UpasanaYoga.org English translation by A.K. Aruna
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Ātma-Bodha is attributed to Śaṅkarācarya .
by A.K. Aruna
ओं, स॒ ह ना॑व् अवतु…(कृष्ण-यजुर्-वेदः — कठोपनिषद् ६.१९, तैत्तिरीयोपनिषद् २.१.१)
🔗 ओं, स॒ ह ना॑व् अवतु। स॒ ह नौ॑ भुनक्तु। स॒ह वी॒र्यं॑ करवावहै। ते॒ज॒स्विना॒व् अधी॑तम् अस्तु॒ मा वि॑द्विषा॒वहै᳚। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥
Om; tad, ha, asmad, √av. Tad, ha, asmad, √bhuj. Saha, vīrya, √kṛ. Tejasvin, adhīta, √as, mā, vi-√dviṣ. Om, śānti, śānti, śānti.
आत्म-बोध
AtB.1 ॥Ātma Bodha (Self Knowledge) is for those who seek freedom (mokṣa , from all sorrow), who have adequately reduced their karma obstacles by religious austerities, and thus are at peace (with themselves and others), and who have weakened other binding desires (enough to choose only this mokṣa ).
tapobhiḥ kṣīṇa-pāpānāṃ śāntānāṃ vīta-rāgiṇām।
tapas, kṣīṇa-pāpa, śānta, vīta-rāgin; तपोभिः क्षीण-पापानां वीत-रागिणां शान्तानां मुमुक्षूणाम् अपेक्ष्यः अयम् आत्म-बोधः विधीयते॥ iyam – this; ātma-bodha – Self Knowledge; vidhīyate – is presented; mumukṣu – for those who seek freedom; kṣīṇa-pāpa – who have (adequately) reduced their karma obstacles; tapas – by religious austerities; śānta – and (thus) are at peace; vīta-rāgin – and who have weakened other binding desires.AtB.2 ॥mokṣa . Just as fire for cooking, without this knowledge, mokṣa is not attained.
bodho'nya-sādhanebhyo hi sākṣān mokṣaika-sādhanam।
bodha, anya-sādhana, hi, sa-akṣāt, mokṣa-eka-sādhana; [सर्वेभ्यः] अन्य-साधनेभ्यः [पृथक्], [आत्म-]बोधः हि (यस्मात्) साक्षात् मोक्ष-एक-साधनम् [एव] पाकस्य बह्निवत्, [तस्मात्] ज्ञानं विना मोक्षः न सिद्ध्यति॥
AtB.3 ॥karma , including the gathering, memorization, of unassimilated information), since it does not by its nature oppose ignorance, cannot remove ignorance. Knowledge (vidyā , assimilated understanding) alone displaces ignorance, just as light alone displaces the densest darkness.
avirodhitayā karma nāvidyāṃ vinivartayet।
a-virodhitā, karman, na, a-vidyā, vi-ni-√vṛt; अ-विद्या-अ-विरोधितया, कर्म न अ-विद्यां विनिवर्तयेत्। विद्या एव अ-विद्यां निहन्ति, तेजस् तिमिर-सङ्घवत् यथा तेजस् एव अन्धकार-समूहं निहन्ति॥
परिच्छिन्न इवाज्ञानात् तन्-नाशे सति केवलः। (अवच्छिन्न)AtB.4 ॥ātman ) appears as though limited (paricchinna ) due to ignorance. Only when this ignorance is removed, does the self alone (without limitation) fully shine, like the sun when the clouds are dispelled.
paricchinna ivājñānāt tan-nāśe sati kevalaḥ। (avacchinna)
paricchinna (avacchinna), iva, a-jñāna, tad-nāśa, sat, kevala;अ-ज्ञानात् आत्मा परिच्छिन्नः (अवच्छिन्नः) इव [प्रकाशते], तद्-[आत्म-अ-ज्ञान]-नाशे सति केवलः आत्मा स्वयं प्रकाशते हि, मेघ-अपाये [सति] अंशुमान् (सूर्यः) इव [केवलः स्वयं प्रकाशते]॥
विनिर्-मलम् । (हि निर्-मलम्)AtB.5 ॥kataka nut (settles to the bottom, clearing impurites from the water, and is discarded, having done its job).
ajñāna-kaluṣaṃ jīvaṃ jñānābhyāsād vinir-malam । (hi nir-malam) a-jñāna-kaluṣa, jīva, jñāna-abhyāsa, vi-nis-mala (hi, nis-mala);
अ-ज्ञान-कलुषं जीवं [श्रवण-मनन-निदिध्यासन-रूप-]ज्ञान-अभ्यासात् (AtB.66 ) विनिस्-मलं (हि निस्-मलं) कृत्वा, ज्ञानं [तद्-ज्ञान-साधनं] स्वयं नश्येत्, जलं कतक-रेणुवत्॥
AtB.6 ॥Saṃsāra (a life of unbecoming becoming, defiling the individual) is full of attachment, anger, etcetera, but is like a dream. It appears as though real only in its time, but (becomes known as) unreal (a-sat ) upon waking up.
saṃsāraḥ svapna-tulyo hi rāga-dveṣādi-saṃkulaḥ।
saṃsāra, svapna-tulya, hi, rāga-dveṣa-ādi-saṅkula; राग-द्वेष-आदि-संकुलः संसारः स्वप्न-तुल्यः हि – [यतस्] स्व-काले सत्यवत् भाति, प्रबोधे सति अ-सत् भवेत्॥
AtB.7 ॥brahman (limitless reality) is not known to be the nondual basis of this universe of appearances.
tāvat satyaṃ jagad bhāti śuktikā-rajataṃ yathā।
tāvat, satya, jagat, √bhā, śuktikā-rajata, yathā; यथा शुक्तिका-रजतं, यावत् सर्व-अधिष्ठानम् अ-द्वयं ब्रह्म न ज्ञायते तावत् जगत् सत्यं भाति॥
AtB.8 ॥jagats ) undergo a rise, persistence and dissolution within their material cause (upādāna ), which is their entire basis and is called parama-īśvara (the ultimate Lord). They are like temporary bubbles within water.
upādāne'khilādhāre jaganti parameśvare।
upādāna, a-khila-ādhāra, √gam, parama-īśvara; उपादाने अ-खिल-आधारे परम-ईश्वरे जगन्ति [जगत्-व्यक्ताः] सर्ग-स्थिति-लयान् यान्ति, वारिणि (जले) बुद्बुदानि इव॥
AtB.9 ॥anusyūta sat-cit ) self which is timeless (nitya ) and all-pervading (Viṣṇu , the Lord), like bracelet, etcetera forms upon gold alone.
sac-cid-ātmany anusyūte nitye viṣṇau prakalpitāḥ।
sat-cit-ātman, anusyūta, nitya, viṣṇu, prakalpita; सर्वाः विविधाः व्यक्तयः नित्ये अनुस्यूते [सूत्र-आत्मिके] सत्-चित्-आत्मनि (सत्-चित्-स्व-रूपे सत्-चित्-स्व-रूप-आत्मनि च) विष्णौ (परम-ईश्वरे) प्रकल्पिताः, हाटके [सुवर्णे] कटक-आदिवत्॥
केवलो भवेत् ॥AtB.10 ॥ (सति केवलः)vibhu ) Lord (hṛṣīkā-iśa , the Lord of the senses), in which are many different upādhis (apparently limiting adjuncts), itself appears as though divided on account of the differences in the upādhis . When those upādhis are destroyed, it as though becomes one again.
yathākāśo hṛṣīkeśo nānopādhi-gato vibhuḥ।kevalo bhavet ॥ (sati kevalaḥ)
yathā, ākāśa, hṛsika-īśa, nānā-upādhi-gata, vibhu;kevala, √bhū (sat, kevala). यथा आकाशः, नाना-उपाधि-गतः विभुः हृषीक-ईशः [सर्व-इन्द्रिय-ईशः परम-ईश्वरः] तद्-भेदात् भिन्नवत् भाति, तद्-नाशे [सति] केवलः भवेत्॥
AtB.11 ॥upādhis (apparently limiting adjuncts), like tastes, colors, etcetera upon pure water.
nānopādhi-vaśād eva jāti-nāmāśramādayaḥ।
nānā-upādhi-vaśa, eva, jāti-nāma-āśrama-ādi; नाना-उपाधि-वशात् एव जाति-नाम-आश्रम-आदयः आत्मनि आरोपिताः, तोये (जले) रस-वर्ण-आदि-भेदवत्॥
AtB.12 ॥sthūla ) body (śarīra ) is said be be the seat of experience of physical pleasures and pains.
pañcī-kṛta-mahā-bhūta-saṃbhavaṃ karma-sañcitam।
pañcī-kṛta-mahā-bhuta-saṃbhava, karma-sañcita; पञ्ची-कृत-महा-भूत-संभवं कर्म-सञ्चितं शरीरं सुख-दुःखानां भोग-आयतनम् उच्यते॥
AtB.13 ॥prāṇas (life energies: prāṇa outward exhalation, apāna downward inhalation and energy, vyāna dispersing circulation, udāna upward ejecting energy, and samāna uniting digestion), the mind (manas , which tenders sense perceptions, and which is any vacillation in thinking and any emotion), the intellect (buddhi , fixed, determined thought), and the five organs each of sensing (hearing, touching, seeing, tasting, and smelling) and of activity (speaking, fashioning, locomotion, evacuation, and generation) – this subtle body (sūkṣma-liṅga ) is the means of experiencing (bhoga-sādhana ).
pañca-prāṇa-mano-buddhi-daśendriya-samanvitam।
pañca-prāṇa-manas-buddhi-daśa-indriya-samanvita; अ-पञ्ची-कृत-[महा]-भूत-उत्थं पञ्च-प्राण-मनस्-बुद्धि-दश-इन्द्रिय-समन्वितं सूक्ष्म-अङ्गं (सूक्ष्म-शरीरं) भोग-साधनम्॥
AtB.14 ॥a-nirvācaya ). It is called the causal body (kāraṇa-upādhi ). One should know oneself, the ātman , to be other (anya ) than these three upādhis (the sthūla , sukṣma and kāraṇa śarīra ).
anādy-avidyānirvāācayāā kāraṇopādhir ucyate।
an-ādi-a-vidyā, a-nirvācyā, kāraṇa-upādhi, √vac; अ-निर्वााचयाा अन्-आदि-अ-विद्या कारण-उपाधिः उच्यते। उपाधि-त्रितयात् अन्यं (पृथक्) आत्मानं अवधारयेत्॥
AtB.15 ॥Upaniṣad expression of identity, “That Lord you are.”)kośas (locations , namely, the body consisting of food, prāṇa , manas , intellect, and the varied bliss of ignorance), etcetera (the three upādhis above, etc.) appears to be as if predominently each one of these (tat-tan-maya ), like a clear crystal in the presence of a blue cloth, etcetera (appears blue, etc.).
pañca-kośādi-yogena tat-tanmaya iva sthitaḥ।
pañca-kośa-ādi-yoga, tad-tanmaya, iva, sthita; शुद्ध-आत्मा पञ्च-कोश-आदि-योगेन (पञ्च-कोश-आदि-सन्निधिना) तद्-तन्मयः [देह-इन्द्रिय-आदि-ताद्-आत्म्यः] इव स्थितः, यथा स्फटिकः नील-वस्त्र-आदि-योगेन॥
AtB.16 ॥koṣas , like the husks (tuṣas ) from the grain (vapus ), and so on by a process of repeated pounding to get to the desired grain (taṇḍula ).
vapus-tuṣādibhiḥ kośair yuktaṃ yuktyāvaghātataḥ।
vapus-tuṣa-ādi, kośa, yukta, yukti, avaghātatas; वपुस्-तुष-आदिभिः कोशैः युक्तं [यदि अपि], [तद्] शुद्धम् अन्तरम् आत्मानं [विवेकी] युक्त्या विविच्यात्, यथा अवघाततस् (अवहननात्) तण्डुलम्॥
AtB.17 ॥sat-cit , AtB.9 ) is always all-pervading, it does not appear (as cit , consciousness) everywhere. It appears only in the intellect (buddhi , as cit-ābhāsa, a reflection of consciousness), like a reflection (pratibimba ) appears only in shinning (su-accha ) surfaces.
sadā sarva-gato'py ātmā na sarvatrāvabhāsate।
sadā, sarva-gata, api, ātman, na, sarvatra, ava-√bhās; सदा सर्व-गतः अपि आत्मा न सर्वत्र अवभासते (प्रकाश्यते)। बुद्धौ एव अवभासेत, सु-अच्छेषु [दर्पण-आदिषु एव] प्रतिबिम्बवत्॥
AtB.18 ॥vi-lakṣaṇa ) from the body, senses, mind, intellect, and prakṛti (the varied bliss of ignorance related to the ānandamaya-koṣa per AtB.14–15 , or the retinue of assistants starting with the body, etc. per the analogy of the king’s assistants), and as the witness sākṣin of their activities, like a king (is a non-participant witness of his assistants and their activities).
dehendriya-mano-buddhi-prakṛtibhyo vi-lakṣaṇam।
deha-indriya-manas-buddhi-prakṛti, vi-lakṣaṇa; देह-इन्द्रिय-मनस्-बुद्धि-प्रकृतिभ्यः वि-लक्षणं सदा तद्-वृत्ति-साक्षिणम् आत्मानं विद्यात्, राजवत्॥
AtB.19 ॥
vyāpṛteṣv indriyeṣv ātmā vyāpārīvāvivekinām।
vyāpṛta, indriya, ātman, vyāpārin, iva, a-vivekin; अ-विवेकिनाम् आत्मा व्यापृतेषु इन्द्रियेषु व्यापारी इव दृश्यते, यथा अभ्रेषु धावत्सु शशी धावन् इव॥
AtB.20 ॥āśritya ) the consciousness (caitanya ) that is oneself, like people depended upon the light of the sun (before modern electrical lighting).
ātma-caitanyam āśritya dehendriya-mano-dhiyaḥ।
ātma-caitanya, āśritya, deha-indriya-manas-dhī; आत्म-चैतन्यम् आश्रित्य देह-इन्द्रिय-मनस्-धियः स्वकीय-अर्थेषु वर्तन्ते, यथा जनाः सूर्य-आलोकं (सूर्य-प्रकाशम्) [आश्रित्य]॥
AtB.21 ॥adhyasya ) upon the pure existence-consciousness self, like sky-blueness, etcetera on colorless space.
dehendriya-guṇān karmāṇy amale sac-cid-ātmani।
deha-indriya-guṇa, karman, a-mala, sat-cit-ātman;nīlatā-ādivat (nīlima-ādivat). अ-विवेकेन [जनाः] देह-इन्द्रिय-गुणान् कर्माणि [च] अ-मले सत्-चित्-आत्मनि अध्यस्यन्ति, गगने नीलता-आदिवत्॥
मनसोपाधेः कर्तृत्वादीनि चात्मनि। (मानसोपाधेः)AtB.22 ॥upādhi (the manas , the collection of unthoughtout notions and emotions) are imagined as (assumed to be) belonging to the self (ātman ), like fluctuation, etcetera belonging to water are assumed to be in the moon (but really only belongs to its reflection) in the water.
ajñānān manasopādheḥ kartṛtvādīni cātmani। (mānasopādheḥ)
a-jñāna, manasa-upādhi (mānasa-upādhi), kartṛtva-ādi, ca, ātman; अ-ज्ञानात् [जनाः] मनस-उपाधेः कर्तृत्व-आदीनि च आत्मनि कल्प्यन्ते, यथा अम्भसः चलन-आदि अम्बु-गते चन्द्रे (चन्द्र-प्रतिबिम्बे)॥
AtB.23 ॥buddhi , the collection of determinations) is present, then (“I am…) attached to or longing for this or that, and happy or sad,” etcetera take place, but in deep sleep (suṣupti ) where the intellect is not present, these do not take place. Therefore, they must belong to the intellect, not to the self (which is present in deep sleep, as well as waking and dreaming).
rāgecchā-sukha-duḥkhādi buddhau satyāṃ pravartate।
rāga-icchā-sukha-duḥkha-ādi, buddhi, satya, pra-√vṛt; बुद्धौ सत्यां राग-इच्छा-सुख-दुःख-आदि प्रवर्तते, सुषुप्तौ तद्-[बुद्धि[-नाशे [सति राग-आदि] न अस्ति। तस्मात् [राग-आदि] बुद्धेः, न तु आत्मनः॥
AtB.24 ॥sva-bhāva ) of the self is existence-consciousness-fullness-timelessness-purity.
prakāśo'rkasya toyasya śaityam agner yathoṣṇatā।
prakāśa, arka, toya, śaitya, agni, yathā, uṣṇatā; यथा अर्कस्य प्रकाशः तोयस्य शैत्यं अग्नेः उष्णता च, आत्मनः स्व-भावः सत्-चित्-आनन्द-नित्य-निस्-मलता॥
AtB.25 ॥
ātmanaḥ sac-cid-aṃśaś ca buddher vṛttir iti dvayam।
ātman, sat-cit-aṃśa, ca, buddhi, vṛtti, iti, dvaya; ‘आत्मनः सत्-चित्-अंशः’ च ‘बुद्धेः वृत्तिः’ च इति द्वयं अ-विवेकेन संयोज्य, [जनः] ‘[अहं] जानामि’ इति प्रवर्तते॥
अपि । (इति)AtB.26 ॥vikriyā ), and the intellect (being an object of consciousness) has not the least consciousness. Knowing very little of this, the individual (jīva ) mistakenly thinks, “I am the doer,” “I am the knower.”
ātmano vikriyā nāsti buddher bodho na jātv api । (iti)
ātman, vivkriyā, na, √as, buddhi, bodha, na, jātu, api (iti); आत्मनः न विक्रिया अस्ति, बुद्धेः न जातु बोधः अपि [अस्ति]। जीवः सर्वं [प्रति] अलं (अल्पं) ज्ञात्वा, ‘[अहं] कर्ता द्रष्टा’ इति मुह्यति॥
ज्ञातश् चेन् निर्-भयो भवेत्॥AtB.27 ॥ (ज्ञातं)jīva (who is born, suffers limitations, then dies, over and over again). If knowing, “I am not the jīva ; I am limitless ātman ,” then one is now fearless.
rajju-sarpavad ātmānaṃ jīvaṃ jñātvā bhayaṃ vaheta।jñātaś cen nir-bhayo bhavet॥ (jñātaṃ)
rajju-sarpavat, ātman, jīva, jñātvā, bhaya, √vah;jñāta (jñāna), ced, nis-bhaya, √bhū. रज्जु-सर्पवत्, आत्मानं जीवं ज्ञात्वा, [सः] भयं वहेत। ‘अहं न जीवः, [अहं तु] पर-आत्मा’ इति चेद् ज्ञातः, [सः] निस्-भयः भवेत्॥
इन्द्रियाण्य् अपि । (इन्द्रियाणि च)AtB.28 ॥
ātmāvabhāsayaty eko buddhy-ādīn indriyāṇy api । (indriyāṇi ca)
ātman, ava-√bhās, eka, buddhi-ādi, indriya, api (indriya, ca); एकः आत्मा बुद्धि-आदीन् इन्द्रियाणि अपि [च] अभासयति, दीपः घट-आदिवत्। तैः जडैः स्व-आत्मा न अवभास्यते॥
AtB.29 ॥
sva-bodhe nānya-bodhecchā bodha-rūpatayātmanaḥ।
sva-bodha, na, anya-bodha-icchā, bodha-rūpatā, ātman; स्व-बोधे आत्मनः बोध-रूपतया न अन्य-बोध-इच्छा (अन्य-बोध-अपेक्षिता), यथा स्व-आत्म-प्रकाशने दीपस्य न अन्य-दीप-इच्छा॥
AtB.30 ॥upādhis in keeping with the Upaniṣad statements “Not this, not that”,* one should now come to know the identity (aikya ) of the individual self with the limitless self (the jīva with the parama-ātman ) through the Upaniṣad statements that are great (mahā-vākyas , because they reveal that identity, such as ‘tad tvam asi ,’ “That Lord you are”).
niṣidhya nikhilopādhīn neti netīti vākyataḥ। niṣidhya, nikhila-upādhi, na, iti, na, iti, iti, vākyatas;
‘न इति न इति’ इति वाक्यतस् निखिल-उपाधीन् निषिध्य, महा-वाक्यैः जीव-आत्म-परम-आत्मनोः ऐक्यं विद्यात्॥
* “Not this, not that” (BrhU.2.3.6 , 3.9.26 , 4.2.4 , 4.4.22 , 4.5.15 AtB.15–29 , and arriving at the meaning of ātman , the ‘tvam ’ pada )
AtB.31 ॥vyāvahārika , practically but not absolutely real, born of karma from avyakta , from māyā , the potential projecting power of the Lord which, if thought of as separately real from the Lord, is ignorance). These are perishable, like bubbles in water (so they are not absolutely real, unlike brahman ). Distinct (vi-lakṣaṇa ) from these, one should know (the Upaniṣad mahā-vākya ), “I am brahman ,” the one who is pure (a-mala ).
āvidyakaṃ śarīrādi-dṛśyaṃ budbudvat kṣaram।
ā-vidyaka, śarīra-ādi-dṛśya, budbudvat, kṣara; आविद्यकं शरीर-आदि-दृश्यं क्षरं, बुद्बुद्वत् – एतद्-वि-लक्षणम् ‘अहं निस्-मलं ब्रह्म’ इति विद्यात्॥
AtB.32 ॥brahman ) have no birth, old age, decay, death, and so on. I do not have any connection with sense objects starting from sound onward, since I (as brahman , absolute reality) am free of any sense organ (like one who is now awake has no connection whatsoever with the dream senses and objects, it is a different level of reality completely).
dehānyatvān na me janma-jarā-kārśya-layādayaḥ।
deha-anyatva, na, asmad, janma-jarā-kārśya-laya-ādi; देह-अन्यत्वात् मे (मम आत्मनः) न जन्म-जरा-कार्श्य(=अपक्षय)-लय-आदयः, निस्-इन्द्रियतया च न शब्द-आदि-विषयैः सङ्गः॥
AtB.33 ॥Manana is understanding the implications of the teaching:) puruṣa , the Lord) is indeed without prāṇa , without mind, and pure”*.
amanastvān na me duḥkha-rāga-dveṣa-bhayādayaḥ। a-manastva, na, asmad, duḥkha-rāga-dveṣa-bhaya-ādi;
अ-मनस्त्वात् मे (मम आत्मनः) न दुःख-राग-द्वेष-भय-आदयः, ‘अ-प्राणः हि अ-मनाः शुभ्रः’ इति-आदि-श्रुति-शासनात् च॥
* (MunU.2.1.2
AtB.34 ॥Nididhyāsana is contemplation to free one from any habitual identification, labeling me as not yet complete:)
nir-guṇo niṣ-kriyo nityo nir-vikalpo nir-añjanaḥ।
nis-guṇa, nis-kriya, nitya, nis-vikalpa, nis-añjana; [अहं बुद्धि-आदि-अ-भावात्] निस्-गुणः, [इन्द्रिय-आदि-अ-भावात्] निस्-क्रियः, [अ-परोक्षात्] नित्यः निस्-विकल्पः [च], [अ-सङ्गत्वात्] निस्-अञ्जनः, [निस्-अवयवत्वात्] निस्-विकारः निस्-आकारः [च], [बन्ध-अ-भावात्] नित्य-मुक्तः, [अ-विद्या-तद्-कार्य-रहितत्वात्] निस्-मलः अस्मि॥
सिद्धो निः-सङ्गो निर्-मलोऽचलः॥AtB.35 ॥ (शुद्धो)
aham ākāśavat sarvaṃ bahir-antar-gato'cyutaḥ।siddho niḥ-saṅgo nir-malo'calaḥ॥ (śuddho)
asmad, ākāśavat, sarva, bahis-antar-gata, a-cyuta;siddha (suddha), nis-saṅga, nis-mala, a-cala. अहं आकाशवत् सर्वं बहिस्-अन्तर्-गतः, अ-च्युतः, सदा सर्व-समः, सिद्धः (शुद्धः), निस्-सङ्गः, निस्-मलः, अ-चलः॥
परं ब्रह्माहम् एव तत्॥AtB.36 ॥ (पर-ब्रह्माहम्)
nitya-śuddha-vimuktaikam akhaṇḍānandam advayam।paraṃ brahmāham eva tat॥ (para-brahmāham) nitya-śuddha-vimukta-eka, a-khaṇḍa-ānanda, a-dvaya;para, brahman, asmad (para-brahman, asmad), eva, tad.
अहं तद् परं ब्रह्म एव यद् ‘सत्यं ज्ञानम् अन्-अन्तं’, नित्य-शुद्ध-विमुक्त-एकं, [नित्य-]अ-खण्ड-आनन्दं, [नित्य-]अ-द्वयम्॥
* (TaitU.2.1.1
निर्-अन्तर-कृता ब्रह्मैवास्मीति वासना। (निर्-अन्तराभ्यस्ता)AtB.37 ॥brahman alone,” (in the conscious intellect) there arises that (same continuous) latent impression (vāsanā , in the unconscious mind, overriding the other unhelpful tendencies in thinking that you have been dwelling on your entire life). Like medicine counteracts infections, this vāsanā (once strong enough) wards off the natural projections of (past or current) ignorance.
evaṃ nir-antara-kṛtā brahmaivāsmīti vāsanā। (nir-antarābhyastā)
evam, nis-antara-kṛta (nis-antara-abhyasta), brahman, eva, √as, iti, vāsanā; एवं ‘ब्रह्म एव अस्मि’ इति निस्-अन्तर-कृता (निस्-अन्तर-अभ्यस्ता) वासना अ-विद्या-विक्षेपान् रोगान् हरति, रस-अयनम् इव॥
AtB.38 ॥ātman (you have) as that limitless one (indicated in the teaching).
vivikta-deśa āsīno virāgo vijitendriyaḥ।
vivikta-deśa, āsīna, vi-rāga, vijita-indriya; विविक्त-देशः आसीनः वि-रागः विजित-इन्द्रियः अन्-अन्य-धीः तं एकम् अन्-अन्तम् आत्मानं भावयेत्॥
AtB.39 ॥dhī ) the entire known universe into the reality of oneself alone, may one always contemplate on this one ātman only, like (one factually, doubtlessly knows) the element space itself is not polluted (though it contains all this universe within it).
ātmany evākhilaṃ dṛśyaṃ pravilāpya dhiyā sudhīḥ।
ātman, eva, a-khila, dṛśya, pravilāypa, dhī, su-dhī; आत्मनि एव अ-खिलं दृश्यं धिया (ज्ञानेन) प्रविलाप्य, सु-धीः एकम् आत्मानं सदा भावयेत्, निस्-मला-आकाशवत्॥
AtB.40 ॥paramārtha , as including the relative and imaginary appearances within but not polluting it) remains within one’s own nature as complete consciousness-fullness (cit-ānanda , even while still experiencing this multifarious universe).
rūpa-varṇādikaṃ sarvaṃ vihāya paramārthavit।
rūpa-varṇa-ādika, sarva, vihāya, parama-artha-vid; सर्वं रूप-वर्ण-आदिकं विहाय, परम-अर्थ-विद् परिपूर्ण-चित्-आनन्द-स्व-रूपेण अवतिष्ठते॥
परे नात्मनि विद्यते। (परात्मनि न)तत् ॥AtB.41 ॥ (हि)
jñātṛ-jñāna-jñeya-bhedaḥ pare nātmani vidyate। (parātmani na)tat ॥ (hi)
jñātṛ-jñāna-jñeya-bheda, para, na, ātman (para-ātman, na), √vid;tad (hi). ज्ञातृ-ज्ञान-ज्ञेय-भेदः परे आत्मनि न विद्यते। चित्-आनन्द-एक-रूपत्वात् तद् (हि) स्वयम् एव दीप्यते॥
AtB.42 ॥ātman , like in churning a tinder-stick to start a fire. The flame of knowledge that arises (from the tinder-stick) burns up every log of doubt.
evam ātmāraṇau dhyāna-mathane satataṃ kṛte। evam, ātma-araṇi, dhyāna-mathana, sa-tatam, kṛta;
एवम् आत्म-अरणौ [अन्तः-करण-अधर-अरणौ उत्तर-अरणि-रूपेण महा-वाक्य-प्रणवस्य] ध्यान-मथने स-ततं कृते [सति] (KaivU.11
AtB.43 ॥aruṇa ) itself removes the darkness even before (the sun appears on the horizon), so too is this waking up from doubts (bodha , the destruction of ignorance) prior to the ātman manifestating itself fully, like the sun.
aruṇeneva bodhena pūrvaṃ santamase hṛte।
aruṇa, iva, bodha, pūrva, santamasa, hṛta; अरुणेन (उषसा) इव सन्तमसे हृते [सति] बोधेन पूर्वं ततस् आत्मा स्वयम् एव आविर् भवेत्, अशुमान् (सूर्यः) इव॥
AtB.44 ॥
ātmā tu satataṃ prāpto'py aprāptavad avidyayā।
ātman, tu, sa-tatam, prāpta, api, a-prāptavat, a-vidyā; आत्मा तु स-ततं प्राप्तः अपि – अ-विद्यया अ-प्राप्तवत् (अ-प्राप्तः इव) तद्-नाशे [च] प्राप्तवत् (प्राप्तः इव) भाति, यथा स्व-कण्ठा-भरणं (स्व-माला)॥
AtB.45 ॥jīvatā ) where there is only brahman appears out of delusion. When the truth of the nature of the jīva is known, it disappears (like the person disappears into the post, simply by seeing the imagination as only an imagination).
sthāṇau puruṣavad bhrāntyā kṛtā brahmaṇi jīvatā।
sthāṇu, puruṣavat, bhrānti, kṛta, brahman, jīvatā; स्थाणौ पुरुषवत्, भ्रान्त्या ब्रह्मणि जीवता कृता [अध्यस्ता इत्यर्थः]। जीवस्य तात्त्विके रूपे तस्मिन् [ब्रह्मणि] दृष्टे [ज्ञाते सति भ्रान्ति-ज-जीविता] निवर्तते॥
AtB.46 ॥anubhāva (‘being in keeping with,’ being in assimilation of, i.e., due to aparokṣa , being at one with) the true nature of reality, the ignorance concerning “me” and “mine” (all the subsequent confusions from not knowing oneself) are immediately dispelled, like the confusion of all other directions, etcetera (once one direction is known, such as the east by the sunrise or from a knowledgeable guide).
tattva-sva-rūpānubhavād utpannaṃ jñānam añjasā।
tattva-sva-rūpa-anubhāva, utpanna, jñāna, añjasā; तत्त्व-स्व-रूप-अनुभवात् उत्पन्नं ज्ञानं, [तद् ज्ञानम्] ‘अहं मम’ इति अ-ज्ञानं [अ-ज्ञान-कार्यं] च अञ्जसा बाधते (निवर्तयति), [सूर्य-उदयात् सर्व-]दिक्-भ्रम-आदिवत्॥
AtB.47 ॥yogin is one who has clear, assimilated knowledge (with the help of this contemplation, called nididhyāsana ). This one knows as clear as seeing (īkṣate ) with the eye of wisdom everything as in one’s self (as the Lord) and everything as one’s self (as the only reality, brahman ).
samyag-vijñānavān yogī svātmany evākhilaṃ sthitam।
samyak-vijñānavat, yogin, sva-ātman, eva, a-khila, sthita; सम्यक्-विज्ञानवान् योगी ज्ञान-चक्षुषा स्व-आत्मनि एव स्थितम् अ-खिलं [जगत्], सर्वं [जगत्] च एकम् आत्मानं [स्व-आत्मानम् एव इत्यर्थः] ईक्षते॥
किञ्चन । (विद्यते)AtB.48 ॥
ātmaivedaṃ jagat sarvam ātmano'nyan na kiñcana । (vidyate)
ātman, eva, idam, jagat, sarva, ātman, anyad, na, kim-cana (√vid); आत्मा एव इदं सर्वं जगत्, आत्मनः अन्यद् न किम्-चन (विद्यते)। यद्वत् घट-आदीनि मृदा, [सः योगी] सर्वं [जगत्] स्व-आत्मानम् [एव] ईक्षते॥
स सच्-चिदादि-धर्मत्वाद् भेजे भ्रमर-कीटवत्॥AtB.49 ॥ (सच्-चिद्-आनन्द-रूपत्वं)jivan-mukta (the “free while living”) is one who simply has this self knowledge (not some other secret knowledge or mystic power), who giving up identification with the used to be (pūrva ) upādhis and their attributes, now fully enjoys the very nature of existence-consciousness in this life itself, like out of a worm emerges a freed wasp*.
jīvan-muktis tu tad-vidvān pūrvopādhi-guṇāṃs tyajet।sa sac-cidādi-dharmatvād bheje bhramara-kīṭavat॥ (sac-cid-ānanda-rūpatvaṃ)
jīvat-mukti, tu, tad-vidvat, pūrva-upādhi-guṇa, √tyaj;tad, sat-cit-ādi-dharmatva (sat-cit-ānanda-rūpatva), √bhaj, bhramara-kīṭavat. जीवन्-मुक्तिः तु तद्-विद्वान् पूर्व-उपाधि-गुणान् त्यजेत्, सः सत्-चित्-आदि-धर्मत्वात् (सत्-चित्-आनन्द-रूपत्वं) [ब्रह्म] भेजे [भक्तः प्राप्नोति इत्यर्थः च], भ्रमर-कीटवत् [कीट-देह-कोशात् भ्रमर-नित्य-ध्यायन् भ्रमर-बीज-रूपः नचिरेण वृद्ध-भ्रमरः भवेत्]॥ * (An analogy that is outdated by its explanation: the worm put in the wasp cocoon-upādhi emerges as a wasp. It can be fixed by explaining the upādhi as the worm placed by the mother in the cocoon, which the small, baby wasp consumes, while constantly seeing, meditating upon, its mother as what it could become through the small opening of the cocoon, and in time emerges as a freed, fully matured wasp).
आत्मारामो विराजते॥AtB.50 ॥ (ह्य् आत्मारामो)Rāma losing his Sītā ) Having crossed over the ocean of delusion, and killed the attachment and aversion demons, the yogin gains back the peace of one’s true nature and, having the fullness of ātman , shines (rules).
tīrtvā mohārṇavaṃ hatvā rāga-dveṣādi-rākṣasān।ātmārāmo virājate॥ (hy ātmārāmo)
tīrtvā, moha-arṇava, hatvā, rāga-dveṣa-ādi-rākṣasa;ātma-ārāma (hi, ātma-ārāma), vi-√rāj. मोह-अर्णवं तीर्त्वा, राग-द्वेष-आदि-राक्षसान् हत्वा, शान्ति-समायुक्तः आत्म-आरामः (हि आत्म-आरामः) योगी विराजते, [सीता-समायुक्त-श्री-रामवत्]॥
-दीपवच् छश्वद् अन्तर् एव प्रकाशते॥AtB.51 ॥ (-दीपवत् स्व्-अच्छः स्वान्तर्)
bāhyānitya-sukhāsaktiṃ hitvātma-sukha-nirvṛtaḥ।-dīpavac chaśvad antar eva prakāśate॥ (-dīpavat sv-acchaḥ svāntar)
bāhya-a-nitya-sukha-āsakti, hitvā, ātma-sukha-nirvṛta;-dīpavat, śaśvat, antar (-dīpavat, su-accha, sva-antar), eva, pra-√kāś. बाह्य-अ-नित्य-सुख-आसक्तिं हित्वा, [यस्मात् सः योगी] आत्म-सुख-निर्वृतः (आत्म-आनन्द-प्राप्तः), घट-स्थ-दीपवत् शश्वत् अन्तर् (-दीपवत् सु-अच्छः स्व-अन्तर्) एव प्रकाशते॥
अलिप्तो व्योमवन् मुनिः। (न लिप्तो)AtB.52 ॥upādhis (the used to be limiting adjuncts), the contemplative wise person (muni ), like space, is not polluted by their attributes. Though knowing the all, this person lives as he or she chooses like anyone else who doesn’t know, and moves around unattached like the wind.
उपाधि-स्थोऽपि तद्-धर्मैर् अलिप्तो व्योमवन् मुनिः। (न लिप्तो)
upādhi-stha, api, tad-dharma, a-lipta (na, lipta), vyomavat, muni; उपाधि-स्थः अपि मुनिः तद्-धर्मैः अ-लिप्तः (न लिप्तः), व्योमवत्। सर्व-विद् [सन्] मूढवत् (प्राकृतवत्) तिष्ठेत्, अ-सक्तः [सन् च] वायुवत् चरेत्॥
AtB.53 ॥upādhi dissipates (into its elements upon the death of the body), the contemplative wise person merges completely into the distinctionless all-pervasive (Viṣṇu ), like water into water, space into space, or light into light.
upādhi-vilayād viṣṇau nir-viśeṣaṃ viśen muniḥ।
upādhi-vilaya, viṣṇu, nis-viśeṣam, √viś, muni; उपाधि-विलयात् मुनिः विष्णौ [सर्व-व्यापके पर-ब्रह्मणि] निस्-विशेषं विशेत्, यथा जले जलं व्योम्नि वियत् तेजसि तेजस् वा॥
AtB.54 ॥brahman .
yal-lābhān nāparo lābho yat-sukhān nāparaṃ sukham।
yad-lābha, na, apara, lābha, yad-sukha, na, apara, sukha; यद्-लाभात् न अपरः लाभः, यद्-सुखात् न अपरं सुखं, यद्-ज्ञानात् न अपरं ज्ञानं, तद् ब्रह्म इति अवधारयेत्॥
ज्ञेयं तद् ब्रह्मेत्य् अवधारयेत्॥AtB.55 ॥ (ज्ञानं)brahman .
yad dṛṣṭvā na paraṃ dṛśyaṃ yad bhūtvā na punar-bhavaḥ।jñeyaṃ tad brahmety avadhārayet॥ (jñānaṃ)
yad, dṛṣṭvā, na, para, dṛśya, yad, bhutvā, na, punar-bhava;jñyeya (jñāna), tad, brahman, iti, ava-√dhṛ. यद् दृष्ट्वा न परं दृश्यं, यद् भूत्वा न पुनर्-भवः, यद् ज्ञात्वा न परं ज्ञेयं (ज्ञानं), तद् ब्रह्म इति अवधारयेत्॥
AtB.56 ॥brahman .
tiryag ūrdhvam adhaḥ pūrṇaṃ sac-cid-ānandam advayam।
tiryac, ūrdhvam, adhas, pūrṇa, sat-cit-ānanda, a-dvaya; यद् तिर्यक् ऊर्ध्वम् अधस्, [यद्] पूर्णं सत्-चित्-आनन्दम् अ-द्वयम् अन्-अन्तं नित्यम् एकं, तद् ब्रह्म इति अवधारयेत्॥
AtB.57 ॥Upaniṣads (Vedāntas ) through dismissing what it is not, which is unchanging, indivisible satisfaction, and which is the only one, know that to be brahman .
a-tad-vyāvṛtti-rūpeṇa vedāntair lakṣyate'vyayam।
a-tad-vyāvṛtti-rūpa, veda-anta, √lakṣ, a-vyaya; यद् अ-तद्-व्यावृत्ति-रूपेण वेद-अन्तैः लक्ष्यते, [यद्] अ-व्ययम् अ-खण्ड-आनन्दम् एकं, तद् ब्रह्म इति अवधारयेत्॥
लवाः ॥AtB.58 ॥ (ऽखिलाः)Brahmā and the rest of the individual creatures by gradation partake of that fullness.*
akhaṇḍānanda-rūpasya tasyānanda-lavāśritāḥ।lavāḥ ॥ ('khilāḥ) a-khaṇḍa-ānanda-rūpa, tad, ānanda-lava-āśrita;lava (a-khila).
तस्य अ-खण्ड-आनन्द-रूपस्य [ब्रह्मणः] आनन्द-लव(=अंश)-आश्रिताः लवाः (अ-खिलाः) ब्रह्म-आद्याः आनन्दिनः तारतम्येन भवन्ति॥
* (TaitU.2.8.1–4
व्यवहारश् चिद्- अन्वितः। (व्यवहारस् तद्-)AtB.59 ॥yukta ) in that brahman . Every transaction is permeated (anvita ) by this consciousness. Therefore, the all-present brahman is within all, like butter fat in whole milk.*
tad-yuktam akhilaṃ vastu vyavahāraś cid- anvitaḥ। (vyavahāras tad-)
tad-yukta, a-khila, vastu, vyavahāra, cit- (vyavahāra, tad-) anvita; अ-खिलं वस्तु तद्-युक्तम्, [अ-खिलः] व्यवहारः चित्- (तद्-)अन्वितः [च]। तस्मात् [तद्] ब्रह्म सर्व-गतं, सर्पिस् (घृतम्) इव अ-खिले क्षीरे॥ * (That is, please know that the brahman -you are partaking of and nourished by brahman all the time. This is a fact to be seriously taken to heart.)
AtB.60 ॥varṇa ) or name (ākya ), know that to be brahman .
anaṇv asthūlam ahrasvam adīrgham ajam avyayam।
an-aṇu, a-sthūla, a-hrasva, a-dīrgha, a-ja, a-vyaya; [यद्] अन्-अणु अ-स्थूलम् अ-ह्रस्वम् अ-दीर्घम् अ-जम् अ-व्ययम् अ-रूप-गुण-वर्ण-आख्यं, तद् ब्रह्म इति अवधारयेत्॥
AtB.61 ॥brahman .
yad-bhāsā bhāsate'rkādir bhāsyair yat tu na bhāsyate।
yad-bhās, √bhās, arka-ādi, bhāsya, yad, tu, na, √bhās; यद्-भासा (यद्-प्रकाशेन) अक्र्-आदिः भासते, यद् तु भास्यैः न भास्यते, येन इदं सर्वं भाति, तद् ब्रह्म इति अवधारयेत्॥
AtB.62 ॥brahman shines, like fire pervading a glowing hot iron ball.
svayam antar-bahir-vyāpya bhāsayann akhilaṃ jagat।
svayam, antar-bahis-vyāpya, bhāsayat, a-khila, jagat; अन्तर्-बहिस्-व्याप्य अ-खिलं जगत् भासयन् ब्रह्म स्वयं प्रकाशते, वह्नि-प्रतप्त-आयस-पिण्डवत॥
एतद्- वि-लक्षणं ब्रह्म ब्रह्मणोऽन्यन् न किञ्चन। (जगद्-)AtB.63 ॥Brahman is completely distinct from this universe, yet there is nothing other than brahman . If anything appears apart from brahman , it is mithyā (unreal and mistaken as real, literally “it appears mistakenly”), like mirage water in a dry desert.
etad- vi-lakṣaṇaṃ brahma brahmaṇo'nyan na kiñcana। (jagad-)
etad- (jagat-) vi-lakṣaṇa, brahman, brahman, anyad, na, kim-cana;ब्रह्म एतद्- (जगद्-)वि-लक्षणं, ब्रह्मणः अन्यद् न किम्-चन। ब्रह्म-अन्यद् भाति चेद्, मिथ्या [भवेत्], यथा मरु-मरीचिका॥
AtB.64 ॥brahman , (since) from truly knowing (instead of mistakenly), that existence-consciousness-fullness brahman is without a second.
dṛśyate śrūyate yad yad brahmaṇo'nyan na tad bhavet।
√dṛś, √śru, yad, yad, brahman, anyad, na, tad, √bhū; यद् यद् दृश्यते श्रूयते [वा], तद् न ब्रह्मणः अन्यद् भवेत्। तत्त्व-ज्ञानात् च तद् सत्-चित्-आनन्दं ब्रह्म अ-द्वयम् [एव]॥
AtB.65 ॥jñāna-cakṣus ) clearly sees the existence-consciousness self as present everywhere. The one whose ignorance is his or her eye cannot see, like a blind person cannot see the shining sun.
sarvagaṃ sac-cid-ātmānaṃ jñāna-cakṣur nirīkṣate।
sarva-ga, sat-cit-ātman, jñāna-cakṣus, nir-√īkṣ; ज्ञान-चक्षुस् [पुरुषः] सर्व-गं सत्-चित्-आत्मानं निरीक्षते, अ-ज्ञान-चक्षुस् [तु] न ईक्षेत, अन्धवत् भास्वन्तं भानुम्॥
उद्दीप्त-ज्ञानाग्नि- परितापितः। (उद्दीप्तो ज्ञानाग्नि-)AtB.66 ॥śravaṇa-ādi (-manana-nididhyāsana , listening to the teaching, understanding its applicability, and assimilating it in one’s being), an individual (jīva ), purified by the (thus) ignited fire of knowledge, is freed from all impurities (of confusion and doubt) and naturally shines, like gold.
śravaṇādibhir uddīpta-jñānāgni- paritāpitaḥ। (uddīpto jñānāgni-)
śravaṇa-ādi, uddīpta-jñāna-agni- (uddīpta, jñāna-agni-) paritāpita; श्रवण-आदिभिः (उद्दीप्तः ज्ञान-अग्नि-)उद्दीप्त-ज्ञान-अग्नि- परितापितः [सन्] जीवः सर्व-मलात् मुक्तः स्वयं द्योतते, स्वर्णवत्॥
सर्वं प्रकाशते ॥AtB.67 ॥ (भासयतेऽखिलम्)ātman ) is (like) the sun of knowledge (bodha , awakening) arisen in the space of the heart (the intellect), which removes the darkness. Pervading all and sustaining all, it shines and illumines all.
hṛd-ākāśodito hy ātmā bodha-bhānus tamo'pahṛt।sarvaṃ prakāśate ॥ (bhāsayate'khilam)
hṛd-ākāsa-udita, hi, ātman, bodha-bhānu, tamas-apahṛt;sarva, pra-√kāś (√bhā, a-khila). आत्मा बोध-भानुः तमस् अपहृत् हृद्-आकाश-उदितः हि, सर्व-व्यापी, सर्व-धारी [च] भाति, सर्वं प्रकाशते (अ-खिलं [स्वयं च] भासयते)॥
AtB.68 ॥tīrtha ) which is oneself, giving up any other activity (than this self pilgrimage), this one would be knowing the all, be present in all, and be free from death.
dig-deśa-kālādy-anapekṣya sarva-gaṃ śītādi-hṛn nitya-sukhaṃ nir-añjanam।
diś-deśa-kāla-ādi-an-apekṣya, sarva-ga, śīta-ādi-hṛt, nitya-sukha, nis-añjana; दिक्-देश-काल-आदि-अन्-पेक्ष्य यः [तद्] सर्व-गं शीत-आदि-हृद् नित्य-सुखं निस्-अञ्जनं स्व-आत्म-तीर्थं भजते, सः [ज्ञानी] विनिस्-क्रियः सर्व-विद् सर्व-गतः अ-मृतः [च] भवेत्॥
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