mistaken
identity
of
itself
with
the
intellect
and 

consequently
assuming
the
limitations
of
that
intellect
(an
unreal
entity),
the
Self
of
all
regards
itself
as
something
different
-
like
earthen
pots
appearing
to
be
different
from
their
original
clay.

up
ādhisambandhavaśātparātmā
hyapādhidharmānanubhāti
tadguṇaḥ
/
ayovikārānavikārivahnivatsadaikarūpo’pi
paraḥ
svabhāvāt
V.191

up
ādhi
m.
superimpositions,
limitation,
qualification,
attribute,
-
sambandha
m.
association,
relation,
fit,
-vaśāt
5/s/mfn
subject
to
or
dependent
on,
from
being
subject
to
or
dependent
upon
association
with
these
limitations
(the
superimpositions
mentioned
in
the
previous
verse)
-parātmā
the
Supreme
Self,
hi
ind.
for,
because,
just,
indeed,
-
upādhi
as
above
-dharmān
2/pl
nature,
manner,
attributes,
conditions
or
qualities,
the
qualities
of
the
limitations
anubhāti
appears,
assumes,
shines
after,tadguṇaḥ
those
qualities
ayaḥ
iron,
vikārān
2/pl
changes,
transformation,
changes
of
the
iron,
-avikāri
7/s/mfn
immutable,
unchangeable,
-vahni-vat
like
(vat)
fire,
sadā
ever
-ekarūpaḥ
one
form,
unchanging,
the
same,
api
also,
even,
paraḥ
perfect
svabhāvāt
5/s/m
from
inherent
nature,
natural
state,

V.
191
Though
the
Self
is
perfect
and
ever
unchanging,
due
to
its
association
with
the
superimpositions,
it
assumes
the
limiting
qualities,
and
seems
to
act
accordingly,
as
the
unchanging
fire
transferring
its
qualities
of
heat
and
light
to
iron.

svasya
dra
ṣṭurnirguṇasyākriyasya
pratyagbodhānandarūpasya
buddheḥ
/
bhrāntyā
prāpto
jīvabhāvo
na
satyo
mohāpāye
nāstyavastusvabhāvāt
V.196
svasya
6/s
it’s
draṣṭuḥ
6/s
of
the
witness
-nirguṇasya
having
no
qualities

-akriyasya
having
no
activity
or
actions,
pratyak
all-pervading,
directly,
inner,
transcendental,
separate
-bodha
knowledge,
thought,
knowing,
ānanda
bliss
rūpasya
having
the
nature
of,
buddheḥ
of
the
intellect
bhrāntyā
3/s
through
delusion,
mistake,
error,
prāptaḥ
achieved,
gained,
jīva-bhāvaḥ
state
of
being
jīva
na
not
satyaḥ
real,
reality,
moha
delusion,
loss,
apāye
7/s
when
destroyed,
na
not
ast
is
avastu
unreal
thing,
unreality
of
matter,
-svabhāvāt
5/s
through
or
by
its
own
condition
or
natural
state

V.
196
The
witness
has
no
qualities
or
activities;
its
nature
is
bliss
and
knowledge.
Through
delusion
of
the
buddhi
the
unreal
state
of
being
Jīva
arises.
It
ceases
to
exist
when
delusion
is
gone.

y
āvadbhrāntistāvadevāsya
sattā
mithyājñānojjṛmbhitasya
pramādāt
/
rajjvāṁ
sarpo
bhrāntikālīna
eva
bhrānternāśe
naiva
sarpo’pi
tadvat
V.
197
yāvat
as
long
as
bhrāntiḥ
delusion
tāvat
so
long,
eva
only
asya
of
that

satt
ā
being,
existence,
mithyā
ind.
wrongly,
miscontrued,
falsely,
mistaken,
illusion
-ajñāna
ignorance,
unwise,
ignorance
through
illusion,
-
ujjṛmbhitasya
6/s
of
expanded,
opened
pramādāt
5/
s
from
carelessness,
negligence,
inadvertence,
rajjvām
7/s
in
the
rope,
sarpaḥ
a
snake
bhrānti
delusion
-kālīna
mfn
relating
to
a
particular
time,
while
deluded,
eva
only,
bhrānteḥ
6/s
of
delusion,
-nāśe
7/s
when
destroyed
or
eliminated,
na
eva
never,
not
at
all,
sarpaḥ
snake
api
also,
even,
tadvat
so
too

V.
197
This
J
īva
-nature
lasts
only
as
long
as
the
delusion
persists.
The
delusion
is
caused
by
mistake
through
ignorance
of
true
knowledge
due
to
illusion.
A
snake
is
only
seen
in
the
rope
when
the
mind
is
deluded.
When
the
delusion
is
removed
the
snake
never
existed.

vinivṛttirbhavettasya
samyagjñānena
nānyathā
/
brahmātmaikatvavijñānaṁ
samyagjñānaṁ
śrutermatam


vinivṛttiḥ
cessation,
coming
to
an
end,
-bhavet
may
happen
-tasya
of
it,
it’s,
samyak
accurate,
precise,
proper,
-jñānena
3/s
by
(spiritual)knowledge,
na
not

-anyath
ā
otherwise,
in
a
different
manner,
brahma
Brahman
ātma
Ātman
ekatva
identity,
unity,
oneness,
-vijñānam
understanding,
realization,
samyag-
jñānam
right
knowledge,
śruteḥ
of
scripture
-matam
regarded
as,
approved,
respected,

V.
202
The
cessation
of
that
(false
knowledge,
super-imposition,)
may
take
place
through
spiritual
knowledge
and
not
by
any
other
way.
Realization
of
the
identity
of
Brahman
and
Ātman
is
through
the
right
knowledge
endorsed
by
the
śruti
(revealed
scriptures).

tadātmānātmanoḥ
samyagvivekenaiva
sidhyati
/
tato
vivekaḥ
kartavyaḥ
pratyagātmasadātmanoḥ
V.203
 tad
that
ātmā
Self
-anātmanoḥ
not
Self
6/du
between
the
Self
and
the
not-
self

samyak
well,
properly,
correctly
-vivekena
3/s
by
discrimination
eva
alone,
only,
indeed,
sidhyati
1/s/pres/pass
becomes
perfect
tataḥ
from
that
vivekaḥ
discrimination
kartavyaḥ
to
be
done
pratyagātma
concerning
the
personal
self
(Jīva)
-sadātmanoḥ
and
the
Self
of
(all)
existence
(Brahman)

V.
203
The
realization
of
that
Self
is
attained
only
by
proper
discrimination
between
the
Self
and
the
not-self.
(The
aspirant)
must
(always)
discriminate
between
the
Jīva
and
the
Brahman.

ānandamayakośasya
suṣuptau
sphūrtirutkaṭā
/
svapnajāgarayorīṣadiṣṭasaṁdarśanādinā
V.208 

 ānanda-maya-kośasya
6/s
of
the
bliss
sheath
suṣuptau
7/s
in
deep
sleep,

sph
ūrtiḥ
manifestation,
breaking
forth
visibly,
-utkaṭā
richly
endowed,
much,
fullest,
fullest
manifestation
svapna
in
dream
-jāgarayoḥ7/du
in
wakefulness
in
the
dreaming
and
waking
states,
īṣat
a
little,
partial,
slightly
-iṣṭa
desired,
beloved,
dear,
wished.
-saṁdarśana
seeing,
appearance,
showing,
causing
to
see,

-adinā
dependent
upon,
subject
to,

V.208
The
fullest
manifestation
of
the
bliss
sheath
is
in
deep
sleep,
while
in
the
dreaming
and
waking
states
its
appearance
is
only
partial
and
dependent
upon
perception
of
desirable
or
pleasurable
things.

pañcānāmapi
kośānāṁ
niṣedhe
yuktitaḥ
śruteḥ
/
tanniṣedhāvadhi
sākṣī
bodharūpo’vaśiṣyate
V.
210
 pañcānām
of
the
five
api
also,
even,
kośānām
of
the
sheaths
niṣedhe
7/s
in
negation,
when
negated,
yuktitaḥ
through
reasoning,
reflection,
contemplation,

ś
ruteḥ
5/s
from
the
revealed
scriptures
tat
that
niṣedha
of
the
negation
-
avadhi
conclusion,
termination,
sākṣī
the
witness
bodharūpaḥ
the
form
of
pure
consciousness,
..of
pure
knowledge,
-avaśiṣyate1/s/pres/pass
remains,

V.
210
At
the
conclusion
of
the
negation
of
the
five
sheaths
through
reflection
on
the
authoritative
śruti
texts
only
the
witness
in
the
form
of
pure
consciousness
remains.

brahmābhinnatvavijñānaṁ
bhavamokṣasya
kāraṇam
/
yenādvitīyamānandaṁ
brahma
sampadyate
buddhaiḥ
V.
223
 brahma
with
Brahman
-abhinnatva
n.
of
non-difference,
identity,
wholeness

-vijñ
āna
realisation,
knowledge,
wisdom,
bhava
state
of
being
-mokṣasya
6/s
of
freedom
(from
transmigration)
kāraṇam
the
cause
yena
by
which
-
advitīyam
(one)
without
a
second,
ānandam
2/s
bliss
brahma
Brahman
sampadyate
1/s/pres/pass
enter
into,
succeed,
absorbed
into
buddhaiḥ
3/pl
by
the
wise,

V.
223
The
cause
of
liberation
from
the
bonds
of
transmigration
is
realisation
of
identity
with
Brahman.
Through
this
the
wise
enter
into
the
bliss
that
is
Brahman,
one
without
a
second.

brahmabh
ūtastu
saṁsṛtyai
vidvānnāvartate
punaḥ


vijñātavyamataḥ
samyagbrahmābhinnatvamātmanaḥ
V.224

brahmabh
ūtaḥ
mfn
one
become
or
absorbed
in
Brahman,
identification
with
Brahman,
tu
but,
indeed,
and,
now,
saṁsṛtyai
4/s/f
saṁsṛti
to
or
for
the
world
of
mundane
existence
or
transmigration,
vidvān
one
who
is
completely
aware,
realized,
-na
not
āvartate
returns,
turns
round
or
back,
punaḥ
again,
vijñātavyam
should
become
realised,
ataḥ
so,
therefore,
hence,
samyak
fully,
correctly,
properly,
in
the
same
way,
brahma
with
Brahman
-abhinnatvam
identity
with
Brahman,
ātmanaḥ
of
the
Self,

V.
224
Having
realized
identity
with
Brahman
one
does
not
return
again
to
the
world
of
transmigration.
Therefore
one
should
fully
realize
the
identity
of
the
Self
with
Brahman.
satyaṁjñānamanantaṁ
brahma
viśuddhaṁ
paraṁ
svataḥ
siddham
/
nityānandaikarasaṁ
pratyagabhinnaṁ
nirantaraṁ
jayati
V.225

satyam
truth,
existence,
-jñānam
knowledge
-anantam
infinite
brahma
Brahman
viśuddham
pure,
completely
cleansed
or
purified,
param
supreme,
svataḥ-
siddham
self-existent
nitya
eternal
ānanda
bliss,
-
ekarasam
one
essence,
unchangeable,
pratyak
adv.
backwards,
in
an
opposite
direction,

-abhinnam
mfn
unaltered,
not
different
from,
uncut,
whole,
not
different
(from
one’s
Self),
nirantaram
ind.
ever,
at
once,
mfn
identical,
perpetual,
constant,
jayati
he
triumphs,
triumphant,
victorious,

V.
225
Brahman
is
truth,
existence,
knowledge
and
infinite.
Perfectly
pure,
supreme,
self-existent,
eternal
bliss,
unchangeable.
Ever
victorious
he
is
not
different
(from
the
Self).

sadidaṁ
paramādvaitaṁ
svasmādanyasya
vastuno’bhāvāt
/
na
hyanyadasti
kiñcit
samyak
paramārthatattvabodhadaśāyām
V.
226

sat
mfn
real,
existence,
-idam
this
parama
supreme
advaitam
non-duality,
unity,
svasmāt
from
the
Self,
than
the
Self,
-anyasya
6/s
of
other,
vastunaḥ
of
all
matter,
-abhāvāt
5/s
from
absence,
from
non-existence,
na
not
hi
for,
since,
because,
-anyat
other,
-asti
is
kiñcit
anything,
samyak
fully,
correctly,
properly,
in
the
same
way,
paramārtha
m.
highest
truth,
spiritual
knowledge,
-tattva
n.
reality,
being
that,
true
or
real
state,
truth,
-bodha
m.
consciousness,
knowing,
understanding,
being
awake,
of
realization
(consciousness)
-daśāyām
7/s/f
in
a
state
(or
condition
of
life)

V.
226
This
Supreme
Non-duality
is
the
reality
since
there
is
nothing
other
than
the
Self
from
non-existence
(or
separate
existence)
because
in
a
state
of
full
realization
(or
consciousness)
of
the
truth
of
spiritual
knowledge
there
is
nothing
else.

yadidaṁ
sakalaṁ
viśvaṁ
nānārūpaṁ
pratītamajñānāt
/
tatsarvaṁ
brahmaiva
pratyastāśeṣabhavanādoṣam
V.
227
yat
that
which
-idam
this
sakalam
total,
entire,
viśvam
all,
the
universe,
nānā
ind.
diversely,
various,
different,
-rūpam
forms,
having
diverse
forms,
pratītam
mfn
recognized,
known,
satisfied,
-ajñānāt
5/s
from,
through
ignorance,
tatsarvam
that
all
brahma
Brahman
eva
only,
alone,
indeed
pratyasta
given
up,
ceased,
thrown
down,
free
from,
-aśeṣa
mfn
without
remainder,
-bhāvanā
feelings,
thoughts,
emotions,
-doṣam
limitation
limitations
of
the
mind
and
heart,

V.
227
That
which
is
all
this
universe
seen
through
ignorance
as
having
diverse
forms
is
all
Brahman
alone,
free
from
the
limitations
of
the
thoughts
and
feelings
of
the
human
heart
and
mind.

ata
ḥ
paraṁ
brahma
sadadvitīyaṁ
viśuddhavijñānaghanaṁ
nirañjanaṁ
/
praśāntamādyantavihīnamakriyaṁ
nirantarānandarasasvarūpam
237
ataḥ
hence,
therefore,
param
supreme
brahma
Brahman
sat
true,
real,
existence,

-advit
īyam
sole,
unique,
without
a
second,
viśuddha
pure
-vijñāna
knowledge
ghanam
ifc.
nothing
but,
full
of,
filled
with,
nirañjanam
spotless,
taintless,
praśāntam
serene
ādi
beginning,
anta
end,
vihīnam,
without
beginning
or
end,

-akriyam
beyond
activity,
nirantara
not
other
or
different,
constant,
ānanda
bliss,
-rasa
essence,
svarūpa
having
the
nature
of

V.
237
Hence
the
nature
of
the
Supreme
Brahman
is
the
reality,
the
one
without
a
second,
pure
knowledge,
taintless,
serene,
constant,
the
esence
of
bliss
and
without
beginning
or
end.

nirastam
āyākṛtamsarvabhedaṁ
nityaṁ
sukhaṁ
niṣkalamaprameyam
/
arūpamavyaktamanākhyamavyayaṁ
jyotiḥ
svayaṁ
kiñcididaṁ
cakāsti
238

nirasta
transcending,
māyākṛtam
created
by
māyā
sarvabhedam
all
differences,
nityam
ever,
eternal,
sukham
happy,
niṣkalam
undivided,
without
parts,
aprameyam
unfathomable,
immeasurable,
unlimited,
arūpam
formless,avyaktam
unmanifest,
-anākhyam
undefinable,
-avyayam
immutable,
jyotiḥ
light
svayam
self,
self-effulgent,
self
illuminating,
kiñcit
whatever,
whoever,
idam
this
cakāsti
illuminates,
shines,
manifested,

V.
238
Whatever
is
manifested
transcends
all
the
differences
created
by
m
āyā
and
is
ever
happy,
undivided,
unlimited,
formless,
unmanifest,
undefinable,
immutable
and
self-illuminating,

jñātṛjñeyjñānaśunyamanantaṁ
nirvikalpakam
/
kevalākhaṇḍacinmātraṁ
paraṁ
tattvaṁ
vidurbuddhāḥ
V.239

jñ
ātṛ
the
knower,
-jñeya
to
be
known
-jñāna
knowledge
śunyam
void
(of
distinction
between)
-anantam
infinite,
without
end,
nirvikalpakam
n.
knowledge
not
depending
upon
or
derived
from
the
senses,
(transcendental)
kevala
one,
wholly,
entirely,
alone,
absolutely,
-akhaṇḍa
not
fragmentary,
undivided,
indivisible,
partless,
-cinmātram
consisting
of
pure
thought
or
consciousness

param
supreme,
tattvam
reality,
truth,
viduh
they
realized,
1/pl/perf/act
√vid
buddhāḥ
the
wise,
the
sages,
1/pl

V.
239
The
sages
realized
the
supreme
truth,
transcendent,
infinite,
one
and
undivided,
consisting
of
pure
consciouness
and
void
of
distinction
between
the
knower,
known
and
knowledge.

tattva
ṁpadābhyāmabhidhiyamānayorbrahmātmanoḥ
śodhitayoryadīttham
/
śrutyā
tayostattvamasīti
samyagekatvameva
pratipādyate
muhuḥ
V.241

tat
that
-tvam
thou
-padābhyām
by
the
2
terms
that
and
thou
abhidhiyamānayoḥ
of
the
two
denoted,
-brahmātmanoḥ
between
Brahman
and
Jīva
(Ātman
+)

ś
odhitayoḥ
cleansed,
corrected,
purified,
(eliminating
the
conditioning
of
each,
the
relative
associations)
-yat
that
which
īttham
thus
śrutyā
3/s
by
the
śruti
tayoḥ
of
those,
their,
tattvamasi
iti
‘thou
art
that’
samyak
exactly,
perfectly,
-ekatvam
identity,
soleness,
aloneness,
unity,
-eva
only,
alone,
indeed,
pratipādyate
pass.
is
substantiated,
proved,
accomplished,
muhuḥ
repeatedly,
V.
241
(If)
the
two
specified
terms
tat
(that)and
tvam
(thou)
representing
Brahman
and
the
Jīva
are
cleansed
of
their
relative
associations
by
regularly
repeating
the
śruti
tattvamasi
then
identity
(with
Brahman)(may
be)
perfectly
established.

aikya
ṁ
tayorlakṣitayorna
vācyayornigadyate’nyonyaviruddhadharminoḥ
/
khadyotabhānvoriva
rājabhṛtyayoḥ
kūpāmburāśyoḥ
paramāṇumervoḥ
V.242
aikyam
n.
sameness,
identity,
oneness,
unity,
harmony,
tayoḥ
6/du.
of
them

-lak
ṣitayoḥ
6/du.
of
the
inferred
meanings
-na
not
vācyayoḥ
6/du.
of
the
direct
meanings
-nigadyate
is
said
to
be,
is
called,
is
described,
-anyonya
ind.
mutually,
-viruddha
n.
opposition,
contrary,
reverse,
incompatible
with,

-dharmino
ḥ
6/du.
having
attributes,
khadyota
a
glow-worm,
bhānvoḥ
(6/pl
bhānu)
the
sun,
of
a
glow-worm
and
the
sun
-iva
as
if,
as
it
were,
as,
rāja
king,


-bhṛtyayoḥ
a
servant,
6/du.
of
a
king
and
a
servant,
kūpa
well,
amburāśyoḥ
an
ocean
6/du.
amburāśi
of
a
well
and
the
ocean,
paramāṇu
an
atom
mervoḥ
Mt
Meru
6/du.
of
an
atom
and
Mt
Meru

V.
242
It
is
the
identity
of
their
inferred
rather
than
literal
meanings
which
is
to
be
implied
for
the
direct
meanings
have
mutually
incompatible
attributes
such
as
a
glow-worm
and
the
sun,
the
king
and
a
servant,
a
well
and
the
ocean,
and
an
atom
and
Mount
Meru.

etāvupādhī
parajīvayostayoḥ
samyaṅnirāse
na
paro
na
jīvaḥ
/
rājyaṁ
narendrasya
bhaṭasya
kheṭakastayorapohe
na
bhaṭo
na
rājā
V.244

etau
these
two
-upādhī
limiting
conditions
(the
superimpositions)
parajīvayoḥ
of
īśvara
and
jīva
-tayoḥ
their,
samyak
complete,
perfect,
full,
-
nirāse
7/s/m
when
eliminated,
removed
na
not
paraḥ
īśvara
na
not
jīvaḥ
jīva
rājyam
kingdom
narendrasya
6/s
of
a
king,
bhaṭasya
of
a
soldier
kheṭakaḥ
the
shield
tayoḥ
of
them
(both)
-apohe
7/s
when
removed
na
not
bhaṭaḥ
soldier
na
not
rājā
king
V.
244
When
these
two
limiting
conditions,
the
superimpositions
on
īśvara
and
the
jīva,
are
completely
eliminated
there
is
neither
īśvara
nor
jīva,
just
as
when
the
kingdom
of
a
king
is
removed,
or
the
shield
of
a
soldier
is
removed,
then
there
is
neither
king
nor
soldier.

sa
devadatto’yamitīha
caikatā
viruddhadharmāṁśamapāsya
kathyate
/
yathā
tathā
tattvamasītivākye
viruddhadharmānubhayatra
hitvā
V.248

sa
that
devadattaḥ
Devadatta
-ayam
this
-iti
this
iha
here,
in
this
world,
ca
and
ekatā
union,
oneness,
identity,
viruddha
n.
opposition,
contrary,
reverse,
incompatible
with,
-dharma
qualities
-aṁśam
portions
of
qualities
-apāsya
discarded,
having
left,
giving
up,
kathyate
is
regarded
as,
passes
for,
is
considered
as,
yathā
as
tathā
so
tat-tvam-asi
thou
art
that,
-iti
end
of
quote,
-vākye
7/s
in
the
sentence
or
words,
viruddha
n.
opposition,
contrary,
reverse,
incompatible
with,-
dharmān
2/s
the
qualities
-ubhayatra
ind.
on
both
sides,
in
both
cases,
hitvā
having
abandoned
or
given
up,

V.
248.
Just
as
in
the
statement
‘This
is
that
Devadatta’
the
identity
is
spoken
of
while
disregarding
the
conflicting
qualities,
so
in
the
sentence
‘Thou
art
that’
the
contradictory
qualities
are
given
up
on
both
sides.

sa
ṁlakṣya
cinmātratayā
sadātmanorakhaṇḍabhavaḥ
paricīyate
budhaiḥ
/
evaṁmahāvākyaśatena
kathyate
brahmātmanoraikyamakhaṇḍabhāvaḥ
V.249

sa
ṁlakṣya
mfn
distinguishable,
perceptible,
visible,
cinmātra
pure
consciousness-
tayā
pron.
2/s/f
by/with
that
sadātmanaḥ
5/s/m
of
the
Self
as
pure
existence,
akhaṇḍa
non-fragmentary,
whole,
entire,
undivided,
-
bhavaḥ
coming
into
existence,
turning
into,
origin,
state
of
being,
undivided
state
of
being
of
the
Self
as
pure
existence
paricīyate
is
investigated,
examined,
practised,
sought
for,

budhai
ḥ
3/s
by
the
wise,
evam
thus
-mahāvākya
scriptural
statements
śatena
by
hundreds
kathyate
is
regarded
as,
passes
for,
is
considered
as,
brahmātmanaḥ
of
Brahman
and
Ātman
-aikyam
identity,
sameness,
oneness,
unity,
-akhaṇḍa
nonfragmentary,
whole,
entire,
undivided,
-bhāvaḥ
nature,
manner,
stance,
V.
249
Distinguishable
by
that
pure
consciousness
the
undivided
state
of
being
the
Self
as
pure
existence
is
investigated
by
the
wise.
Hundreds
of
scriptural
statements
attest
to
the
nature
of
the
undivided
non-different
unity
of
Brahman
and
Ātman.

yatra
bhrāntyā
kalpitaṁ
tadviveke
tattanmātraṁ
naiva
tasmādvibhinnam
/
svapne
naṣṭaṁ
svapnaviśvaṁ
svasmādbhinaṁ
kinnu
dṛṣṭaṁ
prabodhe
V.253

yatra
what
is
bhrāntyā
3/s
through
delusion,
kalpitam
fabricated,
imagined,
projected,
tat-
viveke
in
discrimination
of
that
(tat),
tattvam
mātram
the
measure
of
that-thou
(tattvam)
naiva
(na
eva)not
alone,
only,
indeed,
never,
tasmāt
from
that
-vibhinnam
divided,
alienated,
disunited,
svapne
in
dream,
naṣṭam
disappears,
vanishes,
died
away,
svapna-
viśvam
the
dream
universesvasmātfrom
itself,
from
oneself,
-bhinnam
different,
kim
nu
is
that?
dṛṣṭam
appeared,
seen,
prabodhe
7/s
on
waking,
becoming
conscious,

V.
253
What
is
projected
by
delusion
is
seen
through
discrimination
to
be
never
separate
from
(the
substratum)
‘that-thou’.
The
dream
universe
appears
and
disappears
in
the
dream
itself.
Is
it
seen
to
be
different
on
awakening?

j
ātinītikulagotradūragaṁ
nāmarūpaguṇadoṣavarjitam
/


deśakālaviṣayātivarti
yad
brahma
tattvamasi
bhāvayāmani
V.254
jāti
f.
caste,
breed,
nītif.
moral
philosophy
or
ethics,
morality,
kula
family,
race,
gotra
family,
lineage,
dūragam
mfn
going
or
being
far,
beyond,
nāma
ind.
namely,
adv.
by
name,
called,
rūpa
n.
form,
shape,
figure,
guṇa
m.
quality,
merit,
virtue,
doṣa
m.
defect,
deficiency,
fault,
varjitam
mfn
devoid
of,
without,
deśa
m.
place,
spot,
region,
position,
kālam.
time
viṣaya
m.
content,
object,
subject,
issue,
topic,
ativarti
mfn
passing
beyond,
crossing,
surpassing,
yad
pron.
that
which
brahma
Brahman
tat
that
tvam
you,
thou,
asi
you
are,
art,
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart


V.
254.
That
which
has
no
caste,
creed
or
lineage,
which
is
without
name
or
form,
merit
or
demerit,
beyond
space,
time
and
sense-objects
-
‘That
Brahman
art
thou”
…
meditate
on
this
in
your
heart.

yatpara
ṁ
sakalavāgagocaraṁ
gocaraṁ
vimalabodhacakṣuṣaḥ
/
śuddhacidghanamanādi
vastu
yad
brahma
tattvamasi
bhāvayātmani
yat
that,
that
which,
-paramSupreme,
beyond,
sakala
mfn
total,
whole,
all,
entire,
-vāk
f.
voice,
speech
-agocaram
mfn
not
within
range,
unattainable,
inaccessible,
n.
anything
beyond
the
cognizance
of
the
senses,
not
being
seen,
absence,
gocaram
within
the
range
of,
perceptible,
object
of
sense,
experienceable,
vimala
clean,
pure,
stainless,
spotless,
-
bodha
m.
knowledge,
perception,
becoming
or
being
awake,
consciousness,
-cakṣuṣaḥ
m.
the
eye,
mfn

perceptible
by
the
eye,
śuddha
mfn
pure,
-cit
mfn
consciousness
-ghanam
m.
lump,
mass,
mfn
complete,
dense,
coarse,
full
of,
-anādi
‘beginningless,
completely
pure
consciousness,’
vastu
pith
or
substance
of
anything,
the
abiding
substance
or
true
essence,
yad
that
which
brahma
Brahman
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
cherish,
foster,
enliven,
devote
one’s
self
to,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani7/s/m
in
the
Self,
meditate
on
this
in
your
heart


V.
255
That
which
is
beyond
the
range
of
speech,
but
experienceable
by
the
eye
of
pure
consciousness,
completely
pure
consciousness,
the
pure
essence,
that
Brahman
art
thou
…
…
meditate
on
this
in
your
heart
.

ṣaḍbhirūrmibhirayogi
yogihṛdbhāvitaṁ
na
karaṇairvibhāvitam
/
buddhyavedyamanavadyamasti
yadbrahma
tattvamasi
bhāvayātmani

ṣ
aḍbhiḥ
6/pl
by
the
six
ūrmibhiḥ
6/pl
by
waves
ayogi
unaffected,
separate,
not
in
conjunction
with
yogihṛd
the
heart
of
the
yogin
-bhāvitam
2/s
established,
known,
soaked
in,
devoted
to,
na
not
karaṇaiḥ
3/pl
by
causes,
by
the
sense
organs,
-vibhāvitam
2/s/mfn
caused
to
arrive
or
appear,
found
out,
buddhiavedyam
TP
not
knowable
by
the
buddhi
-
anavadyam
2/s/mfn
faultless,
innocent,
irreproachable,
-asti
is
yad
that
which,
brahma
Brahman
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
orlife,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart


V.
256
That
which
is
unaffected
by
the
six
waves
(of
misery),
dear
to
the
yogin’s
heart,
undiscovered
by
the
sense-organs,
unknowable
to
the
buddhi,
faultless,
that
Brahman
art
thou
…
meditate
on
this
in
your
heart.

bhr
āntikalpitajagatkalāśrayaṁ
svāśrayaṁ
ca
sadasadvilakṣaṇam
/
niṣkalaṁ
nirupamānavaddhi
yad
brahma
tattvamasi
bhāvayātmani


bhrānti
f.
moving,
moving
about,
wandering,
perplexity,
delusion,
-kalpita
mfn
fabricated,
created,
made,
projected
from
delusion,
-jagat
mfn
movable,
living,
m.
people,
this
world,
the
universe,
-kalā
f.
division
of
time,
term
for
the
substrata
of
elements
āśrayam
m.
source,
place
of
refuge,
origin,
union,
the
origin
or
substratum
of
the
universe,
substratum
of
the
elements
of
the
universe
svaown
āśrayam
as
above,
the
origin,
support
or
source
of
itself,
ca
and
sat
existent,
real,
-asat
non-existent,
unreal,
untrue,
-vilakṣaṇam
mfn
manifold,
different,
various,
differing
from,
act
of
distinguishing,
without
distinctive
mark
or
for
which
no
cause
may
be
assigned,
perceiving,
niṣkalam
mfn
without
parts,
undivided,
nirupama
mfn
incomparable,
unequalled,
nirupamāna
present
part.


-vat
suffixas,
like,
-hi
ind.
for,
because,
surely,
on
account
of,
for,
yad
that
which,

brahma
Brahman
tattvamasi
thou
art
that
bhāvaya2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
themind,
recognize
or
take
for,
soak,
perfume,
ātmani7/s/m
in
the
Self,
meditate
on
this
in
your
heart

V.
257
The
elements
of
the
universe
are
projected
through
delusion.
That
which
is
the
substratum
of
these,
the
support
of
itself,
of
the
real
and
of
the
unreal,
undivided,
incomparable
and
without
distinctive
mark
-
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart
.

janmav
ṛddhipariṇatyapakṣayavyādhināśanavihīnamavyayam
/
viśvasṛṣṭyavavighātakāraṇaṁ
brahma
tattvamasi
bhāvayātmani

janma
birth
vṛddhi
growth
pariṇati
transformation,
development, 

maturity,
apakṣaya
m.
decay,
decline
vyādhi
m.
illness,
sorrow,
disease,
sickness,
nāśana
n.
loss,
death,
destruction,
forgetting,
vihīnam
mfn
free
from,
absence
of,
without,
avyayam
mfn
changeless,
unchangeable,
imperishable,
viśva
the
universe,
universal,
whole,
everyone,
all,
sṛṣṭi
f.
creation
of
the
world,
creation,
liberality,
production,
ava
maintenance
(mādhavānanda)
vighāta
m.
prevention,
warding
off,
destruction,
kāraṇam
n.
reason,
cause
of
being,
cause,
cause
of
creation,
brahma
Brahman
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart
V.
258
That
which
is
changeless
and
therefore
imperishable,
free
from
birth,
growth,
maturity,
decay,
and
disease.
The
cause
of
the
creation,
preservation
and
dissolution
of
the
universe.
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart
.

astabhedamanap
āstalakṣaṇaṁ
nistaraṅgajalarāśiniścalam
/


nityamuktamavibhaktamūrti
yad
brahma
tattvamasi
bhāvayātmani
asta
mfn
set
aside,
left
off,
given
up,
-bhedam
m.
difference,
modification,
division,
disunion,
distinction,
set
aside,
-anapāsta-lakṣaṇaṁ
lakṣaṇa
mfn
expressing
indirectly,
attribute,
figurative
sense
(of
a
word),
having
the
nature
of,
never
not-existing,
(Madhāvānanda)
nistaraṅga
mfn
without
waves,
still,
motionless,
-jala-rāśi
m.
a
lake,
an
ocean,
-niścalam
mfn
immovable,
still,
firm,
motionless,
steady,
fixed,
nitya-muktam
mfn
emancipated
for
ever,
ever-free


-avibhakta
mfn
undivided,
joined,
indivisible,
-mūrti
f.
corporeal
form,
appearance,
shape,
personification,
yad
pron.
which,
brahma
Brahman,
tattvamasi
thou
art
that
bhāvaya2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart

V.
259
That
which
is
free
from
distinctions,
ever
existing,
like
a
still
lake,
motionless,
ever
free,
of
indivisible
form.
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart
.

ekameva
sadanekak
āraṇaṁ
kāraṇāntaranirāsyakāraṇam
/


kāryakāraṇavilakṣaṇaṁ
svayaṁ
brahma
tattvamasi
bhavayātmani
ekam
eva
one
alone,
sat
pres.
part.
existent,
anekakāraṇaṁ
-aneka
mfn
several,
various,
many
-kāraṇam
the
cause,
means,
agency,the
cause
of
the
many
-kāraṇa
the
cause
-antara
mfn
different
from,
within,
other
cause
nirāsya

having
rejected,
-kāraṇam
n.
cause,
reason,
instrument,
the
cause
without
(i.e.
devoid
of),
kārya
mfn
effect,
what
has
to
be
done,
proper
to
be
done,
-kāraṇa
n.
cause,
reason,
instrument,
vilakṣaṇaṁ
mfn
having
no 

characteristic
marks,
having
no
cause,
differing
from,
distinct
from
cause
and
effect,
svayam
itself
brahma
Brahman
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart

V.
260
One
alone,
the
cause
of
the
many,
rejecting
all
other
causes,
itself
distinct
from
and
devoid
of
cause
and
effect,
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart
.

nirvikalpakamanalpamak
ṣaraṁ
yatkṣarākṣaravilakṣaṇaṁ
param
/
nityamavyayasukhaṁ
nirañjanaṁ
brahma
tattvamasi
bhāvayātmani
nirvikalpakam
free
from
duality,
analpam
much,
not
a
little,
infinite,
akṣaraṁ
indestructible,
imperishable,
immutable,
yat
which,
that
which,
kṣara
perishable,
ākṣara
imperishable,
-vilakṣaṇaṁ
act
of
distinguishing,
distinct
from
param
supreme,
beyond,
nityam
adv.
eternal,
always,
eternally,
ever,
avyaya
mfn
unchanging,
undecaying,
imperishable,
-
sukham
happiness,
nirañjanaṁ
spotless,
pure,
void
of
passion,
brahma
Brahman,
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
originate,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart


V.
261
Free
from
duality,
infinite
and
imperishable,
that
which
is
distinct
from
the
perishable
and
the
imperishable,
supreme,
eternal
undying
happiness,
free
from
passion,
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart.

yadvibh
āti
sadanekadhā
bhramānnāmarūpaguṇavikriyātmanā
/
hemavatsvayamavikriyaṁ
sadā
brahma
tattvamasi
bhāvayātmani
yad 

which,
that
which,
vibhāti
shines
brightly,
becomes
visible,
appears,
illumines,
sat
pres.
part.
exists,
real,
actual,
being
present,
truth,
reality,
the
good
true,
real,
anekadhā
adv.
in
various
ways,
variously,
in
many
ways,
bhramāt
5/s
from,
through,
because
of
error,
delusion,
nāma-rūpa-
guṇanames,
forms
and
qualities
vikriyā
f.
transformation,
modification,
change,


-ātmanā
3/s/m
by
the
Self,
soul,
essence,
nature,
transformation
with
the
Self,
superimposition
on
the
Self
hemavat
ind.
like
golden,
like
gold,
svayam
itself,
himself
etc.avikriyam
2/s/m
unchangeable,
invariable,
unchangeableness,
sadā
ind.
eternally,
always,
ever,
brahma
Brahman,
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
cherish,
enliven,
devote
one’s
Self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
soak,
perfume,
ātmani
7/s/m
in
the
Self,
meditate
on
this
in
your
heart

V.
262
That
reality
which
appears
to
have
many
names,
forms
and
qualities
through
superimposition
on
the
Self
though
itself
ever
changeless
like
gold,
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart.

yaccak
āstyanaparaṁ
parātparaṁ
pratyagekarasamātmalakṣaṇam
/
satyacitsukhamanantamavyayaṁ
brahma
tattvamasi
bhāvayātmani
yat
that
which
cakāsti
1/s/pres
Cl2
√cakās
illuminates,
is
bright,
shines,
glows,
anaparam
not
other,
single,
without
another,
having
no
follower,
nothing
beyond,
beyond
which
there
is
nothing,
parāt
from
beyond,
param
the
beyond,
pratyak
backwards,
in
an
opposite
direction,
to
the
west,
innermost,
ekarasam
one
essence,
ātma-lakṣaṇam
having
the
nature
of
the
Self,
satya
truth,
reality,
existence
-cit
knowledge,
consciousness,
-
sukham
bliss,
happiness
-anantam
infinite,
endless,
without
end,
-avyayam
immutable,
brahma
Brahman
tattvamasi
thou
art
that
bhāvaya
2/s/caus/impv/act
√bhū
you
should
cause
to
become,
call
into
existence
or
life,
cherish,
foster,
enliven,
devote
one’s
self
to,
purify,
present
to
the
mind,
recognize
or
take
for,
ātmani
7/s/m
in
the
Self,
in
your
heart,
meditate
on
this
in
your
heart


V.
263
That
which
shines
without
another,
beyond
which
there
is
nothing,
the
inmost
essence,
with
the
attributes
of
the
Self,
existence,
consciousness
and
bliss
endless
and
unchangeable.
That
Brahman
art
thou
…..
meditate
on
this
in
your
heart.

uktamarthamimam
ātmani
svayaṁ
bhāvayetprathitayuktibhirdhiyā
/
saṁśayādirahitaṁ
karāmbuvat
tena
tattvanigamo
bhaviṣyati
V.264
uktam
spoken,
said,
conveyed,
-artham
for
the
ultimate
goal
of
life
-imam
this
ātmani
7/s
in
the
Self,
in
one’s
heart,
svayaṁ
own
self,
one
self,
bhāvayet
he
should
meditate,
prathita
displayed,
manifested,
-yuktibhiḥ
3/pl
through
reason,
by
this
means
-dhiyā
by/with
intelligence,
through
the
intellect

sa
ṁśayaādi
doubts
etc.
rahitam
free
from,
void
of,
kara
hand-ambu
watervat
like
like
water
in
the
hand
tena
by
this
(means)
tattva-nigamaḥ
certainty
of
‘that
thou’,
realization
of
the
Truth
about
yourself,
bhaviṣyati
it
will
become,
happen


V.
264
One
should
meditate
through
reason
in
one’s
heart
on
the
words
thus
conveyed
for
manifesting
the
ultimate
goal
of
life.
By
this
means
one
will
realize
the
Truth
free
from
doubt
just
like
water
in
the
palm
of
one’s
hand.

sambodham
ātraṁ
pariśuddhatattvaṁ
vijñāya
saṅghe
nṛpavacca
sainye
/
tadāśrayaḥ
svātmani
sarvadā
sthito
vilāpaya
brahmaṇi
viśvajātam
sambodha


-mātram
having
the
measure
of
perfect
understanding,
absolute
knowledge
pariśuddha
purified,
-tattvam
reality,
that
thou,
pure
reality
(free
from
ignorance)
vijñāya
realizing
saṅghe
7/s/m
in
the
body
nṛpa
king
-vat
like
-
ca
and
sainye
7/s
in
an
army
tat
that
(Brahman)
āśrayaḥ
having
recourse
to,
place
of
refuge
svātmani
in
oneself
sarvadā
ever
sthitaḥ
established,
vilāpaya
merge
brahmaṇi
7/s
in
Brahman
viśvajātam
the
universe


V.
265
Realizing
in
the
body
pure
absolute
knowledge
like
a
king
in
an
army,
ever
established
at
rest
in
That
oneSelf
merge
the
universe
in
Brahman.

jñ
āte
vastunyapi
balavatī
vāsanā’nādireṣā
kartā
bhoktāpyahamiti
dṛḍhā
yāsya
saṁsārahetuḥ
/
pratyagdṛṣṭyā’’tmani
nivasatā
sāpaneyā
prayatnānmuktiṁ
prāhustadiha
munayo
vāsanātānavaṁ
yat
V.
267


jñāte
7/s/mfn
in
being
known,
in
knowing
vastuni
in
the
reality,
when
the
reality
is
known
api
also,
even,
balavatī
powerful,
strong,
vāsanā
latent
impressions
in
the
mind,
tendencies,
-anādi
beginningless,
strong,
beginningless
latent
impressions
in
the
mind
-eṣā
this,
kartā
the
‘doer’,
bhoktā
the
enjoyer,


-api
alsoaham
I
iti
end
of
quote,
‘I
am
the
doer
and
the
enjoyer’
d
ṛḍhā
firm,
fixed,
solid,
certain,
yā
which,
-asya
of
one,
of
one’s,
of
his,
saṁsāra-hetuḥ
.the
cause
of
saṁsāra
pratyag
inner,
-dṛṣṭyā
3/s
identification
with
the
inner
ātmani
7/s
in
the
Self,
identification
with
the
inner
Self
nivasatā
3/s
by
living,
by
one
residing,
sā
that
-apaneyā
should
be
removed,
prayatnāt
5/s
through
persevering
effort,
active
efforts
-
muktim
2/s
liberation
prāhuḥ
continually
offering
up,
sacrificing,
tat
that
iha
here,
now,
munayaḥ
the
sages,
vāsanā
of
the
latent
impressions
-
tānavam
2/s/n
attenuation,
meagreness,
smallness,
yat
that
which


V.
267
Even
when
the
reality
is
known
(there
are)
strong
beginningless
latent
impressions
in
the
mind
that
‘I
am
the
doer
and
the
enjoyer’
which
cause
saṁsāra.
They
should
be
removed
through
persevering
effort
to
live
in
identification
with
the
inner
Self
and
continually
offering
them
up
in
the
here
and
now.
The
sages
call
that
liberation
which
is
the
attenuation
of
these
latent
impressions.

jñ
ātvā
svaṁ
pratyagātmānaṁ
buddhitadvṛttisākṣiṇam
/
so’hamityeva
sadvṛttyā’nātmanyātmamatiṁ
jahi
V.
269


jñātvā
having
known,
having
realized
svam
own
Self
pratyagātmānam
inner
Self
buddhi
the
intellect
-tat
that
-vṛtti
modifications,
movements
of
the
mind,
sākṣiṇam
2/s
the
witness
saḥ
that
aham
I
am
-iti
end
of
quote
-eva
only,
alone,
indeed,
sad-vṛttyā
3/s
by
good
conduct,
by
positive
thought,
-
anātmani
in
the
non-self,
ātma
the
Self
-matim
thought,
remembrance,
notion,
notion
of
the
Self
jahi
conquer


V.
269
Realizing
your
own
inner
Self,
the
witness
of
the
buddhi
and
its
movements,
by
positively
and
constantly
asserting
‘I
am
that’
conquer
your
notion
of
identifying
the
non-self
as
the
Self.

aha
ṁbhāvasya
dehe’sminniḥśeṣavilayāvadhi
/
sāvadhānena
yuktātmā
svādhyāsāpanayaṁ
kuru
V.284


aham
I
-bhāvasya
6/s
state
of
mind
or
body,
way
of
thinking,
having
the
mind
or
body
identified
with
I
deha
the
body
-asmin7/s
in
in
the
body,
-
niḥśeṣa
without
remainder,
finished,
-vilaya
disappearance,
destruction,
dissolution,
-avadhi
ind.
until,
up
to,
until
complete
destruction
of
identification
with
the
body
sāvadhānena
3/s/mfn
carefully,
with
an
attentive
mind,
yuktātmā
mfn
vigilantly,
wholly
intent
upon,
-sva
own
adhyāsa
case
of
mistaken
identity,
superimposition,
-apanayam
taking
away,
removal,
kuru
2/s/impv/act
do!
V.
284
Until
mistaken
identification
with
the
body
has
completely
disappeared
strive
with
care
and
vigilance
to
remove
your
superimposition.

pratītirjīvajagatoḥ
svapnavadbhāti
yāvatā
/
tāvannirantaraṁ
vidvansvādhyāsāpanayaṁ
kuru 



pratītiḥ
apparent
perception,
-jīva-jagatoḥ
6/du
of
the
Jīva
and
the
world
(jagat)
svapna-vat
dream-like
-bhāti
appears
yāvatā
as
long
as
tāvat
so
long
 -nirantaram
constantly,
continually,
vidvan
O
learned
one
-sva
own
adhyāsa
case
of
mistaken
identity,
superimposition,
-apanayam
taking
away,
removal,

kuru
2/s/impv/act
do!


V.
285
O
learned
one
so
long
as
even
a
dream-like
perception
appears,
constantly
strive
with
care
and
vigilance
to
remove
your
superimposition.

nidr
āyā
lokavārtāyāḥ
śabdāderapi
vismṛteḥ
/
kvacinnāvasaraṁ
dattvā
cintayātmānamātmani


nidrāyā
sleep
lokavārtāyāḥ
matters
(varta)
of
the
world
śabdādeḥ
objects
(of
the
senses)
api
even,
also,
vismṛteḥ
forgetfulness
kvacit
somewhere,
anywhere,
anytime,
na
not
-avasaram
chance,
opportunity,
moment,
appropriate
place
for
anything,
dattvā
having
given,
given,
cintaya
consider,
reflect,
ātmānam
2/s
the
Self
ātmani
7/s
in
the
mind
or
heart,


V.
286
Not
having
given
any
opportunity
for
forgetfulness
due
to
sleep,
matters
of
the
world
or
objects
of
the
senses,
rather
reflect
on
the
Self
in
your
heart.

yatraiṣa
jagadābhāso
darpaṇāntaḥ
puraṁ
yathā
/
tadbrahmāhamiti
jñātvā
kṛtakṛtyo
bhaviṣyasi
V.291
 yatraiṣa
yatra
when,
-eṣathis,where,
wherein
jagat
the
world,
the
universe
ābhāsaḥ
reflection,
looking
like,
semblance,
reflection
of
the
universe
darpaṇa
mirror,
eye
-antaḥ
inner,
in,
in
a
mirror
puram
n.
a
town,
yathā
ind.
as
tat
that

brahma
aham
Brahman
I
am
iti
end
of
quote,
jñātvā
having
known,
having
understood,
kṛtakṛtyaḥ
mfn
satisfied
with,
contented,
one
who
has
attained
any
object
or
purpose,
one
who
has
done
his
duty,
bhaviṣyasi
you
will
become
V.
291
When
this
reflection
of
the
universe
is
seen
like
a
town
in
a
mirror,
that
Brahman
I
am.
Understanding
this
you
will
be
fulfilled.
 ahamo’tyantanivṛttyā
tatkṛtanānāvikalpasaṁhṛtyā
/


pratyaktattvavivekādidamahamasmīti
vindate
tattvam
V.304

ahama
ḥ
of
the
ego
atyanta
mfn
endless,
extreme,
-nivṛttyā
3/s/f
by
cessation,
inactivity,
ceasing,
through
complete
cessation
of
the
ego
tat-
kṛta
created
by
that
nānā
ind,
diversely,
mfn
various,
-vikalpa
different,
-
saṁhṛtyā
3/s
by
interruption,
restraint,
through
restraint
(detachment)
of
the
variety
(of
mental
modifications)
pratyak
inner
-tattva
reality
inner
reality
-vivekāt
5/s
through
discrimination,
through
discrimination
of
the
inner
reality
(from
the
unreal),
-idam
this
-aham
I-asmi
am
I
am
this-iti
end
of
quote
vindate
experiences,
obtains,
tattvam
truth,
reality,

V.
304
Through
complete
cessation
of
the
activity
of
the
ego,
through
restraint
of
mental
activity
(through
detachment
from
ego),
through
discrimination
of
the
inner
reality
from
the
unreal,
one
realizes
that
reality
as
‘I
am
this’.

kāryapravardhanādbījapravṛiddhiḥ
paridṛśyate
/


kāryanāśādbījanāśastasmātkāryaṁ
nirodhayet
V.312

k
ārya
n.
act,
deed,
function,
mfn
to
be
made
or
done
or
performed,
an
effect,
result,
cause,
origin,
pravardhanāt
5/s
increase,
augmenting,
because
of
increase
in
the
effects,
-bīja
seed
-pravṛiddhiḥ
1/s/f
growth,
increase,
rising,
increase
of
seeds
paridṛśyate
1/s/pres/pass/mid
is
observed
or
perceived
kārya
nāśāt5/s
because
of
destruction
of
effects
-bīja
-nāśaḥ
destruction
of
seeds
tasmāt
therefore
-kāryam
the
effects
nirodhayet
1/s/opt/act
he
should
control,
suppress,
hold
back,

V.
312
When
there
is
an
increase
of
effects
there
is
an
increase
of
seeds
(but)
when
the
effects
are
reduced
then
the
seeds
are
also
reduced.
Therefore
one
should
subdue
the
effects.

vāsanāvṛddhitaḥ
kāryaṁ
kāryavṛddhyā
ca
vāsanā
/
vardhate
sarvathā
puṁsaḥ
saṁsāro
na
nivartate
v
āsanā
f.
latent
tendencies,
impressions
on
the
mind,
desire,
-vṛddhitaḥ
increased,
giving
increase,
through
increase
of
vāsanās
(desires),
latent
tendencies,
kāryam2/s
work
(ego-centric
work)
selfish
work
kārya
results
(selfish
work)

-vṛddhyā
3/s
through
increase,
through
the
increase
of
selfish
work,
ca
and
vāsanā
desire
vardhate
increase,
increase
of
desire
sarvathā
altogether,
in
every
way,
puṁsaḥ
of
man,
saṁsāraḥ
transmigration,
na
not
nivartate
stops,
ceases,

V.
313
Through
increase
of
desires
an
increase
of
selfish
work
follows.
Through
the
increase
of
selfish
work
an
increase
of
desires
results
and
because
of
the
increase
of
desires
man’s
transmigration
never
ceases.

viṣayeṣvāviśaccetaḥ
saṁkalpayati
tadguṇān
/
samyaksaṁkalpanātkāmaḥ
kāmātpuṁsaḥ
pravartanam
V.326

vi
ṣayeṣu
7/pl
in
sense-objects
āviśat
turns
to,
enters
into,
falls
into,
-cetaḥ
n.
mind,
intelligence,
will,
saṁkalpayati
1/s/pres/act
intends,
arranges
or
puts
together,
aims
at,
arranges,
considers
as,
tadguṇān
2/pl
virtue
of
those
qualities,
quality
of
that,
samyak
inner,
-saṁkalpanāt
5/s
from
purpose,
consideration,
wish,
desire,
-kāmaḥ
desire
kāmāt
from
desire,
-puṁsaḥ
of
a
man,
pravartanam
activity,
engaging
in,

V.
326
When
the
mind
turns
to
sense-objects,
it
considers
the
virtue
of
their
qualities.
From
inner
consideration
desire
arises
and
from
the
desire
of
a
man
activity
arises.

tataḥ
svarūpavibhraṁśo
vibhraṣṭastu
patatyadhaḥ
/
patitasya
vinā
nāśaṁ
punarnāroha
īkṣyate
V.328

tata
ḥ
thence,
from
that,
svarūpa
own
real
nature
-vibhraṁśaḥ
m.
loss,
decay,
cessation,
decline,
being
deprived
of,
being
deviated
from
his
real
nature
vibhraṣṭas
deprived
of,
lost,
useless,
fallen,
the
man
who
has
strayed
from
tu
indeed,
patati
falls,
adhaḥ
down,
below,
under,
patitasya
6/s
of
the
fallen
vinā
ind.
rarely,
without,
except
nāśam
m.
death,
ruin,
punaḥ
ind.
again,
na
not,
āroha
m.
rising,
increase,
creeping
up,
īkṣyate
is
seen,
V.
328
Through
that
(
inadvertence
✱
/failure
of
attention)
a
man
may
deviate
from
his
true
nature
and
consequently
fall
down.
Those
who
fall
to
ruin
in
this
way
are
rarely
seen
to
rise
again.

✱(from
previous
verse)
 sarvātmasiddhaye
bhikṣoḥ
kṛtaśravaṇakarmaṇaḥ
/
samādhiṁ
vidadhātyeṣā
śānto
dānta
iti
śruti
V.
341

sarva
of
all,
ātma
the
Self
-siddhaye
4/s/m
for
realizing,
for
realizing
the
Self
of
all
bhikṣoḥ
of
the
renunciate
kṛta
proper,
well
done,
prepared,
obtained,
accomplished,
śravaṇa
reflection,
knowledge
derived
from
hearing,
-karmaṇaḥ
relating
to
or
proceeding
from
a
work
or
action,
who
has
heard
properly
as
instructed
samādhiṁ
samādhi,
profound
contemplation,
vidadhāti
prescribes-
eṣā
this
śāntaḥ
calmness
dānta
self-
controlled,
iti
thus,
end
of
quote
śruti
revealed
scriptures
(
Bṛhad.
Upaniṣad
passage
4.4.23
)

V.
341
For
the
purpose
of
realizing
the
Self
of
all
for
the
renunciate
who
has
studied
the
śruti
passage
“calm,
self-controlled
etc.,”
under
the
guidance
of
the
guru
the
scripture
prescribes
samādhi.

ajñānahṛdayagrantherniḥśeṣavilayastadā
/
samādhinā’vikalpena
yadā’dvaitātmadarśanam
V.353 


ajñ
āna
ignorance
-hṛdaya
n.
heart,
-grantheḥ
6/s/m
of
the
knot,
of
the
knot
in
the
heart
of
ignorance,
-niḥśeṣa
mfn
complete,
without
remainder,
-
vilayaḥ
destruction,
complete
destruction
without
remainder
-tadā
then,
samādhinā
3/s/m
by
deep
contemplation,
-avikalpena
3/s/m
absence
of
alternative,
by
singlepointed
contemplation
yadā
when
-advaita
non-dual
ātma
the
Self
-darśanam
seeing,
knowing,
vision,
Self-realization

V.
353
When
the
Self,
one
without
a
second,
is
realized
through
nirvikalpa
samādhi
then
the
heart’s
‘knot
of
ignorance
is
completely
destroyed
without
remainder.

śruteḥ
śataguṇaṁ
vidyānmananaṁ
mananādapi
/
nididhyāsaṁ
lakṣaguṇamanantaṁ
nirvikalpakam
V.364 

ś
ruteḥ
5/6/s/f
than
listening,
śataguṇam
mfn
a
hundred
times
more
valuablevidyāt
5/s
should
be
considered
mananam
reflection
mananāt
5/s
than
reflection
-api
even
nididhyāsam
profound
and
repeated
meditation
lakṣaguṇam
a
hundred
thousand
times
superior
-anantam
infinitely
nirvikalpakam
(nirvikalpa
samādhi)

V.
364
Reflection
should
be
considered
a
hundred
times
more
valuable
than
hearing
and
meditation
a
hundred
thousand
times
superior
even
to
reflection,
but
nirvikalpa
samādhi
is
infinitely
beyond
that.

brahmādistambaparyantā
mṛṣāmātrā
upādhayaḥ
/
tataḥ
pūrṇaṁ
svamātmānaṁ
paśyedekātmanā
sthitam
V.386

brahm
ā
Brahmā
the
Creator
ādi
beginning
with
-stamba
a
clump
of
grass
paryantā
as
far
as
mṛṣā
ind.
wrongly,
in
vain,
falsely,
not
real,
-mātrā
simply
or
merely,
nothing
but,
correct
measure,
upādhayaḥ
1/pl/m
conditionings,
limitations,
tataḥ
from
that,
therefore,
pūrṇam
full,
complete,
perfect,
infinite
svam
own
ātmānam
self
paśyet
he
should
see,
realize,
-
ekaātmanā
one’s
self
sthitam
abiding,
steady,
existent,

V.
386
Limiting
attributes
from
Brahm
ā
down
to
a
tuft
of
grass
are
all
simply
unreal.
Therefore
one
should
realize
one’s
own
infinite
Self
as
the
one
existent
principle.

svayaṁ
brahmā
svayaṁ
viṣṇuḥ
svayamindraḥ
svayaṁ
śivaḥ
/
svayaṁ
viśvamidaṁ
sarvaṁ
svasmādanyanna
kiṅcana
V.388

svayam
the
Self
brahmā
Brahmā
svayam
the
Self
viṣṇuḥ
Viṣṇu
svayam
the
Self-
indraḥ
Indra
svayam
the
Self
ṣivaḥ
Śiva
svayam
the
Self
viśvam
the
universe
idam
this
sarvam
the
Self
svasmāt
than
the
Self
anyat
other
na
not
kiṅcana
anything,

V.
388
The
Self
is
Brahmā,
the
Self
is
Viṣṇu,
the
Self
is
Indra,
the
Self
is
Śiva,
the
Self
is
all
this
universe,
There
is
not
anything
other
than
the
Self.
 draṣṭṛdarśanadrśyādibhāvaśūnyaikavastuni
/
nirvikāre
nirākāre
nirviśeṣe
bhidā
kutaḥ
V.
400
dra
ṣṭṛ
the
seer,
-darśana
the
seeing,
-drśya
the
seen,
ādi
and
so
on
-bhāva
concepts
śūnya
void,
empty
of,
-eka
one,
-vastuni
in
the
reality
nirvikāre
in
the
changeless
nirākāre
formless
nirviśeṣe
in
the
Absolute,
without
distinction,
absence
of
difference,
likeness,
same,
like,
bhidā
diversity,
difference,
distinction,
splitting,
kutaḥ
from
where?
whence?
why?

V.
400
In
the
one
reality,
(devoid
of
concepts
such
as
the
seer,
seeing,
the
seen
and
so
on),
in
that
changeless,
formless
Absolute,
whence
can
there
be
diversity?
 ananyatvamadhiṣṭhānādāropyasya
nirīkṣitam
/
paṇḍitai
rajjusarpādau
vikalpo
bhrāntijīvanaḥ
v.406

ananya-tvam
identity
(having
the
nature
of
not
other)
adhiṣṭhānāt
5/s/n
standing
or
resting
upon,
base
of
support,
from,
than
the
substratum,
āropyasya
6/s
of
the
superimposed
(thing),
to
be
placed
on,
nirīkṣitam
observed,
was
observed,
has
been
observed,
perceived,
paṇḍitaiḥ
by
the
wise

rajjusarpādau
in
the
case
of
the
rope
and
the
snake,
vikalpaḥ
diversity,
duality,
bhrānti
delusion,
doubt,
confusion,
-jīvanaḥ
living
by,
life,
enlivening,
exists
exists
due
to
delusion

V.
406
It
has
been
observed
by
the
wise
that
the
nature
of
the
identity
of
the
superimposed
thing
is
not
other
than
the
nature
of
its
substratum.
As
in
the
case
of
the
the
rope
appearing
as
a
snake,
the
duality
only
exists
because
of
delusion.

cittamūlo
vikalpo’yaṁ
cittābhāve
na
kaścana
/
ataścittaṁ
samādhehi
pratyagrūpe
parātmani
V.407

citta
the
mind
mūla
root(having
its)
root
in
the
mind
vikalpaḥ
manifoldness
ayam
thisthis
manifoldness
(in
the
universe)
citta
mind
-abhāve
in
absence,
when
mind
is
destroyed,
or
inactive,
na
kaścana
nothing,there
is
nothing
ataḥ
therefore-
cittam
the
mind
samādhehi
at
rest
in
samādhi
pratyagrūpe
in
the
inner
nature
parātmani
in
the
Supreme
Spirit

V.
407
This
manifold
universe
has
its
root
in
the
mind
but
when
the
mind
is
destroyed
or
inactive
there
is
nothing.
Therefore
let
the
mind
come
to
rest
in
samādhi
in
its
inner
nature
the
Supreme
Spirit..

sarvopādhivinirmuktaṁ
saccidānandamadvayam
/
bhāvayātmānamātmasthaṁ
na
bhūyaḥ
kalpase’dhvane


sarva
all
-upādhi
limitations,
conditionings,
-vinirmuktaṁ
free
or
exempt
from
free
from
all
limiting
conditions
saccidānandam
existence,
consciousness,
bliss

-advayam
non-dual,
one
without
a
second,
bhāvaya
2/s/caus/impv/act/√bhū
you
meditate!
ātmānam
upon
the
Self
ātmastham
established
in
your
Self,
residing
in
your
self
na
not
bhūyaḥ
n.
be,
becoming,
being,
kalpase
you
relate
to,
invent,
bringing
about,
-adhvane
on
the
path
of
material
existence,
under
the
influence
of
birth
and
death,

V.
412
Meditate
on
the
Ātman
established
in
yourself,
existence,
consciousness
and
bliss.
Free
from
all
limiting
conditions,
one
without
a
second,
you
will
not
be
subject
to
birth
and
death.

saṁsiddhasya
phalaṁ
tvetajjīvanmuktasya
yoginaḥ
/
bahirantaḥ
sadānandarasāsvādanamātmani


saṁsiddhasya
of
the
perfected
phalam
the
fruit,
result
tu
but,
indeed,
-etat
this

j
īvanmuktasya
of
he
who
is
liberated
while
living,
yoginaḥ
of
the
yogin
bahiḥ
outer
antaḥ
inner
sadānanda
feeling
or
giving
perpetual
bliss,
-rasa
the
essence
(of)
āsvādanam
enjoyment
(of)
ātmani
in
the
Self,

V.
418
The
perfected
Yogi,
liberated
while
living,
as
a
result
enjoys
eternal
bliss
in
the
Self
within
and
without.
 yasya
sthitā
bhavetprajñā
yasyānandonirantaraḥ
/
prapañco
vismṛtaprāyaḥ
sa
jīvanmukta
iṣyate
V.428

yasya
for
whom
sthitā
being
steady
bhavet
becomes
prajñā
awareness,
consciousness,
wisdom,
knowledge
yasya
for
whom,
ānandaḥ
bliss,
-
nirantaraḥ
constant
prapañcaḥ
the
continuing
manifestation
of
the
universe
vismṛta
forgotten,
forgotten
by
prāyaḥ
ind.
all
but
sa
he
jīvanmukta
liberated
in
life
iṣyate
is
accepted
as,
known
thus,
is
said
to
be,
V.
428
He
who
has
steady
wisdom,
whose
bliss
is
constant,
and
for
whom
the
continuing
manifestation
of
the
universe
is
all
but
forgotten;
he
is
said
to
be
liberated
while
living,

līnadhīrapi
jāgarti
jāgraddharmavivarjitaḥ
/
bodho
nirvāsano
yasya
sa
jīvanmukta
iṣyate


līna
n.being
dissolved
or
absorbed
in,
-dhīḥ
1/s/f
reflection,
meditation,
intelligence,
wisdom,
-api
also
jāgarti
f.
waking,
vigilance,
is
watchful,
attentive,

j
āgrat
m.
waking,
-dharma
qualities
or
characteristics,
-vivarjitaḥ
excepting,
free
from,
who
is
aware
without
the
characteristics
of
wakefulness
bodhaḥ
knowledge,
consciousness,
nirvāsanaḥ
without
fancy
or
imagination,
yasya
whose
sa
he

jīvanmukta
one
liberated
while
living
iṣyate
is
said
to
be

V.
429
He
also
who
having
merged
his
mind
in
Brahman,
is
aware
without
the
characteristics
of
the
waking
state
and
whose
intelligence
is
free
from
fancy
or
imagination,
he
is
said
to
be
one
liberated
in
life.

atyantakāmukasyāpi
vṛttiḥ
kuṇṭhati
mātari
/
tathaiva
brahmaṇi
jñāte
pūrṇānande
manīṣiṇaḥ

atyanta
mfn
excessive,
extreme,
-kāmukasya
6/s
of
a
lover,
rake,
lecher,
sensualist,
-api
even
vṛttiḥ
the
propensities
kuṇṭhati
is
(are)
dulled,
subdued,
recede,
mātari
7/s/f
in
mother,
when
the
mother
is
present,
in
the
presence
of
a
mother,
tathā
as
eva
indeed
brahmaṇi
7/s
when
Brahman
jñāte
in
the
presence
of
realization
pūrṇa
fullness,
perfection,
ānande
in
the
bliss
of
the
Absolute
manīṣiṇaḥ
6/s/m
(manīṣin)
of
the
realized
man

V.
444
Even
the
propensities
of
an
extreme
lecher
are
curtailed
in
the
presence
of
his
mother,
just
as
when
Brahman
has
been
realized,
the
man
of
realization
has
no
worldly
inclinations.

sukhādyanubhavo
yāvattāvatprarabdhamiṣyate
/
phalodayaḥ
kriyāpūrvo
niṣkriyo
na
hi
kutracit
sukha
n(of)
happiness
ādi
and
the
rest
-anubhavaḥ
experience
-yāvat
as
long
as


-tāvatso
long
-prarabdham
2/s
prarabdha
-
karma
in
action,
fruition
of
past
actions
-iṣyate
is
motivated,
persists,
is
unavoidable,
is
said
to
be
(active),
is
accepted
to
be
(active)
phala-udayaḥ
results
arise
kriya
action
-apūrvaḥ
preceded
by
a,
preceded
by
an
action
niṣkriyaḥ
without
an
action,
na
not,
hi
for,
since,
kutracit
anywhere

V.
446
As
long
as
happiness
and
the
rest
are
experienced
then
so
long
does
the
fruition
of
past
actions
persist.
Results
are
preceded
by
a
previous
action
for
nowhere
is
prarabdha
seen
to
accrue
without
action.

ahaṁ
brahmeti
vijñānātkalpakoṭiśatārjitam
/
sañcitaṁ
vilayaṁ
yāti
prabodhātsvapnakarmavat
V.447
 aham
I
brahma
Brahman
-iti
end
of
quote
vijñānāt
5/s
from
realization,

-kalpa
a
cycle
of
creation
-koṭi
crore,
śata
a
hundred,
ārjitam
earned,
earned
in
a
hundred
crore
cycles
of
creation,
sañcitam
the
accumulated
result
of
previous
actions
vilayam
dissolved
yāti
goes
to
(gets),
prabodhāt
from
waking
up,
on
awakening,
-svapna
(in
a
)
dream
-karma-vat
like
actions
in
a
dream

V.
447
‘I
am
Brahman’.
When
this
is
realized
the
accumulated
results
of
previous
actions
earned
in
a
hundred
crore
cycles
of
creation
are
dissolved
like
the
actions
in
a
dream
when
the
dreamer
wakes
up.

yatkṛtaṁ
svapnavelāyāṁ
puṇyaṁ
vā
pāpamulbaṇam
/
suptotthitasya
kintatsyātsvargāya
narakāya
vā

yat
whatever
kṛtam
is
done
svapna
(in)
dream
velāyām
7/s
at
the
time,
at
the
time
of
dreaming
puṇyam
meritorious
action
vā
or
pāpa
evil
-
ulbaṇam
powerful,
excessive,
much
supta
sleeping,
utthitasya
6/s
of
rising,
having
risen
up
from
sleep
kim
what
-tat
that
-syāt
perchance,
might
there
be,
-svargāya
for
heaven
narakāya
for
hell
vā
or

V.
448
Can
the
good
or
evil
deeds
carried
out
in
a
dream
send
a
man
to
heaven
or
hell
once
he
has
woken
up?
 
paripūrṇamanādyantamaprameyamavikriyam
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiñcana
V.464

pari-p
ūrṇam
complete,
perfect,
fully
satisfied,
whole,
anādi
without
beginning,


-antam
without
end,
-aprameyam
mfn
unfathomable,
immeasurable,
unlimited,

-avikriyam
unchangeable,
ekam
one,
-eva
only,
-advayam
non-dual,
brahma
Brahman
neha
na
not
-iha
here,
now
nānā
ind.
diversely,
various,
duality
-asti
is
kiñcana
whatsoever,

V.
464
There
is
only
the
one
non-dual
Brahman
without
beginning
or
end;
unfathomable,
unchangeable.
There
is
no
duality
whatsoever.
 sadghanaṁ
cidghanaṁ
nityamānandaghanamakriyam
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiñcana
V.465

sat
existence
-ghanam
essence,
mere,
nothing
but,
cit
knowledge,
consciousness,


-ghanam
essence,
mere,
nothing
but,
nityam
eternal,
continuous,
perpetual,
ānanda
bliss
-ghanam
essence,
mere,
nothing
but,
-akriyam
devoid
of
activity
ekam
the
One
-eva
alone,
only
-advayam
without
a
second,
brahma
Brahmanna
not-iha
in
this,
here
nānā
in
duality
asti
is
kiñcana
whatsoever,

V.
465
There
is
only
Brahman,
the
One
without
a
second,
the
essence
of
existence,
the
essence
of
knowledge,
and
the
essence
of
eternal
bliss.
Devoid
of
activity,
there
is
no
duality
in
it
whatsoever.

pratyagekarasaṁ
pūrṇamanantaṁ
sarvatomukham
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiṅcana

pratyak
inner
-eka
one,
-rasam
essence
pūrṇam
full,
perfect,
-anantam
infinite,
endless,
constant,
sarvataḥ
ind.
from
all
side,
on
all
sides,
in
every
direction,
mukham
the
best,
chief,
best
of
all,
the
original
cause,
the
origin
of
all,
ekam
one,


-eva
only,
-advayam
without
a
second,
brahma
Brahman
na
not
-iha
here,
in
this
world
now,
nānā
ind.
duality,
diversely,
various,
dually,
-asti
is,
kiṅcana
whatsoever,
V.
466
Brahman,
the
one
perfect
constant
inner
essence,
the
origin
of
all,
one
without
a
second.
There
is
no
duality
in
it
whatsoever.
 aheyamanupādeyamanādeyamanāśrayam
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiṅcana
V.467

aheyam
that
which
cannot
be
avoided,
that
which
is
not
to
be
given
up,
that
which
is
not
to
be
taken
up,
-anupādeyam
not
to
be
integrated,
or
shunned
or
longed
for,
-anādeyam
not
to
be
accepted
or
received,
unacceptable,-anāśrayam
self-dependent,
absent
of
support,
ekam
one,
-
eva
only,
alone,
-advayam
nondual
brahma
Brahman
na
not
iha
here,
in
this
world
now,
nānā
ind.
duality,
diversely,
various,
dually,
-asti
is,
kiṅcana
whatsoever,

V.
467
There
is
only
Brahman,
the
One
without
a
second
which
is
not
to
be
taken
up
or
accepted
or
shunned.
It
has
no
support
and
there
is
no
duality
in
it
whatsoever.

nirguṇaṁ
niṣkalaṁ
sūkṣmaṁ
nirvikalpaṁ
nirañjanam
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiñcana
V.468

nirgu
ṇaṁ
without
qualities
or
attributes
niṣkalaṁ
without
parts,
sūkṣmaṁ
subtle
nirvikalpaṁ
without
not
admitting
an
alternative,
free
from
change
or
differences,
without
mental
fluctuations,
absolute
nirañjanam
taintless,
spotless,
pure,
simple
ekam
one,
-eva
only,
alone,
-advayam
non-
dual
brahma
Brahman

na
not
-iha
here,
in
this
world
now,
nānā
ind.
duality,
diversely,
various,
dually,


-asti
is,
kiṅcana
whatsoever,

V.
468
There
is
only
Brahman,
one
without
a
second,
without
attributes,
partless,
subtle,
absolute
and
taintless.
There
is
no
duality
in
it
whatsoever.
 anirūpya
svarūpaṁ
yanmanovācāmagocaram
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiñcana
V.469

anir
ūpya
incomprehensible,
not
determinable,
svarūpam
its
own
nature
yat
that
which
-manaḥ
mind,
-vācām
speech
-agocaram
not
within
range,
imperceptible
by
the
senses,
not
within
the
range
of
mind
and
speech,
inaccessible
ekam
one,
-eva
only,
alone,
-advayam
non-dual
brahma
Brahman
na
not
-iha
here,
in
this
world
now,
nānā
ind.
duality,
diversely,
various,
dually,

-asti
is,
kiṅcana
whatsoever,

V.
469
There
is
only
Brahman,
one
without
a
second,
its
nature


incomprehensible,
inaccessible
and
not
within
the
range
of
mind
and
speech.
There
is
no
duality
in
it
whatsoever.

satsamṛddhaṁ
svataḥsiddhaṁ
śuddhaṁ
buddhamanīdṛśam
/
ekamevādvayaṁ
brahma
neha
nānāsti
kiñcana
V.470

sat
existent
-samṛddham
flourishing,
complete,
whole,
entire,
abundant
svataḥ
self,
-siddham
evident,
self-evident,
self-manifested,
śuddham
pure
buddham
intelligence,
-anīdṛśam
unlike,
dissimilar,
ekam
one,
-eva
only,
alone,
-advayam
non-dual
brahma
Brahman
na
not
-iha
here,
in
this
world
now,
nānā
ind.
duality,
diversely,
various,
dually,
-asti
is,
kiṅcana
whatsoever,

V.
470
There
is
only
Brahman,
one
without
a
second,
self-existent,
self-
evident,
pure,
intelligent,
and
unlike
anything
finite.
There
is
no
duality
in
it
whatsoever.
 bhavānapīdaṁ
paratattvamātmanaḥ
svarūpamānandaghanaṁ
vicārya
/
vidhūya
mohaṁ
svamanaḥprakalpitaṁ
muktaḥ
kṛtārtho
bhavatu
prabuddhaḥ

bhav
ān
you
(respectfully,
to
the
student)
-api
even,
(too)
-idam
this
para-
tattvam
supreme
Truth
ātmanaḥ
of
the
Self
svarūpam
the
real
nature
ānanda
-ghanam
the
essence
of
bliss
vicārya
discriminating
vidhūya
washing
away
moham
delusion
svamanaḥ
own
mind
-prakalpitam
created
muktaḥ
liberation,
kṛtārthaḥ
having
attained
one’s
object,
accomplished
a
purpose,
bhavatu
may
he
(you)
beprabuddhaḥ
awakened,

V.
472
May
you
too
(O
well-respected
student)
discriminate
the
real
nature
of
the
Self,
this
Supreme
Truth,
the
essence
of
bliss,
washing
away
the
delusion
created
in
your
own
mind,
be
awakened,
free
and
attain
the
purpose
of
your
life.
bandho
mokṣaśca
tṛptiśca
cintā’’rogyakṣudādayaḥ
/
svenaiva
vedyā
yajjñānaṁ
pareṣāmānumānikam
V.475

bandha
ḥ
bondage
mokṣaḥ
freedom
ca
and
tṛptiḥ
contentment
ca
and
cintā
anxiety
ārogya
health
-kṣudā
hunger
ādayaḥ
and
so
on
svena
by
himself,
by
oneself,
eva
only
vedyā
understandable,
yat
which
jñānam
knowledge
pareṣām
by/of
others
ānumānikam
derived
by
inference,

V.
475
Bondage,
freedom,
contentment,
anxiety,
health,
hunger
and
so
on
are
directly
understood
only
by
the
person
concerned.
Others
may
derive
this
knowledge
only
through
inference.

kva
gataṁ
kena
vā
nītaṁ
kutra
līnamidaṁ
jagat
/
adhunaiva
mayā
dṛṣṭaṁ
nāsti
kiṁ
mahadadbhūtam

kva
where
gatam
gone?
(the
universe)
kena
by
whom
vā
or
nītam
removed
(by
whom)
kutra
where
līnam
merged
idam
this
jagat
universe
adhunaiva
just
now
mayā
by
me
dṛṣṭam
(it)
was
seen
na
not
-asti
is
-kim
what
mahat
great
adbhūtam
miracle,
wonder,
surprise,

The
newly
realized
disciple
speaks


V.
483
Where
has
the
universe
gone?
Who
has
removed
it?
Where
is
it
merged?
Just
now
it
was
seen
by
me
but
now
is
not.
What
is
this
great
wonder?
 kiṁ
heyaṁ
kimupādeyaṁ
kimanyatkiṁ
vilakṣaṇam
/
akhaṇḍānandapīyūṣapūrṇe
brahmamahārṇave
V.484

kim
what
heyam
should
be
rejected
kim
what
upādeyam
should
be
accepted
kim
what
anyat
is
other
or
different,
kim
what
vilakṣaṇam
different,
akhaṇḍa
unbroken
ānanda
bliss
-pīyūṣa
nectar
-pūrṇe
7/s/m
in
fullness
brahma
Brahman-
mahā
great
ārṇave
7/s/m
in
the
ocean

V.
484
In
the
great
ocean
of
Brahman
filled
with
the
nectar
of
unbroken
bliss,
what
should
be
rejected
or
accepted,
what
is
other
(than
oneself)
or
different?
 na
kiñcidatra
paśyāmi
na
śṛṇomi
na
vedmyaham
/
svātmanaiva
sadānandarūpeṇāsmi
vilakṣaṇaḥ
V.485 

na
not
kiñcit
anything,
nothing
atra
here
(in
realization)
paśyāmi
I
see
na
not
śṛṇomi
I
hear
na
not
vedmi
I
know
-aham
I
sva
own
ātmanā
3/s
by/with
the
Self

-eva
indeed,
only,
alone
sadā
ever,
always,
eternal
ānanda
(of)
bliss
rūpeṇa
with
(having)
the
form
or
nature
āsmi
I
am
vilakṣaṇaḥ
different,
having
no
characteristic
marks,
not
admitting
of
exact
definition,

V.
485
I
see
nothing,
I
hear
nothing,
I
know
nothing
in
this
realization.
I
simply
am
the
Self
alone,
distinct
and
eternal
bliss,
.
 asaṅgo’hamanaṅgo’hamaliṅgo’hamabhaṅguraḥ
/
praśānto’hamananto’hamamalo’haṁ
cirantanaḥ
V.489 

 asaṅgaḥ
unattached
-aham
(am)
I
-anaṅgaḥ
disembodied
-aham
(am)
I
aliṅgaḥ
free
from
the
subtle
body
-aham
(am)
I
-abhaṅguraḥ
imperishable,
invariable,
inchangeable,
praśāntaḥ
serene
-aham
(am)
I
-anantaḥ
infinite
 -aham
(am)
I
-amalaḥ
stainless,
without
blemish,
-ahaṁ
(am)
I
cirantanaḥ
eternal
V.
489
I
am
unattached,
I
am
disembodied,
I
am
free
from
the
subtle
body,
I
am
imperishable,
I
am
serene,
I
am
infinite,
I
am
without
blemish,
and
I
am
eternal.
 akartāhamabhoktāhamavikāro’hamakriyaḥ
/
śuddhabodhasvarūpo’haṁ
kevalo’haṁ
sadāśivaḥ

akart
ān
ot
the
doer-aham
I
(am)
-abhoktā
not
the
enjoyer
or
experiencer,
-
aham
I
(am)
-avikāraḥ
not
subject
to
modification
-aham
I
(am)
-akriyaḥ
without
activityśuddha
pure
-bodha
intelligence
-svarūpaḥ
having
the
form
of
-aham
I
(am)
kevalaḥ
alone,
all
one,
Absolute,
-aham
I
(am)
sadā
ever,
always,
śivaḥ
auspicious,
propitious,
harmonious,
conscious
and
true

V.
490
I
am
not
the
doer,
I
am
not
the
experiencer,
I
am
not
subject
to
modification,
I
am
without
activity.
I
am
the
one
Absolute
having
the
nature
of
pure
intelligence,
ever
auspicious,
propitious,
harmonious,
conscious
and
true.

kart
ṛtvabhaktṛtvakhalatvamattatājaḍatvabaddhatvavimuktatādayaḥ
/
buddhervikalpā
na
tu
santi
vastutaḥ
svasminpare
brahmaṇi
kevale’dvaye

kart
ṛtva
doership,
agency
bhaktṛtva
enjoyership,
experiencer
khalatva
wickedness
mattatā
drunkenness
jaḍatva
dullness
baddhatva
bondage
vimuktatā
freedom
ādayaḥ
and
so
on
buddheḥ
6/s
of
the
buddhi
-vikalpāḥ
states,
variations,
notions,
na
tu
not
but
santi
they
are
vastutaḥ
really,
actually,
state
of
being
the
object
of,
svasmin-
pare
in
the
Self,
in
the
supreme
brahmaṇi
in
Brahman
kevale
in
the
Absolute
advaye
in
the
non-
dual

V.
510
The
passing
variations
in
the
buddhi
such
as
agency,
the
experiencer,
wickedness,
drunkenness,
dullness,
bondage,
freedom,
and
so
on
are
never
truly
in
the
Self,
the
Supreme
Brahman,
the
Absolute,
one
without
a
second.

sarvātmakohaṁ
sarvo’haṁ
sarvātīto’hamadvayaḥ
/
kevalākhaṇḍabodho’hamānando’haṁ
nirantaraḥ 



sarva
ātmakaḥ
the
Self
of
all
aham
(am)
I
sarvaḥ
all
-aham
(am)
I
sarva
of
all

-at
ītaḥ
one
who
has
gone
through,
one
who
has
passed
by
-aham
(am)
I
advayaḥ
non-dual
kevala
alone,
absolute,
-akhaṇḍa
indivisible,
-bodhaḥ
knowledge
-aham
(am)
I
ānanda
bliss
aham
(am)
I
nirantaraḥ
without
end

V.
516
I
am
the
Self
of
all,
I
am
the
All,
I
am
transcendent,
I
am
non-dual,
I
am
absolute
indivisible
knowledge
without
end.
 nāsti
nirvāsanānmaunātparaṁ
sukhakṛduttamam
/
vijñātātmasvarūpasya
svānandarasapāyinaḥ
V.527

na
asti
not
is
-nirvāsanāt
5/s
from
freedom
from
latent
tendencies
(
a
state
of
desirelessness)
-maunāt
5/s
than
quietness,
silence
-param
superior
-sukhakṛt
source
of
happiness
-uttamam
highest,
best,
there
is
no
higher
source
of
happiness
vijñāta
known,
discerned,
understood,
ātma
the
Self
-svarūpasya
having
the
nature
of,
one
who
has
realized
the
true
nature
of
himself
sva
own

-ānanda
bliss
-rasa
nectar,
essence
-pāyinaḥ
drinking,
sipping,
sucking
at,

V.
527
For
a
man
who
has
realized
his
own
true
nature,
who
drinks
the
nectar
of
the
bliss
of
the
Self,
there
is
no
higher
source
of
happiness
than
the
quietness
of
freedom
from
the
mental
activities
generated
by
impressions
and
tendencies
from
the
past.
api
kurvannakurvāṇaścābhoktā
phalabhogyapi
/
śarīryapyśarīryeṣa
paricchinno’pi
sarvagaḥ
V.544

api
even
though
kurvan
pres.part.
doing,
acting
-akurvāṇaḥ
1/2/pl/m
not
doing,
inactive,
-ca
and-abhoktā
not
the
enjoyer
phala
(of)
the
fruit
-bhogī
1/s/mfn
(bhogin)
enjoying
-api
even
though
śarīrī
1/s/mfn
śarīrin
having
a
body,
bodily,
corporeal,
-api
even
though
-aśarīrī
not
having
a
body,
i.e.
not
identified
with
it,-
eṣa
this
paricchinnaḥ
limited
-api
though
sarvagaḥ
omnipresent

V.
544
Though
doing
yet
he
is
inactive,
though
enjoying
he
is
not
the
enjoyer,
though
having
a
body
he
is
not
identified
with
it,
though
limited
yet
he
is
omnipresent.

aśarīraṁ
sadā
santamimaṁ
brahmavidaṁ
kvacit
/
priyāpriye
na
spṛśatastathaiva
śubhāśubhe
V.545

a
śarīram
bodiless
sadā
ever,
always,
santam
exists
-imam
this
brahmavidam
knower
of
Brahman
kvacitat
any
time,
in
any
circumstances
priya
(in)
pleasure-
apriye
or
in
pain
na
not
spṛśataḥ
touches
-tathaiva
in
the
same
way
śubha-aśubhe
7/s
in
good
and
evil

V.
545
This
knower
of
Brahman
ever
unidentified
with
the
body,
is
untouched
by
pleasure
or
pain,
and
in
the
same
way
is
neither
affected
by
good
nor
evil
in
any
circumstances.

jīvanneva
sadā
muktaḥ
kṛtārtho
brahmavittamaḥ
/
upādhināśādbrahmaiva
san
brahmāpyeti
nirdvayam
V.554

j
īvan
(while)
living
-eva
even,
sadā
always,
ever,
muktaḥ
free
kṛtārthaḥ
having
attained
one’s
object,
one
who
has
accomplished
a
purpose,
successful,
satisfied,
contented,
brahmavit
knower
of
Brahman
tamaḥ
intensifier/superlative
highest,
best
upādhi
of
qualifiers,
limits,
accretions,
conditioning,
nāśāt
from
the
destruction
brahma
Brahman,
-eva
alone
san
exists,
existing,
existent,
being

brahma
Brahman
-apyeti
becomes
merged,
nirdvayam
without
duality
V.
554
Having
attained
his
purpose
through
the
destruction
of
all
conditioning,
the
highest
knower
of
Brahman,
living
ever-free
(which
in
truth
he
always
was)
becomes
merged
in
Brahman
without
duality.

śailūṣo
veṣasadbhāvābhāvayośca
yathā
pumān
/
tathaiva
brahmaviccheṣṭhaḥ
sadā
brahmaiva
nāparaḥ

ś
ailūṣaḥ
leader
of
a
band,
tumbler,
actor,
rogue
veṣa
the
clothing
for
the
actor’s
role
-sadbhāva
the
real
state
of
things
-abhāvayoḥ
6/du/m
(negation)
or
not
the
actor
wearing
his
clothes
for
a
role
or
not
-ca
and
yathā
as,
like,
pumān
man

tath
ā
so
eva
indeed
brahmavit
the
knower
of
Brahman
śreṣṭhaḥ
the
best,
superior,
most
auspicious,
sadā
ever,
always
brahma
Brahman
eva
indeed,
only,
alone,
na
not
-aparaḥ
other,

V.
555
As
an
actor,
whether
wearing
the
clothes
for
his
role
or
not,
is
still
always
a
man,
so
the
perfect
knower
of
Brahman
is
always
Brahman
and
not
anything
else.

māyāklṛptau
bandhamokṣau
na
staḥ
svātmani
vastutaḥ
/
yathā
rajjau
niṣkrayāyāṁ
sarpābhāsavinirgamau
V.569

m
āyā-klṛptau
7/s
contrived
or
conjured
by
māyā,
bandhamokṣau
bondage
and
liberation,
na
not,
staḥ
they
exist,
svātmani
in
the
Self,
vastutaḥ
in
reality,
yathā
as
rajjau
in
a
rope
niṣkrayāyām
in
not
changing
sarpa
(of)
the
snake
ābhāsa
the
appearance
vinirgamau
disappears

V.
569
Bondage
and
liberation
which
are
conjured
up
by
māyā
do
not
really
exist
in
the
Self,
just
as
a
rope
seen
as
a
snake
does
not
change
when
recognised.
 This
concludes
the
section
on
Vivekacūḍāmaṇi
 The
next
section
is
Daśaślokī
-
Ten
Verses
-
again
by
Śaṅkara
ten
verses
by
Ādi
Śaṅkara
 na
bhūmirna
toyaṁ
na
tejo
na
vāyurna
khaṁ
nendriyaṁ
vā
na
teṣāṁ
samūhaḥ
/
anaikāntikatvātsuṣuptyekasiddhastadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
1


na
bhūmiḥ
not
earth
na
toyam
not
water
na
tejaḥ
not
fire
na
vāyuḥ
not
air
n  a
kham
not
space,
air,
sky
na
indriyam
not
Indriya,
the
Lord
or
power
of
the
senses,
vā
na
teṣām
nor
of
those
samūhaḥ
an
aggregate,
sum
or
collection,

anaik
āntikatvāt
5/s
anaikātika
unsteady,
variable,
+
tva
having
the
nature
of
because
their
nature
is
unsteady
and
variable
suṣuptyekasiddhaḥsuṣupti
in
sleep,
eka
one,
siddha
established,
he
who
is
established
in
deep
sleep,
tadekaḥ
that
one

tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śiva
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
 aham
I
(am)

DS
1
Neither
earth
nor
water
or
fire
or
air
nor
space,
not
the
sensory
powers
or
any
combination
of
these
for
their
nature
is
unsteady
and
variable.
I
am
that
one
established
in
deep
sleep,
that
one
alone
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
var
ṇā
na
varṇāśramācāradharmā
na
me
dhāraṇādhyānayogādayo’pi
/
anātmāśrayāhammamādhyāsahānāttadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
2
na
varṇāḥ
not
race,
class
or
caste,
na
varṇāśrama
not
class
or
stage
of
life

(student
,
householder,
forest-dweller,
renunciate),
ācāra
(nor)
custom,
practice,
proper
conduct,
behaviour,
-dharmāḥ
customary
observance
or
prescribed
conduct,
duty,
na
me
not
for
me
dhāraṇā
concentration
(an
indication
of
Patanjali’s
system)
-dhyāna
meditation
-yoga
yoga
ādayaḥ
and
the
rest
(
The
eight
fold
system
of
Patanjali)

api
even
anātmā
the
not-Self
aśraya
having
recourse
to,
depending
on,
seat,
connection,
aham
I
mama
my
adhyāsa
case
of
mistaken
identity,
erroneous
attribution,
hānāt
5/s
from
cessation,
giving
up,
abandoning
tadekaḥ
that
one

tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,

aham
I
(am)


DS
2
I
am
neither
race
or
class
or
caste,
nor
stage
of
life,
behaviour
or
duty.
The
systems
of
concentration,
meditation,
yoga
and
the
rest
are
not
for
me.
I
have
abandoned
recourse
to
mistaken
identity
with
the
not-Self
for
I
am
that
one
alone
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
mātā
pitā
vā
na
devā
na
lokā
na
vedā
na
yajñā
na
tīrthaṁ
bruvanti
/
suṣuptau
nirastātiśūnyātmakatvāttadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
3 

 na
mātā
not
mother
pitā
vā
not
father
na
devā
not
gods
na
lokāḥ
not
worlds

na
ved
āḥ
not
the
Vedas
na
yajñāḥ
not
sacrifices
na
tīrthaṁ
not
a
way,
passage
or
path,
bruvanti
they
say
suṣuptau
in
deep
sleep
nirasta
cast
out,
left
out,
removed,
displaced,
-atiśūnya
total
non-existence,
complete
absence,
ātmaka
having
the
nature
or
character
of
-tvaāt
from
-ness
from
the
characteristic
in
deep
sleep
of
their
total
absence
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true

kevala
ḥ
only,
alone,
single,
aham
I
(am)


DS
3
The
(śruti)
say
I
am
not
mother,
father,
gods
or
worlds,
nor
Vedas,
sacrifices,
or
paths
to
follow
for
they
are
all
totally
absent
in
deep
sleep.
I
am
that
one
alone
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
sāṁkhyaṁ
na
śaivaṁ
na
tatpāñcarātraṁ
na
jainaṁ
na
mīmāṁsakādermataṁ
/
vā
.
viśiṣṭānubhūtyā
viśuddhātmakatvāttadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
4

na
s
āṁkhyam
not
a
follower
of
the
Sāṅkhya
Philosophy
na
shaivam
not
a
follower
of
the
Śaiva
Philosophy,
na
tatpāñcarātram
not
a
follower
of
the
Pāñcarātra
Philosophy
najainam
not
a
follower
of
the
Jain
Philosophy,
na
mīmāṁsaka
not
a
follower
of
the
Mīmāṁsaka
Philosophy,
ādeḥ
of
any
other,
matam
vā
doctrine
or
viśiṣṭa
excelling
in
or
distinguished
by,
distinct,
chief
among,
qualified,
particular,
characterised
by,
-anubhūtyā
3/s
(anubhūti)
through
experience
or
perception,
through
direct
experience
of
distinction


(discrimination),
through
perception
of
qualification,
viśuddha
very
pure,
virtuous,
clean,
completely
cleansed,
-ātmaka
consisting
or
composed
of,
having
the
nature
of,
-tvaāt
from
-ness,
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śiva
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)

DS
4
I
am
not
a
follower
of
the
S
āṁkhya
Philosophy
or
the
Śaiva,
Pāñcarātra,
Jain,
Mīmāṁsaka,
or
any
other
doctrine.
Through
the
perception
of
qualifications
(superimposed
on
the
Self)
my
nature
is
completely
purified.
I
am
that
one
alone
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
cordhvaṁ
na
cādho
na
cāntarna
bāhyaṁ
na
madhyaṁ
na
tiryaṅ
na
pūrvā
/
parā
dik
।viyadvyāpakatvādakhaṇḍaikarūpastadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
5
 

na
ca
urdhvam
not
and
above
na
ca
adhaḥ
not
and
below
na
ca
antar
not
and
within,
inner,
na
bāhyam
not
outer
na
madhyam
not
middle
na
tiryak
not
across
or
sideways
na
pūrvā
not
before
or
previous
parā
after,
beyond,
away,
off,
dik
direction
indicated,
cardinal
point,
direction,place,
viyatn.
air,
sky,
atmosphere,
ether,
mfn
vanishing,
-vyāpakapervading,
invariably
pervading,
spreading
everywhere,
diffusive,
tvāt
from
having
the
nature
of
total
pervasion
like
space
-akhaṇḍa
whole,
undivided,
unbroken,
-eka-rūpas
of
one
form,
having
the
nature
of
singularity,
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śiva
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)

DS
5.
Neither
above
or
below,
or
inner
or
outer,
neither
middle,
before,
after,
or
a
place.
I
am
one,
totally
pervading
like
space,
that
one
alone
remaining
auspicious,
propitious,
harmonious,
conscious
and
true.

na
śuklaṁ
na
kṛṣṇaṁ
na
raktaṁ
na
pītaṁ
na
kubjaṁ
na
pīnaṁ
na
hrasvaṁ
na
/
dīrgham
।arūpaṁ
tathā
jyotirākārakatvāt
tadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
6
na
śuklam
not
white
na
kṛṣṇam
not
black
na
raktam
not
red,
coloured,
dyed,
na

pītam
not
yellow
na
kubjam
not
crooked
na
pīnam
not
fat
na
hrasva
not
short
na
dīrgham
not
long
arūpam
formless,
shapeless,
tathā
in
this
way,
so,
jyotiḥ
light
ā
kāra
form,
appearance
ka
like
tvāt
from
having
the
nature
of
my
nature
is
of
a
form/appearance
like
light
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)
DS
6
I
am
neither
white
nor
black
nor
red
or
yellow;
not
crooked
or
fat
or

short
or
long.
I
am
formless
and
my
nature
is
like
the
appearance
of
light.
I
am
that
one
alone
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
śāstā
na
śāstraṁ
na
śiṣyo
na
śikṣā
na
ca
tvaṁ
na
cāhaṁ
nacāyaṁ
prapañca
/


svarūpāvabodho
vikalpāsahiṣṇustadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
7

na
śāstā
not
teacher,
na
śāstram
not
instruction
na
śiṣyaḥ
not
pupil
na
śikṣā
not
learning
na
ca
tvam
not
and
you,and
not
you
na
ca
ayam
not
and
this,and
not
thisprapañca
expansion
of
the
universe,
appearance,
manifestation
of
form,
expansion,
the
visible
world,
svarūpa
own
form
or
nature
-avabodhaḥ
waking,
perception,
knowledge,
consciousness,
being
awake
vikalpa
difference,
differentiation,
asahiṣṇuḥ
unenduring,
unable
to
endure,
impatient,
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)

DS
7
I
am
not
teacher
or
instruction
or
pupil
or
learning.
I
am
not
you
or
I
or
this
visible
world.
My
nature
is
consciousness
unaccepting
of
differentiation.
I
am
that
one
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
j
āgranna
me
svapnako
vā
suṣuptirna
viśvo
na
vā
taijasaḥ
prājñako
vā
/
avidyātmakatvāttrayāṇāṁ
turīyastadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
8
na
jāgrat
not
waking
na
me
svapnakaḥ
not
for
me
dreaming,
sleeping,
sleep,
vā
suṣuptiḥ
or
deep
sleep,
na
viśvaḥ
not
viśvaḥ
(the
Self
as
embodied
in
the
gross
body
and
undergoing
the
experiences
of
waking
is
called
viśva)
na
vā
taijasaḥ
and
not
taijasaḥ
(The
Self
as
encased
in
the
subtle
body
and
undergoing
dream
experiences
is
called
taijasa.
)
prājñakaḥ
vā
and
not
prājñakaḥ
(The
Self
as
resting
in
the
causal
body
in
the
state
of
deep
sleep
is
called
prājña).
avidyā
ignorance
ātmaka-tvāt
having
the
nature
of,
through
having
the
nature
of
ignorance
trayāṇām
6/pl
of
the
three
kinds,
of
the
three,
turīyaḥ
fourth,
being
in
the
4th
state
of
Spirit
being
non-dual
tadekaḥ
that
one
tat
Supreme
Spirit
avaśiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)

DS
8
I
am
not
the
waking,
dreaming
or
deep
sleep
states.
Neither
am
I
the
Self
in
any
of
these
states
as
viśva,
taijasa
or
prājña
for
these
arise
through
ignorance.
I
am
the
4th
non-dual
turīya,
that
one
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

api
vyapākatvāddhi
tattvaprayogātsvataḥ
siddhabhāvādananyāśrayatvāt
jagattucchametatsamastaṁ
tadanyattadeko’vaśiṣṭaḥ
śivaḥ
kevalo’ham
9 

 api
also,
even
vyāpaka
pervading,
diffusive,
widely
spreading
or
extensive

-tv
āt
5/s
through
having
the
nature
of
hi
for,
since,
because,
tattva
the
reality,
truth,
-prayogāt
5/s
from
the
viewpoint,
means,
practice,
application,
-svataḥ
of
oneself,
siddha
gained,
accomplished,
perfected,
-
bhāvāt
5/s
from
that
which
is
or
exists
ananya
not
other,
not
having
a
second,
āśraya
dependence
upon,
having
recourse
to,
-tvāt
5/s
from/through
having
the
nature
of
dependence
upon,
jagat
the
world
-tuccham
insignificant,
trifling,
trivial,
-etat
this
-samastam
combined,
total,
united,
whole,
tad
-anyat
that,
other,
tadekaḥ
that
one
tat
Supreme
Spirit

ava
śiṣṭaḥ
left,
remaining,
remainder,
śivaḥ
auspicious,
propitious,
harmonious,
conscious,
and
true
kevalaḥ
only,
alone,
single,
aham
I
(am)
DS
9
That
which
exists,
perfected,
independent,
all
pervasive
and
without
a 

second,
is
the
reality
from
my
point
of
view.
This
whole
universe
is
a
matter
of
indifference
for
it
is
other,
being
entirely
dependent
upon
the
Self.
I
am
that
one
remaining
-
auspicious,
propitious,
harmonious,
conscious
and
true.

na
caikaṁ
tadanyaddvitīyaṁ
kutaḥ
syāt
na
vā
kevalatvaṁ
na
cākevalatvam
/


na
śūnyaṁ
na
cāśunyamadvaitakatvātkathaṁ
sarvavedāntasiddhaṁ
bravīmi
10


na
ca
not
and
ekam
one
(anything)
tad
(that)
anyat
(other)
other
than
that,
there
is
nothing
other
than
that
dvitīya
second,
kutaḥ
from
where?
why?
whence?
sy
āt
it
may
be,
might
be,
na
vā
not
or,
for
how
could
there
be
a
second,
kevalatvam
having
the
nature
of
standing
by
itself
or
alone,
na
ca
akevalatvam
and
not
of
multiplicity
or
manifoldness,
having
oneness
and
not
multiplicity
na
śūnyaṁ
not
a
void
or
empty
na
ca
aśunyam
and
not
an
entity
(non-void),
not
something
and
not
a
void
-advaitakatvāt
non-dual,
having
the
nature
of
non-duality

-katham
how?
sarva
(in)
all
-vedānta
the
Upaniṣads
-siddham
perfected
bravīmi
I
say,
I
speak,
tell,

DS
10
There
is
nothing
other
than
that
for
how
could
there
be
a
second?
Its
nature
is
oneness,
non-duality
without
multiplicity.
It
is
not
something
and
not
nothing.
How
can
I
speak
of
that
which
is
perfected
in
all
the
Upaniṣads.

parāñci
khāni
vyatṛṇat
svayambhūstasmātaparāṅpaśyati
nāntarātman
/
kaściddhīraḥ
pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan
Katha

2.1

par
āñci
outward
going,
directed
outwards
or
towards
the
outer
world,
khāni
the
different
holes
in
the
body
for
the
sense
organs,
hence
the
sense
organs
vyatṛṇat
√tṛd
created
(these)
1/s/impf/act
√tṛd
svayambhūḥ
self-
existent,
(Lord)
selfexisting,
independent,
tasmāt
therefore,
from
that,
aparāṅ
2/pl
others
paśyati
he
sees,
na
not
antarātman
the
inner
self
kaścid
some
(rare)
dhīraḥ
wise,
intelligent
or
wise-man
pratyagātmānam
2/s
the
indwelling
Self,
the
individual
soul,
aikṣat
could
see,
saw,
āvṛtta
averted,
cakṣuḥ
eye
eyes
averted
(from
the
sense
objects),
amṛta-tvam
the
nature
of
immortality
icchan
pres.part
desiring,

K
2.1.1
The
self-existent
Lord
created
the
sense-organs
as
outward
going,
therefore
one
sees
other
(the
outer
objects)
and
not
the
inner
Self.
A
rare
discriminating
man,
desiring
immortality,
averting
his
eyes
from
the
senseobjects,
may
see
the
inner
Self.

parācaḥ
kāmānanuyanti
bālāste
mṛtyoryanti
vitatasya
pāśam
/


atha
dhīrā
amṛtatvaṁ
viditvā
dhruvamadhruveṣviha
prārthayante
2
 parācaḥ
away,
off,
external
ca
and
kāmān
2/pl
desires
anuyanti
they
follow
b
ālāḥ1/pl
the
simple-minded,
ignorant,
te
they
mṛtyoḥ
of
death
yanti
they
get
entangled
in
vitatasya
of
the
expansive
i.e.
ignorance,
desire,
action,
pāśam
noose,
trap
atha
hence
dhīrāḥ
the
discriminating
people
amṛtatvam
immortality

viditv
ā
having
known
dhruvam
unchangeable,
immovable,
eternal
-
adhruveṣu
7/pl
amongst
the
impermanent,
iha
here,
in
this
place,
now,
prārthayante
they
ask
for,
desire,
demand,
claim,

K.2.1.2
The
ignorant
follow
desires
for
external
things.
They
get
entangled
in
the
traps
of
death
such
as
ignorance,
desires
and
selfish
actions.
The
discriminating
people
having
known
immortality
seek
the
eternal
amongst
the
impermanent.

yena
rūpaṁ
rasaṁ
gandhaṁ
śabdān
sparśāṁśca
maithunān
/
etenaiva
vijānāti
kimatra
pariśiṣyate.
etadvai
tat
3

yena
(that)
by
which
rūpam
form
rasam
taste
gandham
smell
śabdān
sounds
sparśām
touch
ca
and
maithunān
2/pl
sexual
intercourse,
sexual
sensations
or

pleasures,
etena
by
this
eva
only,
alone
vijānāti
(people)
understand,
know,
recognize,
distinguish,
kim
what
atra
here,
in
this
place,
now,
pariśiṣyate
is
left
as
a
remainder,
remains
behind,
etad
this,
this
here
vai
particle
of
emphasis
and
affirmation,
verily,
tat
that

K
2.1.3
What
remains
here
now
is
verily
That.
This
is
that
Self
by
which
form,
taste,
smell,
sounds,
touch
and
sexual
pleasures
are
alone
known.
 svapnāntaṁ
jāgaritāntaṁ
cobhau
yenānupaśyati
/
mahāntaṁ
vibhumātmānaṁ
matvā
dhīro
naśocati
4

svapn
āntam
2/s/m
in
the
state
of
sleeping
or
dreaming,
jāgaritāntam
in
waking,
wakefulness,
ca
and
ubhau
in
both,
yena
(that-
the
Self)
by
which
anupaśyati
he
keeps
in
view,
reflects
upon,
sees,
keeps
in
mind,considers,
perceives,
looks
upon
as,
mahāntam
great
vibhum
all-pervading
or
omnipresent
ātmānam
2/s
allpervading
Self
matvā
having
realised,
having
meditated
on,
dhīraḥ
the
wise
man
na
not
śocati
he
grieves
K2.1.4
Having
realised
that
great
all-pervading
Self
through
which
he
perceives
in
the
waking
and
dreaming
states,
the
wise
man
does
not
grieve.

The
invocation
to
the
īśā
upaniṣad


Om
pūrṇamadaḥ
pūrṇamidaṁ
pūrṇātpūrṇamudacyate
pūrṇasya
pūrṇamādāya
pūrṇamevāvaśiṣyate 

Om
śāntiḥ
śāntiḥ
śāntiḥ 



Om
pūrṇam
-adaḥ
that
(adaḥ)
is
perfect
pūrṇam-idam
this
(idam)
is
perfect
pūrṇāt
from
perfect
-pūrṇam
the
perfect
-udacyate
it
arises
(1/s/pres/pass)
pūrṇasya
of
the
perfect
pūrṇamādāya
the
perfect
having
taken
(ādāya)
pūrṇam-
eva
the
perfect
alone
(eva)
avaśiṣyate
it
remains
(1/s/pres/pass)
Om
Om
śāntiḥ
śāntiḥ
śāntiḥ
peace,
peace,
peace

Om.
That
is
perfect.
This
is
perfect.
Perfect
arises
from
perfect.
Having
taken
the
perfect
from
perfect,
perfect
alone
remains.
Om.
peace,
peace,
peace.
 Om
īśā
vāsyamidaṁ
sarvaṁ
yatkiñca
jagatyāṁ
jagat
/
tena
tyaktena
bhuñjīthā
mā
gṛdhaḥ
kasyasviddhanam

Om
Om
īśā
3/s
by
the
Lord
vāsyam
should
be
covered
idam
this
sarvam
all
yat
kim
ca
whatsoever
jagatyām
7/s
that
which
moves
on
(the
earth),
jagat
that
which
moves,
the
moving,
movable,
people,
creatures,
tena
3/s
by
that

tyaktena
by
that
detachment
(√tyaj
to
abandon,
give
up,
get
rid
of,)
bhuñjīthā
you
should
protect,
2/s/opt/act
√bhuj
Cl
7,
alternatively
-
enjoy
mā
do
not

g
ṛdhaḥ
√gṛdh
covet,
strive
for,
desire,
kasya
of
him,
his,
svid
a
particle
of
doubt,
dhanam
wealth

I.1
Om.
All
this
whatsoever
moves
on
the
earth
is
covered
by
the
Lord.
Protect
(yourself)
through
detachment.
Do
not
covet,
for
whose
is
wealth?
 The
Gāyatrī
Mantra
from
the
ṛgveda
and
the
yajurveda


Om
bhūr
bhuvaḥ
svaḥ
/
tatsaviturvareṇyaṁ
bhargo
devasya
dhīmahi
/
dhiyo
yo
naḥ
pracodayāt 


The
first
four
words
are
considered
to
be
a
separate
invocation
and
are
called
the
mahā
great
vyāhṛti
utterance
or
statement.
aum
The
Supreme
origin
of
all,
the
Absolute,
name
of
all,
bhūr
signifying
existence
-
eternal
and
unchanging,
the
earth,
the
Absolute
as
provider
of
all,
signifying
prāṇa
-
that
aspect
of
the
Absolute
which
gives
life
to
all
bhuvaḥ
signifying
absolute
consciousness,
that
one
consciousness
which
is
absolute
and
is
the
Absolute,
svaḥ
the
all-pervading
omnipresent
absolute
bliss
of
the
Absolute
tat
that,
the
Absolute,
-savitur
the
orb
of
the
sun
or
its
god,
the
sun,
the
vivifier,
the
energy
which
enables
discrimination,
gives
impetus,
and
enables
us
to
manage
our
lives
knowing
right
from
wrong.
vareṇyam
acceptance
of
the
Absolute
as
the
highest
reality,
and
surrender
to
that
Absolute
through
devotion
bhargaḥ
the
splendour,
effulgence
and
radiance
of
the
Absolute,
signifying
purity
and
purifying
influence,
devasya
signifies
everything
in
creation
as
the
Absolute
manifesting
aspects
of
himself
dhīmahi
the
intelligence
meditating
on
the
Absolute
dhiyaḥ
who?
(the
Absolute)
in
the
intellect
yaḥ
who?
(the
Absolute)
naḥ
our,
for
us,
unto
us,
pracodayāt
5/s
pra
√cud
through
inspiration

That
Supreme
Self
signified
by
eternal
and
unchanging
existence,
the
one
consciousness
of
all,
and
his
all-pervading
omnipresent
bliss.

May
he
inspire
all
our
thoughts.
May
we
live
meditating
in
our
hearts
on
the
Absolute
who
signals
himself
in
all
aspects
of
creation,
whose
effulgence
is
pure
and
purifying.
May
we
surrender
to
him
in
devotion
and
reason
as
the
one
reality,
that
Absolute
who
through
his
light
gives
life,
energy
and
the
ability
to
discriminate
right
from
wrong,
the
real
from
the
unreal
and
the
transient
from
the
eternal.

a
verse
from
‘bhaja
govindam’


satsaṅgatve
nissaṅgatvaṁ
nissaṅgatve
nirmohatvam
nirmohatve
niścalatatvaṁ
niścalatatve
jīvanmuktiḥ

satsa
ṅgatve
in
the
company
of
the
good
nissaṅgatvam
detachment
(having
the
nature
of
[tva])
nissaṅgatve
in
detachment
nirmohatvam(there
is)
absence
of
delusion
nirmohatve
in
absence
of
delusion
niścalatatvam
(there
is)
the
condition
of
absence
of
movement
niścalatatve
in
stillness
jīvan-
muktiḥ
liberation
in
life

In
the
company
of
the
good
detachment
arises.
In
detachment
there
is
an
absence
of
delusion.
In
the
absence
of
delusion
there
is
stillness.
In
stillness
there
is
liberation
while
living.

Invocation
to
the
Ka
ṭha
Upaniṣad


Om
saha
nāvavatu
.
saha
nau
bhunaktu
.
saha
vīryaṁ
karavāvahai
tejasvi
nāvadhītamastu
.
mā
vidviṣāvahai
..
Om
śāntiḥ
śāntiḥ
śāntiḥ 



Om
saha
nau
together
we
two
avatu
may
he
protect
saha
nau
together
we
two

bhunaktu
may
he
nourish
saha
vīryam
together
strength
karavāvahai
may
we
be
given
tejasvi
nau
illuminated,
brilliantly
luminous,
we
two
adhītam
astu
reflected
or
meditated
upon,
may
there
be,
mā
not
vidviṣāvahai
3/du/impv
vi√dviṣ
may
we
dislike
mutually,
oppose,
Om
śāntiḥ
śāntiḥ
śāntiḥ
Om,
peace,
peace,
peace,

May
He
protect
both
of
us.
May
He
nourish
both
of
us.
May
we
be
given
strength.
May
our
reflective
study
be
illuminated.
May
we
not
oppose
each
other.
Om,
peace,
peace,
peace.

asato
m
ā
sadgamaya
/
tamaso
mā
jyotirgamaya
/


mṛtyormāmṛtaṁ
gamaya/
Om
śāntiḥ
śāntiḥ
śāntiḥ
B.1.3.28


asataḥ
from
non-being
or
non-existence,
mā
me
sat
to
being,
existence,
true,
real.

gamaya
cause
to
go
2/s/impv/caus/act
tamasaḥ
from
darkness
mā
me
jyotiḥ
to
light
gamaya
cause
to
go
mṛtyoḥ
from
death
mā
me
amṛtam
to
immortality
gamaya,
cause
to
go
Om
śāntiḥ
śāntiḥ
śāntiḥ
Om,
peace,
peace,
peace,
Lead
me
from
the
unreal
to
the
real.
Lead
me
from
darkness
to
light.
Lead
me
from
death
to
immortality.
Om,
peace,
peace,
peace,

From
the
Yajurveda


Om
dyauḥ
śāntiḥ
.
antarikṣaṁ
śāntiḥ
.
prthivī
śāntiḥ
.
āpaḥ
śāntiḥ
.
oṣadhayaḥ
śāntiḥ
.
vanaspatayaḥ
śāntiḥ
.
viśvedevāḥ
śāntiḥ
.
brahma
śāntiḥ
.
sarvaṁ
śāntiḥ
.
śāntireva
śāntiḥ
.
om
śāntiḥ
śāntiḥ
śāntiḥ

Om
Om
dyauḥ
śāntiḥ
peace
is
the
heavens
antarikṣaṁ
śāntiḥ
peace
is
the
space
between
prthivī
śāntiḥ
the
earth
is
peace
āpaḥ
śāntiḥ
water
is
peace
oṣadhayaḥ
śāntiḥ
plants
are
peace
vanaspatayaḥ
śāntiḥ
trees
are
peace
viśvedevāḥ
śāntiḥ
all
the
powers
are
peace
brahma
śāntiḥ
Brahman
is
peace
sarvaṁ
śāntiḥ
all
is
peace
śāntireva
śāntiḥ
peace
alone
peace
om
śāntiḥ
śāntiḥ
śāntiḥ
om
peace,
peace,
peace

Om.
The
heavens
rest
in
peace,
there
is
peace
in
the
in-between,
the
earth
is
peace,
water
is
peace,
plants
are
peace,
trees
are
peace,
all
the
powers
are
peace,
Brahman
is
peace,
all
is
peace,
peace
alone
peace.

sarve
bhavantu
sukhinaḥ
sarve
santu
nirāmayāḥ
/
sarve
bhadrāṇi
paśyantu
mā
kaścit
duḥkhabhāgbhavet
//
attributed
to
Ādi
Śaṅkara
 sarve
in
all
bhavantu
1/pl/impv.
√bhū
may
there
be
sukhinaḥ
happiness
sarve
in
all
santu
1/pl/
impv.
√as
let
there
be
nirāmayāḥ
without
disease
sarve
in
all
bhadrāṇi
1/2
pl/mfn
excellent,
happy,
pleasant,
auspicious,
good,
gracious,
fair,
paśyantu
1/pl/impv
may
it
be
seen
to
be
mā
not
kaścit
any
duḥkha
misery
bhāg
portion,
part,
share,
bhavet
it
should
be,
could
be,
may
be,
 All
be
happy,
all
be
without
disease,
may
all
creatures
have
well-being
and
none
be
in
misery
of
any
kind.

vedaman
ūcyācāryo’ntevāsinamanuśāsti
.
satyaṁ
vada
.
dharmaṁ
cara
.
svādhyāyānmā
pramadaḥ
.
ācāryāya
priyaṁ
dhanamāhṛtyaprajātantuṁ
mā
vyavacchetsīḥ
.
satyānna
pramaditavyam
.
dharmānna
pramaditavyam
.
kuśalānna
pramaditavyam
.
bhūtyaina
pramaditavyam
.
svādhyāyapravacanābhyāṁ
na
pramaditavyam
.
T
1.11.1 


vedam
the
Veda
anūcya
having
taught,
ācāryaḥ
the
teacher
-antevāsinam
2/s
the
disciple,
a
pupil
who
lives
near
his
teacher,
anuśāsti
1/s/pres/act
advises,
instructs

satyam
truth,
reality,
-vada
mfn
speak
well
or
sensibly,
dharmam
2/s
righteousness,
relating
to
justice
and
virtue,
cara
mfn
practise,
live
svādhyāyāt
5/s
from
study
(of
the
Veda)
mā
do
not
pramadaḥ
be
careless
about,
deviate,
ācāryāya
4/s
for
the
master,
teacher,
tutor,
priyam
wanted,
desired,
dhanam
wealth,
present,
any
valued
object,
āhṛtya
having
fetched
or
brought,
prajātantum
2/s
the
line
of
descendants
mā
do
not
vyavacchetsīḥ
cut
off,
break,
separate,
satyāt
from
the
truth
na
not
pramaditavyam
mfn
should
be
neglected
or
disregarded,
even
through
negligence
or
inadvertence,
bhūtyai
4/s
for
the
sake
of
welfare,
well-being,
being,
na
not
pramaditavyam
one
should
be
negligent
regarding,
svādhyāya
study
of
the
Veda,
learning,
pravacanābhyām
teaching
(of
sacred
texts)
na
not
pramaditavyamam
one
should
be
negligent
regarding,

T.
1.11.1
Having
taught
the
Veda
to
the
pupil
the
teacher
gives
him
this
advice.
Speak
the
Truth
well.
Live
righteously.
Be
patient
and
meticulous
to
avoid
mistakes
in
the
study
of
the
sacred
scriptures.
Having
brought
a
desirable
present
for
the
master
do
not
cut
off
the
line
of
descendants.
Do
not
neglect
or
disregard
the
Truth
in
any
way,
even
by
accident.
Be
careful
and
precise
about
right
actions.
Exercise
great
care
when
either
learning
or
teaching
the
Veda.

ahi
ṁsā
satyamasteyaṁ
śaucamindriyanigrahaḥ
/
etaṁ
sāmāsikaṁ
dharmaṁ
cāturvarṇye’bravīnmanuḥ
Manu
10.63


ahiṁsā
harmlessness
of
thought,
word
and
deed
satyam
truth,
reality,
speaking
the
truth
without
fail,
asteyam
abstention
from
stealing
in
thought
or
deed,
śaucam
cleanliness
indriya
-nigrahaḥ
control
of
the
senses,
etam
2/s
this
(very
near)
sāmāsikam
2/s/mfn
comprehensive,
succint,
brief,
concise,
dharmam
2/s/m
manner,
nature,
character,
thing,
virtue,
justice,
right,
morality,
customary
conduct,
righteousness,
relating
to
justice
or
virtue,
duty,
law,
cāturvarṇye
’bravīnmanuḥ
cāturvarṇye
7/s/n
in
the
four
castes
abravīt
1/s/impf
√brū
he
said
-manuḥ
Manu 

Manu
10.63 



Harmlessness
of
thought
word
and
deed,
truthfulness,
not
stealing,
purity
and
control
of
the
senses
-
these,
in
brief,
said
Manu
are
the
Dharma
for
all
four
castes.

eko
deva
ḥ
sarvabhūteṣu
gūḍhaḥ
sarvavyāpī
sarvabhūtāntarātmā
karmādhyakṣaḥ
sarvabhūtādhivāsaḥ
sākṣī
cetā
kevalo
nirguṇaśca
ekaḥ
one
devaḥ
god,
heavenly,
divine,
deity,
shining
one,
sarva(in)
all
-bhūteṣu
in
beings
gūḍhaḥ
hidden,
disguised,
secret,
sarva
all
-vyāpī
pervading,
spreading
everywhere,
reaching
through,
sarva
(of)
all
bhūta
being(s)
antara
inner
ātmā
Self
karma
(of)
action
adhyakṣaḥ
supervisor,
exercising
supervision,
controller,
director,
sarva
(in)
all
-bhūta
being(s)
-adhivāsaḥ
abode,
dwelling,
perfume,
site,
residence,
sākṣī
the
witness
cetā
attention,
in
the
heart,
in
the
mind,
consciousness,
kevalaḥ
alone,
only
nirguṇaḥ
without
the
guṇāḥ
(guṇas),
free
from
or
beyond
the
guṇāḥ
ca
and


Sve
6.11
One
shining
Deity,
hidden
in
all
beings,
all-pervading,
the
inner
Self
of
all,
overseer
of
actions,
living
in
everything,
the
Witness,
consciousness
alone,
beyond
the
realm
of
nature.
Bibliography
and
Reference
List

A
Sanskrit-English
Dictionary
–
Sir
Monier
Monier-Williams,
Motilal
Banarsidass,
Delhi,
1993
(all
page
references
unless
otherwise
noted)
(A)
Aṣṭāvakra
Saṃhitā
–
Swami
Nityaswarupananda,
Advaita
Ashrama,
Mayavati
1981
(Apte)
The
Student’s
Sanskrit
English
Dictionary
–
VS
Apte,
Motilal
Banarsidass,
Delhi
1997
(B)
Sanskrit
Manual
–
Roderick
S.
Bucknell
–Motilal
Banarsidass,
Delhi
1996
(C)
Ashtavakra
Gita
translated
by
Hari
Prasad
Shastri
–Shanti
Sadan
London
1961
(D)The
Heart
of
Awareness
a
translation
of
the
Ashtavakra
Gita
by
Thomas
Byrom
Shambhala
Dragons
1990
(E)Aṣṭāvakra
Gītā
–
Commentary
by
Swami
Chinmayananda
–
Central
Chinmaya
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Acknowledgement
 Many
thanks
to
Helen
Miller
and
Selwyn
Daniels
for
their
sterling
proof-
reading
efforts.