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उपदेशसाहस्री - Chapter 18 WFW, transliteration and translation
उपदेशसाहस्री - Chapter 18 WFW, transliteration and translation
तत्त्वमसिप्रकरणम ्
Chapter 18
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॥
नित्यमक्
ु तः सदे वास्मीत्येवं चेन्न भवेन्मतिः।
किमर्थं श्रावयत्येव मातव
ृ च्छ्रुतिरादरात ् ॥३॥
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?
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.
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].
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.
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].
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.
सदे व त्वमसीत्यक्
ु ते नात्मनो मक्
ु तता स्थिरा।
प्रवर्तते प्रसंचक्षामतो यक्
ु त्याऽनचि
ु न्तयेत ्॥९॥
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॥
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).
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].
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.
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॥
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…
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).
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॥
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).
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.
पत्र
ु द:ु खं यथाध्यस्तं पित्राऽदःु खे स्व आत्मनि।
अहं कर्त्रा तथाऽधस्यस्तो नित्यादःु खे स्व आत्मनि॥२०॥
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॥
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.
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॥
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॥
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.
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’.
[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॥
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].
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].
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)].
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.
ātmābhāsō yathāhaṁkr̥dātmaśabdaistathōcyatē।
ulmukādau yathāgnyarthāḥ parārthatvānna cāñjasā॥31॥
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॥
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 कृत्यात्मनिर्भासो मख
ु ाभासवदिष्यते।
मख
ु वत्स्मत
ृ आत्माऽन्योऽविविक्तौ तौ तथैव च॥३३॥
ahaṁkr̥tyātmanirbhāsō mukhābhāsavadiṣyatē।
mukhavatsmr̥ta ātmā'nyō'viviktau tau tathaiva ca॥33॥
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].
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॥
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॥
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.
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 - 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.
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॥
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.
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?
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॥
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].
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.
संसारो वस्तस
ु स्
ं तेषां कर्तृभोक्तत्ृ वलक्षणः।
आत्माभासाश्रयाज्ञानात ् संसरन्त्यविवेकतः॥४९॥
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.
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…
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॥
न बद्
ु धेरवबोधोऽस्ति नात्मनो विद्यते क्रिया।
अतो नान्यतरस्यापि जानातीति च यज्
ु यते॥५४॥
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॥
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॥
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’.
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॥
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.
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].
शब्दानामयथार्थत्वे वेदस्याप्यप्रमाणता।
सा च नेष्टा ततो ग्राह्या गतिरस्य प्रसिद्धितः॥६०॥
śabdānāmayathārthatvē vēdasyāpyapramāṇatā।
sā ca nēṣṭā tatō grāhyā gatirasya prasiddhitaḥ॥60॥
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.
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.
आदर्शे मख
ु सामान्यं मख
ु स्येष्टं हि मानवैः।
मख
ु स्य प्रतिबिम्बो हि मख
ु ाकारे ण दृश्यते॥६३॥
[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.
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’.
बद्
ु धेः कर्तृत्वमध्यस्य जानातीति ज्ञ उच्यते।
तथा चैतन्यमध्यस्य ज्ञत्वं बद्
ु धेरिहोच्यते॥६५॥
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॥
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.
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॥
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॥
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॥
[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].
बद्
ु धेस्तु प्रत्ययास्तस्मादात्माभासेन दीपिताः।
ग्राहका इव भासन्ते दहन्तीवोल्मक
ु ादयः॥७१॥
buddhēstu pratyayāstasmādātmābhāsēna dīpitāḥ।
grāhakā iva bhāsantē dahantīvōlmukādayaḥ॥71॥
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॥
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].
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
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.
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.
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.
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].
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].
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].
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].
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].
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.
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.
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].
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
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॥
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॥
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॥
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.
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].
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).
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 ्
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).
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.
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॥
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 - 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].
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.
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 - 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.
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].
आदर्शस्तु यदाभासो मख
ु ाकारः स एव सः।
यथैवं प्रत्ययादर्शो यदाभासस्तदा ह्यहम ्॥१०९॥
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.
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?
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॥
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॥
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
अध्यक्षस्य पथ
ृ क्सिद्धावाभासस्य तदीयता।
आभासस्य तदीयत्वे ह्यध्यक्षव्यतिरिक्तता॥११६॥
adhyakṣasya pr̥thaksiddhāvābhāsasya tadīyatā।
ābhāsasya tadīyatvē hyadhyakṣavyatiriktatā॥116॥
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॥
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.
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.
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.
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.
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॥
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॥
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॥
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 - 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).
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॥
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).
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.
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॥
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॥
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).
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॥
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).
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.
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).
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.
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].
अनभ
ु त
ू ःे किमन्यस्मिन ् स्यात्तवाऽपेक्षया वद।
अनभ
ु वितरीष्टा स्यात ् सोऽप्यनभ
ु ति
ू रे व नः॥१४१॥
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)
अभिन्नोऽपि हि बद्
ु ध्यात्मा विपर्यासितदर्शनैः।
ग्राह्यग्राहकसंवित्तिभेदवानिव लक्ष्यते॥१४२॥
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
भति
ू र्येषां क्रिया सैव कारकं सैव चोच्यते।
सत्त्वं नाशित्वमस्याश्चेत ् सकर्तृत्वं तथेष्यताम ्॥१४३॥
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
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
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.
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?
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॥
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.
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.
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.
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 - 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 - 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].
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॥
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).
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 ्॥
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).
कर्त्रा चेदहमित्येवमनभ
ु य
ू ेत मक्
ु तता।
सख
ु दःु खविनिर्मोको नाहं कर्तारि यज्
ु यते॥१६०॥
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 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’
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].
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.
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॥
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 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॥
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.
त्वंसतोस्तल्
ु यनीडत्वान्नीलाश्ववदिदं भवेत ्॥१७०॥
tvaṁsatōstulyanīḍatvānnīlāśvavadidaṁ bhavēt॥170॥
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].
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.
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॥
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].
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॥
‘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॥
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 - 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.
तत्त्वमस्यादिवाक्येषु त्वंपदार्थाविवेकतः।
व्यज्यते नैव वाक्यार्थो नित्यमक्
ु तोऽहमित्यतः॥१८१॥
tattvamasyādivākyēṣu tvaṁpadārthāvivēkataḥ।
vyajyatē naiva vākyārtho nityamuktō'hamityataḥ॥181॥
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…
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.
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 - 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]
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.
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.
नित्यमक्
ु तत्वविज्ञानं वाक्याद्भवति नान्यतः।
वाक्यार्थस्यापि विज्ञानं पदार्थस्मति
ृ पर्व
ू कम ्॥१९०॥
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.
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 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॥
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 - 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.
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॥
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.
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’]
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)
यथाऽनभ
ु य
ू ते तप्ति
ृ र्भुजेर्वाक्यान्न गम्यते।
वाक्यस्य विधति
ृ स्तद्वद् गोशकृत्पायसीक्रिया॥२०१॥
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].
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॥
बद्
ु धीनां विषयो दःु खं नो यस्य विषया मताः।
कुतोऽस्य दःु खसंबन्धो दृशेः स्यात्प्रत्यगात्मनः॥२०४॥
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॥
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).
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॥
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).
श्रोतश्र
ृ ोतव्ययोर्भेदो यदीष्टः स्याद्भवेदिदम ्।
इष्टार्थकोप एवं स्यान्न यक्
ु तं सर्वथा वचः॥२०८॥
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.
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
सिद्धो मोक्षस्त्वमित्येतद्वस्तम
ु ात्रं प्रदर्श्यते।
श्रोतस्
ु तथात्वविज्ञाने प्रवति
ृ ः स्यात्कथं त्विति॥२११॥
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)
तद्विज्ञानाय यक्
ु त्यादि कर्तव्यं श्रति
ु रब्रवीत ्।
कर्तृत्वाद्यनव
ु ादे न सिद्धत्वानभ
ु वाय त॥
ु २१३॥
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.
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 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॥
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 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.
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).
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॥
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 - 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॥
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.
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].
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].
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.
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॥
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.
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 - 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.
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].
[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॥
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॥