उपदे शसाहस्री

तत्त्वमसिप्रकरणम ्

Chapter 18

येनात्मना विलीयन्ते उद्भवन्ति च वत

ृ यः।
नित्यावगतये तस्मै नमो धीप्रत्ययात्मने।।१।।

yenātmanā vilīyante udbhavanti ca vr̥tayaḥ।

nityāvagataye tasmai namo dhīpratyayātmane।।1।।

येन आत्मना - that by which; वत

ृ यः - thoughts; विलीयन्ते उद्भवन्ति च - dissolve, arise and
[are sustained]; तस्मै - unto that; नित्यावगतये - eternal and of the nature of knowledge;
धीप्रत्ययात्मने - the essence of all thoughts of the intellect; नमः - prostrations

Prostrations unto That, which is eternal and of the nature of knowledge, which is the
essence of all thoughts of the intellect and by which thoughts arise, are sustained and
dissolve into.

प्रमथ्य वज्रोपमयक्ति
ु संभत
ृ ःै श्रत
ु रे रातिञ्शतशो वचोऽसिभिः।
ररक्ष वेदार्थनिधिं विशालधीर्नमो यतीन्द्राय गरु ोर्गरीयसे॥२॥

pramathya vajrōpamayuktisaṁbhr̥taiḥ śrutērarātiñśataśō vacō'sibhiḥ।

rarakṣa vēdārthanidhiṁ viśāladhīrnamō yatīndrāya gurōrgarīyasē॥2॥
यतीन्द्राय - to the best amongst sannyasis; गुरोः गरीयसे - greater than the Guru (i.e.:
Guru’s Guru); नमः - Salutations; विशालधीः - who is of great wisdom; वज्रोपमयक्ति
ु संभत
ृ ःै -
associated with logic akin to the Thunderbolt; श्रत
ु ःे अरातीन ् - enemies of Vedas; प्रमथ्य -
having overcome; शतशः वचोऽसिभिः - by hundreds of sword in the form of words; ररक्ष -
protected; वेदार्थनिधिम ् - the treasure of the essence of Vedanta

Salutations to the best amongst sannyasis, the Guru of my Guru [Sri

Gaudapādachāryaji], who is of great wisdom, who protected the treasure of the essence
of Vedanta by overcoming the enemies of the Vedas by hundreds of swords in the form
of words [of the scriptures] and was associated with logic akin to the Thunderbolt (the
most powerful weapon).

नित्यमक्
ु तः सदे वास्मीत्येवं चेन्न भवेन्मतिः।
किमर्थं श्रावयत्येव मातव
ृ च्छ्रुतिरादरात ् ॥३॥

nityamuktaḥ sadēvāsmītyēvaṁ cēnna bhavēnmatiḥ।

kimarthaṁ śrāvayatyēva mātr̥vacchrutirādarāt॥3॥

नित्यमक्
ु तः सद् एव अस्मि इति - “the ever free Existence I am”; एवं मतिः - this
understanding; न भवेत ् - does not come about; चेत ् - if; मातव
ृ त ् श्रुतिः - Shruti who is like a
mother; आदरात ् - with love and reverence; किम ् अर्थम ् - for what reason; श्रावयति -
teaches; एव - alone

If the understanding, “The ever free Existence I am”, does not come about [upon
listening], then for what reason does the Scripture (Shruti), which is like a mother, teach
this (oneness) alone with love and reverence?

… तत्सत्यग ्ं स आत्मा तत्त्वमसि … ॥ छा.उ ६.८.७॥

सिद्धादे वाहमित्यस्माद्यष्ु मद्धर्मो निषिध्यते।
रज्ज्वामिवाहिधीर्युक्त्या तत्त्वमित्यादिशासनैः॥४॥

siddhādēvāhamityasmādyuṣmaddharmō niṣidhyatē।
rajjvāmivāhidhīryuktyā tattvamityādiśāsanaiḥ॥4॥

सिद्धात ् एव अहम ् इति - from the ever known, independent Self; अस्माद् - from (the real) I;
तत्त्वम ्-इत्यादि-शासनैः - by the teaching of statements such as ‘That Thou Art’; यक्
ु त्या - and
by logic; यष्ु मद्धर्मः - attributes which do not belong to ‘I’; निषिध्यते - is negated; अहिधीः
इव - like the notion of serpent; रज्ज्वाम ् - in a rope

By the teachings of statements such as ‘That Thou Art’ and by logic, attributes which do
not belong to ‘I’ are negated from the real ‘I’, the ever known independent Self, just like
the notion of a serpent in a rope.

अहम्ब्रह्मास्मि…। ब.ृ उ १.४.१०॥

स यश्चायं परु
ु षे। यश्चासावादित्ये। स एकः। तै.उ २.८॥
… अयमात्मा ब्रह्म…। मा.उ २॥
… प्रज्ञानं ब्रह्म। ऐ.उ ३.१.३॥

शास्त्रप्रामाण्यतो ज्ञेया धर्मादे रस्तिता यथा।

विषापोहो यथा ध्यानाद् ह्नति
ु स्यात्पाप्मनस्तथा॥५॥

āstraprāmāṇyatō jñēyā dharmādērastitā yathā।

viṣāpōhō yathā dhyānād hnuti syātpāpmanastathā॥5॥

यथा - just as; धर्मादे ः - of Dharma etc; अस्तिता - existence; ज्ञेया - is known; शास्त्रप्रामाण्यतः
- due to the validity of scriptural statements [alone]; यथा - just as; विष-अपोहः - elimination
of poison; ध्यानाद् - via remembrance (of a specific mantra); तथा - similarly; पाप्मनः - of
the sins (ignorance); ह्नति
ु - elimination; स्यात ् - there shall be
Just as the existence of Dharma etc. and the knowledge of elimination of poison via the
remembrance of the Bija-Garuda mantra is known due to the validity of scriptural
statements alone, similarly there shall be elimination of ignorance (the primary sin)...
[via the mahāvākyas of the Upaniṣads].

सेयं दे वतैक्षत हन्ताहमिमास्तिस्रो दे वता अनेन जिवेनात्मनाऽनप्र

ु विश्य नामरूपे व्याकरवाणीति॥ छा.उ ६.३.२॥
… तत्सत्यग ्ं स आत्मा तत्त्वमसि… ॥ छा.उ ६.८.७॥
प्रतिपन्नोपाधौ त्रैकालिकनिषेधप्रतियोगित्वं मिथ्यात्वम ्। अद्वैतसिद्धिः॥
नेह नानास्ति किञ्चन। क.उ २.१.११॥
तत्त्वमस्यादिवाक्योत्थसम्यग्धीजन्ममात्रतः।अविद्या सह कार्येण नाऽऽसीदस्ति भविष्यति॥ ब.ृ उ.वा १.१.१८३॥
स्वाश्रयनिष्ठ-अत्यन्ताभाव-प्रतियोगित्वं मिथ्यात्वम ्। अद्वैतसिद्धिः॥

सद्ब्रह्माहं करोमीति प्रत्ययवात्मसाक्षिकौ।

तयोरज्ञानजस्यैव त्यागो यक्
ु ततरो मतः॥६॥

sadbrahmāhaṁ karōmīti pratyayavātmasākṣikau।

tayōrajñānajasyaiva tyāgō yuktatarō mataḥ॥6॥

सद्ब्रह्म अहम ् - ‘I am the Infinite Existence’; करोमि - ‘I am the doer’; इति - these; प्रत्ययौ -
two thoughts; आत्मसाक्षिकौ - are objects of illumination for the Witnessing Self; तयोः - of
the two; अज्ञानजस्य - of the one born of ignorance; एव - alone; त्यागः - discarding;
यक्
ु ततरो - more appropriate; मतः - considered

‘I am Infinite Existence’ and ‘I am the doer’, these two thoughts are objects of
illumination for the Witnessing Self. Of these two, discarding the one born of ignorance
(i.e.: ‘I am the doer’ thought) is considered to be more appropriate.

सदे व सौम्येदमग्र आसीदे कमेवाद्वितियम ् … । छा.उ ६.२.१॥

उपक्रमोपसम्हारावभ्यासोऽपर्व
ू ता फलम ्। अर्थवादोपपत्ती च लिङ्गं तात्पर्यनिर्णये॥

सदस्मीति प्रमाणोत्था धीरन्या तन्निभोद्भवा।

प्रत्यक्षादिनिभा वाऽपि बाध्यते दिग्भ्रमादिवत ्॥७॥

sadasmīti pramāṇōtthā dhīranyā tannibhōdbhavā।

pratyakṣādinibhā vā'pi bādhyatē digbhramādivat॥7॥

सदस्मि इति - ‘I am Infinite Existence’; प्रमाणोत्था - born from the valid means of
knowledge; धीः - understanding; अन्या - other understanding; तन्निभा उद्भवा - born of
seemingly valid means of knowledge; प्रत्यक्षादिनिभा - akin to direct perception etc.; वाऽपि
- even; बाध्यते - negates; दिग्भ्रमादिवत ् - like the delusion about direction

The understanding ‘I am Infinite Existence’ is born from the valid means of knowledge
and negates the other, born of seemingly valid means of knowledge such as direct
perception, like the delusion about direction [is negated when one is made aware of the
right direction].

कर्ता भोक्तेति यच्छास्त्रं लोकबद्

ु ध्यानव
ु ादि तत ्।
सदस्मीति श्रत
ु र्जा
े ता बाध्यतेऽन्यैतयैव धी:॥८॥

kartā bhōktēti yacchāstraṁ lōkabuddhyānuvādi tat।

sadasmīti śrutērjātā bādhyatē'nyaitayaiva dhī:॥8॥

यच्छास्त्रं - the scriptural statements such as; कर्ता भोक्ता इति - ‘...the doer, the enjoyer…’;
तत ् - that; लोकबद्
ु धि-अनव
ु ादि - speak from the standpoint of the current experience of
individuals; सदस्मि इति - ‘I am the Infinite Existence’; श्रत
ु :े जाता - born of the scriptures;
धी: - understanding; एतया - by this (scriptural understanding); अन्या - other (erroneous
understanding); बाध्यते एव - is indeed negated

The scriptural statements such as ‘... the doer, the enjoyer…’ speak from the standpoint
of the current experience of the individuals (i.e.: re-stating what is already known). The
understanding ‘I am the Infinite Existence’ is born from the scriptures and by this [right
understanding], the other [erroneous understanding] is indeed negated.

सत्यं वद। धर्मं चर। तै.उ १.१९॥

… स हि कर्ता॥ ब.ृ उ ४.३.१०॥
… भोक्त्याहुर्मनीषिणः। क.उ १.३.४॥
विरोधे गण
ु वादस्स्यादनव
ु ादोऽवधारिते। भत
ू ार्थवादस्तद्धानादर्थवादस्त्रिधा मतः॥ प.ू मी ॥

सदे व त्वमसीत्यक्
ु ते नात्मनो मक्
ु तता स्थिरा।
प्रवर्तते प्रसंचक्षामतो यक्
ु त्याऽनचि
ु न्तयेत ्॥९॥

sadēva tvamasītyuktē nātmanō muktatā sthirā।

pravartatē prasaṁcakṣāmatō yuktyā'nucintayēt॥9॥

सदे व त्वम ् असि इति - ‘Existence alone you are’ thus; उक्ते - having said; आत्मनः - of the
Self; मक्
ु तता - Liberation (understanding); न स्थिरा - not firm; अतो - therefore; प्रवर्तते - the
need [arises]; प्रसंचक्षाम ् - for repetition; यक्
ु त्या - with logic; अनचि
ु न्तयेत ् - [one] should
think

Opponent: Having said (by merely saying) - ‘Existence alone you are’, the Liberation
(understanding) of the Self [does] not become firm. Therefore, there arises the need for
repetition. One should think repeatedly (about the teachings) with the use of logic.

सकृदक्
ु तं न गह्
ृ णाति वाक्यार्थज्ञो न यो भवेत ्।
अपेक्षतेऽत एवान्यदवोचाम द्वयं हि तत ्॥१०॥

sakr̥duktaṁ na gr̥hṇāti vākyārthajñō na yō bhavēt।

apēkṣatē'ta ēvānyadavōcāma dvayaṁ hi tat॥10॥
यो - he who; सकृदक्
ु तम ् - upon hearing once; न गह्
ृ णाति - does not grasp [the subtle
purport]; वाक्यार्थज्ञः - knower of the meaning of the statement; न भवेत ् - does not
become; अपेक्षते - requires [something more]; एव - surely; अतः - therefore; तत ् अन्यद् द्वयं
- the other two (logic and repeated thinking); अवोचाम - we mentioned; हि - indeed

He who does not grasp [the subtle purport] upon hearing [the statement] once, does not
become the knower of the meaning of the statement. He surely requires [something
more]. Therefore indeed we mentioned the other two (repeated thinking along with
logic).

नियोगोऽप्रतिपन्नत्वात्कर्मणां स यथा भवेत ्।

अविरुद्धो भवेत्तावद्यावत्संवेद्यता दृढा॥११॥

niyōgō'pratipannatvātkarmaṇāṁ sa yathā bhavēt।

aviruddhō bhavēttāvadyāvatsaṁvēdyatā dr̥ḍhā॥11॥

स: नियोगः - that practice; अविरुद्धः भवेत ् - will not be contradictory; अप्रतिपन्नत्वात ् - since
[absolute oneness] is not understood; यथा कर्मणाम ् - like in case of actions; भवेत ् - there
will be [a requirement to do something additional to yield results]; तावद् - until; यावत ् - so
long; संवेद्यता - knowledge of absolute oneness; दृढा - firm

That practice [of repetition] will not be contradictory since knowledge of absolute
oneness is not understood. There will be a requirement to do something additional to
yield results, like in the case of actions. Similarly, until the knowledge of absolute
oneness is firm, so long [the repetition must be undertaken].

चेष्टितं च तथा मिथ्या स्वच्छन्दः प्रतिपद्यते।

प्रसङ्ख्यानमतः कार्यं यावदात्माऽनभ
ु य
ू ते॥१२॥
cēṣṭitaṁ ca tathā mithyā svacchandaḥ pratipadyatē।
prasaṅkhyānamataḥ kāryaṁ yāvadātmā'nubhūyatē॥12॥

स्वच्छन्दः - independent (a person who acts as per their own wishes); प्रतिपद्यते - gains
knowledge; च तथा - also; चेष्टितं - the prescribed sannyasa lifestyle; मिथ्या - would be
redundant; अतः - therefore; प्रसङ्ख्यानम ् - repetition; कार्यम ् - is to be undertaken; यावद् -
until; आत्मा - the Self; अनभ
ु य
ू ते - is realised

[If] an independent person (one who acts as per their own wishes) also gains
knowledge, then the prescribed sannyasa lifestyle would be redundant. Therefore,
repetition is to be undertaken until the Self is realised.

सदस्मीति च विज्ञानमक्षजो बाधते ध्रव

ु म ्।
शब्दोत्थं दृढसंस्कारो दोषैश्चाकृष्यते बहिः॥१३॥

sadasmīti ca vijñānamakṣajō bādhatē dhruvam।

śabdōtthaṁ dr̥ḍhasaṁskārō dōṣaiścākr̥ṣyatē bahiḥ॥13॥

अक्षजः - knowledge born of direct perception; च - and; दृढसंस्कारः - strong impressions

from of the past; सदस्मि इति - ‘Infinite Existence I am’; शब्दोत्थं विज्ञानम ् - knowledge
arising from the words of the scriptures; ध्रव
ु म ् - certainly; बाधते - negates; दोषैः - by the
defects; च - and also; आकृष्यते बहिः - is made extroverted

Knowledge born of direct perception and the strong impressions of the past certainly
negate the knowledge, ‘Infinite Existence I am’, arising from words of the scriptures
(mahāvākyas). Further, [the seeker] is made extroverted by the defects (such as likes,
dislikes etc.).

श्रत
ु ानम
ु ानजन्मानौ सामन्यविषयौ यतः।
प्रत्ययावक्षजोऽवश्यं विशेषार्थो निवारयेत ्॥१४॥
śrutānumānajanmānau sāmanyaviṣayau yataḥ।
pratyayāvakṣajō'vaśyaṁ viśēṣārthō nivārayēt॥14॥

यतः - since; श्रुत-अनम

ु ान-जन्मानौ प्रत्ययौ - the understandings born of words and inference
as the valid means; सामन्यविषयौ - have few specificities; अक्षजः - understanding born
from direct perception विशेषार्थः - which has greater specificities; अवश्यम ् - certainly;
निवारयेत ् - eliminates

Since the understanding born from direct perception has greater specificities, it certainly
eliminates the understandings born of words and inference as the valid means, which
have fewer specificities…

वाक्यार्थप्रत्ययी कश्चिन्निर्दुःखो नोपलभ्यते।

यदि वा दृश्यते कश्चिद्वाक्यार्थश्रति
ु मात्रतः॥१५॥

निर्दुःखोऽतीतदे हेषु कृतभावोऽनम

ु ीयते।
चर्या नोऽशास्त्रसंवेद्या स्यादनिष्टं तथा सति॥१६॥

vākyārthapratyayī kaścinnirduḥkhō nōpalabhyatē।

yadi vā dr̥śyatē kaścidvākyārthaśrutimātrataḥ॥15॥

nirduḥkhō'tītadēhēṣu kr̥tabhāvō'numīyatē।
caryā nō'śāstrasaṁvedyā syādaniṣṭaṁ tathā sati॥16॥

वाक्यार्थप्रत्ययी - one who has done shravanam of māhāvākya; कश्चिद् - some individual;
निर्दुःखः - devoid of sorrows; न उपलभ्यते - not seen; यदि वा - in case; कश्चिद् - some
individual; वाक्यार्थश्रुतिमात्रतः - by mere listening to the māhāvākyas; दृश्यते - is seen;
निर्दुःखः - devoid of sorrows
अतीतदे हेषु - in past lives; कृतभावः - has accomplished (repetition); अनम
ु ीयते - is inferred;
चर्या - life of sannyasa; नो - our; अशास्त्रसंवेद्या स्याद् - will not remain a prescribed
injunction of the scriptures; तथा - also; सति - in such case; अनिष्टम ् - undesired result
[the fall from sannyasa ashram will occur]

An individual who has done the śravaṇam of māhāvākya is not seen to be devoid of
sorrows. In case some individual is seen to be devoid of sorrows by the mere listening
to the māhāvākyas…
… then it is inferred that he has accomplished (repetition) in past lives. [if liberation is
gained merely by śravaṇam of māhāvākya, then] our life of sannyasa will not remain a
prescribed injunction of the scriptures, and in that case, there shall also be the
undesired result (i.e. the fall from sannyasa ashram will occur).

सदसीति फलं चोक्त्वा विधेयं साधनं यतः।

न तदन्यत्प्रसङ्ख्यानात्प्रसिद्धार्थमिहे ष्यते॥१७॥

sadasīti phalaṁ cōktvā vidhēyaṁ sādhanaṁ yataḥ।

na tvadanyaprasaṅkhyānātprasiddhārthamihēṣyatē॥17॥

यतः - since; सद् असि इति - ‘Infinite Existence you are’; फलम ् - result; च - and; उक्त्वा -
having said; साधनम ् - means; विधेयम ् - is prescribed; तद् - that (result); प्रसिद्धार्थम ् - goal
which is self existing; अन्यत ् प्रसङ्ख्यानात ् - other than repeated thinking with logic; इह -
here (in vedanta); न इष्यते - not considered

Since the means are prescribed after having said ‘Infinite Existence you are’ and the
result, [therefore] in Vedanta, that goal which is self existing (i.e.: Bramhan), is not
considered to be the result of any means other than the repeated thinking with logic
(prasaṅkhyānam).
तस्मादनभ
ु वायैव प्रसंचक्षीत यत्नतः।
त्यजन्साधनतत्साध्यविरुद्धं शमनादिमान ्॥१८॥

tasmādanubhavāyaiva prasaṁcakṣīta yatnataḥ।

tyajansādhanatatsādhyaviruddhaṁ śamanādimān॥18॥

तस्माद् - therefore; अनभ

ु वाय एव - for direct experience alone; प्रसंचक्षीत - do
prasankyanam; यत्नतः - with efforts; त्यजन्साधनतत्साध्यविरुद्धं - giving up those means
with are opposed to the desired results (karma); शमनादिमान ् - the one who is endowed
with shama etc.

Therefore, the one who is endowed with shama etc., for the direct experience [of the
Self] alone one should do prasaṅkhyānam with efforts and giving up those means which
are opposed to the desired results (karma).

नैतदे वं रहस्यानां नेति नेत्यवसानतः।

क्रियासाध्यं परु ा श्राव्यं न मोक्षो नित्यसिद्धतः॥१९॥

naitadēvaṁ rahasyānāṁ nēti nētyavasānataḥ।

kriyāsādhyaṁ purā śrāvyaṁ na mōkṣō nityasiddhataḥ॥19॥

न एतद् एवम ् - it is not so; रहस्यानाम ् - of the Upaniṣads; नेति नेति - ‘not this, not this’;
अवसानतः - due to the culmination; क्रियासाध्यम ् - the goal of actions; परु ा - earlier (in the
preceding sections of the Vedas]; श्राव्यम ् - heard (stated); न - not; मोक्षः - Liberation;
नित्यसिद्धतः - since it is ever attained

Advaitin: It is not so (as suggested by you), due to the culmination of the Upaniṣads in
the statement ‘not this, not this’ [revealing Self as beyond all conditionings]. The goal of
actions has already been stated in the preceding sections of the Vedās (i.e.: in
purva-mimāṁsā not in Upaniṣads). Liberation is not the goal of any action since it is
ever attained.

दे हेन्द्रियादिषु अहं ममाभिमानरहितस्य प्रमातत्ृ वानप

ु पत्तौ प्रमाणप्रवत्त्ृ यनप
ु पत्तेः। न हीन्द्रियाण्यनप
ु ादाय प्रत्यक्षादिव्यवहारः
सम्भवति। न चाधिष्ठानमन्तरे ण इन्द्रियाणां व्यापारः सम्भवति। ब्र.सू अध्यासभाष्य॥
… अथात आदे शो नेति नेति …। ब.ृ उ २.३.६॥
अस्थल
ू मनण्वह्रस्वमदीर्घम ् …। ब.ृ उ ३.८.८॥
अप्राणो ह्यमनाः शभ्र
ु ः …। म.ु उ २.१.२॥
आवत्ति
ृ रसकृदप
ु दे शात ्॥ ब्र.सू ४.१.१॥
… आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निधिध्यसितव्यः …। ब.ृ उ २.४.५॥

पत्र
ु द:ु खं यथाध्यस्तं पित्राऽदःु खे स्व आत्मनि।
अहं कर्त्रा तथाऽधस्यस्तो नित्यादःु खे स्व आत्मनि॥२०॥

putradu:khaṁ yathādhyastaṁ pitrā'duḥkhē sva ātmani।

ahaṁkartrā tathā'dhasyastō nityāduḥkhē sva ātmani॥20॥

यथा - just as; पित्रा - by the father; पत्र

ु द:ु खम ् - sorrows of the child; स्वे अदःु खे आत्मनि - on
one’s own self which is free from sorrows; अध्यस्तम ् - superimposed; तथा - similarly;
अहं कर्त्रा - by the ego; अधस्यस्तः - [sorrow etc.] is superimposed; नित्य अदःु खे स्वे आत्मनि -
on one’s own Self which is ever free of sorrows

Just as the sorrows of the child are superimposed by the father onto himself, who is
otherwise free of problems, similarly, sorrows are superimposed upon one’s own Self,
which is ever free of problems by the ego.

… तद्यथा पत्र
ु भार्यादिषु विकलेषु सकलेषु वा अहमेव विकलो सकलो वेति… । ब्र.सू अध्यासभाष्य॥

सोऽअध्यासो नेति नेतीति प्राप्तवत्प्रतिषिध्यते।

भय
ू ोऽध्यासविधिः कश्चित्कुतश्चिन्नोपपद्यते॥२१॥
sō'adhyāsō nēti nētīti prāptavatpratiṣidhyatē।
bhūyō'dhyāsavidhiḥ kaścitkutaścinnōpapadyatē॥21॥

सः अध्यासः - that superimposition; नेति नेति इति - ‘not this, not this’; प्राप्तवत ् - the seeming
conditionings; प्रतिषिध्यते - negated; भय
ू ः - once again; अध्यासविधिः - the injunction due to
superimposition; कश्चित ् - for anyone; कुतश्चित ् - at anytime; न उपपद्यते - not possible

That superimposition of the seeming conditionings is negated [by] the statement ‘not
this, not this’. [Thereafter], the injunction (prasaṅkhyānam) due to superimposition once
again is not possible for anyone at any time.

आत्मनीह यथाऽध्यासः प्रतिषेधस्तथैव च।

मलाध्यासनिषेधौ खे क्रियेते च यथाऽबध
ु ःै ॥२२॥

ātmanīha yathā'dhyāsaḥ pratiṣēdhastathaiva ca।

malādhyāsaniṣēdhau khē kriyētē ca yathā'budhaiḥ॥22॥

यथा - just as; मलाध्यासनिषेधौ - the superimposition and negation of dirt; खे - in space;
क्रियेते - is done; इह - here; आत्मनि - in oneself; अध्यासः - superimposition; तथा - so too;
एव - indeed; प्रतिषेधः - negated; च - also; च यथा - and just as; अबध
ु ःै - by the ignorant

Just as there is superimposition of dirt, colour etc. by the ignorant which is later
negated, so too there is superimposition here in oneself (by those who consider the Self
to be other than the body, eg: nyāya-vaiśeṣika), which is indeed negated [later].

कथं पन
ु ः प्रत्यगात्मन्यविषये अध्यासो विषयतद्धर्माणाम ्? सर्वो हि परु ोऽवस्थित एव विषये विषयान्तरमध्यस्यति;
यष्ु मत्प्रत्ययापेतस्य च प्रत्यगात्मनः अविषयत्वं ब्रवीषि। उच्यते — न तावदयमेकान्तेनाविषयः, अस्मत्प्रत्ययविषयत्वात ्
अपरोक्षत्वाच्च प्रत्यगात्मप्रसिद्धेः; न चायमस्ति नियमः — परु ोऽवस्थित एव विषये विषयान्तरमध्यसितव्यमिति;
अप्रत्यक्षेऽपि ह्याकाशे बालाः तलमलिनतादि अध्यस्यन्ति; एवमविरुद्धः प्रत्यगात्मन्यपि अनात्माध्यासः॥ ब्र.सू
अध्यासभाष्य॥
प्राप्तश्चेत्प्रतिषिध्येत मोक्षोऽनित्यो भवेद्ध्रव
ु म ्।
अतोऽप्राप्तनिषेधोऽयं दिव्यग्निचयनादिवत ्॥२३॥

prāptaścētpratiṣidhyēta mōkṣō'nityō bhavēddhruvam।

atō'prāptaniṣēdhō'yaṁ divyagnicayanādivat॥23॥

प्राप्त: चेत ् - if really present; प्रतिषिध्येत - would be negated; मोक्षः - Liberation; अनित्यः -
impermanent; भवेत ् - will be; ध्रव
ु म ् - surely; अतः - therefore; अप्राप्तनिषेधः - negation of
that which is really not present; अयम ् - this; दिव्यग्निचयनादिवत ् - like the negation of fire
churning in sky etc.

If [saṁsāra/ bondage] was really present, it would be negated. Liberation will surely
then be impermanent. Therefore, this is negation of that which is really not present, akin
to the negation of fire churning in sky etc.

न भवत्यमत
ृ ं मर्त्यं न मर्त्यममत
ृ ं तथा।
प्रकृतेरन्यथाभावो न कथञ्चिद्भविष्यति॥ मा.उ.का ३.२१॥
स्वभावेनामत
ृ ो यस्य भावो गच्छति मर्त्यताम ्।
कृतकेनामत
ृ स्तस्य कथं स्थास्यति निश्चलः॥ मा.उ.का ३.२२॥

संभाव्यो गोचरे शब्दः प्रत्ययो वा न चान्यथा।

न संभाव्यौ तदात्मत्वादहं कर्तुस्तथैव च॥२४॥

saṁbhāvyō gōcarē śabdaḥ pratyayō vā na cānyathā।

na saṁbhāvyau tadātmatvādahaṁkartustathaiva ca॥24॥

शब्दः प्रत्ययः वा - words (शब्दप्रमाणम ्) or other means of knowledge (प्रमाणान्तरम ्); गोचरे -
in objects which become known; संभाव्यः - use is possible; न च अन्यथा - and not
otherwise; तद् आत्मत्वाद् - being the self of that (the valid means of knowledge); न
संभाव्यौ - use is not possible; तथा एव च - and also [being the self]; अहं कर्तुः - of the knower

The use of words or other means of knowledge is possible in [knowing] objects which
become known, and not otherwise. The use of words or other means of knowledge is
not possible [in knowing Bramhan] since it is the Self of the valid means of knowledge
and also of the knower.

अहं कर्त्रात्मनि न्यस्तं चैतन्ये कर्तृतादि यत ्।

नेति नेतीति तत्सर्वं साहं कर्त्रा निषिध्यते॥२५॥

ahaṁkartrātmani nyastaṁ caitanyē kartr̥tādi yat।

nēti nētīti tatsarvaṁ sāhaṁkārtrā niṣidhyatē॥25॥

यत ् - that which; अहं कर्त्रा - by the ahaṁkāra (ego); आत्मनि चैतन्ये - in the Self which is of
the nature of Consciousness; कर्तृतादि - doership etc.; न्यस्तम ् - superimposed; नेति नेति
इति - by the statement ‘not this, not this’; तत्सर्वम ् - all that; साहं कर्त्रा - along with the
ahaṁkāra; निषिध्यते - is negated

That doership etc. which are superimposed in the Self - which is of the nature of
Consciousness, by the ahaṁkāra, are all negated - along with the ahaṁkāra, by the
statement ‘not this, not this’.

उपलब्धिः स्वयंज्योतिर्दृशिः प्रत्यक्सदक्रियः।

साक्षात्सर्वान्तरः साक्षी चेता नित्योऽगण
ु ोऽद्वयः॥२६॥

upalabdhiḥ svayaṁjyōtirdr̥śiḥ pratyaksadakriyaḥ।

sākṣātsarvāntaraḥ sākṣī cētā nityō'guṇō'dvayaḥ॥26॥
उपलब्धिः - ever available; स्वयंज्योतिः - self luminous; दृशिः - the Seer; प्रत्यक् - proximate;
सद् - existence; अक्रियः - actionless; साक्षात ् - immediate (directly known); सर्वान्तरः -
innermost; साक्षी - witness; चेता - consciousness; नित्यः - eternal; अगण
ु ः - attributeless;
अद्वयः - non-dual

[The Self is] ever available, self luminous, the Seer, proximate, existence, actionless,
immediate, innermost, witness, consciousness, eternal, attributeless and non-dual.

अनाशिनोऽप्रमेयस्य तस्माद्यध्
ु यस्व भारत॥ भ.गी २.१८॥
स नित्योप्लब्धिः स्वरुपोऽहमात्मा॥ हस्तामलकस्तोत्रम ् १॥
साक्षी चेता केवलो निर्गुणश्च॥ श्वे.उ ६.११॥
… यदे व साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरः …॥ ब.ृ उ ३.५.१॥
नित्यो नित्यानां चेतनश्चेतनानाम ् …॥ क.उ २.२.१३॥
… शान्तं शिवमद्वैतम ् …॥ मा.उ ७॥

सन्निधौ सर्वदा तस्य स्यात्तदाभोऽभिमानकृत ्।

आत्मात्मीयं द्वयं चातः स्यादहं ममगोचरः॥२७॥

sannidhau sarvadā tasya syāttadābhō'bhimānakr̥t।

ātmātmīyaṁ dvayaṁ cātaḥ syādahaṁmamagōcaraḥ॥27॥

अभिमानकृत ् - the ahaṁkāra (ego); तस्य - of the Self; सर्वदा - always; सन्निधौ - in close
proximity; स्याद् - is; तद्-आभ: - endowed with illumination; अतः - therefore; आत्मा - I;
आत्मीयम ् - mine; द्वयम ् - both; च - and; स्याद् - become; अहं -मम-गोचरः - the object of ‘I’
and ‘my’ thoughts

The ahaṁkāra is always in close proximity of the Self. [As a result] it (as though)
becomes endowed with illumination. Therefore, both, ‘I’ and ‘mine’, which are the object
of I-thought and my-thought respectively, become [possible].

यष्ु मदस्मत्प्रत्ययगोचरयोर्विषयविषयिणोस्तमःप्रकाशवद्विरुद्धस्वभावयोरितरे तरभावानप

ु पत्तौ सिद्धायाम ्, तद्धर्माणामपि
सत
ु रामितरे तरभावानप
ु पत्तिः। ब्र.सू अध्यासभाष्य॥
जातिकर्मादिमत्त्वाद्धि तस्मिञ्शब्दास्त्वहं कृति।
न कश्चिद्वर्तते शब्दस्तदभावात्स्व आत्मनि॥२८॥

jātikarmādimattvāddhi tasmiñśabdāstvahaṁkr̥ti।
na kaścidvartatē śabdastadabhāvātsva ātmani॥28॥

हि - indeed; तस्मिन ् अहं कृति - in that ahaṁkāra (ego); शब्दाः - words; वर्तते - function;
जातिकर्मादिमत्त्वाद् - since it is with specie, activity etc.; तु - but; स्वे आत्मनि - in one’s Self,
न कश्चिद् शब्दः - no words at all; तद् अभावात ् - due to its absence (of specie, activity etc.)

Indeed, in that ahaṁkāra, words [do] function since it is with specie, activity etc. But due
to the absence of specie, activity etc. in one’s Self, no words at all [function].

यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। तै.उ २.९॥

न तत्र चक्षुर्गच्छति न वाग्गच्छति नो मनः …। के.उ १.३॥

आभासो यत्र तत्रैव शब्दाः प्रत्यग्दृशि ं स्थिताः।

लक्षयेयर्न
ु साक्षात्तमभिदध्यःु कथंचन॥२९॥

ābhāsō yatra tatraiva śabdāḥ pratyagdr̥śiṁ sthitāḥ।

lakṣayēyurna sākṣāttamabhidadhyuḥ kathaṁcana॥29॥

यत्र - where; आभासः - reflection; तत्र - there; एव - alone; शब्दाः - words; स्थिताः - stand;
प्रत्यग्दृशिम ् - the Inner Witness (Self); लक्षयेयःु - indicate; तम ् - that (Self); अभिदध्यःु -
reveal; न साक्षात ् - never directly; कथंचन - no words ever
Where the reflection [of the Self is available], there alone the words stand and indicate
the Inner Witness (Self). That Self is never revealed directly by the words [i.e.: not via
the direct meaning (vācyārtha) but only via the implied meaning (lakṣyārtha)].

… स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि या न महिम्नीति। छा.उ ७.२४.१॥

तं त्वौपनिषदं परु
ु षं पच्
ृ छामि। ब.ृ उ २.९.२६॥

न ह्यजात्यादिमाङ्कश्चिदर्थः शब्दै र्निरूप्यते॥३०॥

na hyajātyādimāṅkaścidarthaḥ śabdairnirūpyatē॥30॥

हि - indeed; अजात्यादिमान ् - that which is without specie etc; कश्चिद् - any; अर्थः - object;
शब्दै ः - by words; न निरूप्यते - not indicated

Indeed, any object which is without specie etc., is not indicated by words.

आत्माभासो यथाहं कृदात्मशब्दै स्तथोच्यते।

उल्मक
ु ादौ यथाग्न्यर्थाः परार्थत्वान्न चाञ्जसा॥३१॥

ātmābhāsō yathāhaṁkr̥dātmaśabdaistathōcyatē।
ulmukādau yathāgnyarthāḥ parārthatvānna cāñjasā॥31॥

यथा - just as; उल्मक

ु ादौ - in a torch etc.; उच्यते - spoken of (referred to); यथा - like [burning
etc]; अग्न्यर्थाः - words relating to fire; परार्थत्वात ् - since they (words) are in reality used in
relation to something else; न च अञ्जसा - but not directly; तथा - so too; आत्माभासः -
reflection of Self; अहं कृद् - ahaṁkāra; आत्मशब्दै ः - by the word ‘ātmā’

Just as a torch etc. is referred to with words relating to fire, like [burning etc.] but never
directly, since those words are in reality used in relation to something else, so too
ahaṁkāra, which is a reflection of the Self, [is referred to] by the word ‘ātmā’.
मख
ु ादन्यो मख
ु ाभासो यथाऽऽदर्शानक
ु ारतः।
आभासान्मख
ु मप्येवमादर्शाननव
ु र्तनात ्॥३२॥

mukhādanyō mukhābhāsō yathā''darśānukārataḥ।

ābhāsānmukhamapyēvamādarśānanuvartanāt॥32॥

यथा - just as; मख

ु ाभासः - the reflection of the face; मख
ु ाद् अन्यः - is different from the face;
आदर्शानक
ु ारतः - being a follower (product) of the mirror; मख
ु म ् - the face; आभासाद् - from
the reflection; अपि - also; एवम ् - so too (i.e.: is different); आदर्श-अननव
ु र्तनात ् - since it does
not follow the mirror

Just as the reflection of the face is different from the face, since [the reflection] is a
follower (product) of the mirror, [so too] the face is also different from the reflection,
since it does not follow the mirror (i.e.: it is independent).

… अहं ब्रह्मास्मि …। ब.ृ उ १.४.१०॥

अहं कृत्यात्मनिर्भासो मख
ु ाभासवदिष्यते।
मख
ु वत्स्मत
ृ आत्माऽन्योऽविविक्तौ तौ तथैव च॥३३॥

ahaṁkr̥tyātmanirbhāsō mukhābhāsavadiṣyatē।
mukhavatsmr̥ta ātmā'nyō'viviktau tau tathaiva ca॥33॥

अहं कृति - in ahaṁkāra; आत्मनिर्भासः - reflection of ātmā; मख

ु ाभासवद् - like the reflection of
the face [in the mirror]; इष्यते - considered; मख
ु वत ् - like the face; आत्मा - the Self; अन्यः -
distinct; स्मत
ृ ः - considered; अविविक्तौ - inseparable; तौ - the two (the Self and its
reflection); तथा एव - so too indeed; च - and (the reflecting medium - the mind)
The reflection of ātmā in ahaṁkāra is considered to be like the reflection of the face [in
the mirror]. The Self is considered to be like the face. The two (the reflection and the
Self) are inseparable [in essence] and also the reflecting medium - the mind.

अहं कारस्य तादात्म्यं चिच्छायादे हसाक्षिभिः।

सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात ्॥ दृग्दृश्यविवेकः ७॥

संसारी च स इत्येक आभासो यस्त्वहं कृतिः।

वस्तच्
ु छाया स्मत
ृ रे न्यन्माधर्या
ु दि च कारणम ्॥३४॥

saṁsārī ca sa ityēka ābhāsō yastvahaṁkr̥tiḥ।

vastucchāyā smr̥tēranyanmādhuryādi ca kāraṇam॥34॥

यः आभासः - that reflection; तु - indeed; सः अहं कृतिः - is the ahaṁkāra; संसारी च - and is
bound; इति - thus; एके - one group; वस्तच्
ु छाया - the reflection (shadow); स्मत
ृ ःे - on the
basis of Smriti; अन्यत ् च कारणम ् - and another reason [being]; माधर्या
ु दि - gives comfort
etc.

‘The ahaṁkāra is indeed the reflection [of Consciousness] and is bound’, thus claim one
group. [They consider] the reflection as a real entity on the basis of Smriti and also
because the shadow gives comfort etc. [to those who stand under it].

ज्ञैकदे शो विकारो वा तदाभासाश्रयः परे ।

अहं कर्तैव संसारी स्वतन्त्र इति केचन॥३५॥

jñaikadēśō vikārō vā tadābhāsāśrayaḥ parē।

ahaṁkartaiva saṁsārī svatantra iti kēcana॥35॥
ज्ञैकदे शः - one aspect of Consciousness; विकारः - modification (effect) of Consciousness;
वा - or; परे - others; तद् - that; आभासाश्रयः - the locus of reflection; अहं कर्ता - the ahaṁkāra;
एव संसारी - is indeed transmigratory (bound); स्वतन्त्र - independent; इति - thus; केचन -
some others

[Some claim] one aspect of Consciousness or the effect of Consciousness is [bound];

others say the ahaṁkāra which is the locus of the reflection is bound; yet some others
say that the ahaṁkāra is independent and is bound.

ममैवांशो जीवलोके जीवभत

ू ः सनातनः। भ.गी १५ .७॥
तदे तत्सत्यं यथा सद
ु ीप्तात्पावकाद्विस्फुलिङ्गाः सहस्रशः प्रभवन्ते सरूपाः।
तथाक्षराद्विविधाः सोम्य भावाः प्रजायन्ते तत्र चैवापियन्ति॥ म.ु उ २.१ ॥
स यथोर्णनाभिस्तन्तन
ु ोच्चरे द्यथाग्नेः क्षुद्रा विस्फुलिङ्गा व्यच्
ु चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे दे वाः
सर्वाणि भत
ू ानि व्यच्
ु चरन्ति … ॥ ब.ृ उ २.१.२०॥
… तन्मनो दिशं दिशं पतित्वान्यत्रायतनमलब्ध्वा …॥ छा.उ ६.८.२॥

अहं कारादिसंतानः संसारी नान्वयी क्वचित ्।

इत्येवं सौगता आहुस्तत्र न्यायो विचार्यताम ्॥३६॥

ahaṁkārādisaṁtānaḥ saṁsārī nānvayī kvacit।

ityēvaṁ saugatā āhustatra nyāyo vicāryatām॥36॥

अहं कारादिसंतानः - the entire lineage starting from ahaṁkāra (being nothing but
momentary consciousness); संसारी - is bound; न अन्वयी क्वचित ् - there is nothing
constant; इति एवम ् - thus in this manner; आहुः - say; सौगताः - the Idealists (followers of
Buddha); तत्र - in all the above cases; न्यायः - logically; विचार्यताम ् - ought to enquire

‘The entire lineage starting from ahaṁkāra (being nothing but momentary
consciousness), is bound. There is nothing which is constant’, thus say the followers of
Lord Buddhā (Idealists1). In all the above cases, one ought to enquire logically.

1
Idealists are followers of the Buddhist School of thought which believes in Momentary Consciousness. It
is known as क्षणिकवाद or योगाचारमतम ्
संसारिणां कथा त्वास्तां प्रकृतं त्वधन
ु ोच्यते।
मख
ु ाभासो य आदर्शे धर्मो नान्यतरस्य सः।
द्वयोरे कस्य चेद्धर्मो वियक्
ु तेऽन्यतरे भवेत ्॥३७॥

saṁsāriṇāṁ kathā tvāstāṁ prakr̥taṁ tvadhunōcyatē।

mukhābhāsō ya ādarśē dharmō nānyatarasya saḥ।
dvayōrēkasya cēddharmō viyuktē'nyatarē bhavēt॥37॥

संसारिणां कथा तु आस्ताम ् - Let those in ignorance have their own story (understanding);
प्रकृतम ् - the ongoing topic (regarding the nature of the reflection and the locus of
ignorance); तु - however; अधन
ु ा - now; उच्यते - discussed; यः मख
ु ाभासः - that reflection of
the face; आदर्शे - in the mirror; सः धर्मः - that attribute; न अन्यतरस्य - not of either one;
द्वयोः - of the two; एकस्य - of one; चेत ् - if; धर्मः - attribute; वियक्
ु ते - upon removal (of
one); अन्यतरे - in the other; भवेत ् - will continue to be

Let those in ignorance have their own story (understanding). However, [we will] now
discuss the ongoing topic (i.e.: regarding the nature of the reflection and the locus of
ignorance). The reflection of the face in the mirror is not the attribute of either one (the
face or the mirror). If it was the attribute of one of the two, then upon removal of one, it
will continue to be present. [But it doesn’t…]

मख
ु ेन व्यपदे शात्स मख
ु स्यैवेति चेन्मतम ्।
नादर्शानवि
ु धानाच्च मख
ु े सत्यविभावतः॥३८॥

mukhēna vyapadēśātsa mukhasyaivēti cēnmatam।

nādarśānuvidhānācca mukhē satyavibhāvataḥ॥38॥

मख
ु ेन - by the face; व्यपदे शात ् - since it is referred to (called); सः - that (reflection); मख
ु स्य
- belongs to the face; एव - alone; इति - thus; चेत ् - if; मतम ् - considered; न - not correct;
आदर्शानवि
ु धानात ् - since the reflection follows the mirror; च - and; मख
ु े सति - in the
presence of face [alone]; अविभावतः - since it is not seen to appear

If considered thus - That (reflection) belongs to the face alone since it is referred to
(called) by the word ‘face’, then, this is not correct since the reflection follows the mirror
and is not seen to appear in the presence of the face alone.

द्वयोरे वेति चेत्तन्न द्वयोरे वाप्यदर्शनात ्।

अदृश्यस्य सतो दृष्टिः स्याद्राहोश्चन्द्रसर्य
ू योः॥३९॥

dvayōrēvēti cēttanna dvayōrēvāpyadarśanāt।

adr̥śyasya satō dr̥ṣṭiḥ syādrāhōścandrasūryayōḥ॥39॥

द्वयोः एव इति - ‘indeed belongs to both (the face and the mirror)’; चेत ् - if [considered]; तद्
न - that too is incorrect; द्वयोः एव - [presence] of the two; अपि - even upon; अदर्शनात ् -
since it (reflection) is absent; अदृश्यस्य सतः राहोः - of the existing, but invisible Rāhu;
दृष्टिः - cognition; स्याद् - will be; चन्द्रसर्य
ू योः - in the Moon and the Sun

If considered, ‘[the reflection] indeed belongs to both (the face and the mirror)’ - that too
is incorrect, since even upon the presence of the two, [there are occasions] when the
reflection is absent.

The opponent now considers the case of the reflection being a completely independent
entity and presents an example of Rāhu.
Opponent: There will be cognition of the existing, but invisible Rāhu in the Moon and
the Sun [during an eclipse].

राहोः प्रागेव वस्तत्ु वं सिद्धं शास्त्रप्रमाणतः।

छायापक्षे त्ववस्तत्ु वं तस्य स्यात्पर्व
ू यक्ति
ु तः॥४०॥
rāhōḥ prāgēva vastutvaṁ siddhaṁ śāstrapramāṇataḥ।
chāyāpakṣē tvavastutvaṁ tasya syātpūrvayuktitaḥ॥40॥

राहोः - of Rahu; प्राग ् - prior; एव - indeed; वस्तत्ु वम ् - existence; शास्त्रप्रमाणतः - via the
scriptures which are a valid means of knowledge; सिद्धम ् - established; छायापक्षे - in
case of Rahu being a mere shadow of Earth; तु - but; अवस्तत्ु वम ् - non-existence; तस्य -
of the shadow; स्यात ् - will occur; पर्व
ू यक्ति
ु तः - via the logic stated earlier

Advaitin: Indeed, the existence of Rahu is established prior itself via the scriptures
which are a valid means of knowledge. But, in case [you consider] Rahu being a mere
shadow of Earth, the non-existence of the entity ‘shadow’ will occur via the logic stated
earlier.

छायाक्रान्तेर्निषेधोऽयं न तु वस्तत्ु वसाधकः।

न ह्यर्थान्तरनिष्ठं सद्वाक्यमर्थान्तरं वदे त ्॥४१॥

chāyākrāntērniṣēdhō'yaṁ na tu vastutvasādhakaḥ।
na hyarthāntaraniṣṭhaṁ sadvākyamarthāntaraṁ vadēt॥41॥

छायाक्रान्तेः - of walking over the shadow [of Guru etc.]; अयम ् - this; निषेधः - prohibition; न
तु वस्तत्ु वसाधकः - and does not aid in establishing reality [of the shadow]; न - not; हि -
indeed; अर्थान्तरनिष्ठम ् सद् - rooted in a particular meaning; वाक्यम ् - statement; अर्थान्तरम ्
- any other meaning; वदे त ् - declare

This prohibition of walking over the shadow [of Guru etc.] does not aid in establishing
the reality of the shadow. A statement rooted in a particular meaning indeed does not
declare any other meaning.
माधर्या
ु दि च यत्कार्यमष्ु णद्रव्याद्यसेवनात ्।
छायाया न त्वदृष्टत्वादपामेव च दर्शनात ्॥४२॥

mādhuryādi ca yatkāryamuṣṇadravyādyasēvanāt।
chāyāyā na tvadr̥ṣṭatvādapāmēva ca darśanāt॥42॥

माधर्या
ु दि - comfort etc.; च - and; यत ् - that; कार्यम ् - effect; उष्णद्रव्यादि असेवनात ् - due to
the absence of direct exposure to heat; छायायाः - of the shadow; न - not; तु - indeed;
अदृष्टत्वाद् - since it is not observed [every time]; अपाम ् - in water; एव च दर्शनात ् - and due
to it (comfort) certainly being seen

That (aforementioned) effect, i.e.: comfort etc. is due to the absence of direct exposure
to heat and not the effect of the shadow, since it (the correlation of shadow giving
comfort) is not observed every time; and due to it (comfort) certainly being seen in
water.

आत्माभासाश्रयाश्चैवं मख
ु ाभासाश्रया यथा।
गम्यन्ते शास्त्रयक्ति
ु भ्यामाभासासत्त्वमेव च॥४३॥

ātmābhāsāśrayāścaivaṁ mukhābhāsāśrayā yathā।

gamyantē śāstrayuktibhyāmābhāsāsattvamēva ca॥43॥

यथा - just as; मख

ु -आभास-आश्रयाः - the face, its reflection and the reflecting medium;
गम्यन्ते - are known [distinctly]; च एवम ् - in the same manner; आत्मा-आभास-आश्रयाः - the
Self, its reflection and the medium of reflection (the antaḥkaraṇa); शास्त्रयक्ति
ु भयाम ् - by
scriptures and logic; आभासासत्त्वम ् - illusoriness of the reflection; एव च - indeed
[determined]

Just as the face, its reflection and the reflecting medium are known distinctly, in the
same manner the Self, its reflection and the antaḥkaraṇa are also recognized to be
distinct. However, by scriptures and logic (as given above), the illusoriness of the
reflection is indeed determined.

… रूपं रूपं प्रतिरूपो बभव

ू । ब.ृ उ २.५.१९, क.उ २.२.१०॥
इन्द्रो मायाभिः परु
ु रूप ईयते। ब.ृ उ २.५.१९॥
… अनीशया शोचति मह्
ु यमानः। म.ु उ ३.१.२, श्वे.उ ४.७॥
एको वशी सर्वभत
ू ान्तरात्मैकं रूपं बहुधा यः करोति। क.उ २.२.१२॥
आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा। मा.उ.का २.६॥
यस्यैव स्फुरणं सदात्मकम ् …। दक्षिणामर्ति
ू स्तोत्रम ् ३॥
पश्यन्नात्मनि मायया बहिरिव …। दक्षिणामर्ति
ू स्तोत्रम ् १॥

न दृशेरविकारित्वादाभासस्याप्यवस्तत
ु ः।
नाचितित्वादहं कर्तुः कस्य संसारिता भवेत ्॥४४॥

na dr̥śēravikāritvādābhāsasyāpyavastutaḥ।
nācititvādahaṁkartuḥ kasya saṁsāritā bhavēt॥44॥

न - cannot (be); दृशेः - of the Seer; अविकारित्वात ् - since it is free of all modifications;
आभासस्य - of the reflection of Consciousness; अपि - also [not]; अवस्तत
ु ः - since it is not a
real entity; न - not; अहं कर्तुः - of the ahaṁkāra; अचितित्वात ् - since it is inert by nature;
कस्य - for whom; संसारिता - transmigratoriness; भवेत ् - will be

Transmigratoriness cannot be of the Seer since it is free of all modifications, nor of the
reflection of Consciousness since it is not a real entity, nor of the ahaṁkāra (the
reflecting medium) since it is inert by nature. Then, to whom then will transmigratoriness
belong?

तस्य भावस्ततलौ। पा.सू ५.१.११९॥

अद्वयानन्दरूपस्य सद्वयत्वं च दःु खिता।
बन्धः प्रोक्तः स्वरूपेण स्थितिर्मुक्तिरितीर्यते ॥ पञ्चदशी १०.४॥
मक्ति
ु र्हित्वाऽन्यथा रूपं स्वरुपेण व्यवस्थितिः॥ श्रीमद् भागवतम ् २.१०.६॥
न हि प्रपश्यामि ममापनद्
ु याद्यच्छोकमच्
ु छोषणमिन्द्रियाणाम ्।
अवाप्य भम
ू ावसपत्नमद्
ृ धं राज्यं सरु ाणामपि चाधिपत्यम ्॥ भ.गी २.८॥
श्रुतब्रह्मणोऽपि यथापर्वं
ू सख ु दःु खादिसंसारिधर्मदर्शनात ् …। ब्र.सू भा १.१.४॥

अविद्यामात्र एवातः संसारोऽस्त्वविवेकतः।

कूटस्थेनात्मना नित्यमात्मवानात्मनीव सः॥४५॥

avidyāmātra ēvātaḥ saṁsārō'stvavivēkataḥ।

kūṭasthēnātmanā nityamātmavānātmanīva saḥ॥45॥

अतः - therefore; संसारः - transmigration; अविद्यामात्र - of the nature of ignorance; एव -

alone; अस्तु - is; सः - that (saṁsāra); अविवेकतः - due to the lack of discrimination; नित्यम ्
- always; कूटस्थेन आत्मना- by the unchanging Self; आत्मवान ् - gains existence; आत्मनि -
in the Self; इव - as though

Therefore, transmigration (saṁsāra) is of the nature of ignorance alone. That saṁsāra

is due to the lack of discrimination [of the Self]. In the Self, as though, that (saṁsāra)
always gains existence by the unchanging Self.

सा अविद्या कस्य इति। यस्य दृश्यते तस्य एव। कस्य दृश्यते इति। अत्र उच्यते — ‘अविद्या कस्य दृश्यते?’ इति प्रश्नः
निरर्थकः। कथम ्? दृश्यते चेत ् अविद्या, तद्वन्तमपि पश्यसि। न च तद्वति उपलभ्यमाने ‘सा कस्य?’ इति प्रश्नो यक्
ु तः।…
ननु ममैव अविद्या। … भ.गी शङ्करभाष्य १३.२॥

रज्जस
ु र्पो यथा रज्ज्वा सात्मकः प्राग्विवेकतः।
अवस्तस
ु न्नपि ह्येष कूटस्थेनात्मना तथा॥४६॥

rajjusarpō yathā rajjvā sātmakaḥ prāgvivēkataḥ।

avastusannapi hyēṣa kūṭasthēnātmanā tathā॥46॥

यथा - just as; रज्जस

ु र्पः - the snake appearing in rope; रज्ज्वा स-आत्मकः - with the rope as
its existence; विवेकतः प्राक् - prior to discrimination (between the two); हि - indeed; तथा -
so too; एष - this (saṁsāra); अवस्तस
ु न ् अपि - even though not really existing; कूटस्थेन
आत्मना - with the unchanging Self as its essence

Just as the snake appearing in the rope, prior to discrimination (between the snake and
the rope), [remains] with the rope as its existence (essence), so to indeed, this saṁsāra,
even though not really existing, remains with the unchanging Self as its essence [prior
to discrimination between the Self and saṁsāra].

सप्रयोजनता तेषां स्वप्ने विप्रतिपद्यते।

तस्मादाद्यन्तवत्त्वेन मिथ्यैव खलु ते स्मत
ृ ाः॥ मा.उ.का २.७॥

आत्माभासाश्रयश्चात्मा प्रत्ययैः स्वैर्विकारवान ्।

सख
ु ी दःु खी च संसारी नित्य एवेति केचन॥४७॥

ātmābhāsāśrayaścātmā pratyayaiḥ svairvikāravān।

sukhī duḥkhī ca saṁsārī nitya ēvēti kēcana॥47॥

आत्मा - the Self; आत्माभासाश्रयः - is the support of the reflection of the Self (i.e.: jiva); च -
and; स्वैः प्रत्ययैः - due to its own modifications; विकारवान ् - the one with modifications;
सख
ु ी - happy; दःु खी - miserable; च - and; संसारी - transmigratory; नित्यः - eternal; एव -
indeed; इति - thus; केचन - some [say]

Some say, ‘the Self, which is the support of the reflection of the Self (Jiva), due to its
modifications is the one with modifications. It is indeed happy, miserable, transmigratory
and also eternal.’

आत्माभासापरिज्ञानाद्याथात्म्येन विमोहिताः।
अहं कर्तारमात्मेति मन्यन्ते ते निरागमाः॥४८॥

ātmābhāsāparijñānādyāthātmyēna vimōhitāḥ।
ahaṁkartāramātmēti manyantē tē nirāgamāḥ॥48॥

विमोहिताः - deluded; निरागमाः - those who do not understand the true scriptural import; ते
- they; अहं कर्तारम ् आत्मा इति - ‘ahaṁkāra is the Self’; मन्यन्ते - consider; याथात्म्येन - as it
is (correct); आत्माभास-अपरिज्ञानाद् - due to lack of knowledge of the Self and its reflection

Those who are deluded and do not understand the true scriptural import, they consider
‘ahaṁkāra is the Self’, due to the lack of knowledge of the true nature of the Self and its
reflection.

निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम ्। श्वे.उ ६.१९॥

साक्षी चेता केवलो निर्गुणश्च। श्वे.उ ६.११॥
कृत्स्नः प्रज्ञानघन एव। ब.ृ उ ४.५.१३॥
अत्रायं परु
ु षः स्वयंज्योतिः। ब.ृ उ ४.३.९॥
… असङ्गो ह्ययं परु
ु षः …। ब.ृ उ ४.३.१५॥
अनीशया शोचति मह्
ु यमानः …। म.ु उ ३.१.२, श्वे.उ ४.७॥
अविद्यायामन्तरे वर्तमानाः …। म.ु उ १.२.८, क.उ १.२.५॥
अनत
ृ न
े प्रत्यढ
ू ाः…। छा.उ ८.३.२॥

संसारो वस्तस
ु स्
ं तेषां कर्तृभोक्तत्ृ वलक्षणः।
आत्माभासाश्रयाज्ञानात ् संसरन्त्यविवेकतः॥४९॥

saṁsārō vastusaṁstēṣāṁ kartr̥bhōktr̥tvalakṣaṇaḥ।

ātmābhāsāśrayājñānāt saṁsarantyavivēkataḥ॥49॥

तेषां - for them; संसारः - the world of change (transmigration); वस्तस

ु न ् - being real;
कर्तृभोक्तत्ृ वलक्षणः - characterised by notions of doership and experiencership;
आत्माभासाश्रयाज्ञानात ् - due to ignorance of the Self, its reflection and the reflecting
medium; संसरन्ति - transmigrate; अविवेकतः - due to the [consequent] inability to
discriminate
The world of change (transmigration), characterised by the notions of doership and
experiencership, being real for them, [the deluded] transmigrate due to the ignorance of
the Self, its reflection and the reflecting medium and the consequent inability to
discriminate [between the three].

नासतो विद्यते भाव नाभावो विद्यते सतः। भ.गी २.१६॥

चैतन्याभासता बद्
ु धेरात्मनस्तत्स्वरूपता।
स्याच्चेत्तं ज्ञानशब्दै श्च वेदः शास्तीति यज्
ु यते॥५०॥

caitanyābhāsatā buddhērātmanastatsvarūpatā।
syāccēttaṁ jñānaśabdaiśca vēdaḥ śāstīti yujyatē॥50॥

बद्
ु धेः - of the intellect; चैतन्याभासता - as a reflection of Consciousness; आत्मनः - of the
Self; स्वरूपता - as nature of Consciousness; तत ् - that; चेत ् - if; स्यात ् - accepted; च - then;
वेदः - the scriptures (Vedanta); तम ् - that (Self); ज्ञानशब्दै ः - by words such as ‘Knowledge’
etc.; शास्ति - teach (indicate); इति - thus; यज्
ु यते - would be justified

If [nature] of the intellect as a reflection of Consciousness and of the Self as the nature
of Consciousness is accepted, [then the statement] - ‘scriptures indicate the Self by
words such as ‘Knowledge’ etc.’, would be justified.

यतो वाचो निवर्तन्ते। अप्राप्य मनस सह। तै.उ २.९॥

न तत्र चक्षुर्गच्छति न चग्गच्छति नो मनः …। के.उ १.३॥
सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥
… शान्तं शिवमद्वैतम ् …। मा.उ ७॥

प्रकृतिप्रत्ययार्थौ यौ भिन्नावेकाश्रयौ यथा।

करोति गच्छतीत्यादौ दृष्टौ लोकप्रसिद्धितः॥५१॥
prakr̥tipratyayārthau yau bhinnāvēkāśrayau yathā।
karōti gacchatītyādau dr̥ṣṭau lōkaprasiddhitaḥ॥51॥

यथा - just as; प्रकृतिप्रत्ययार्थौ - the meaning of the verbal root and the suffix; यौ - the two;
भिन्नौ - distinct by nature; एक-आश्रयौ दृष्टौ - seen to have one locus; ‘करोति गच्छति’
इत्यादौ - in the words ‘doing, going’ etc.; लोकप्रसिद्धितः - well known

Opponent: Just as it is well known that the meaning of the two - the verbal root and the
suffix, are distinct, but seen to have one locus as in the [words] ‘doing, going’ etc…

आत्मनस्सच्चिदं शश्च बद्

ु धेर्वृत्तिरिति द्वयम ्।
संयोज्य चाविवेकेन जानामीति प्रवर्तते॥ आत्मबोधः २५॥
आत्मनो विक्रिया नास्ति बद्
ु धेर्बोधो न जात्विति।
जीवस्सर्वमलं ज्ञात्वा ज्ञाता द्रष्टे ति मह्
ु यति॥ आत्मबोधः २६॥

नानयोर्द्व्याश्रयत्वं च लोके दृष्टं स्मत

ृ ौ तथा।
जानात्यर्थेषु को हे तर्द्
ु व्याश्रयत्वे निगद्यताम ्॥५२॥

nānayōrdvyāśrayatvaṁ ca lōkē dr̥ṣṭaṁ smr̥tau tathā।

jānātyarthēṣu kō hēturdvyāśrayatvē nigadyatām॥52॥

तथा - in the same manner; न दृष्टम ् - not seen; अनयोः - for the two (i.e.: the verbal root
and suffix); द्व्याश्रयत्वम ् - belonging to two separate loci; लोके - in the world; स्मत
ृ ौच-
and in grammar; जानाति-अर्थेषु - in the case of the word ‘knowing’; द्व्याश्रयत्वे - in
belonging to two separate loci; कः - what; हे तःु - reason; निगद्यताम ् - please explain

… in the same manner, it is not seen in the world or in grammar for the verbal root and
suffix to belong to two separate loci. What is the reason for which [you propose] the
belonging (of the verbal root and the suffix) to two separate loci in the case of the word
‘knowing’? Please explain.
आत्माभासस्तु तिङ्वाच्यो धात्वर्थश्च धियः क्रिया।
उभयं चाविवेकेन जानातीत्यच्
ु यते मष
ृ ा॥५३॥

ātmābhāsastu tiṅvācyō dhātvarthaśca dhiyaḥ kriyā।

ubhayaṁ cāvivēkēna jānātītyucyatē mr̥ṣā॥53॥

तु - however; आत्माभासः - the reflection of Consciousness; तिङ्वाच्यः - indicated by the

suffix ‘तिङ्’; धात-ु अर्थः - the meaning of the verbal root; च - and; धियः - of the intellect;
क्रिया - action; उभयम ् - both; च - and; अविवेकेन - due to inability to discriminate; जानाति
इति - ‘it (Self) knows’; उच्यते - said; मष
ृ ा - erroneous

Advaitin: However, it is the reflection of Consciousness which is indicated by the the

suffix ‘तिङ्’, and the action of the intellect is the meaning of the verbal root. Due to the
inability to discriminate between the two (i.e.: the Self and the reflection of
Consciousness along with the activity of the intellect), it is said that ‘the Self knows’.
This is erroneous.

न बद्
ु धेरवबोधोऽस्ति नात्मनो विद्यते क्रिया।
अतो नान्यतरस्यापि जानातीति च यज्
ु यते॥५४॥

na buddhēravabōdhō'sti nātmanō vidyatē kriyā।

atō nānyatarasyāpi jānātīti ca yujyatē॥54॥

बद्
ु धेः - of the intellect; अवबोधः - sentiency (ability to know); न - no; अस्ति - is; च - and;
आत्मनः - of the Self; क्रिया - action; न - no; विद्यते - known; अतः - therefore; अपि
अन्यतरस्य - either of the two; जानाति इति - ‘knowing’; न यज्
ु यते - not appropriate

The ability to know does not belong to the intellect and action does not belong to the
Self. Therefore, ‘knowing’ is not appropriate for either of the two.
न जायते म्रियते वा कदाचिन्नायं भत्ू वाभविता वा न भय
ू ः।
अजो नित्यः शाश्वतोऽयं परु ाणो न हन्यते हन्यमाने शरीरे ॥ भ.गी २.२०॥
यं हि न व्यथयन्त्येते परु
ु षं परु
ु षर्षभ।
समदःु खसख
ु ं धीरं सोऽमत
ृ त्वाय कल्पते॥ भ.गी २.१५॥
नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥ भ.गी २.१६॥

नाऽप्यतो भावशब्दे न ज्ञप्तिरित्यपि यज्

ु यते।
न ह्यात्मा विक्रियामात्रो नित्य आत्मेति शासनात ्॥५५॥

nā'pyatō bhāvaśabdēna jñaptirityapi yujyatē।

na hyātmā vikriyāmātrō nitya ātmēti śāsanāt॥55॥

भावशब्दे न - via ‘bhāva vyutpatti’ (derivation by verbal root meaning); ज्ञप्तिः इति -
‘knowledge’; न अपि - also not; यज्
ु यते - appropriate; हि - indeed; आत्मा - the Self; न
विक्रियामात्रः - not of the nature of any change; अपि - also; नित्यः आत्मा इति - ‘the Self is
eternal’; शासनात ् - due to the declaration; अतः - therefore

Also, ‘knowledge’ via derivation by the verbal root meaning is not appropriate. Indeed
the Self is not of the nature of any change due to the declaration, ‘the Self is eternal’ [by
the scriptures]. Therefore…

… तमःप्रकाशवद्विरुद्धस्वभावयोरितरे तरभावानप
ु पत्तौ सिद्धायाम ्, तद्धर्माणामपि सत
ु रामितरे तरभावानप
ु पत्तिः …। ब्र.सू
अध्यासभाष्य॥

न बद्
ु धेर्बुद्धिवाच्यत्वं करणं न ह्यकर्तृकम ्।
नापि ज्ञायत इत्येवं कर्मशब्दै र्निरुप्यते॥५६॥

na buddhērbuddhivācyatvaṁ karaṇaṁ na hyakartr̥kam।

nāpi jñāyata ityēvaṁ karmaśabdairnirupyatē॥56॥

बद्
ु धेः - of the intellect; बद्
ु धिवाच्यत्वम ् - ability to be indicated by the word ‘intellect’; न -
not [of the Self]; करणम ् - instrument; न हि - certainly not [remain useful]; अकर्तृकम ् - in the
absence of a doer; एवम ् - in this manner; न अपि - also not; ज्ञायते इति - ‘known’; कर्मशब्दै ः
- via ‘karma vyutpatti’ (by objective derivation); निरुप्यते - indicated

The ability to be indicated by word ‘intellect’ belongs to the intellect and not [to the Self].
In the absence of a doer the instrument certainly no longer remains [useful] - i.e.
becomes redundant. In the same manner, nor can [the Self] be indicated by objective
derivation, as the ‘known’.

सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥

न येषामेक एवात्मा निर्दुःखोऽविक्रियः सदा।

तेषां स्याच्छब्दवाच्यत्वं ज्ञेयत्वं चात्मनः सदा॥५७॥

na yēṣāmēka ēvātmā nirduḥkhō'vikriyaḥ sadā।

tēṣāṁ syācchabdavācyatvaṁ jñēyatvaṁ cātmanaḥ sadā॥57॥

येषाम ् - according to whom; एक एव - one alone; आत्मा - the Self; सदा - ever; निर्दुःखः - free
of sorrow; अविक्रियः - free of modifications; तेषाम ् - for them; आत्मनः - of the Self;
शब्दवाच्यत्वम ् - ability to be indicated by words; ज्ञेयत्वम ् च - and ability to become known;
सदा न स्यात ् - there will never be

According to whom the Self alone is, and is ever free of sorrow and modifications, for
them, the Self can never be indicated by words or become known [as an object].
OR
According to whom the Self is not one, and ever free from sorrows and modifications,
for them, the Self will be indicated by words and will become known [as an object].
यदाऽहं कर्तुरात्मत्वं तदा शब्दार्थमख्
ु यता।
नाशनायादिमत्त्वात्तु श्रत
ु ौ तस्यात्मतेष्यते॥५८॥

yadā'haṁkarturātmatvaṁ tadā śabdārthamukhyatā।

nāśanāyādimattvāttu śrutau tasyātmatēṣyatē॥58॥

यदा - if; अहं कर्तुः - of the ahaṁkāra; आत्मत्वम ् - Self-hood; तदा - then; शब्दार्थमख्
ु यता - the
meaning of the words in the primary sense; तु - but; अशनायादिमत्त्वात ् - since [Self is
indicated as] devoid of having hunger etc.; श्रुतौ - in the Upaniṣads; तस्य - its (of the
ahaṁkāra); आत्मता - Self-hood; न इष्यते - not considered

If Self-hood [is considered to be] of the ahaṁkāra, then the meaning of the words in the
primary sense [would apply]. Since the Self is indicated in the Upaniṣads as being
devoid of having hunger etc., Self-hood is not considered to be of ahaṁkāra.

… योऽशनायापिपासे शोकं मोहं जरां मत्ृ यम

ु त्येति। एतं वै तमात्मानं विदित्वा ब्राह्मणाः …। ब.ृ उ ३.५.१॥
… न हि द्रष्टुर्दृष्टे र्विपरिलोपो विद्यतेऽविनाशित्वात ् …। ब.ृ उ ४.३.२३॥

हन्त तर्हि न मख्

ु यार्थो नापि गौणः कथंचन।
जानातीत्यादिशब्दस्य गतिर्वाच्या तथापि त॥
ु ५९॥

hanta tarhi na mukhyārthō nāpi gauṇaḥ kathaṁcana।

jānātītyādiśabdasya gatirvācyā tathāpi tu॥59॥

हन्त - alas!; तर्हि - then; न - no; मख्

ु यार्थः - primary meaning; न अपि - not even; गौणः -
secondary; कथंचन - any other; जानाति इत्यादिशब्दस्य - of words such as ‘knows’ etc.;
तथापि - yet [usage is seen]; तु - indeed; गतिः - usage; वाच्या - explained

Opponent: Alas! neither the primary meaning, nor the secondary meaning, nor any
other meaning (i.e.: indicative) of the words such as ‘knows’ etc. [is possible for the
Self]. Yet such usage is seen (in world and scriptures). This usage indeed must be
explained [by you].

सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥

शब्दानामयथार्थत्वे वेदस्याप्यप्रमाणता।
सा च नेष्टा ततो ग्राह्या गतिरस्य प्रसिद्धितः॥६०॥

śabdānāmayathārthatvē vēdasyāpyapramāṇatā।
sā ca nēṣṭā tatō grāhyā gatirasya prasiddhitaḥ॥60॥

शब्दानाम ् - of the words; अयथार्थत्वे - in case of no correct definitive meaning; वेदस्य - of

the Vedas; अपि - also [will occur]; अप्रमाणता - invalidity as means of knowledge; सा - that;
च - and; न इष्टा - not desired; ततः - therefore; अस्य - of this; प्रसिद्धितः गतिः - popular
meaning; ग्राह्या - accepted

If there is no correct definitive meaning of the words, there will also occur the invalidity
of the Vedas as a means of knowledge; and this is not desired [for us]. Therefore the
popular meaning of this word (‘know’) is to be accepted.

प्रसिद्धिर्मूढलोकस्य यदि ग्राह्या निरात्मता।

लोकायतिकसिद्धान्तः सा चानिष्टा प्रसज्यते॥६१॥

prasiddhirmūḍhalōkasya yadi grāhyā nirātmatā।

lōkāyatikasiddhāntaḥ sā cāniṣṭā prasajyatē॥61॥

यदि - if; मढ
ू लोकस्य - amongst ignorant; प्रसिद्धिः - popular; ग्राह्या - accepted;
लोकायतिकसिद्धान्तः - the materialistic (Cārvāk) philosophy; निरात्मता - denial of the Self;
प्रसज्यते - prevail; सा - that (stance); च - and; अनिष्टा - not desired
Advaitin: If [that which is] popular amongst the ignorant is accepted, then the Cārvāk
(materialistic) philosophy - which denies the existence of the Self (as separate from the
body), shall prevail (will also have to be accepted); and that (stance) is not desired.

अभियक्
ु तप्रसिद्धिश्चेत्पर्व
ू वद्दर्वि
ु वेकता।
गतिशन्
ू यं न वेदोऽयं प्रमाणं संवदत्यत
ु ॥६२॥

abhiyuktaprasiddhiścētpūrvavaddurvivēkatā।
gatiśūnyaṁ na vēdō'yaṁ pramāṇaṁ saṁvadatyuta॥62॥

अभियक्
ु तप्रसिद्धिः - meaning popular amongst the learned; चेत ् - if; पर्व
ू वत ् - as mentioned
earlier (v54); दर्वि
ु वेकता - difficulty in ascertaining; अयम ् - this; वेदः - Veda; गतिशन्
ू यम ् -
serves no purpose; न - cannot [be accepted]; प्रमाणम ् - valid means of knowledge;
संवदति - speaks rightly; उत - indeed

If the meaning popular amongst the learned is accepted, then there shall arise the
difficulty in ascertaining as mentioned earlier (v54). ‘[Then perhaps] this Veda serves no
purpose’ - [this stance too] cannot be accepted as Vedas are indeed the valid means of
knowledge and speak rightly.

अतीन्द्रियविषये वेदाः प्रमाणम ्।

आदर्शे मख
ु सामान्यं मख
ु स्येष्टं हि मानवैः।
मख
ु स्य प्रतिबिम्बो हि मख
ु ाकारे ण दृश्यते॥६३॥

ādarśē mukhasāmānyaṁ mukhasyēṣṭaṁ hi mānavaiḥ।

mukhasya pratibimbō hi mukhākārēṇa dr̥śyatē॥63॥
आदर्शे - in a mirror; मख
ु स्य - of the face; मख
ु सामान्यम ् - oneness; मानवैः - by men; इष्टम ् -
accepted; हि - indeed; मख
ु स्य - of the face; प्रतिबिम्बः - reflection; हि - indeed; मख
ु ाकारे ण -
as the form of the face; दृश्यते - is seen

[Though distinct], the oneness of the face [with the reflection] in a mirror is indeed
accepted by men. The reflection of the face is indeed seen as the form of the face.

यत्र यस्यावभासस्तु तयोरे वाविवेकतः।

जानातीति क्रियां सर्वो लोको वक्ति स्वभावतः॥६४॥

yatra yasyāvabhāsastu tayōrēvāvivēkataḥ।

jānātīti kriyāṁ sarvō lōkō vakti svabhāvataḥ॥64॥

तु - indeed; यत्र - there where; यस्य - of which; अवभासः - appearance (superimposition);

तयोः - between the two; एव - certainly; अविवेकतः - due to inability to discriminate; सर्वः -
all; लोकः - individuals; स्वभावतः - due to ignorance; जानाति इति - ‘[Self] knows’; क्रियाम ् -
actions; वक्ति - speak

Indeed, due to inability to discriminate between the two, i.e.: the locus of the
superimposition and the superimposed, all individuals due to ignorance speak of actions
[belonging to the Self], such as ‘[the Self] knows’.

… तत्रैवं सति, यत्र यदध्यासः, तत्कृतेन दोषेण गण

ु ेन वा अणम
ु ात्रेणापि स न सम्बध्यते। ब्र.सू अध्यासभाष्य॥
… एवमयमनादिरनन्तो नैसर्गिकोऽध्यासो मिथ्याप्रत्ययरूपः कर्तृत्वभोक्तत्ृ वप्रवर्तकः सर्वलोकप्रत्यक्षः। ब्र.सू अध्यासभाष्य॥
प्रतिपन्नोपाधौ त्रैकालिकनिषेधप्रतियोगित्वं मिथ्यात्वम ्। अद्वैतसिद्धिः॥

बद्
ु धेः कर्तृत्वमध्यस्य जानातीति ज्ञ उच्यते।
तथा चैतन्यमध्यस्य ज्ञत्वं बद्
ु धेरिहोच्यते॥६५॥

buddhēḥ kartr̥tvamadhyasya jānātīti jña ucyatē।

tathā caitanyamadhyasya jñatvaṁ buddhērihōcyatē॥65॥

बद्
ु धेः - of the intellect; कर्तृत्वम ् - doership; अध्यस्य - having superimposed [on the Self];
जानाति इति - ‘[Self] knows’; ज्ञः - the knower; उच्यते - said; तथा - also; चैतन्यम ् -
consciousness; अध्यस्य - having superimposed [on the intellect]; बद्
ु धेः - of the intellect;
ज्ञत्वम ् - ability to know; इह - here; उच्यते - said

Having superimposed the doership of the intellect upon the Self, [the Self] is said to be
the one who ‘knows’ - i.e.: the knower. Also, having superimposed consciousness upon
the intellect, the intellect is said to have the ability to know.

ज्ञानमत्ु पद्यते पस
ंु ां क्षयात्पापस्य कर्मणः। महा.शान्ति. २०४.८॥
आनन्दो विषयानभ
ु वो नित्यत्वमिति सन्ति धर्माः, अपथ
ृ क्त्वेऽपि चैतन्यात ् पथ
ृ गिव अवभासन्ते इति न दोषः। पञ्चपादिका
अध्यासभाष्य टीका॥
… तथा दे हधर्मान ् ‘स्थल
ू ोऽहं कृशोऽहं गौरोऽहं तिष्ठामि गच्छामि लङ्घयामि च’ इति; तथेन्द्रियधर्मान ् - ‘मक
ू ः काणः क्लीबो
बधिरोऽन्धोऽहम ्’ इति; तथान्तःकरणधर्मान ् कामसङ्कल्पविचिकित्साध्यवसायादीन ्… । ब्र.सू अध्यासभाष्य॥
यतो वाचो निवर्तन्ते। अप्राप्य मनस सह। तै.उ २.९॥
न तत्र चक्षुर्गच्छति न चग्गच्छति नो मनः …। के.उ १.३॥
सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥
यो वै भम
ू ा तत्सख
ु म ् …। छा.उ ७.२३.१॥

स्वरूपं चात्मनो ज्ञानं नित्यं ज्योतिःश्रत

ु र्य
े तः।
न बद्
ु ध्या क्रियते तस्मान्नात्मनाऽन्येन वा सदा॥६६॥

svarūpaṁ cātmanō jñānaṁ nityaṁ jyōtiḥśrutēryataḥ।

na buddhyā kriyatē tasmānnātmanā'nyēna vā sadā॥66॥

आत्मनः - of the Self; स्वरूपम ् - nature; ज्ञानम ् - Knowledge; च - and; नित्यम ् - eternal
(Existence); यतः - due to; ज्योतिः - ‘the Self is self-luminous ’; श्रुतःे - declaration of the
scripture; तस्मात ् - therefore; न आत्मना - not by the Self; न बद्
ु ध्या - not by the intellect; वा
- or; अन्येन - by any other means; सदा - ever; [ज्ञानं] क्रियते - the action of knowing
The nature of the Self is Knowledge and Existence, due to the scriptural declaration ‘the
Self is self-luminous’. Therefore the action of knowing is not ever brought about by the
Self, or by the intellect or by any other means.

सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥

तदे व ज्योतिषां ज्योतिः। ब.ृ उ ४.४.१६॥
… आत्मैवास्य ज्योतिः …। ब.ृ उ ४.३.६॥
… परु
ु षः स्वयं ज्योतिर्भवति। ब.ृ उ ४.३.९॥
… साक्षी चेता केवलो निर्गुणश्च। श्वे.उ ६.११॥
… तच्छुभ्रं ज्योतिषां ज्योतिस्तद्यदात्मविदो विदःु । म.ु उ २.२.१०॥
यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम ्॥ भ.गी १५.१२॥
निवत्ति
ृ रात्मा मोहस्य ज्ञातत्त्वेनोपलक्षितः। अद्वैतसिद्धिः ४.१॥

दे हेऽहं प्रत्ययो यद्वज्जानातीति च लौकिकाः।

वदन्ति ज्ञानकर्तृत्वं तद्वद्बद्
ु धेस्तथात्मनः॥६७॥

dēhē'haṁpratyayō yadvajjānātīti ca laukikāḥ।

vadanti jñānakartr̥tvaṁ tadvadbuddhēstathātmanaḥ॥67॥

यद्वत ् - just as; लौकिकाः - ignorant people; दे हे - in the body; अहं प्रत्ययः - ‘I’ notion; तद्वत ् -
similarly; जानाति इति - ‘[Self] knows’; च - and; वदन्ति - say (consider); बद्
ु धेः - belonging to
the intellect; ज्ञानकर्तृत्वम ् - knowership; तथा - and also; आत्मनः - of the Self

Just as, ignorant people consider the ‘I’ notion in the body, similarly they consider the
knowership to be belonging to the intellect and also to the Self - resulting in the
expression ‘Self knows’.

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमच्
ु यते।
तस्मादे वं विदित्वैनं नानश
ु ोचितम
ु र्हसि॥ भ.गी २.२५ ॥
बौद्धैस्तु प्रत्ययैरेवं क्रियमाणैश्च चिन्निभैः।
मोहिताः क्रियते ज्ञानमित्याहुस्तार्कि का जनाः॥६८॥

bauddhaistu pratyayairēvaṁ kriyamāṇaiśca cinnibhaiḥ।

mōhitāḥ kriyatē jñānamityāhustārkikā janāḥ॥68॥

एवम ् - thus; क्रियमाणैः - by the occurring; चिन्निभैः - by that which is like consciousness
(sentient); बौद्धैः प्रत्ययैः - by the thoughts of the intellect; तु - indeed; च - and; मोहिताः -
deluded; तार्कि काः - logicians; जनाः - people; ज्ञानम ् क्रियते इति - ‘knowledge is taking
place’; आहुः - say

Thus, by the occurring thoughts of the intellect which appear to be sentient [which in
reality is due to the reflection of Consciousness in the intellect], the deluded people, i.e.:
the logicians say - ‘knowledge is taking place’.

परु
ु षापराधमलिनाधिष्णा निरवद्यचक्षुरुदयापि यथा
न फलाय भर्छुविषया भवति श्रति
ु संभवापि तु तथात्मनि धीः॥ संक्षेपशारीरक॥
… तत्राज्ञानं धिया नश्येदाभासेन घटः स्फुरे त ्॥ पञ्चदशी ७.९१॥
निवत्ति
ृ रात्मा मोहस्य ज्ञातत्वेनोपलक्षितः । उपलक्षणनाशेऽपि स्यान्मक्ति
ु ः पाचकादिवत ्॥ अद्वैतसिद्धिः ४.१॥

तस्माज्ज्ञाभासबद्
ु धीनामविवेकात्प्रवर्तिताः।
जानातीत्यादिशब्दश्च प्रत्ययो या च तत्स्मति
ृ ः॥६९॥

tasmājjñābhāsabuddhīnāmavivēkātpravartitāḥ।
jānātītyādiśabdaśca pratyayō yā ca tatsmr̥tiḥ॥69॥

तस्मात ् - therefore; ज्ञ-आभास-बद्

ु धीनाम ् - of the Self, its reflection and the medium of
reflection; अविवेकात ् - due to the inability to distinguish; जानाति इत्यादिशब्दः - words such
as ‘knowing’ etc.; च प्रत्ययः - and subsequent knowledge; च - and also; या - that;
तत ्-स्मति
ृ ः - its recollection; प्रवर्तिताः - are possible
Therefore due to the inability to distinguish the Self, its reflection and the medium of
reflection, words such as ‘knowing’, subsequent knowledge and its recollection - all
become possible.

रागेच्छासख
ु दःु खादि बद्
ु धौ सत्यां प्रवर्तते।
सष
ु प्ु तौ नास्ति तन्नशे तस्माद्बद्
ु धेस्तु नात्मनः॥ आत्मबोधः २३॥

आदर्शानवि
ु धायित्वं छायाया अस्यते मख
ु े।
बद्
ु धिधर्मानक
ु ारित्वं ज्ञाभासस्य तथेष्यते॥७०॥

ādarśānuvidhāyitvaṁ chāyāyā asyatē mukhē।

buddhidharmānukāritvaṁ jñābhāsasya tathēṣyatē॥70॥

छायायाः - of the reflection; आदर्शानवि

ु धायित्वम ् - tendency to take on characteristics of the
reflecting medium; मख
ु े - in the face; अस्यते - thrown; तथा - so too; ज्ञाभासस्य - of the
reflection of Consciousness; बद्
ु धिधर्मानक
ु ारित्वम ् - tendency to take on the characteristics
of the intellect; इष्यते - considered

[There is] the tendency of the [facial] reflection to take on characteristics of the reflecting
medium. As a result, characteristics of the medium are thrown (superimposed) onto the
(original) face. Similarly, the reflection of Consciousness is considered to have the
tendency to take on the characteristics of the intellect… [and as a result, the Self
appears to have the characteristics of the intellect].

तमेतमविद्याख्यमात्मानात्मनोरितरे तराध्यासं परु स्कृत्य सर्वे प्रमाणप्रमेयव्यवहारा लौकिका वैदिकाश्च प्रवत्त

ृ ाः, सर्वाणि च
शास्त्राणि विधिप्रतिषेधमोक्षपराणि। ब्र.सू अध्यासभाष्य॥

बद्
ु धेस्तु प्रत्ययास्तस्मादात्माभासेन दीपिताः।
ग्राहका इव भासन्ते दहन्तीवोल्मक
ु ादयः॥७१॥
buddhēstu pratyayāstasmādātmābhāsēna dīpitāḥ।
grāhakā iva bhāsantē dahantīvōlmukādayaḥ॥71॥

तस्माद् - therefore; बद्

ु धेः प्रत्ययाः - the thoughts of the intellect; तु - indeed; आत्माभासेन -
by the reflection of Consciousness; दीपिताः - illumined; ग्राहकाः - the illuminators; इव - as
though; भासन्ते - appear; उल्मक
ु ादयः दहन्ति इव - wooden torch etc. as though burns

Therefore, the thoughts of the intellect, illumined by the reflection of Consciousness, as

though appear to be the illuminators (of the external world), just as the wooden torch
etc. as though burns.

स्वयमेवावभास्यन्ते ग्राहकाः स्वयमेव च।

इत्येवं ग्राहकास्तित्वं प्रतिषेधन्ति सौगताः॥७२॥

svayamēvāvabhāsyantē grāhakāḥ svayamēva ca।

ityēvaṁ grāhakāstitvaṁ pratiṣēdhanti saugatāḥ॥72॥

स्वयम ् एव - by itself alone; अवभास्यन्ते - illumined; स्वयम ् - itself; एव च - and also; ग्राहकाः -
illuminators; इति - thus; एवम ् - in this manner; ग्राहकास्तित्वम ् - existence of an [separate]
illuminator; प्रतिषेधन्ति - negate; सौगताः - the Idealists

Opponent: ‘[The thoughts] are themselves the illuminators and also the illumined’.
In this manner the Idealists negate the existence of a [separate] illuminator [of the
thoughts].

मख्
ु यो माध्यमिको विवर्तमखिलं शन्
ू यस्य मेने जगत ्
योगाचारमते तु सन्ति मतयो तासां विवर्तोऽखिलः।
अर्थोऽस्ति क्षणिकस्त्वसावनमि
ु तो बद्
ु धयेति सौत्रान्तिकः
प्रत्यक्षं क्षणभङ्गरु ं च सकलं वैभाषिको भाषते॥
यद्येवं नान्यदृश्यास्ते किं तद्वारणमच्
ु यताम ्।
भावाभावौ हि तेषां यौ नान्यग्राह्यौ सता यदि॥७३॥

yadyēvaṁ nānyadr̥śyāstē kiṁ tadvāraṇamucyatām।

bhāvābhāvau hō tēṣāṁ yau nānyagrāhyau satā yadi॥73॥

यदि - if; एवम ् - thus; ते - they (thoughts); न अन्यदृश्याः - not known by another unchanging
Witness; किम ् तद् वारणम ् - then what is the solution?; उच्यताम ् - explain; हि यदि - indeed
if; तेषाम ् - their (of the thoughts); यौ भावाभावौ न अन्यग्राह्यौ - the presence and absence is
not grasped by a distinct; सता - by an unchanging Witness

Advaitin: ‘The thoughts are not known by a distinct unchanging Witness’, if [accepted]
thus, then what is the solution? Please explain. Indeed, if the presence and absence of
thoughts is not grasped by a distinct unchanging Witness… [then recollection will never
be possible].

अन्वयी ग्राहकस्तेषामित्येतदपि तत्समम ्।

अचितित्वस्य तल्
ु यत्वादन्यस्मिन ् ग्राहकेऽसति॥७४॥

anvayī grāhakastēṣāmityētadapi tatsamam।

acititvasya tulyatvādanyasmin grāhakē’sati॥74॥

तेषाम ् ग्राहकः अन्वयी इति - ‘the illuminator of the thoughts is constant’; एतद् - this
(Witnessing entity accepted to allow for recollection); अपि - also; तत्समम ् - akin to
thoughts (i.e.: is inert); अन्यस्मिन ् ग्राहके असति - upon not accepting a distinct
independent illuminator; अचितित्वस्य - of non-sentiency; तल्
ु यत्वात ् - due to the
commonality

‘The illuminator of thoughts is constant’ - this distinct Witnessing (illuminator) entity

accepted to allow for recollection, will also be akin to thoughts (i.e.: inert). Upon not
accepting a distinct independent illuminator [there is similarity between the thoughts and
the illuminator] due to the commonality of non-sentiency.

अध्यक्षस्य समीपे तु सिद्धिः स्यादिति चेन्मतम ्।

नाध्यक्षेऽनप
ु कारित्वादन्यत्रापि प्रसङ्गतः॥७५॥

adhyakṣasya samīpē tu siddhiḥ syāditi cēnmatam।

nādhyakṣē'nupakāritvādanyatrāpi prasaṅgataḥ॥75॥

अध्यक्षस्य - of the Witness; समीपे - in the proximity; तु - indeed; सिद्धिः - recognition; स्याद्
- will be; इति - thus; चेत ् - if; मतम ् - considered; न - not right; अध्यक्षे - in the Witness;
अनप
ु कारित्वात ् - due to the absence of any special conferring ability; अन्यत्र - elsewhere
(in pot etc.); अपि - also; प्रसङ्गतः - would be seen

If considered [that] there will indeed [be illumination of thoughts] in the proximity of the
Witness, [then] this is not right, due to the absence of any special conferring ability in
the Witness. [If accepted, then] elsewhere too (i.e.: in pot etc.) also [the ability to
illumine/know] would be seen.

अर्थी दःु खी च यः श्रोता स त्वध्यक्षोऽथवेतरः।

अध्यक्षस्य च दःु खित्वमर्थित्वं च न ते मतम ्॥७६॥

arthī duḥkhī ca yaḥ śrōtā sa tvadhyakṣō'thavētaraḥ।

adhyakṣasya ca duḥkhitvamarthitvaṁ ca na tē matam॥76॥

यः - he who; दःु खी - sorrowful; अर्थी - desirer (of liberation); च - and; श्रोता - listener; सः -
he; तु - indeed; अध्यक्षः - the Witness; अथवा - or; इतरः - other (ahaṁkāra); अध्यक्षस्य - for
the Witness; च - and; दःु खित्वम ् - suffering; अर्थित्वम ् - desiring; च - and; न - not
(accepted); ते - [in] your; मतम ् - thinking
Is he who is sorrowful, the desirer of liberation and the listener of the teachings, the
Witness or the ahaṁkāra? Suffering and desiring [to become liberated] for the Witness
(which has no reflection) is not accepted in your thinking2.

कर्ताध्यक्षः सदस्मीति नैव सद्ग्रहमर्हति।

सदे वासीति मिथ्योक्तिः श्रत
ु रे पि न यज्
ु यते॥७७॥

kartādhyakṣaḥ sadasmīti naiva sadgrahamarhati।

sadēvāsīti mithyōktiḥ śrutērapi na yujyatē॥77॥

कर्ता - the doer; अध्यक्षः सद् अस्मि इति - ‘I am the Witness and Existence’; एव - indeed;
सद्-ग्रहम ् - the Infinite (indicated by the word Sat); न अर्हति - not appropriate; सद् एव असि
इति - ‘Existence alone you are’; श्रुतःे उक्तिः - declaration of the scripture; मिथ्या - false;
अपि - also; न - not; यज्
ु यते - appropriate

Indeed, it is not appropriate for the doer to be the Infinite (indicated by the word Sat) [by
the statement] ‘I am Existence, the Witness’. It is also not appropriate to claim the
declaration of the scripture ‘Existence alone you are’, to be false.

अविविच्योभयं वक्ति श्रत

ु श्े चेत्स्याद्ग्रहस्तथा।
अस्मदस्तु विविच्यैव त्वमेवेति वदे द्यदि।
प्रत्ययान्वयिनिष्ठत्वमक्
ु तदोषः प्रसज्यते॥७८॥

avivicyōbhayaṁ vakti śrutēścētsyādgrahastathā।

asmadastu vivicyaiva tvamēvēti vadēdyadi।
pratyayānvayiniṣṭhatvamuktadōṣaḥ prasajyatē॥78॥

2
by not accepting the presence of a reflection of consciousness, there remains no means to explain the experience of suffering,
wanting liberation and listening to teachings etc.
अविविच्य - not separated; उभयम ् - both (Self and ahaṁkāra); वक्ति - utterance
(teachings); श्रुतःे - of the scripture; चेत ् - when; तथा - then; ग्रहः - grasped; स्याद् - will be;
यदि - if; अस्मदः - from the Self; तु - indeed; विविच्य - having separated; एव - indeed; त्वम ्
एव इति - ‘you are That alone’; वदे त ् - says; प्रत्ययान्वयिनिष्ठत्वम ् - [the teaching of
Infinitude will be] directed towards the ahaṁkāra; उक्तदोषः - aforementioned defect;
प्रसज्यते - shall prevail

The teachings of the scripture (mahāvākya) will be grasped when both (Self and
ahaṁkāra) are not separated [from each other in the form of the reflection of
consciousness]. If [the scripture] says, ‘you are That alone’, [to the ahaṁkāra] separate
from the Self, then [the teaching of Infinitude will be] directed towards the ahaṁkāra and
the aforementioned defect (falsification of scripture) shall prevail.

त्वमित्यध्यक्षनिष्ठश्चेदहमध्यक्षयोः कथम ्।
सम्बन्धो वाच्य एवात्र येन त्वमिति लक्षयेत ्॥७९॥

त्वम ् इति - the word ‘you’; अध्यक्षनिष्ठः - has the Self as its support; चेद् - if; अहमध्यक्षयोः -
between the ahaṁkāra and the Self; कथम ् - how; सम्बन्धः - relationship; अत्र - here;
वाच्यः - explained; एव - certainly; येन - by which; त्वम ् इति - the word ‘you’; लक्षयेत ् - can
indicate [the Self]

If the word ‘you’ (which is conventionally used for ahaṁkāra), has the Self as its
support, [then] how there exists a relationship between the ahaṁkāra and the Self must
certainly be explained here, by which the word ‘you’ can indicate [the Self].

द्रष्टृदृश्यत्वसम्बन्धो यद्यध्यक्षेऽक्रिये कथम ्॥८०॥

यदि - if; द्रष्टृदृश्यत्वसम्बन्धः - illuminator-illumined relationship; अध्यक्षे - in the Self; अक्रिये -

in actionless; कथम ् - how
Opponent: If an illuminator-illumined relationship [between the Self and ahaṁkāra is
accepted]?
Advaitin: how can there be any relationship possible in the actionless Self?

अक्रियत्वेऽपि तादात्म्यमध्यक्षस्य भवेद्यदि।

आत्माध्यक्षो ममास्तीति सम्बन्धाग्रहणे न धीः॥८१॥

अक्रियत्वे अपि - even upon being actionless; अध्यक्षस्य - of the Self; तादात्म्यम ् -
association via identification; भवेद् - there is; यदि - if; सम्बन्धाग्रहणे - upon
non-acceptance of relationship; मम आत्मा - my Self; अध्यक्षः अस्ति - is the Witness; इति -
thus; न - no; धीः - knowledge [of association]

If [contended that] even upon being actionless, there is association via identification of
the Self, [for… ]
Opponent: upon non-acceptance of relationship (between ahaṁkāra and the Self), ‘my
Self is the Witness’ - such knowledge [of one’s true identity] will not [arise either].

सम्बन्धग्रहणं शास्त्रादिति चेन्मन्यसे न हि।

पर्वो
ू क्ताः स्यस्त्रि
ु धा दोषा ग्रहो वा स्यान्ममेति च॥८२॥

sambandhagrahaṇaṁ śāstrāditi cēnmanyasē na hi।

pūrvōktāḥ syustridhā dōṣā grahō vā syānmamēti ca॥82॥

शास्त्राद् - due to scriptural statements; सम्बन्धग्रहणम ् - relationship is grasped; इति - thus;

चेत ् - if; मन्यसे - you think; न हि - indeed incorrect; पर्वो
ू क्ताः - aforementioned; त्रिधा दोषाः -
three defects; स्यःु - will arise; ग्रहः - knowledge; वा - or; स्यात ् - will be; मम इति - ‘my Self
[is Infinite]’; च - and (also the defect of the inert ahaṁkāra gaining knowledge)
Advaitin: If you think thus - ‘due to the scriptural statements, relationship [of the Self] is
to be understood’, [then] this is indeed incorrect as there will arise the aforementioned
three defects; [in addition] the knowledge [gained] will be ‘my Self [is infinite]’, [as
opposed to ‘I am Infinite’] and (the defect of the inert ahaṁkāra gaining knowledge) will
arise.

एष म आत्मान्तर्हृदये अणीयान ्। छा.उ ३.१४.३॥

एष म आत्मान्तर्हृदये एतद्ब्रह्म। छा.उ ३.१४.४॥

अदृशिर्दृशिरूपेण भाति बद्

ु धिर्यदा तदा।
प्रत्यया अपि तस्याः स्यस्
ु तप्तायोविस्फुलिङ्गवत ्॥८३॥

adr̥śirdr̥śirūpēṇa bhāti buddhiryadā tadā।

pratyayā api tasyāḥ syustaptāyōvisphuliṅgavat॥83॥

यदा - when; अदृशिः - not the Seer (inert); बद्

ु धिः - intellect; दृशिरूपेण - as sentient (having
the ability to know) ; भाति - appears; तदा - then; तस्याः प्रत्ययाः - its thoughts; अपि - also;
स्यःु - will be; तप्तायोविस्फुलिङ्गवत ् - like the heated (molten) iron and its droplets

When the inert intellect appears as sentient (i.e.: with the ability to know), then its
thoughts also appear to be sentient just like the molten iron and droplets emerging from
it [which both appear to have the ability to burn].

आभासस्तदभावश्च दृशेः सीम्नो न चान्यथा।

लोकस्य यक्ति
ु तः स्यातां तद्ग्रहश्च तथासति॥८४॥

ābhāsastadabhāvaśca dr̥śēḥ sīmnō na cānyathā।

lōkasya yuktitaḥ syātāṁ tadgrahaśca tathā sati॥84॥
दृशेः - of the Self; सीम्नः - of the culmination; ; लोकस्य - of the world; आभासः - presence
(as thoughts); तद् अभावः च - and its absence; न च अन्यथा - and not otherwise; यक्ति
ु तः -
with logic; स्याताम ् - will be; तद्ग्रहः - its (Self’s) knowledge; च - and; तथासति - upon
presence of the reflection of Consciousness

In the presence of the Self, which is the culmination (essence) of all, the presence and
absence of the world (as thoughts) is known, and not otherwise; this is concluded with
logic. And upon the presence of the reflection of Consciousness alone does its (Self’s)
knowledge [also come about for the intellect].

धिया सहोदे ति धियास्तमेति

लोकस्ततो धीप्रविभास्य एषः।
धीलोकजन्मक्षयधामपर्णं
ू
सद्वस्तु जन्मक्षयशन्
ू यमेकम ्॥ सद्दर्शन ९॥
शास्त्रीये तु व्यवहारे यद्यपि बद्
ु धिपर्व
ू कारी नाविदित्वा आत्मनः परलोकसम्बन्धमधिक्रियते, तथापि न
वेदान्तवेद्यमशनायाद्यतीतमपेतब्रह्मक्षत्रादिभेदमसंसार्यात्मतत्त्वमधिकारे ऽपेक्ष्यते, अनप
ु योगात ् अधिकारविरोधाच्च। प्राक्
च तथाभत
ू ात्मविज्ञानात ् प्रवर्तमानं शास्त्रमविद्यावद्विषयत्वं नातिवर्तते। तथा हि — ‘ब्राह्मणो यजेत’ इत्यादीनि
शास्त्राण्यात्मनि वर्णाश्रमवयोऽवस्थादिविशेषाध्यासमाश्रित्य प्रवर्तन्ते। ब्र.सू अध्यासभाष्य॥
य आत्मापहतपाप्मा विजरो विमत्ृ यर्वि
ु शोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः… ॥ छा.उ ८.७.१॥

नन्वेवं दृशिसंक्रान्तिरयःपिण्डेऽग्निवद्भवेत ्।
मख
ु ाभासवदित्येतदादर्शे तन्निराकृतम ्॥८५॥

nanvēvaṁ dr̥śisaṁkrāntirayaḥpiṇḍē'gnivadbhavēt।
mukhābhāsavadityētadādarśē tannirākr̥tam॥85॥

ननु - but; एवम ् - in this case; दृशिसंक्रान्तिः - entry of the Self; अयःपिण्डे - in the lump of
iron; अग्निवत ् - like fire; भवेत ् - there will be; एतद् - this; आदर्शे - in the mirror; मख
ु ाभासवत ् -
like the reflection of the face; इति - thus; तत ् - that (objection); निराकृतम ् - is refuted

Opponent: ‘But in this case, there will be the entry (modification) of the Self, just like the
fire [entering] the lump of iron.’
Advaitin: ‘[No], this is like the reflection of the face in the mirror’, thus that objection is
refuted [earlier itself].

आत्मनो विक्रिया नास्ति बद्

ु धेर्बोधो न जात्विति।
जीवस्सर्वमलं ज्ञात्वा ज्ञाता द्रष्टे ति मह्
ु यति॥ आत्मबोधः २६॥

दे हो न जानाति सतो न जन्म

दे हप्रमाणोऽन्य उदे ति मध्ये।
अहङ्कृतिग्रन्थिविबन्धसक्ष्
ू म-
शरीरचेतोभवजीवनाम॥ सद्दर्शनम ् २६॥

कृष्णायो लोहिताभासमित्येतद्दृष्टमच्
ु यते।
दृष्टदार्ष्टान्ततल्
ु यत्वं न तु सर्वात्मना क्वचित ्॥८६॥

kr̥ṣṇāyō lōhitābhāsamityētaddr̥ṣṭamucyatē।
dr̥ṣṭadārṣṭāntatulyatvaṁ na tu sarvātmanā kvacit॥86॥

कृष्णायः - black iron; लोहिताभासम ् - appears to be red; इति - thus; एतत ् - this; दृष्टम ् -
illustration; उच्यते - cited; तु - indeed; दृष्टदार्ष्टान्ततल्
ु यत्वम ् - resemblance of illustration
and illustrated; सर्वात्मना - in entirety; न - not; क्वचित ् - ever

‘The black iron appears to be red’, this is the [aspect] cited of the illustration. Indeed,
there is never resemblance in entirety between the illustration and illustrated.

तत्रैवं सति, यत्र यदध्यासः, तत्कृतेन दोषेण गण

ु ेन वा अणम
ु ात्रेणापि स न सम्बध्यते। ब्र.सू अध्यासभाष्य॥
… पश्यन्नात्मनि मायया बहिरिवोद्भत
ू ं यथा निद्रया। दक्षिणामर्ति
ू स्तोत्रम ् १॥
तदनन्यत्वमारम्भणशब्दादिभ्यः ॥ ब्र.सू २.१.१४ ॥

तथैव चेतनाभासं चित्तं चैतन्यवद्भवेत ्।

मख
ु ाभासो यथाऽऽदर्शे आभासश्चोदितो मष
ृ ा॥८७॥
tathaiva cētanābhāsaṁ cittaṁ caitanyavadbhavēt।
mukhābhāsō yathā''darśē ābhāsaścōditō mr̥ṣā॥87॥

तथैव - in the same manner; चेतनाभासम ् - [with] reflection of consciousness; चित्तम ् -

intellect; चैतन्यवद् - like consciousness; भवेत ् - will be (appears to be); यथा - just as;
मख
ु ाभासः - reflection of face; आदर्शे - in the mirror; आभासः - reflection of consciousness;
च - and; मष
ृ ा - unreal; उदितः - said [to be]

In the same manner, the intellect with the reflection of consciousness appears to be like
consciousness (i.e.: has the ability to illuminate). Just as the reflection of the face in the
mirror is said to be false, so too is the reflection of consciousness.

चित्तं चेतनमित्येतच्छास्त्रयक्ति
ु विवर्जितम ्।
दे हस्यापि प्रसङ्गः स्याच्चक्षुरादे स्तथैव च॥८८॥

cittaṁ cētanamityētacchāstrayuktivivarjitam।
dēhasyāpi prasaṅgaḥ syāccakṣurādēstathaiva ca॥88॥

चित्तम ् चेतनम ् इति - ‘intellect is sentient [by nature]’; एतत ् - this [idea]; शास्त्रयक्ति
ु विवर्जितम ् -
is devoid of scriptural support and logic; दे हस्य अपि - of the body also; प्रसङ्गः - would
have to be accepted; स्यात ् - will be; चक्षुरादे ः - of the eyes etc.; तथा - so too; एव च - and
also

‘Intellect is sentient by nature’, this idea is devoid of scriptural support and logic.
[Nevertheless, if this idea is accepted then on the same grounds], sentiency of the body
and of the eyes etc. would have to be accepted.

एतस्माज्जायते प्राणः मनः सर्वेन्द्रियाणि च। म.ु उ २.१.३॥

न जायते म्रियते वा विपश्चिन्नयं कुतश्चिन्न बभव
ू कश्चित ्। क.उ १.२.१८॥
तदप्यस्त्विति चेत्तन्न लोकायतिकसङ्गतेः।
न च धीर्दृशिरस्मीति यद्याभासो न चेतसि॥८९॥

tadapyastviti cēttanna lōkāyatikasaṅgatēḥ।

na ca dhīrdr̥śirasmīti yadyābhāsō na cētasi॥89॥

तद् अपि अस्तु इति - ‘Let that be so’; चेत ् - if [said]; तत ् - that; न - not [correct];
लोकायतिकसङ्गतेः - due to that viewpoint being in accordance with the Cārvāk
(materialists) philosophy; यदि - if; चेतसि - in the intellect; आभासः - reflection; न - no; च -
and; ; दृशिः अस्मि इति - ‘Brahman I am’; धीः - knowledge; न - not

If said - ‘Let that be so’ (i.e.: let the body and senses be sentient by nature), then that is
not correct since the viewpoint will be in accordance with the Cārvāk (materialists)
philosophy. And, if reflection (of Consciousness) in the intellect is not [accepted], then
the knowledge ‘Brahman I am’, will not [arise].

सदस्मीति धियोऽभावे व्यर्थं स्यात्तत्त्वमस्यपि।

यष्ु मदस्मद्विभागज्ञे स्यादर्थवदिदं वचः॥९०॥

sadasmīti dhiyō'bhāvē vyarthaṁ syāttattvamasyapi।

yuṣmadasmadvibhāgajñē syādarthavadidaṁ vacaḥ॥90॥

सद् अस्मि इति - ‘Brahman I am’; धियः - knowledge; अभावे - in the absence of; तत्त्वमसि -
[the teaching of] That Thou Art; व्यर्थम ् - redundant/futile; स्यात ् - will be; अपि - indeed;
यष्ु मदस्मद्विभागज्ञे - in the one who knows the differences between Self and not-self;
इदम ् - this; वचः - statement; अर्थवत ् - meaningful; स्याद् - will be

Indeed, in the absence of the knowledge ‘Brahman I am’, the teachings of That Thou Art
will be rendered redundant/futile. This statement will be meaningful in (for) the one who
knows the differences between the Self and the not-self.
९१ - ९८: त्वंपदशोधनम ् अथवा विशेषण-विशेष्य-विवेकः

ममेदंप्रत्ययौ ज्ञेयौ यष्ु मद्येव न संशयः।

अहमित्यस्मदीष्टः स्यादयमस्मीति चोभयोः॥९१॥

mamēdaṁpratyayau jñēyau yuṣmadyēva na saṁśayaḥ।

ahamityasmadīṣṭaḥ syādayamasmīti cōbhayōḥ॥91॥

मम-इदम ्-प्रययौ - the ‘my’ and ‘this’ thoughts; यष्ु मदि - in not-self; एव - alone; ज्ञेयौ - know
the two; न संशयः - without doubt; अहम ् इति - ‘I’ thought; अस्मदि3 - in the Self; इष्टः -
considered; स्यात ् - will be; अयम ् अस्मि इति - ‘this I am’; च - and; उभयोः - in both
(ahaṁkāra and non-self)

Without a doubt, know the two thoughts - ‘my’ and ‘this’ to be present in the not-self
alone. The ‘I’ thought is considered to be in the Self alone; [however] ‘this I am’ thought
can be present in both, the ahaṁkāra and the not-self (that which is not considered to
be I).

आश्रमास्त्रिविधा हीनमध्यमोत्कृष्टदृष्टयः।
उपासनोपदिष्टे यं तदर्थमनक
ु म्पया॥ मा.उ.का ३.१६॥
अनभ्यासे विषं विद्या। सभ
ु ाषितम ्॥
मनसश्चेन्द्रियाणां च ह्यैकाग्र्यं परमं तपः। महाभारत १२.२४२.४॥
भग
ृ र्वै
ु वारुणिः। वरुणं पितरमप
ु ससार। अधीहि भगवो ब्रह्मेति।… तद्विजिज्ञासस्व। तद्ब्रह्मेति। स तपोऽतप्यत। स
तपस्तप्त्वा॥ तै.उ ३.१॥
… पन
ु रे व वरुणं पितरमप
ु ससार। अधीहि भगवो ब्रह्मेति। तं होवाच। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स
तपोऽतप्यत। स तपस्तप्त्वा॥ तै.उ ३.२॥
न भमि
ू र्न तोयं न तेजो न वायःु
न खं नेन्द्रियं वा तेषां समह
ू ः।
अनैकान्तिकत्वात्सष
ु प्ु त्यैकसिद्धः
तदै कोऽवशिष्टः शिवः केवलोऽहम ्॥ दशश्लोकी १॥

3
as per Anadagiriji’s Tika. ‘अस्मदि’ can also be translated as ‘in the ahaṁkāra’ in a secondary sense,
where the I thought is made available via the reflection of Consciousness.
श्रावितो वेत्ति वाक्यार्थं न चेत ् तत्त्वमसीत्यतः।
त्वंपदार्थानिभिज्ञत्वादतस्तत्प्रक्रियोच्यते॥ नैष्कर्म्यसिद्धिः २.१॥

अन्योन्यापेक्षया तेषां प्रधानगण

ु तेष्यते।
विशेषणविशेष्यत्वं तथा ग्राह्यं हि यक्ति
ु तः॥९२॥

anyōnyāpēkṣayā tēṣāṁ pradhānaguṇatēṣyatē।

viśēṣaṇaviśēṣyatvaṁ tathā grāhyaṁ hi yuktitaḥ॥92॥

अन्योन्यापेक्षया - due to mutual dependence; तेषाम ् - theirs; प्रधानगुणता - being primary

and secondary; इष्यते - accepted; विशेषणविशेष्यत्वम ् - being qualifier - qualified; तथा - so
too; ग्राह्यम ् - to be accepted; हि - indeed; यक्ति
ु तः - with logic

The primary and secondary status of theirs (of ‘my’, ‘this’ and ‘I’ thoughts) is accepted
due to mutual dependence. So too the status of being the qualifier and the qualified, is
indeed to be accepted with logic.

चित्तस्पन्दितमेवेदं ग्राह्यग्राहकवद्द्वयम ्।
चित्तं निर्विषयं नित्यमसङ्गं तेन कीर्तितम ्॥ मा.उ.का ४.७२॥
दे हिनोऽस्मिन्यथा दे हे कौमारं यौवनं जरा। भ.गी २.१२॥

ममेदं द्वयमप्येतन्मध्यमस्य विशेषणम ्।

धनी गोमान्यथा तद्वद्दे होऽहं कर्तुरे व च॥९३॥

mamēdaṁ dvayamapyētanmadhyamasya viśēṣaṇam।

dhanī gōmānyathā tadvaddēhō'haṁkarturēva ca॥93॥

मम-इदम ् - ‘my’ and ‘this’ thoughts; द्वयम ् - the two; अपि - also; एतत ् - this; मध्यमस्य - of
the one in between (i.e: of the ‘I’ thought); विशेषणम ् - qualifier; यथा - just as; धनी -
wealthy; गोमान ् - cow-owner; तद्वत ् - in the same way; दे हः - body; अहं कर्तुः - of the
ahaṁkāra; एव - certainly; च - also

The two thoughts, ‘my’ and ‘this’ also are qualifiers of the ‘I’ thought. Just as ‘wealthy’
and ‘cow-owner’ are adjectives of the ahaṁkāra (the ‘I’ thought), in the same way the
body certainly is an adjective of the ahaṁkāra; [the ‘I’ thought is an adjective of the Self]
also.

बद्
ु ध्यारूढं सदा सर्वं साहं कर्त्रा च साक्षिणः।
तस्मात्सर्वावभासो ज्ञः किञ्चिदप्यस्पश
ृ न्सदा॥९४॥

buddhyārūḍhaṁ sadā sarvaṁ sāhaṁkartrā ca sākṣiṇaḥ।

tasmātsarvāvabhāsō jñaḥ kiñcidapyaspr̥śansadā॥94॥

बद्
ु ध्यारूढम ् - cognised by the intellect; सदा - always; सर्वम ् - everything; साहं कर्त्रा - along
with ahaṁkāra; च - and; साक्षिणः - for the Witness; तस्मात ् - therefore; सर्वावभासो - the
illuminator of all; ज्ञः - nature of Knowledge; किञ्चित ् - anything in the least; अपि - even;
अस्पश
ृ न ् - without touching; सदा - always

Everything is always cognised by the intellect; [this] along with the ahaṁkāra [become
adjectives] for the Witness (Self). Therefore, the illuminator of all, which is of the nature
of Knowledge, always [illumines all] without even touching anything in the least.

तत्रैवं सति, यत्र यदध्यासः, तत्कृतेन दोषेण गण

ु ेन वा अणम
ु ात्रेणापि स न सम्बध्यते। ब्र.सू अध्यासभाष्य॥
दे होऽहमेत्येव जडस्य बद्
ु धिः… । विवेकचड
ू मणिः १६९॥

प्रतिलोममिदं सर्वं यथोक्तं लोकबद्

ु धितः।
अविवेकधियामस्ति नास्ति सर्वं विवेकिनाम ्॥९५॥

pratilōmamidaṁ sarvaṁ yathōktaṁ lōkabuddhitaḥ।

avivēkadhiyāmasti nāsti sarvaṁ vivēkinām॥95॥

यथोक्तम ् - the aforementioned; इदम ् - this; सर्वम ् - all; प्रतिलोमम ् - reversed; लोकबद्
ु धितः -
according to the common man’s (ignorant) understanding; अस्ति - is [real]; अविवेकधियाम ्
- for the indiscriminate intellect; सर्वम ् - all; नास्ति - is not; विवेकिनाम ् - for the
discriminative individual

All these aforementioned [ideas of adjectives and locus] are reversed as per the
common man’s (ignorant) understanding. All this (not-self) is [real] for the indiscriminate
intellect; however for the discriminative individual, it is not [real].

त्वामात्मानं परं मत्वा परमात्मानमेव च।

आत्मा पन
ु र्बहिर्मृग्य अहोऽज्ञजनताज्ञता॥ श्रीमद्भागवतम ् १०.१४.२७॥
या निशा सर्वभत
ू ानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भत
ू ानि सा निशा पश्यतो मन
ु ेः॥ भ.गी २.६९॥

अन्वयव्यतिरे कौ हि पदार्थस्य पदस्य च।

स्यादे तदहमित्यत्र यक्ति
ु रे वावधारणे॥९६॥

anvayavyatirēkau hi padārthasya padasya ca।

syādētadahamityatra yuktirēvāvadhāraṇē॥96॥

पदार्थस्य - of that indicated by the word; पदस्य च - and of the word; अन्वयव्यतिरे कौ -
presence and absence; हि - indeed; स्याद् - is; अत्र - here; एतत ् - this; यक्ति
ु ः - logic; अहम ्
इति - the implied meaning of ‘I’; अवधारणे - in ascertaining; एव - only

Indeed, there is [the method of] presence and absence of: a) that which is indicated by
the words and b) the words themselves. This logic here is adequate only in ascertaining
the implied meaning of ‘I’ [as distinct from the body, senses and intellect. It does not
answer the question ‘who am I?’ Thus the need for mahāvākya to reveal my true identity
remains.]
… न हि द्रष्टुर्दृष्टे र्विपरिलोपो विद्यतेऽविनाशित्वात ्। ब.ृ उ ४.३.२३॥
सत्यं ज्ञानमनन्तं ब्रह्म। यो वेद निहितं गह
ु ायां परमे व्योमन ्। तै.उ २.१॥
… आनन्द आत्मा। ब्रह्म पच्
ु छं प्रतिष्ठा। तदप्येष श्लोको भवति॥ तै.उ २.५॥

नाद्राक्षमहमित्यस्मिन्सष
ु प्ु तेऽन्यन्मनागपि।
न वारयति दृष्टिं स्वां प्रत्ययं तु निषेधति॥९७॥

nādrākṣamahamityasminsuṣuptē'nyanmanāgapi।
na vārayati dr̥ṣṭiṁ svāṁ pratyayaṁ tu niṣēdhati॥97॥

अन्यत ् - anything; मनागपि - in the slightest; न अद्राक्षम ् अहम ् - I did not see; इति - thus;
अस्मिन ् सष
ु प्ु ते - in this deep sleep state; स्वां दृष्टिम ् - its own illumination (presence); न -
does not; वारयति - eliminate; प्रत्ययम ् - thoughts (all triads); तु - indeed; निषेधति - negates

In this state of deep sleep, [the experience] ‘I did not see anything else in the slightest’,
does not eliminate its (Self’s) own illumination (i.e.: presence) but indeed negates all
triads (thoughts regarding experience, experienced and the means of experience).

स्वयंज्योतिर्न हि दृष्टुरित्येवं संविदोऽस्तिताम ्।

कौटस्थ्यं च तथा तस्याः प्रत्ययस्य तु लप्ु तताम ्॥
स्वयमेवाब्रवीच्छास्त्रं प्रत्ययावगती पथ
ृ क् ॥९८॥

svayaṁjyōtirna hi dr̥ṣṭurityēvaṁ saṁvidō'stitām।

kauṭasthyaṁ ca tathā tasyāḥ pratyayasya tu luptatām॥
svayamēvābravīcchāstraṁ pratyayāvagatī pr̥thak॥98॥

स्वयंज्योतिः, न हि दृष्टुः इति - ‘... self luminous’, ‘indeed… of the illuminator…’; एवम ् - in this
manner; संविदः - of Consciousness; तस्याः - its; अस्तिताम ् - existence; कौटस्थ्यम ् -
non-changing nature; च - and; शास्त्रम ् स्वयम ् एव - certainly the scripture itself; अब्रवीत ् -
speaks; तथा - also; प्रत्ययस्य - of the thoughts (triads); तु - certainly; लप्ु तताम ् -
perishability (i.e.: non-reality); प्रत्ययावगती - thoughts or triads (the not-self) and
Consciousness (Self); पथ
ृ क् - different

‘[Here this Consciousness is]... self luminous’, ‘indeed [the illumination] of the
illuminator…’, in this manner the scripture itself speaks of the existence and
non-changing nature of Consciousness; it certainly also speaks of the perishability (i.e.:
non-reality) of the triads. [Therefore] the thoughts/triads (not-self) and Consciousness
(the Self) are different.

अत्रायं परु
ु षः स्वयंज्योतिः। ब.ृ उ ४.३.९॥
… न हि द्रष्टुर्दृष्टे र्विपरिलोपो विद्यतेऽविनाशित्वात ्। ब.ृ उ ४.३.२३॥
नान्तःप्रज्ञं न बहिःप्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम ्।
अदृश्यमव्यवहार्यमग्राह्यमलक्षणमचिन्त्यमव्यपदे श्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतं चतर्थं
ु मन्यन्ते स
आत्मा स विज्ञेयः॥ मा.उ ७॥
जाग्रत्स्वप्नसष
ु प्ु त्यादिप्रपञ्चं यत्प्रकाशते।
तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धैः प्रमच्
ु यते॥ कै.उ १७॥
त्रिषु धामसु यद्भोग्यं भोक्ता भोगश्च यद्भवेत ्।
तेभ्यो विलक्षणः साक्षी चिन्मात्रोऽहं सदाशिवः॥ कै.उ १८॥
दे हिनोऽस्मिन्यथा दे हे कौमारं यौवनं जरा।
तथा दे हान्तरप्राप्तिः धीरस्तत्र न मह्
ु यति॥ भ.गी २.१२॥
न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तम ्। ब.ृ उ ४.३.२३-३०॥

९९ - १०४: फलम ्

एवं विज्ञातवाक्यार्थे श्रति

ु लोकप्रसिद्धितः।
श्रति
ु स्तत्त्वमसीत्याह श्रोतर्मो
ु हापनत्त
ु ये॥९९॥

ēvaṁ vijñātavākyārthē śrutilōkaprasiddhitaḥ।

śrutistattvamasītyāha śrōturmōhāpanuttayē॥99॥

एवम ् - in the above manner; विज्ञातवाक्यार्थे - when one has understood the meaning of
the secondary statements; श्रुतिलोकप्रसिद्धितः - through scriptures, experience [and
logic]; श्रुतिः - the scriptures; श्रोतःु - of the listener; मोह-अपनत्त
ु ये - for the elimination of
delusion; तत्त्वमसि इति - ‘That Thou Art’; आह - say (instruct)

In the above manner, when one has understood (arrived at) the meaning of the
secondary statements through scriptural study, experience and logic, the scriptures
instruct - ‘That Thou Art’, for the elimination of delusion of the listener (i.e.: the desirer of
knowledge for freedom).

सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥

कतम आत्मेति योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः परु
ु षः। ब.ृ उ ४.३.७॥
यत्तदद्रे श्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम ्।
नित्यं विभंु सर्वगतं सस
ु क्ष्
ू मं तदव्ययं यद्भत
ू योनिं परिपश्यन्ति धीराः॥ म.ु उ १.१.६॥
स पर्यगाच्छुक्रमकायमव्रणमस्नाविरं शद्
ु धमपापविद्धम ्। ई.उ ८॥

ब्रह्मा दाशरथेर्यद्वदक्
ु त्यैवापानद
ु त्तमः।
तस्य विष्णत्ु वसंबोधे न यत्नान्तरमचि
ू वान ्॥१००॥

brahmā dāśarathēryadvaduktyaivāpānudattamaḥ।
tasya viṣṇutvasaṁbōdhē na yatnāntaramūcivān॥100॥

यद्वत ् - just as; ब्रह्मा - Brahmāji; दाशरथेः - of the son of Dasharatha; तमः - self-induced
forgetfulness; उक्त्या - by words; एव - alone; अपानद
ु त ् - eliminated; तस्य विष्णत्ु वसंबोधे - in
revealing the true nature of Rama as Lord Vishnu; न यत्नान्तरम ् - no other effort; उचिवान ्
- said (needed)

Just as Brahmāji eliminated the self-induced forgetfulness [of the real nature] of the son
of Dasharatha by words alone, [so too does the mahāvākya]. In revealing the true
nature of Rāma as Lord Vishnu, no other efforts were needed.

बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥ भ.गी ४.५॥
अजोऽपि सन्नव्ययात्मा भत
ू ानामीश्वरोऽपि सन ्।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया॥ भ.गी ४.६॥

अहं शब्दस्य निष्ठा या ज्योतिषि प्रत्यगात्मनि।

सैवोक्ता सदसीत्येवं फलं तत्र विमक्
ु तता॥१०१॥

ahaṁśabdasya niṣṭhā yā jyōtiṣi pratyagātmani।

saivōktā sadasītyēvaṁ phalaṁ tatra vimuktatā॥101॥

एवम ् - in the same manner; या - that; निष्ठा - nature; अहं शब्दस्य - of that indicated by the
word ‘I’; ज्योतिषि - in Consciousness; प्रत्यगात्मनि - in the innermost Self; सा - that; एव -
alone; सद् असि इति - ‘That Existence you are’; उक्ता - spoken; फलम ् - result; तत्र - there
(in that person); विमक्
ु तता - is Liberation

In the same manner, the nature of that indicated by the word ‘I’, in (as) Consciousness,
which is the innermost Self, alone is spoken [by the statement] - ‘That Existence you
are’. There (in that person), the result is Liberation.

निवत्ति
ृ रात्मा मोहस्य ज्ञातत्वेनोपलक्षितः।
उपलक्षणनाशेऽपि स्यान्मक्
ु तः पाचकादिवत ्॥
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम ्। भ.गी १३.७॥
अभयं सत्त्वसंशद्
ु धिर्ज्ञानयोगव्यवस्थितिः। भ.गी १६.१॥
एतावदे व जिज्ञास्यं तत्त्वजिज्ञासन
ु ात्मनः। अन्वयव्यतिरे काभ्यां यत्स्यात्सर्वत्र सर्वदा॥ श्रीमद् भागवतम ् २.९.३६॥

श्रत
ु मात्रेण चेन्न स्यात्कार्यं तत्र भवेद् ध्रव
ु म ्।
व्यवहारात्परु ापीष्टः सद्भावः स्वयमात्मनः॥१०२॥

śrutamātrēṇa cēnna syātkāryaṁ tatra bhavēd dhruvam।

vyavahārātpurāpīṣṭaḥ sadbhāvaḥ svayamātmanaḥ॥102॥
श्रुतमात्रेण - by mere listening; चेत ् - if; न स्यात ् - [realisation] does not happen; कार्यम ् -
actions; तत्र - in that case; भवेद् - will be; ध्रव
ु म ् - certainly; व्यवहारात ् परु ा - prior to the
teachings of Vedanta; अपि - also; इष्टः - considered; सद्भावः - the Infinitude; स्वयम ्
आत्मनः - of one’s own Self

If [realisation] does not occur by mere listening, then in that case [some] actions will
certainly be required. But the Infinitude of one’s own Self is considered [to be true] even
prior to the teachings of Vedanta [being given by the teacher, therefore nothing else is
needed thereafter].

अशनायादिनिर्मुक्तयै तत्काला जायते प्रमा।

तत्त्वमस्यादिवाक्यार्थे त्रिषु कालेष्वसंशयः॥१०३॥

aśanāyādinirmuktayai tatkālā jāyatē pramā।

tattvamasyādivākyārthē triṣu kālēṣvasaṁśayaḥ॥103॥

अशनायादिनिर्मुक्तयै - for the elimination of hunger etc.; तत्काला प्रमा - knowledge at time of
śravaṇam; जायते - arises; तत्त्वमस्यादिवाक्यार्थे - in the meaning of the statements such as
‘that thou art’; त्रिषु कालेषु - in all three periods of time; असंशयः - there are no doubts

The knowledge arises at the time of śravaṇam for the elimination of hunger etc. There
are no doubts in the meaning of the statements such as ‘that thou art’ in all the three
periods of time.

प्रतिबन्धविहीनत्वात्स्वयं चानभ
ु वात्मनः।
जायेतव
ै प्रमा तत्र स्वात्मन्येव न संशयः॥१०४॥

pratibandhavihīnatvātsvayaṁ cānubhavātmanaḥ।
jāyētaiva pramā tatra svātmanyēva na saṁśayaḥ॥104॥
प्रतिबन्धविहीनत्वात ् - due to the absence of obstructions; च - and; स्वयम ् - itself;
अनभ
ु वात्मनः - being of the nature of experience; तत्र - in case (of a qualified student); एव
- alone; स्वात्मनि - in the intellect; प्रमा - knowledge; जायेत - does take place; एव -
certainly; न संशयः - no doubt

Since there is the absence of obstructions (for a qualified student alone) and [the Self]
being of the nature of experience itself, certainly the knowledge [of the Self] does take
place in the intellect, indeed there is no doubt [about it].

किं सदे वाहमस्मीति किं वाऽन्यत्प्रतिपद्यते।

सदे व चेदहं शब्दः सता मख्
ु यार्थ इष्यताम ्॥१०५॥

kiṁ sadēvāhamasmīti kiṁ vā'nyatpratipadyatē।

sadēva cēdahaṁśabdaḥ satā mukhyārtha iṣyatām॥105॥

किम ् - what; सदे वाहमस्मि इति - ‘Infinite Existence alone I am’; किम ् वा - or; अन्यत ् - some
other; प्रतिपद्यते - known (understood); अहं शब्दः - the one referred to by the word ‘I’; सदे व
- Existence alone; चेद् - if; सता - by the word ‘Sat’ (Existence); मख्
ु यार्थे - in primary sense;
इष्यताम ् - should be considered

What is understood [from śravaṇam]? ‘Infinite Existence alone I am’, or something else?
If the one referred to by the word ‘I’ [understands himself to be] Infinite Existence alone,
then [the meaning conveyed] by the word ‘Sat’ should be considered in the primary
sense.

अन्यच्चेत ् सदहं ग्राहप्रतिपत्तिर्मृषैव सा।

तस्मान्मख्
ु यग्रहे नास्ति वारणाऽवगतेरिह॥१०६॥
anyaccēt sadahaṁgrāhapratipattirmr̥ṣaiva sā।
tasmānmukhyagrahē nāsti vāraṇā'vagatēriha॥106॥

सद् - the Infinite Existence; अन्यत ् - other [than I]; चेत ् - if; सा - that; अहं ग्राहप्रतिपत्तिः - the
understanding of ‘I’; मष
ृ ा - erroneous (of no use); एव - certainly; तस्मात ् - therefore; इह -
here; मख्
ु यग्रहे - upon accepting the primary sense; अवगतेः - of the [correct]
understanding; वारणा - discarding; नास्ति - there is no

If the Infinite Existence is other than I, then that understanding of ‘I’ is certainly
erroneous (and of no use). Therefore, here upon accepting [the sentence ‘I am Infinite’]
in the primary sense, there is no discarding of the correct understanding.

प्रत्ययी प्रत्ययश्चैव यदाभासौ तदर्थता।

तयोरचितिमत्त्वाच्च चैतन्ये कल्प्यते फलम ्॥१०७॥

pratyayī pratyayaścaiva yadābhāsau tadarthatā।

tayōracitimattvācca caitanyē kalpyatē phalam॥107॥

प्रत्ययी - that which has thoughts, i.e.: antaḥkaraṇa (inner instrument); प्रत्ययः - thought; च
- and; एव - certainly; यदाभासौ - the reflections of Consciousness in the two; तद्-अर्थता -
exist and enlivened by the presence of the Self; तयोः - of the two; अचितिमत्त्वात ् - due to
the inherent nature of inertness; च - and; चैतन्ये - in Consciousness; कल्प्यते - assumed;
फलम ् - the result

There is the reflection of Consciousness in both, the antaḥkaraṇa (inner instrument) and
the thought. The two, (the antaḥkaraṇa and thought) exist and are enlivened by the
presence of the Self alone since their inherent nature is that of inertness. Therefore, the
result [of all practices] is assumed (superimposed) to take place in Consciousness.

कूटस्थेऽपि फलं योग्यं राजनीव जयादिकम ्।

तदनात्मत्वहे तभ्
ु यां4 क्रियायाः प्रत्ययस्य च॥ १०८॥

kūṭasthē'pi phalaṁ yōgyaṁ rājanīva jayādikam।

tadanātmatvahētubhyāṁ kriyāyāḥ pratyayasya ca॥ 108॥

कूटस्थे - in the changeless (Self); अपि - even; फलम ् - the result; योग्यम ् - appropriate;
राजनि - in a king; जयादिकम ् - victory etc.; इव - like; तद् - that (result); अनात्मत्वहे तभ्
ु याम ् -
due to absence of both, the essence-hood (existence) and the cause-hood (cause);
क्रियायाः - of the antaḥkaraṇa; प्रत्ययस्य - of the thought; च - and

The [attribution of] result is appropriate even in the changless (Self), just like [the
attribution of] victory etc. is appropriate in a king (even though it may actually be the
army and generals fighting the battle). [This is appropriate] due to the absence of both
existence and cause of the antaḥkaraṇa and the thought [in the absence of the Self], for
the result [to be attributed to].

आसीनो दरू ं व्रजति शयानो याति सर्वतः। क.उ १.२.२१॥

स वा एषो परु
ु षोऽन्नरसमयः। तै.उ २.१॥
तस्माद्वा एतस्मादन्नरसमयात ्। अन्योऽन्तर आत्मा प्राणमयः। … तै.उ २.२॥
आनन्दमय आत्मा। ब्रह्म पच्
ु छं प्रतिष्ठा। तै.उ २.५॥

आदर्शस्तु यदाभासो मख
ु ाकारः स एव सः।
यथैवं प्रत्ययादर्शो यदाभासस्तदा ह्यहम ्॥१०९॥

ādarśastu yadābhāsō mukhākāraḥ sa ēva saḥ।

yathaivaṁ pratyayādarśō yadābhāsastadā hyaham॥109॥

तु - indeed; यथा - just as; सः - that; आदर्शः - mirror; यदाभासः - that which appears as the
reflection of the face; मख
ु ाकारः - the form of face; एव - alone; सः - that; एवम ् - in the same

4
पाठान्तरम ्: तदन्त्तात्मत्वहे तभ्
ु याम ् - due to [the Self] being the support and the cause
way; प्रत्ययादर्शः - the ahaṁkāra, akin to the mirror; यदाभासः - that which appears as the
reflection of Consciousness; तदा - then; हि - certainly; अहम ् - is I (the real me).

Indeed, just as that mirror, which appears as the reflection of the face is of the form of
the face alone, in the same way, that which appears as the reflection of Consciousness
is the ahaṁkāra, akin to the mirror. That [Consciousness] certainly is the real me.

इत्येवं प्रतिपत्तिः स्यात्सदस्मीति च नान्यथा।

तत्त्वमित्यप
ु दे शोऽपि द्वाराभावादनर्थकः॥११०॥

ityēvaṁ pratipattiḥ syātsadasmīti ca nānyathā।

tattvamityupadēśō'pi dvārābhāvādanarthakaḥ॥110॥

इति - thus; एवम ् - in this manner (i.e.: upon accepting the reflection of Consciousness);
सदस्मीति - ‘Infinite Existence I am’; च - and; प्रतिपत्तिः - understanding (knowledge); स्यात ्
- will be; न - not; अन्यथा - otherwise; अपि - also; तत्त्वम ् इति - ‘That thou art’; उपदे शः -
teaching; अनर्थकः - redundant (baseless); द्वाराभावात ् - due to absence of any
avenue/entry point [for its recognition]

Thus, upon accepting the reflection of Consciousness in the manner determined above,
the understanding (knowledge) ‘Infinite Existence I am’ will be [possible] and not
otherwise. Also, the teaching ‘That thou art’ will be redundant (baseless) due to the
absence of an avenue/entry point [for its recognition].

एकोऽहमसहायोऽहं कृषोऽहमपरिच्छदः।
स्वप्नेऽप्येववि
ं धाचिन्ता मग
ृ ेन्द्रस्य न जायते॥ सभ
ु ाषिता॥

श्रोतःु स्यादप
ु दे शश्चेदर्थवत्त्वं तथा भवेत ्।
अध्यक्षस्य न चेदिष्टं श्रोतत्ृ वं कस्य तद्भवेत ्॥१११॥
śrōtuḥ syādupadēśaścēdarthavattvaṁ tathā bhavēt।
adhyakṣasya na cēdiṣṭaṁ śrōtr̥tvaṁ kasya tadbhavēt॥111॥

श्रोतःु - for the listener; उपदे शः - teaching; चेत ् - if; स्यात ् - is; तथा - then; अर्थवत्त्वम ् -
meaningful; भवेत ् - will be; अध्यक्षस्य - of the Witnessing Consciousness; श्रोतत्ृ वम ् -
listenership; न - not; इष्टम ् - considered; चेद् - if; कस्य तद् भवेत ् - to whom will it belong

If the teaching is for the listener, then it will be meaningful. If the listenership is not
considered to be of the Witnessing Consciousness, then to whom will it belong?

अध्यक्षस्य समीपे स्याद्बद्

ु धेरेवेति चेन्मतम ्।
न तत्कृतोपकारोऽस्ति काष्ठाद्यद्वन्न कल्प्यते॥११२॥

adhyakṣasya samīpē syādbuddhērēvēti cēnmatam।

na tatkr̥tōpakārō'sti kāṣṭhādyadvanna kalpyatē॥112॥

अध्यक्षस्य - of the Self; समीपे - in the proximity of; बद्

ु धेः - of the intellect; एव - alone; स्याद्
- is; इति - thus; मतम ् - understanding; चेत ् - if; तत ् कृत-उपकारः - eminence in the mere
presence of the Self; न अस्ति - is not; यद्वत ् - just as; काष्ठात ् - from wood; न कल्प्यते - not
considered

If [understanding] is thus, ‘in the proximity of the Self, [the listenership] is of the intellect
alone’, [then this is not correct]. Just as [eminence/fire] is not considered to rise forth
from the wood [in mere presence of fuel] so too eminence (i.e.: sentiency of the
intellect) is not considered to arise in the mere presence of the Self.

आत्मचैतन्यमाश्रित्य दे हेन्द्रियमनोधियः।
स्वकीयार्थेषु वर्तन्ते सर्या
ू लोकं यथा जनाः॥ आत्मबोधः २०॥
यस्य संनिधिमात्रेण दे हेन्द्रियमनोधियः।
विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव॥ विवेकचड
ू ामणि १३१ ॥
बद्
ु धौ चेत्तत्कृतः कश्चिन्नन्वेवं परिणामिता।
आभासेऽपि च को दोषः सति श्रत्ु याद्यनग्र
ु हे ॥११३॥

buddhau cēttatkr̥taḥ kaścinnanvēvaṁ pariṇāmitā।

ābhāsē'pi ca kō dōṣaḥ sati śrutyādyanugrahē॥113॥

एवम ् - in this manner; बद्

ु धौ - in the intellect; तत्कृतः - [eminence] caused by the Self;
कश्चित ् - some; चेत ् - if; ननु - certainly; परिणामिता - mutability [of the Self]; श्रुत्यादि-अनग्र
ु हे
सति - in the presence of scriptural validation (support); आभासे - in the acceptance of the
reflection of the Self; कः - what; दोषः - defect; अपि च - even if

In this manner, if some [eminence] is caused by the Self in the intellect then there shall
certainly result the mutability [of the Self]. In the presence of scriptural validation
(support) what is the defect in the acceptance of the reflection of the Self, even if [what
you say is true (though it is not)]

अव्यक्तोऽयमचिन्त्योऽयमविकर्योऽयमच्
ु यते। भ.गी २.२५॥
न जायते म्रियते वा कदाचिन ्। भ.गी २.२०॥
अग्निर्यथैको भव
ु नं प्रविष्टो रूपं रूपं प्रतिरूपो बभव
ू ।
एकस्तथा सर्वभत
ू ान्तरात्मा रूपं रूपं प्रतिरूपो बहिश्च॥ का.उ २.२.९॥
एकधा बहुधा चैव दृश्यते जलचन्द्रवत ्॥ अम.ृ उ १२॥
सर्वभत
ू स्थमात्मानं सर्वभत
ू ानि चात्मनि। भ.गी ६.२९॥
अनेन जीवेनात्मनाऽनप्र
ु विश्य नामरूपे व्याकरवाणीति॥ छा.उ ६.३.२॥

आभासे परिणामश्चेन्न रज्ज्वादिनिभत्ववत ्।

सर्पादे श्च तथाऽवोचमादर्शे च मख
ु त्ववत ्॥११४॥

ābhāsē pariṇāmaścēnna rajjvādinibhatvavat।

sarpādēśca tathā'vōcamādarśē ca mukhatvavat॥114॥
आभासे - upon accepting the reflection of Consciousness; परिणामः - [the Self is] mutable;
चेत ् - if; न - not [correct]; रज्ज्वादिनिभत्ववत ् - having correspondence to a rope etc.; सर्पादे ः
- of the (illusory) snake etc.; च तथा - and also; मख
ु त्ववत ् - like the reflection of the face;
आदर्शे - in the mirror; अवोचम ् - stated; च - and

If, upon accepting the reflection of Consciousness the Self is still considered to be
mutable, [then] this is not correct, [due to the Self] having correspondence to the rope
etc. of the illusory snake etc; and [the falsity of the reflection of Consciousness] like the
reflection of the face in the mirror has already been stated.

नाऽऽत्माभासत्वसिद्धिश्चेदात्मनो ग्रहणात्पथ
ृ क् ।
मख
ु ादे श्च पथ
ृ क्सिद्धिरिह त्वन्योन्यसंश्रयः॥११५॥

nā''tmābhāsatvasiddhiścēdātmanō grahaṇātpr̥thak।
mukhādēśca pr̥thaksiddhiriha tvanyōnyasaṁśrayaḥ॥115॥

आत्मनः ग्रहणात ् - from the presence of the Self; आत्माभासत्वसिद्धिः - presence of the
reflection of Consciousness; पथ
ृ क् - distinct; न - is not [considered]; चेत ् - if; इह - here; तु -
certainly; अन्योन्यसंश्रयः - mutual dependence; मख
ु ादे ः - of the face etc. (reflection and
the medium); च - and; पथ
ृ क् - distinct; सिद्धिः - existence

If, the presence of the reflection of Consciousness is not considered to be available

distinct from the presence of the Self, [then] here there shall certainly arise [the fallacy
of] mutual dependence; and [this is unlike the] distinct existence [ seen in the case] of
the face, reflection and the reflection medium.

अध्यक्षस्य पथ
ृ क्सिद्धावाभासस्य तदीयता।
आभासस्य तदीयत्वे ह्यध्यक्षव्यतिरिक्तता॥११६॥
adhyakṣasya pr̥thaksiddhāvābhāsasya tadīyatā।
ābhāsasya tadīyatvē hyadhyakṣavyatiriktatā॥116॥

अध्यक्षस्य - of Consciousness; आभासस्य - of the reflection of Consciousness; पथ

ृ क् -
distinct; सिद्धौ - upon establishing existence; तदीयता - similarity; आभासस्य - of the
reflection of Consciousness; तदीयत्वे - upon accepting similarity; हि - certainly;
अध्यक्षव्यतिरिक्तता - separateness from Consciousness

Upon establishing the distinct existence of Consciousness and its reflection, there can
be similarity (of the reflection with the original). Certainly upon accepting similarity of the
reflection of Consciousness can the separateness (of the reflection) from
Consciousness [be established].

नैवं स्वप्ने पथ
ृ क्सिद्धेः प्रत्ययस्य दृशेस्तथा।
रथादे स्तत्र शन्
ू यत्वात्प्रत्ययस्याऽऽत्मना ग्रहः॥११७॥

naivaṁ svapnē pr̥thaksiddhēḥ pratyayasya dr̥śēstathā।

rathādēstatra śūnyatvātpratyayasyā''tmanā grahaḥ॥117॥

न एवम ् - not so; स्वप्ने - in dream; प्रत्ययस्य - of the enlivened thoughts; सिद्धेः - existence;
दृशेः - from the Self; पथ
ृ क् - distinct; तथा - just as; रथादे ः - of [real] chariot etc.; शन्
ू यत्वात ् -
due to the absence; तत्र - there (in dream); प्रत्ययस्य - of the enlivened thoughts; आत्मना -
by [the mere presence of] the Self; ग्रहः - illumination

It is not so. In dream, the existence of the enlivened thoughts is certainly distinct from
the Self, just as [the face and its reflection]. However, due to the absence of [real]
chariot etc. in the dream, the illumination of the enlivened thoughts is by [the mere
presence] of the Self.

प्रागस्वाप्समिति प्रोबोधसमये यः प्रत्यभिज्ञायते

तस्मै श्रीगरु
ु मर्त
ू ये नम इदं श्रीदक्षिणामर्त
ू ये॥ दक्षिणमर्ति
ू स्तोत्रम ् ६॥
भक्
ु त्वा भोगान्स्थविष्ठान्पन
ु रपि धिषणोद्भासिताङ्कामजन्यान ्। मा.उ.भाष्य मङ्गलाचरणम ् १॥
न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ … ॥ ब.ृ उ ४.३.१०॥
अखिन्नं क्षणमासीनं पश्य संसारनाटकम ्। योगवासिष्ठ ॥
द्रष्टुर्दृश्यस्य सत्ता हि बन्ध इत्यभिधीयते। योगवासिष्ठ ॥

अवगत्या हि संव्याप्तः प्रत्ययो विषयाकृतिः।

जायते स यदाकारः स बाह्यो विषयो मतः॥११८॥

avagatyā hi saṁvyāptaḥ pratyayō viṣayākr̥tiḥ।

jāyatē sa yadākāraḥ sa bāhyō viṣayō mataḥ॥118॥

प्रत्ययः - enlivened thoughts; विषयाकृतिः - the form of objects; हि - indeed; अवगत्या - by

Consciousness; संव्याप्तः - pervaded; सः - that; यदाकारः - form; जायते - arises; बाह्यः -
external; विषयः - object; सः - that; मतः - considered

Enlivened thoughts which are of the form of objects are indeed pervaded [and illumined]
by Consciousness. The form which arises, is considered to be that [of the] external
object.

तत्राज्ञानं धिया नश्येदाभासेन घटः स्फुरे त ्। पञ्चदशी ७.९१॥

कर्मेप्सिततमत्वात्स तद्वान ् कार्ये नियज्

ु यते।
आकारो यत्र चार्प्येत करणं तदिहोच्यते॥११९॥

karmēpsitatamatvātsa tadvān kāryē niyujyatē।

ākārō yatra cārpyēta karaṇaṁ tadihōcyatē॥119॥
कर्म - object; इप्सिततमत्वात ् - being the most desireable; सः - he who; तद्वान ् - endowed
with the desire; कार्ये - into action; नियज्
ु यते - is prompted; आकारः - the form; यत्र - where;
च - and; अर्प्येत - is created; करणम ् - [inner] instrument; तद् - that; इह - here; उच्यते - called

Being the most desirable [to the doer], the entity [desired] is called the object.
[Therefore] he who is endowed with the desire for the object is prompted into action.
There where the form [of the object] is created, that is called the inner instrument.

यदाभासेन संव्याप्तः स ज्ञातेति निगद्यते।

त्रयमेतद्विविच्याऽत्र यो जानाति स आत्मवित ्॥१२०॥

yadābhāsēna saṁvyāptaḥ sa jñātēti nigadyatē।

trayamētadvivicyā'tra yō jānāti sa ātmavit॥120॥

यत ् - that which; आभासेन - by the reflection of Consciousness; संव्याप्तः - pervaded; सः -

that; ज्ञाता इति - ‘the knower’; निगद्यते - called; त्रयम ् - the three; एतत ् - these; विविच्य -
having distinguished; अत्र - here (in the current context); यः - he who; जानाति - knows; सः
- he; आत्मवित ् - the knower of the Self

That which is pervaded by the reflection of Consciousness is called ‘the knower’.

Having distinguished these three (i.e.: the knower, the knowledge and the object known)
here (in the current context), he who knows [the Self as separate and the witness of
these], he is knower of the Self.

त्रिषु धामसु यद्भोग्यं भोक्ता भोगश्च यद्भवेत ्।

तेभ्यो विलक्षणः साक्षी चिन्मात्रोऽहं सदा शिवः॥ कै.उ १८॥
त्रिषु धामसु यद्भोज्यं भोक्ता यश्च प्रकीर्तितः।
वेदैतदभ
ु यं यस्तु स भञ्
ु जानो न लिप्यते॥ मा.उ.का १.५॥
एकमेकतराभावे यदा नोपलभामहे ।
त्रितयं तत्र यो वेद स आत्मा स्वाश्रयाश्रयः॥ श्रीमद् भागवतम ् २.१०.९॥
योऽध्यात्मिकोऽयं परु
ु षः सोऽसावेवाधिदै विकः।
यस्तत्रोभयविच्छे दः स स्मत
ृ ो ह्याधिभौतिकः॥ श्रीमद् भागवतम ् २.१०.८॥
सम्यक्संशयमिथ्योक्ताः प्रत्यया व्यभिचारिणः।
एकैवावगतिस्तेषु भेदस्तु प्रत्ययार्पितः॥१२१॥

samyaksaṁśayamithyōktāḥ pratyayā vyabhicāriṇaḥ।

ēkaivāvagatistēṣu bhēdastu pratyayārpitaḥ॥121॥

सम्यक्संशयमिथ्योक्ताः प्रत्ययाः - correct, doubtful and erroneous knowledge; व्यभिचारिणः -

are changing; तेषु - in them; एक-एव-अवगतिः - there is only one Consciousness; भेदः - the
distinction; तु - however; प्रत्ययार्पितः - is attributed to the thoughts

Correct, doubtful and erroneous knowledge (i.e.: thoughts) are constantly changing.
However, there is only one Consciousness [constant] in them all. The distinction is
attributed to the thoughts.

शब्दस्पर्शादयो वेद्याः वैचित्र्याज्जागरे पथ

ृ क् ।
ततो विभक्ता तत्सम्विदै करूपान्न भिद्यते॥ पञ्चदशी १.३॥
नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघन न प्रज्ञं नाप्रज्ञम ्। … एकात्मप्रत्ययसारं प्रपञ्चोपशमं शान्तं शिवमद्वैतम ्
…॥ मा.उ ७॥

आधिभेदाद्यथा भेदो मणेरवगतेस्तथा।

अशद्
ु धिः परिणामश्च सर्वं प्रत्ययसंश्रयात ्॥१२२॥

ādhibhēdādyathā bhēdō maṇēravagatēstathā।

aśuddhiḥ pariṇāmaśca sarvaṁ pratyayasaṁśrayāt॥122॥

यथा - just as; आधिभेदात ् - due the differences in conditionings; मणेः - of the crystal;
अवगतेः - appearances; तथा - so too; भेदः - difference; अशद्
ु धिः - impurity; परिणामः -
changes; च - and; सर्वम ् - all; प्रत्ययसंश्रयात ् - are rooted in the thought
Just as the appearances of the crystal [differ] due to the differences in conditionings, so
too the difference, impurity and changes are rooted in the thought (which acts as the
conditioning for the Self).

यथैकस्मिङ्घटाकाशे रजोधम
ू ादिभिर्युतैः।
न सर्वे संप्रयज्
ु यन्ते तद्वज्जीवाः सख
ु ादिभिः॥ मा.उ.का ३.५॥
कामः सङ्कल्पो विचिकित्सा श्रद्धाश्रद्धा धति
ृ रधति
ृ र्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव। ब.ृ उ १.५.३॥
दख
ु ेष्वनद्
ु विग्नमनाः सख
ु ेषु विगतस्पह
ृ ः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥ भ.गी २.५६॥
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसख
ु दःु खदाः।
आगमापायेनोऽनित्यास्तांस्तितिक्षस्व भारत॥ भ.गी २.१४॥
… समदःु खसख
ु ं धीरं सोऽमत
ृ त्वाय कल्पते॥ भ.गी २.१५॥

प्रथनं ग्रहणं सिद्धिः प्रत्ययानामिहाऽन्यतः।

आपरोक्ष्यात्तदे वोक्तमनम
ु ानं प्रदीपवत ्॥१२३॥

prathanaṁ grahaṇaṁ siddhiḥ pratyayānāmihā'nyataḥ।

āparōkṣyāttadēvōktamanumānaṁ pradīpavat॥123॥

इह - here; प्रत्ययानाम ् - of thoughts; प्रथनम ् - expression (birth); ग्रहणम ् - sustenance;

सिद्धिः - knowledge; अन्यतः - due to something different from thoughts; आपरोक्ष्यात ् - due
to that which is most immediate in nature; तदे व - that itself; उक्तम ् - said; अनम
ु ानम ् -
inference; प्रदीपवत ् - like the light of a lamp

Here (in waking and dream), the expression, sustenance and knowledge of thoughts is
due to something different from the thoughts, which is most immediate in nature. This
itself is said to be the inference [for the existence of the Self]. [The Self is] like the light
of a lamp [which illumines inert objects different from itself].

अत्रायं परु
ु षः स्वयंज्योतिः। ब.ृ उ ४.३.९॥
आत्मैवास्य ज्योतिः। ब.ृ उ ४.३.६॥
… तस्य भासा सर्वमिदं विभाति। क.उ २.१.१५॥
किमन्यद्ग्राहयेत्कश्चित ् प्रमाणेन तु केनचित ्।
विनैव तु प्रमाणेन निवत्त्ृ याऽन्यस्य शेषतः॥१२४॥

kimanyadgrāhayētkaścit pramāṇēna tu kēnacit।

vinaiva tu pramāṇēna nivr̥ttyā'nyasya śēṣataḥ॥124॥

कश्चित ् - some individual; केनचित ् प्रमाणेन - by some valid means of knowledge; तु -

alone; अन्यत ् - distinct entity (i.e.: the Self); ग्राहयेत ् - grasped; किम ् प्रमाणेन विना - without
any valid means of knowledge; एव - alone; तु - or; निवत्त्ृ या - via negation; अन्यस्य - of the
other; शेषतः - by the law of the remainder

Is the Self grasped by some individual via some valid means of knowledge alone, or is it
grasped without any valid means of knowledge, i.e.: via negation of the other (not self)
alone, by the law of the remainder.

शब्दे नव
ै प्रमाणेन निवत्ति
ृ श्चेदेहोच्यते।
अध्यक्षस्याप्रसिद्धत्वाच्छून्यतैव प्रसज्यते॥१२५॥

śabdēnaiva pramāṇēna nivr̥ttiścēdēhōcyatē।

adhyakṣasyāprasiddhatvācchūnyataiva prasajyatē॥125॥

शब्दे न प्रमाणेन - by verbal testimony; एव - alone; निवत्ति

ृ ः - negation; इह - here; उच्यते - is
spoken; चेत ् - if; अध्यक्षस्य - of the Self; अप्रसिद्धत्वात ् - due to the non-establishment;
शन्
ू यता - void; एव - certainly; प्रसज्यते - will remain

If by verbal testimony, negation alone is spoken here, [then] due to the

non-establishment of the [existence] of the Self, [by the law of remainder] void will
certainly remain.
चेतनस्त्वं कथं दे ह इति चेन्नाप्रसिद्धितः।
चेतनस्याऽन्यतः सिद्धावेवं स्यादन्यहानतः॥१२६॥

cētanastvaṁ kathaṁ dēha iti cēnnāprasiddhitaḥ।

cētanasyā'nyataḥ siddhāvēvaṁ syādanyahānataḥ॥126॥

चेतनः - of the nature of consciousness; त्वम ् - you; कथम ् दे हः इति - ‘how can you be
considered to be the body’; चेत ् - if [said]; न - no; अप्रसिद्धितः - due to
non-establishment; चेतनस्य - of Consciousness; अन्यतः - by another valid means of
knowledge; सिद्धौ - upon establishing the existence; एवम ् - this; स्याद् - will be true;
अन्यहानतः - by the negation of the other

If said, ‘how can you, who are of the nature of Consciousness, be considered to be the
body?’, then this is not valid since the Self is not established [yet]. Upon establishing the
existence of Consciousness by another valid means of knowledge alone this (your
stance) will be true - i.e.: arrival at the Self via negation of the other (not self).

अध्यक्षः स्वयमस्त्येव चेतनस्याऽपरोक्षतः।

तल्
ु य एवं प्रबोधः स्यादन्यस्याऽसत्त्ववादिना॥१२७॥

adhyakṣaḥ svayamastyēva cētanasyā'parōkṣataḥ।

tulya ēvaṁ prabōdhaḥ syādanyasyā'sattvavādinā॥127॥

अध्यक्षः - the Self; स्वयम ् - itself; अस्ति - exists; एव - indeed; चेतनस्य - of Consciousness;
अपरोक्षतः - due to being most immediate; अन्यस्य असत्त्ववादिना - of the others. i.e.: the
nihilists; तल्
ु य - akin to; एवम ् - this; प्रबोधः - enlightenment; स्यात ् - will be
Opponent: Due to Consciousness being most immediate, it certainly exists by itself.
Advaitin: [This stance] will result in enlightenment being akin to that of the others, i.e.
the nihilists (which is devoid of any valid means of knowledge).

सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥

अहमज्ञासिषं चेदमिति लोकस्मत

ृ रि
े ह।
करणं कर्म कर्ता च सिद्धास्त्वेकक्षणे किल॥१२८॥

ahamajñāsiṣaṁ cēdamiti lōkasmr̥tēriha।

karaṇaṁ karma kartā ca siddhāstvēkakṣaṇē kila॥128॥

अहम ् - I; अज्ञासिषम ् - knew; इदम ् - this; च - and; इति - thus; लोकस्मत

ृ ःे - of the recollection
of people; इह - here (in the world); करणम ् - the means of knowledge; कर्म - object; कर्ता च
- and the subject; सिद्धाः - established; तु - certainly; एकक्षणे - in a moment; किल - isn’t it

Opponent: ‘I knew this’, thus is the [observance] of the recollection of the people here in
the world. Isn’t it [the Self by which], the means of knowledge, the object and the subject
are certainly established in a moment?

प्रामाण्येऽपि स्मत
ृ ःे शैघ्र्याद्यौगपद्यं विभाव्यते।
क्रमेण ग्रहणं पर्वं
ू स्मत
ृ ःे पश्चात्तथैव च॥१२९॥

prāmāṇyē'pi smr̥tēḥ śaighryādyaugapadyaṁ vibhāvyatē।

kramēṇa grahaṇaṁ pūrvaṁ smr̥tēḥ paścāttathaiva ca॥129॥

स्मत
ृ ःे - of recollection; प्रामाण्ये अपि - even upon acceptance as valid means of
knowledge; शैघ्र्याद् - due to the rapidity; यौगपद्यम ् - simultaneous; विभाव्यते - considered
to be; स्मत
ृ ःे पर्व
ू म ् - prior to recollection; क्रमेण - sequentially; ग्रहणम ् - cognition; तथैव - so
too पश्चात ् - after also (i.e.: upon recollection); च - and

Advaitin: Even upon the acceptance of recollection as a valid means of knowledge, due
to the rapidity [the thoughts, the knower, known and means of knowing] are considered
(erroneously) to be simultaneous. Prior to recollection, their cognition is sequentially
and so too after also (upon recollection).

अज्ञासिषमिदं मां चेत्यपेक्षा जायते ध्रव

ु म ्।
विशेषोऽपेक्ष्यते यत्र तत्र नैवक
ै कालता॥१३०॥

ajñāsiṣamidaṁ māṁ cētyapēkṣā jāyatē dhruvam।

viśēṣō'pēkṣyatē yatra tatra naivaikakālatā॥130॥

इदम ् अज्ञासिषम ् - I had known this; माम ् च - and myself; इति - thus; अपेक्षा - expectancy of
a sequence; ध्रव
ु म ् - certainly; जायते - is born; यत्र - where; विशेषः - distinctions; अपेक्ष्यते -
are expected; तत्र - there; न - cannot; एव - certainly; एककालता - simultaneity

‘I had known this’ and ‘and myself also’ - [in these thoughts] there certainly arises the
expectancy of a sequence. Where distinctions are expected, there certainly cannot be
simultaneity.

आत्मनो ग्रहणे चाऽपि त्रयाणामिह संभवात ्।

आत्मन्यासक्तकर्तृत्वं न स्यात्करणकर्मणोः॥१३१॥

ātmanō grahaṇē cā'pi trayāṇāmiha saṁbhavāt।

ātmanyāsaktakartr̥tvaṁ na syātkaraṇakarmaṇōḥ॥131॥
आत्मनः - of the knower; ग्रहणे - in the knowing; च - and [the object and the means]; अपि -
even; त्रयाणाम ् - of the three; इह - here; संभवात ् - is the cause; आत्मनि - in the
[establishment of the] subject; आसक्तकर्तृत्वम ् - the doer involved; करणकर्मणोः - in the
[establishment of] means or the object; न स्यात ् - will not be

Even in the knowing of the knower (pramātā) and [also of the object and the means],
the [knowledge] of the three (i.e.: subject, object and the means) is the cause. The doer
who is involved in establishing the subject, will not be involved in establishing the
means or the object.

व्याप्तमि
ु ष्टं च यत्कर्तुः क्रियया कर्म तत्स्मत
ृ म ्।
अतो हि कर्तृतन्त्रत्वं तस्येष्टं नाऽन्यतन्त्रता॥१३२॥

vyāptumiṣṭaṁ ca yatkartuḥ kriyayā karma tatsmr̥tam।

atō hi kartr̥tantratvaṁ tasyēṣṭaṁ nā'nyatantratā॥132॥

यत ् - that which; कर्तुः - for the doer; व्याप्तम

ु ् - for attainment; इष्टम ् - most desired; क्रियया
- by action; च - and; तत ् - that; कर्म - object of action (goal); स्मत
ृ म ् - considered; अतः -
therefore; तस्य - of that (object of action); कर्तृतन्त्रत्वम ् - dependency upon the doer; इष्टम ्
- most desired; न - not; हि - indeed; अन्यतन्त्रता - dependency on anything else

That which is most desired for attainment by action for the doer is considered to be the
object of action (goal). Therefore, indeed the dependency of the object of action upon
the doer and not on anything else, is most desired.

शब्दाद्वाऽनमि
ु तेर्वाऽपि प्रमाणाद्वा ततोऽन्यतः।
सिद्धिः सर्वपदार्थानां स्यादज्ञं प्रति नाऽन्यथा॥१३३॥
śabdādvā'numitērvā'pi pramāṇādvā tatō'nyataḥ।
siddhiḥ sarvapadārthānāṁ syādajñaṁ prati nā'nyathā॥133॥

शब्दात ् - via verbal testimony; वा - or; अनमि

ु तेः - via inference; वा - or; अपि - even; ततः
अन्यतः - different from these; प्रमाणात ् - via valid means of knowledge; वा - or;
सर्वपदार्थानाम ् - of all objects; सिद्धिः - establishment of existence; अज्ञम ् प्रति - for the
ignorant; स्यात ् - will be; न अन्यथा - not otherwise

The establishment of the existence of all objects for the ignorant will be via verbal
testimony, or inference or even via some other means of knowledge different from these
(e.g.: direct perception); not otherwise (i.e.: in the absence of valid means of knowledge,
the existence of an object cannot be determined).

अध्यक्षस्यापि सिद्धिः स्यात्प्रमाणेन विनैव वा।

विना स्वस्य प्रसिद्धिस्तु नाज्ञं प्रत्यप
ु यज्
ु यते॥१३४॥

adhyakṣasyāpi siddhiḥ syātpramāṇēna vinaiva vā।

vinā svasya prasiddhistu nājñaṁ pratyupayujyatē॥134॥

अध्यक्षस्य - of the Self; अपि - even; सिद्धिः - establishment of the existence; प्रमाणेन विना -
without a valid means of knowledge; एव - certainly; स्यात ् - will be; वा - or [not]; स्वस्य - of
oneself; प्रसिद्धिः - establishing the existence; विना - without [valid means]; तु - indeed;
अज्ञम ् प्रति - for the ignorant; न उपयज्
ु यते - not possible

Opponent: The establishment of the existence of the Self will certainly [be achieved]
without a valid means of knowledge or not?
Advaitin: Without [a valid means of knowledge], establishing the existence of oneself
(correctly as the Witness) is indeed not possible for the ignorant.
अनाशिनोऽप्रमेयस्य तस्माद्यद्
ु ध्स्व भारत। भ.गी २.१८॥

तस्यैवाऽज्ञत्वमिष्टं चेज्ज्ञानत्वेऽन्या मतिर्भवेत ्।

अन्यस्यैवाऽज्ञतायां च तद्विज्ञाने ध्रव
ु ा भवेत ्॥१३५॥

tasyaivā'jñatvamiṣṭaṁ cējjñānatvē'nyā matirbhavēt।

anyasyaivā'jñatāyāṁ ca tadvijñānē dhruvā bhavēt॥135॥

तस्य - belonging to the Self; एव - indeed; अज्ञत्वम ् - ignorance; इष्टम ् - considered; चेत ् - if;
ज्ञानत्वे - even though being the nature of Knowledge; अन्या मतिः - other understanding;
भवेत ् - will be [required]; अन्यस्य - of the ahaṁkāra; एव - indeed; अज्ञतायाम ् - ignorance; च
- and; तद् विज्ञाने - in knowledge of the Self; ध्रव
ु ा - certainly; भवेत ् - require [another
knowledge]

If indeed ignorance is considered to be belonging to the Self, even though it being the
nature of Knowledge, [then] the other understanding (born of a positive assertion by a
valid means of knowledge) will be [required]. [And conversely, if] indeed ignorance is
considered to be belonging to the ahaṁkāra [then too] the knowledge of the Self will
certainly require another knowledge (born of a positive assertion by a valid means of
knowledge).

ज्ञातता स्वात्मलाभो वा सिद्धिः स्यादन्यदे व वा।

ज्ञातत्वेऽनन्तरोक्तौ त्वं पक्षौ संस्मर्तुमर्हसि॥१३६॥

jñātatā svātmalābhō vā siddhiḥ syādanyadēva vā।

jñātatvē'nantarōktau tvaṁ pakṣau saṁsmartumarhasi॥136॥

सिद्धिः - establishing existence; ज्ञातता - ability to become known; वा - or; स्वात्मलाभः -

coming into existence; वा - or; अन्यत ् - something else; स्यात ् - will be; ज्ञातत्वे - upon
knowing; एव - alone; त्वम ् - you; अनन्तर-उक्तौ पक्षौ - the aforementioned two options
(previous verse); संस्मर्तुम ् - remember; अर्हसि - ought to

[What is considered as establishing existence]? Is establishing existence [of an entity]

its ability to become known or is it its coming into existence or is it something else? If
[existence] is upon knowing alone, [then] you ought to remember the aforementioned
two options (previous verse).

सिद्धिः स्यात्स्वात्मलाभश्चेद्यत्नस्तत्र निरर्थकः।

सर्वलोकप्रसिद्धत्वात ् स्वहे तभ्
ु यस्तु वस्तन
ु ः॥१३७॥

siddhiḥ syātsvātmalābhaścēdyatnastatra nirarthakaḥ।

sarvalōkaprasiddhatvāt svahētubhyastu vastunaḥ॥137॥

सिद्धिः - establishing existence; स्वात्मलाभः - coming into existence; चेत ् - if; वस्तन
ु ः -
[existence] of an object; स्वहे तभ्
ु यः - from its causes; सर्वलोकप्रसिद्धत्वात ् - since it is well
known by all; तत्र - in that case; यत्नः - efforts (to know it); निरर्थकः - redundant; स्यात ् - will
be; तु - certainly

If establishing existence is [considered to be] mere coming into existence, then in that
case, all efforts (to know it) will certainly be redundant, since it is well known by all that
[the existence] of an object is from its causes.

ज्ञानज्ञेयादिवादे ऽतः सिद्धिर्ज्ञातत्वमच्

ु यते।
अध्यक्षाध्यक्ष्ययोः सिद्धिर्ज्ञेयत्वं नाऽऽत्मलाभता॥१३८॥

jñānajñēyādivādē'taḥ siddhirjñātatvamucyatē।
adhyakṣādhyakṣyayōḥ siddhirjñēyatvaṁ nā''tmalābhatā॥138॥
ज्ञानज्ञेयादिवादे - in the philosophy of those who speak of the knowledge, known and the
knower; सिद्धिः - establishing existence; ज्ञातत्वम ् - ability to become known; उच्यते - is
said; अतः - therefore; अध्यक्षाध्यक्ष्ययोः - of the Witness and the witnessed; ज्ञेयत्वम ् -
ability to become known; सिद्धिः - establishing of existence; न - not; आत्मलाभता -
coming into existence (birth)

In the philosophy of those who speak of the knowledge, known and the knower, the
ability to become known is said to be establishing existence. Therefore, the establishing
of the existence of the Witness and the witnessed is their ability to become known, not
[mere] coming into existence (birth).

स्पष्टत्वं कर्मकर्त्रादे ः सिद्धिता यदि कल्प्यते।

स्पष्टताऽस्पष्टते स्यातामन्यस्यैव न चाऽऽत्मनः॥१३९॥

spaṣṭatvaṁ karmakartrādēḥ siddhitā yadi kalpyatē।

spaṣṭatā'spaṣṭatē syātāmanyasyaiva na cā''tmanaḥ॥139॥

यदि - if; कर्मकर्त्रादे ः - of the object and subject of knowledge etc.; स्पष्टत्वम ् - clear
cognition; सिद्धिता - establishment of existence; कल्प्यते - considered; अन्यस्य - of the
other; एव - alone; स्पष्टतास्पष्टते - clear and vague cognition; स्याताम ् - will be; न - not; च -
and; आत्मनः - of the Self

If clear cognition of the object and subject of knowledge etc. is considered to be the
establishment of [their] existence, [then, we say] there will be clear (doubt-free) and
vague (doubtful) cognition of the other (not-self) alone, and not of the Self.

अद्रष्टुर्नैव चान्ध्यस्य स्पष्टीभावो घटस्य त।ु

कर्त्रादे ः स्पष्टतेष्टा चेद्द्रष्टृताऽध्यक्षकर्तृका॥१४०॥

adraṣṭurnaiva cāndhyasya spaṣṭībhāvō ghaṭasya tu।

kartrādēḥ spaṣṭatēṣṭā cēddraṣṭr̥tā'dhyakṣakartr̥kā॥140॥

अद्रष्टुः अन्ध्यस्य - of the blind who cannot become the knower; च - and; घटस्य - of the
pot; स्पष्टीभावः - clarity; न - no; एव - certainly; तु - indeed; कर्त्रादे ः - of the subject of action
etc.; स्पष्टता - clarity; इष्टा - desirable; चेत ् - if; द्रष्टृता - Witness-hood; अध्यक्षकर्तृका - the
effect of the Self

There is certainly no clarity of the pot for the blind and who cannot become the knower
(as per the Bhātta Philosophy). If the clarity of the subject of action etc. is desirable,
then indeed the Witness-hood will be the effect of the Self [which is distinct from them].

स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः।

न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने॥ आत्मबोधः २९॥
अहमस्मि सदा भामि कदाचिन्नाऽहमप्रियः। अद्वैतमकरन्दः २॥

अनभ
ु त
ू ःे किमन्यस्मिन ् स्यात्तवाऽपेक्षया वद।
अनभ
ु वितरीष्टा स्यात ् सोऽप्यनभ
ु ति
ू रे व नः॥१४१॥

anubhūtēḥ kimanyasmin syāttavā'pēkṣayā vada।

anubhavitarīṣṭā syāt sō'pyanubhūtirēva naḥ॥141॥

अनभ
ु त
ू ःे - of [momentary] consciousness; किम ् - what; अन्यस्मिन ् - upon something; तव -
for you; अपेक्षया - dependency; स्यात ् - there is; वद - please explain; अनभ
ु वितरि - upon the
experiencer; इष्टा - considered; स्यात ् - there is; सः - that; अपि - also; अनभ
ु ति
ू ः -
[momentary] consciousness; एव - indeed; नः - for us (in our philosophy)

Opponent: Please explain what [benefit] is there in the dependency of [momentary]

consciousness upon something for you? [If] there is [dependency] considered upon the
experiencer, [then] that (experiencer) is indeed also [momentary] consciousness in our
philosophy (i.e.: not a distinct entity).
… स्वे महिम्नि यदि वा न महिम्नीति॥ छा.उ ७.२४.१॥

अभिन्नोऽपि हि बद्
ु ध्यात्मा विपर्यासितदर्शनैः।
ग्राह्यग्राहकसंवित्तिभेदवानिव लक्ष्यते॥१४२॥

abhinnō'pi hi buddhyātmā viparyāsitadarśanaiḥ।

grāhyagrāhakasaṁvittibhēdavāniva lakṣyatē॥142॥

बद्
ु ध्यात्मा - [momentary] consciousness; अभिन्नः - indivisible; अपि - even though; हि -
certainly; विपर्यासितदर्शनैः - to (or by) men of erroneous understanding;
ग्राह्यग्राहकसंवित्तिभेदवान ् - with distinctions of the experienced, the experiencer and the
experience; इव - as though; लक्ष्यते - appears

Even though [momentary] consciousness is certainly indivisible, it as though appears to

be with distinctions of the experienced, the experiencer and the experience, to men of
erroneous understanding.

भति
ू र्येषां क्रिया सैव कारकं सैव चोच्यते।
सत्त्वं नाशित्वमस्याश्चेत ् सकर्तृत्वं तथेष्यताम ्॥१४३॥

bhūtiryēṣāṁ kriyā saiva kārakaṁ saiva cōcyatē।

sattvaṁ nāśitvamasyāścēt sakartr̥tvaṁ tathēṣyatām॥143॥

येषाम ् - by whom (i.e.: the idealists); भति

ू ः - experience (momentary consciousness); सा -
that; क्रिया - action; एव - alone; सा - that; कारकम ् - auxiliary of action; एव - alone; च - and
(result); उच्यते - considered; सत्त्वम ् - existence; नाशित्वम ् - non-existence; अस्याः - of
momentary consciousness; चेत ् - if; तथा - also (be the same); सकर्तृत्वम ् - doership;
इष्यताम ् - ought to be accepted
If the experience (momentary consciousness) alone is considered to be the action, the
auxiliary of action and the result by the idealists.
Advaitin: [then just like] the existence and non-existence, the doership of the momentary
consciousness also ought to be accepted [by them].

न कश्चिच्चेष्यते धर्म इति चेत्पक्षहानता।

नन्वस्तित्वादयो धर्मा नास्तित्वादिनिवत्त
ृ यः।
न भत
ू स्
े तर्हि नाशित्वं स्वालक्षण्यं मतं हि ते॥१४४॥

na kaściccēṣyatē dharma iti cētpakṣahānatā।

nanvastitvādayō dharmā nāstitvādinivr̥ttayaḥ।
na bhūtēstarhi nāśitvaṁ svālakṣaṇyaṁ mataṁ hi tē॥144॥

च - and; न कश्चित ् - none at all; धर्मः - characteristic; इष्यते - considered; इति - thus; चेत ् -
if; पक्षहानता - refutation of [your] philosophy; ननु - but; अस्तित्वादयः - existence etc.; धर्माः -
characteristics; नास्तित्वादिनिवत्त
ृ यः - absence of non-existence etc.; न - no; तर्हि - then;
भत
ू ःे - of consciousness; स्वालक्षण्यम ् - ability to indicate itself; ते मतम ् - of your
philosophy; हि - certainly; नाशित्वम ् - refutation

If [you say], ‘[consciousness] is considered to have no characteristics at all’, [then] there

shall be the refutation of your philosophy.
Opponent: But the characteristics of existence etc. are the absence of non-existence
etc.
Advaitin: No, as then [there shall] certainly be the refutation of consciousness’ ability to
indicate itself, as per your philosophy.

स्वालक्षणावधिर्नाशो नाशोऽनाशनिवत्ति
ृ ता।
अगोरसत्त्वं गोत्वं ते न तु तद्गोत्वलक्षणम ्॥१४५॥
svālakṣaṇāvadhirnāśōnāśō'nāśanivr̥ttitā।
agōrasattvaṁ gōtvaṁ tē na tu tadgōtvalakṣaṇam॥145॥

स्वालक्षणावधिः - limit (cessation) of the ability to reveal itself; नाशः - destruction; नाशः -
destruction; अनाशनिवत्ति
ृ ता - absence of non-destructibility; ते - your; अगोः असत्त्वम ् -
absence of non-bovinity; गोत्वम ् - bovinity; न - not; तु - indeed; तद् - that; गोत्वलक्षणम ् -
indicator of bovinity

Cessation of the ability to reveal itself is destruction. However, your [philosophy

considers] destruction as the absence of non-destruction; and bovinity as the absence
of non-bovinity. Indeed, that (the absence of non-bovinity) is not the indicator of bovinity
[due to mutual dependence of the determining characteristic].

क्षणवाच्योऽपि योऽर्थः स्यात्सोऽप्यन्याभाव एव ते॥१४६॥

kṣaṇavācyō'pi yō'rthaḥ syātsō'pyanyābhāva ēva tē॥146॥

यः - that; क्षणवाच्यः - direct meaning of the word ‘momentary’; अपि - also; अर्थः - meaning;
स्यात ् - is; सः - that; अपि - too; अन्याभावः - absence of its contrary (non-momentariness);
एव - certainly; ते - as per your philosophy

And also, that direct meaning of the word ‘momentary’, that too is certainly the absence
of non-momentariness as per your philosophy.

भेदाभावेऽप्यभावस्य भेदो नामभिरिष्यते।

नामभेदैरनेकत्वमेकस्य स्यात्कथं तव॥१४७॥

bhēdābhāvē'pyabhāvasya bhēdō nāmabhiriṣyatē।

nāmabhēdairanēkatvamēkasya syātkathaṁ tava॥147॥
अभावस्य - of the non-existence; भेद-अभावे - upon the absence of differences; अपि - even;
भेदः - difference; नामभिः - by names; इष्यते - appropriate; नामभेदैः - by the differences in
names; एकस्य - of the one [non-existence]; अनेकत्वम ् - manyness; कथम ् - how; स्यात ् -
will be; तव - as per your philosophy

Opponent: Even upon the absence of differences of the non-existing [entity], difference
of names is appropriate (i.e.: differences are namesake only, not in essence).
Advaitin: how will there be manyness of the one non-existence [which has no inherent
differences] by the [mere] differences in names as per your philosophy?

अपोहो यदि भिन्नानां वत्ति

ृ स्तस्य कथं गवि।
नाऽभावा भेदकाः सर्वे विशेषा वा कथञ्चन॥१४८॥

apōhō yadi bhinnānāṁ vr̥ttistasya kathaṁ gavi।

nā'bhāvā bhēdakāḥ sarvē viśēṣā vā kathañcana॥148॥

यदि - if; अपोहः - absence; भिन्नानाम ् - of objects that are distinct; कथम ् - how; तस्य - their;
वत्ति
ृ ः - thought; गवि - in cow; सर्वे - all; अभावाः - non-existences; न - not; भेदकाः -
distinctions; विशेषाः - attributes; वा - or; कथञ्चन - in the least

If the absence is the absence of objects that are distinct/ different, then how will there
be their thoughts in a cow? All the non-existences [will not become] distinctions nor
attributes in the least [in a cow].

नामजात्यादयो यद्वत्संविदस्तेऽविशेषतः॥१४९॥

nāmajātyādayō yadvatsaṁvidastē'viśēṣataḥ॥149॥
नामजात्यादयः - names, species etc.; यद्वत ् - just as; संविदः - of Consciousness; ते - for
you (as per your philosophy); अविशेषतः - due to absence of attributes

As per your philosophy, due to the absence of attributes, just as names, species etc.
[will not become distinguishing factors, so too will be true] of Consciousness.

प्रत्यक्षमनम
ु ानं च व्यवहारे यदीच्छसि।
क्रियाकारकभेदैस्तदभप
ु ेयं ध्रव
ु ं भवेत ्॥१५०॥

pratyakṣamanumānaṁ ca vyavahārē yadīcchasi।

kriyākārakabhēdaistadabhupēyaṁ dhruvaṁ bhavēt॥150॥

प्रत्यक्षम ् - direct perceptions; अनम

ु ानम ् च - and inference; व्यवहारे - in the transactional
world; यदि - if; इच्छसि - is desired; क्रियाकारकभेदैः - with the distinctions of action and
auxiliaries; तद् - that; अभप
ु ेयम ् - have to be accepted; ध्रव
ु म ् - certainly; भवेत ् - will

If direct perception and inference are desired [as valid means of knowing] in the
transactional world, then [momentary consciousness] with the distinctions of actions and
auxiliaries will have to be certainly accepted.

तत्र पञ्चकयङ्केचिदन्ये द्वयं वयं त्रयम ्।

उदाहरणपर्यन्तं यद्वोदाहरणादिकम ्॥
इत्याह नास्तिकनिराकरिष्णःु आत्मास्तित्वं भाष्यकृदत्र यक्
ु त्या।
द्रढत्वमेतद्विषयस्य बोधः प्रयाति वेदान्तनिषेमणे॥

तस्मान्नीलं तथा पीतं घटादिर्वा विशेषणम ्।

संविदस्तदप
ु ेयं स्याद्येन चाप्यनभ
ु य
ू ते॥१५१॥

tasmānnīlaṁ tathā pītaṁ ghaṭādirvā viśēṣaṇam।

saṁvidastadupēyaṁ syādyēna cāpyanubhūyatē॥151॥
तस्मात ् - therefore; नीलम ् - blue; तथा - and; पीतम ् - yellow; घटादिः - pot etc.; वा - or;
विशेषणम ् - attributes; तद् - that; संविदः - of [momentary] consciousness; उपेयम ् - the
means; स्यात ् - will have to be; येन - by whom; च अपि - and also; अनभ
ु य
ू ते - is
experienced

Therefore, attributes such as blue, yellow, pot etc., will have to be [accepted] as the
means of [recognising momentary] consciousness, and also the [knower] by whom they
are experienced.

रूपादीनां यथाऽन्यः स्याद्ग्राह्यत्वाद्ग्राहकस्तथा।

प्रत्ययस्य तथाऽन्यः स्याद् व्यञ्जकत्वात्प्रदीपवत ्॥१५२॥

rūpādīnāṁ yathā'nyaḥ syādgrāhyatvādgrāhakastathā।

pratyayasya tathā'nyaḥ syād vyañjakatvātpradīpavat॥152॥

यथा - just as; रूपादीनाम ् - of forms etc.; ग्राहकः - knower; अन्यः - another distinct; स्यात ् -
should be; ग्राह्यत्वात ् - since they are known; तथा - so too; प्रत्ययस्य - of enlivened
thoughts; अन्यः - another distinct; स्यात ् - will be; तथा - also; व्यञ्जकत्वात ् - being the
illuminator; प्रदीपवत ् - like a lamp

Just as there should be another distinct knower of forms etc. (i.e.: all attributes), since
they are known, so too, there will be another distinct knower of the enlivened thoughts,
being the illuminator, like a lamp.

रूपं दृश्यं लोचनं दृक्तद्दृश्यं दृक्तु मानसम ्।

दृश्या धीवत
ृ यस्साक्षी दृगेव न तु दृश्यते॥ दृग्दृश्यविवेकः १॥
शब्दस्पर्शादयो वेद्या वैचित्र्याज्जागरे पथ
ृ क् । पञ्चदशी १.३॥

अध्यक्षस्य दृशेः कीदृक्संबन्धः संभविष्यति।

अध्यक्ष्येण तु दृश्येन मक्
ु त्वाऽन्यो द्रष्टृदृश्यताम ्॥१५३॥

adhyakṣasya dr̥śēḥ kīdr̥ksaṁbandhaḥ saṁbhaviṣyati।

adhyakṣyēṇa tu dr̥śyēna muktvā'nyō draṣṭr̥dr̥śyatām॥153॥

अध्यक्षस्य दृशेः - of the Witness, the Seer; अध्यक्ष्येण दृश्येन - with the witnessed, the seen;
कीदृक् - of what type; संबन्धः - relationship; तु - indeed; द्रष्टृदृश्यताम ् - of the seer and the
seen; मक्
ु त्वा अन्यः - other than; संभविष्यति - is possible

Of what type is the relationship of the Witness, the Seer with the witnessed, the seen?
Indeed, [what relationship] other than that of the seer and seen is possible?

अध्यक्षेण कृता दृष्टिर्दृश्यं व्याप्नोत्यथाऽपि वा।

नित्याध्यक्षकृतः कश्चिदप
ु कारो भवेद्धियाम ्॥१५४॥

adhyakṣēṇa kr̥tā dr̥ṣṭirdr̥śyaṁ vyāpnōtyathā'pi vā।

nityādhyakṣakr̥taḥ kaścidupakārō bhavēddhiyām॥154॥

अध्यक्षेण कृता - of the Seer; दृष्टिः - the sight; दृश्यम ् - the seen; व्याप्नोति - pervades; अथ -
and; वा - or; नित्याध्यक्षकृतः - brought about by the Eternal Witness; कश्चिद् - some;
उपकारः - favour; धियाम ् - of the intellect; अपि - also; भवेत ् - there will be

The sight of the seer pervades that which is seen. And there will also be some favour
upon the intellect brought about by the Eternal Witness (in the form of enlivening).

स चोक्तस्तन्निभत्वं प्राक्संव्याप्तिश्च घटादिष।ु

यथाऽऽलोकादिसंव्याप्तिर्व्यञ्जकत्वाद्धियस्तथा॥१५५॥
sa cōktastannibhatvaṁ prāksaṁvyāptiśca ghaṭādiṣu।
yathā''lōkādisaṁvyāptirvyañjakatvāddhiyastathā॥155॥

स - that (favour); च - and; प्राक् - earlier; उक्तः - already spoken; तन्निभत्वम ् - similarity (to
the Self); यथा - just as; आलोकादिसंव्याप्तिः - the pervading of light etc.; घटादिषु - in pot
etc.; व्यञ्जकत्वात ् - due to its ability to illumine; तथा - so too; च - and; धियः - of the
intellect; संव्याप्तिः - pervasion

And that (favour) [which makes the intellect] appear similar to the Self (via the presence
of the reflection of Consciousness), was already spoken of earlier (verse 83). Just as
[there is] the pervading of light etc. in pot etc., due to its inherent ability to illuminate, so
too [there is] the pervasion of the intellect [in objects].

आलोकस्थो घटो यद्वद् बद्

ु ध्यारूढो भवेत्तथा।
धीव्याप्तिः स्याद्घटारोहो धियो व्यप्तौ क्रमो भवेत ्॥१५६॥

ālōkasthō ghaṭō yadvad buddhyārūḍhō bhavēttathā।

dhīvyāptiḥ syādghaṭārōhō dhiyō vyaptau kramō bhavēt॥156॥

यद्वद् - just as; आलोकस्थः घटः - a pot placed in light; भवेत ् - will be; तथा - so too;
बद्
ु ध्यारूढः - pervaded by the intellect; घटारोहः - pot becoming an object of the intellect
(i.e.: knowledge of pot); धीव्याप्तिः - pervasion of the intellect; स्यात ् - is; धियः - of the
intellect; व्यप्तौ - in the pervasion; क्रमः - sequence; भवेत ् - will be

Just as a pot placed in light will be [pervaded by light], so too [objects] will be pervaded
by the intellect. The knowledge of the pot is the pervasion of the intellect. [However], in
the pervasion of the intellect there will be a sequence.

पर्वं
ू स्यात्प्रत्ययव्याप्तिस्ततोऽनग्र
ु ह आत्मनः।
कृत्स्नाध्यक्षस्य नो यक्
ु तः कालाकाशादिवत्क्रमः॥१५७॥

pūrvaṁ syātpratyayavyāptistatō'nugraha ātmanaḥ।

kr̥tsnādhyakṣasya nō yuktaḥ kālākāśādivatkramaḥ॥157॥

पर्व
ू म ् - first; प्रत्ययव्याप्तिः - pervasion of object by the enlivened thought; स्यात ् - there is;
ततः - thereafter; अनग्र
ु हः - blessing; आत्मनः - of the Self; कृत्स्नाध्यक्षस्य - of the infinite
Witness; न उ - indeed not; यक्
ु तः - appropriate; कालाकाशादिवत ् - like time, space, etc.;
क्रमः - sequence

First, there is the pervasion of the object by the enlivened thought. Thereafter the
blessing of the Self (knowledge of the object due to the presence of the reflection of
Consciousness in the intellect). It is indeed not appropriate to [consider the illumination]
of the Infinite Witness to be in sequence, like time, space, etc. (which, remaining the
same, can be associated with many events simultaneously).

तत्राज्ञानं धिया नश्येदाभासेन घटः स्फुरे त ्॥ पञ्चदशी ७.९१॥

विषयग्रहणं यस्य कारणापेक्षया5 भवेत ्।

सत्येव ग्राह्यशेषे च परिणामी स चित्तवत ्॥१५८॥

viṣayagrahaṇaṁ yasya kāraṇāpēkṣayā bhavēt।

satyēva grāhyaśēṣē ca pariṇāmī sa cittavat॥158॥

यस्य - of which; विषयग्रहणम ् - knowledge of an object; कारणापेक्षया - expects a cause

other than itself; एव - indeed; ग्राह्यशेषे सति - upon which something remaining to be
known; च - and; स - that; चित्तवत ् - like the intellect; परिणामी - subject to change; भवेत ् -
will be

5
पाठान्तरम ् - करणापेक्ष्या - expects an instrument other than itself
The knowledge of an object which expects a cause other than itself and indeed upon
which something remains to be known, that [knowledge] will be subject to change like
the intellect.

कार्यनियतपर्व
ू वत्ति
ृ त्वं कारणम ्॥

अध्यक्षोऽहमिति ज्ञानं बद्

ु धेरेव विनिश्चयः।
नाध्यक्षस्याविशेषत्वान्न तस्यास्ति परो यतः॥१५९॥

adhyakṣō'hamiti jñānaṁ buddhērēva viniścayaḥ।

nādhyakṣasyāviśēṣatvānna tasyāsti parō yataḥ॥159॥

अध्यक्षः अहम ् इति - ‘the Infinite Self I am’; ज्ञानम ् - knowledge; बद्
ु धेः - of the intellect; एव -
certainly; विनिश्चयः - unique state of the intellect; न - not; अध्यक्षस्य - of the Infinite Self;
अविशेषत्वात ् - due to it not having any uniqueness; यतः - since; तस्य - than it; परः -
higher; न अस्ति - there is nothing

‘The Infinite Self I am’ - this knowledge is certainly of the intellect and not of the Infinite
Self. It is a unique state of the intellect [and not of the Self], due to Self not having any
uniqueness and since there is nothing higher than it (Self).

असङ्गो ह्ययं परु

ु षः। ब.ृ उ ४.३.१५॥
निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम ्। श्वे. उ. ६.११॥
तमेतं वेदानव
ु चनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन… । ब.ृ उ ४.४.२२॥

कर्त्रा चेदहमित्येवमनभ
ु य
ू ेत मक्
ु तता।
सख
ु दःु खविनिर्मोको नाहं कर्तारि यज्
ु यते॥१६०॥

kartrā cēdahamityēvamanubhūyēta muktatā।

sukhaduḥkhavinirmōkō nāhaṁkartāri yujyatē॥160॥
कर्त्रा - by the doer; चेत ् - if considered; अहम ् इति - ‘I am Brahman’; एवम ् - thus; अनभ
ु य
ू ेत -
experienced; मक्
ु तता - freedom; सख
ु दःु खविनिर्मोकः - freedom from joys and sorrows; न -
not; अहं कर्तारि - in the ahaṁkāra; यज्
ु यते - appropriate

If, ‘I am Brahman’, thus freedom is experienced by the doer, [then it is said that]
freedom from joys and sorrows is not appropriate in the ahaṁkāra.

दःु खेष्वनद्
ु विग्नमनाः सख
ु ेषु विगतस्पह
ृ ः। भ.गी २.५६॥

दे हादावभिमानोत्थो दःु खीति प्रत्ययो ध्रव

ु म ्।
कुण्डलीप्रत्ययो यद्वत्प्रत्यगात्माभिमानिना6॥१६१॥

बाध्यते प्रत्ययेनेह विवेकेनाऽविवेकवान ्।

विपर्यासेऽसदन्तं स्यात्प्रमाणस्याप्रमाणतः॥१६२॥

dēhādāvabhimānōtthō duḥkhīti pratyayō dhruvam।

kuṇḍalīpratyayō yadvatpratyagātmābhimāninā॥161॥

bādhyatē pratyayēnēha vivēkēnā'vivēkavān।

viparyāsē'sadantaṁ syātpramāṇasyāpramāṇataḥ॥162॥

दे हादौ - in the body etc.; अभिमानोत्थः - born out of identification; दःु खी इति - ‘I am
sorrowful’; प्रत्ययः - thought; ध्रव
ु म ् - certainly [is negated]; प्रत्यगात्माभिमानिना - by the one
identifying with the Inner Self; यद्वत ् - just like; कुण्डलीप्रत्ययः - the thought ‘I am the
owner of gold earrings’

विवेकेन प्रत्ययेन - by the discriminatory thought; इह - here; अविवेकवान ् - the [thought]

without discrimination; बाध्यते - negates; प्रमाणस्य - of the valid means of knowledge;

6
पाठान्तरम ् - प्रत्यगात्माभिगामिना - by the one who has knowledge of or has gone towards the Inner Self.
अप्रमाणतः - due to the negation; विपर्यासे - upon contrary knowledge; असदन्तम ् -
culmination in non-existence; स्यात ् - will be

By the one identifying with the Inner Self, the thought ‘I am sorrowful’, born out of
identification in the body etc., is certainly negated, just as the thought ‘I am the owner of
gold earrings’ [is negated when the earrings are given up].

Here, by the discriminatory thought, the thought devoid of discrimination is certainly

negated. [If] the contrary knowledge [arises once again], then due to the negation of the
valid means of knowledge there will be a culmination in non-existence (i.e.: a complete
void).

दाहच्छे दविनाशेषु दःु खित्वं नान्यथाऽऽत्मनः।

नैव ह्यन्यस्य दाहादावन्यो दःु खी भवेत्क्वचित ्॥१६३॥

dāhacchēdavināśēṣu duḥkhitvaṁ nānyathā''tmanaḥ।

naiva hyanyasya dāhādāvanyō duḥkhī bhavētkvacit॥163॥

दाहच्छे दविनाशेषु - in burn, injury and death; आत्मनः - of the Self; दःु खित्वम ् - sorrowness; न
- not; अन्यथा - other than; न - not; एव हि - indeed thus; अन्यस्य - of the other; दाहादौ -
upon burning etc; अन्यः - the other; क्वचित ् - in the least; दःु खी - sorrowful; भवेत ् -
becomes

The sorrowness of the Self due to burn, injury or death is not [possible] unless
associated with the erroneous thought arising from identification with the body etc.
Indeed, upon burning etc. of the other, someone other than the one who is burnt does
not become sorrowful in the least.

… न हन्यते हन्यमाने शरीरे ॥ भ.गी २.२०॥

स पर्यगाच्छुक्रमकायमव्रणम्स्नाविरग ्ं शद्
ु धमपापविद्धम ्। ई.उ ८॥
अप्राणो ह्यमनाः शभ्र
ु ो ह्यक्षरात्परतः परः॥ म.ु उ २.१.२॥
अस्पर्शत्वाददे हत्वान्नाहं दाह्यो यतः सदा।
तस्मान्मिथ्याभिमानोत्थं मत
ृ े पत्र
ु े मति
ृ र्यथा॥१६४॥

asparśatvādadēhatvānnahaṁ dāhyō yataḥ sadā।

tasmānmithyābhimānōtthaṁ mr̥tē putrē mr̥tiryathā॥164॥

यतः - due to; अस्पर्शत्वात ् - being untouched; अदे हत्वात ् - being without a body; अहम ् - I
[am]; सदा - ever; न दाह्यः - unburnt; तस्मात ् - therefore; मिथ्याभिमानोत्थम ् - born of
erroneous identification; यथा - just as; मत
ृ े पत्र
ु े - upon death of son; मति
ृ ः - notion ‘I am
dead’

Due to being untouched and being without a body, I am ever unburnt. Therefore, [the
notion ‘I am burnt’] is born of erroneous identification, just as upon the death of a son,
the notion ‘I am dead’ [arises due to identification].

अच्छे द्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणरु चलोऽयं सनातनः ॥ भ.गी २.२४॥
अस्पर्शयोगो वै नाम दद
ु र्शः सर्वयोगिभिः।
योगिनो बिभ्यति ह्यस्मादभये भयदर्शिनः॥ मा.उ.का ३.३९॥
असङ्गो ह्ययं परु
ु षः। ब.ृ उ ४.३.१५॥

कुण्डल्यहमिति ह्येतद् बाध्येतव

ै विवेकिना।
दःु खीति प्रत्ययस्तद्वत ् केवलाहं धिया सह॥१६५॥

kuṇḍalyahamiti hyētad bādhyētaiva vivēkinā।

duḥkhīti pratyayastadvat kēvalāhaṁdhiyā saha॥165॥

कुण्डली अहम ् इति - ‘I am the one with earrings’; हि - indeed; एतद् - this [thought]; विवेकिना -
by the discriminatory thought; बाध्येत - is negated; तद्वत ् - in the same way; दःु खी इति - ‘I
am sorrowful’; प्रत्ययः - thought; एव - certainly; केवलाहं धिया सह - along with the thought ‘I
am the Pure Consciousness’

‘I am the one with earrings’ - this thought is indeed negated by the discriminatory
thought (‘I am the one without earrings’). In the same way, the thought ‘I am sorrowful’ is
certainly negated along with the thought ‘I am Pure Consciousness’.

Opponent: That which is free from sorrows does not need teachings of Liberation. Since
teachings are given regarding Liberation in the scriptures, therefore perhaps, the Self
has an innate ability to become sorrowful.

सिद्धे दःु खित्व इष्टं स्यात ् तच्छक्तिश्छन्दसाऽऽत्मनः।

मिथ्याभिमानतो दःु खी तेनाऽर्थापादनक्षमः॥१६६॥

siddhē duḥkhitva iṣṭaṁ syāt tacchaktiśchandasā''tmanaḥ।

mithyābhimānatō duḥkhī tēnā'rthāpādanakṣamaḥ॥166॥

सिद्धे दःु खित्वे - if sorrowness in the Self; इष्टं स्यात ् - is valid (as per you); तच्छक्तिः - that
innate power (to become sorrowful); आत्मनः - of the Self; छन्दसा - by its own will;
मिथ्याभिमानतः - due to erroneous identification; दःु खी - sorrowful; तेन - by erroneous
identification; अर्थापादनक्षमः - postulation is rendered capable

Advaitin: If sorrowness in the Self is valid (as you suggest), then that innate power of
the Self to become sorrowful by its own will [could be accepted]. ‘I am sorrowful’ is due
to the erroneous identification [of the Self]. By the erroneous identification, the
postulation [viz. the cause regarding the sorrows experienced by the Self] is rendered
capable.

यो वै भम
ू ा तत्सख
ु ।ं छा.उ ७.२३.१॥
विज्ञानमानन्दं ब्रह्म। ब.ृ उ ३.९.२८॥
आनन्दो ब्रह्मेति व्यजानात ्। तै.उ ३.६॥
आनन्द आत्मा। ब्रह्म पच्
ु छं प्रतिष्ठा। तै.उ २.५॥

अस्पर्शोऽपि यथा स्पर्शमचलश्चलनादि च।

अविवेकात्तथा दःु खं मानसं चात्मनीक्षते॥१६७॥

asparśō'pi yathā sparśamacalaścalanādi ca।

avivēkāttathā duḥkhaṁ mānasaṁ cātmanīkṣatē॥167॥

यथा - just as; अस्पर्शः - in which there is no touch; अपि - even though; स्पर्शम ् - touch;
अचलः - immoving; चलनादि - with movement etc.; च - and; अविवेकात ् - due to the inability
to discriminate; तथा - so too; मानसम ् - mind; दःु खम ् - sorrow; च - and; आत्मनि - in the
Self; ईक्षते - considered

Just as [the Self], in which there is no touch and is immovable but, due to the inability to
discriminate, is considered to be with touch and movement etc., so too all projections of
the mind, including the sorrows are considered to be in the Self.

अस्पर्शयोगो वै नाम…। मा.उ.का ४.२॥

अच्छे द्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च ।
नित्यः सर्वगतः स्थाणरु चलोऽयं सनातनः॥ भ.गी २.२४ ॥
नौस्थस्य प्रातिलोम्येन नगानां गमनं यथा।
आत्मनः संसति
ृ स्तद्वद् ध्यायतीवेति हि श्रति
ु ः॥ उ.सा ५.३॥

विवेकात्मधिया दःु खं नद्

ु यते चलनादिवत ्।
अविवेकस्वभावेन मनो गच्छत्यनिच्छतः॥१६८॥
तदा तु दृश्यते दःु खं नैश्चल्ये नैव तस्य तत ्।
प्रत्यगात्मनि तस्माद् दःु खं नैवोपपद्यते॥१६९॥

vivēkātmadhiyā duḥkhaṁ nudyatē calanādivat।

avivēkasvabhāvēna manō gacchatyanicchataḥ॥168॥
tadā tu dr̥śyatē duḥkhaṁ naiścalyē naiva tasya tat।
pratyagātmani tasmād duḥkhaṁ naivōpapadyatē॥169॥

विवेकात्मधिया - by an individual with a discriminative intellect; दःु खम ् - sorrow; नद्

ु यते - is
eliminated; चलनादिवत ् - like movements etc.; अविवेकस्वभावेन - being indiscriminate; मनः
- the mind; गच्छति - wanders; अनिच्छतः - even though (a person is) undesirous; तदा -
then; तु - indeed; दःु खम ् - sorrow; दृश्यते - is seen; नैश्चल्ये - upon quietening [of the mind];
न एव - indeed not; तस्य - of the Self; तत ् - that (sorrow); तस्माद् - therefore; दःु खम ् -
sorrow; प्रत्यगात्मनि - in the innermost Self; न एव उपपद्यते - indeed not justified (there)

Sorrow is eliminated by an individual with a discriminative intellect, just like the

movements etc. Even though undesirous, the mind being indiscriminate, wanders for a
person; it is then indeed that sorrows are seen. Upon quietening of the mind, that
sorrow is indeed not seen to be of the Self. Therefore, sorrow in the innermost Self is
indeed not there.

असङ्गो ह्ययं परु

ु षः॥ ब.ृ उ ४.३.१५॥

त्वंसतोस्तल्
ु यनीडत्वान्नीलाश्ववदिदं भवेत ्॥१७०॥

tvaṁsatōstulyanīḍatvānnīlāśvavadidaṁ bhavēt॥170॥

त्वंसतोः - of ‘you’ and ‘Infinite Existence’; तल्

ु यनीडत्वात ् - due to grammatical co-ordination
of words; नीलाश्ववत ् - like ‘a dark (black) horse’; इदम ् - this (statement); भवेत ् - will be

Due to ‘you’ and ‘Infinite Existence’ having grammatical co-ordination of words

(sāmānādhikaraṇyam), this [statement] will be akin to [the statement] ‘a black horse’
(i.e.: indicating one locus only).

चिदानन्दरूपः शिवोऽहं शिवोऽहम ्॥ निर्वाणषटकम ्॥

तदे कोऽवशिष्टः शिवः केवलोऽहम ्॥ दशश्लोकी॥
ब्रह्म तत्त्वमसि भावयात्मनि॥ विवेकचड
ू ामणि: २५४॥
साक्षी नित्यः प्रत्यगेवाहमस्मि॥ सर्ववेदान्तसिद्धान्तसारसङ्ग्रहः ८३५॥
असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पन
ु ः पन
ु ः।
सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः॥ ब्रह्मज्ञानावलीमाला २॥
परब्रह्मनित्यं तदे वाहमस्मि। स्वस्वरूपानस
ु न्धानम ् १॥
नैव किञ्चित्करोमीति यक्
ु तो मन्येत तत्त्ववित ्।
पश्यञ्शण्ृ वन्स्पश
ृ ञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन ्॥ भ.गी ५.८॥
बाधाऽध्यासविशेषणैक्यविषयं नाम्नोश्चतर्धा
ु मतं
सामानाधिकरण्यमाद्यमिह न व्यर्थोद्यमा स्याच्छ्रुतिः।
ध्यानाद्यश्रवणनित्यफलतादोषाच्च नाऽध्यासधीः
तादात्म्यं न विरुद्धयोरिति बलाद्वस्त्वैक्यपक्षस्थितिः॥ स्वा.सि २.३८॥

निर्दुःखवाचिना योगात ् त्वंशब्दस्य तदर्थता।

प्रत्यगात्माभिधानेन तत्छब्दस्य यत
ु स्
े तथा॥१७१॥

nirduḥkhavācinā yōgāt tvaṁśabdasya tadarthatā।

pratyagātmābhidhānēna tatchabdasya yutēstathā॥171॥

निर्दुःखवाचिना - with that which described as free from sorrow; योगात ् - upon association
with (by the use of sāmānādhikaraṇa); त्वंशब्दस्य - of the word ‘you’; तदर्थता - it attains
that meaning; तथा - also [proximity]; प्रत्यगात्माभिधानेन - by describing the Inner Self;
तत्छब्दस्य - of the word ‘that’; यत
ु ःे - connection

Upon association (by the use of sāmānādhikaraṇa) of the word ‘you’ with that which is
described as free from sorrow, it attains that meaning. Also by the connection of the
word ‘that’ with the Inner self, proximity [is achieved].

… अब्रह्मत्वं त्वमर्थस्य व्यावर्तेत तदे व हि॥ वा.व ृ ४०॥

तदर्थस्य च पारोक्ष्यं यद्येवं किं ततः शण
ृ ।ु वा.व ृ ४१॥
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रष
े ु भारत। भ.गी १३.३॥

दशमस्त्वमसीत्येवं वाक्यं स्यात्प्रत्यगात्मनि॥१७२॥

daśamastvamasītyēvaṁ vākyaṁ syātpratyagātmani॥172॥

दशमः त्वम ् असि इति - ‘the Tenth man you are’; एवम ् - in the same manner; वाक्यम ् - (great
aphoristic) statement; स्यात ् - ought to be; प्रत्यगात्मनि - in reference to the Inner Self

[Just as] the statement ‘the Tenth man you are’, [gives direct knowledge], in the same
manner the great aphoristic statement ought to be in reference to the Inner Self.

उपदे शादयं वादो ज्ञाते द्वैतं न विद्यते। मा.उ.का १.१८॥

स्वार्थस्य ह्यप्रहाणेन विशिष्टार्थसमर्पकौ।

प्रत्यगात्मावगत्यन्तौ नान्योऽर्थोऽर्थाद्विरोध्यतः॥१७३॥

svārthasya hyaprahāṇēna viśiṣṭārthasamarpakau।

pratyagātmāvagatyantau nānyō'rthō'rthādvirōdhyataḥ॥173॥

हि - indeed; स्वार्थस्य - of its essential meaning; अप्रहाणेन - without giving up;

विशिष्टार्थसमर्पकौ - offering themselves (the two words) to a specific meaning ;
प्रत्यगात्म-अवगति-अन्तौ - the two words culminate in the true knowledge of the Innermost
Self; अर्थात ् - other than the aforementioned meaning; न अन्यः - no other; अर्थः - meaning;
विरोध्यतः - due to contradictions

Indeed, the two words (i.e.: you and That), by not giving up on their essential meaning,
offer themselves to [apparently] distinct meanings. However, the two words culminate in
the true knowledge of the Inner Self. Other than the aforementioned meaning, no other
meaning [is possible] due to the contradictions [otherwise arising in Vedantic literature].

अन्यत्र धर्मादन्यत्राधर्मादन्यत्रास्मात्कृताकृतात ्।
अन्यत्र भत
ू ाच्च भव्याच्च यत्तत्पश्यसि तद्वद॥ क.उ १.२.१४॥
निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम ्। श्वे.उ ६.१९॥
ममैवांशो जीवलोके जीवभत
ू ः सनातनः। भ.गी १५.७॥
एको दे वः सर्वभत
ू ष
े ु गढ
ु ः सर्वव्यापी सर्वभत
ू ान्तरात्मा।
कर्माध्यक्षः सर्वभत
ू धिवासः साक्षी चेता केवलो निर्गुणश्च। श्वे.उ ६.११॥
एकमेवाद्वितीयम ् …। छा.उ ६.२.१८॥
असङ्गो ह्ययं परु
ु षः। ब.ृ उ ४.३.१५॥
अनेन जीवेनात्मनानप्र
ु विश्य नामरूपे व्याकरवाणि। छा.उ ६.३.२॥
सोऽकामयत। बहु स्यां प्रजायेयेति। तै.उ २.६.१॥
उपाधिभेदात्स्वयमेव भिद्यते चोपाध्यपोहे स्वयमेव केवलः। विवेकचड
ू ामणिः ३५८॥

नवबद्
ु ध्यपहाराद्धि स्वात्मानं दशपरू णम ्।
अपश्यञ्ज्ञातम
ु ेवेच्छे त ् स्वमात्मानं जनस्तथा॥१७४॥

navabuddhyapahārāddhi svātmānaṁ daśapūraṇam।

apaśyañjñātumēvēcchēt svamātmānaṁ janastathā॥174॥

नवबद्
ु धि-अपहारात ् - due veiling [of the truth] by the notion ‘we are nine’; हि - indeed;
स्वात्मानम ् दशपरू णम ् - oneself as the tenth man; अपश्यन ् - not recognizing; ज्ञातम
ु ् - to
know; एव - alone; ईच्छे त ् - desires; स्वमात्मानम ् - one’s own Self; जनः - the seeker; तथा -
similarly

Indeed, [just as] due to the veiling of the truth by the notion ‘we are nine’, not
recognizing oneself as the tenth man, [the individual] desires to know. Similarly, the
seeker [only desires to know] one’s own Self.

अविद्याबद्धचक्षुष्ट्वात्कामापहृतधीः सदा।
विविक्तं दृशिमात्मानं नेक्षते दशमं यथा॥१७५॥

avidyābaddhacakṣuṣṭvātkāmāpahr̥tadhīḥ sadā।
viviktaṁ dr̥śimātmānaṁ nēkṣatē daśamaṁ yathā॥175॥
अविद्याबद्धचक्षुष्ट्वात ् - due to one’s vision being obstructed by ignorance; कामापहृतधीः -
the individual whose intellect is overwhelmed by desires; विविक्तम ् - distinct; दृशिम ् -
Seer; आत्मानम ् - the Self; सदा - constantly; न ईक्षते - does not recognise; दशमम ् यथा - like
in the case of the ‘the tenth man’

The individual whose intellect is overwhelmed by desires, due to their vision being
obstructed by ignorance, does not constantly recognise the distinct Seer - the Self, just
like in the case of the ‘the tenth man’ [who is caught up in the thought of being nine and
fails to recognise himself as the tenth].

दृशिस्वरूपं गगनोपमं परम ्… । उपदे शसाहस्री १०.१॥

दशमस्त्वमसीत्येवं तत्त्वमस्यादिवाक्यतः।
स्वमात्मानं विजानाति कृत्स्नान्तःकरणेक्षणम ्॥१७६॥

daśamastvamasītyēvaṁ tattvamasyādivākyataḥ।
svamātmānaṁ vijānāti kr̥tsnāntaḥkaraṇēkṣaṇam॥176॥

दशमः त्वम ् असि इति - ‘the Tenth man you are’; एवम ् - just as; तत्त्वमस्यादिवाक्यतः - due to
the mahāvākyas such as ‘you are That’ etc.; स्वमात्मानम ् - one’s own Self; विजानाति -
knows (realises); कृत्स्नान्तःकरणेक्षणम ् - witness of the entire inner instrument

Through the mahāvākyas such as ‘You are That’ etc., [an individual] knows (realises)
one’s own Self as the witness of the entire inner instrument just as [by the statement]
‘the Tenth man you are’ [the individual realises himself to be the tenth man].

इदं पर्व
ू मिदं पश्चात्पदं वाक्यं भवेदिति।
अन्वयव्यतिरे काभ्यां ततो वाक्यार्थबोधनम ्॥१७७॥
idaṁ pūrvamidaṁ paścātpadaṁ vākyaṁ bhavēditi।
anvayavyatirēkābhyāṁ tatō vākyārthabōdhanam॥177॥

इदम ् पदम ् पर्व

ू म ् - ‘this word comes first’; इदम ् पदम ् पश्चात ् - ‘this word comes after’; इति -
thus; वाक्यम ् भवेत ् - a sentence comes to be; ततः - thereafter; अन्वयव्यतिरे काभ्याम ् - by
the method of presence and absence; वाक्यार्थबोधनम ् - an understanding of sentential
meaning [arises]

‘This word comes first, this word comes after’, thus [when arranged] a sentence comes
to be. Thereafter, by the method of presence and absence, an understanding of the
sentential meaning [arises].

वाक्ये हि श्रय
ू माणानां पदानामर्थसंस्मति
ृ ः।
नियमो नैव वेदेऽस्ति पदसाङ्गत्यमर्थतः॥१७८॥

vākyē hi śrūyamāṇānāṁ padānāmarthasaṁsmr̥tiḥ।

niyamō naiva vēdē'sti padasāṅgatyamarthataḥ॥178॥

श्रूयमाणानाम ् - of the heard; पदानाम ् - of the words; हि - indeed; अर्थसंस्मति

ृ ः - a recollection
of the meaning; वाक्ये - in the mahāvākya; वेदे - in the vedas; न - no; एव - certainly; नियमः
- rule; अस्ति - there is; पदसाङ्गत्यमर्थतः - the subject and predicate of the statement is
determined as per intended meaning of the statement
There is indeed a recollection of the meaning of the words heard in the mahāvākya.
There is certainly no rule in the Vedas [to determine the subject and the predicate as
per the order presented in the statement]. The subject and predicate of the statement
are determined as per intended meaning of the statement.

यदा नित्येषु वाक्येषु पदार्थस्तु विविच्यते।

वाक्यार्थज्ञानसंक्रान्त्यै तदा प्रश्नो न यज्
ु यते॥१७९॥
yadā nityēṣu vākyēṣu padārthastu vivicyatē।
vākyārthajñānasaṁkrāntyai tadā praśnō na yujyatē॥179॥

यदा - when; नित्येषु वाक्येषु - in the statement which reveals the uncontradicted truth;
पदार्थः - the meaning of the words; तु - indeed; विविच्यते - are distinguished thoroughly;
तदा - then in; वाक्यार्थज्ञानसंक्रान्त्यै - in achieving the knowledge of the mahāvākya; प्रश्नः -
question; न यज्
ु यते - is not possible

When the meaning of the [two] words in the mahāvākya, which reveals the
uncontradicted truth, are indeed thoroughly distinguished (known clearly), then upon
achieving the knowledge of the mahāvākya, such questions are not possible.

अन्वयव्यतिरे कोक्तिः पदार्थस्मरणाय त।ु

स्मत्ृ यभावे न वाक्यार्थो ज्ञातंु शक्यो हि केनचित ्॥१८०॥

anvayavyatirēkōktiḥ padārthasmaraṇāya tu।

smr̥tyabhāvē na vākyārthō jñātuṁ śakyō hi kēnacit॥180॥

अन्वयव्यतिरे कोक्तिः - the teaching of that which is present in all (v177); पदार्थस्मरणाय - for
recollecting the word meaning; तु - but; स्मति
ृ -अभावे - upon the absence of recollection;
वाक्यार्थः - the sentential meaning; ज्ञातम
ु ् - to know; न शक्यः - not possible; हि - certainly;
केनचित ् - by anyone

The teaching of that which is present in all [determined by the method of presence and
absence] (v177), is for recollecting the [right] word meaning [of the words in the
mahāvākya]. However, to know the sentential meaning in the absence of this
recollection is not possible for anyone.

हृदीव बाह्यदे शऽे पि यस्मिन ् कस्मिंश्च वस्तनि

ु ।
स्माधिराद्यसन्मात्राद् नामरूपपथ
ृ क्कृतिः॥ दृग्दृश्यविवेक २७॥
सत्यं ज्ञानमनन्तं ब्रह्म। तै.उ २.१॥
योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः परु
ु षः। ब.ृ उ ४.३.७॥

तत्त्वमस्यादिवाक्येषु त्वंपदार्थाविवेकतः।
व्यज्यते नैव वाक्यार्थो नित्यमक्
ु तोऽहमित्यतः॥१८१॥

tattvamasyādivākyēṣu tvaṁpadārthāvivēkataḥ।
vyajyatē naiva vākyārtho nityamuktō'hamityataḥ॥181॥

तत्त्वमस्यादिवाक्येषु - in the statements such as ‘That Thou Are’ etc.; त्वंपदार्थ-अविवेकतः -

due to the absence of understanding of the word ‘thou’; वाक्यार्थः - the sentential
meaning; नित्यमक्
ु तः अहम ् इति - ‘I am eternally free’; न व्यज्यते - will not manifest; एव -
indeed; अतः - therefore…

Due to the absence of the complete understanding of the word ‘thou’ in the statements
such as ‘That Thou Are’ etc., the sentential meaning - ‘I am eternally free by nature’, will
not manifest. Therefore…

… प्रज्ञानं ब्रह्म। ऐ.उ ३.१.३॥

… अहं ब्रह्मास्मि। ब.ृ उ १.४.१०॥
… अयमात्मा ब्रह्म। मा.उ २॥
हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम ्। म.ु उ २.२.१०॥
… अन्यदे व तद्विदितादतो अविदितादधि… । के.उ १.३॥

अन्वयव्यतिरे कोक्तिस्तद्विवेकाय नान्यथा।

त्वंपदार्थविवेके हि पाणावर्पितबिल्ववत ्॥१८२॥
वाक्यार्थो व्यज्यते चैवं केवलोऽहं पदार्थतः।
दःु खीत्येतदपोहे न प्रत्यगात्मविनिश्चयात ्॥१८३॥

anvayavyatirēkōktistadvivēkāya nānyathā।
tvaṁpadārthavivēkē hi pāṇāvarpitabilvavat॥182॥
vākyārthō vyajyatē caivaṁ kēvalō'haṁpadārthataḥ।
duḥkhītyētadapōhēna pratyagātmaviniścayāt॥183॥

अन्वयव्यतिरे कोक्तिः - the teaching of presence and absence; तद्विवेकाय - for its clear
segregation (i.e.: of the entity indicated by the word ‘thou’); न अन्यथा - no other purpose;
त्वंपदार्थविवेके - upon segregation of the entity indicated by the word ‘thou’; हि - indeed;
पाणौ - in the palm of one’s hand; अर्पितबिल्ववत ् - like a Bilva fruit placed

वाक्यार्थः - the sentential meaning; व्यज्यते - becomes manifest; च - and; एवम ् - in this
manner; केवलः - [as] that which is devoid of all differences (Infinite); दःु खी इति - ‘I am
sorrowful’; एतत ् - this; अपोहे न - by the elimination; अहं पदार्थतः - from the apparent
meaning of the word ‘I’; प्रत्यगात्मविनिश्चयात ् - due to the Inner Self being firmly
ascertained

… the teaching of presence and absence is for the clear segregation of the entity
indicated by the word ‘thou’; it has no other purpose. Upon segregation of the entity
indicated by the word ‘thou’, indeed the sentential meaning becomes manifest [as
clearly] as a Bilva fruit placed in the palm of one’s hand. And in this manner, by the
elimination of the notion ‘I am sorrowful’, from the apparent meaning of the word ‘I’, [the
sentential meaning] as that which is devoid of all differences (i.e.: the Infinite) [becomes
clear] due to the Inner Self being firmly ascertained.

आत्मानं चेद्विजानीयादयमस्मीति परु

ू षः।
किमिच्छन ् कस्य कामाय शरीरमनस
ु ञ्ज्वरे त ्॥ ब.ृ उ ४.४.१२॥
शान्तो दान्तः परमप
ु रतः क्षान्तियक्
ु तः समाधिं कुर्वन्नित्यं कलयति यतिः स्वस्य सर्वात्मभावम ्।
तेनाविद्यातिमिरजनितान्साधु दग्ध्वा विकल्पान्ब्रह्माकृत्या निवसति सख
ु ं निष्क्रियो निर्विकल्पः॥ विवेकचड
ू ामणिः ३५६॥
एकान्ते सख
ु मास्यतां परतरे चेतस्स्माधीयतां
पर्णा
ू त्मा सस
ु मीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम ्। साधनापञ्चकम ् ५॥
वैराग्यान्न परं सख
ु स्य जनकं पश्यामि वश्यात्मन-
स्तच्चेच्छुद्धतरात्मबोधसहितं स्वाराज्यसाम्राज्यधक
ु ्।
एतद्द्वारमजस्रमक्ति
ु यव
ु तेर्यस्मात्त्वमस्मात्परं
सर्वत्रास्पह
ृ या सदात्मनि सदा प्रज्ञां कुरु श्रेयसे॥ विवेकचड
ू ामणिः ३७७॥
तत्रैवं संभवत्यर्थे श्रत
ु हानाश्रत
ु ार्थधीः।
नैव कल्पयितंु यक्
ु ता पदवाक्यार्थकोविदै ः॥१८४॥

tatraivaṁ saṁbhavatyarthē śrutahānāśrutārthadhīḥ।

naiva kalpayituṁ yuktā padavākyārthakōvidaiḥ॥184॥

तत्र एवम ् - this being the case; संभवति अर्थे - in the [aforementioned] possible meaning;
श्रुतहानाश्रुतार्थधीः - the giving up of the scriptural meaning and taking on a meaning
contrary to the scripture; न एव - indeed not; कल्पयितम
ु ् - considered; यक्
ु ता - appropriate;
पदवाक्यार्थकोविदै ः - by the experts knowing the meaning of the words and sentence

This being the case, in the aforementioned possible meaning of the mahāvākya, the
giving up of the scriptural meaning and taking on a meaning contrary to the scripture is
not considered appropriate by the experts knowing the meaning of the words and
sentence.

Opponent: the explanation of the sentence as given by you is not appropriate since the
meaning of the mahāvākya is contrary to direct perception and therefore will be negated
by direct perception.

प्रत्यक्षादीनि बाधेरन ् कृष्णलादिषु पाकवत ्।

अक्षजादिनिभैरेतःै कथं स्याद्वाक्यबाधनम ्॥१८५॥

pratyakṣādīni bādhēran kr̥ṣṇalādiṣu pākavat।

akṣajādinibhairētaiḥ kathaṁ syādvākyabādhanam॥185॥

प्रत्यक्षादीनि - direct perception etc.; बाधेरन ् - will negate [scriptural injunction]; कृष्णलादिषु
पाकवत ् - like the ‘cooking’ of golden beads; एतैः अक्षजादिनिभैः - by direct perception etc.
(seemingly valid means of knowledge); कथम ् - how; स्यात ् - will there be; वाक्यबाधनम ् -
negation of the [scriptural] statement

Opponent: direct perception etc. will negate scriptural injunction, just like the [though
injuncted] the ‘cooking’ of the golden beads (is perceived to be not possible, and
thereby negating the scriptural statement).
Vedatin: How will there be the negation of the scriptural statement by these seemingly
valid means of knowledge (like direct perception)? [There won’t be]

दःु ख्यस्मीति सति ज्ञाने निर्दुःखीति न जायते।

प्रत्यक्षादिनिभत्वेऽपि वाक्यान्न व्यभिचारतः॥१८६॥

duḥkhyasmīti sati jñānē nirduḥkhīti na jāyatē।

pratyakṣādinibhatvē'pi vākyānna vyabhicārataḥ॥186॥

प्रत्यक्षादिनिभत्वे अपि - even upon being a seemingly valid knowledge; दःु खी अस्मि इति - ‘I
am sorrowful’; ज्ञाने सति - upon the presence of knowledge; वाक्यात ् - from the
mahāvākya; निर्दुःखी इति - ‘I am free of sorrow’; न जायते - will not arise; न - no; व्यभिचारतः
- due to the incongruence [of your statement]

Opponent: Even upon being a seemingly valid knowledge, upon the presence of the
knowledge ‘I am sorrowful’, the [knowledge] from the mahāvākya - ‘I am free of sorrow’,
will not arise.
Vedantin: No; it is not so due to the incongruence of your statement.

स्वप्ने दःु ख्यहमध्यासं दाहच्छे दादिहे तत

ु ः।
तत्कालभाविभिर्वाक्यैर्न बाधः क्रियते यदि॥१८७॥

svapnē duḥkhyahamadhyāsaṁ dāhacchēdādihētutaḥ।

tatkālabhāvibhirvākyairna bādhaḥ kriyatē yadi॥187॥

स्वप्ने - in the dream state; दःु खी अहम ् - I am sorrowful; दाहच्छे दादिहे तत

ु ः - caused by burns
or cuts; अध्यासम ् - the superimposition; तत्कालभाविभिः वाक्यैः - by the statements [of the
wise] made in that time period; बाधः क्रियते - are negated; यदि न - if not [negated]…

In the dream state, the superimposition - ‘I am sorrowful’, caused by burns or cuts, is

negated by the statements [of the wise] made in that period. If not [negated]…

समाप्तेस्तर्हि दःु खस्य प्राक्च तद्बाध इष्यताम ्।

न हि दःु खस्य सन्तानो भ्रान्तेर्वा दृश्यते क्वचित ्॥१८८॥

samāptēstarhi duḥkhasya prākca tadbādha iṣyatām।

na hi duḥkhasya santānō bhrāntērvā dr̥śyatē kvacit॥188॥

तर्हि - then; स्माप्तेः - upon the end [of the dream]; दःु खस्य - of the sorrow; तद्बाधः - its
(dream’s) negation; इष्यताम ् - there will be; प्राक् च - and prior [to the dream]; हि - indeed;
दःु खस्य - of sorrow; भ्रान्तेः वा - or of the delusion; सन्तानः - continuation; न दृश्यते - not
observed; क्वचित ् - ever

… then upon the end of the dream state, there will be the negation of the sorrow and
the dream. Prior [to the dream] also [the sorrow didn’t exist]. Indeed, the continuation of
the sorrow or the delusion is never observed.

अनादिमायया सप्ु तः यदा जीवः प्रबध्

ु यते। मा.उ.का १.१६॥
आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा॥ मा.उ.का २.६॥

प्रत्यगात्मान आत्मत्वं दःु ख्यस्मीत्यस्य बाधया।

दशमं नवमस्येव वेद चेदविरुद्धता॥१८९॥
pratyagātmāna ātmatvaṁ duḥkhyasmītyasya bādhayā।
daśamaṁ navamasyēva vēda cēdaviruddhatā॥189॥

प्रत्यगात्मानः - of the Inner-Self; आत्मत्वम ् - Infinitude; दःु ख्यस्मि इति - ‘I am sorrowful’;

अस्य - of this; बाधया - by the negation; दशमम ् - the [knowledge of] Tenth; नवमस्य - of the
Ninth man; इव - just as; वेद चेत ् - if known [thus]; अविरुद्धता - non-contradiction

If the infinitude of the Inner-Self is known by the negation of this [notion] - ‘I am

sorrowful’, just as [by the negation of the notion] of the Ninth man [by the knowledge] of
the Tenth, then there is non-contradiction [in claiming sentential knowledge being more
powerful than direct perception].

नित्यमक्
ु तत्वविज्ञानं वाक्याद्भवति नान्यतः।
वाक्यार्थस्यापि विज्ञानं पदार्थस्मति
ृ पर्व
ू कम ्॥१९०॥

nityamuktatvavijñānaṁ vākyādbhavati nānyataḥ।

vākyārthasyāpi vijñānaṁ padārthasmr̥tipūrvakam॥190॥

नित्यमक्
ु तत्वविज्ञानम ् - the knowledge of my ever-liberated nature; वाक्यात ् भवति - will
arise from the mahāvākyas; न अन्यतः - and not by any other means; अपि - also;
वाक्यार्थस्य - of the sentential meaning; विज्ञानम ् - knowledge; पदार्थस्मति
ृ पर्व
ू कम ् - by the
recollection of the words constituting the mahāvākya

The knowledge of my ever-liberated nature will arise from the mahāvākya, and not by
any other means. Furthermore, the knowledge of the sentential meaning [of the
mahāvākya] will come about by the recollection of the words constituting the
mahāvākya.

अन्वयव्यतिरे काभ्यां पदार्थः स्मर्यते ध्रव

ु म ्।
एवं निर्दुःखमात्मानमक्रियं प्रतिपद्यते॥१९१॥

anvayavyatirēkābhyāṁ padārthaḥ smaryatē dhruvam।

ēvaṁ nirduḥkhamātmānamakriyaṁ pratipadyatē॥191॥

पदार्थः - the meaning of the words constituting the mahāvākya; अन्वयव्यतिरे काभ्याम ् - by
the method of presence and absence; स्मर्यते - is recollected; ध्रव
ु म ् - certainly; एवम ् - in
this manner; निर्दुःखम ् - sorrowless; आत्मानम ् - the Self; अक्रियम ् - actionless; प्रतिपद्यते -
is known

The meaning of the words constituting the mahāvākya is certainly recollected by the
method of presence and absence. In this manner, the Self is known as sorrowless and
actionless.

सदे वेत्यादिवाक्येभ्यः प्रमा स्फुटतरा भवेत ्।

दशमस्त्वमसीत्यस्माद्यथैवं प्रत्यगात्मनि॥१९२॥

sadēvētyādivākyēbhyaḥ pramā sphuṭatarā bhavēt।

daśamastvamasītyasmādyathaivaṁ pratyagātmani॥192॥

सदे व-इत्यादिवाक्येभ्यः - by the statements ‘you are Infinite Existence’ etc.; प्रमा - valid
knowledge; स्फुटतरा - immediate; भवेत ् - will arise; यथा - just as; अस्मात ् - from this
[statement]; दशमः त्वम ् असि इति - ‘you are the Tenth man’; एवम ् - so too; प्रत्यगात्मनि - in
the case of the Inner-Self

Immediate (not requiring mind or senses/ aparoksha) valid knowledge will arise by the
statements ‘you are Infinite Existence’ etc., just as from the statement - ‘you are the
Tenth man’. So too in case of the Inner-self
प्रबोधेन यथा स्वाप्नं सर्वदःु खं निवर्तते।
प्रत्यगात्मधिया तद्वद् दःु खित्वं सर्वदाऽऽत्मनः॥१९३॥

prabōdhēna yathā svāpnaṁ sarvaduḥkhaṁ nivartatē।

pratyagātmadhiyā tadvad duḥkhitvaṁ sarvadā''tmanaḥ॥193॥

यथा - just as; प्रबोधेन - by waking up; स्वाप्नम ् सर्वदःु खम ् - all dream sorrows; निवर्तते - are
eliminated; तद्वद् - in the same manner; प्रत्यगात्मधिया - by the knowledge of Infinitude;
आत्मनः - of the Self; दःु खित्वम ् - sorrowness; सर्वदा - at all times

Just as upon waking up all dream sorrows are eliminated, in the same manner, by the
knowledge of Infinitude of the Self, sorrowness of the Self [is eliminated] for good.

कृष्णलादौ प्रमाऽजन्म तदन्यार्थाऽमद

ृ त्ु वतः।
तत्त्वमस्यादिवाक्येषु न त्वेवमविरोधतः॥१९४॥

kr̥ṣṇalādau pramā'janma tadanyārthā'mr̥dutvataḥ।

tattvamasyādivākyēṣu na tvēvamavirōdhataḥ॥194॥

कृष्णलादौ - in the statement ‘cook the golden beads’; प्रमाऽजन्म - absence of valid
knowledge; तदन्यार्था - for a different reason; अमद
ृ त्ु वतः - because they are extremely
hard (even upon cooking); तत्त्वमस्यादिवाक्येषु - in statements such as ‘that thou art’; न तु
एवम ् - this is not the case; अविरोधतः - since there is no contradiction

The absence of valid knowledge in the statement ‘cook the golden beads’ is for a
different reason - it is because they are seen to be extremely hard even upon cooking.
This is not the case in statements such as ‘that thou art’ since there is no contradiction.

वाक्ये तत्त्वमसीत्यस्मिन ् ज्ञातार्थं तदसिद्वयम ्।

त्वमर्थे सत्यसाहाय्याद्वाक्यं नोत्पादयेत्प्रमाम ्॥१९५॥

vākyē tattvamasītyasmin jñātārthaṁ tadasidvayam।

tvamarthē satyasāhāyyādvākyaṁ nōtpādayētpramām॥195॥

तत्त्वमसि इति अस्मिन ् वाक्ये - in the statement ‘that thou art’; ज्ञातार्थम ् - the object is known;
तदसिद्वयम ् - both ‘that’ and ‘art’; त्वमर्थे सति - upon the [absence] of correct
understanding of the word ‘thou’; असाहाय्यात ् - due lack of help; वाक्यम ् - the statement;
प्रमाम ् - valid knowledge; न उत्पादयेत ् - would not produce

In the statement ‘that thou art’, the object of both, ‘that’ and art’ is known. Upon the
[absence] of the right understanding of the object of the word ‘thou’, due to its
non-assistance, the statement would not produce valid knowledge.

तत्त्वमोस्तल्
ु यनीडार्थमसीत्येतत्पदं भवेत ्॥ १९६॥

tattvamōstulyanīḍārthamasītyētatpadaṁ bhavēt॥ 196॥

तत्त्वमोः - of ‘that’ and ‘thou’; तल्

ु यनीडार्थम ् - identity through grammatical co-ordination;
असि इति - ‘art’; एतत ् पदं - this word; भवेत ् - will

The word ‘art’ will [establish] identity through grammatical co-ordination of ‘that’ and
‘thou’.

… तद्धैतत्पश्यनषि
ृ र्वामदे वः प्रतिपेदेऽहं मनरु भवं सर्य
ू श्चेति। ब.ृ उ १.४.१०॥

तच्छब्दः प्रत्यगात्मार्थस्तच्छब्दार्थस्त्वमस्तथा।
दःु खित्वाप्रत्यगात्मत्वं वारयेतामभ
ु ावपि॥१९७॥
tacchabdaḥ pratyagātmārthastacchabdārthastvamastathā।
duḥkhitvāpratyagātmatvaṁ vārayētāmubhāvapi॥197॥

तच्छब्दः प्रत्यगात्मार्थः - the word ‘that’ is indicative of the Inner Self; तथा - and; तच्छब्दार्थः -
the implied meaning of the word ‘that’; त्वमः - of the word ‘thou’; दःु खित्व-अप्रत्यगात्मत्वम ् -
sorrowness and remoteness; वारयेताम ् - will be eliminated; उभौ - both; अपि - also

The word ‘that’ is indicative of the Inner-Self and the meaning of the word ‘thou’ is also
the implied meaning of the word ‘that’. By this both, the sorrowness and remoteness [of
the Self] will be eliminated.

अब्रह्मत्वं त्वमर्थस्य व्यावर्तेत तदै व हि॥ वा.व ृ ४०॥

तदर्थस्य च पारोक्ष्यं… । वा.व ृ ४१॥
प्रपन्न पारिजाताय तोत्रवेत्रक
ै पाणाये।
ज्ञानमद्र
ु ाय कृष्णाय गीतामत
ृ दह
ु े नमः॥ गी.ध्या ३॥

एवं च नेति नेत्यर्थं गमयेतां परस्परम ्॥१९८॥

ēvaṁ ca nēti nētyarthaṁ gamayētāṁ parasparam॥198॥

एवम ् च - in this manner; नेति नेति-अर्थं - the meaning of the statement ‘not this, not this’
(i.e. non-duality); गमयेताम ् - should be understood; परस्परम ् - mutually

In this manner [the meaning of ‘That Thou Art’] should be understood. The non-duality
revealed by the statement ‘not this, not this’ is mutually [in coherence with the statement
‘That Thou Art’]

एवं तत्त्वमसीत्यस्य गम्यमाने फले कथम ्।

अप्रमाणत्वमस्योक्त्वा क्रियापेक्षत्वमच्
ु यते॥१९९॥
ēvaṁ tattvamasītyasya gamyamānē phalē katham।
apramāṇatvamasyōktvā kriyāpēkṣatvamucyatē॥199॥

एवम ् - in this manner; तत्त्वमसि इति - ‘That Thou Art’; अस्य - of this [statement]; गम्यमाने
फले - upon understanding the result; कथम ् - how; अस्य - of this;अप्रमाणत्वम ् - invalidity;
उच्यते - can be said; क्रियापेक्षत्वम ् - the need for some further action; उक्त्वा - already
been spoken

In this manner, upon understanding the result of the statement ‘That Thou Art’, how can
the invalidity of this statement and the need for some further action be said? [These]
have already been explained earlier.

तस्मादाद्यन्तमध्येषु कुर्वित्येतद्विरोधतः।
न कल्पामोऽश्रत
ु त्वाच्च श्रत
ु त्यागोऽप्यनर्थकः॥२००॥

tasmādādyantamadhyēṣu kurvityētadvirōdhataḥ।
na kalpāmō'śrutatvācca śrutatyāgō'pyanarthakaḥ॥200॥

तस्मात ् - therefore; आद्यन्तमध्येषु - in the beginning, middle and the end; कुरु इति - ‘you
must do [prasaṅkhyānam]’; विरोधतः - being contradictory; न कल्पामः - cannot be
accepted by us; अश्रुतत्वात ् - due to not being the intended teaching of the scriptures; च
श्रत
ु त्यागः - and abandonment of scripture; अपि - also; अनर्थकः - disastrous (harmful)

[Since] the statement 'you must do [prasaṅkhyānam]’, is in contradiction with [the

statement ‘That Thou Art’] at the beginning (during śravaṇam), in the middle (during
mananam) and at the end (during nididhyāsanam), therefore it cannot be accepted by
us; [it is not accepted] also due to the it not being the intended teachings of the
scriptures and also the abandonment of the scriptural teaching is harmful.

ताभ्यां निर्विचिकित्सेऽर्थे चेतसःस्थापितस्य यत ्।

एकतानत्वमेतद्धि निदिध्यासनमच्
ु यते॥ पञ्चदशी १.५४॥
इह चेदवेदीदथ सत्यमस्ति न चेदिहावेदीन्महती विनष्टिः॥ के.उ २.५॥

यथाऽनभ
ु य
ू ते तप्ति
ृ र्भुजेर्वाक्यान्न गम्यते।
वाक्यस्य विधति
ृ स्तद्वद् गोशकृत्पायसीक्रिया॥२०१॥

yathā'nubhūyatē tr̥ptirbhujērvākyānna gamyatē।

vākyasya vidhr̥tistadvad gōśakr̥tpāyasīkriyā॥201॥

भज
ु ेः - by the act of eating; तप्ति
ृ ः - satisfaction; अनभ
ु य
ू ते - is experienced; वाक्यात ् - by
mere words; न गम्यते - not gained; यथा - just as; गोशकृत ् पायसीक्रिया - making sweets
from cow dung; तद्वद् - is akin to; वाक्यस्य - of the statement; विधति
ृ ः - ascertainment

Opponent: satisfaction is experienced by the act of eating, and is not seen to be gained
by mere words, [so too in the case of realisation]. Just as making sweets from cow dung
[is not possible, so too is direct realisation via] ascertainment of the statement [That
Thou Art].

Opponent: Words cannot result in direct knowledge (aparoksha-jnānam).

सत्यमेवमनात्मार्थवाक्यात्पारोक्ष्यबोधनम ्।
प्रत्यगात्मनि न त्वेवं संख्याप्राप्तिवदध्रव
ु म ्॥२०२॥

satyamēvamanātmārthavākyātpārōkṣyabōdhanam।
pratyagātmani na tvēvaṁ saṁkhyāprāptivadadhruvam॥202॥

सत्यम ् एवम ् - this is true; अनात्मार्थवाक्यात ् - from the statements indicative of the non-self;
पारोक्ष्यबोधनम ् - non-direct knowledge; प्रत्यगात्मनि - in the case of the Inner Self; न तु
एवम ् - indeed not so; संख्याप्राप्तिवद् - just as the attainment of the 10th man; अध्रव
ु म् -
unsound
Vedantin: This is true; non-direct knowledge results from the statements indicative of the
non-self. But it is not so in the case of the Inner Self, just as the attainment of the 10th
man (where words are seen to result in direct knowledge). [Thus your aforementioned
conclusion is] unsound.

… पत्र
ु ष ै णायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्यत्ु थायाथ भिक्षाचर्यं चरन्ति या ह्येव पत्र
ु ष ै णा सा वित्तैषणा या वित्तैषणा सा
लोकैषणोभे ह्येते एषणे एव भवतः। तस्माद्ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत ्। बाल्यं च पाण्डित्यं च निर्विद्याथ
मनि
ु रमौनं च मौनं च निर्विद्याथ ब्राह्मणः …॥ ब.ृ उ ३.५.१॥
नायमात्मा बलहीनेन लभ्यः …। म.ु उ ३.२.४॥
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमत
ृ म ्॥ के.उ २.४॥

स्वसंवेद्यत्वपर्यायः स्वप्रमाणक इष्यताम ्।

निवत्त
ृ ावहमः सिद्धः स्वात्मनोऽनभ
ु वश्च नः॥२०३॥

svasaṁvēdyatvaparyāyaḥ svapramāṇaka iṣyatām।

nivr̥ttāvahamaḥ siddhaḥ svātmanō'nubhavaśca naḥ॥203॥

स्वसंवेद्यत्वपर्यायः - self luminous; स्वप्रमाणकः - self validating; इष्यताम ् - considered; अहमः

- of the ahaṁkāra; निवत्त
ृ ौ - upon negation; सिद्धः - ever attained; स्वात्मनः - of the Self;
अनभ
ु वः - experience; च नः - for us (Vedatins)

[The Self] ought to be considered as being self-luminous and self-validating (not

requiring any other valid means of knowledge for its recognition). Upon negation of the
ahaṁkāra, for us (Vedatins), the experience of the ever attained Self [takes place].

बद्
ु धीनां विषयो दःु खं नो यस्य विषया मताः।
कुतोऽस्य दःु खसंबन्धो दृशेः स्यात्प्रत्यगात्मनः॥२०४॥

buddhīnāṁ viṣayō duḥkhaṁ nō yasya viṣayā matāḥ।

kutō'sya duḥkhasaṁbandhō dr̥śēḥ syātpratyagātmanaḥ॥204॥
दःु खम ् - sorrow; बद्
ु धीनाम ् - of the ahaṁkāra; विषयः - object; यस्य - for whom; विषयाः -
objects; न उ - indeed no; मताः - considered; अस्य दृशेः - of this Witness; प्रत्यगात्मनः - of
the Inner-Self; दःु खसंबन्धः - association with sorrow; कुतः - how; स्यात ् - will there be

Sorrow is the object of the ahaṁkāra. How will there be any association with sorrow for
this Inner-Self, the Witness, which is considered to have no [association with] objects?

विषयाणामानक
ु ू ल्ये सख
ु ी दःु खी विपर्यये।
सख
ु ं दःु खं तु तद्धर्मः सदानन्दस्य नात्मनः॥ विवेकचड
ू ामणिः १०५॥

दृशिरे वाऽनभ
ु य
ू ेत स्वेनव
ै ाऽनभ
ु वात्मना।
तदाभासतया जन्म धियोऽस्याऽनभ
ु वः स्मत
ृ ः॥२०५॥

dr̥śirēvā'nubhūyēta svēnaivā'nubhavātmanā।
tadābhāsatayā janma dhiyō'syā'nubhavaḥ smr̥taḥ॥205॥

दृशिः - the Witness; एव - indeed; अनभ

ु य
ू ेत - is experienced; स्वेन अनभ
ु वात्मना - by one’s
Self, which is of the nature of experience; एव - alone; तदाभासतया - [pervaded] by
reflected consciousness; धियः - of the thought; जन्मः - birth; अस्य - of this (ātmā); अनभ
ु वः
- experience; स्मत
ृ ः - considered

The Witness is indeed experienced by one’s Self, which is of the nature of experience
alone.
The birth of the “I am Brahman” thought, pervaded by the reflected consciousness is
considered to be the experience of this (ātmā) [in a secondary sense] OR the pervading
of the intellect as reflected consciousness leading to the birth of the I-thought is
considered to be the experience of this (ātmā).

… तस्य भासा सर्वमिदं विभाति॥ क.उ २.२.१५॥

… शयानो याति सर्वतः। क.उ १.२.२१॥
अशनायादिनिर्मुक्तः सिद्धो मोक्षस्त्वमेव सः।
श्रोतव्यादि तवेत्येतद्विरुद्धं कथमच्
ु यते॥२०६॥

aśanāyādinirmuktaḥ siddhō mōkṣastvamēva saḥ।

śrōtavyādi tavētyētadviruddhaṁ kathamucyatē॥206॥

अशनायादिनिर्मुक्तः - devoid of hunger etc.; सिद्धः - ever attained; मोक्षः - free Brahman;
त्वम ् - you; एव - indeed; सः - that; श्रोतव्यादि तव इति - śravaṇam etc. are for you; कथम ् -
how; एतद् विरुद्धम ् - this contradictory [statement]; उच्यते - [can be] said

That ever attained Brahman, devoid of hunger etc. indeed you are. How can this
contradictory statement - ‘śravaṇam etc. are for you’ be then said [having realised the
Truth]?

ज्ञानामत
ृ न
े तप्ृ तस्य कृतकृतस्य योगिनः।
नैवास्ति किञ्चित्कर्तव्यमस्ति चेन्न स तत्त्ववित ्॥ जा.उ १.२३॥
यस्त्वात्मरतिरे व स्यादात्मतप्ृ तश्च मानावः।
आत्मन्येव च सन्तष्ु टः तस्य कार्यं न विद्यते॥ भ.गी ३.१७॥

सेत्स्यतीत्येव चेत्तत्स्याच्छ्रवणादि तदा भवेत ्।

मोक्षस्यानित्यतैवं स्याद्विरोधे नान्यथा वचः॥२०७॥

sētsyatītyēva cēttatsyācchravaṇādi tadā bhavēt।

mōkṣasyānityataivaṁ syādvirōdhē nānyathā vacaḥ॥207॥

तत ् सेत्स्यति इति - ‘that is to be accomplished’; एव - thus; स्यात ् - were; चेत ् - if; तदा - then;
श्रवणादि - repetition of listening etc.; भवेत ् - would be; मोक्षस्य - of Liberation; अनित्यता -
impermanence; एवम ् - in this case; स्यात ् - there would be; विरोधे - due to this
contradiction; न अन्यथा - no other [interpretation]; वचः - statement
If [the statement] were thus - ‘that (Brahman) is to be accomplished’, then repetition of
listening etc. would be [valid]. There would be the impermanence of liberation in this
case. Due to this contradiction, the statement (i.e.: ‘That thou art’) cannot be interpreted
in any other way (other than the way the Advaitin’s interpretation of it).

… सोऽन्वेष्टव्यः सो विजिज्ञासितव्यः। छा.उ ८.७.१॥

… श्रोतव्यो मन्तव्यो निदिधासितव्यः… । ब.ृ उ २.४.५॥
यतो वा इमानि भत
ू ानि जायन्ते। येन जातानि जीवन्ति। यत्प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तै.उ ३.१॥
ब्रह्मविदाप्नोति परम ्।… यो वेद निहितं गह
ु ायां परमे व्योमन ्। तै.उ २.१॥
अनादे रन्तवत्त्वं च संसारस्य न सेत्स्यति। अनन्तता चादिमतो मोक्षस्य न भविष्यति॥ मा.का ४.३०॥

श्रोतश्र
ृ ोतव्ययोर्भेदो यदीष्टः स्याद्भवेदिदम ्।
इष्टार्थकोप एवं स्यान्न यक्
ु तं सर्वथा वचः॥२०८॥

śrōtr̥śrōtavyayōrbhēdō yadīṣṭaḥ syādbhavēdidam।

iṣṭārthakōpa ēvaṁ syānna yuktaṁ sarvathā vacaḥ॥208॥

यदि - if; श्रोतश्र

ृ ोतव्ययोः - of the seeker and the sought (Brahman); भेदः - the difference;
इष्टः स्यात ् - were to be accepted; इदम ् - this; भवेत ् - could be; एवम ् - in this case;
इष्टार्थकोपः - loss of the desired meaning; स्यात ् - would occur; सर्वथा - at all times; वचः -
statement; न यक्
ु तम ् - inappropriate

If the difference between the seeker and Brahman were to be accepted then this
(prasaṅkhyānam) could be [possible]. However, in this case the loss of the desired
meaning would occur and therefore [your] statement is inappropriate at all times.

तत्सष्ृ ट्वा। तदे वानप्र

ु ाविशत ्। तै.उ २.६॥
… अनेन जीवेनात्मनाऽनप्र
ु विश्य नामरूपे व्याकरवाणीति॥ छा.उ ६.३.२॥
… स एष इह प्रविष्ट आ नखाग्रेभ्यः… । ब.ृ उ १.४.७॥
न भवत्यमत
ृ ं मर्त्यं न मर्त्यममत
ृ ं तथा।
प्रकृतेरन्यथाभावो न कथञ्चिद्भविष्यति॥ मा.का ३.२१॥
… अमत
ृ त्वाय कल्पते॥ भ.गी २.१५॥
नासतोर्विद्यते भावो नाभावो विद्यते सतः। भ.गी २.१६॥
स्वभावेनामत
ृ ो यस्य भावो गच्छति मर्त्यताम ्।
कृतकेनामत
ृ स्तस्य कथं स्थास्यति निश्चलः॥ मा.का ३.२२॥

सिद्धो मोक्षोऽहमित्येवं ज्ञात्वाऽऽत्मानं भवेद्यदि।

चिकीर्षुर्यः स मढ
ू ात्मा शास्त्रं चोद्घाटयत्यपि॥२०९॥

siddhō mōkṣō'hamityēvaṁ jñātvā''tmānaṁ bhavēdyadi।

cikīrṣuryaḥ sa mūḍhātmā śāstraṁ cōdghāṭayatyapi॥209॥

सिद्धः मोक्षः अहम ् इति - ‘ever attained, liberated, Infinite I am’; एवम ् - in this manner; ज्ञात्वा
- having known; आत्मानम ् - oneself; यदि - if; यः चिकीर्षुः - he who is desirous of doing
[prasankyānam]; भवेत ् - becomes; स - he; मढ
ू ात्मा - a fool; च - and; शास्त्रम ् - scripture;
उद्घाटयति - rejecting; अपि - also

He who is desirous of undertaking prasankyānam having known oneself as - ‘I am the

ever attained, liberated and Infinite Brahman’, is a fool and is also rejecting the
scripture.

न हि सिद्धस्य कर्तव्यं सकार्यस्य न सिद्धता।

उभयालम्बनं कुर्वन्नाऽऽत्मानं वञ्चयत्यपि॥२१०॥

na hi siddhasya kartavyaṁ sakāryasya na siddhatā।

ubhayālambanaṁ kurvannā''tmānaṁ vañcayatyapi॥210॥

हि - certainly; सिद्धस्य - of the ever attained; न कर्तव्यम ् - no accomplishment; सकार्यस्य -

of that which is to be accomplished as a result of action; न - no; सिद्धता -
ever-attainment; उभयालम्बनम ् कुर्वन ् - taking support of the both simultaneously; आत्मानम ्
- oneself; वञ्चयति - deceiving; अपि - indeed
Certainly, there is no accomplishment [needed] for the ever attained; nor can that which
is to be accomplished as a result of action be ever-attained. Taking support of these two
simultaneously, one is indeed deceiving oneself.

सिद्धो मोक्षस्त्वमित्येतद्वस्तम
ु ात्रं प्रदर्श्यते।
श्रोतस्
ु तथात्वविज्ञाने प्रवति
ृ ः स्यात्कथं त्विति॥२११॥

siddhō mōkṣastvamityētadvastumātraṁ pradarśyatē।

śrōtustathātvavijñānē pravr̥tiḥ syātkathaṁ nviti॥211॥

सिद्धः मोक्षः त्वम ् इति - ‘you are the ever attained, liberated [Brahman]’; एतत ् - this;
वस्तम
ु ात्रम ् - as a statement of fact; प्रदर्श्यते - explained; तु - but; श्रोतःु - of the listener;
तथात्वविज्ञाने - in the knowledge of one’s true nature; प्रवति
ृ ः - engagement; कथम ् स्यात ् -
how will there be; इति - thus

Opponent: ‘You are the ever attained, liberated [Brahman]’ - this statement is explained
as a statement of fact [by you]. But, how will there be the engagement of the listener in
the knowledge of one’s true nature? (in the absence of an injunction)

ब्रह्मशब्दै ः कुतो मक्ति

ु रुक्तिमात्रफलैर्नृणाम ्॥ विवेकचड
ू ामणिः ६३॥
आवत्ति
ृ रसकृदप
ु दे शात ्॥ ब्र.सू ४.१.१॥

कर्ता दःु ख्यहमस्मीति प्रत्यक्षेणाऽनभ

ु य
ू ते।
कर्ता दःु खी च माभव
ू मिति यत्नो भवेत्ततः॥२१२॥

kartā duḥkhyahamasmīti pratyakṣēṇā'nubhūyatē।

kartā duḥkhī ca mābhūvamiti yatnō bhavēttataḥ॥212॥
कर्ता दःु खी अहम ् अस्मि इति - ‘I am the doer, I am suffering’; प्रत्यक्षेण - directly; अनभ
ु य
ू ते -
experienced; कर्ता दःु खी च मा अभव
ू म ् इति - ‘may I not be the doer and the sufferer’; ततः -
thereafter; यत्नः - efforts [for liberation]; भवेत ् - would be

‘I am the doer, I am suffering’ is directly experienced. Thereafter, efforts [towards] ‘may

I not be the doer, may there be no suffering’, i.e. liberation will be [possible].

तद्विज्ञानाय यक्
ु त्यादि कर्तव्यं श्रति
ु रब्रवीत ्।
कर्तृत्वाद्यनव
ु ादे न सिद्धत्वानभ
ु वाय त॥
ु २१३॥

tadvijñānāya yuktyādi kartavyaṁ śrutirabravīt।

kartr̥tvādyanuvādēna siddhatvānubhavāya tu॥213॥

तद्विज्ञानाय - for its (Self) knowledge; यक्

ु त्यादि - logical thinking etc. (mananam and
nididhyāsanam); कर्तव्यम ् - ought to be done; श्रुतिः - the Upaniṣads; अब्रवीत ् - declare;
कर्तृत्वादि अनव
ु ादे न - accepting doership; सिद्धत्वानभ
ु वाय - for the experience of the
ever-attained; तु - indeed

The Upaniṣads declare - for the knowledge of the Self, mananam and nididhyāsanam
ought to be done. Indeed [the scriptures declare this] accepting doership and for the
experience of the ever-attained Self.

निर्दुःखो निष्क्रियोऽकामः सिद्धो मोक्षोऽहमित्यपि।

गह
ृ ीत्वैव विरुद्धार्थमादध्यात्कथमेव सः॥२१४॥

nirduḥkhō niṣkriyō'kāmaḥ siddhō mōkṣō'hamityapi।

gr̥hītvaiva viruddhārthamādadhyātkathamēva saḥ॥214॥
निर्दुःखः निष्क्रियः अकामः सिद्धः मोक्षः अहम ् इति - ‘I am the ever attained and liberated
[Self], devoid of sorrow, actions, desires’; अपि गह
ृ ीत्वा - upon having grasped; एव -
indeed; सः - the seeker; विरुद्धार्थम ् - contrary meaning; कथम ् - how; आदध्यात ् - grasp; एव
- indeed

Advaitin: Indeed, upon having grasped - ‘I am the ever attained and liberated Self,
devoid of sorrow, actions and desires’, how can the seeker grasp the contrary meaning?
Indeed [it cannot happen].

सकामः सक्रियोऽसिद्ध इति मेऽनभ

ु वः कथम ्।
अतो मे विपरीतस्य तद्भवान ् वक्तम
ु र्हति॥२१५॥

sakāmaḥ sakriyō'siddha iti mē'nubhavaḥ katham।

atō mē viparītasya tadbhavān vaktumarhati॥215॥

सकामः सक्रियः असिद्धः इति - ‘with desires, actions and not infinite’; मे - for me; विपरीतस्य -
who is of an opposing nature (i.e. free of desire, action and the ever attained Brahman);
अनभ
ु वः - experience; कथम ् - how [is there]; अतः - therefore; मे - to me; तत ् - that; भवान ् -
you; वक्तम
ु ् अर्हति - ought to explain

Opponent: How can there be the experience that ‘[I am] the one with desires and
actions, and not infinite’ for me, who is in fact the ever attained infinite Brahman, free of
desires and actions? You ought to explain that to me.

… तस्य स्मति
ृ स्तत्र दृढै व निष्ठा। सद्दर्शनम ् १॥

इहै व घटते प्रश्नो न मक्

ु तत्वानभ
ु त
ू ये।
प्रमाणेन विरोधी यः सोऽत्रार्थः प्रश्नमर्हति॥२१६॥

ihaiva ghaṭatē praśnō na muktatvānubhūtayē।

pramāṇēna virōdhī yaḥ sō'trārthaḥ praśnamarhati॥216॥

इह - in this regard; एव - certainly; घटते - justified; प्रश्नः - a question; न - not;

मक्
ु तत्व-अनभ
ु त
ू ये - in the experience of liberation; यः - that which; अर्थः - meaning/object;
प्रमाणेन - by a valid means of knowledge; विरोधी - contradictory; सः - that; अत्र - in that
regard; प्रश्नम ् - question; अर्हति - justified

In this regard (i.e. in the experience of sorrow, finitude, desires etc.) a question is
certainly justified; not in the experience of liberation. A question is justified in regards to
that meaning or object which is contradictory to a valid means of knowledge.

अहं निर्मुक्त इत्येव सदसीत्यन्यमानजः।

प्रत्यक्षाभासजन्यत्वाद् दःु खित्वं प्रश्नमर्हति॥२१७॥

ahaṁ nirmukta ityēvaṁ sadasītyanyamānajaḥ।

pratyakṣābhāsajanyatvād duḥkhitvaṁ praśnamarhati॥217॥

अहं निर्मुक्त इति - ‘I am liberated’; एव - certainly; सदसि इति - ‘you are infinite Existence’;
अन्यमानजः - arises of another valid mean of knowledge; प्रत्यक्षाभासजन्यत्वाद् - born of
direct perception, which is an apparently valid means of knowledge; दःु खित्वम ् -
experience of sorrow; प्रश्नम ् - question; अर्हति - deserves

[The knowledge] ‘I am liberated’ certainly arises from a valid means of knowledge which
is not born of human intellection7- via the statement ‘you are infinite Existence’. The
experience of sorrow (resulting from finitude) arises from direct perception which is an
apparently valid means of knowledge and deserves questioning.

पष्ृ टमाकाङ्क्षितं वाच्यं दःु खाभावमभीप्सितम ्॥२१८॥

7
अपौरुषेयप्रमाणम ्
pr̥ṣṭamākāṅkṣitaṁ vācyaṁ duḥkhābhāvamabhīpsitam॥218॥

पष्ृ टम ् - questioned; आकाङ्क्षितम ् - desired; वाच्यम ् - object; दःु खाभावम ् - where there is an
absence of sorrow; अभीप्सितम ् - the sought

[That which is] questioned is the object desired (by the student). The sought [object] is
that where there is an absence of sorrow (i.e. the Infinite Brahman).

प्रपञ्चोपशमं शान्तं शिवमद्वैतम ्… ॥ म.उ ७॥

वैतथ्यं सर्वभावानाम ् … । मा.उ.का २.१॥

कथं हीदं निवर्तेत दःु खं सर्वात्मना मम।

इति प्रश्नानरू
ु पं यद्वाच्यं दःु खनिवर्तकम ्॥२१९॥

kathaṁ hīdaṁ nivartēta duḥkhaṁ sarvātmanā mama।

iti praśnānurūpaṁ yadvācyaṁ duḥkhanivartakam॥219॥

कथम ् - how; हि - certainly; इदम ् - this; मम - my; दःु खम ् - sorrow; सर्वात्मना - in entirety;
निवर्तेत - will be eliminated; इति - thus; प्रश्नानरू
ु पम ् - in accordance to the question; यद् -
that which; वाच्यम ् - said response; दःु खनिवर्तकम ् - eliminator of sorrow

‘How can this sorrow of mine be certainly eliminated in its entirety?’ [this is the
question]. That which is the response [must be] in accordance to the question asked
and [must also be] the eliminator of sorrow.

श्रत
ु :े स्वात्मनि नाशङ्का प्रामाण्ये सति विद्यते।
तस्मादात्मविमक्
ु तत्वं प्रत्याययति तद्वचः।
वक्तव्यं तत्तथार्थं स्याद्विरोधेऽसति केनचित ्॥२२०॥
śrutē: svātmani nāśaṅkā prāmāṇyē sati vidyatē।
tasmādātmavimuktatvaṁ pratyāyayati tadvacaḥ।
vaktavyaṁ tattathārthaṁ syādvirōdhē'sati kēnacit॥220॥

श्रुत:े - of the Upaniṣads; प्रामाण्ये सति - upon accepting the independent authority (as the
valid means of knowing); स्वात्मनि - in the matters revealed by them; न आशङ्का - no
doubt; विद्यते - exists; तस्मात ् - therefore; तद्वचः - the Upaniṣadic statements;
आत्मविमक्
ु तत्वम ् - the ever liberated nature of the Self; प्रत्याययति - teach/reveal; केनचित ् -
by anything; विरोधे असति - in the absence of contradiction; तत ् - that; तथार्थम ् - as it is;
वक्तव्यम ् - to be spoken; स्यात ् - should be

Upon accepting the independent authority of the Upaniṣads, there exists no doubt in
the matters revealed by them. Therefore the Upaniṣadic statements reveal the ever
liberated nature of the Self. In the absence of contradiction (by other valid means of
knowledge), that [teaching] should be spoken as it is.

वस्तत
ु न्त्रं भवेज्ज्ञानं कर्मतन्त्रमप
ु ासनम ्।
… अशरीरं वाव सन्तं न प्रियाप्रिये स्पश
ृ तः॥ छा.उ ८.१३.१॥

इतोऽन्योऽनभ
ु वः कश्चिदात्मनो नोपपद्यते।
अविज्ञातं विजानतां विज्ञातारमिति श्रत
ु ःे ॥२२१॥

itō'nyō'nubhavaḥ kaścidātmanō nōpapadyatē।

avijñātaṁ vijānatāṁ vijñātāramiti śrutēḥ॥221॥

इतः - from this; अन्यः - other; अनभ

ु वः - experience; कश्चित ् - some; आत्मनः - of the Self; न
उपपद्यते - not acceptable; अविज्ञातं विजानताम ् विज्ञातारम ् इति - ‘one who does not know,
knows it’, ‘by what will be the knower be known?’; श्रुतःे - by these Upaniṣadic statements
‘One who does not know, knows it’, ‘by what means will the knower be known?’, by
these Upaniṣadic statements also, some other experience of the Self apart from this is
not acceptable.

श्रोतव्यः श्रति
ु वाक्येभ्यो मन्तव्यश्चोपपतिभिः। ब.ृ उ.वा २.४.३०४॥
योगी यञ्
ु जीत सततमात्मानं रहसि स्थितः।
एकाकी यतचितात्मा निराशीरपरिग्रहः॥ भ.गी ६.१०॥
बद्
ु ध्य विशद्
ु ध्या यक्
ु तो धत्ृ यात्मानं नियम्य च।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्यद
ु स्य च॥ भ.गी १८.५१॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः।
ध्यानयोगपरो नित्यं वैराग्यं समप
ु ाश्रितः॥ भ.गी १८.५२॥
… अथात आदे शो नेति नेति… ॥ ब.ृ उ २.३.६॥
अविज्ञातं विजानतां विज्ञातमविजानताम ्॥ के.उ २.३॥
… विज्ञातारमरे केन विजानीयादिति॥ ब.ृ उ २.४.१४॥

त्वंपदार्थविवेकाय संन्यासः सर्वकर्मणाम ्।

साधनत्वं व्रजत्येवं शान्तो दान्तानश
ु ासनात ्॥२२२॥

tvaṁpadārthavivēkāya saṁnyāsaḥ sarvakarmaṇām।

sādhanatvaṁ vrajatyēvaṁ śāntō dāntānuśāsanāt॥222॥

त्वंपदार्थविवेकाय - for clear discrimination (and understanding) of the word ‘you’; संन्यासः -
renunciation; सर्वकर्मणाम ् - of all actions; साधनत्वम ् - as a means; व्रजति - declares; एवम ् -
in this manner; शान्तो दान्तानश
ु ासनात ् - due to the instruction - ‘having become endowed
with a calm mind, senses controlled…’

For the clear discrimination [and understanding] of the word ‘you’, the renunciation of all
actions [is prescribed]. By the instruction - ‘having become endowed with a calm mind,
senses controlled …’, [the Upaniṣads] declares [renunciation] as the means [for
knowledge of the Self].

प्रकृतैः क्रियमाणानि गण
ु ःै कर्माणि सर्वशः।
अहङ्कारविमढ
ू ात्मा कर्ताहमिति मन्यते॥ भ.गी ३.२७॥
तत्त्ववित्तु महाबाहो गण
ु कर्मविभागयोः।
गण
ु ा गण
ु ेषु वर्तन्त इति मत्वा न सज्जते॥ भ.गी ३.२८॥
शान्तो दान्तः परमप
ु रतः क्षान्तियक्
ु तः समाधिं
कुर्वन्नित्यं कलयति यतिः स्वस्य सर्वात्मभावम ्। विवेकचड
ू ामणिः ३५६॥
कुर्वन्नेवेह कर्माणि जिजीविषेच्छतग ्ं समाः। ई.उ २॥
तेन त्यक्तेन भञ्
ु जीथा मा गध
ृ ः कस्यस्विद्धनम ्॥ ई.उ १॥
वेदान्तविज्ञानसनि
ु श्तार्थाः सन्न्यासयोगाद्यतयः शद्
ु धसत्त्वाः। म.ु उ ३.२.६॥
… तस्य स्मति
ृ स्तत्र दृढै व निष्ठा। सद्दर्शनम ् १॥
आवत्ति
ृ रसकृदप
ु दे शात ्॥ ब्र.सू ४.१.१॥

त्वमर्थं प्रत्यगात्मानं पश्येदात्मानमात्मनि।

वाक्यार्थं तत आत्मानं सर्वं पश्यति केवलम ्॥२२३॥

tvamarthaṁ pratyagātmānaṁ paśyēdātmānamātmani।

vākyārthaṁ tata ātmānaṁ sarvaṁ paśyati kēvalam॥223॥

त्वमर्थम ् - the meaning of the word ‘you’; प्रत्यगात्मानम ् - the inner Self; आत्मनि - as one's
own Self (devoid of conditionings); पश्येत ् - should be seen; ततः - thereafter; वाक्यार्थम ् -
the sentencial meaning; सर्वम ् - all; केवलम ् आत्मानम ् - as the Self alone; पश्यति - sees
The meaning of the word ‘you’, i.e. the inner Self should be seen (known) as one’s own
Self (devoid of conditionings). Thereafter, [he] sees the sentencial meaning - all as the
Self alone.

कतम आत्मा योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः परु

ु षः स समानः सन्नभ
ु ौ लोकावनस
ु ञ्चरति ध्यायतीव लेलायतीव…
। ब.ृ उ ४.३.७॥

सर्वमात्मेति वाक्यार्थे विज्ञातेऽस्य प्रमाणतः।

असत्त्वे ह्यन्यमानस्य विधिस्तं योजयेत्कथम ्॥२२४॥

sarvamātmēti vākyārthē vijñātē'sya pramāṇataḥ।

asattvē hyanyamānasya vidhistaṁ yōjayētkatham॥224॥
हि - indeed; सर्वम ् आत्मा इति - ‘all is the Self’; वाक्यार्थे विज्ञाते - upon having known
sentencial meaning; अस्य - for this [individual]; प्रमाणतः - through the valid means; असत्त्वे
अन्यमानस्य - upon the negation of all other means of knowledge; तम ् - to him; विधिः -
action; कथम ्- how; योजयेत ् - will enjoin

Indeed, when the sentencial meaning of ‘All is the Self’, is known for this individual
through the valid means, then upon the negation of all other means of knowledge, how
will he be enjoined into action? [he can’t be].

इदं सर्वं यदयमात्मा। ब.ृ उ २.४.६॥

यत्र वा अस्य सर्वमात्मैवाभत्त
ू त्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शण
ृ य
ु ात्तत्केन कमभिवदे त्तत्केन कं मन्वीत तत्केन कं
विजानीयात ्। ब.ृ उ २.४.१४॥

प्रतिबन्धोऽस्ति भातीति व्यवहारार्हवस्तनि

ु ।
तन्निरस्य विरुद्धस्य तस्योत्पादनमच्
ु यते॥ पञ्चदशी १.१३॥
प्रतिबन्धो वर्तमानो विषयासक्तिलक्षणः।
प्रज्ञामान्द्यं कुतर्क श्च विपर्ययदरु ाग्रहः॥ पञ्चदशी ९.४३॥
प्राणो ह्येष यः सर्वभत
ू र्विभाति विजानन्विद्वान्भवते नातिवादि।
आत्मक्रीड आत्मरतिः क्रियावानेष ब्रह्मविदां वरिष्ठः॥ म.ु उ ३.१.४॥

तस्माद्वाक्यार्थविज्ञानान्नोर्ध्वं कर्मविधिर्भवेत ्।
नहि ब्रह्मास्मि कर्तेति विरुद्धे भवतो धियौ॥२२५॥

tasmādvākyārthavijñānānnōrdhvaṁ karmavidhirbhavēt।
nahi brahmāsmi kartēti viruddhē bhavatō dhiyau॥225॥

तस्मात ् - therefore; वाक्यार्थविज्ञानात ् उर्ध्वम ् - after the knowledge arising from the
sentencial meaning; कर्मविधिः - an injunction for an action; न भवेत ् - there shall not be; हि
- certainly; ब्रह्मास्मि कर्ता इति - ‘I am Infinite’ and ‘I am the doer’; विरुद्धे धियौ - two
contradictory understandings; न भवतः - there cannot be (co-exist)
Therefore, after the knowledge arising from the sentencial meaning, there shall not be
[any possibility of] an injunction for an action. Certainly, the two contradictory
understandings - ‘I am Infinite’ and ‘I am the doer’, cannot co-exist [in the same
intellect].

ब्रह्मास्मीति च विद्येयं नैव कर्तेति बाध्यते।

सकामो बद्ध इत्येवं प्रमाणाभासजातया॥२२६॥

brahmāsmīti ca vidyēyaṁ naiva kartēti bādhyatē।

sakāmō baddha ityēvaṁ pramāṇābhāsajātayā॥226॥

ब्रह्मास्मि इति - ‘I am Infinite’; च - and; विद्या - knowledge; इयम ् - this; कर्ता इति - ‘I am the
doer’; न एव - certainly not; बाध्यते - negated; प्रमाणाभासजातया - as it is born of an
apparently valid means of knowledge; सकामः बद्धः इति - ‘I am desirous’, ‘ I am bound’;
एवम ् - also

‘I am Infinite’ - this is knowledge and is certainly not negated by [the notions] ‘I am the
doer’, ‘I am desirous’ and also, ‘I am bound’, as they are born of an apparently valid
means of knowledge.

मनोदृश्यमिदं द्वैतं यत्किञ्चित्सचराचरम ्।

मनसो ह्यमनीभावे द्वैतं नैवोपलभ्यते॥ म.उ.का ३.३१॥
… अहं ब्रह्मास्मीति। ब.ृ उ १.४.१०॥

शास्त्राद् ब्रह्मास्मि नान्योऽहमिति बद्

ु धिर्भवेद् दृढा।
यदायक्
ु ता8 तदै वं धीर्यथा दे हात्मधीरिति॥२२७॥

śāstrād brahmāsmi nānyō'hamiti buddhirbhavēd dr̥ḍhā।

yadā yuktā tadaivaṁ dhīryathā dēhātmadhīriti॥227॥
8
यदा यक्
ु ता
यदा - when; शास्त्राद् - through Upaniṣads; ब्रह्मास्मि नान्यः अहम ् इति - ‘Infinite I am; I am
not anything else’; बद्
ु धिः - the knowledge; दृढा - firm; भवेद् - becomes; तदा - then; एवम ्
धीः - this understanding; यथा - just as; दे हात्मधीः इति - ‘I am the body’; अयक्
ु ता -
inappropriate (invalid)

When, through Upaniṣads, the knowledge ‘I am the Infinite, I am not anything else’
becomes firm, then [there shall no longer be] this invalid understanding (‘I am the doer’,
‘I am desirous’ etc.) just as [the understanding] ‘I am the body’ [for the one who has
realised the Truth through the Upaniṣads).

दे हात्मज्ञानवज्ज्ञानं दे हात्मज्ञानबाधकम ्।
आत्मन्येव भवेद्यस्य स नेच्छन्नपि मच्
ु यते। उपदे शसाहस्री ४.५॥

सभयादभयं प्राप्तस्तदर्थं यतते च यः।

स पन
ु ः सभयं गन्तंु स्वतन्त्रश्चेन्न हीच्छति॥२२८॥

sabhayādabhayaṁ prāptastadarthaṁ yatatē ca yaḥ।

sa punaḥ sabhayaṁ gantuṁ svatantraścēnna hīcchati॥228॥

सभयात ् - from being fearful; अभयम ् - fearlessness; प्राप्तः - attained; तत ् अर्थम ् - for its
attainment; यतते - putting forth efforts; च - and; यः - he who; सः - he; स्वतन्त्रः - is free; चेत ्
- if; पन
ु ः - once again; सभयम ् - being fearful; गन्तम
ु ् - to become; न हि - certainly does
not; इच्छति - desire

He who, from being in a state of fear, [having] attained to fearlessness and putting forth
efforts its (fearlessness) attainment, he, if free, certainly does not desire to become
fearful once again.

द्वितीयाद्वै भयं भवति। ब.ृ उ १.४.२॥

यदा ह्येवष
ै एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते। अथ सोऽभयं गतो भवति। तै.उ २.७.१॥
यस्मिन्स्थितो न दःु खेन गरु
ु णापि विचाल्यते॥ भ.गी ६.२२॥

यथेष्टाचरणप्राप्तिः संन्यासादिविधौ कुतः।

पदार्थाज्ञानबद्
ु धस्य वाक्यार्थानभ
ु वार्थिनः॥२२९॥

yathēṣṭācaraṇaprāptiḥ saṁnyāsādividhau kutaḥ।

padārthājñānabuddhasya vākyārthānubhavārthinaḥ॥229॥

पदार्थाज्ञानबद्
ु धस्य - for the one who has thorough knowledge of the words of the
mahāvākya; वाक्यार्थानभ
ु वार्थिनः - for the one desirous of attaining the sentencial meaning
of the mahāvākya; कुतः - how [will there be]; यथेष्टाचरणप्राप्तिः - occurrence of acting as
per one’s desire; संन्यासादिविधौ - upon presence of an injunction of for renunciation etc.

For the one who has thorough knowledge of the words of the mahāvākya and is
desirous of obtaining its sentencial meaning (i.e. realisation), upon the presence of an
injunction for renunciation etc. how will there be the occurrence of acting as per one’s
desire?

अतः सर्वमिदं सिद्धं यत्प्रागस्माभिरीरितम ्॥२३०॥

ataḥ sarvamidaṁ siddhaṁ yatprāgasmābhirīritam॥230॥

अतः - therefore; सर्वम ् - all; इदम ् - this; यत ् - which; प्राक् - earlier; अस्माभिः - by us; ईरितम ् -
spoken; सिद्धम ् - established

All this which has been spoken by us earlier (i.e. in this chapter) therefore [stands]
established.

किमिच्छन ् कस्य कामय शरीरमनस

ु ज्
ं वरे त ्॥ ब.ृ उ ४.४.१२॥
यो हि यस्माद्विरक्तः स्यान्नासौ तस्मै प्रवर्तते।
लोकत्रयाद्विरक्तत्वान्मम
ु क्ष
ु ुः किमितीहते॥२३१॥

yō hi yasmādviraktaḥ syānnāsau tasmai pravartatē।

lōkatrayādviraktatvānmumukṣuḥ kimitīhatē॥231॥

यः - he who; हि - indeed; यस्मात ् - from which; विरक्तः - dispassionate; स्यात ् - becomes;

असौ - he; तस्मै - for; न - not; प्रवर्तते - engages; लोकत्रयात ् - from the three worlds;
विरक्तत्वात ् - being dispassionate; मम
ु क्ष
ु ुः - the seeker; किम ् - what; इतीहते - desire

Indeed, an individual does not engage for that (objective) which he has become
dispassionate from. Having become dispassionate from the three worlds, what would
the seeker desire? [he would not desire anything].

क्षुधया पीड्यमानोऽपि न विषं ह्यत्तमि

ु च्छति।
मष्ृ टान्नध्वस्ततड्
ृ जानन ् नामढ
ू स्तज्जिघत्सति॥२३२॥

kṣudhayā pīḍyamānō'pi na viṣaṁ hyattumicchati।

mr̥ṣṭānnadhvastatr̥ḍ jānan nāmūḍhastajjighatsati॥232॥

हि - certainly; क्षुधया - by hunger; पीड्यमानः - tormented; अपि - even though; विषम ् -

poison; अत्तम
ु ् - to eat; न इच्छति - does not desires; मष्ृ टान्नध्वस्ततड्
ृ - one whose hunger
is satiated by the Infinite; तत ् - that; जानन ् - knowing; अमढ
ू ः - wise; न जिघत्सति - does not
desire

[An individual] certainly does not desire to eat poison even though tormented by hunger.
[Similarly] The wise man, whose hunger is satiated by the Infinite, knowing [the defects]
does not desire [objects of the world].
वेदान्तवाक्यपष्ु पेभ्यो ज्ञानामत
ृ मधत्त
ू मम ्।
उज्जहारालिवद्यो नस्तस्मै सद्गरु वे नमः॥२३३॥

vēdāntavākyapuṣpēbhyō jñānāmr̥tamadhūttamam।
ujjahārālivadyō nastasmai sadguravē namaḥ॥233॥

यः - he who; वेदान्तवाक्यपष्ु पेभ्यः - from the flowers of the statements of Vedanta;

ज्ञानामत
ृ मधत्त
ू मम ् - the best honey in the form of the nectar of knowledge; उज्जहार - has
extracted; अलिवत ् - like a honey-bee; नः - for us; तस्मै सद्गरु वे - unto the Sadguru; नमः -
protrations

Protrations unto the Sadguru, who like a honey-bee has extracted the best honey in
form of the nectar of knowledge from the flowers of the statements of Vedanta
(Upaniṣads), for us.

ॐ तत ् सत ्॥
ॐ श्रीचिन्मयसद्गरु वे नमः॥
ॐ श्रीगरु
ु भ्यो नमः॥