Format by A.K. Aruna, 2020 ver.3.0: UpasanaYoga. If downloaded, requires installed Devanāgarī Siddhanta1.ttf font, downloadable from UpasanaYoga. If run from UpasanaYoga website, it alternatively can use online Web Font. Any Devanāgarī in parentheses () is an alternate reading of text in Red. Top button "Collapse all panels" contracts the view in which individual items can be re-expanded, or again the top button "Restore all panels" reloads page to original view. This is the text called Sarva Vedānta Siddhānta Sāra Saṅgraha (A Summary of the Essense of the Established Conclusions from All the Upaniṣads) attributed to Ādi Saṅkarācarya. The Sanskrit prose order underneath each verse is adopted from the Hindi translation by Pandit Rāmasvarūpaśarmā. The English translation below the prose order is adopted from Swami Tattwananda of Sri Ramakrishna Advaita Ashrama. The boundaries between some verses and their English translations intermingle, so beware that this may happen. I have fixed some, when whole lines have been shifted, but have not tried to find all the leakage.
by A.K. Aruna
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🔗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. सः ह नै अवतु। सः ह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनौ [=तेजस्विनोः आवयोः] अधीतं अस्तु (अथवा, नौ अधीतं तेजस्वि अस्तु)। मा विद्विषावहै। ओम् शान्तिः शान्तिः शान्तिः॥
यस्य वन्दनात् अखण्डानन्द-सन्दोहः जायते तम् चिदानन्द-तनुम् गोविन्दम् गुरुम् अहम् वन्दे। InvocationBy salutation to whom one attains the consciousness of undivided bliss, to Govinda, the Guru, who is the embodiment of pure consciousness and bliss, I offer my salutation.
अखण्डम् सच्-चिद्-आनन्दम् अवाङ्मनस-गोचरम् अखिलाधारम् आत्मानम् अभीष्ट-सिद्धये आश्रये। I take shelter in the infinite Ātman, who is existence, knowledge and bliss absolute, who is beyond thought and expression, and who is the support of the universe, for the accomplishment of the desired object.
यदालम्बः सताम् प्रत्यूह-सम्भवम् दरम् हन्ति तद् दयालम्बम् लम्बोदर-पदाम्बुजम् आलम्बे। I seek shelter at the lotus feet of Gaṇeśa, the abode of kindness. If a virtuous person seeks shelter there, the fear that arises out of the obstacles is removed.
प्रेक्षावताम् मुमुक्षूणाम् सुख-बोधोपपत्तये वेदान्त-शास्त्र-सिद्धान्त-सार-सङ्ग्रहः उच्यते। This work is entitled, ‘The Quintessence of Vedānta’. It is specially written in order that it might be easily comprehended by the wise seekers after liberation.
The Topic of this Study and the Successful Student
यद् शास्त्रस्य मूलम् निर्दिष्टम् अस्य शास्त्रानुसारित्वात् तद् एव अनुबन्ध-चतुष्टयम् इह उच्यते। Textual connectionsEvery Śāstra must deal with the four following constituents. This work which is in conformity with, and is based upon the Śāstras, follows the same principle.
अधिकारी च विषयः च सम्बन्धः प्रयोजनम् (एतद्) शास्त्रारम्भ-फलम् अनुबन्ध-चतुष्टयम् प्राहुः। The preliminary considerations for the study of the Śāstras are the fitness of the person (adhikārī), the nature of the subject matter (viṣaya), how far a particular text is relevant (sambandha), and the benefit (prayojana) to be derived from it.
चतुर्भिः साधनैः सम्यक् सम्पन्नः युक्ति-दक्षिणः मेधावी विद्वान् पुरुषः अत्र अधिकारी सम्मतः। Whoever is endowed in full measure with the ‘four noble qualities,’ who is dexterous in reasoning, who is gifted with mental power, and who is learned is eminently fit to study this Śāstra.
यत्र सर्व-वेदान्तानाम् समन्वयः दृश्यते (तद्) जीव-ब्रह्मैक्य-लक्षणम् शुद्ध-चैतन्यम् एव विषयः। The pure consciousness, that is marked by the unity that underlies Ātman and Brahman, forms the subject matter. It is at this point and at this point alone that there is a synthesis of all the Vedantic texts.
एतद्-ऐक्य-प्रमेयस्य च श्रुतेः प्रमाणस्य अपि बोध्य-बोधक-लक्षणः सम्बन्धः सद्भिः कथ्यते। This unity has to be proved and the Śruti offers the proof of it. Therefore the unity to be proved stands in relation to the Śruti as what is taught in relation to that which teaches it.
सन्तः ब्रह्मात्मैकत्व-विज्ञानम् प्रयोजनम् प्राहुः येन सद्यः निःशेष-संसार-बन्धात् प्रमुच्यते। The utility of knowledge lies, according to the learned, in the realization of this unity, the unity of Ātman and Brahman. By means of such realization one becomes freed immediately and once for all from the bonds of Saṃsāra, the cycle of birth and death.
फल-लक्षणम् प्रयोजनम् सम्प्रवृत्तेः कारणम् (भवति) मन्दः अपि प्रयोजनम् अनुद्दिश्य न प्रवर्तते। Some purpose in the form of fruit is the cause of action. No one, not even a fool, ever takes up anything without thinking of the benefit to be derived from it.
यस्य धीमतः पुंसः साधन-चतुष्टय-सम्पत्तिः अस्ति तस्य एव एतत्-फल-सिद्धिः (भवति) किञ्चिद्-ऊनस्य अन्यस्य न। The four means of realizationThis benefit is gained only by one who is wise and who is fully endowed with the ‘four noble qualities;’ but it cannot be gained by one who is wanting in anyone one them, however slight the flaw may be.
परमर्षयः अत्र चत्वारि साधनानि वदन्ति येषाम् सद्भावे मुक्तिः सिध्यति अभावे तु न ध्रुवम्। The great sages say that there are four means of realization. Where they are to be found in plenitude, liberation is attained. It is certain that it cannot be attained otherwise.
नित्यानित्य-वस्तु-विवेकः आद्यम् साधनम् मतम् इह अमुत्र अर्थ-फल-भोग-विरागः द्वितीयकम्। Of these, the first is discrimination between what is eternal and what is not eternal. The second constituent is the lack of attachment for such of the objects of enjoyment as may be gained either here or hereafter.
शमादि-षट्क-सम्पत्तिः तृतीयम् साधनम् मतम् मुमुक्षुत्वम् तु शास्त्र-सम्मतम् तुरीयम् साधनम्। The six noble qualities, such as calmness of mind and the like, when taken together, form the third constituent. According to the Śāstras the fourth and final constituent is the desire for liberation.
ब्रह्म एव नित्यम् अन्यद् तु हि अनित्यम् इति वेदनम् अयम् सः नित्यानित्य-वस्तु-विवेकः इति कथ्यते। DiscriminationIt is only Brahman, the Absolute, that is eternal; nothing else is eternal. To be aware of this distinction between the eternal and the non-eternal is known as ‘discrimination (viveka).’
त्रिषु कालेषु दर्शनात् मृदादि-कारणम् नित्यम् तत्-कार्यम् घटाद्यनित्यम् यतः तन्-नाशः ईक्ष्यते। तथा एव एतद् सर्वम् जगत् ब्रह्म-कार्यतः अनित्यम् तत्-कारणम् परम् ब्रह्म मृदादिवत् नित्यम् भवेत्। For instance, none of the objects that are made of clay, such as pots and jugs are eternal; for they perish and cease to be. But the clay out of which they are made remains at all times, and therefore it is said to be eternal. What the clay is to the pot, the Brahman is in relation to the world. That is why it is said that Brahman alone is eternal. (ChanU.6.1.4-6)
तस्मात् एतस्मात् वै इति श्रुतिः अपि अस्य ब्रह्मणः सकाशात् सर्गम् वक्ति तस्मात् अनित्यत्वे संशयः न। According to the Śruti all that is manifest has proceeded from the Absolute, Brahman. Apart from Brahman they cease to be. That is the reason why they are not eternal. (TaitU.2.1.1)
सावयवत्वेन सर्वस्य अनित्यत्वे सर्वतः सिद्धे वैकुण्ठादिषु नित्यत्व-मतिः मूढ-बुद्धीनाम् भ्रमः एव। Whatever consists of parts and whole cannot be eternal. This truth holds good even if it is (the heaven called) Vaikuṇṭha. Therefore, to consider any particular object to be eternal would be an error of the imagination.
एवम् अनित्यत्वम् च नित्यत्वम् (भवति) श्रुति-युक्तिभिः इति यद् विवेचनम् नित्यानित्य-विवेकः कथ्यते। To distinguish, in the light of what the Śruti says, and with the help of one’s own power of reasoning between that which is eternal and that which is not eternal is therefore known as ‘discrimination.’
ऐहिकामुष्मिकार्थेषु हि अनित्यत्वेन निश्चयात् यद् नैःस्पृह्यम् तुच्छ-बुद्ध्या तद् वैराग्यम् इति ईर्यते। DesirelessnessInasmuch as all possessions that may be gained either here or hereafter are by their very nature transient, and are of no lasting value, not to feel any yearning for them is known as ‘non-attachment (vairāgya).’
नित्यानित्य-पदार्थ-विवेकात् स्रक्-चन्दन-वनितादौ सर्वत्र अनित्य-वस्तुनि पुरुषस्य विरक्तिः सद्यः जायते। As the immediate consequence of practising discrimination between what is eternal and what is not, there arises an absence of desire; and this desirelessness is felt towards all transient objects, such as a garland, a paste of sandalwood, or a young woman and so on.
भोग्येषु काकस्य विष्ठावत् (या) असह्य-बुद्धिः सा तीव्र-विरक्तिः इष्यते सन्तः भोग्येषु दोषेक्षणम् एव विरक्ति-तीव्रत्व-निदानम् आहुः। The culmination of desirelessness is attained when one turns away with disgust from all the objects of desire, as though they were as abominable as the excrement of a crow. The wise say that this feeling comes as a result of the perception of the defects that are inherent in all the objects of enjoyment.
यत्र वस्तुनि दोषः प्रदृश्यते तत्र पुंसः पुनः प्रवृत्तिः न अस्ति अन्तर्महारोगवतीम् विजानन् कः नाम रूपिणीम् अपि वेश्याम् व्रजेत्। No one would ever seek an object in which one perceives inherent defects; for there is none who would ever seek that which may seem to be attractive, when one knows that it conceals hidden deformities.
अत्र अपि च अन्यत्र च विद्यमान-पदार्थ-सम्मर्शनम् एव कार्यम् यथा-प्रकारार्थ-गुणाभिमर्शनम् तदीय-दोषम् सन्दर्शयति एव। It therefore behoves us that we should investigate into the nature of all objects, whether they concern this world or the next world. It is only by means of investigation that we may perceive the inherent defects.
स्वमातुः कुक्षौ मल-मूत्र-मध्ये स्थितिम् च तदा विट्क्रिमि-दंशनम् तदीय-कौक्षेयक-वह्नि-दाहम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion at the contemplation of one’s own existence in one’s mother’s womb, in the midst of ordure, bitten by germs, and roasted in the furnace heat of the body?
तदा तद् स्वकीय-विण्मूत्र-विसर्जनम् यद् उत्तान-गत्या शयनम् च बाल-ग्रहाद्याहति-भाक् शैशवम् (एतद्) विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when contemplating one’s ante-natal life, in the midst of one’s own filth and urine, with one’s feet up, or when one contemplates the stage of infancy, when one was subject to the diseases caused by the influence of evil stars?
कुमार-भावे स्वीयैः परैः ताडनम् अज्ञ-भावम् अत्यन्त-चापल्यम् असत्-क्रियाम् च प्रतिषिद्ध-वृत्तिम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one recalls how as a child one was beaten by one’s own relations and also by others, and how ignorant one was, how very fickle, addicted to evil ways and to forbidden conduct?
मदोद्धतिम् मान्य-तिरस्कृतिम् कामातुरत्वम् समयातिलङ्घनम् च ताम् ताम् युवत्योदित-दुष्ट-चेष्टाम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one thinks over one’s own arrogance during one’s youth; and how disrespectful one was towards those worthy of honour; or how under the influence of lust one transgressed the established laws of conduct or was given to the vices of youth?
विरूपताम् सर्व-जनात् अवज्ञाम् सर्वत्र दैन्यम् निज-बुद्धि-हैन्यम् ताम् वृद्धत्व-सम्भावित-दुर्दशाम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of disgust at the contumely of others, it may be because one is not good looking, or because one has lost one’s command over reason as old age advances?
पित्तज्वरार्शः-क्षय-गुल्म-शूल-श्लेष्मादि-रोगोदित-तीव्र-दुःखम् दुर्गन्धम् अस्वास्थ्यम् अनून-चिन्ताम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of disgust when one sees how life is ever fraught with disease, such as fever, piles, phthisis, enlargement of spleen, colic, and cough? With the advance of old age, ill health sets in, causes the body to emit a bad smell, and troubles the mind with grief.
यमावलोकोदित-भीति-कम्प-मर्म-व्यथोच्छ्वास-गतीः च प्राण-प्रयाणे परिदृश्यमानाम् वेदनाम् विचार्य कः वा विरतिम् न याति। Then there arises fear; trembling in the body, pain in the vital organs, and there is a gasping for breath, as Yama, the god of death approaches. There is also the experience of an agonizing sense of pain at the moment of death. Would not one who thinks over all this feel a sense of disgust with life?
अङ्गार-नद्याम् तपने कुम्भी-पाके वीच्याम् असि-पत्र-कानने अपि च यमस्य दूतैः क्रियमाण-बाधाम् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one contemplates how the departed suffer under the orders of Yama, it may be in the boiling waters of Aṅgāra-nadī, or in Kumbhī-pāka where one is baked alive, or in Asi-patra-kānana where one is compelled to walk on the blades of swords?
पुण्य-क्षये नभः-स्थैः निपात्यमानान् शिथिली-कृताङ्गान् नक्षत्र-रूपेण दिवः च्युतान् पुण्य-कृतः तान् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when, as a result of investigation one finds that whatever stock of merit one might have acquired might be exhausted, and then one would be hurled down from heaven, only to fall below with mangled limbs, like fallen stars which have lost their lustre? (ChanU.5.10.5)
ईशोग्र-भीत्या ग्रथितान्तर्-अङ्गान् विपक्ष-लोकैः परिदूयमानान् वाय्वर्क-वह्नीन्द्र-मुखान् सुरेन्द्रान् विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one contemplates that not even the mighty Devas such as Vāyu, Āditya, Agni and Indra are exempt either from the fear of the Lord, or from the fear of their enemies? (TaitU.2.8.1)
मही-महेशम् आरभ्य ब्रह्मान्तम् सुख-तारतम्यम् श्रुत्या निरुक्तम् तद् तु औपाधिकम् न (इति) वास्तवम् चेद् आलोच्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one contemplates that the graduated scale of happiness beginning with Brahmā and coming down to the mighty rulers of the earth, inasmuch as it is based upon the assumption of a body must necessarily be transient, and therefore not real?
सालोक्य-सामीप्य-सरूपतादि-भेदः तु सत्-कर्म-विशेष-सिद्धः कर्म-सिद्धस्य तु नित्यता न इति विचार्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when one realizes that nothing that has been acquired could be eternal, even if one should acquire as the reward of merit the privilege of living in the same region, in close proximity, with and invested in a form similar to that of the Lord? (MunU.1.2.10)
लोके यत्र उच्चावचत्वान्वितम् गति-तारतम्यम् अस्ति अत्र तद् कृतम् इह यथा तद्वत् (अन्यत्र अपि) खलु दुःखम् इस्ति इति आलोच्य कः वा विरतिम् न याति। Who is there who does not feel a sense of revulsion when on examination one finds that wherever there is a gradation of high and low, there must needs be misery also; for it is as true of those regions as here on earth? (BrhUEng.4.3.33)
लोके कः नाम विवेकी पुरुषः विनश्वरे तुच्छ-सुखे गृहादौ वृथा एव मोहात् म्रियमाण-जन्तून् नित्यम् अवेक्षमाणः रतिम् कुर्यात्। Which person who is endowed with discrimination would ever seek happiness in such transient objects as one’s abode when one sees day by day how those who are deluded and who pin their faith in these low pleasures pass away and cease to be?
विचार्यमाणे अत्र गृहे अपि वा योषिति वा पदार्थे किम् सुखम् अस्ति ये मायातमोऽन्धीकृत-चक्षुषः ते विवेक-शून्याः एव मुह्यन्ति। What pleasure is there in the possession of a home or of the company of a young woman? It is only those who are devoid of discrimination, and who become blinded on account of ignorance become deluded.
अविचारित-रमणीयम् उदुम्बर-फलोपमम् सर्वम् भोग्यम् अज्ञानाम् उपभोग्यम् (भवेत्) तज्-ज्ञानाम् तु योषिति वा पदार्थे न। The wild fig may seem attractive to look at, but it is only so long as it is not examined closely. It is the same with all other objects of enjoyment; they too seem attractive to the ignorant, though the wise know that they are worthless.
तोये गते अपि सुषिरन् हातुम् अशक्तः कुलीरः यथा विमोहात् हि म्रियते तथा गेह-सुखानुषक्तः नरः भ्रमेण विनाशम् आयाति। Like the crab that remains in its hole after the water in it has all evaporated, and out of a false sense of attachment perishes, the man who is drawn by the pleasures of the home lingers there and meets his end.
गुप्तिम् इच्छन् कोशक्रिमिः आत्म-देहम् तन्तुभिः आवेष्ट्य च आवेष्ट्य च स्वयम् एव विनिर्गन्तुम् अशक्तः सन् ततः तद्-अन्ते लग्नः च म्रियते। यथा तथा गृहस्थः पुत्र-कलत्र-मित्र-स्नेहानुबन्धैः ग्रथितः कदा अपि वा तान् परिमुच्य गेहात् गन्तुम् न शक्तः मुधा एव म्रियते। The silk worm draws the filament from its body, and wraps itself again and again in order to protect itself. Unable to come out of it, it lingers there and dies. The householder also fares in the same way. He becomes bound by the ties of affection, whether it is for his family, or his friends and relations. He then becomes unable to give them up, and perishes in vain.
साधु विचार्यमाणे अस्य च कारागृहस्य को विशेषः प्रदृश्यते इह अपि कान्ता-सुखाभ्युत्थित-मोह-पाशैः पुंसः मुक्तेः प्रतीपत्वम् (सदा एव भवति)। If one should examine properly, what difference is there between one’s home and a prison house? If one should be bound by one’s desire, and if one should remain in one’s home, out of attachment to it, even that is a kind of bondage and it becomes a hindrance to the attainment of liberation.
गृह-स्पृहा पाद-निबद्ध-शृङ्खला कान्ता-सुताशा पटु-कण्ठ-पाशः प्रबला धनाशा शीर्षे पतद्भूर्यशनिः हि प्राणान्त-हेतुः साक्षात् (भवति)। The ties which bind a man to his house are like the chains round his feet. The affection that he feels for his wife and children is like a halter round his neck. Inordinate desire for wealth is like the fall of a heavy thunderbolt that brings about one’s death.
रागिषु आशा-पाश-शतेन पाशित-पदः उत्थातुम् एव न क्षमः काम-क्रोध-मदादिभिः प्रतिभटैः अनिशम् संरक्ष्यमाणः त्रि-विधेषणा-पर-वशः कः संमोहावरणेन गोपनवतः संसार-कारागृहात् निर्गन्तुम् शक्नुयात्। Discerning the problem of desireIf one should be bound by hundreds of false hopes as though they are so many fetters, and if one should be unable to stand, and if one should be always under the surveillance of enemy soldiers, the representatives of lust, anger and arrogance, and in addition to it if one should be the victim of the three kinds of desire, is it ever possible that such a person could ever come out a free man from the prison house of the world encircled and entrenched as it is by delusion?
कामान्धकारेण निरुद्ध-दृष्टिः असति अपि अबला-स्वरूपे मुह्यति हि अन्ध-दृष्टेः असतः सतः वा सुखत्व-दुःखत्व-विचारणा न अस्ति। If one should become blinded by lust, even the picture of a woman, unreal as it is, is enough to cause delusion. One who is deprived of one’s judgement becomes incapable of discrimination, and becomes unable to find out how far one’s pleasure and pain are real, or are otherwise.
मुखम् श्लेष्मोद्गारि नासा स्रवन्मलवती लोचनम् अश्रुमत् वपुः स्वेद-स्रावि मलाभिपूर्णम् अभितः दुर्गन्ध-दुष्टम् अन्यद् वक्तुम् अशक्यम् क्वचिद् मनसा मन्तुम् एव न अर्हति ईदृशम् स्त्री-रूपम् कथम् सुमनसाम् नेत्रयोः पात्रीभवेत्। Is there any wise man who would ever feel attracted at the spectacle of one whose mouth, nose and eyes are exuding phlegm, filth and tears, whose body is full of perspiration and hides many other shortcomings, too numerous to be mentioned, only because it happens to be a woman’s (i.e. an opposite sex) body?
यथा पतङ्गः दूरात् अग्नि-शिखाम् रम्यत्व-बुद्ध्या अवेक्ष्य विनिपत्य नश्यति तथा एषः नष्ट-दृक् सूक्ष्मम् विमुक्ति-मार्गम् कथम् निरीक्षेत। Just as moths are drawn from afar at the sight of a flame, and attracted by it they fall in it and perish, so also the man who is under the spelt of delusion falls a victim to it; for he becomes incapable of perceiving the subtle path to salvation.
तद्वत् अयम् जनः अपि नष्ट-दृष्टिः कामेन कान्ताम् परिगृह्य नश्यति (तथा) मांसास्थि-मज्जा-मल-मूत्र-पात्रम् स्त्रियम् स्वयम् रम्यतया एव पश्यति। Although woman’s body is but an assemblage of flesh, fat and bones, that man who is lured by lust regards it as the abode of beauty. Such a man loses his insight and is destroyed.
विवेकिनाम् मुमुक्षूणाम् कामः एव साक्षात् यमः कान्ता वैतरणी नदी निलयः तु यमालयः। There is therefore no death other than lust; nor is there any river of hell, Vaitaraṇī, other than woman. Let the wise aspirant after liberation look upon his home as though it were the receptacle of death.
यमालये अपि वा गृहे नृणाम् ताप-त्रय-क्लेश-निवृत्तिः न उ अपि अस्ति मूढ-लोकः तु किञ्चिद् तद्-विरामम् समालोक्य सुखात्मना पश्यति। No one can ever escape suffering pain as a result of the three-fold ills of life either in the abode of Yama, or in one’s own home. The man who is deluded imagines that the brief interval between two successive periods of pain is full of bliss.
विचार्यमाणे लोके यमस्य च कामस्य महत् तारतम्यम् अस्ति यमः अस्य अप्रियः सन् हितम् करोति कामः तु प्रियः सन् अनर्थम् कुरुते। If he should exercise right judgement, he will see how vast is the difference between Yama, the god of death, and lust, which is the death of life. Even though Yama is forbidding in appearance, he is beneficent; but lust lures man and destroys him utterly.
यमः असताम् एव अनर्थम् करोति सताम् तु हितः सन् सौख्यम् कुरुते कामः हि सताम् एव गतिम् निरुन्धन् अनर्थम् करोति असताम् नु का कथा। Therefore only the wicked are afraid of Yama. In reality he is the well wisher of the virtuous people, for he grants bliss to them. But lust blocks the path even for the wise. and it is obvious how the wicked fare.
(विधाना) स्वयम् एव विश्वस्य वृद्धिम् काङ्क्षन् प्रवर्तकम् कामि-जनम् ससर्ज तेन एव परिमुह्यमानः लोकः चन्द्रमसा एव अब्धिः (यथा) प्रवर्धते च। Lust is but Nature’s contraption for the perpetuation of the race. Human beings are drawn by the power of lust, just as the tide is urged forward when the moon is full.
कामः नाम महान् जगद्-भ्रमयिता अन्तरङ्गे स्वयम् स्थित्वा इतरेतराङ्गकगुणैः स्फुटम् हासैः च भावैः तौ स्त्री-पुंसौ अन्योन्यम् परिमोह्य नैज-तमसा प्रेमानुबन्धेन बद्ध्वा प्रपञ्च-रचनानम् संवर्धयन् ब्रह्महा भ्रामयति। But there is nothing more delusive than lust. It has its abode in the human heart, and there, by means of physical attraction, smiles and emotional allurement it brings about the union of man and woman in order that the world of creation might go on. Lust is real destroyer of Brahman, for it deludes man by the bonds of love.
अतः सर्वस्य जन्तोः अन्तरङ्ग-स्थित-काम-वेगात् भोग्ये प्रवृत्तिः स्वतः एव सिद्धा चेद् अन्यथा अबोधितार्थेषु ध्रुवम् प्रवृत्तिः कथम् (भवति)। It is only because lust has its abode within oneself, that people go in quest of the various objects of enjoyment. If it were otherwise, would anyone go in quest of that which he knows not?
तेन एव सर्व-जन्तूनाम् कामना बलवत्-तरा (भवति) अस्मिन् देहे जीर्यति अपि च कामना न एव जीर्यते। The physical body might decay with the advance of old-age, but lust decays not. Impetuous indeed are the passions.
यः बुद्धि-युक्तः विचक्षणः विषये दोषम् अवेक्ष्य काम-पाशेन मुक्तः सः मुक्तेः पथि गोचरः (जातः)। But that person who is intelligent and wise, and who knows what defects lie hidden in the objects of enjoyment knows how to free himself from the bonds of desire. Only such a person is fit to tread the path that leads to liberation.
अहम् सताम् सूक्ष्मम् कामस्य विजयोपायम् वक्ष्यामि सङ्कल्पस्य परित्यागः सुलभः उपायः मतः। The means of conquering desireLet me tell you what that subtle path is by means of which all those who are virtuous might conquer desire. The simplest means of conquering desire is to give up the idea that a particular object is attractive, and not to think of it at all.
श्रुते अपि वा दृष्टे यस्मिन् कस्मिन् च भोग्ये वस्तुनि समीचीनत्व-धी-त्यागात् कर्हिचिद् कामः न उदेति। Even when one hears of a particular object or sees it, no one ever desires to possess it, unless first of all there arises the idea that it is a desirable object.
सङ्कल्पः कामस्य बीजम् सङ्कल्पात् एव (कामः) जायते बीजे नष्टे अङ्कुरः इव तस्मिन् नष्टे (कामः) विनश्यति। That mental concept that a particular object is attractive is the source of all desires. Where no such thought arises, there can be no desire. For if the seed should be destroyed, how can it sprout?
कः अपि नरः सम्यक्त्व-धिया विना भोग्यम् कामयितुम् समर्थः न एव यतः ततः काम-जयेच्छुः विषये एताम् सम्यक्त्व-बुद्धिम् निहन्यात्। No one ever covets any object of enjoyment unless one thinks that it is desirable. Let him who is intent upon the conquest of desire first of all erase from his mind all ideas as to the desirability of any given object.
काम-जयेच्छुः नरः भोग्ये विषये एताम् सुखत्व-बुद्धिम् निहन्यात् हि यावत् पदार्थे सुखत्व-भ्रम-धीः तावत् कामम् जेतुम् न प्रभवेद्। And let him who is intent upon the conquest of desire give up the feeling of pleasureableness which is associated with such objects for where there is the feeling of pleasureableness, lust cannot be conquered.
यथा-भूतार्थ-दर्शनम् च अनर्थ-चिन्तनम् सङ्कल्पानुदये हेतुः आभ्याम् अस्य अवकाशः न विद्यते। But where, as a result of right knowledge in relation to things and as a result of reflection, one becomes aware of the harm that results, there does not arise the idea that a given object is attractive. Where both these factors are present, the very idea of attractiveness withers away for lack of opportunity.
रत्ने यदि शिला-बुद्धिः वा ततः भयम् जायते (तदा) समीचीनत्व-धीः न एति उपादेयत्व-धीः न अपि। Thus when one knows that a precious stone is only a piece of stone, or feels a sense of fear towards it, one would not wish to possess it or feel that it is worth having.
तद् वस्तुनि यथार्थ-दर्शनम् अपि अनर्थस्य चिन्तनम् सङ्कल्पस्य अपि कामस्य वधोपाय इष्यते। Therefore the conquest of desire becomes possible only when one becomes aware of the evil consequences that flow from the objects of desire as a result of right knowledge.
भय-निबन्धनम् सतत-दुःख-संवर्धनम् प्रचण्डतरकर्दनम् स्फुटित-बन्धु-संवर्धनम् विशिष्ट-गुण-बाधनम् कृपण-धी-समाराधनम् धनम् मुक्ति-गति-साधनम् न भवति अपि हृच्-छोधनम् न (भवति)। Non-covetousnessFear, ever-increasing sorrow, self-glorification, discord among friends – all these are the evil consequences that flow from wealth. It is also a hindrance to the practice of virtue. Although the miser worships wealth, it is not conducive either to salvation or to self-purification.
राज्ञः भयम् चोर-भयम् प्रमादात् भयम् तथा ज्ञाति-भयम् वस्तुतः च यतः धनम् भय-ग्रस्तम् अनर्थ-मूलम् सताम् न एव सुखाय कल्पते। Wealth makes a person feel afraid of kings and thieves. It makes one suspicious of one’s own kinsmen also. It makes one suspect oneself also, lest one should be careless. Inasmuch as wealth is ever attended with fear, it is always a source of discord. The virtuous never hope to find any happiness in it.
आर्जने रक्षणे दाने वा व्यये अपि वस्तुतः च सदा धनम् नॄणाम् दुःखम् एव सुख-साधनम् न (भवति)। Wealth is ever a source of grief, both when it is being earned, and when it is preserved; it is also a source of grief, whether it is spent or given as a gift. None has ever found it to be a source of bliss.
सताम् अपि पदार्थस्य लाभात् लोभः प्रवर्धते लोभात् विवेकः लुप्यते तस्मिन् लुप्ते विनश्यति। Even the virtuous become greedy when they begin to acquire wealth. One who is greedy becomes incapable of discriminating between good and evil, and one who lacks discrimination is destroyed.
अलाभे निःस्वत्वम् दहति लाभे अमुम् लोभः दहति तस्मात् सन्तापकम् वित्तम् कस्य सौख्यम् प्रयच्छति। The person who is not rich is victimised by poverty; but the rich is victimised by greed. In either case, as no one ever feels happy with it, wealth is always a source of sorrow.
भोगेन जन्तोः मत्तता दानेन पुनर्-उद्भवः उभयथा वित्तम् वृथा एव अन्यथा गतिः एव न अस्ति। There are some who become intoxicated with the possession of wealth. Even if wealth should be given in charity, it is the cause of people being reborn. Therefore, there is no escape from pain.
धनेन मद-वृद्धिः स्यात् मदेन स्मृति-नाशनम् (भवति) स्मृति-नाशात् बुद्धि-नाशः (भवति) बुद्धि-नाशात् प्रणश्यति। With the growth of wealth pride increases; and the proud man forgets all that he has learnt. When a man forgets what he has learnt, his intellect decays; and finally the man himself perishes.
धनम् सुखयति एव इति अन्तर्-आशा-पिशाच्या दृढतरम् उपगूढः जडात्मा मूढ-लोकः तद्-उपान्ते सन्ततम् प्रेक्षमाणः निवसति पश्चात् तद् अपि एतस्य प्राणम् हृत्वा व्रजति। As for the deluded man who is lured by the demon of greed from within he firmly persuades himself that wealth is ever a source of happiness. Lapped in wealth, he falls into deeper delusion. Finally after it is all spent, wealth departs, taking with it the man’s life.
सम्पन्नः अन्धवत् एव अपरम् किञ्चिद् चक्षुषा न उ वीक्षते सद्भिः वर्जित-मार्गः एव बालिशैः प्रोत्सारितः चरति तस्मिन् एव प्रतिपदं मुहुः स्खलन् गत्वा अन्ध-कूपे पतति अस्य अन्धत्व-निवर्तकौषधम् एव इदम् दारिद्र्यम् अञ्जनम् (भवति)। Wealth tends to narrow one’s vision. As he is surrounded by flatterers, the rich man traverses a path which the wise have abandoned; and at every step he stumbles into hidden pitfalls. Where the vision becomes blurred, there is no remedy other than poverty.
वित्त-सम्प्राप्त्या लोभः क्रोधः च डम्भः (दम्भः) च मदः मत्सरः एव च वर्धते तद् चित्त-शोधनम् कथम् (भवति)। Greed, anger, pride, conceit and jealousy grow ever more with the acquisition of wealth. Can it ever become a means of attaining purity of mind?
वित्तस्य व्यय-सम्भवे अलाभात् द्वि-गुणम् दुःखम् (भवति) दुर्व्यये विदुषाम् अपि ततः अपि त्रि-गुणम् दुःखम् (भवति)। Not to earn wealth is a source of sorrow; but when money is spent the sorrow that is felt is twice as great. When it is ill-spent, the sorrow felt by the wise is thrice as great.
भय-चिन्तानपायिना नित्याहितेन वित्तेन जन्तोः गृह-स्थेन अहिना यथा चित्त-स्वास्थ्यम् कुतः। In as much as fear and anxiety ever wait upon wealth, and as wealth is as harmful as a snake in one’s home, how can any one ever feel at ease in its presence?
विजने कान्तारे वने जन-पदे सेतौ वा निरीतौ च चोरैः तथा इतरैः नरवरैः युक्तः अपि वा वियुक्तो अपि वा निःस्वः स्वस्थतया सुखेन वसति हि जनैः आद्रीयमाणः धनी सदा आकुल-मतिः पुत्रात् अपि भीतः च क्लिश्नाति एव। He who has no wealth leads a happy life and is respected by the people, whether he lives alone or in company. He may live in the midst of thieves, ill-natured people, or kings. He lives a care-free life, whether it is in a lonely forest, or in a town, or in a village, or under a bridge, or in any other place that is free from trouble. But the rich are subject to nervous agitation, and are afraid of even their own children, and they meet with nothing except misery.
तस्मात् अर्थः अनर्थस्य निदानम् (अस्ति) अनेन पुमर्थ-सिद्धिः न भवति ततः सन्तः प्रतिकूलम् सर्वम् अर्थम् संन्यस्य वनान्ते निवसन्ति। Wealth is ever attended with grief. None may attain by means of wealth the highest reward of life. The wise flee the world, and they give up the love of wealth; for it is an obstacle in the path. Thus they resort to a life of seclusion in a forest.
श्रद्धा-भक्तिमतीम् गुणवतीम् सतीम् श्रुतान् सम्मतान् पुत्रान् अक्षय्यम् वसु-धानु-भोग-विभवैः श्रीसुन्दरम् मन्दिरम् सर्वम् नश्वरम् इति श्रुत्युक्तिभिः युक्तिभिः अवेत्य कवयः संन्यस्यन्ति अपरे तु तद् सुखम् इति (अवेत्य) दुःखार्णवे भ्राम्यन्ति। From what the Śruti says, and from what reason points out, the wise realize that all that they own, such as a good and devoted wife, learned and agreeable children, abundant wealth and home made resplendent with it, and all other means of enjoyment are transient. The wise renounce them; but those who are not wise imagine that they lead to happiness and wander about in the ocean of misery.
मल-राशौ गेहे सुर-पदे इव सुखम् इति (मत्वा) ये अत्र कलत्र-क्षेत्र-पुत्रानुषक्त्या कृमयः इव रमन्ते तेषाम् मोक्ष-प्रसङ्गः न एव तु अपि तु निरय-गर्भावास-दुःख-प्रवाहः। Those who rejoice in the possession of wife, home and children, as if they were heaven, are like unto worms that rejoice in filth. Such seek not the path of salvation; and their lot is hell, the cycle of rebirth, and trouble unending.
येषाम् दारापत्य-धनादिषु निराशा आशा स्यात् तेषाम् मोक्षाशाभिमुखी गतिः सिध्यति अन्येषाम् न। Only those who have their passions stilled, and who crave not for wife, children or wealth, proceed onward on the path of liberation. None else may achieve it.
सत्-कर्म-क्षय-पाप्मनाम् श्रुतिमताम् सिद्धात्मनाम् धीमताम् मुहुः युक्त्या इदम् नित्यानित्य-पदार्थ-शोधनम् कुर्वताम् तस्मात् उत्थ-महाविरक्त्य्-असिमताम् मोक्षैक-काङ्क्षावताम् धन्यानाम् स्त्रियादि-विषयेषु आशालताच्छेदनम् सुलभम् (भवति)। To those blessed ones whose meritorious deeds have destroyed all sins, who study the Śruti, who make use of the power of reason to discriminate again and again between the eternal and the transient, who are endowed with detachment of a high order as a result of such discrimination, and who are ever intent upon liberation, to those who are self-possessed, and enlightened; it becomes easy to cut off with one stroke of dispassion all the bonds of life.
बलिनः संसार-मृत्योः प्रवेष्टुम् लोके कान्ता च जिह्वा कनकम् च त्रीणि महान्ति द्वाराणि तु (सन्ति) तानि यः रुणद्धि तस्य मृत्योः भयम् न (भवति)। There are three big gateways which lead to the mighty city of saṃsāra. They are lust, greed, and the palate; and all of them lead to death. But he who is not lured by them fears no death.
मुक्ति-श्री-नगरस्य यद् दुर्जयतरम् आदिमम् द्वारम् अस्ति तस्य धनम् च युवती द्वे अररे (स्तः) ताभ्याम् बलवता कामाख्यार्गल-दारुणा द्वारम् दृढम् पिनद्धम् यः धीरः तु तद् एतद् त्रयम् भिनत्ति सः विमुक्ति-श्रियः सुखम् भोक्तुम् अर्हति। But there is another city, the sacred city of freedom absolute. The entrance to that city is closed by a mighty gateway; woman and wealth constitute the two panels of its doors; while lust is like a mighty crossbar which closes it from within. But the hero fights his way through them. He alone is fit to enjoy the bliss of ultimate liberation.
विवेकाश्वम् आरूढस्य तीव्र-वैराग्य-खड्गिनः तितिक्षा-वर्म-युक्तस्य प्रतियोगी न दृश्यते To such a hero, the wise person, discrimination is the steed, dispassion the sword, and fortitude an armour of proof; and he fears no enemy.
सन्तः विवेक-जाम् तीव्र-विरक्तिम् एव मुक्तेः निदानम् निगदन्ति तस्मात् विवेकी मुमुक्षुः ताम् विरतिम् प्रथमम् प्रयत्नात् सम्पादयेत्। अजात-निर्वेदः पुमान् देह-बन्धम् जिहासितुम् न हि शक्नोति असौ निर्वेदः महान् बन्ध-भेदः (अस्ति)। Out of discrimination comes dispassionateness and the wise say that dispassion is the root of liberation. The discriminating person who desires liberation should put forth all effort, and acquire dispassion first of all.
वैराग्य-रहिताः एव पण्डिताः अपि मोहिताः यमालये इव आलये त्रिविधैः तापैः क्लिश्नन्ति। Where there is no dispassion home becomes a hell; it does not exempt even the learned from the threefold ills of life.
शमः दमः तितिक्षा उपरतिः श्रद्धा ततः परम् समाधानम् इति प्रोक्तम् एते शमादयः षड् एव (सन्ति)। Śama, etc.Hence it is that tranquillity, the control of the senses, fortitude, renunciation, faith, and concentration of mind are regarded as the six cardinal virtues of life.
मनसः स्व-लक्ष्ये एक-वृत्त्या एव नियत-स्थितिः शम-लक्षण-वेदिभिः सद्भिः शमः इति उच्यते। TranquilityThe wise, who are entitled to speak of it, say that tranquility (śama) comes as a result of the mind being one-pointed, and being constantly directed to the object of meditation.
तत्तल्-लक्षण-वेदिभिः विपश्चिद्भिः उत्तमः मध्यमः च जघन्यः च एव इति त्रिधा निरूपितः। Those who are entitled to speak of it say that there are three kinds of tranquility. They classify it into three categories: the best, that which is middling, and that which is of poor quality.
स्व-विकारम् परित्यज्य वस्तुमात्रतया मनसः (या) स्थितिः सा ब्रह्म-निर्वाण-लक्षणा उत्तमा शान्तिः (उच्यते)। That state of mind which enjoys the nature of the supreme Reality, and which lies beyond the mind and its modifications, is regarded as the highest form of tranquility. It partakes of the nature of the bliss of Brahman.
धियः यद् प्रत्यक्-प्रत्यय-सन्तान-प्रवाह-करणम् (अस्ति) एषा शुद्ध-सत्त्वैक-लक्षणा मध्यमा शान्तिः (उच्यते)। The continuous series of the modifications of the mind, directed in spite of distractions towards the pure consciousness of the Absolute is regarded as tranquility of the middling order.
विषय-व्यापृतिम् च त्यक्त्वा श्रवणैक-मन-स्थितिः मनसः इतरा मिश्र-सत्त्वैक-लक्षणा शान्तिः (उच्यते)। To the lowest category belongs that aspect of tranquility, which consists of sattva which is some what mixed with the other qualities. At that stage, the mind’s inclination towards the objects of the senses is given up, and the mind is devoted to the learning of the Śruti.
प्राच्योदीच्याङ्ग-सद्-भावे शमः सिध्यति अन्यथा न तीव्रा विरक्तिः प्राच्याङ्गम् दमादयः उदीच्याङ्गम्। Tranquility may be realized only when its auxiliaries are present. Its prior auxiliary is intense dispassion. Its posterior auxiliary consists in the control of the senses and the like. In the absence of these, tranquility cannot be realized.
कामः क्रोधः च लोभः च मदः मोहः च मत्सरः इमे षट् येन न जिताः तस्य शान्तिः न सिध्यति Unless one conquers the six passions, such as lust, wrath, greed, pride, delusion and jealousy none can attain peace.
यः तीव्र-मोक्षेच्छया विषवत् शब्दादि-विषयेभ्यो न निवर्तते तस्य भिक्षोः शान्तिः न सिध्यति। Unless one shuns like poison the pleasures of the senses, none can attain peace. It is not enough if there is merely an ardent desire for peace.
येन देवः न आराधितः यस्य गुर्वनुग्रहः न उ यस्य हृदयम् वश्यम् न तस्य शान्तिः न सिध्यति। One who does not participate in divine service, who does not have the grace of the Guru, and whose feelings are not under restraint, cannot attain peace.
यत्-सत्त्वे मनः-प्रसादः (भवति) यद-भावे न सिध्यति मनः-प्रसाद-सिद्ध्यर्थम् साधनम् बुधैः श्रूयताम्। SerenityLet him who is wise listen and understand what factors are essential in order to attain serenity (prasāda) of mind; how serenity is attained when these factors are present and how in their absence it is not attained.
ब्रह्म-चर्यम् अहिंसा च भूतेषु दया अवक्रता विषयेषु अतिवैतृष्ण्यम् शौचम् दम्भ-विवर्जनम्। It is by the practice of Brahma-carya, non-injury (ahiṃsā), sympathy (dayā), guilelessness (avikratā), intense dispassion (vaitṛṣṇya) towards all the objects of sense-pleasure, and by the practice of purity (śauca) and humility (dambha-vivarjana) that serenity is attained.
सत्यम् निर्ममता स्थैर्यम् अभिमान-विसर्जनम् ईश्वर-ध्यान-परता ब्रह्मविद्भिः सह स्थितिः। Truthfulness (satya), non-attachment (nirmamatā), the cultivation of the steadiness (sthairya) of mind which is born as a result of conviction in the Śāstras, the absence of egoism (abhimāna-visarjana), faith in divine contemplation (dhyāna), and the love (sthiti) of holy company are also essential.
ज्ञान-शास्त्रैक-परता सुख-दुःखयोः समता मानानासक्तिः एकान्त-शीलता च मुमुक्षुता। Add to it a devout study (eka-paratā) of the Jñāna Śāstras, the attitude of looking upon prosperity and adversity with equanimity (samatā), the absence of the hankering after public honour (māna-anāsakti), the love of solitude (ekānta-śīlatā), and the intense desire for liberation (mumukṣutā).
यस्य एतद् सर्वम् विद्यते तस्य चित्तम् प्रसीदति एतद्-धर्म-शून्यस्य तु प्रकारान्तर-कोटिभिः न। One who is endowed in full measure with all these noble qualities attains peace. But where these essential qualities are lacking, even millions of other qualities are of little value.
स्त्रीणाम् स्मरणम् दर्शनम् गुण-कर्मानुकीर्तनम् तासु समीचीनत्व-धीः प्रीतिः मिथः सम्भाषणम्…सह-वासः च संसर्गः (एवम्) अष्टधा मैथुनम् विदुः एतद्-विलक्षणम् ब्रह्म-चर्यम् चित्त-प्रसादकम् (अस्ति)। Brahma-caryaAt first a man begins to think of women. He then sees them, praises their qualities and deeds. He fancies them beautiful, loves them and talks to them in private. Thus he comes to live and move with them. In this way a man longes for himself the eightfold fetters of life. But it is only by shunning all this that Brahma-carya may be attained. It is only by this means that it is possible to attain tranquility of mind.
वाङ्मनःकायैः प्राणिमात्रा-प्रपीडनम् कायेन मनसा गिरा सर्व-भूतेषु स्वात्मवत् अहिंसा (कथ्यते)। Non-injuryNext comes the quality of non-injury. It does not mean merely abstaining from inflicting pain upon other living beings, either in thought, expression or action; it also includes regarding all beings as oneself in thought, word, and deed.
(लोके या) अनुकम्पा वेदान्त-वेदिभिः सा दया एव प्रोक्ता करण-त्रितयेषु एक-रूपता अवक्रता मता। Compassion and guilelessnessCompassion means kindness, so say the knowers of Vedānta. Similarly the quality of straightforwardness implies the co-ordination of thought, expression, and action, as revealed in one’s day to day conduct.
यथा एव काकविष्ठायाम् (तथा) ब्रह्मादि-स्थावरान्तेषु विषयेषु अनु वैराग्यम् तद् हि निर्मलम् वैराग्यम्। DispassionDispassion means the total absence of desire towards all the objects of enjoyment. Where there is dispassion, even the office of Hiraṇya-garbha is considered to be of little worth.
बाह्यम् च आभ्यन्तरम् इति शौचम् द्विविधम् उच्यते मृज्-जलाभ्याम् कृतम् शौचम् शारीरकम् बाह्यम् स्मृतम्। मानसम् शौचम् आन्तरम् (अस्ति, तद् एव) अज्ञान-दूरी-करणम् (भवति) अन्तः-शौचे सम्यक् स्थिते नृणाम् बाह्यम् न आवश्यकम्। CleanlinessCleanliness is of two kinds, external and internal. External cleanliness is attained by the use of earth and water. Internal cleanliness or purity is attained only by means of the removal of ignorance. Where there is inner purity, mere external cleanliness becomes less significant.
द्रष्टरि (स्थिते) एव लोके यः ध्यान-पूजादिकम् करोति पारमार्थिक-धी-हीनः सः दम्भाचारः उच्यते। HumilityTo pray too much in public place, or to indulge in elaborate ritualistic worship where many are gathered, with out having true knowledge, is mere vanity and ostentation.
पुंसः तथा अनाचरणम् बुधाः अदम्भित्वम् विदुः। स्वेन यद् दृष्टम् च सम्यक् श्रुतम् तस्य एव भाषणम्। The wise distinguish the absence of this to be humility.TruthfulnessAs for truthfulness, it implies nothing more than saying what has been clearly seen or correctly heard by oneself.
सत्यम् इति उच्यते ब्रह्म सत्यम् इति अभिभाषणम्। देहादिषु स्वकीयत्व-दृढ-बुद्धि-विसर्जनम्… To say that Brahman is real is an example of truth speaking.Non-attachmentNext, one should give up the idea of ‘I and mine’ in relation to one’s physical body and the like, for, that is the essence of non-attachment.
निर्ममत्वम् स्मृतम् येन बुधः कैवल्यम् लभते। गुरु-वेदान्त-वचनैः निश्चितार्थे दृढ-स्थितिः। That is why the wise regard non-attachment as a means to liberation.SteadinessAs to what it is that constitutes steadiness, it is said that it implies an unswerving devotion to what the Guru says and what the Vedānta teaches.
तद्-एक-वृत्त्या तत् स्थैर्यम् वर्ष्मणः नैश्चल्यम् न तु। विद्यैश्वर्य-तपो-रूप-कुल-वर्णाश्रमादिभिः… It is the one-pointedness of the mind that is called steadiness: it does not mean remaining motionless physically.Absence of egoismThe next quality is that one should give up all self-conceit. Whether it be due to one’s book learning, wealth, the practice of spiritual austerity or having good looks, a noble lineage and a high station in life…
सञ्जाताहङ्कृति-त्यागः तु अभिमान-विसर्जनम् (कथ्यते)। त्रिभिः च करणैः वैषयिकीम् क्रियाम् सम्यक् हित्वा… The absence of egoism means the giving up of all pride.Contemplation on the LordAfter abandoning all such egoism which is born of extraneous factors with the senses restrained from the pursuit of external objects, one should unify the faculties of body, mind and intellect.
यद् स्वात्मैक-चिन्तनम् तद् ईश्वर-ध्यानम् ईरितम्। छाया इव सर्वदा ब्रह्मविद्भिः सह स्थितिः वासः (कथ्यते)। To direct one’s co-ordinated faculties to the contemplation of the Ātman, the Self within, is to contemplate on the Lord.Seeking the society of the knowers of BrahmanTo seek the society of the knowers of Brahman, and to follow them constantly as a shadow is to seek the company of the holy.
ज्ञान-शास्त्रे यद् यद् उक्तम् श्रवणादि-कमेषु कर्म-धी-हीनः यः निरतः (भवति) सः एव हि ज्ञान-निष्ठः (उच्यते)। Devotion to the knowledgeTo give up the idea that one is oneself the doer, and to be ever engaged in pursuing the teaching of the jñāna-śāstras is known as devotion to the knowledge of Brahman.
धन-कान्ता-ज्वरादीनाम् प्राप्त-काले सुखादिभिः विकार-हीनता एव सुख-दुःख-समानता स्यात्। EquanimityNot to rejoice at acquiring wealth or woman and not to grieve when ill-health such as fever afflicts a person, but to be ever constant and un-affected in mind is known as equanimity.
माम् श्रेष्ठम् पूज्यम् विदित्वा भुवि जनाः मानयन्तु इति आसक्त्या विहीनत्वम् मानानासक्तिः उच्यते। Absence of self-glorificationTo regard public opinion with indifference, and not to think too highly of oneself, either on account of one’s birth, social status or public honour, is regarded as the absence of self-glorification.
अयम् सम्बाधः सच्-चिन्तनस्य विघ्नः ततः निर्जने स्थेयम् इति चेद् एकः एव अस्ति सा एव एकान्त-शीलता (उच्यते)। Love of solitudeAfter having realized that a crowded place is the least conducive to the practice of contemplation, to resort to a sequestered place, in order to meditate upon the Lord is known as the love of solitude.
कदा झटिति मे संसार-बन्ध-निर्मुक्तिः भवेत् इति या सुदृढा बुद्धिः सा मुमुक्षुता ईरिता। Desirous of liberationThe strong feeling to end as early as possible one’s bondage to the world is the characteristic feature of one who desires liberation.
बुद्धेः दोष-निवृत्तये ब्रह्म-चर्यादिभिः धर्मैः दण्डनम् दमः इति दम-शब्दार्थ-कोविदाः आहुः। Restraint of the sensesIt is by the practice of continence and other virtues that the intellect becomes purified. That is why the wise say that ‘dama’ or the restraint of the senses is like a rod to check erring.
तत्तद्-वृत्ति-निरोधेन बाह्येन्द्रिय-विनिग्रहः (तम् एव) योगिनः मनसः शान्ति-साधनम् दमः इति आहुः। The yogīs say that ‘dama’ or the restraint of the senses is a means to the control of the mind. They consider that it is conducive to the attainment of tranquility.
इन्द्रियार्थेषु इन्द्रियेषु प्रवृत्तेषु यदृच्छया अनलः वायुम् इव मनः तानि एव अनुधावति। When the senses pursue the objects of desire however unintentionally, that pursuit acts upon the mind like a wind that fans a flame.
इन्द्रियेषु निरुद्धेषु मनः स्वयम् वेगम् त्यक्त्वा सत्त्व-भावम् उपादत्ते तेन प्रसादः जायते। But where the senses are held under restraint, the mind ceases to be agitated. The mind then regains its pure nature and attains tranquility. It is only when the mind is serene that liberation may be attained. It cannot be attained otherwise.
चित्ते प्रसन्ने सति अस्य मुक्तिः सिध्यति अन्यथा न यद् सकलेन्द्रियाणाम् निरोधनम् (तद्) एव मनः-प्रसादस्य निदानम् बाह्येन्द्रिये साधु निरुध्यमाने मनसः बाह्यार्थ-भोगः वियुज्यते। Serenity comes only as a result of the control of the senses. Where self-control is firm-based, the desire for the objects of enjoyment does not arise.
तेन चित्तम् स्व-दौष्ट्यम् परिमुच्य शनैः शनैः शान्तिम् उपाददाति मोक्षण-लक्षण-ज्ञाः चित्तस्य बाह्यार्थ-विमोक्षम् एव मोक्षम् विदुः। In this way, the purified mind freed from all inherent defects attains step by step the peace supreme. Those who are entitled to speak of it say that mokṣa or liberation is nothing more than freeing the mind from all that sullies it.
दमम् विना मुमुक्षोः सुकरम् मनः-प्रसाद-हेतुम् साधु न विद्मः दमेन चित्तम् निज-दोष-जातम् विसृज्य शीघ्रम् शान्तिम् समुपैति। By no other means may the seeker after liberation attain peace of mind. When all the defects of the mind have been overcome by the practice of self-restraint, peace follows before long.
प्रतिनियत-दिग्-देश-कालादि अवेक्ष्य प्राणायामात् यस्य मनसः निश्चलत्वम् भवति अस्य क्वचिद् अपि तया सम्यग्-दृष्ट्या प्रसादः न उ (भवेत्) तद् ऽदमः हन्यते (अतः) धीमान् अनलसः प्रयत्नात् चित्त-शान्त्यै दमम् कुर्यात्। This peace of mind is also attained by the practice of prāṇāyāma. But it should be practised in conformity with the Śāstras, and subject to time, place and causality. By means of it, not only are the senses held under restraint, but true insight is also attained. Under no circumstances is such insight destroyed. Let the wise practice self-restraint untiringly and with zeal, in order to attain peace.
सर्वेन्द्रियाणाम् गति-निग्रहेण भोग्येषु दोषाद्यवमर्शनेन ईश-प्रसादात् गुरोः प्रसादात् च अचिरेण चित्तम् शान्तिम् समायाति। By checking the flow of the senses, by knowing the inherent defects in the objects of enjoyment, by the grace of Īśvara and the guru, the mind attains serenity before long.
प्रारब्ध-वेगतः यद् आध्यात्मिकादि दुःखम् प्राप्तम् अचिन्तया तत्-सहनम् तितिक्षा इति निगद्यते। FortitudeIt is the result of one’s past actions now bearing fruit that one is called upon to suffer the threefold ills of life. To endure them uncomplainingly and without taking them to heart is indeed fortitude.
मुमुक्षोः तितिक्षा-सदृशी रक्षा न विद्यते असौ पविना न भिद्यते याम् एव (एत्य) धीराः सर्वान् कवची इव विघ्नान् तृणी-कृत्य मायाम् जयन्ति। To the seeker after liberation there is no armour stronger than fortitude. No thunderbolt can cleave it. Like a well-armed hero who overcomes all obstacles, he who is protected by fortitude overcomes Māyā, the veil that hides reality.
क्षमावताम् एव हि योग-सिद्धिः (च) स्वाराज्य-लक्ष्मी-सुख-भोग-सिद्धिः (भवति) क्षमा-विहीनाः वातैरः हताः पर्णचयाः द्रुमात् इव विघ्नैः निपतन्ति। Only those who are endowed with fortitude may attain the goal of yoga. They alone enjoy the freedom and joy of Self-realization. Others who lack fortitude are overpowered by obstacles; they drift about like withered leaves before the wind. (ChanU.7.25.2)
तत्-तदर्थिभिः तितिक्षया तपः दानम् यज्ञः तीर्थम् व्रतम् श्रुतम् भूतिः स्वर्गः च अपवर्गः प्राप्यते । Whether it be the practice of tapasya, the offering of gifts, the performance of sacrifices, or going on pilgrimages to holy places and sacred streams, or the attainment of wealth, well-being and spiritual liberation, all that may be attained only by means of fortitude.
ब्रह्म-चर्यम् अहिंसा च साधूनाम् अपि अगर्हणम् (अपि च अर्हणम्) पराक्षे-पादि-सहनम् तितिक्षोः एव सिध्यति। Only that person who is endowed with fortitude can be successful in the practice of brahma-carya and ahiṃsā. He alone knows how to honour those who are worthy of reverence, and he alone knows how to endure the reproach of the others.
सर्वेषु अपि साधनेषु तितिक्षा उत्तम-साधनम् यत्र दैविकाः अपि भौतिकाः विघ्नाः पलायन्ते। Of all the means available for spiritual liberation fortitude is the noblest. Where there is fortitude, all the obstacles both terrestrial and super-terrestrial vanish before it.
विघ्नेभ्यः अनिवर्तित-चेतसः तितिक्षोः एव तु सर्वाः अणिमाद्याः समृद्धयः सिद्धयः सिध्यन्ति। It is only he who is endowed with fortitude and who does not turn away from life’s supreme goal of liberation, whatever obstacles may intervene, that attains all the super natural powers such as aṇimā and the like.
तस्मात् ईप्सित-कार्य-सिद्ध्यै मुमुक्षोः अधिका तितिक्षा सम्पादनीया तीव्रा मुमुक्षा च महती उपेक्षा च उभे तितिक्षा-सहकारि-कारणम्। Therefore the aspirant after liberation should attain fortitude in full measure. This attainment is facilitated by the earnest desire for liberation and by intense dispassion.
भिक्षुः यदि तत्तत्-काल-समागतामयततेः शान्त्यै प्रवृत्तः स्यात् तत्तत्-परिहारकौषध-रतः तच्-चिन्तने तत्-परः तद् श्रवणादि-धर्म-रहितः भूत्वा चेद् मृतः ततः (सः) किम् सिद्धम् फलम् आप्नुयात् उभयथा स्वार्थतः भ्रष्टः भवेत्। Of what avail is it if a sannyāsin should abandon his sva-dharma, that of harkening to the Vedas, and waste his time in worrying himself over the various ailments to which his body may be subject, and in gathering medicines to cure them? Such a person loses both here and hereafter.
योगम् अभ्यस्यतः भिक्षोः केशवः योगाच्चलित-चेतसः पुण्य-कृतान् लोकान् प्राप्य इत्यादि प्राह। But the sannyāsin who strives after communion with Brahman, even if he should deviate from his resolve attains the regions of the blessed, as the Lord Keśava proclaims.
संन्यासम् कृत्वा एव तूष्णीम् एव मृतस्य हि न्यास-मात्रतः पुण्य-लोक-गतिम् भगवान् न तु ब्रूते। But the Lord does not say that merely by virtue of one’s formal sannyāsa, any one who does nothing else might attain after his death those happy regions that are reserved for the blessed. (BhG.6.37, .41)
संन्यसनात् एव सिद्धिम् न च समधिगच्छति इति अनुष्ठेय-सन्त्यागात् सिद्ध्यभावम् उवाच च। In fact the Lord says, “By mere sannyāsa he does not (completely) attain the goal (of sannyāsa)” implying thereby that by abandoning one’s duties, one misses the goal. (BhG.3.4)
तस्मात् उपागतम् तत्तद्-दुःखम् तितिक्षया सोढ्वा शक्त्यनुरूपेण शनैः शनैः श्रवणादि कुर्यात्। It is therefore imperative that by the practice of fortitude one should conquer such sorrow as falls to one’s lot. One should then step by step direct one’s attention to such disciplines as listening to the Śruti according to the measure of one’s ability.
प्राप्त-दुःखासहिष्णुत्वे प्रयत्नतः साधितायाः तितिक्षायाः किञ्चिद् अपि प्रयोजनम् न दृश्यते। What is the use of acquiring fortitude with great effort, if one could not endure such affliction as falls to one’s lot?
साधनत्वेन दृष्टानाम् सर्वेषाम् अपि कर्मणाम् विधिना यः परित्यागः सः संन्यासः (इति) सताम् मतः। RenunciationIn the opinion of the wise, renunciation means the abandonment in proper form of all actions, which are enjoined as means to earthly and heavenly happiness.
कर्माणि उपरमयति इति उपरति-शब्देन न्यासः कथ्यते सर्वेषाम् न्यासेन हि विकर्मणाम् त्यागः श्रुत्या प्रोक्तः। The word ‘uparati’ means cessation of action. It signifies renunciation. By implication, this includes the renunciation of evil actions also, according to the Śruti.
यतः कर्मणा साध्यमानस्य अनित्यत्वम् श्रूयते (तस्मात्) परमार्थिनः नित्य-फलेप्सोः अनेन कर्मणा किम्। The Śruti points out that all things that are achieved by means of action are transitory. Such being the case, of what avail are actions to one who is devoted to the highest truth, and who seeks the eternal good? (MunU.1.2.11)
कर्म-साध्यम् फलम् उत्पाद्यम् आप्यम् संस्कार्यम् विकार्यम् चतुर्विधम् परिगण्यते इतः परम् अन्यद् न (विद्यते)। By means of action one might produce something new, (make) perfect something already existing, change the shape of things, or reach a goal. There is nothing else that is possible.
ब्रह्म (यतः) स्वतः-सिद्धम् सर्वदाप्तम् शुद्धम् निर्मलम् (च) अक्रियम् (अस्ति) (तद्) एतद्-अन्यतरम् कदा भवितुम् न अर्हति। As for Brahman, it is self-existent. It is ever attained, eternally pure, devoid of taint, and subject to no modification. That is why Brahman cannot be realized by means of action.
अस्य कश्चिद् न च जनिता इति (अस्ति) आगमेन ब्रह्म कारणम् निषिध्यते तस्मात् तद् ब्रह्म उत्पाद्यम् न इष्यते। The Āgama-Śāstras say that Brahman is self-existent. ‘It has no origin’. It is not caused by anything else; and therefore it cannot be the product of any kind of activity. (SvetU.1.9)
आप्त्राप्ययोः तु चेद् भेदः (स्यात् तदा) आप्त्रा च आप्यम् अवाप्यते एतद् ब्रह्म आप्तृ-स्वरूपम् एव आप्यम् कदाचन न। We may reach a goal only when the goal is outside us, and is other than ourselves. But Brahman is not other than ourselves. It is our inmost Self. Therefore Brahman is not something to be attained afresh.
इह दर्पणादेः मलिनस्य एव संस्कारः इष्यते व्योमवत् नित्य-शुद्धस्य ब्रह्मणः संस्क्रिया न एव। An external object, such as a dust-laden mirror, lends itself to being cleansed. But Brahman is as pure as the sky. How can that which is perfect be made more perfect?
निर्मलम् अक्रियम् वस्तु केन दुष्टेन युज्येत यद्-योगात् आगतम् दोषम् संस्कारः विनिवर्तयेत्। Brahman is devoid of stain, and participates in no kind of activity. By what means can it come into contact with evil, be tainted by it, or become subject to purification by means of action?
यतः केवलः च निर्गुणः इति नैर्गुण्यम् श्रूयते (अतः) निर्गुणस्य गुणाधानम् अपि न एव उपपद्यते। In the words of the Śruti, Brahman is devoid of attributes: ‘Kevalo nirguṇaśca.’ Such being the case, it is not possible to confer upon it any new attributes. (SvetU.6.11)
सावयवस्य परिणामिनः क्षीरादेः वस्तुनः येन केन विकारित्वम् स्यात् निष्कर्म-वस्तुनः न उ (भवति)। All objects which are compounds, such as milk for instance, may be acted upon by other objects and are liable to change. But Brahman is not a compound of parts and action affects it not. What external object can modify its nature?
निष्कलम् निष्क्रियम् शान्तम् निरवद्यम् निरञ्जनम् इति एव वस्तुनः तत्त्वम् श्रुति-युक्ति-व्यवस्थितम्। Brahman is ever tranquil, faultless, free from impurity, devoid of parts, and actionless. The Śruti proclaims that such is the nature of the ultimate Reality, and reason approves it.
तस्मात् ब्रह्मणः कर्म-साध्यत्वम् कुतश्चन न अस्ति कर्म-साध्यम् तु अनित्यम् ब्रह्म हि सना-तनम् नित्यम् (अस्ति)। It therefore follows that we cannot gain Brahman as product of any kind of activity. Moreover, what is gained by action lasts only for a while, whereas Brahman is eternal and is self-existent.
कर्मणा चितः देहादिः लोकः यथा एवम् क्षीयते तथा एव पुण्य-कर्मणा सञ्चितः आमुष्मिकः लोकः (क्षीयते)। Our physical bodies as well as the various objects of enjoyment are the outcome of whatever action we have performed in our previous lives; and the body falls according to the law of causation. Similarly in the world to come also, whatever may be achieved by means of meritorious action must necessarily come to an end.
अनित्यत्वे कृतकत्वम् हेतुः सर्वदा जागर्ति तस्मात् अनित्ये स्वर्गादौ कः नु पण्डितः मुह्यति। That which is achieved by means of action cannot be eternal, for such is the law. Therefore even the happiness of svarga (heaven) can last only for a while. Would any wise person covet it?
जगद्-धेतोः तु नित्यत्वम् सर्वेषाम् अपि सम्मतम् श्रुतिः मुहुः अस्य एव जगद्धेतुत्वम् वावदीति। But that which is the cause of the universe must needs be eternal; upon that all are agreed. And it is reiterated in the Śruti that Brahman is the cause of the universe.
इदम् सर्वम् ऐतद्-आत्म्यम् तद् सत्यम् इति च श्रुतिः जगद्धेतोः अस्य एव नित्यताम् ब्रूते सतः स्फुटम्। The Śruti says, “All this is ensouled by Being. Being alone is real.” The Śruti thus explicitly asserts that this ultimate Being, the cause of the universe is eternal. (ChanU.6.8.7)
(अम्र्तत्वम्) कर्मणा न प्रजया न धनेन इति श्रुतिः स्वयं कर्मणः मोक्ष-हेतुत्वम् साक्षात् एव निषेधति। Consequently when the Śruti declares, ‘nor by action, nor by begetting children, nor by acquiring wealth’ may Brahman be attained, it explicitly refutes the view that liberation may be attained by means of action.
पुरुषस्य पर-ब्रह्मात्मता-लक्षणम् कैवल्यम् प्रत्यग्-ब्रह्म-विचार-पूर्वम् उभयोः एकत्व-बोधात् विना स्नानैः अपि न कीर्तनैः अपि जपैः कृच्छ्र-चान्द्रायणैः न उ वा अध्वर-यज्ञ-दान-निगमैः अपि न उ मन्त्र-तन्त्रैः अपि न उ सिध्यति। Liberation, consisting of the utter identity with Brahman, is unattainable except through the comprehension of the unity of the Ātman and Brahman, through a process of rational enquiry into the two. It is not to be attained by bathing in sacred streams, chanting holy hymns, reciting sacred formulas or by means of hard penances such as kṛccra and cāndrāyaṇa, or by means of sacrifices, charity, scriptures and sacred syllables, and other approved actions.
ज्ञानात् एव तु कैवल्यम् (भवति) इति श्रुत्या अन्य-व्यावृत्ति-पूर्वकम् ज्ञानस्य मुक्ति-हेतुत्वम् निगद्यते। This is why the Śruti says, ‘By knowledge alone doth one attain liberation.’ By proclaiming the unique nature of knowledge the Śruti negates all other means.
विवेकिनः ब्रह्म-नित्यत्व-वेदिनः विरक्तस्य तद्-भावेच्छोः अनित्यार्थे तत्-सामग्र्ये ऽरतिः कुतः। Is it ever possible that a man of discrimination who knows that Brahman is eternal, who desires to be Brahman, and is indifferent to all else, would have any longing for perishable objects or seek the means to acquire them?
तस्माद् ससाधनम् स्वर्गादौ अनित्ये साधनत्वेन चोदितम् अपि च नित्यं नैमित्तिकं सर्वं कर्म… A seeker after liberation who is desirous of being Brahman must needs give up all rituals, both those that should be observed daily, and those that are performed on special occasions, as well as those that are performed in order to attain reward in heaven.
परित्याज्यम् ब्रह्म-भावम् अभीप्सुना मुमुक्षुणा श्रवणम् च कर्म अपि मुमुक्षोः अपि साधनम् अस्तु। There are some who opine that the earnest aspirant after liberation should continue the performance of action, and observe the prescribed rituals, while pursuing one’s quest after Brahman as taught in the Vedas.
द्वयम् हस्तवत् एतस्य स्वकार्यम् साधयिष्यति ऋजू-करण-कर्मणा यथा दीपः विजृम्भते। Such combination is compared to the complementary function of the two hands which are essential for action. They say that by such conjunction knowledge shines the brighter, like a (oil) lamp that has been trimmed.
तथा विहित-कर्मणा पुंसो बोधः (विजृम्भते) अतः ज्ञानम् सापेक्षितम् अथवा अपि समुच्चयम्… Some of the knowers of Brahman say that knowledge forms an aspect of the performance of rituals; there are others who put them on a par and who consider that the combination of knowledge and action constitutes the most efficacious means of attaining liberation.
मोक्षस्य साधनम् इति ब्रह्म-वादिनः वदन्ति विहित-कर्मणः त्यागः मुमुक्षोः कथम् युज्यते। Such Brahma-vādins therefore ask the question: “How is it possible for an aspirant after liberation to abandon the prescribed rituals?”
इति शङ्का मूढवत् पण्डितोत्तमैः न कर्तव्या कर्मणः फलम् अन्यद् तु श्रवणस्य फलम् पृथक्। Let not the wise entertain any such unwise doubts. The benefit to be gained by the performance of rituals is one thing; the benefit to be attained by the study of Vedānta is altogether different.
उभयत्र अधिकारिणोः सामग्र्योः च वैलक्षण्यम् च (अस्ति) कामी कर्मणि अधिकृतः निष्कामी श्रवणे मतः। Both as regards the aim, and means to be employed, there is considerable difference between them. One who has desires performs the prescribed rituals; but one who has no desires studies Vedānta.
अर्थी समर्थः इत्यादि कर्मिणः लक्षणम् मतम् लोकान् परीक्ष्य इत्यादि मोक्ष-काङ्क्षिणः लक्षणम् (कथितम्)। A man who has the requisite qualification, such as physical strength and the desire for reward in heaven is free to perform the prescribed rituals. But he who is solely intent upon the pursuit of liberation gets disgusted after examining the benefits to be derived by the performance of rituals.
संन्यासी मोक्षाधिकारी (भवति) गृहस्थः किल कर्मणि (अधिकारी भवति) भार्या स्रुक्-स्रुवादि-परिग्रहः कर्मणः साधनम्। It is the all-renouncing monk who seeks liberation. It is the householder with a wife and the requisite utensils for sacrifice that performs rituals. (MunU.1.2.12)
शुश्रूषोः तु गुरुम् विना अन्य-साधनापेक्षा न एव कर्मणा अहङ्कारः उपरि उपरि भृशम् वर्धते। The only sādhana that the sannyāsī performs is that of service to the guru; for, the sannyāsī knows that the more rituals one performs the greater is one’s sense of egoism.
श्रवणेन प्रतिक्षणम् अहङ्कारस्य विच्छित्तिः (भवति) कर्म-शास्त्रम् प्रवर्तकम् (च) ज्ञान-शास्त्रम् निवर्तकम् (अस्ति)। But egoism is utterly effaced by harkening again and again to the Śruti. The Śāstras which enjoin rituals bind a man to the world; but the Śāstras which impart knowledge lead to one’s release from the world.
इत्यादि अधिकारिणोः तत्-साधने वैपरीत्यम् च (विद्यते अतः) द्वयोः कदाचन परस्-परापेक्षा न विद्यते। Therefore knowledge and rituals stand to each other in mutual opposition both as regards the means to be employed, and the agents entitled to them. At no time either of the two requires the support of the other. (AtB.3)
उभयत्र अधिकारिणोः च सामग्र्योः उभयोः तद्वद् विज्ञानम् ऊर्ध्वम् नयति क्रिया अधः प्रापयति। They are incompatible both as regards the agent who performs them and the means to be employed. Knowledge leads one upward to Brahman; but rituals drag one downward, to the Earth.
यथा अग्नेः तृण-कूटस्य च तेजसः तिमिरस्य अन्योन्य-सापेक्षा कथम् (सम्भवेत्) अपि वा समुच्चयः कथम् (सम्भवेत्)। What relation can there be between knowledge and rituals, other than that which is to be formed between a bundle of straw and a lighted match?
तथा एव ज्ञान-कर्मणोः सह-योगः न घटते कर्म स्व-प्रतियोगिनः ज्ञानस्य किमु उपकुर्यात् यस्य संनिधिमात्रेण स्वयम् स्फूर्तिम् न ऋच्छति। Knowledge and rituals are as incompatible as light and darkness. Knowledge, therefore, cannot be combined with action. How can action aid knowledge, when one is opposed to the other? It destroys action by its very proximity to it.
यथा कोटीन्धनाद्रिज्वलितः अपि वह्निः अर्कस्य ईषत् उपकर्तुम् न अर्हति तथा कर्म-सहस्र-कोटिः ज्ञानस्य (ईषत् उपकर्तुम् न अर्हति) किम् नु स्वयम् एव लीयते। Logs of wood may be heaped mountain high, and be ignited. The resulting fire cannot contribute to the light of the Sun. It is the same with rituals also; in the proximity of knowledge, even a thousand crores of rituals would be of no avail.
उभौ हस्तौ एक-कर्त्राश्रयौ कर्मणि अधिकृतौ (भवतः) तयोः सह-योगः युक्तः तथा ज्ञान-कर्मणोः न। Inasmuch as the two hands obey the will of a single master, it is possible to co-ordinate them; but such is not the case as between knowledge and action.
कर्त्रा कर्म कर्तुम् अकर्तुम् वा अन्यथा (कर्तुम्) अपि शक्यते तथा वस्तुनो ज्ञानम् कर्तृ-तन्त्रम् कदाचन न (भवति)। As for rituals, one is free to perform them in a given manner, to alter the manner of performance, or to abstain from performing them; but knowledge depends upon what it is in itself, and it does not depend upon human agency.
प्रमाणेन यथा वस्तु तथा ज्ञानम् विजायते यत् किञ्चिद् कर्म वा युक्ति-कौशलम् च न अपेक्षते। Knowledge is the awareness of what a thing is in itself, it is gained by the help of the valid means of knowledge. Neither logical acumen, nor ritualistic observances are of avail in acquiring knowledge.
ज्ञानस्य वस्तु-तन्त्रत्वे संशयाद्य्-उदयः कथम् अतः ज्ञानम् वास्तवम् न (भवति) बुधैः इति न उ शङ्क्यताम्। “If knowledge should depend upon the thing in itself, how can doubt arise? Because doubts arise, knowledge is not real.” Let not the wise raise this objection.
प्रमाणासौष्ठव-वृतम् संशयादि वास्तवम् न (भवति) वास्तवम् ज्ञानम् श्रुतिप्रमाणसुष्ठुत्वे भवति। Doubts etc. are not real, for they are due to the imperfection of the way of knowing. As our knowledge of the Real is well-based upon the Śruti, it is self-validated.
परम् वस्तु तावत् ब्रह्म (तद्) नित्यम् सत्यम् ध्रुवम् विभु (अस्ति) श्रुति-प्रमाणे (सति) तज्-ज्ञानम् निरपेक्षकम् स्यात् एव। Śruti declares that Brahman is eternal, true, and real. Brahman is not subject to any kind of change; and Śruti is the proof of it. Therefore the knowledge of Brahman does not depend upon anything else.
सम्यग्-दृष्टौ सत्याम् यथा रूप-ज्ञानम् (वास्तवम्) भवेत् तथा श्रुति-प्रमाणे सति एव वास्तवम् ज्ञानम् भवति। Just as the eye that is devoid of defects comprehends the shape of things in their totality, so also the Śruti, in as much as it is free from defects, comprehends the whole of Brahman. Therefore the Śruti is our means of knowledge.
पुरुषस्य हि चक्षुः रूपोपलब्धौ यद् किञ्चिद् कर्म न अपेक्षते तथा एव श्रवणादि-जन्यम् ज्ञानम् वस्तु-प्रकाशे निरपेक्षम् एव। Just as the eye sees of its own accord the colour and form of things, and wants no compulsion, so also the light of knowledge which the Śāstras give us shines of its own accord. It does not depend upon any external activity.
कर्म कर्म-तन्त्रम् शुभाशुभम् कर्तृ-तन्त्रम् विज्ञानम् प्रमाण-तन्त्रम् इदम् जगत् माया-तन्त्रम् भवेत्। Action depends upon the doer; happiness and misery depend upon one’s action; knowledge depends upon proof; and the world depends upon Māyā the illusion of reality.
विद्याम् च अविद्याम् च इति इयम् सहोक्तिः सद्भिः सत्-कर्मोपासनयोः (सहोक्तिः) उपकृता आत्म-ज्ञान-कर्मणोः (सहोक्तिः) क्वापि तु न (अस्ति)। When the Śruti speaks of ‘the combination of knowledge and action’ the wise should understand that it refers to the knowledge of the devas, and action as a means of gaining their favour. Here the Śruti does not refer to the knowledge of the Ātman to be attained by means of action.
नित्यानित्य-पदार्थ-बोध-रहितः च यः उभयत्र स्रगाद्य्-अर्थानाम् अनुभूति-लग्न-हृदयः (च) ऽनिर्विण्ण-बुद्धिः जनः (अस्ति) तस्य अस्य जडस्य एव कर्म श्रुत्या विहितम् अभितः विरज्य परमानन्दार्थिनः धीमतः मोक्षेच्छोः न तु विधीयते। Rituals are for those who cannot distinguish between what is eternal and what is not eternal, who seek pleasure, either here or hereafter, and who are attached to the fruit of action. They are not meant for those who have conquered passion, who can analyse things wisely, who are intent upon liberation, and who are eager to attain the supreme bliss.
असौ यद् अहः एव मोक्षेच्छया विरज्यते तदा एव विदुषः मुमुक्षोः न्यासः तया एव परया श्रुत्या विहितः ततः च अयम् प्रामाणिकः इति सुधीभिः चेतसि निश्चितव्यः। When as a result of the intense desire for liberation, one feels no interest whatever in worldly things, that very day the intelligent aspirant becomes fit for renunciation. To him Śruti is the only means of valid knowledge for attaining the Absolute.
अहम् न वेदैः न तपसा इत्यादिना भगवान् अपि स्वापरोक्षस्य वेदादेः साधनत्वम् निषेधति। The Lord says, ‘I cannot be known by the Vedas, by austere penance’. Therefore the view that the study of the Vedas and the observance of religious formalities would help a person to realize the innermost Ātman stands refuted. (BhG.11.53)
प्रवृत्तिः च निवृत्तिः च एते द्वे श्रुति-गोचरे जन्तुः प्रवृत्त्या बध्यते निवृत्त्या तु विमुच्यते। There are two paths, both of them Śruti-ordained. The one is the path of acquisition (pravṛtti) and the other is the path of renunciation (nivṛtti). The former binds; the latter liberates.
यद् मूढस्य अपि क्वचिद् स्वबन्धः न अभिमतः ततः मोक्ष-काङ्क्षिभिः निवृत्तिः कर्म-संन्यासः कर्तव्यः। As no one desires to be bound, however dull one may be, it is befitting that the lover of liberation should renounce his all and resort to sannyāsa.
यस्मात् ज्ञान-कर्मणोः सह-योगः तु न युज्यते तस्मात् ज्ञानेच्छुना ध्रुवम् प्रयत्नेन कर्म त्याज्यम्। Along these opposite paths of karma and jñāna no one may travel simultaneously. It is therefore essential that the seeker after liberation should renounce his all and resort to sannyāsa.
इष्ट-साधनता-बुद्ध्या गृहीतस्य अपि वस्तुनः पश्चात् फल्गुताम् विज्ञाय तद् पुनः कः प्रतीक्षते। Who is there who would consciously seek that which seems apparently to lead to that which is good, but which on examination is found to be of no value?
पूर्व-दृष्ट-वृत्तिभ्यः उपरमणम् उपरति-शब्दार्थः हि सः अयम् वृत्त्या मुख्यः च गौणः इति च द्वि-रूपताम् धत्ते। The term ‘renunciation (uparati)’ implies the giving up of all those actions which one had previously imagined to be a source of happiness. The term ‘renunciation’ is to be understood in a twofold sense, the one direct and the other indirect.
वृत्तेः दृश्य-परित्यागः मुख्यार्थः इति कथ्यते कर्म-संन्यासः अङ्गतया गौणार्थः श्रुतेः मतः। In its primary meaning renunciation implies the giving up of the objects which influence the mind. According to the Śruti its secondary meaning is the giving up of action such as rituals.
प्रधान-सिद्ध्यर्थम् पुंसः अङ्गस्य आश्रयणम् ध्रुवम् कर्तव्यम् (तद्) चेद् अङ्ग-हीनम् (भवेत् तर्हि) प्रधानम् न एव सिध्यति। It is essential that in order to attain the main objective one should make use of the requisite means to it, for in absence of the means, the goal cannot be achieved.
इहमुत्रार्थतः सुखात् सुविरक्तः सन् संन्यसेत् अविरक्तस्य संन्यासः अयाज्य-यागवत् निष्फलः (भवति)। The sannyāsī should be completely indifferent to the good things of life both here and hereafter, and renounce all Vedic rituals. Renunciation without dispassion is of no avail. It may be compared to a sacrifice by one who is not entitled to perform it.
संन्यस्य यतिः ताम् ताम् पूर्व-विषय-स्मृतिम् न तु कुर्यात् यतः तत्-स्मरणे तस्य जुगुप्सा जायते। Hence too the injunction that a sannyāsī should no even recall to his mind his past association with the world of sense-objects. To the true sannyāsī even the memory of the past would evoke a sense of disgust.
गुरु-वेदान्त-वाक्येषु सत्यम् एव इति या निश्चयात्मिका बुद्धिः सा श्रद्धा मुक्ति-सिद्धये निदानम्। FaithThe aspirant after liberation ought to have absolute faith in what the guru says and what the Vedānta teaches. Such faith is known as śraddhā. It is by means of such faith that one attains liberation.
श्रद्धावताम् सताम् एव समीरितः पुम्-अर्थः सिध्यति इतरेषाम् न (सिद्ध्यति) सुसूक्ष्मम् परमार्थ-तत्त्वम् उक्तम् सोम्य श्रद्धत्स्व इति वेदः च वक्ति। The Śāstras speak of liberation as the ultimate goal of life. Only those who have faith in the guru and in the Vedānta may attain it. It is not for the others. That is why the Śruti says, “Subtle is the path; have faith, and listen earnestly to what is taught”.
श्रद्धा-विहीनस्य प्रवृत्तिः तु न (भवति) प्रवृत्ति-शून्यस्य साध्य-सिद्धिः न (भवति) अश्रद्धया एव च अभिहताः सर्वे संसार-महा-समुद्रे मज्जन्ति। Without faith there is no exertion, and without exertion there is no achievement Hence it is that those who are devoid of faith become lost in the ocean of saṃsāra.
दैवे च वेदे च गुरौ च मन्त्रे तीर्थे महात्मनि अपि च भेषजे यथा यथा अस्य अन्तः श्रद्धा भवति तथा तथा पुंसाम् सिद्धिः उदेति। Whether it be the gaining of divine grace, Vedic insight, knowledge of the mantras (mantras), communion with holy men, or association with holy places, or deriving benefit from medical treatment, all that may be achieved only in proportion to one’s faith.
सद्-भाव-निश्चयात् वस्तु अस्ति इति एव उपलब्धव्यम् तस्य सद्-भाव-निश्चयः शास्त्र-सिद्धया श्रद्धया (भवति)। Brahman is That which is (sad-bhāva). One should ascertain the nature of Brahman by ascertaining the nature of existence. To ascertain Brahman requires faith in the Śāstras. (KathU.1.2.3, .12)
तस्मात् गुरु-वेदान्त-वाक्ययोः श्रद्धा सुसम्पाद्या श्रद्दधानस्य मुमुक्षोः फलम् सिध्यति अन्यथा न। One should therefore cultivate supreme faith in the guru, and in what the Vedānta says. It is by faith (śraddhā, trust in them as the pramāṇa) alone and by no other means that the earnest seeker attains liberation.
पुंसाम् यथार्थ-वादिता श्रद्धा-जनन-कारणम् ईश्वर-वाक्यत्वात् वेदस्य यथार्थत्वे संशयः न। To the extent to which one speaks the truth, one inspires faith. The Vedas are to be trusted because they constitute the word of God.
मुक्तस्य ईश्वर-रूपत्वात् गुरोः वाक् अपि तादृशी (अस्ति) तस्मात् धीमताम् सताम् तद्-वाक्ययोः श्रद्धा सिध्यति। Inasmuch as a liberated soul is one with God, the word of such a guru is also true. Hence it is that the wise should have faith in the words of both.
श्रुत्युक्तार्थावगाहाय ज्ञेय-वस्तुनि चित्तस्य सम्यक् आधानम् समाधानम् इति विदुषा ईर्यते। ConcentrationOne should dive deep into what the Śruti says. One should be completely absorbed in it, in order to attain the knowledge of the ultimate Reality. It is such total absorption that is called concentration (samādhāna).
पुमर्थ-सिद्धेः चित्तस्य साध्यैक-परत्वम् एव नियमेन कारणम् अन्यथा साध्यम् न एव सिध्यति ईषत् मनः-प्रमादे प्रयत्नः विफलः। It is only by virtue of concentration that it becomes possible for one to attain one’s goal. Where the mind is distracted by wayward impulses, one’s efforts are all in vain.
लक्ष्य-भेत्ता चित्तम् दृष्टिम् तथ अन्यद् करणम् च एकत्र हि बघ्नाति लक्ष्य-भेत्तुः किञ्चिद् प्रमादे सति यथा बाण-प्रयोगः विफलः (भवति) तथा (अत्र बोध्यम्)। Like a marksman shooting at the bull’s eye, by directing his mind and eye, as well as his hand towards it, the spiritual aspirant should concentrate on his object. Even if there should be the slightest deviation, the marksman’s shooting would be in vain.
यतः चित्त-समाधानम् सिद्धेः असाधारण-कारणम् ततः मुमुक्षूणाम् अमुना सदा भवितव्यम्। As an aid to the attainment of the supreme peace, concentration stands unexcelled among the sādhanas. At no time could the aspirant after liberation afford to dispense with it.
अत्यन्त-तीव्र-वैराग्यम् महत्तरा फल-लिप्सा एतद् तद् उभयम् समाधानस्य कारणम् विद्यात्। Where there is the most intense form of dispassion, and where there is the supreme love of liberation, it is by virtue of their combined influence that one attains concentration of mind.
श्रुतिः ब्रह्म-चर्यादि-मुक्तये बहिर्-अङ्गम् प्राह एतद् शमादि-षट्कम् एव बुधाः अन्तर्-अङ्गम् विदुः। The Śruti declares that Brahma-carya etc. are in the nature of external aids to liberation. The wise know that the six cardinal virtues such as self-restraint (śama) etc. are in the nature of internal aids to liberation.
यतः हि बहिरङ्गात् अन्तरङ्गम् बलवत् (भवति) ततः जिज्ञासोः शमादि-षट्कम् अवश्यम् आन्तरम् भाव्यम्। The internal qualities surpass the external ones in value. The six noble qualities beginning with self-restraint are therefore indispensable aids for the seeker after liberation.
यथा अधीरस्य योद्धुः अस्त्र-सम्पदः न फलन्ति (तथा) अन्तरङ्ग-विहीनस्य कृत-श्रवण-कोटयः। In the absence of these aids from within, no amount of formal listening to the Śāstras would be of any avail. To one who is devoid of courage, a well furnished armoury is of no use.
विद्वान् ब्रह्मात्मैकत्व-विज्ञानात् संसार-पाश-बन्धम् मोक्तुम् यद् इच्छति तद् मुमुक्षुत्वम् निगद्यते। The desire for liberationWhen one desires to snap in twain the fetters of life, through a realization of the oneness of Brahman and Ātman, that state is called the desire for liberation (mumukṣutvam).
सर्वेषाम् तु साधनानाम् मुमुक्षा मूल-कारणम् (अस्ति यतः) अनिच्छोः अप्रवृत्तस्य श्रुतिः क्व तत्-फलम् क्व नु। Unless one has an intense love of liberation, and unless one makes the necessary effort to realize it, of what use is the study of the Śāstras? The love of liberation lies at the root of realization.
तीव्र-मध्यम-मन्दातिमन्दभेदाः मुमुक्षा चतुर्विधाः तत्-प्रकारः अपि कीर्त्यते बुधैः श्रूयताम्। There are four classes of aspirants. They may be classified as the very eager (tīvra), the moderately eager, the lukewarm, and the indifferent.
अनेक-रूपैः त्रिभिः तापैः नित्यम् सन्तप्यमानः क्षुभितान्तरात्मा अनर्थ-बुद्ध्या सर्वम् परिग्रहम् (यथा) जहाति सा मुमुक्षा तीव्रतरा। The feeling which impels one to go through the travail of the world here, and willingly renounce everything, be it pleasure or pain, is the characteristic feature of the most ardent type of the love of liberation.
तीव्रम् ताप-त्रयम् अवेक्ष्य वस्तु दृष्ट्वा कलत्रम् तनयान् विहातुम् द्वयोः मध्ये आत्मनः यद् लोडनम् एषा सा माध्यमिकी मुमुक्षा मता। Where there is a conflict of emotions arising out of a keen perception of the three-fold ills of life, and where there is an indirect knowledge of Brahman on the one hand, and on the other hand there is a desire to give up one’s wife and children, that is deemed to be the characteristic feature of the second order of the love of liberation.
मोक्षस्य (साधवाय) कालः अस्ति मे अद्य त्वरा किम् भोगान् भुक्त्वा एव कृत-सर्व-कार्यः अथ इति अहम् मुक्त्यै यतिष्ये एषा बुद्धिः एव मन्दा मुमुक्षा कथिता। ‘There is a time for liberation. What is the use of being in a hurry? I shalt think of liberation at leisure, sometime in the distant future, after I have finished all my duties, and have had my fill of enjoyment’. Such an attitude of mind shows but a dull desire for liberation and belongs to the third category.
प्रयातुः मार्गे मणि-लाभवत् मे मोक्षः यदि लभेत तर्हि धन्यः इति आशया मूढ-धियाम् या मतिः (भवति) सा एषा अतिमन्दा मुमुक्षा अभिमता। ‘Just as a lucky wayfarer might hit by chance upon a precious stone, if I can have liberation by a lucky accident, I shall feel happy’. Such is the attitude of mind of the dullest of aspirants, and that is classified as belonging to the fourth category.
जन्मानेक-सहस्रेषु तपसा आराधितेश्वरः तेन निःशेष-निर्धूत-हृदय-स्थित-कल्मषः (भवति)। The fact is that it is only by prolonged austerity and by worshipping the Lord in life after life that one is at last established in perfect purity of heart.
शास्त्रवित् गुण-दोष-ज्ञः भोग्यमात्रे विनिस्पृहः नित्यानित्य-पदार्थ-ज्ञः मुक्ति-कामः दृढ-व्रतः। One who is pure of heart becomes well versed in the Śāstras, and capable of discriminating between right and wrong. Such a person is devoid of the craving after sense-pleasures is aware of the difference between what is eternal and what is not, and is ever intent upon final liberation.
अग्निना निष्टप्तम् पात्रम् उद्वास्य (उधृत्य) यथा त्वरया जहाति तद्वत् च द्विजः तीव्र-मोक्षेच्छया गेहम् (जहाति)। The twice-born abandons home firm in his resolve to attain liberation. Such a person may be compared to one who drops from one’s hand a vessel that has become too hot to hold.
सः एव गुर्वनुग्रहात् सद्यः संसृतिं तरति यः तु तीव्र-मुमुक्षुः स्यात् सः जीवन् एव मुच्यते। Thanks to the guru’s grace, one transcends the cycle of birth and death, the wheel of saṃsāra. One who is endowed with this passion for liberation is indeed liberated even when alive.
मध्यमः तु जन्मान्तरे (मुच्यते) तद्-अन्यः तु युगान्तरे (मुच्यते) चतुर्थः कल्प-कोट्याम् बन्धात् विमुच्यते वा न एव। But not the others. The aspirant of the second order might have to be reborn before he could realize his aim. The aspirant of the third order might have to wait for ages; as for the aspirant of the fourth order, he might be reborn any number of times, and yet fail to reach the goal.
जन्तोः नृजन्म अतिदुर्लभम् विदुः पुंस्त्वम् ततः अपि (दुर्लभम् विदुः) च विवेकः ततः (अपि दुर्लभः) तद् एतद् त्रितयम् लब्ध्वा महात्मा सहसा विरक्तः मुक्त्यै यतेत। It is a rare privilege to be born a human being. Even more rare is it to be born a man. Rarest of all is it that one is born endowed with discrimination. That great man, who is born with these three qualifications must strive after liberation in a spirit of complete dispassionateness.
जन्मनि जन्मनि पुत्र-मित्र-कलत्रादि-सुखम् (लभते) मर्त्यत्वम् पुरुषत्वम् च विवेकः च न लभ्यते। It is possible that one might have friends, wife, sons and daughters in birth after birth. But to be born a human being, a man, and a wise one, is indeed hard of attainment.
जन्तुः सुदुर्लभतरम् नर-जन्म लब्ध्वा तत्र अपि पौरुषम् अतः सदसद्-विवेकम् च सम्प्राप्य यदि ऐहिक-सुखाभि-रतः स्यात् (तदा) तस्य कुमतेः पुरुषाधमस्य जन्म धिक्। He who is endowed with all these gifts, and who yet fails to avail himself of the opportunity to attain liberation must be deemed to be the most unfortunate. Such a person is lured by worldly pleasures, and by being addicted to evil ways, becomes the most degraded of mankind.
शुनकः सूकरः खरः नित्यम् खादते मोदते येषाम् वृत्तिः तैः समा (भवति) तेषाम् तु एषाम् कः विशेषः (अस्ति)। Even the lower animals such dogs, pigs and mules, eat and enjoy the pleasures of the senses. Unless a man differs from them by his pre-eminence he is no better than the lower animals.
यावत् रोगः (शरीरम्) न आश्रयते यावत् जरा न आक्रमते यावत् धीः न विपर्येति यावत् मृत्युम् न पश्यति। तावत् एव सार-ग्रहण-तत्परः स्वस्थः विवेकी नरः भव-बन्ध-विमुक्तये आशु प्रयतेत। Therefore before one is afflicted by ill-health, before one becomes weak with advanced age, before the mind becomes clouded and before death comes, that is the time for earnest striving. When a man is in good health, he who is bent upon what is essential and who is discriminating should exert himself in time, and strive after liberation.
देवर्षि-पितृ-मर्त्य-र्ण-बन्ध-मुक्ताः तु कोटिशः (भवति) यः कश्चिद् तु ब्रह्म-वित्तमः भव-बन्ध-विमुक्तः (भवति)। There is no known limit to the number of those who have fulfilled their obligation in life to the gods, to the spirits of the departed, to the seers of truth, and to their fellow mortals. But very few have known Brahman and gained mukti.
अन्तर्बन्धेन बद्धस्य बहिर्बन्ध-मोचनैः किम् तद् कृतिभिः अन्तर्बन्ध-मुक्त्यर्थम् कृतिः क्रियताम्। In the absence of inner freedom, what is the good of being released from external bonds? It is therefore essential that one should try repeatedly until one frees oneself from within.
तीव्र-मुमुक्षुता कृति-पर्यवसाना एव मता यत्र कृतिः न उ दृश्यते (सा) अन्या तु रञ्जनामात्रा। An intense love of liberation is the culmination of all spiritual discipline. The discipline that we often note in those lacking it, is merely for pleasing the public.
लघुत्व-बुद्ध्या गेहादि सर्वम् अपहाय स्वपतिना सौख्येच्छया अनलम् आविविक्षोः कान्ता-जनस्य या नियता सुदृढा त्वरा सा मुमुक्षोः एषा फलान्त-गमने करणम् (भवति)। Just as a woman who is intent upon committing satī abandons with a light heart her home and all the good things of life, the seeker after liberation should be intent upon Self-realization, and should hold in light esteem all the good things of this world and of the next.
नित्यानित्य-विवेकः च देह-क्षणिकता-मतिः च मृत्योः भीतिः च तापः मुमुक्षा-वृद्धि-कारणम् (भवति)। The desire for liberation grows in growing measure with discrimination between the eternal and the non-eternal, with the awareness of the transient nature of life, and with the fear of death, as well as with a knowledge of the ills of life.
विवेकः शिरः अत्यन्तम् वैराग्यम् तु वपुः उच्यते शमादयः षडङ्गानि (उच्यन्ते) मोक्षेच्छा प्राणः इष्यते। ईदृशाङ्ग-समायुक्तः जिज्ञासुः युक्ति-कोविदः शूरः सम्यग्-ज्ञानासिना मृत्युम् ध्रुवम् एव निहन्ति। Let us imagine a being whose head is discrimination; whose body is intense dispassion; whose limbs are the six cardinal virtues such as self-restraint and the like; and whose life-breath is the love of liberation. Such is the ideal aspirant. If he should also be wise, and be endowed with a keen power of reasoning, he would be deemed a hero. With one stroke of knowledge, as with a sword, he would free himself from the bonds of death.
उक्त-साधन-सम्पन्नः आत्मनः जिज्ञासुः यतिः समित्-पाणिः नयोज्ज्वलः जिज्ञासायै गुरुम् गच्छेत्। The ideal aspirant after liberation, who is virtuous and has taken the vow of sannyāsa, who is equipped with all the requisite means, and who shines with spiritual lustre should approach a guru, samidh (kindling) in hand, and in all humility seek to be instructed upon the nature of the Ātman.
यः श्रोत्रियः ब्रह्म-निष्ठः प्रशान्तः समदर्शनः निर्ममः निरहङ्कारः निर्द्वन्द्वः निष्परिग्रहः… The Guru should be one who is well-versed in the Śāstras, and is intent upon the knowledge of Brahman. He should be calm of mind, equable, non-attached, devoid of egoism, beyond the pairs of opposites, and free from the craving after worldly possessions.
अनपेक्षः शुचिः दक्षः करुणामृत-सागरः एवं-लक्षण-सम्पन्नः ब्रह्म-वित्तमः (भवेत्) सः गुरुः जिझासोः स्वार्थ-सिद्धये प्रयत्नेन उपासाद्यः। He should be one who is not in need of anything from others. He should be pure of mind, skilful in action, and filled with boundless compassion, as wide as the ocean. He who is endowed in full with all these qualities is the ideal guru. Let him, who seeks liberation, approach such a guru with due humility, and seek enlightenment, so that he might attain his goal.
जन्मानेक-शतैः भक्तैः सदा आदरयुजा भक्त्या वैदिक-लक्षणेन विधिना समाराधितः प्रभुः ईशः सन्तुष्टः स्वयम् साक्षात् श्रीगुरु-रूपम् एत्य दृग्-गोचरः कृपया सन् तत्त्वम् साधु विबोध्य तान् संसार-दुःखार्णवात् तारयति। When the Lord is pleased with the continuous devotion and worship, as prescribed in the Vedas, He assumes the form of the guru. He is mercy incarnate, and He imparts the knowledge of reality, and takes the aspirant across a sea of trouble.
गुरु-शब्दार्थ-वेदिनः अविद्या-हृदय-ग्रन्थि-विमोक्षः अपि यतः भवेत् तम् एव गुरुः इति आहुः। Only such a person who liberates the aspirant from the bonds of desire, when one is still ignorant and knows not the Ātman, should be deemed, in the opinion of the wise, the guru.
साक्षात् शिवः एव गुरुः गुरुः एव स्वयम् शिवः मुमुक्षुभिः उभयोः किञ्चिद् अन्तरम् न द्रष्टव्यम्। Śiva himself takes the form of the guru. The guru is Śiva incarnate. Therefore the seeker afer liberation should not make any distinction between the two.
बन्ध-मुक्तम् ब्रह्म-निष्ठम् कृत-कृत्यम् गुरुम् भजेत् यस्य प्रसादात् संसार-सागरः गोष्-पदायते। By meditating upon the guru who is free from bondage, who is ever absorbed in Brahman, who has achieved all that has to be achieved, the aspirant should gain the grace of the guru. Thanks to his grace, the vast ocean of misery shrinks to the size of a puddle that has been formed by the hoof-mark of a cow.
शुश्रूषया सदा भक्त्या प्रणामैः विनयोक्तिभिः प्रसन्नम् गुरुम् आसाद्य आत्मनः ज्ञेयम् प्रष्टव्यम्। He who desires the grace of the guru should render devoted service, with reverence, offer personal homage, speak with humility and seek to be enlightened.
करुणा-सिन्धः भगवन् भवान् भव-सिन्धोः तरिः याम् आश्रित्य अश्रमेण एव बुधाः परम् पारम् गताः। (On approaching his preceptor, the disciple says:) Bhagavan, you are the embodiment of grace. Have mercy upon me. Please ferry me across the ocean of misery, even as you have helped the many wise people who have sought shelter with you.
अद्य जन्मान्तर-कृतानन्त-पुण्य-कर्म-फलोदयः संनिहितः यस्मात् अहम् त्वत्-कृपा-पात्रम् अस्मि। It is only as the result of the fruition of meritorious deeds performed in previous lives that one becomes worthy as I have become today, of receiving your grace.
ब्रह्म-विदः विलोकनम् अक्ष्णोः सम्प्रीतिम् वदन-प्रसादम् सद्यः अन्तः-करणस्य आनन्दम् तनोति मोहम् छिनत्ति सुगतिम् व्यनक्ति। A single kind look from a knower of Brahman is sufficient to flood the eye with tears, illumine the face with serenity, and fill the heart with bliss. It removes all delusion and is a harbinger of well-being.
हुताशनानाम् शशिनाम् अपि वा इनानाम् अर्बुदम् अपि यद् निहन्तुम् न शक्नोति तद् आन्तरम् अनन्तम् ध्वान्तम् आत्म-वेत्ता सकृद् ईक्षणेन हन्ति। The knower of Ātman destroys at a glance all the abysmal darkness within, which neither a hundred million fires, nor as many suns and moons could ever destroy.
दुष्पारे जनि-मृत-व्याध्यादि-दुःखोत्कटे पुत्र-कलत्र-मित्र-बहुल-ग्राहा-करे भी-करे घोरे भव-सागरे कर्मोत्तुङ्ग-तरङ्ग-भङ्ग-निकरैः मुहुः आकृष्यमाणः यातायात-गति-भ्रमेण (युक्तः) अहम् किञ्चिद् शरणम् न पश्यामि। I am one who suffers in the sea of misery that is miscalled life. Birth and death come and go, alternating like the crest and the trough of the waves. Ill-health comes regular1y like the tides. Friends and relations are like the sharks at sea. I am utterly lost, and do not know how to save myself.
केन वा पुण्य-शेषेण तव पादाम्बुज-द्वयम् दृष्टवान् अस्मि आर्तम् माम् दया-दृशा मृत्योः त्राहि। I do not know what meritorious deeds I have performed in my previous lives, that I should now be brought to your lotus feet. Save me from death, and be gracious unto me.
गुरुः एवम् वदन्तम् तम् शिष्यम् दयया दृष्ट्य एव एतस्मै मा भैष्ट इति मुहुर् मुहुः अभयम् दद्याद्। With his eyes overflowing with mercy, the guru looks kindly upon the disciple, and says to him, ‘Fear not’. In this way the guru holds out the assurance of protection.
विद्वन् मृत्यु-भयम् जहीहि भवतः क्वचिद् एव मृत्युः न अस्ति भ्रान्त्या किञ्चिद् मिथ्या अवेक्ष्य भीत-मनसा त्वया नित्यस्य द्वय-वर्जितस्य परमानन्दात्मनः ब्रह्मणः (मृत्युः) कथ्यते माम् त्राहि इति सुप्तवत् ते प्रलपनम् शून्यात्मकम् हि मृषा (अस्ति)। (The guru says:) You are wise, give up this fear of death; for there is no such thing. You are the eternal Brahman; the one without a second. You are of the nature of bliss. When you say that you are lost, you are merely talking out of delusion, as in a dream; and therefore it is not true.
किल निद्रा-गाढ-तमो-वृतः जनः स्वप्ने स्वम् भुजङ्गादिना ग्रस्तम् समवेक्ष्य त्रासात्_हतः अस्मि इति अलम् यद् प्रलपति आप्तेन कर-तलेनाताड्य प्रतिबोधितः (ततः) पृष्टः स्वयम् किञ्चिद् न इति वदति अमुष्य तद् वचनम् किमर्थम् स्यात् वद। Lost in dull sleep, a man dreams that he has been bitten by a snake; and he then cries out incoherently through fear and says, ‘Oh! I am lost’. But if a friendly hand should shake him, and wake him and ask him what he meant, he merely replies, ‘Oh! It is nothing.’ How would you explain it?
अयम् पुमान् तु रज्जोः तत्त्वम् अनवेक्ष्य (अत्र) अहिः वसति इति मोहात् गृहीत-सर्प-भावः आक्रोशति प्रतिबिभेति कम्पते च अत्र भुजगः न अस्ति विचार्यमाणे तद् मिथ्या एव। When one is not aware that a way-side rope is only rope one might imagine it to be a snake, feel fear, and tremble all over. All that is out of delusion; for on examination it is found that there is no snake at all.
तद्वत् त्वया अपि आत्मनः जन्माप्यय-व्याधि-जरादि-दुःखम् (सुख-दुःखादिकम्) उक्तम् एतद् सर्वम् ते भ्रम-कल्पितम् मृषा एव सम्यक् विचार्य आत्मनि भीतिम् मुञ्च। You say that you are subject to birth and death, sorrow and suffering, ill-health and old age. But really speaking, they are not inherent in your nature. They are but the figments of the mind. Seek your real nature as Ātman and give up this delusion.
अनात्मनः धर्मान् आत्मनि आरोप्य भवान् शोचति तद् अज्ञान-कृतम् सर्वम् भयम् त्यक्त्वा सुखी भव। What you have superimposed upon the Ātman. are not in reality the attributes of the Ātman. All your grief is in vain; for it is the product of fear. Give up this error and become calm of mind.
Identifying Only with Utimate Reality
(शिष्यः उवाच) सकलम् मृषा इति श्रीमद्भिः (यद्) उक्तम् हि तद् दृष्टान्ते एव उपपद्यते दार्ष्टान्तिके न एव (यतः) भवादि-दुःखम् प्रत्यक्षतः सर्व-जन-प्रसिद्धम्। The disciple says:Revered Sir, you say that all grief is in vain. It may hold good as far as the analogy is concerned, but it does not enlighten me, for sorrow is at once real and universal. There is the evidence of the senses to prove it.
प्रत्यक्षेण अनुभूतार्थः कथम् मिथ्यात्वम् अर्हति चक्षुषः विषयम् कुम्भम् अहम् कथम् मिथ्या करोमि। How can anyone say that what is based upon the testimony of the senses is unreal? If I should see this jar before me, how can I maintain that it is all unreal?
प्रभो विद्यमानस्य मिथ्यात्वम् कथम् नु घटते प्रस्फुटार्थकम् प्रत्यक्षम् खलु सर्वेषाम् प्रमाणम्। Revered Sir, how can we deny that which exists, and which the senses prove to be real. Is not sense perception one of the valid means of knowledge?
मर्त्यस्य जन्मादि-दुःख-भाजः अल्प-जीविनः मम ब्रह्मत्वम् नित्यत्वम् अपि परमानन्दता कथम्। Mortal that I am, and subject to the ills of life, how can I say that I am the absolute eternal existence and bliss supreme?
कः आत्मा कः तु अनात्मा च एतयोः लक्षणम् किम् उ आत्मनि अनात्म-धर्माणाम् आरोपः कथम् क्रियते। What is the Ātman; and what is that which is other than the Ātman; and how do we distinguish between the two; and how does one superimpose upon the Ātman all those attributes which are not inherent in the Ātman?
अज्ञानम् किम् अपि वा तद्-उत्पन्न-भय-त्यागः कथम् ज्ञानम् किम् उ वा तद्-उत्पन्न-सुख-प्राप्तिः च कथम् (भवति)। What is the nature of ignorance, and how do we overcome the fear arising from it? What is knowledge, and how does it help us to attain bliss eternal?
स्वामिन् करुणा-निधे श्री-गुरो एतद् सर्वम् मे करामलकवत् स्फुटम् यथा-पूर्वम् प्रतिपादय। I request you Revered Sir, out of your abounding mercy, to make all this as clear to me as the proverbial myrobalan in one’s hand.
(श्रीगुरुः उवाच) त्वम् धन्यः कृतार्थः अहो विवेकः (जातः) तव (उपरि) महान् शिव-प्रसादः विद्यते यतः त्वम् प्राकृत-लोक-मार्गम् तु विसृज्य ब्रह्म अवगन्तुम् यतसे। The guru says:Blessed you are. You have realised the object of life’s quest. By the grace of the Lord, you have given up the path trodden by the common people. You are in quest of Brahman, the absolute.
शिव-प्रसादेन विना सिद्धिः न शिव-प्रसादेन विना बुद्धिः न शिव-प्रसादेन विना युक्तिः न शिव-प्रसादेन विना मुक्तिः न। Unless the gracious Śiva is pleased, there is no success. Without the grace of Śiva, there is neither knowledge nor reasoning: and without the grace of Śiva, there is no liberation.
यस्य प्रसादेन शुकादयः विमुक्त-सङ्गाः संसृति-बन्ध-मुक्ताः (जाताः) तस्य प्रसादः बहु-जन्म-लभ्यः भक्त्यैक-गम्यः भव-मुक्ति-हेतुः (अस्ति)। It is by the grace of Śiva that Śuka and others have attained liberation from the bonds of saṃsāra. At the end of many lives, by his abounding grace, He grants freedom from bondage.
यतः बहुषु जनिषु एव बहु-सुकृत-पाकोदय-वशात् ईशात् प्रसादात् एव जन्तूनाम् विवेकः प्रभवति तस्मात् एव त्वम् अपि परमार्थावगमने कृतारम्भः (भव) इह इदम् तु पुंसाम् विवेकस्य फलम् (अस्ति)। By the grace of God, those who have performed meritorious deeds in their previous lives become capable of distinguishing between the real and the unreal. It is as the result of such acquired merit that you are now exerting yourself, for it is only those who are worthy that are endowed with discrimination.
मर्त्यत्व-सिद्धेः अपि पुंस्त्व-सिद्धेः विप्रत्व-सिद्धेः च विवेक-सिद्धेः मुख्यम् फलम् मोक्षम् एव वदन्ति यदि मोक्षः न चेद् (तदा) समस्तम् व्यर्थम्। The learned say that the principal benefit to be derived by having a human body, by being born as a brahmin and by being endowed with discrimination is that one might attain liberation. If one should be endowed with all these; and yet fail to attain liberation, all that would be in vain.
तव अयम् प्रश्नः समीचीनतरः यद् आत्म-तत्त्वावगमे प्रवृत्तिः (सञ्जाता) ततः तव एतद् सकलम् समूलम् निवेदयिष्यामि मुदा शृणुष्व। You have raised a number of pertinent questions. I find that you are striving to know the truth of the Ātman. I shall therefore explain to you in detail all that you have asked. Listen to me with an equable mind.
भ्रम-वशात् मर्त्यत्वम् त्वयि कल्पितम् तेन एव जन्मादयः तत्-सम्भावितम् एव दुःखम् अपि ते न उ वस्तुतः तद् मृषा निद्रा-मोह-वशात् उपागत-सुखम् दुःखम् च त्वया प्रबोधागमे किम् नु सत्यत्वेन क्वचिद् अपि विलोकितम् ब्रूहि। You have superimposed the idea of death upon the Ātman; and out of delusion you imagine that you are subject to birth and death. But grieve not, for they are not natural to you. They are unreal. Would anyone deem the pleasures and pains of the dream world to be real at the waking moment?
अशेष-लोकैः प्रत्यक्षतः अनुभूयमानः अयम् सकल-प्रपञ्चः कथम् मृषा स्यात् इति विचार-शून्येन विमुह्यता त्वया न शङ्कनीयम्। Having been overcome by delusion, you have lost your power of reflection. That is why you are asking how can that which all people consider to be real upon the basis of sense perception be deemed unreal.
दिवान्ध-दृष्टेः तु दिवा अन्धकारः प्रत्यक्ष-सिद्धः अपि स किम् यथार्थः तद्वत् भ्रमेण अवगतः पदार्थः भ्रान्तस्य सत्यः सुमतेः मृषा एव। To a blind man the day seems dark. Would you say that his senses reveal the truth to him? In the same manner, whatever is perceived in a state of delusion is real only as long as the delusion lasts.
अत्र अयम् घटः (अस्ति) इति प्रत्यक्षतः दृष्टे कश्चिद् घटाभिधानः उदेति विचार्यमाणे तु सः तत्र न अस्ति तद्भाव-विलक्षणा सा मृद् अस्ति। Upon the evidence of visual perception, people say, ‘This is a jar’. But when we examine it, we find that there is no jar at all. There has been only clay; the jar is a form of it, it is not different from clay.
अर्कः प्रादेशमात्रः परिदृश्यते शास्त्रेण सन्दर्शित-लक्ष-योजनः मानान्तरेण क्वचिद् बाधाम् एति अत्र हि प्रत्यक्षम् अपिव्यवस्था न। By enclosing the forefinger and the thumb one says that it represents the dimension of the sun, but the Śāstras say that the dimension of the sun is of the order of a hundred thousand yojanas or miles. Thus what the senses perceive stands negated by a different kind of evidence. Consequently, what is perceived by the senses cannot be said to be final.
तस्मात् त्वयि भ्रमतः प्रतीतम् इदम् मृषा एव साक्षात् सत्यम् न उ अवेहि त्वम् एव सुख-स्वरुपम् ब्रह्म असि त्वत्तः भिन्नम् न (इति) बुद्धौ विचिनुष्व। In the same way, all that which you have said in a state of delusion is also unreal. It has no bearing, really speaking. You are none other than Brahman, and Brahman is of the nature of bliss. The wise know that they are in no way other than Brahman.
अत्र लोकान्तरे वा गुहान्तरे वा तीर्थान्तरे कर्म-परम्परान्तरे शास्त्रान्तरे (ब्रह्म) न अस्ति अनुपश्यताम् इह विचार्यमाणे स्वयम् परम् ब्रह्म। The wise do not seek Brahman in some far off region, either here or in some future world. They do not seek Brahman in some cavern, or on the bank of some sacred stream, or in rituals or in the Śāstras. They seek Brahman and realize Him as the Ātman within.
मूढः आत्मस्थम् तत्त्वम् अज्ञात्वा शास्त्रेषु पश्यति यथा दुर्मतिः गोपः कक्ष-गतम् छागम् कूपेषु (पश्यति)। As for those who are not wise, they fail to realize Him, and seek Him in the Śāstras, like the foolish goat-herd who in a fit of absent-mindedness, sought the goat that he carried in his arms, in the reflection cast by it in a well.
स्वम् आत्मानं परम् मत्वा परमात्मानम् अन्यथा (मत्वा) पुनः पण्डितैः स्वात्मा कोशेषु बहिः विमृग्यते। The so-called wise think that the Ātman is something other than themselves, and that the Paramātman is something other than the Ātman; and they go in quest of the Ātman in the external sheaths.
वस्तुनः तत्त्वम् विस्मृत्य वस्तुनि अवस्तुताम् च तद्-धर्मान् च अध्यारोप्य मुधा शोचति अन्यथा न। They forget the nature of that which is real. They superimpose upon the Ātman all those attributes which are not natural to the Ātman. That is why they grieve in vain; though, really, there is no cause for grief.
आत्मानात्म-विवेकम् ते वक्ष्यामि सादरम् शृणु यस्य श्रवणमात्रेण अनात्म-बन्धनात् मुच्यते। Distinguishing between the Ātman and what the Ātman is notListen earnestly, and I shall tell you how to distinguish between what the Ātman is and what the Ātman is not. By listening to it attentively, one would be liberated from bondage.
गुरुः इति उक्त्वा करुणया शिष्यम् अभिमुखी-कृत्य अध्यारोपाप-वादाभ्याम् निष्प्रपञ्चम् प्रपञ्चयन्…शास्त्र-दृष्टेन वर्त्मना तत्त्वम् सम्यक् प्राबोधयत् अत्र सर्वेषाम् उपकाराय तत्-प्रकारः दर्श्यते। Thus, out of his abounding grace, the guru explained to his disciple the nature of Reality. He taught how Brahman is not tainted by contact with the world; how people superimpose the unreal upon the real, and how it should be negated. What he thus taught is in accordance with the known method of the Śāstras. It is now given exactly in the same order for the benefit of all.
वस्तुनि यः अवस्त्वारोपः सः अध्यारोपः इति ईर्यते यथा असर्प-भूते रज्ज्वादौ सर्पत्वारोपणम्। SuperimpositionTo attribute to that which is real the nature or the properties of unreal objects is known as superimposition (adhyāropa). It is as though one imagines that a wayside rope is a snake.
तावत् परम् ब्रह्म वस्तु सत्य-ज्ञानादि-लक्षणम् खे नीलतादिवत् यत्र इदम् आरोपितम् भाति। The Supreme Brahman is characterised by truth, knowledge, and bliss; and that is the only Reality. The universe is perceived to be real, because it is superimposed upon Brahman, just as the blue colour is superimposed upon the sky (kha, space).
सकार्यम् सद्-विलक्षणम् यद् कारणम् अज्ञानम् तद् सद्भिः अवस्तु इति उच्यते यस्य बाधा प्रदृश्यते। IgnoranceIgnorance (ajñāna) is the cause of the world seeming to be real. But ignorance is something other than Reality. As both ignorance and its effect are unreal, they are negated on the evidence of Vedānta. It is in this way that the wise eliminate both ignorance which is the cause and the world which is the effect.
यद् शुक्ति-रौप्यवत् प्रमाणैः बाध्यते तद् अवस्तु यद् शुक्तिवत् त्रिषु कालेषु न बाध्यते तद् वस्तु। Whatever is negated by means of proof, such as the seeming idea of silver upon the mother-of-pearl must needs be unreal. But what is not so disproved as for instance the mother-of-pearl itself, must needs be real, if it is true at all times.
यथा रजतस्य बाधा तथा शुक्तेः खलु न अस्ति यद् अवस्तु-संज्ञितम् तद् जगद्-अध्यास-कारणम्। Although the presence of silver in the mother-of-pearl is unreal, the mother-of-pearl as such is real. Ignorance, therefore, is the cause of all such unreal superimpositions; and that is why the universe seems to be real.
अज्ञानम् सदसद्भ्याम् अनिर्वाच्यम् त्रि-गुणात्मकम् वस्तु तत्त्वावबोधैक-बाध्यम् तद्-भाव-लक्षणम्। As ignorance is the product of the triune qualities, it is indescribable; and we cannot say of it that it either is, or is not. But such is its peculiar characteristic that it is negated in the light of the knowledge of the ultimate Reality, Brahman.
एतद् मिथ्या-सम्बन्धतः मणौ शक्तिः यथा तत्र ब्रह्मणि आश्रित्य तिष्ठति तद्वद् आश्रय-दूषकम् न। Although it is unreal in itself, it has Brahman for its basis, and abides in Brahman. But Brahman is not tainted by contact with it; for Brahman is like a gem which nothing can defile.
एतस्य सद्-भावे एतद् चराचरम् कार्यम् लिङ्गम् श्रुतिः स्मृतिः च अहम् इति अज्ञः अनुभवः अपि च मानम्। The animate and the inanimate, and all that are produced out of them, prove the existence of Brahman. Śruti and Smṛti are the measure of it. Thus when one says, ‘I do not know Brahman’ even that should be taken as a proof of the existence of Brahman.
अज्ञानम् प्रकृतिः शक्तिः अविद्या इति निगद्यते तद् एतद् शुक्ति-रौप्यवत् सत् न भवति असत् वा न (भवति)। One may call it by various names, such as ajñāna or ignorance, prakṛti or the material cause, sakti or the power that animates, and avidyā or the absence of knowledge. By whatever name it is called, all that may be said of it is that like the proverbial silver in the mother-of-pearl, it neither is nor is not.
दीपस्य प्रभा यथा सतः (अज्ञानम्) भिन्नम् अभिन्नम् वा न (निरूप्यते) क्वचिद् वा बीजस्य अङ्कुरवत् सावयवम् अन्यद् न। It is neither one with Brahman, nor even entirely other than Brahman. Like a lamp and its light, it is in Brahman; but it is not itself Brahman. Like a sprout and the seed which gives birth to it, it is neither a part of Brahman, nor apart from it.
अतः कवयः एतद् अनिर्वाच्यम् इति एव विदुः अज्ञानम् समष्टि-व्यष्टि-रूपेण द्विधा निगद्यते। The wise say that the nature of ajñāna is inexplicable. Yet they distinguish two aspects of it – the one, its aggregate, characterised by collective pervasion; and the other, its aspect in relation to the individual.
यथा भू-रुहाणाम् वनम् (भवति तथा) नानात्वेन प्रतीतानाम् अज्ञानानाम् अभेदतः एकत्वेन समष्टिः स्यात्। Thus, like a forest and the trees of which it is composed, it has at once a collective and an individual aspect. The collective aspect is something more than the sum total of the units. It has a distinctive peculiarity.
इयम् उत्कृष्टा समष्टिः सत्त्वांशोत्कर्षतः पुरा तज्-ज्ञैः शुद्ध-सत्त्वैक-लक्षणा माया इति कथ्यते। In its collective aspect, it is dominated by the quality of sattva or purity. It is then known as Māyā, the cosmic illusion, the veil that hides Reality.
मायोपहित-चैतन्यम् साभासम् सत्त्व-बृंहितम् सर्व-ज्ञत्वादि-गुणकम् सृष्टि-स्थित्यन्त-कारणम्… The LordPure consciousness has Māyā for its adjunct and is reflected in and through it. It is then endowed with the quality of all-knowingness and with an abundance of sattva. It is that which is the cause of the creation, preservation, and dissolution of the universe.
तद् अव्याकृतम् अव्यक्तम् ईशः इति अपि गीयते सर्व-शक्ति-गुणोपेतः सर्व-ज्ञानावभासकः… It is then known as the Unmanifested, as the primordial element, and as Īśvara. The Lord is then endowed with the quality of all-knowingness, and is regarded as the illuminator of knowledge.
(यः) स्व-तन्त्रः सत्य-सङ्कल्पः सत्य-कामः स: ईश्वरः तस्य एतस्य महा-शक्तेः महीयसः महा-विष्णोः…। Only the Supreme Lord, Īśvara, is independent. His will alone is realised. His desire alone is fulfilled and he alone is all-pervading, omnipotent, omniscient.
मनीषिणः सर्व-ज्ञत्वेश्वरत्वादि-कारणत्वात् सत्त्व-बृंहितम् समष्टिम् कारणम् वपुः इति आहुः। On account of the dominance of sattva in it, the sages regard avidyā in its aggregate aspect as the causal body of Īśvara. Hence it is that Īśvara, the first cause of all is regarded as the omniscient Lord.
कोशवत् साधकत्वेन आनन्द-प्रचुरत्वेन सा एषा ईशस्य आनन्दमयः कोशः इति निगद्यते। Like a cocoon that wraps a silk worm round and round, this superabundance of bliss that is in the Lord envelops this world, and marks itself manifest in and through the world. That is why the world is known, in its aggregate aspect, as the sheath of Īśvara.
सर्वोपरम-हेतुत्वात् सुषुप्ति-स्थानम् इष्यते यत्र प्राकृतः प्रलयः (भवति) श्रुतिभिः मुहुः श्राव्यते। In as much as in the stage of deep sleep everything merges in its original cause, that stage is regarded as the dwelling place of it. As the Śruti tells us repeatedly, in the same manner everything merges in Īśvara, the original cause, at the time of the final dissolution.
अज्ञानम् व्यष्ट्यभिप्रायात् अनेकत्वेन भिद्यते तत्तद्-गुण-विलक्षणाः अज्ञान-वृत्तयः नाना (भवन्ति)। Ajñāna however takes diverse forms in its individual aspect. The reason for it is that individuals are constituted diversely out of the three guṇas, or qualities.
यथा वनस्य व्यष्ट्यभिप्रायात् भू-रुहाः (सन्ति) इति अनेकता (अस्ति) तथा एव अज्ञानस्य व्यष्टितः अनेकता स्यात्। The forest is one, but the trees are many. In the same way, from the point of view of distributive pervasion, ajñāna takes diverse forms.
एषा व्यष्टिः मलिन-सत्वा रजसा तमसा युता या प्रत्यग्-आत्मनः उपाधिः ततः निकृष्टा भवति। The individualOn account of the predominance of rajas and tamas in the individual, the power of sattva becomes weakened. Thus, within the individual, pure consciousness become stained by contact with the adjuncts. That is why the individual aspect of ajñāna is inferior to the collective aspect.
व्यष्ट्यवच्छिन्नम् चैतन्यम् प्रत्यग्-आत्मा इति गीयते साभासम् व्यष्ट्युपहितम् (भवति) सत्-तादात्म्येन तद्-गुणैः…अभिभूतः सः एव आत्मा किञ्चिद् ज्ञत्वानीश्वरत्व-संसारित्वादि-धर्मवान् जीवः इति अभिधीयते। When pure consciousness is revealed in and through the individual, in conjunction with avidyā as its adjunct, it becomes particularised, and is known as the inner Self. When the innermost Self identifies itself with the individual aspect of avidyā, and becomes overpowered by the triune guṇas or qualities, it feels as though its knowledge is circumscribed, that it is powerless, and subject to the law of transmigration. It is then that the inner self is known as the jīva.
बुधैः अस्य व्यष्टिः अहङ्कार-कारणत्वेन कारणम् वपुः उच्यते तत्र अभिमानी आत्मा प्राज्ञः इति ( उच्यते)। In its individual aspect, it is this ‘I’-consciousness, that constitutes the causal body of avidyā. By identification with it the inner Self regards itself as the illuminator of it. The wise say that it is then known as ‘Prājña’.
अस्य एकाज्ञान-भासकत्वेन प्राज्ञत्वम् सम्मतम् अस्य व्यष्टेः निकृष्टत्वेन अनेकाज्ञान-भासकम् न। It is known as ‘prājña’ because it illumines the sheath of avidyā in relation to each individual self. But Prājña is incapable of lifting the collective aspect of avidyā.
कारणम् वपुः अपि स्व-रूपाच्छादकत्वेन आनन्द-प्रचुरत्वतः आनन्दमयः कोशः इति ईर्यते। The causal body of Prājña is also known as the ānandamaya-kośa for it envelops Prājña like a kośa or sheath, and at the same time it is also characterised by ānanda or plenitude of bliss.
सुषुप्तिः अस्य अवस्था स्यात् यत्र आनन्दः प्रकृष्यते एषः अहम् सुखम् अस्वाप्सम् किञ्चिद् तु न अवेदिषम्। The stage of deep sleep is its abode. It is in that stage that the blissful nature of Prājña is specially made manifest. That is why on waking up one is merely aware that one has slept well, and that one knew nothing.
इति आनन्द-समुत्कर्षः प्रबुद्धेषु प्रदृश्यते समष्टेः च व्यष्टेः अपि उभयोः वन-वृक्षवत्…वस्तुतः जात्येकत्वेन अभेदः एव न उ भेदः तथा ईश-प्राज्ञयोः अपि अभेदः एव ज्ञातव्यः। Prājña is compact of bliss, for such is the immediate experience of every one upon waking up. It has been said that what the trees are in relation to the forest, that the individual is in relation to the group. Therefore, in the stage of deep sleep, the individual aspect of avidyā does not materially differ from its collective aspect. That is why Īśvara and Prājña should not be regarded as altogether different; for, there is no real difference between them.
उपाध्योः अभिन्नत्वे सति तद्-विशिष्टयोः भेदः क्व तरङ्गाब्ध्योः एकी-भावे प्रतिबिम्बयोः कः भेदः। Inasmuch as avidyā in its collective aspect is not different from avidyā in its individual aspect, what difference can there be between Īśvara and Prājña? When the waves and the sea are one, what difference can we find in their reflections?
अज्ञान-तद्-अवच्छिन्नाभासयोः उभयोः अपि यद् आधारम् तद् शुद्ध-चैतन्यम् तुर्यम् इति ईर्यते। Both avidyā and its reflection have pure consciousness as their basis. In relation to the other three levels of consciousness, that pure consciousness is known as the fourth (turya) or the transcendent. (ManU.12)
एतद् एव उपाधिभ्याम् च तद्-गुणैः अविविक्तम् सत् महा-वाक्यस्य वाच्यार्थः (तथा) विविक्तम् (सत्) लक्ष्यः इष्यते। Creation of the universeWhen Brahman is not regarded as being apart from its adjuncts and attributes, the mahāvākya ‘All this is Brahman’ directly reveals Brahman. When the upādhis or adjuncts are eliminated, the same mahāvākya reveals Brahman indirectly. (ChanU.3.14.1)
अनन्त-शक्ति-सम्पन्नः ईश्वरः मायोपाधिकः ईक्षा-मात्रेण एतद् चराचरम् विश्वम् सृजति। As Īśvara is endowed with limitless power, the Lord projects, in conjunction with His adjunct, Māyā, the whole universe comprising of both the sentient and the non-sentient.
अद्वितीय-स्वमात्रः निरुपादानः असौ ईश्वरः कथं स्वयम् एव सर्वं सृजति इति शङ्क्यताम् न। Let no one raise the question as to how the Lord, the one existent Reality, devoid of a second, and without anything external to Himself, creates all this by Himself.
प्रभुः स्वयम् एव निमित्तम् अपि उपादानम् भवन् चराचरात्मकम् विश्वम् सृजति अवति लुम्पति। The Lord Himself is both the material and the efficient cause; and He creates, preserves and destroys the universe which consists of the moving and the unmoving alike.
अयम् स्व-प्राधान्येन जगतः निमित्तम् कारणम् तथा उपाधि-प्राधान्येन उपादानम् अपि भवति। As pure consciousness, where the characteristic of the Lord is predominant. He is the efficient (nimitta) cause of the universe. But when the adjunct of Māyā is predominant, the Lord is regarded as the material (upādāna) cause of the universe.
यथा लूता स्व-प्रधानतया निमित्तम् च स्व-शरीर-प्रधानत्वेन उपादानम् भवेत् तथा ईश्वरः (अस्ति)। When the spider weaves its web, inasmuch as it is endowed with consciousness, it is the efficient cause of the web. But inasmuch as it draws the filament from its own body, it is also the material cause of it. The same law holds good in relation to the Lord and the universe.
तमः-प्रधान-प्रकृति-विशिष्टात् परमात्मनः सकाशात् आकाशम् अभूत् आकाशात् वायुः उच्यते। Out of the interaction of the supreme Self with Māyā, when it is subject to the dominant influence of tamas there arose ether (ākāśa, hereafter translated as ‘space’); and out of space, the air emanated.
वायोः अग्निः तथा एव अग्नेः आपः अद्भ्यः पृथिवी क्रमात् (उत्पद्यते) तत्-कार्ये जाड्य-दर्शनात् शक्तेः तमः-प्रधानत्वम्…आरम्भन्ते ये हि कार्य-गुणान् (आरम्भन्ते) ते कारण-गुणाः एतानि सूक्ष्म-भूतानि भूत-मात्राः अपि क्रमात् (आरम्भन्ते)। In due succession, out of the air, fire emanated; and out of fire, water emanated; and out of water, there arose the earth. From the non-sentient nature of the product, it is to be inferred that tamas played a dominant role in it, as the cause of it. The quality of a product, must necessarily be inherent in the cause which produced it. This law, and this sequence alike hold good in relation to the creation of the subtle elements.
एतेभ्यः सूक्ष्म-भूतेभ्यः सूक्ष्म-देहाः अपि च अन्योन्यांश-विमेलनात् स्थूलानि भूतानि अपि च भवन्ति। The subtle bodySubtle bodies (liṅga-śarīras) are similarly created out of subtler elements. Out of the intermixture of the subtle elements, grosser elements are produced.
अपञ्ची-कृत-भूतेभ्यः संसार-कारणम् आत्मनः भोग-साधनम् सप्त-दशाङ्गकम् लिङ्गम् जातम्। The subtle body which is the means of knowing oneself and which is the cause of transmigration, consists of seventeen parts. It emanates from the five subtle elements prior to their quintuplication.
श्रोत्रादि-पञ्चकम् च एव वाग्-आदीनाम् पञ्चकम् च प्राणादि-पञ्चकम् बुद्धि-मनसी लिङ्गम् उच्यते। The constituent elements of the liṅga-śarīra are the five jñānendriyas, the five karmendriyas, the pañca prāṇas, ahaṇkāra and buddhi.
श्रोत्र-त्वक्-चक्षुर्-जिह्वा-घ्राणानि पञ्च धीन्द्रियाणि अनुक्रमतः आकाशादीनाम् सत्त्वांशेभ्यः जातानि। The five organs of sense perceptionThe ear, the eye, and the organ of touch, of taste and of smell constitute the five organs of sense perception. They emanate from the sattva aspect of the five primal elements such as space and the like.
आकाशादि-गताः पञ्च सात्त्विकांशाः परस्-परम् मिलित्वा एव सर्व-कारणम् अन्तःकरणम् अभवत्। The internal organ of cognition and reasonThe antaḥ-karaṇa or the internal organ of cognition and reason is the cause of all that we perceive. It emanates from the interaction of the five sattva parts which are present in the space and the like.
यतः एतेषाम् प्रकाशकत्वात् सात्त्विकांशत्वम् इष्यते ततः सत्त्वस्य स्वच्छत्वेन प्रकाशकत्वम् (इष्यते)। That which is pure, on account of its luminous nature, at once comprehends and illumines all other objects. That is why the organs of understanding and of reason are said to emanate from the pure aspect of the primal elements.
तद् अन्तः-करणम् वृत्ति-भेदेन चतुर्विधम् स्यात् तद् मनः बुद्धिः अहङ्कारः चित्तम् च इति उच्यते। The antaḥ-karaṇa has a four-fold function to discharge. It undergoes various modifications according to the nature of the function which it discharges. From the functional point of view, it is known as the manas or mind, buddhi or intellect, ahaṇkāra or egoism and citta (i.e. memory, including what may be called the unconscious – ‘what has been accumulated’).
सङ्कल्पात् मनः अर्थस्य निश्चयात् बुद्धिः अभिमानात् अहङ्कारः अर्थस्य चिन्तनात् चित्तम् इति आहुः। When engaged in reflection (saṅkalpa), it is known as the mind; when forming a resolution as the intellect; when permeated by self-love as the ego; and when recognizing known objects, it is known as memory.
लिङ्ग-लक्षण-सिद्धये अत्र मनसि अपि च बुद्धौ च क्रमात् चित्ताहङ्कारयोः अन्तर्-भावः बोद्धव्यः। In order to know the subtle body, the liṅga-śarīra, it is necessary that the mind should merge in the ego (ahaṇkāra), and the intellect in citta (memory).
यथा सङ्कल्पादिः मनो-धर्मः तथा चिन्तनम् च (मनो-धर्मः) मनसि एव चित्तस्य अन्तर्-भावः सम्यक् सिध्यति। As reflecting upon and recognizing known objects together constitute the function of the mind, it is but natural that the mind should merge in citta (memory).
देहादौ धियः अहम् इति एव दृढतरः भावः दृश्यते तस्मात् अहङ्-कृतेः अत्र अन्तर्-भावः युज्यते। For it is only in the mind that there arises the firm conviction that one’s own self is the physical body. It is from this fact that we deduce that the ahaṇkāra or the ego merges in the buddhi.
तस्मात् एव बुद्धेः कर्तृत्वम् तद्-इतरस्य तु करणत्वम् सिध्यति उभयात् मोहात् आत्मनः संसार-कारणम् विद्यात्। From this it follows that the buddhi or intellect is the agent, and the manas or mind is the instrument of action. As a result of delusion, the Ātman identifies itself with them, and it becomes subject to the bonds of saṃsāra.
ज्ञानेन्द्रियैः सह बुद्धिः विज्ञानमय-कोशः स्यात् विज्ञान-प्रचुरत्वेन आत्मनः आच्छादकतया अपि। The sheath of knowledgeThe buddhi and the jñānendriyas (the intellect and the organs of cognition), when taken together as one composite unit, constitute the vijñānamaya kośa or the sheath of knowledge, because it is compact of knowledge, and veils the Ātman.
अयम् विज्ञानमय-कोशः इति विद्वद्भि्ः उच्यते अयम् महान् अहङ्कार-वृत्तिमान् कर्तृ-लक्षणः (भवति)। In its aggregate aspect, this sheath of knowledge is known as the manifest aspect of the Absolute (Mahat). It forms the sheath of pure consciousness. When it is endowed with consciousness, it is the agent of the creation of the cosmos. It is also the sustainer of the world of birth and death. (KathU.2.3.7)
जीवाभिमानः अम् पुरुषः एव सदा देहेन्द्रियादौ गृहादौ अहम् मम इति एव अभिमानम् कुरुते (अतः) कर्ता च भोक्ता च सुखी च दुःखी (भवति)। One who is conscious of one’s physical body and the place in which one lives, and who refers to them as ‘I’ and ‘mine’ is said to be a jīva or an embodied being. One is then the agent of action, and the experiencer of the resultant pleasure and pain.
(पुरुषः) स्व-वासना-प्रेरितः एव नित्यम् उभय-लक्षणम् कर्म करोति अत्र च परत्र च विशिष्टम् तद्-उत्पन्न-फलम् सुखम् च दुःखम् च भुङ्क्ते। Impelled by one’s own inherent tendencies, the embodied being takes part in various kinds of activities. Some of these are wise, and the others are not. As a result one enjoys pleasure, or suffers pain both in this world and in the next.
एषः जीवः नाना-योनि-सहस्रेषु मुहुः मुहुः जायमानः म्रियमाणः संसार-मण्डले भ्रमति। It is in this way that the embodied being becomes lost in the cyclic changes of repeated births and deaths, and revolves within the narrow confines of saṃsāra.
ज्ञानेन्द्रियैः मनः मनोमयः कोशः भवेत् यत्र मनसः सह प्राचुर्यम् दृश्यते असौ मनोमयः। The sheath of the mindWhen the manas is considered in conjunction with the five jñānendriyas and is regarded as one unit, it is regarded as the manomaya kośa. The reason for it is that it is compact of, and permeated by, the qualities of the mind.
चिन्ता-विषात् अस्य अहर्षाद्याः कामाद्याः वृत्तयः (भवन्ति) एषः मनसा एव मनुते बहिः फलम् कामयते यतते कुरुते भुङ्क्ते तद् मनः सर्व-कारणम्। It is as a result of the functioning of the mind, that one feels anxiety and dejection, joy and desire. It is by the instrumental agency of the mind that one seeks in the external world, the benefit of all that one strives for. The mind is therefore the cause of both work and enjoyment.
मनः हि अमुष्य प्रवणस्य हेतुः अनेन अन्तः बहिः च अर्थम् वेत्ति अमुना एव सर्वम् शृणोति जिघ्रत्ति ईक्षते वक्ति स्पृशति अत्ति करोति च। It is by means of the mind that one is drawn towards the world of external objects, or knows all that take place either within oneself, or outside. It is, by means of the mind that one smells, sees, speaks, touches, eats and acts.
पुंसाम् बन्धः च मोक्षः मनसा एव (भवति) अमुना एव अर्थः अपि अनर्थः अपि सिध्यति शुद्धेन मोक्षः मलिनेन बन्धः (भवति) विवेकतः अर्थः अपि अविवेकतः अन्यः (भवति)। Bondage and liberation are alike of the mind; so too are good and evil. A pure mind is the cause of liberation, but an impure mind is the cause of bondage. What is good comes out of discrimination, and out of the lack of discrimination comes evil.
अज्ञान-जम् तु मनः रजस्-तमोभ्याम् मलिनं अशुद्धम् सत्त्व-गुणेन रिक्तम् तमो-दोष-समन्वितत्वात् जडत्व-मोहालसता-प्रमादैः तिरस्-कृतम् सत् उपलभ्यमानम् वास्तवम् पदार्थ-तत्त्वम् हि न तु वेत्ति। The mind experiences objects, but if it were under the influence of rajas and of tamas, it may not comprehend them aright. That is because when the mind is deprived of sattva; it becomes subject to dullness and delusion, as well as to idleness and carelessness.
दीपः यद्वत् प्रबल-मरुता ध्वस्त-महिमा (भवति तद्वत्) मनः यदि रजो-दोषैः युक्तम् भवति (तर्हि) प्रतीपैः कामाद्यैः विक्षेपक-गुणैः अनिशम् अभिभूतम् (सत् जीवम्) व्यथयति कथञ्चिद् सूक्ष्मार्थावगतिमत् अपि भृशम् भ्राम्यति। When it becomes tainted by the activities that are born of desire, the individual self loses its freedom, and becomes distracted and distressed. The self then becomes enfeebled, like a lamp that is blown about by strong wind. When the self loses vigour, even though at times it is possessed of the power to comprehend what is subtle, it struggles ceaselessly in vain.
ततः मुमुक्षुः भव-बन्ध-मुक्त्यै रजस्-तमोभ्याम् च तदीय-कार्यैः चित्तम् वियोज्य सदा एव प्रयत्नेन परिशुद्ध-सत्त्वम् प्रियम् कुर्यात्। In order to attain liberation, a spiritual aspirant should free his mind from bondage to rajas and tamas and their evil consequences. Let the aspirant keep his mind pure, so that it may be favourable to the achievement of progress.
सुमतिः प्राणिनाम् गर्भ-वास-जनि-प्रणाशन-जरा-व्याध्यादिषु च नरके यद् दुःखम् परिदृश्यते तद् मुहुः चिन्तयित्वा दोषान् एव विलोक्य सर्व-विषयेषु आशाम् विमुच्य अभितः चित्त-ग्रन्थि-विमोचनाय सत्त्वम् समालम्बनात्। By cogitating over the various ills of life, beginning with the ante-natal stage down to old age and death, and by thinking how life is subject to disease here and to hell hereafter, he who is wise should renounce all desires. Let him be established in sattva, so that he might cut in twain all the knots of heart.
यः तु यत्नतः यमेषु च नियमेषु निरतः (भवति) तस्य विवेकिनः चित्तम् प्रसादम् अधिगच्छति। Tranquility of mindWhere the mind is endowed with discrimination, where there is the observance of yama and niyama, it is there that the mind attains tranquility (citta-prasāda).
यः मोक्षैक-काङ्क्षया आसुरीम् सम्पदम् त्यक्त्वा दैव-सम्पदम् नित्यम् भजेत् तस्य चित्तम् प्रसीदति। Where the divine virtues are practised, where the demoniac vices are eschewed, where the attainment of liberation is the sole aim, it is there that the mind attains tranquility. (BhG.16.1-4)
यस्य मनः पर-द्रव्य-पर-द्रोह-पर-निन्दा-पर-स्त्रियः न आलम्बते तस्य चित्तम् प्रसीदति। Where there is no coveting of the wealth of others, where there is neither deception nor calumny, where all lustful thoughts have been laid aside, it is there that the mind attains tranquility.
यः आत्मवत् सर्व-भूतेषु समत्वेन सुखम् दुःखम् विवेकेन पश्यति तस्य चित्तम् प्रसीदति। Where there is discrimination, where the joys and the sorrows of other people are felt as though they were one’s own, it is there that the mind attains tranquility. (BhG.6.32)
यः क्षान्तः आत्मनि अत्यन्तम् श्रद्धया भक्त्या गुरुम् ईश्वरम् अनिशम् भजति तस्य चित्तम् प्रसीदति। That forgiving person who with supreme earnestness and devotion meditates upon the guru and upon the Lord in his own heart attains tranquility of mind.
तज्-ज्ञाः शिष्टान्नम् ईश्-आर्चनम् आर्य-सेवाम् तीर्थाटनम् स्वाश्रम-धर्म-निष्ठाम् यमानुषक्तिम् नियमानुवृत्तिम् चित्त-प्रसादाय वदन्ति। By partaking of the food left over after a sacrifice has been performed, by worshipping Īśvara and by serving the venerable, by going on pilgrimage to holy places, by performing one’s duties according to one’s station in life, as well as by the practice of self control and the observance of religious austerity, one attains tranquility of mind. In the opinion of those who are learned, all these qualities are said to create a favourable environment.
कट्वाम्ल-लवणात्युष्ण-तीक्ष्ण-रूक्ष-विधायिनाम् पूति-पर्युषितादीनाम् त्यागः सत्त्वाय कल्पते। Favourable environment for sattva thoughtThat food which is too bitter, saltish or sour should be eschewed. So too food which is over-pungent, hot, and causing irritation, or has turned stale and became putrid. By avoiding such food purity is developed.
सत्त्व-पुराणानाम् श्रुत्या सत्त्व-वस्तुनः सेवया च साधूनाम् अनुवृत्त्या सत्त्व-वृत्तिः प्रजायते। By listening to such Purāṇas as are of an elevating character, by making use of only those things that are pure, and by strict adherence to the path ordained by the wise, an environment which is favourable to the attainment of purity is created.
यस्य चित्तम् निर्विषयम् यस्य हृदयम् शीतलम् सर्वम् जगत् तस्य मित्रम् मुक्तिः कर-स्थिता। That person who does not covet any external object, and whose heart is free from all craving has the whole world as his friend. To him, ultimate liberation lies almost in the palm of his hand.
नित्यम् हित-परिमित-भोजी एकान्त-सेवी सकृद्-उचित-हितोक्तिः स्वल्प-निद्रा-विहारः अनुनियमन-शीलः यः उक्त-काले भजति सः शीघ्रम् साधु चित्त-प्रसादम् लभते इति। He who takes food that is nutritious, and in moderate quantity, who is ever fond of solitude, who speaks to the point and says only that which is beneficent, who is moderate in his sleep and in recreation, who is self-restrained, and is regular in the worship of the Lord soon attains tranquility of mind.
(जनः) चित्त-प्रसादेन विना बन्धम् (तथा) परात्म-तत्त्वम् अवगन्तुम् न शक्नोति तत्त्वावगत्या तु विना ब्रह्म-सहस्र-कोटिषु विमुक्तिः न सिध्यति। Unless one attains tranquility of mind, one cannot know either the nature of bondage or the nature of ultimate truth. And unless one realizes the truth, one cannot gain liberation even though aeons pass and Hiraṇya-garbhas come and go.
मनोऽप्रसादः पुरुषस्य बन्धः मनः-प्रसादः भव-बन्ध-मुक्तिः तस्मात् विद्वान् मनः-प्रसादाधिगमाय मनो-निरासम् विदधीत। Where there is turbulence of mind, there is nothing but bondage. But where there is tranquility, liberation is at hand. He should be deemed wise who strives earnestly to attain tranquility of mind by means of self-control.
पञ्चानाम् एव भूतानाम् रजोंशेभ्यः क्रमात् वाक्-पाणि-पाद-पायूपस्थानि कर्मेन्द्रियाणि अनु अभवन्। The sheath of the vital airsThe organ of speech, the hands, the feet, the anus, and the organ of generation, all these taken together, are known as the karmendriyas or the organs of action. They are said to have emanated, in regular sequence, from the rajas or the active aspect of the five primal elements.
व्योमादीनाम् समस्तेभ्यः रजोंशेभ्यः क्रियात्मकाः पञ्च प्राणादयः आन्तर-वायवः अपि समुत्पन्नाः। Out of the aspect of activity inherent in the ākāśa or space, by conjunction with the other elements, the five vital breaths such as prāṇa have emanated.
प्राग्-गमनेन प्राणः स्यात् च अवाग्-गमनेन अपानः विष्वग्-गमनात् तु व्यानः उत्क्रान्त्या उदानः इष्यते। अशितान्न-रसादीनाम् समी-करण-धर्मतः समानः इति अभिप्रेतः यः तेषु पञ्चमः वायुः। It is called prāṇa, because it has a natural tendency to move upward; apāna lends to move downward; vvāna permeates the entire system, and udāna tends to move towards the head at the time of death. The fifth is samāna. It is so called, because it absorbs the active principle in the food and drink which one partakes of.
प्राण-कर्मेन्द्रियेषु प्रायः क्रिया एव अलम् दिश्यते ततः बुधैः (ततः) तेषाम् रजोंऽशेभ्यः जनिः अङ्गी-कृता। The pañca prāṇas and the karmendriyas are characterised by activity. The wise therefore deduce that they are derived from the active principle in the five elements.
मह-र्षयः तु क्रिया-शक्तिम् राजसीम् जडात्मिकाम् तमः-शक्तिम् प्रकाश-रूपिणीम् सत्त्व-शक्तिम् प्राहुः। Activity if born of rajas, and inertia is born of tamas. By the same law, the wise deduce that it is from the sattva or the pure aspect of the primal elements that the light of consciousness (prakāśa-rūpiṇī, luminous thought form) is derived.
पञ्च-कर्मेन्द्रियैः सह एते प्राणादयः पञ्च प्राणमयः कोशः भवेत् येन एव स्थूलः चेष्टते। The five vital airs and the organs of action taken together as a unit constitute and aggregate known as the prāṇamaya kośa, or the sheath of the vital airs. It is by this kośa that the physical body is animated. (TaitU.2.3.1)
वाग्-आदिभिः च वपुषा पुण्यम् वा एव पापम् वा यद् यद् कर्म निष्पाद्यते तद् प्राणमय-कर्तृकम् (भवति)। Whatever action is performed, whether it is meritorious or sinful, whether it is done by the organ of speech or by any other organ, all that is done only because of the presence of the prāṇamaya kośa.
यथा वायुना उच्चालितः वृक्षः नाना-रूपेण चेष्टते तस्मिन् विनिश्चले सः अपि निश्चलः स्यात् तथा… Under the stress of a storm the trees become galvanized into activity and are wind-tossed and they assume diverse shapes. But as soon as calm sets in, they become motionless. Such is the case with the physical body too.
प्राण-कर्मेन्द्रियैः प्रेर्यमाणः देहः सर्वत्र विहिताविहितादिषु नाना-क्रियासु प्रवर्तते। The physical body acts and moves when animated by the prāṇa or the karmendriyas. Then it is that the body takes part in various kinds of activities, that are enjoined and are prohibited.
कोश-त्रयम् मिलित्वा अतिसूक्ष्मतया आत्मनः सूक्ष्मम् एतद् वपुः स्यात् लीनस्य आत्मनः गमकत्वतः… The subtle body permeates all the three sheaths. It is therefore called the liṅga śarīra, for it is a liṅga or a sign indicating that what is subtler than it, is the Ātman within.
लिङ्गम् इति उच्यते स्थूलापेक्षया सूक्ष्मम् इष्यते सर्वम् लिङ्ग-वपुर्-जातम् एक-धी-विषयत्वतः…समष्टिः स्यात् यथा तरु-गणः सामान्येन वनम् (स्यात्) एतद् समष्ट्युपहितम् चैतन्यम् स-फलम् जगुः। पण्डिताः हिरण्य-गर्भः सूत्रात्मा प्राणः इति अपि (कथयन्ति) हिरण्मये बुद्धि-गर्भे हिरण्यवत् प्रचकास्ति। The liṅga śarīra is called the subtle body because it is subtler than the gross physical body. That is why all else become objects of cognition by the liṅga śarīra. Just as the term ‘forest’ is a collective name for the trees when taken in the aggregate, the term ‘subtle body’ is a collective name for the vital, the mental and the conscious (i.e. knowledge) sheaths when they are taken together as a unit. This subtle body in turn becomes the object of knowledge for Hiraṇya-garbha. When it is taken in the aggregate, and when it is endowed with the subtle body as its adjunct, the consciousness that animates it is known variously as Hiraṇya-garbha, sūtrātman and prāṇa.
ततः अस्य हिरण्य-गर्भः इति व्यपदेशः मतः मणि-पङ्क्तिषु सूत्रवत् समस्त-लिङ्ग-देहेषु व्याप्य स्थितत्वात् सूत्रात्मा प्राणनात् प्राणः उच्यते। It is known as Hiraṇya-garbha, because in this form the light of knowledge like burnished gold, illumines the dark recesses of the mind. It is also known as sūtrātman because it forms a link between the various subtle bodies, and permeates them and it runs through them all like a thread on which row of gems is strung. It is also known as prāṇa for in the form of the vital breath it animates and sustains all life.
अथ नैक-धी-विषयत्वेन लिङ्गम् व्यष्टिः भवति यद् एतद् व्यष्ट्युपहितम् चिद्-आभास-समन्वितम्…चैतन्यम् मनीषिणः तैजसः इति निगदन्ति तेजोमयान्तःकरणोपाधित्वेन एषः तैजसः (उच्यते)। When the subtle bodies are considered as the objects of knowledge, they are regarded not as one but many. The light of knowledge becomes refracted and becomes distorted when it makes itself manifest through the medium of the individual upādhis or adjuncts. The consciousness which is reflected through the medium of the individual subtle bodies is known as taijasa. It has the antaḥ-karaṇa as its adjunct and it makes itself manifest through it, even though it does not make known any external object.
स्थूलात् सूक्ष्मतया अस्य व्यष्टिः सूक्ष्म-वपुः मतम् अस्य जागर-संस्कारमयत्वात् वपुः उच्यते। Taijasa is regarded as the subtle body of the individual. It is called subtle in relation to the gross body; but it is also called ‘a body’ inasmuch as it is compact of the impressions of the waking moment.
तैजसः स्वप्ने जागर-कालीन-वासना-परिकल्पितान् सूक्ष्मार्थान् विषयान् सूक्ष्म-वृत्तिभिः भुङ्क्ते। It is this subtle body that experiences the dreams which the mind conjures out of the impressions of the waking state and in this way it creates the semblance of a world of living beings.
समष्टेः च व्यष्टे अपि पूर्ववत् सामान्येन एव अभेदः एव ज्ञातव्यः जात्येकत्वे भिदा कुतः। As has been already stated, there is no distinction between the subtle bodies in their individual aspect and the collective aspect. They have identical traits and where there are common traits, what difference can be found between them?
द्वयोः उपाध्योः एकत्वे तयोः अभिमानिनोः अपि सूत्रात्मनः अपि तैजसस्य पूर्ववत् अभेदः मतः। Both the sūtrātman and taijasa have identical adjuncts. That is because both of them tend to identity themselves with their appropriate subtle bodies. That is why there is no difference between them.
एवम् शास्त्र-सम्मतः सूक्ष्म-प्रपञ्चस्य प्रकारः (कथितः) अथ स्थूल-प्रपञ्चस्य प्रकारः कथ्यते शृणु। The subtle wor1dThe order in which the subtle wor1d came to be manifested, as explained here, is in conformity with the Śāstras. We shall now explain how the gross elements were made manifest.
तानि एव व्योमादीनि सूक्ष्म-भूतानि परस्-परम् पञ्ची-कृतानि स्थूलानि भवन्ति तत्-क्रमम् शृणु। Out of the five subtle elements such as ākāśa or space and the other elements, the gross world came to be made manifest. This order of manifestation is in conformity with the principle of quintuplication.
खादीनाम् एकैकम् भूतम् समम् एव द्विधा द्विधा विभज्य तत्र आद्यम् भागम् त्यक्त्वा द्वितीयकम् भागम्…QuintuplicationEach of the five elements, such as space and the like, split at first into two equal halves, while one half of each element remained without undergoing further division, the other half of each element was divided into four equal parts.
चतुर्धा सुविभज्य अथ क्रमेण स्वार्धम् अन्तरा चतुर्णाम् प्रथमे भागे तम् एकैकम् विनिक्षिपेत्। Thus a fourth of each amalgamated with its corresponding one fourth form the other elements. The compound thus formed combined with the primary half of each element, and became a unified whole.
ततः व्योमादि-भूतानाम् पञ्च भागाः भवन्ति ते स्व-स्वार्ध-भागेन अन्येभ्यः प्राप्तम् भाग-चतुष्टयम्। The five gross divisions of the elements, such as space and the like, came to be formed in this manner. Then they formed the gross elements by combining with a quarter of each one of the other four elements.
संयोज्य व्योमादीनि यथा-क्रमम् स्थूलताम् यान्ति अमुष्य पञ्ची-करणस्य अप्रामाण्यम् न शङ्क्यताम्। Such is the process of the evolution of the gross elements. The law of quintuplication, being based on the authority of the Śruti does not lend itself to being doubted.
तत्-त्रिवृत्-करण-श्रुतिः अस्य अपि उपलक्षणम् अन्यत्र पञ्चानाम् भूतानाम् अपि सम्भवः श्रूयते। Where the Śruti speaks of the tripartite nature of the subtle elements, it should be regarded as an extension of the law of quintuplication as has been explained. The Śruti expressly refers to the creation of the five elements and not to the creation of the three elements only.
ततः बुधैः पञ्ची-करणम् प्रामाणिकम् मन्यताम् यदि अन्यथा क्रियते (तर्हि) प्रत्यक्षादि-विरोधः स्यात्। It would be wisdom if the learned accept the quintuplication of the elements as authoritative. Any other explanation would be contrary to what is known through sense perception.
यथा आकाश-वाय्वोः धर्मः वह्न्यादौ उपलभ्यते तथा अग्न्यादेः तु धर्मः आकाश-वाय्वोः न ईक्ष्यते। Among the five elements, space and air merge in fire. In the absence of space and air, fire as such cannot be sustained.
अतः किञ्चिद् अपि अप्रामाणिकम् इति न चिन्त्यताम् पावकादिषु खांश-व्याप्तिः च ख-व्याप्तिः विद्यते। Therefore let none presume that what is stated here is opposed to the pramāṇas, the valid means of knowledge. There is always an element of space, or ākāśa in fire as well as in the other elements. That is because everything exists in ākāśa or space.
तेन कारणस्य अतिरेकतः उपलभ्यते तथा अग्न्यादौ नभस्वतो शब्दः धर्मो अपि उपलभ्यते। That is why though ākāśa is the cause of sound it is also perceived in the other elements. Similarly the guṇa or the quality of air is made manifest in fire and in the other elements.
तथा वह्न्यादेः व्याप्तिः ख-नभस्वतोः न विद्यते अंशक-व्याप्तेः सूक्ष्मत्वात् तद्-धर्मः न उपलभ्यते। But the reverse order of manifestation does not hold good. Fire and the other elements are not to be found in space and the air. As space and air are very subtle, they pervade all the other elements even though they are not perceived.
सर्वत्र कारणस्य अनुरूपेण कार्यम् दृश्यते तस्मात् बुद्धैः पञ्ची-कृतेः अपि प्रामाण्यम् एष्टव्यम्। As a rule the cause is deduced from the effect. This law operates, as has been seen, in all cases. That is why the law of quintuplication is in harmony with the means of reasoning. It would be wisdom if one accepts it.
अनेन उद्भूत-गुणकम् भूतम् वक्ष्ये अवधारय आकाशम् शब्दैक-गुणम् अनिलः शब्द-स्पर्श-गुणः। The elementsI shall now unfold the manner in which the elements came to be endowed with their guṇas or qualities. Listen attentively. The space is endowed with only one quality, that of sound; air is endowed with two qualities, those of sound and touch.
तेजः शब्द-स्पर्श-रूपैः गुणवत् (अस्ति तद्) क्रमात् कारणम् क्रमात् आपः शब्द-स्पर्श-रूप-रसैः चतुर्-गुणः। Fire is endowed with three qualities, those of sound, touch and form. Water is endowed with four qualities, those of sound, touch, form and taste.
गन्धेन सह एतैः चतुर्भिः मही पञ्च-गुणा श्रोत्रम् आकाशांशतया तद्-गुणम् शब्दम् गृह्णाति। The earth is endowed with all the qualities. And in addition to these four qualities, it is also endowed with the quality of smell. As sound is the quality of space, the ear perceives sound because the ear is constituted of space.
त्वक् मारुतांशकतया तद्-गुणम् स्पर्शम् गृह्णाति चक्षू -रूपम् तेजोंशकतया तद्-गुणम् गृह्णाति। Out of the air, the skin is formed, and therefore it is endowed with the quality of touch. Similarly as the eye is constituted of fire, it has the capacity of perceiving form. That is because form is the quality of fire.
जिह्वा अबंशकतया तद्-गुणम् रसम् गृह्णाति घ्राणम् भूम्यंशकतया तद्-गुणम् गन्धम् गृह्णाति। As water enters the composition of the tongue, the tongue is naturally endowed with the characteristic guṇa of water, sapidity. As the earth is the constituent element of the nose, it is naturally invested with the quality of smell, which is an attribute of the earth.
वाक् खांशकतया शब्दोच्चारण-क्रियाम् करोति पादौ वाय्वंशकतया गमनादि-क्रिया-परौ (स्तः)। In the same way as the organ of speech is impelled by the guṇa of ākāśa, that of sound, it expresses itself in words; and impelled by air, of which they are constituted the feet move.
पाणी तेजोंशकतया वह्न्याद्यर्चन-तत्-परौ (भवतः) उपस्थः जलांशकतया रेतो-मूत्र-विसर्ग-कृत् (भवति)। As the hands are constituted of fire, they engage themselves in the worship of Agni and the other gods. As water is the constituent element of the organ of generation, it secrets the seminal fluid and passes urine.
पायुः भूम्यंशकतया कठिनम् मलम् उत्सृजेत् दिक् श्रोत्रस्य दैवतम् स्यात् त्वचः वायुः दृशः रविः। The anus has earth as its constituent element. That is why it is the means of excreting hard matter.The presiding deities of the sensesThe presiding deity of the ear is Dik or space. The presiding deity of touch is Vāyu, and that of the eye is the Sun.
जिह्वाया दैवम् वरुणः घ्राणस्य तु उभौ अश्विनौ वाचः अग्निः हस्तयोः इन्द्रः पादयोः तु त्रि-विक्रमः। Over the organ of taste Varuṇa presides, and over the organ of smell preside the twin Aśvins. Over speech Agni presides, and over the hands Indra presides. The presiding deity of the feet is Viṣṇu, who as Trivikrama measured the whole universe in three paces.
मृत्युः पायोः प्रजा-पतिः उपस्थस्य तु अधिदैवम् चन्द्रः मनसः दैवतम् बृहस्-पतिः बुद्धेः दैवम्। The presiding deity of the anus is Mṛtyu, Death. The presiding deity of organ of generation is Prajā-pati. Over the mind the Moon presides, and over the intellect presides Bṛhas-pati, the spiritual guide of the shining ones.
रुद्रः तु अहङ्-कृतेः दैवम् क्षेत्र-ज्ञः चित्त-दैवतम् दिगाद्याः सर्वाः देवताः खादि-सत्त्वांश-सम्भवाः। The deity who presides over the ego is Rudra, the god of destruction. He who presides over the citta or the thinking principle is the Kṣetrajña, the knower of the individual self. Right down from Dik or space, the various presiding deities represent the element of purity or sattva present in the primal elements such as space.
इन्द्रिय-स्थानेषु समन्ततः संमिताः इन्द्रियाणाम् प्राणि-कर्मानुरूपतः (देवताः) निगृह्णन्ति अनुगृह्णन्ति। These presiding deities avail themselves of the various sensory organs to hinder or to help one’s progress. All that depends upon the nature of one’s past actions.
शरीर-करण-ग्रामाप्राणाहम्-अधिदेवताः एते पञ्च सर्व-कर्मणाम् निष्पत्तौ हेतवः प्रोक्ताः। Therefore, these five viz, the body, the senses, the vital breath, the ego, and the various presiding deities should all the regarded as the ultimate cause of all that is performed. (BhG.18.14-15)
कर्मानुरूपेण गुणोदयः भवेत् गुणानुरूपेण मनः-प्रवृत्तिः अत्र मनोऽनुवृत्तैः उभयात्मकेन्द्रियैः पुण्यम् अपुण्यम् निवर्त्यते। It is according to the bent of one’s past actions that the guṇas make themselves manifest. The inclination of the mind in its turn, follows the guṇas. That is how both the organs of knowledge and those of action impel a person here on earth to perform various kinds of actions, both those that are meritorious and those that are sinful.
विज्ञानमयः अहम् एव कर्ता इति अभिमानम् करोति तद्-आत्मना स्थितः आत्मा साक्षी तु सदा तटस्थवत् किञ्चिद् न करोति न एव कारयति। The vijñānamaya kośa, becomes out of attachment to its particular sheath, a participant in action. But the Ātman within remains as the eternal witness. It does not partake in any kind of activity, nor does it cause anything to be done. It remains unattached, like one who is disinterested. (BhG.5.14)
अहङ्कारः स्वयम् एतद्-विकृतीनां द्रष्टा श्रोता वक्ता कर्ता भोक्ता भवति आत्मा साक्षी निर्लेपः एव। It is the ego that is the seer, the hearer, the speaker the doer, and the experiencer of all. The Ātman is the unaffected witness of all the modifications that take place in the antaḥ-karaṇa.
लोके प्राणिभिः क्रियमाणेषु कर्मसु रविवत् आत्मनः साक्षिमात्रत्वम् कर्तृत्वम् न भोक्तृता न। In reality, the Ātman is the pure witnessing consciousness. It is neither the doer of action nor is it the enjoyer of the fruits of action. In this respect, it is like the sun who, by his very presence, directs the activities of life.
अर्कः हि कर्म न कुरुते न कारयति जन्तवः स्व-स्व-कर्मसु स्व-स्व-भावानुरोधेन वर्तन्ते। The Sun does not do anything; nor does it cause anything to be done. But when the Sun shines all beings engage themselves in various kinds of activities according to the bent of their nature.
तथा एव प्रत्यग्-आत्मा अपि रविवत् निष्क्रियात्मना देहादीनाम् प्रवृत्तिषु उदासीनतया एव आस्ते। Therefore, in relation to the various activities of life which are performed through the agency of the physical body, pure consciousness remains ever aloof and as unaffected as the Sun in the sky.
एवम् परम् तत्त्वम् अज्ञात्वा माया-मोहित-चेतसः स्वात्मनि एतद् अन्य-गोचरम् कर्तृत्वादि आरोपयन्ति। Those who do not know the supreme Truth, whose minds are clouded by Māyā, tend to superimpose upon the supreme Ātman the idea that it is the doer. But it is not the Ātman that is the real doer; it is something else.
विमूढ-बुद्धिः आत्म-स्वरूपम् अविचार्य भ्रमेण चन्द्रे दूरस्थ-मेघ-कृत-धावनवत् असङ्ग-चिति-निष्क्रिये स्वात्मनि एव अखिलम् एतद् अनात्म-कार्यम् आरोपयति। When the distant clouds are fleeting, it looks as though the moon is moving, and that is but the product of error. In the same way where there is no right knowledge, when people do not realize that the Ātman is pure consciousness, ever unattached, they attribute to the Ātman whatever actions are performed by means of that which is other than the Ātman.
अग्रे आत्मानात्म-विवेकम् स्फुटतरम् निवेदयिष्यामः विद्वन् इमम् जगदुत्पत्ति-प्रकारम् आवृत्त्या आकर्णय। The creation of the gross universeI shall now tell you, 0 learned one, what it is that distinguishes the Ātman from all which is other than the Ātman. But before I do so, I shall explain to you the process by which this gross universe was formed.
ईशितुः तु ईक्षया पञ्ची-कृतेभ्यः खादिभ्यः भूतेभ्यः इदम् स-चराचरम् स्थूलम् ब्रह्माण्डम् समुत्पन्नम्। Out of the quintuplication of the primary elements, this gross universe of the sentient and the non-sentient came to be made manifest. It was by the power and the presence of the witnessing consciousness that it came to be.
सर्वाः व्रीह्याद्योषधयः वायु-तेजोम्बु-भूमयः सर्वेषाम् चतुर्-विध-शरीरिणाम् अपि अन्नम् अभूत्। In this way there came into being earth, water, fire and air, as well as the various kinds of herbs. Similarly the various kinds of grains and rice were formed. All these have been the means of sustaining the four different categories of life.
खलु केचिद् मारुत-भोजनाः परे चन्द्रार्क-तेजोशनाः अपरिमिताः केचिद् तोय-कणाशिनः केचिद् तु मृद्-भक्षकाः केचिद् पर्ण-शिला-तृणादन-पराः केचिद् तु मांसाशिनः केचिद् व्रीहि-यवान्न-भोजन-पराः (एवम्) अमी जन्तवः जीवन्ति। There are some that feed on air; others feed on moon-beams; and some feed on sunlight. There are yet others that feed on earth, or on particles of water. Some live on leaves and grass, others live on flesh, and yet others on grains, barley, and rice.
जरायुजाण्डज-स्वेदजोद्भिज्जाद्याः चतुर्विधाः जन्तवः स्व-स्व-कर्मानुरूपेण जाताः तिष्ठन्ति। The four different kinds of beingsAmong such beings, some are born of the womb; others come out of eggs; some come out of sweat, and yet others from seeds and sprouts. The way in which life manifests itself at a particular level depends upon the sum-total of the previous actions.
यत्र जरायुभ्यः जाताः ते नराद्याः जरायु-जाः ये विहगादयः अण्डेभ्यः जाताः ते अण्ड-जाः स्युः। All mammals, such as human beings, are born of the womb. They are known as viviparous. Birds come out of eggs and they are known as oviparous.
यूका अपि च लूक्षादयः (ये) स्वेदात् जाताः ते स्वेद-जाः (कथ्यन्ते) ये भूमिम् उद्भिद्य जाताः ते द्रुमादयः उद्भिज्-जाः (कथ्यन्ते)। Germs, such as lice and others come out of sweat, and trees come from the earth, in the form of sprouts, which break their way through the clod.
इदम् चतुर्-विधम् भौतिकम् स्थूल-वपुर्-जातम् च एक-धी-विषयत्वतः सामान्येन समष्टिः स्यात्। Life is therefore subdivided under four main heads according to the nature of the gross body which it tenants. But life as such has certain common characteristics. In the first instance it is an object of knowledge for the one consciousness that animates it.
वैदिकाः फल-संयुतम् एतद् समष्ट्यवच्छिन्नम् चैतन्यम् प्राहुः वैश्वानरः इति विराट् च इति। The wise therefore call that consciousness which is reflected in and through the aggregate of gross bodies by the name of Vaiśvā-nara or Virāṭ.
विश्व-नरेषु आत्मत्वेन अभिमानतः वैश्वा-नरः विविधत्वेन स्वयम् एव विराजनात् विराट् स्याद्। It is called Vaiśvā-nara because it symbolises universal consciousness. As universal consciousness it feels through all beings, for it identifies itself with them. It is also known as Virāṭ, for it makes itself manifest in and through the diverse forms of life.
तत्-तज्-जाति-विशेषतः चतुर्-विधम् भूत-जातम् नैक-धी-विषयत्वेन पूर्ववत् व्यष्टिः इष्यते। The four kinds of beings, already referred to, are known as ‘vyaṣṭis’ or individual entities, inasmuch as they form severally the objects of knowledge.
वेदान्त-नय-कोविदाः व्यष्ट्युपहितम् तत्-तादात्म्यम् उपागतम् साभासम् चैतन्यम् विश्वः इति आहुः। The Vedāntins refer to the one pure consciousness, when it is reflected in and through the various forms of life at the physical plane of existence and when considered along with its upādhis or adjuncts, by the name of Viśva.
यतः अत्र विश्वः अस्मिन् स्थूल-देहे स्वाभिमानेन तिष्ठति ततः अयम् विश्वः इति नाम्ना सार्थः भवति। The term ‘Viśva’ is very appropriate because it signifies that the universal Self becomes identified with the multitudinous forms of existence and lives in them in all their manifold variety.
एषा व्यष्टिः अस्य विश्वस्य स्थूल-विग्रहः भवति अयम् अन्न-विकारित्वात् अन्नमयः कोशः इति उच्यते। The gross body of ‘Viśva’ is formed by the transformations that take place in a living being as a result of the food that is partaken. That is why it is known as the annamaya kośa or the sheath constituted out of the essence of food.
पितृ-भुक्तान्न-विकारात् शुक्ल-शोणितात् जातः अयम् देहः अन्नेन प्रवर्धते तद्-अभावे विनश्यति। The body is produced by the generative fluid and blood which are transformations of the food that is consumed by the parents. That is the reason why the gross body is sustained by means of food, and when food is denied, it perishes.
तस्मात् अयम् अन्न-विकारित्वेन असेः कोशवत् एतस्य आत्मनः अपि आच्छादकत्वात् अन्नमयः (कोशः) मतः। In the phrase ‘annamaya kośa’ the word annamaya signifies that it is constituted out of the essence of the food that is partaken. It is referred to as a kośa inasmuch as the Ātman lies encased in it like a sword that is hidden in its sheath.
एतद् आत्मनः स्थूल-भोगानाम् आयतनम् विदुः स्थूलात्मनि स्थितः स्थूलान् शब्दादि-विषयान् भुङ्क्ते। The wise therefore regard the gross body as the abode of the Ātman. It takes its seat in it and has its fill of enjoyment by means of the ear and the other senses, out of the various objects of sense perception.
ततः बहिर्-आत्मा स्थूल-भोगायतनम् उच्यते अयम् स्वयम् इन्द्रियैः उपनीतानाम् शब्दादीनाम् (भोगायतनम्) मनीषिणः देहेन्द्रिय-मनो-युक्तः (आत्मानम्) भोक्ता इति आहुः। Whatever is a means of enjoyment is other than the Ātman; for it is external to it. It is by means of the senses that the mind and the understanding receive the impressions of the external world. Therefore the wise regard the Ātman as the enjoyer of it all.
अयम् आत्मा उपाधि-संस्थः (सन्) सौधे महा-राजः इव एकादश-द्वारवति इह देहे अक्ष-वर्गैः संसेव्यमानः विषयोपभोगान् बुभुजे। The Ātman abides in all its adjuncts, and is served by the senses. It is like a great king in his palace. In relation to the Ātman, the body is like a house with eleven doors. By means of the body, the Ātman gains the impressions of the external world.
निज-दैवत-चोदितानि ज्ञानेन्द्रियाणि अपि कर्मेन्द्रियाणि तथा मन-आदिकानि स्व-स्व-प्रयोजन-विधौ नियतानि सन्ति किङ्कर-जनाः इव यत्नेन तं भजन्ते। Under the influence of the various presiding deities, the senses are ever intent upon realizing their diverse aims. That is how, like a diligent servant who works with great care, the organs of knowledge and of action as well as the mind serve the Ātman.
यत्र एषः महा-मतिः अहम् मम इति स्थूलान् विषयान् उपभुङ्क्ते सा एषा अस्य जाग्रत् इति अवस्था ईर्यते। While the great Ātman is in the enjoyment of the various objects that are presented to it and comes to think in relation to them, ‘I am the enjoyer of all these; and these, in turn are the objects of my enjoyment’, that constitutes the waking state of the Ātman.
एतत्-समष्टि-व्यष्ट्योः च उभयोः अपि अभिमानिनोः तद्-विश्व-वैश्वानरयोः अभेदः पूर्ववत् मतः। It has been stated that there can be no difference between the group and the individuals constituting the group. Therefore there can be no difference between Vaiśvā-nara under which aspect the Ātman identifies itself with the group, and Viśva where the Ātman identifes itself with the diverse individuals.
ये स्थूल-सूक्ष्म-कारणाख्याः प्रपञ्चाः निरूपिताः ते सर्वे अपि मिलित्वा एकः महान् प्रपञ्चः अपि भवेत्। We have thus far ascertained the nature of the gross world, the subtle world and the causal. When taken collectively, it is this that constitutes this vast universe.
महा-प्रपञ्चावच्छिन्नम् विश्व-प्राज्ञादि-लक्षणम् विराड्-आदीश-पर्यन्तम् तद् चैतन्यम् च एकम् एव। The pure consciousness is one and indivisible. As immanent in the individuals who constitute this universe, the Ātman is known as Viśva or Prājña. But when the same Ātman is regarded as being present in the aggregate, it is referred to as Virāṭ, and it is also called Īśvara.
यद् अनाद्यन्तम् अजम् अव्यक्तम् अक्षरम् चैतन्यम् महा-प्रपञ्चेन सह अयोऽग्निवत् अविविक्तम् सत्। Just as fire permeates the entire body of a red hot ball of iron, so also the pure consciousness permeates the entire world of manifestation. But pure consciousness as such ever remains what it is, unborn and unmanifest, without beginning and without end.
पण्डितैः तद् सर्वम् खलु इदम् ब्रह्म इति निर्णीतम् अस्य वाक्यस्य वाच्यार्थः इति विविक्तम् लक्ष्यः इति अपि। “All this verily is Brahman”. The wise say that there is a direct reference here to Brahman as consciousness, when it is taken along with its adjuncts, viz. the universe which it illumines. The same sentence refers to Brahman indirectly, when regarded as pure consciousness, and when considered apart from the universe.
विचक्षण स्थूलाद्यज्ञान-पर्यन्तम् कार्य-कारण-लक्षणम् सर्वम् दृश्यम् अनात्मा इति विजानीहि। Let the wise people therefore note that all the objects of knowledge are bound together as cause and effect. This law holds good at all level – beginning with gross matter, and going on right up to Māyā. They all belong to the region of the Anātman i.e. that which is not Ātman.
अन्तःकरण-तद्-वृत्ति-द्रष्टृ नित्यम् अविक्रियम् यद् चैतन्यम् तद् आत्मा इति सूक्ष्मया बुद्ध्या बुध्यस्व। The nature of the Ātman describedAs the Ātman is pure consciousness, it undergoes no change. It remains as the eternal witness of all changes. In itself it is the knower. The intellect is the object of its knowledge. The Ātman as such is at no time an object of knowledge.
एषः प्रत्यक् स्वप्रकाशः निरंशः असङ्गः शुद्धः सर्वदा एक-स्वभावः नित्याखण्डानन्द-रूपः निरीहः साक्षी चेता केवलः निर्गुणः च। The Ātman, which is the innermost Self of all is self-effulgent, devoid of parts, unattached, pure and subject to no kind of modification. It is bliss eternal. It is this witnessing Ātman that is this source of all consciousness. It is indivisible, free from adjuncts, and devoid of all attributes.
प्रत्यक् न एव जायते न उ वर्धते किञ्चिद् न अपक्षीयते नाशम् न एव अयं आत्मा नित्यः शाश्वतः पुराणः (अस्ति) असौ शरीरे हन्यमाने न हन्यः (भवति)। The Ātman is not subject either to birth and growth, or to death and dissolution. It is our inmost nature. It is devoid growth, decline, and death. The Ātman is not killed when the body is destroyed.
जन्मास्तित्व-विवृद्धयः परिणतिः अपक्षतिः च नाशनम् (एताः) षड्-विकृतयः नाना-विधाः व्याधयः दृश्यस्य एव भवन्ति स्थूलत्वादि च नीलतादि अपि मितिः वर्णाश्रमादि-प्रथा इमे वपुषः दृश्यन्ते च तद्-विक्रिया-साक्षिणः आत्मनः न (भवति)। It is only the objects of knowledge that undergo all the six-fold modifications, such as conception, birth, growth, change, decline and dissolution. It is only of them that we may predicate form such as grossness; colour such as blueness; size, rank and station and they alone are subject to disease. But they do not refer to the Ātman who is the eternal witness of them all.
विमोहतः अस्मिन् आत्मनि अनात्मत्वम् अनात्मनि आत्मताम् पुनः विपरीततया अध्यस्य संसरन्ति। But people superimpose the Ātman upon that which is not Ātman, and conversely they superimpose that which is not Ātman upon the Ātman. That is why, out of erroneous knowledge, they become subject to the bonds of saṃsāra.
(मूहाः) भ्रान्त्या अहम् मनुष्यः अहम् द्वि-जः अहम् तज्-ज्ञः अहम् अज्ञः अहम् अतीव पापी भ्रष्टः अस्मि शिष्टः अस्मि सुखी च दुःखी (अस्मि) इति एवम् विमुह्य आत्मनि कल्पयन्ति। It is as a result of such superimposition that wrong ideas come to prevail. It is then that one thinks of oneself to be a human being, a twice-born, and as being wise or not wise. That is why again one considers oneself to be learned and happy or to be a sinner and a fallen being.
(जनाः) बुद्धि-दोषात् अतथाविधे अस्मिन् आत्मनि अनात्मनः जन्म-जरा-मृति-क्षुधा-तृष्णासुख-क्लेश-भयादि-धर्मान् विपर्ययेण हि आरोपयन्ति। It is only on account of the defect of the intellect that one wrongly superimposes the ideas of birth, old age and death; of those of thirst, fear, pleasure and pain upon the Ātman. All these are the characteristics of what is not the Ātman. As for the Ātman, its nature is entirely different.
भ्रान्त्या यत्र यद्-अध्यासः तत्-कृतेन गुणेन वा दोषेण अणु-मात्रेण अपि सः क्वचिद् न सम्बध्यते। Inasmuch as all superimposition is due to delusion, all these attributes, whether they be merits or shortcomings, in no way affect the nature of the Ātman, even though they may be superimposed upon the Ātman.
मरुत् मृग-तृष्णाम्बु-पूरेण आर्द्रत्वम् किम् ऋच्छति शङ्खः किम् उ दृष्टि-संस्थित-पीतेन पीतायते। The air, for instance, does not become humid as a result of moisture which seems to emanate from a mirage; nor does a white conch shell turn yellow when seen through a jaundiced vision.
Otherwise Mis-Identifying with Untruth
बाल-कल्पितनैल्येन किम् व्योम मलिनायते। (शिष्यः उवाच) प्रभो अविषये प्रत्यग्-आत्मनि अनात्माध्यासः कथम् (भवति)। Nor does the sky turn blue merely because a child imagines it to be true.The disciple asks:How is it possible, Revered Sir, for one to superimpose upon the pure consciousness all these attributes which do not, in reality, appertain to it?
(लोकाः) हि पुरः दृष्टे विषये विषयान्तरम् अध्यस्यन्ति तद् सादृश्याद्यनुबन्धतः शुक्ति-रज्ज्वादौ दृष्टम्। It is only in the case of the direct objects of perception that people superimpose certain attributes upon other objects, by virtue of their seeming similarity. When the mother-of-pearl is mistaken for silver or the rope is mistaken for a snake, it is this principle that operates.
स्वामिन् परत्र पूर्व-दृष्टस्य अवभासः स्मृति-लक्षणः (अस्ति) सः अध्यासः अगोचरे आत्मनि कथम् भवेत्। Superimposition is nothing more than the qualities of a particular object being imagined as though they are present in something else. These qualities were perceived in a different context and they have remembrance as their basis. But the Ātman is not an object of perception. How is it possible to superimpose upon it the attributes which do not appertain to it?
आत्मा कदा अपि न अनुभूतः अननुभूतस्य वस्तुनः विलक्षणे अनात्मनि सादृश्यं कथम् सिध्यति। It has been said that the Ātman cannot be perceived by the senses. If at no time can the Ātman be an object of knowledge, what can it have in common with external object all of which should be classified as not being the Ātman and how can they have anything in common with the Ātman?
एषः अनात्मनि आत्मताध्यासः कथम् समागतः एतस्य निवृत्तिः केन उपायेन कथम् सिध्यति। How did the superimposition of the Ātman upon the Anātman come to take place? Can it be negated and if so, by what means?
ईश-जीवयोः उभयोः उपाधि-योगः समः एव (एवम् सति) बन्धः जीवस्य एव कथम् (भवति) तद् ईश्वरस्य कथम् न अस्ति। We have seen that both Īśvara and the jīva have the same adjuncts in common. How does it then happen that the jīva alone becomes bound, but not Īśvara?
सर्वज्ञ करुणा-निधे श्रीगुरो दया-दृष्ट्या एतद् सर्वम् करामलकवत् स्फुटम् प्रतिपादय। May it please you, Revered Sir, to make all this as clear to me as the myrobalan fruit that is placed in the palm of one’s hand and, out of your abounding grace, to explain it to me fully.
(श्रीगुरुः उवाच –) आत्मा सावयवः न एकस्य अस्य अस्मत्-प्रत्ययार्थत्वात् सर्वशः अपरोक्षात् च विषयः न इष्यते। The spiritual guide says:The Ātman is not a compound of parts and whole. At no time does it become an object of knowledge, even though, every one refers to it by the term ‘I’ or the self; for it is without a second and is known immediately within oneself.
आत्मनः प्रसिद्धिः अस्ति एव च अहम् न अस्मि इति प्रत्ययः कस्य अपि न दृश्यते प्रत्यग्-आत्मनि हि (तादृक् ज्ञानम्) न अस्ति। The existence of the Ātman is a fact of experience. No one ever thinks, ‘I do not exist.’ Therefore no one ever doubts the existence of the innermost Ātman.
कस्य अपि स्व-सद्-भावे प्रमाणम् न अभिकाङ्क्ष्यते प्रमाणानाम् च प्रामाण्यम् यन्-मूलम् किम् तु बोधयेत्। That is why no one ever demands a proof for one’s own existence. The existence of pure consciousness is therefore an axiom of knowledge; for upon that is based all other proofs.
यथा मेघ-वृन्दैः अयम् भानुः तथा माया-कार्यैः अहम्-आदिभिः तिरो-भूतः एषः आत्मा न अनुभूयते। Like the sun that lies hidden behind a cluster of cloud formations, the Ātman lies veiled by its own ego. All that is the effect of Māyā. That is the reason why we do not know the Ātman as an object of knowledge.
सद्भिः पुरः-स्थे एव विषये वस्तुनि अध्यस्यताम् इति नियमः न कृतः अत्र भ्रान्तिः एव कारणम्। No wise man has ever laid down a law that superimposition must necessarily deal only with known objects, which are perceptible to the senses. It is enough if there is delusive knowledge, or mistaken identify, for it to operate.
यथा अबुधाः दृग्-आद्यविषये व्योम्नि नीलतादि (अध्यस्यन्ति) तथा मति-भ्रमात् एव अस्मिन् आत्मनि अपि अध्यस्यन्ति। The sky (i.e. space) for example is not an object of perception, but people, out of their ignorance, imagine that the sky is blue. Such is the case with the Ātman also. In both these instances, the delusion of the intellect is the only cause.
अनात्मनि आत्मताध्यासे सादृश्यम् न अपेक्षते अयम् शङ्खः पीतः इति आदौ किम् सादृश्यम् अपेक्षितम्। It is not necessary to have identical attributes between any two given objects for the law of superimposition to operate, for what is there that is in common between a jaundiced vision and a conch shell that the latter should seem to be yellow in colour?
अस्मिन् निरुपाधि-भ्रमेषु (सादृश्यस्य) अपेक्षा न एव प्रदृश्यते सोपाधिषु रज्जु-सर्प-भ्रमादिषु एव तद् दृष्टम्। In the absence of the limiting conditions, there is no need for similarity as a preliminary condition for the law of superimposition to operate. It is only in those instances where there are limiting conditions, as in the case of the rope being mistaken for a snake, that there should be similarity in order that superimposition might take place.
तथा अपि किञ्चिद् सादृश्यम् वक्ष्यामि तत्-परः (सन्) शृणु अयम् आत्मा अत्यन्त-निर्मलः सूक्ष्मः अतिभास्वरः (अस्ति)। But the absence of limiting conditions does not preclude the possibility of similarity. It has been already stated that the Ātman is pure and is extremely subtle. The Ātman shines by the light of its own consciousness.
तथा एव बुद्धिः सत्त्वात्मा साभासा भास्वरा अमला (अस्ति) यथा स्फटिकः सूर्यवत् भाति सांनिध्यात् आत्मवत्। In as much as the intellect is extremely pure and transparent, it is akin to the Ātman. By virtue of its proximity to the innermost Ātman, it catches the light of the Ātman just as a crystal set in sunlight reflects light.
ततः बुद्धिः आत्माभासा ततः मनः बुद्ध्याभासम् अक्षाणि मन-आभासानि इदम् वपुः अक्षाभासम्। The intellect catches the light of the Ātman. Similarly again, the mind catches the light of the intellect, and the senses in their turn catch the light of the mind. Finally, the physical body comes to feel what is comprehended by the sense organs. That is why one comes to think that the Ātman is constituted out of a combination of the body and the sense organs although in reality such is not the case.
बालानाम् प्रतिबिम्बादौ इव मूढानाम् (अध्यासः) दृश्यते बुद्धौ अध्यास-कारणम् आत्मनः सादृश्यं विद्यते। That is why ignorant people mistake the intellect for the Ātman. They superimpose the reflection and the reflector upon that which is reflected. That is why in this respect such people are no better than children. (PancD.4.11)
अनात्मनि अहम् इति एव यः अयम् अध्यासः ईरितः उत्तरोत्तराध्यासे पूर्व-पूर्वः तु कारणम् स्यात्। The moment something which is other than the Ātman is mistaken for the Ātman, a chain reaction takes place. Every act of superimposition becomes in turn the cause of the next superimposition in the series.
सुप्ति-मूर्छोत्थितेषु एवः संसार-लक्षणः दृष्टः अतः एषा अविद्या अनादिः च संस्कारः अपि तादृशः। It is only when we wake up from the stage of deep sleep, or from a trance, that we perceive the characteristics of saṃsāra. But it is all the outcome of avidyā and avidyā as such is almost beginningless, for it is without a cause.
अध्यास-बाधागमनस्य कारणम् प्रवक्ष्यामि समाहितात्मा (सन्) शृणु यस्मात् इदम् जन्माप्यय-व्याधि-जरादि-दुःखम् अनर्थ-जातम् प्राप्तम्। I shall now tell you what are the evil consequences that flow from superimposition. I shall also point out to you how superimposition comes to take place. Be calm of mind and listen to me patiently. You will perceive from what source it is that all the ills of life, such as birth, disease, old age and death come to be superimposed upon the Ātman.
आत्मोपाधेः अविद्यायाः महत् शक्ति-द्वयम् अस्ति विक्षेपः च आवृतिः इति याभ्याम् आत्मनः संसारः। We have already stated that avidyā is an adjunct of the Ātman. That adjunct has a two-fold characteristic. It veils the Ātman, and at the same time it projects the Ātman upon what is not the Ātman. That is why the Ātman feels the bonds of mundane existence.
आवृतिः तमसः शक्तिः तद् हि आवरण-कारणम् सा मूलाविद्या इति प्रोक्ता यया जगत् संमोहितम्। The term ‘mūlāvidyā’ or ignorance at the very root is used in order to designate the world-bewitching power of Māyā. By virtue of its inherent power of tamas, it veils the Ātman from the ken of our minds.
विवेकवान् अपि अतियौक्तिकः अपि श्रुतात्म-तत्त्वः अपि च पण्डितः अपि यया शक्त्या संवृत-बोध-दृष्टिः इमम् आत्म-स्थम् आत्मानम् न वेद। However clever one may be, learned in the Śāstras, acute in reasoning, and also having some vague idea of the Ātman, one may not yet be fully aware how deep-seated mūlāvidyā is, and how it has its basis in the Ātman.
रजसः तु विक्षेप-नाम्नी शक्तिः पुरुषस्य नित्यम् प्रवृत्ति-हेतुः (भवति) यया आत्मनि एतद् स्थूलादि-लिङ्गान्तम् अशेषम् असत् एव सदा सूयते। By virtue of its inherent rajas, or activity, Māyā projects the semblance of the Ātman upon that which is not the Ātman. Thus the only reality, Ātman, is projected upon a number of unreal objects. They include both the gross and the subtle bodies. It is on account of the presence of this rajas quality that people exert themselves.
यथा निद्रा अप्रमत्तम् पुरुषम् समावृणोति तथा विक्षेप-शक्तिम् परिजृम्भयन्ती इयम् आवृति-शक्तिः अपि प्रतीचम् अन्तर् आवृणोति। Just as deep sleep envelops the intellect of one who is vigilant, so also the power of veiling hides the innermost Ātman, who is made manifest in the antaḥ-karaṇa by the power of projection.
आवरणाभिधानया महत्या शक्त्या अमल-स्वरूपे (आत्मनि) समावृते सति पुमान् मोहात् अनात्मनि एषः अहम् एव (अस्मि) इति आत्मत्व-बुद्धिम् विदधाति। When the pure nature of the Ātman becomes hidden by the veiling power of Māyā, out of the resultant delusion people superimpose the idea of the one Ātman upon all those things that are not the Ātman. In this way everyone says to himself, ‘I am all these, and nothing more’.
यथा प्रसुप्ति-प्रतिभास-देहे स्वात्मत्व-धीः (भवति) तथा हि एषः तस्य अनात्मनः जन्माप्यय-क्षुद्-भय-तृट्छ्रमादीन् धर्मान् आत्मनि आरोपयति। Just as one tends to superimpose the idea of the Ātman upon the physical body, with which one is invested in a dream, in the same way, in the waking state also one superimposes upon the Ātman diverse concepts such as birth and death, hunger and fear, thirst and the capacity to take pains and strive, although in reality none of these attributes are inherent in the Ātman.
(आत्मा) विक्षेप-शक्त्या परिचोद्यमानः उभयात्मकानि कर्माणि करोति उपात्तम् एतत्-फलम् अपि भुञ्जानः भवाम्बु-राशौ परिभ्रमति एव। Thus it is that when one is impelled by the power at projection, one superimposes upon the Ātman various kinds of activities and as a result of it experiences the consequences that flow from them such as good and evil. That is how people wander about lost in the sea of saṃsāra.
अध्यास-दोषात् प्रबल-प्रतीचः अयम् संसार-बन्धः समुपागतः यद्-योगतः गर्भ-वास-जन्माप्यय-क्लेश-भयैः अजस्रम् क्लिश्यति। On account of the evil consequences that flow from such superimposition, one imagines that the Ātman is bound by earth-born ties such as birth and death, or hardship and hunger.
वस्तुनः यः अन्यथा-ग्रहः एषः खलु अध्यासः नाम स्वाभाविक-भ्रान्ति-मूलम् संसृतेः आदि-कारणम् (अस्ति)। It is this mistaken notion of regarding that which is not the Ātman as though it were the Ātman that lies at the basis of all superimposition and it is the origin of all the delusion to which all human beings are subject. It is also the cause of saṃsāra, for it implies the idea of agency and of experiencing the consequence of it.
आत्मनः यः अन्यथा-ग्रहः तद् सर्वानर्थस्य बीजम् ततः सन्तत-क्लेश-लक्षणः संसार-सम्पातः (भवति)। It is this superimposition of that which is not the Ātman upon the Ātman which is the cause of all mundane existence. If there were no such thing as superimposition, there would be no saṃsāra.
अध्यासात् एव संसारः (भवति) अध्यासे नष्टे न दृश्यते त्वम् बद्ध-मुक्तयोः तद् एतद् उभयम् स्पष्टम् पश्य। The fact is, saṃsāra is entirely dependent upon superimposition for its seeming existence and if there were no superimposition, there would be no saṃsāra. It is this ‘saṃsāra’ that makes all the difference between those who are bound, and those who are free.
प्रवृत्तितः बद्धम् विद्धि निवृत्तितः मुक्तम् विद्धि प्रवृत्तिः एव संसारः निवृत्तिः मुक्तिः इष्यते। Know for certain that action binds whereas renunciation liberates. The reason for it is that action is itself saṃsāra. Therefore, the renunciation of action is liberation (mukti).
मिथ्या-ज्ञान-पुरः-सरः सः अयम् अध्यासः रज्जु-सर्पवत् असत्कल्पः अपि आत्मनः संसारम् तनुते। As has been already said, ignorance is the cause of superimposition and ignorance as such has no being. It is therefore unreal. Even though it is nonexistent, it creates the illusion of saṃsāra and that is the reason why the analogy of the rope that is mistaken for a snake is so appropriate.
जीववत् परमात्मनः उपाधि-योग-साम्ये अपि उपाधि-भेदात् बन्धः तत्-कार्यम् अपि किञ्चन न उ। The Paramātman and the Jīvātman are alike endowed with certain adjuncts. But the Paramātman is not bound and does not feel the effect of the adjuncts. The reason for it is that the adjuncts of the Jīva are altogether different from those of the Paramātman.
अस्य शुद्ध-सत्त्व-प्रधाना माया उपाधिः तु यत्र अस्य अल्प-भावः न अस्ति सत्त्वस्य एव उत्कृष्टता (अस्ति) तेन विक्षेपः तत्-कृतः बन्धः लेश-मात्रः न उ। Māyā in which pure sattva is predominant constitutes the adjunct of the Paramātman. That is the reason why the Paramātman is not bound, nor subject to the slightest limitation.
सर्व-ज्ञः अप्रतिबद्ध-बोध-विभवः देवः तेन एव स्वयम् निश्चलतया स्वाम् मायाम् अवलम्ब्य स्व-च्छन्द-वृत्तिः प्रभुः (सन्) सृष्टि-स्थित्यदन-प्रवेश-यमन-व्यापार-मात्रेच्छया स्वया शक्त्या तद् रजः तमः उभे संस्तभ्य कुर्वन् क्रीडति। As the universal Self is all-knowing, there is no bar to its consciousness. Therefore the Lord remains as the unmoving witness and is independent of all actions. He rests upon the power of His own Māyā which has the qualities of activity and the power of veiling Reality. Thus by his mere will, the Lord enters into the play of creation, sustenance and dissolution.
तस्मात् आवृति-विक्षेपौ किञ्चिद् कर्तुम् न शक्नुतः असौ स्वयम् एव तत्-प्रवृत्ति-निरोधयोः स्व-तन्त्रः। Neither the power of veiling the reality, nor that of projecting it upon the unreal can in any way affect the Lord. That is because the Lord is independent of both manifestation and annihilation.
सा श्रुतिः तम् एव धी-कर्मा इति वक्ति यतः महेशितुः आवृति-क्षेपयोः निग्रहानुग्रहे शक्तिः (अस्ति)। The Śruti says the Lord is endowed with universal knowledge which constitutes the means of action. Veiling and projecting, creation and dissolution, alike rest in Him. (MunU.1.1.9)
जीवोपाधौ तथा जीवे सत्त्वहानतः रजसः च तमसः एव प्राबल्यम् (भवति) तत्-कार्यम् बलवत्-तरम् (दृश्यते)। In the case of the individual, the jīvātman, the element of purity is not so dominant and it becomes subordinate to rajas and tamas. That is why both the qualities of action and inertia are the characteristics of the jīva.
तेन अस्य जीवस्य बन्धः च तत्-कृतः संसारः अपि सर्वदा सम्प्राप्तः यत्र सः भूयः दुःखम् ईक्षते। Hence it is that the embodied being feels as though it were bound, and as if subject to the mundane life of saṃsāra. As a result of it, the jīva becomes subject to sorrow and suffering.
अर्थ-विपर्ययः अध्यासः एतस्य संसृतेः हेतुः (पण्डिताः) अध्यास-मूलम् आवृति-लक्षणम् अज्ञानम् आहुः। But that is no more than the product of delusion and delusion is caused by superimposition. Inasmuch as it is the product of wrong notion, delusion tends to veil from oneself one’s own real nature.
अज्ञानस्य निवृत्तिः तु ज्ञानेन एव न कर्मणा अविरोधितया कर्म अज्ञानस्य बाधकम् न एव। By knowledge alone may ignorance be destroyed. Ignorance cannot be destroyed by action for action is not opposed to ignorance.
जन्तुः कर्मणा जायते कर्मणा एव प्रलीयते एषा जन्म-मृत्यु-परम्-परा कर्मणः एव कार्यम्। Thus as a result of action, beings come to be born and it is as a result of action again that they are destroyed. It is in this way that the vicious cycle of birth and death goes on.
कर्मणः एतस्मात् विलक्षणम् अन्यद् कार्यम् न अस्ति यतः तद् कर्म अज्ञान-कार्यम् अज्ञानेन वर्धते। There is nothing else that may be achieved by means of action. Action is the product of ignorance and it flourishes by means of ignorance.
यद् येन वर्धते तेन तस्य नाशः न सिध्यति येन यस्य सहावस्था (भवति तद् तस्य) निरोधाय न कल्पते। That by means of which anything flourishes can at no time be destroyed by it. Moreover as it is possible for them to co-exist, there need be no conflict between them.
कः तद्-उभयोः नाशकत्वम् न (नु) कल्पयितुम् क्षमः सर्वम् कर्म सदा अज्ञानस्य सर्वदा अविरोधि एव। Neither of these two entities could destroy the other. Such is the relationship between action and ignorance. Therefore, they are not incompatible.
ततः कर्मणा अज्ञानस्य विच्छित्तिः न एव सिध्यति तत्-क्षणे यत्-संयोगः यस्य प्रध्वस्त-जनकः अस्ति। It follows that ignorance cannot be destroyed by means of action. Let us therefore find out that, which by its very presence destroys everything which is opposed to it.
भिन्न-स्वभावयोः तयोः एव विरोधित्वम् युक्तम् यद्वत् तमः-प्रकाशयोः परस्-पर-विरोधिता (अस्ति)। We find an instance of it in light and darkness which are antithetical and therefore the one destroys the other.
तद्वत् उभयोः अज्ञान-ज्ञानयोः एव (विरोधः) दृश्यते ज्ञानेन विना तस्य नाशः केन अपि न सिध्यति। In the same way, knowledge and ignorance are antithetical and therefore it follows that it is only by means of knowledge that ignorance may be destroyed.
तस्मात् सुधीः अज्ञान-विच्छित्त्यै ज्ञानं सम्पादयेत् आत्मानात्म-विवेकेन ज्ञानम् सिध्यति अन्यथा न। It is incumbent upon the wise person that he should acquire knowledge so that he might dispel all ignorance. It implies that without discrimination there can be no knowledge; for discrimination is the only means of knowing the real nature of the Ātman.
तस्मात् युक्त्या आत्मानात्मनोः विवेचनम् करणीयम् येन अनात्मनि आत्मता-बुद्धि-ग्रन्थिः विदीर्यते। We should therefore avail ourselves of the power of reason in order to distinguish the Ātman from all that which is not the Ātman. It is only by cutting asunder the knot of ignorance, that it is possible to separate the Ātman from that which is not the Ātman. (MunU.2.2.7)
आत्मानात्म-विवेकार्थम् अयम् विवादः निरूप्यते येन आत्मानात्मनोः तत्त्वम् विविक्तम् प्रस्फुटायते। We shall now bring out, in the form of a discussion, the various conflicting views regarding the real nature of the Ātman. In this way we shall point out how the Ātman may be distinguished from all that which is not the Ātman.
अश्रुत-वेदान्ताः स्वयम् पण्डित-मानिनः ईश-प्रसाद-रहिताः च सद्-गुरोः बहिर्-मुखाः मूढाः… I shall now tell you how those ignorant persons, who have not studied the Vedas, who imagine that they are very learned, who are devoid of the grace of God, who are at the same time averse to being instructed in the Vedānta by the wise, keep on disputing about the nature of the Ātman.
विवदन्ति तम् प्रकारम् वक्ष्यामि सादरम् शृणु कश्चिद् अत्यन्त-पामरः पुत्र आत्मा इति मन्यते। The doctrine that the son is the SelfSome of them indulge in vain disputation, without being any the wiser for it. The most foolish among them are those persons who identify the Ātman with something external to themselves. One such view is that one’s own son is one’s Ātman.
आत्मनि इव स्व-पुत्रे अपि प्रबल-प्रीति-दर्शनात् पुत्रे तु पुष्टे अहम् पुष्टः नष्टे अहम् नष्टः इति अतः। It is out of the strength of one’s parental affection that a man says, ‘I am prosperous’, when his son prospers; and conversely cries out ‘I am undone’, when he happens to lose his son.
अनुभूति-बलात् अपि च युक्तितः अपि वै पुत्रनामा आत्मा असि एवम् श्रुतिः वदति इति श्रुतेः अपि च। In support of their views they might draw arguments from reason and from Śruti, and even quote the Śruti which says that one’s own son is verily one’s Ātman.
यथा दीपात् दीपः (प्रज्वाल्यते) तद्वत् पितुः पुत्रः प्रजायते तनये पितुः गुणानाम् बीजाङ्कुरवत् ईक्षणात्। Just as a sprout is but the seed continued, and just as a lighted lamp is but a continuation of the light that kindles it, so also, they say, the father and the son are one, for the qualities of the father are seen in the son.
अतः अयम् पुत्रः आत्मा (अस्ति) इति भ्रान्तिमत्-तमः मन्यते अन्यः तु पुत्रः कथम् आत्मा (भवितुम् अर्हति) इति तन्-मतम् दूषयति। The doctrine that the body is the SelfOne who is ignorant might therefore regard one’s own son as one’s Ātman. Some one else, who may be equally ignorant, might well dispute its validity and ask, ‘How is it possible?’
प्रीति-मात्रात् पुत्रः कथम् आत्मा भवितुम् अर्हति अन्यत्र क्षेत्र-पात्र-धनादिषु अपि प्रीतिः ईक्ष्यते। The only link between father and son is the bond of love. But the bond of love unites us with many other things, such as the property we possess, the utensils we make use of, and the wealth that we own.
अस्मिन् देहे प्राणिनाम् पुत्रात् विशिष्टा प्रीतिः इष्यते भवने प्रदीप्ते जन्तुः पुत्रम् त्यक्त्वा पलायते। Instances are not wanting of people feeling greater attachment to their own physical body, than to the children begotten of themselves. Consequently, if a house should catch fire, a man might leave his children to perish in the flames, and try to save himself physically.
(जनः) देहार्थम् तम् विक्रीणाति च प्रतिकूलम् निहन्ति तस्मात् च तनयः तु कदाचन आत्मा न भवेत्। There are instances of people selling their children in order that they might keep alive. There are also instances of parents killing children when the latter turn hostile. Some therefore say that it is not right that one should regard one’s own son as verily one’s Ātman.
सुते दीपवत् पितुः गुण-रूपादि-सादृश्यम् न (भवति) अव्यङ्गात् व्यङ्गः अपि सु-गुणात् दुर्-गुणः जायते। There are certain physical characteristics and some mental traits that cannot be inherited; and to that extent, the analogy of the lighted lamp does not hold good. Beautiful parents might give birth to deformed children; and good parents may have wicked sons.
सर्वाः ताः युक्तयः अपि उक्तयः अपि च आभास-मात्राः पितृवत् गेहे सर्व-कार्येषु वस्तुषु पुत्रस्य… It is therefore a fallacy to think that one’s son is one’s Ātman. The father and the son are one, people say, only in relation to their looking after the affairs at home.
स्वामित्व-द्योतनाय अस्मिन् आत्मत्वम् उपचर्यते श्रुत्या तु पुत्रः आत्मा इति मुख्यया वृत्त्या न उच्यते। In this context the expression is figurative, for it indicates the nature of delegated authority. Nowhere is it stated in the Śruti in the literal and direct sense of the term, that the son is the very Ātman of the father.
तस्मात् पुत्रे औपचारिकम् आत्मत्वम् (अस्ति) मुख्यतः न देहः एव अहम्-पद-प्रत्ययार्थः इतरः न च। When we say that the father and the sone are one, we mean it in an indirect and complimentary sense. Therefore say some, when one refers to oneself by the term ‘I’, it is always to one’s physical body that one refers and to nothing more.
अहम् देहः (अस्मि) इति निश्चयः सर्व-जन्तूनाम् प्रत्यक्षः च एषः पुरुषः अन्न-रसमयः इति श्रुतिः अपि (अस्ति)। It is upon the basis of one’s own sense experience that every one is convinced of one’s own existence and therefore when one says, ‘I am’, the reference is always to one’s physical body. Such a view has the support of the Śruti which says, ‘This Being, the Puruṣa, is formed out of the essence of food.’ (TaitU.2.2.1)
(श्रुतिः) अस्य पुरुषत्वम् वदति ततः पुरुषः स्वात्मा हि (अस्ति) अयम् देहः एव आत्मा इति चार्वाकेण विनिश्चितम्। Upon the authority of Śruti therefore we may identify the Ātman with the physical body. It is this view that has the support of the Cārvakas who opine that there is no Ātman other than the physical body.
असहमानः अन्यः पृथग्-जनः तन्-मतम् दूषयति नु देहः आत्मा कथम् स्यात् पर-तन्त्रः हि अचेतनः (अस्ति)। The doctrine that the senses are the SelfBut those who are not willing to accept it, might question its validity. Such person might say, ‘Inasmuch as the physical body is devoid of free will, it cannot be said to be sentient. How then may we say that it is the Ātman?
अयम् इन्द्रियैः चाल्यमानः चेष्टते स्वतः क्वचिद् न (अयम्) गृह-मेधिनाम् गृहवत् चक्षुर्-आदीनाम् आश्रयः। The body acts only when it is impelled by the sense organs, and it does not act of its own accord. The body is in relation to the sense organs which animate it, what a house is to the dweller within it.
(देहः) बाल्यादि-नानावस्थावान् शुक्ल-शोणित-सम्भवः (अस्ति) अतः देहस्य आत्मत्वम् कदा अपि न उपपद्यते। The physical body is but the outcome of the symbiosis of the germ plasma. It is subject to disease, as well as to the various changes that take place from infancy to youth and on to old age. Therefore it cannot be reasonably maintained that the physical body is the Ātman.
अहम् बधिरः अहम् काणः च मूकः (अस्ति) इति अनुभूतितः इन्द्रियाणि आत्मा भवन्ति येषाम् अर्थ-वेदनम् अस्ति। A man says, ‘I am deaf’; another says, ‘I am blind’; and a third thinks that he is dumb. All that lies within the scope of sense experience. Inasmuch as such knowledge is based upon the power of cognition, some ask if we may not identify the Ātman with the sense organs.
देहे प्राणाः एतम् प्रजा-पतिम् एत्य इति ऊचुः इति श्रुत्या एव इन्द्रियाणाम् चेतनत्वम् प्रतिपाद्यते। In the Śruti it is said that the senses came to Prajā-pati and said thus and thus. Would it not imply that the senses are endowed with consciousness, and may we not identify the senses with the Ātman? (ChanU.5.1.6-7)
यतः तस्मात् इन्द्रियाणाम् आत्मत्वम् युक्तम् इति अमुम् निश्चयम् असहमानः अन्यः पृथग्-जनः दूषयति। Another person, perhaps no more learned than the others, might be unwilling to accept this conclusion, and might be prone to raise objections.
इन्द्रियाणि तु कथम् आत्मा (भवेयुः) कुठारवत् करणानि (सन्ति) कुठारादेः करणस्य चेतनत्वम् न हि ईक्ष्यते। The doctrine that the vital force is the SelfSuch a one might say, ‘How are we justified in identifying the Ātman with the sense organs? The sense organs are but the instruments of action. An axe, for instance, is an instrument; but no one says that it is endowed with consciousness.
श्रुत्या इन्द्रियाणाम् अधिदेवताम् एव इन्द्रियेषु उपचर्यते साक्षात् चेतनत्वम् तु न उदीर्यते। It is true that the Śruti refers to the various deities as presiding over the function of the several organs of perception and knowledge; but it is only an indirect reference. But the Śruti does not state anywhere categorically that the sense organs are endowed with consciousness.
अचेतनस्य दीपादेः यथा अर्थाभासकता तथा एव जडानाम् चक्षुर्-आदीनाम् अपि सिध्यति। A lamp for instance sheds light, but it does not imply that the lamp is conscious. May it not be that the senses also shed light upon the various objects of knowledge without ceasing to be unconscious matter?
अयम् पञ्च-वृत्तिकः प्राणः इन्द्रियाणाम् चेष्टयिता सर्वावस्थासु अवस्थावान् सः अयम् आत्मत्वम् अर्हति अहम् क्षुधावान् तृष्णावान् इत्यादि अनुभवात् अपि (प्राणः आत्मा)। As for the prāṇa, it has a five-fold function. It makes the sense organs active, and is ever present in all the three stages of consciousness. The prāṇa alone is fit to be called the Ātman, and it is also in conformity with the experience of people; for one says, ‘I am hungry. I am thirsty’ and so on.
यस्मात् श्रुत्या अन्यः अन्तरः आत्मा प्राणमयः इति ईर्यते तस्मात् प्राणस्य आत्मत्वम् युक्तम् करण-संज्ञानाम् क्व अपि न उ। It has also the support of the Śruti, which says, ‘There is something else, compact of prāṇa, the inner Ātman.’ It therefore stands to reason that the prāṇa is the Ātman; but not the sense organs which are but the instruments of the Ātman. (ChanU.7.15.1, BrhUEng.3.4.1)
इति अपरः जडः एतस्य निश्चयम् दूषयति प्राणः कथम् आत्मा भवति एषः आन्तरः वायुः एव। The doctrine that the mind is the SelfAnother, not more learned, may reject such a conclusion as being unwarranted. He might raise the following objections: ‘How can the prāṇa be the Ātman? What is prāṇa, other than the air that is in our lungs?’
भस्त्रिका-वायुवत् मुहुः बहिः याति अन्तर् आयाति हितम् वा अहितम् वा स्वम् अन्यद् वा न किञ्चन वेद। In this respect it is like the wind that plays in a pair of bellows; for it enters the lungs and comes out. Can prāṇa discriminate between good and evil? Is it endowed with consciousness? Does it know what is external to it?
(प्राणः प्राणः) जड-स्वभावः चपलः च सर्वदा कर्म-युक्तः सुप्ते मनसि स्थिते प्राणस्य भानम् न दृश्यते। Prāṇa is not sentient; it is unsteady, even though it is ever active. Moreover prāṇa is perceived only in conjunction with the mind. That is why in the stage of deep sleep, the existence of prāṇa is not perceived.
मनः तु सर्वम् जानाति यद् सर्व-वेदन-कारणम् तस्मात् मनः एव आत्मा प्राणः तु न कदाचन। But the mind (manas) is always conscious, and it understands everything. At the same time it is also capable of comprehending external objects. Would it not follow that it is not prāṇa, but the mind that is the Ātman? (MunU.2.2.7)
अहम् सङ्कल्पवान् चिन्तावान् च अहं विकल्पवान् इत्यादि अनुभवात् अन्यः अन्तरः मनोमयः आत्मा… We hear it said, ‘think’, ‘doubt’, ‘reflect’ and so on. From all these expressions, one might reasonably presume that it is the mind alone that is the Ātman. Moreover such a view has the support of the Śruti which says, ‘There is something else, which is compact of mind, the inner Ātman’.
इत्यादि-श्रुति-सद्-भावात् मनसः युक्ता आत्मता एतस्य इति निश्चयम् अपरः जडः दूषयति। Even though this view has the support of the Śruti and the backing of reason, it is also liable to be controverted. There are some disputants who are perhaps no wiser and yet advance a contrary opinion.
दृग्-आदिवत् करणस्य मनसः आत्मत्वम् (भवितुम् अर्हति) कर्तृ-प्रयोज्यम् करणम् कथम् तु स्वयम् न प्रवर्तते। The doctrine that the intellect is the SelfSuch persons might say, “The mind also is but a tool of the Ātman. In this respect it is no better than the eye, and the other sense organs. As a rule, all things that have an instrumental value are for the sake of something else, other than their own sake. Consequently they have no independent existence.”
यः करण-प्रयोक्ता कर्ता तस्य एव आत्मत्वम् अर्हति स्व-तन्त्रः पुरुषः आत्मा प्रयोज्यः न कदाचन। Therefore only the wielder of the tool may be said to be a doer; in that sense, the Ātman alone is the doer, for the Ātman alone is independent. If it were otherwise, the Puruṣa woud become a mere agent.
अहम् कर्ता अहम् भोक्ता सुखी अस्मि इति अनुभवात् अपि बुद्धिः आत्मा भवति अहङ्-कृतिः हि बुद्धि-धर्मः एव। ‘I am the doer’, ‘I am the enjoyer’, ‘I feel happy’ – from such expressions which we hear frequently, we see that it is the buddhi or the intellect that should be identified with the Ātman. It would then follow that this ‘I’ consciousness is a function of the buddhi or of the superior reason.
अन्यः अन्तरः विज्ञानमयः आत्मा इति निगमः वदति मनसः च अपि भिन्नम् कर्तृ-रूपम् विज्ञानमयम् आत्मानम् (वदति)। It has also the support of the Śruti, for it says, ‘There is something else, which is compact of the intellect, and that is the inner Ātman’. Some therefore say that we ought to identify the Ātman with the vijñānamaya kośa, for it is something other than the mind. (TaitU.2.4.1)
विज्ञानम् यज्ञम् तनुते च कर्माणि अपि तनुते इति श्रुत्या अस्य कर्तृता मुखतः प्रतिपाद्यते तस्मात् बुद्धेः आत्मता युक्ता इति बौद्धेन निश्चितम्। It is by means of this vijñānamaya kośa that all actions, as well as all sacrifices are performed. So says the Śruti. Thus, they say, the Śruti proves that it is the intellect that is the real doer, and therefore it would be reasonable to conclude that the intellect is the Ātman. In support of it, they say that it has the approval of the Buddhists also.
प्राभाकरः च तार्किकः तौ उभौ अपि अमर्षया बुद्धिः कथम् तु आत्मा (भवितुम् अर्हति) इति तन्-निश्चयम् दुषयतः। The doctrine that ignorance is the SelfBut such a view stands refuted by the Mīmāṃsakas and by the Tārkikas. They vehemently oppose it, and question the validity of the conclusion which identifies the Ātman with the buddhi. (BrSEng.2.2.19)
बुद्धेः अज्ञान-कार्यत्वात् प्रतिक्षणम् विनाशित्वात् च बुद्ध्यादीनाम् सर्वेषाम् अज्ञाने लय-दर्शनात्। They say, ‘The intellect is conscious of both knowledge and ignorance. It is but a ripple arising in the stream of consciousness, and has but a momentary existence. Moreover, where there is the negation of knowledge, as in deep sleep, the intellect does not function at all.’
अहम् अज्ञः इति आ-स्त्री-बालादि-गोचरात् अनुभवात् अज्ञानम् एव आत्मा भवति बुद्धिः तु न कदाचन। A woman might say, or even a child might say, ‘I do not know; I am ignorant’. In all such expressions which lie within the range of common experience, we see how the intellect becomes merged in avidyā, the negation of knowledge. Would it not imply that the Ātman is not therefore compact of the buddhi, but of ajñāna or ignorance?
अन्यः तु अन्तरः आनन्दमयः आत्मा इति वेदः अपि विज्ञानमयात् अन्यम् तथा परम् आनन्दमयम् आत्मानम् वदति। Moreover, the Vedas categorically declare that there is something other than the sheath of consciousness (vijñānamaya), and that is the sheath of bliss, the ānandamaya kośa. Some say that it is with this sheath that the Vedas tend to identify the Ātman. (TaitU.2.5.1)
दुःख-प्रत्यय-शून्यत्वात् आनन्दमयता मता सुप्तौ बुद्ध्यादि सकलम् अज्ञाने प्रविलीयते। This sheath is called the ānandamaya kośa, for it is exempt from the burden of sorrow. We see how in the stage of deep sleep there is a complete cessation of pain. At this level of consciousness, the intellect lies submerged in Māyā and ceases to function.
ततः दुःखिनः अपि सुषुप्तौ तु आनन्दमयता (भवति) सुप्तौ किञ्चिद् न जानामि इति अनुभूतिः च दृश्यते। Even that person who is miserable has only to fall asleep and enter the stage of deep sleep, to feel that he is steeped in bliss. And when he emerges from the stage of deep sleep, he is conscious of the fact that he has slept well, and was not aware of anything; and this lies within the experience of all.
यतः एवम् अतः अज्ञानस्य आत्मता ध्रुवम् युक्ता हि इति तन्-निश्चयम् भाट्टाः स्व-युक्तिभिः दूषयन्ति। Even this view stands refuted by the followers of Kumārila Bhaṭṭa. They point out that if bliss were merely the absence of sorrow, it would follow that ignorance is the attribute of the Ātman; but any such conclusion would be unwarranted either by logic or by reason.
अज्ञानम् एव आत्मा कथम् (भवितुम् अर्हति) ज्ञानम् च अपि उपलभ्यते ज्ञानाभावे अहम् अज्ञः इति च अज्ञताम् कथम् विद्युः अहम् सुखम् एव अस्वाप्सम् अत्र किञ्चन न जानामि। The doctrine that knowledge and ignorance are the SelfThey therefore ask, ‘How can we say that ignorance is an attribute of the Ātman, and how does the Ātman come to know that it is ignorant? Again by what agency does one come to recognize, soon after waking up, that one knew nothing, and had only the awareness of sound sleep?’
इति अज्ञानम् अपि ज्ञानम् प्रबुद्धेषु प्रदृश्यते (च) प्रज्ञान-घनः एव आनन्दमयः इति अपि श्रुतिः। Without granting the presence of consciousness at all the levels, it is not possible to say, when emerging out of deep sleep that one had slept well, and was not aware of anything. That is why, they say, the Śruti asserts that the Ātman is compact of knowledge and of bliss. (ManU.5)
सा स्वयम् एव उभयात्मत्वम् प्रब्रवीति अतः आत्मा आत्मनः खद्योतः इव चिज्-जड-तनुः सम्मतः। In the opinion of some, knowledge and ignorance are both the characteristics of the Ātman; the Ātman, they say, is like a fire-fly, sometimes shedding light, and at other times hiding itself in darkness.
(आत्मा) घट-कुड्यादिवत् जडः केवलाज्ञानमयः न इति अपरः जडः एतेषाम् निश्चयम् दूषयति। The doctrine that the void is the SelfAnother ignorant person, who too may be in the dark, might possibly refute even this view. He might say, ‘Such a conclusion reduces the Ātman to the level of what is not sentient, and brings it on a level with such objects as pots and pans’.
तेजस्-तिमिरवत् तु तयोः परस्-पर-विरुद्धत्वात् ज्ञानाज्ञानमयः आत्मा कथम् भवितुम् अर्हति। It is not possible to give a satisfactory explanation as to how both knowledge and ignorance could co-exist, inasmuch as the one is the very negation of the other.
तमः-प्रकाशवत् हि ज्ञानाज्ञानयोः सामानाधिकरण्यम् वा संयोगः वा समाश्रयः न सिध्यति। In the absence of a common ground, there can be no union between them. Nor is there anything other than these, upon which both of them may be dependent. Just as we cannot have light and darkness simultaneously, so also we cannot have knowledge and ignorance at the same time.
अज्ञानम् विज्ञानम् अपि वा बुद्धिः अपि च तद्-गुणाः सुषुप्तौ न उपलभ्यन्ते अपरम् यद् किञ्चिद् अपि वा। In the stage of deep sleep we do not perceive anything whatever. At that level of consciousness, there is neither ignorance nor knowledge; there is neither the intellect nor any of its characteristics; there is neither the knower nor the known.
मात्रादि-लक्षणम् किम् नु शून्यम् एव उपलभ्यते सुषुप्तौ अन्यद् न अस्ति एव अहम् अपि न आसम् इति अनु… The only characteristic of deep sleep is the consciousness of the void. “Neither I, nor any of these things ever existed” that is all that persists, and is remembered afterwards.
यद् (एवम् अस्ति) सर्वैः सुप्तोत्थित-जनैः शून्यम् एव अनुस्मर्यते ततः शून्यम् एव आत्मा ज्ञानाज्ञान-लक्षणः न। Such being the experience of all, when waking up from the stage of deep sleep, might it not follow that there is nothing else other than the void, or śūnya, with which to identify the Ātman? If that were true, it would follow that the Ātman is not a compound of knowledge and ignorance as has been stated.
यतः वेदेन अपि इदम् अग्रे असद् एव आसीत् इति स्फुटम् निरुच्यते तस्मात् शून्यस्य एव आत्मता मता। The Vedānta states explicitly, ‘In the beginning, all this was non-sentient (asat)’. Would it not imply that in the opinion of the Śruti, the Ātman is śūnya? (ChanU.6.2.1)
पूर्वम् असन् एव घटः जायमानः प्रदृश्यते पुरा एव हि कुम्भः अन्तः स्थित्वा बहिर्-मुखः न उदेति। For instance, let us take a jar. In the beginning it was non-existent. It came into existence, as soon as it was made. We cannot say that the jar was there potentially in the beginning, and later on it merely became manifest; for any such view is contrary to experience.
यद् (एवम् अस्ति) तस्मात् इदम् सर्वम् सत् असतः समजायत ततः सर्वात्मना शून्यस्य एव आत्मत्वम् समर्हति। Some therefore say that existence came out of nonexistence, and consequently, from whatever point at view we might look at it, we must necessarily accept the view that it is only the void or śūnya that should be called the Ātman.
इति एवं परस्-पर-विरोधिभिः पण्डितं-मन्यैः तत्-तन्-मतानुरूपाल्प-श्रुति-युक्त्यनुभूतिभिः… So far, we have seen how the self-styled scholars have been mutually contradicting one another. We also see now every school of thought selects a particular statement from the Śruti, and draws support by appealing to a fragmentary experience.
प्रतिवादिनाम् निर्णीत-मत-जातानि पण्डितैः श्रुतिभिः अनुभवैः च बाधकैः अपि खण्डितानि एव… The opinion advanced by any one school of thought is to turn rejected by all the other schools. They too appeal to the Śruti, and lean for support upon other aspects of experience.
यतः (एवम् अस्ति) तस्मात् तु श्रुति-युक्त्यनुभूतिभिः पुत्रादेः शून्यान्तस्य अनात्मत्वम् विशेषतः सुसाधितम्। In this way, many different views have been advanced. But not one of them has stood the test of criticism. All these views, beginning with one’s son as one’s Ātman, and ending with śūnya as the Ātman, have been controverted, one after the other. They do not have the support of the Śruti, or of reason, or of experience. (KathU.2.3.7-8)
महद्भिः प्रमाणान्तर-बाधितस्य याथार्थ्यम् न हि अङ्गी-क्रियते अतः पुत्रादि-शून्यान्तम् अनात्म-तत्त्वम् इति एव विस्पष्टम् सुजातम्। The wise and the learned do not accept any conclusion except those that have the support of the means of valid knowledge. That is why all these views beginning with one’s son and ending with śūnya have been rejected as not being the Ātman.
You are Only that Ultimate Reality
(शिष्यः उवाच) सुषुप्ति-काले सकले विलीने इह शून्यम् विना अन्यद् न उपलभ्यते शून्यम् तु अनात्मा ततः परः आत्माभिधानः कः अपि अर्थः तु न अनुभूयते। The disciple asks:Let us take the stage of deep sleep in which everything merges in its original cause. As a matter of experience, we do not find here anything except the void. You say that the Ātman is not śūnya. But we have no experience of the Ātman as such apart from śūnya.
यदि च आत्मा अस्ति (तर्हि) किम् उ न उपलभ्यते सुप्तौ यथा तिष्ठति (तत्र) किम् प्रमाणम् असौ किं-लक्षणः अहम्-आदिषु प्रबाध्यमानेषु सः स्वयम् कथम् न बाध्यते। If the Ātman is real, why is it that we do not know it as such? Where is the proof that the Ātman exists in deep sleep? What is the real nature of the Ātman? How can we prove that the Ātman remains unaffected when the ego has ceased to function?
गुरो मे हृदय-ग्रन्थि-लक्षणम् एतद् संशय-जातम् कृपया युक्ति-महा-खड्ग-धारया छिन्धि। May it please you, Revered Sir, to clarify all this for my faith is sorely assailed by many doubts, and I would fain put to flight all these errors of the mind, with the help of reason as with a sharp sword.
(गुरुः उवाच) अयम् अतिसूक्ष्मतरः प्रश्नः तव सदृशः मतः सूक्ष्म-बुद्धिषु एव सूक्ष्मार्थ-दर्शनम् प्रदृश्यते। The spiritual guide says:Subtle indeed are your questions, and they argue the existence of a subtle mind. Only those who are endowed with a subtle intellect can put such questions.
त्वया अधुना सूक्ष्मम् च मुमुक्षुभिः ज्ञातव्यम् परमम् रहस्यम् यद् यद् पृष्टम् सकलम् वक्ष्यामि शृणु। I shall explain to you in detail all that you have asked; listen patiently, so that other seekers after liberation may also know what the truth is, subtle and secret as it is.
सुप्तौ बीजे वटवत् स्व-कारणे अव्यक्ते अनुलीनम् बुद्ध्यादि सकलम् अविकृतात्मना तिष्ठति। The refutation of the doctrine of the void by VedāntaIn the stage of deep sleep the intellect and all that comprehends merge in their material cause. They are thus re-absorbed into the unmanifest. There they lie in Māyā, without undergoing any change whatsoever, like a banyan tree in its seed. (BrhUEng.1.4.7)
जगत् स्व-रूपेण तिष्ठति एव शून्यायते तु न यथा वटः क्वचिद् अङ्कुर-रूपेण क्वचिद् बीजात्मना तथा अदः कार्य-कारण-रूपेण तिष्ठति। The universe thus undoubtedly exists in its own real nature. At no time it is śūnya or the void. Just as a banyan tree is at first a seed and then a sprout, so also this whole universe unfolds itself as the effect of manifestation from that which was the cause of it.
तर्हि (जगत्) अव्याकृतम् (आसीत्) इति असौ श्रुतिः अव्याकृतात्मना जगतः अवस्थाम् सुषुप्त्यादिषु तद्-भेदम् वदति। The Śruti says that the world of manifestation is identical with the unmanifest, that it came out of the unmanifest and merges again in the unmanifest. It was one with the unmanifest and in the stage of deep sleep it again becomes one with the unmanifest. (TaitU.2.7.1)
अतद्-विदः इमम् अर्थम् अविज्ञाय श्रुति-युक्तिभिः निर्णीतम् जगतः दर्शनम् शून्यम् इति प्राहुः। It is only those who do not realize the truth of what the Śruti says and reason approves, that misinterpret it. Such persons imagine that the Śruti ascribes the origin of the universe to the void. (ChanU.6.2.2)
असतः सतः उत्पत्तिः न श्रूयते न च दृश्यते नर-शृङ्गात् किम् उदेति ख-पुष्पात् किम् भविष्यति। Existence cannot come out of non-existence. We have neither seen any such instance, nor heard of it. Does anything emerge from the flower growing in the sky or the horn on the human head?
अविद्यमानः कुम्भोः मृदः न हि प्रभवति चेद् (एवम् भवेत् तर्हि) सिकतायाः वा अथवा वारिणः वा प्रभवतु ताभ्याम् सर्वथा क्वापि न हि भवति च तस्मात् यः अर्थः यतः उदयति अत्र तस्य स्वभावः अस्ति। If there were no clay, one cannot produce a jar out of nothing. If that were possible, let one produce a jar out of sand, or out of water. Any given object can merge and become one with that object only from which it has emanated.
अन्यथा विपरीतम् स्यात् सर्वतः सर्व-शास्त्रेषु सर्व-लोकेषु कार्य-कारण-लक्षणम् नियतम्। If the product did not finally merge and become one with that which caused it, there would be no law of causation in the universe. In such a contingency, the characteristics of cause and effect as ascertained by all the Śāstras, and accepted by all people, would be nullified.
असतः सत् कथम् जायेत इति श्रुत्या निषिध्यते तस्मात् असतः एव सज्-जननम् न उ घटते शून्य-शब्दार्थः मिथ्या (एव)। When the Śruti asks, ‘How can existence come out of non-existence?’, it points out that such a thing never happens. In the maxim, ‘In the beginning was non-existence’, the word ‘non-existence’ merely means the unmanifest. It does not mean the void or śūnya. (BrSEng.2.1.14)
भ्रान्ति-शिरो-मणे अव्यक्त-शब्दिते प्राज्ञे सति आत्मनि अत्र जाग्रति तस्य शून्यत्वम् कथम् सिध्यति। In the stage of deep sleep, the Ātman is known as ‘prājña’. It then becomes merged in its original cause, the unmanifest. But prājña does not mean the unconscious. Only the supremely stupid would identify consciousness with the void.
सुषुप्तौ शून्यम् एव (भवति) इति केन पुंसा तव ईरितम् त्वया केन हेतुना अनुमितम् कथम् ज्ञातम् उच्यताम्। Let us suppose that a man says, ‘In deep sleep the void alone exists; there is nothing else’, But who is the person who says it? By what logical process did he arrive at his inference? And you who repeat it, by what means of knowledge did you come to know it?
इति पृष्टः मूढतमः किम् उत्तरम् वदिष्यति अनुरूपकम् लिङ्गम् न एव(अस्ति) कश्चन वा वक्ता न अस्ति सुषुप्ति-स्थित-शून्यस्य बोद्धा आत्मनः परः कः नु (अस्ति)। When the deluded person is confronted with such questions, what answer could he give? Such an attitude is illogical, for there is no one to bear witness to it. If in the stage of deep sleep there were no Ātman, the knower of all, who else is there to bear witness to the existence of the void?
(जनः) स्व-सुप्ति-काले स्वेन अनुभूतम् स्थित-शून्य-भावम् स्वयम् एव वक्ति तत्र अयम् मूढः स्वस्य अपि स्व-सत्ताम् अनवेक्ष्य शून्यत्वम् ब्रवीति। When one recalls to memory one’s sleep experience, during the waking stage that follows it, one cannot even speak of the unmanifested, for in deep sleep the Ātman is one with it. That is why that stage is apparently mistaken for the void.
अन्य-लोकैः अवेद्यमानः (आत्मा) स्वयम् साक्षात् सौषुप्तिकम् धर्मम् अवैति अत्र यः च बुद्ध्याद्यभावस्य सः एषः बोद्धा खलु निर्विकारः आत्मा। No one could regard the Ātman as an object of knowledge. The Ātman however perceives directly the peculiar nature of sleep experience. Ātman knows that at the level of deep sleep the intellect does not function. Only the Ātman remains, devoid of change.
यस्य महसा इदम् सकलम् विभाति स्वयञ्-ज्योतिषः तस्य सूर्यस्य इव इह किम् भासकम् अस्ति प्रज्ञादि सर्वम् जडम् हि क्षिति-तले अर्कस्य विभासकम् न दृष्टम् तथा एव आत्मनः अन्यः कः अपि अनुभासकः न अतः परः कश्चन अनुभविता न (अस्ति)। Who is there who can illumine this self effulgent Ātman, by whose light all this universe is illumined, as if by the light of the Sun? All things, including the intellect, are devoid of self-consciousness. There is no need for any other agency to make the Ātman known to us, just as there is no need for a second Sun to illumine the Sun who reveals all things under it. Consequently, there is no knower, other than the Ātman. (BhG.15.6)
येन जाग्रत्-स्वप्न-सुषुप्तिषु सर्वम् अनुभूयते कः नु इमम् विज्ञातारम् कथम् वेदितुम् अर्हति। How can any one know the knower, by whom all else is known, whether it be during waking, or dreaming, or deep sleep? (BrhUEng.3.4.2)
यथा वह्निः सर्वस्य दाहकः वह्नेः दाहकः अन्यः न अस्ति तथा ज्ञातुः आत्मनः ज्ञाता कः अपि न दृश्यते। Fire consumes everything, as there is nothing that can consume fire itself. Such too is the case with the Ātman. It remains for ever as the eternal knower; and at no time does it become an object of knowledge for others.
अयम् केन उपलभ्येत स्वयम् हि उपलब्धा ततः अयम् आत्मा उपलब्ध्यन्तराभावात् न उपलभ्यते। How can the knower become that which is to be known? At no time is the Ātman an object of knowledge. It is ever the conscious subject, the knower. Nor is there any other knowledge by means of which it can be made known.
अयम् एकः एव बुद्ध्यादि-वेद्य-विलयात् सुप्तौ किञ्चिद् न पश्यति (न) शृणोति न वेत्ति अत्र सौषुप्तिकस्य तमसः स्वयम् एव साक्षी भूत्वा निर्विकल्पः (सन्) सुखेन च तिष्ठति। There is but one Ātman. In the stage of deep sleep, when the intellect becomes merged and becomes one with all that it comprehends, the Ātman sees not, hears not, and knows not. It remains as knowledge absolute, and testifies to the ignorance that envelops deep sleep; but it is always the Ātman and is bliss absolute.
पण्डितोत्तमाः सुषुप्तौ आत्म-सद्-भावे आ-बाल-वृद्ध-सम्मतम् स्व-प्रत्यभिज्ञानम् प्रमाणम् विदुः। There is no proof required for the existence of the Ātman. All people, both young and old have an instinctive conviction of their continued existence during deep sleep, and that is the reason why the wise say that self-recognition is the characteristic feature of the Ātman.
(आत्मनः) प्रत्यभिज्ञायमानत्वात् (आत्म-तत्त्वम्) लिङ्गमात्रानुमापकम् (अहम्) सुखम् अस्वाप्सम् इति स्मर्यमाणस्य अयम् सद्-भावः (ज्ञायते)। ‘It was I who had slept happily’ – such is the first thought that comes to the mind of every one immediately on waking up. That is itself a recognition of the Ātman, it forms the inferential ground of the continued existence of the Ātman during deep sleep, as well of the subsequent remembrance of it during the waking that follows it.
पुरा चेद् अनुभूतः न उ (भवेत् तर्हि) स्मृतेः तु अनुदयः भवेत् इत्यादि-तर्क-युक्तिः च आत्मनः सद्-भावे मानम्। Reason tells us that the memory of a thing does not arise unless there is a previous experience to fall back upon. Such is the nature of the evidence, which testifies to the continued existence of the Ātman during deep sleep.
यत्र आत्मनः अकामयितृत्व-बुद्धिः (भवति) अपि च स्वप्नानपेक्षा (भवति) तद् सुषुप्तम् इति श्रुत्या अपि अत्र आत्म-सद्-भावः उदीर्यते तस्मात् अत्र श्रुतिः मानम्। The Śruti tells us that the stage of deep sleep is devoid of desires, and is free from dreams. In this passage, the Śruti proclaims the continued existence of the Ātman. The Śruti is therefore the standard of truth, and a means of knowledge.
अविद्यमानस्य अकामयितृता स्वप्नाद् दर्शनम् (स्वप्नादर्शनम्) कथम् घटते ततः आत्मास्तित्वम् प्रतीयते। How can desirelessnes and dreamlessness be possible, if there were no Ātman at all? Therefore the existence of the Ātman should be taken for granted.
बुधैः एतैः प्रमाणैः केवलः शुद्धः सच्-चिद्-आनन्द-लक्षणः अयम् आत्मा साक्षितया अस्ति इति ज्ञातः। It is on the basis of such means of valid knowledge that the wise conclude that the Ātman is the witnessing consciousness. It is without a second, pure, existence-consciousness-bliss, Sat-cit-ānanda.
सत्त्व-चित्त्वानन्दतादि प्रत्यग्-आत्मनः लक्षणम् नित्य-स्वरूपतः काल-त्रये अपि अबाध्यत्वम् सत्यम्… Sat-cit-ānanda is also known as ‘Pratyag-ātman’or ‘Pure consciousness’. It is at once ‘sat’ or the true (and reality), and nitya or the eternal; for its existence is not negated during any one of the three levels of consciousness.
ज्ञान-स्वरूपतः शुद्ध-चैतन्य-रूपत्वम् चित्त्वम् अखण्ड-सुख-रूपत्वात् आनन्दत्वम् (अस्ति) इति ईर्यते। It is also called ‘cit’ or consciousness, inasmuch as it is of the nature of knowledge itself. Similarly the term ‘ānanda’ indicates that it is bliss eternal and knows no interim.
जाग्रत्-स्वप्न-सुषुप्तिषु अहम् अस्मि इति आत्मनः सत्ता अनुस्यूता अतः अयम् आत्मा नित्यः अव्ययः भवति। The existence of the Ātman is thus woven inextricably with the idea, ‘I exist’; and this concept persists at all the levels of consciousness. That is why it is said that the Ātman knows no change and is eternal.
सर्वदा अपि आसम् इति अभिन्न-प्रत्ययः एव ईक्ष्यते कदा अपि न आसम् इति (प्रत्ययः न ईक्ष्यते) अस्मात् आत्मनः नित्यता मता। Every one thinks that he has continued to exist, and says, ‘I have always existed’. This idea knows no let or hindrance. No one ever entertains the notion, ‘I do not exist’. That is itself proof positive that the Ātman is eternal.
आयातासु गतासु शैशव-मुखावस्थासु अन्यासु जाग्रन्-मुखासु अपि दुष्टासु अदुष्टासु धियः अखिलासु वृत्तिषु अपि गङ्गा-भङ्ग-परम्-परासु जलवत् आत्मनः अनुवृत्ता सत्ता तिष्ठति एव अयम् अहम् इति साक्षिणः एकात्मता सदा स्थिरा (अस्ति)। Infancy and childhood, youth and old age come and go. Waking gives place to dreaming, and dreaming gives place to deep sleep. Good and evil rise and fade away like ripples on the Ganges; but the stream of consciousness goes on for ever. It is in this sense that the Ātman is the witnessing consciousness. It is the eternal ‘I am’.
अहम्-आदयः प्रतिपदम् विभिन्नाः (सन्ति) ते क्षण-परिणामितया विकारिणः (सन्ति) निष्कलत्वात् अमुष्य परिणतिः न (अस्ति) अतः एव अयम् आत्मा अविकारी नित्यः (अस्ति)। The ego and the other factors that constitute the body undergo transformations minute by minute; for they are subject to change. As for the Ātman, it is not a compound of parts. Therefore it is not subject to any kind of change; and that is why it is deemed to be eternal.
यः अहम् स्वप्नम् अद्राक्षम् यः (अहम्) सुखम् अस्वाप्सम् अथ सः एव जागरूकः अस्मि इति एवम् अच्छिन्नतया आत्मनः सत्ता अनुभूयते अत्र हि संशयः न अस्ति। ‘I, Who have had dreams and then fell asleep happily, am now wide awake’ – such is the experience of every one. It is in this way that the continuity of the Ātman is experienced. There can therefore be no doubt as to the existence of the Ātman.
श्रुत्युक्ताः षोडश-कलाः चिद्-आभासस्य (भवन्ति) आत्मनः न अस्य निष्कलत्वात् लयः न तस्मात् आत्मनः नित्यत्वम्। The sixteen parts or kalās of the Ātman which are referred to in the Śruti relate to the reflection of the Ātman as revealed by its adjuncts; they do not refer to the Ātman as such. Inasmuch as the Ātman is not constituted of parts, it is not subject to destruction. Therefore, the Ātman is eternal. (BrhUEng.3.4.2)
जड-प्रकाशकः सूर्यः प्रकाशात्मा एव जडः न उ तस्मात् बुद्ध्यादि-भासकः तथा चित्-स्वरूपः मतः। By virtue of its radiant light the Sun illumines all objects under it; but inert matter as such does not illumine the Sun. Such too is the case with the Ātman. Inasmuch as it is constituted of pure consciousness, it illumines the intellect as well as all that which the intellect surveys.
कुड्यादेः तु जडस्य स्वतः भानम् न एव घटते (यथा) एतद् सर्वदा सूर्यादि-प्रभया विना क्वचिद् अपि प्रत्यक्षम् (न अस्ति) तथा आत्मना विना बुद्ध्यादेः अपि अणुः अपि स्फूर्तिः स्वतः न एव अस्ति यथा भानुः रुङ्मयः (तथा) सः अयम् केवल-चिन्मय-श्रुति-मतः। It is well known that material objects such as a wall can never become manifested by their own nature, if there were no light whether it be the light of the Sun or of something else. In the same way the intellect and the mind cannot be made manifest by their own nature, if there were no Ātman. According to the Śruti, the Ātman is compact of consciousness, just as the Sun is compact of light. (KathU.1.3.12)
अर्कः स्व-भासने वा अन्य-पदार्थ-भासने ईषत् प्रकाशान्तरम् न इच्छति अयम् चिद्-धातुः परात्मा स्व-बोधने वा अहम्-आदि-बोधने अपि तथा एव (अस्ति)। Just as the Sun is not in need of any other light, either to make itself known or to reveal other objects, so also the consciousness that is inherent in the Ātman makes itself known as the ‘I’ consciousness in individuals; and it also makes manifest the world of the ego.
यतः अयम् किम् अपि अन्य-प्रकाशम् न अपेक्ष्य निजात्मना एव आभाति ततः अयम् चिद्-आत्मा स्वयञ्-ज्योतिः (अस्य) आत्म-भाने पर-दीप्त्यपेक्षा न हि (अस्ति)। This luminous consciousness is not in need of any external aid in order to perceive objects. At the same time it is self-effulgent, and is not in need of any external aid in order to make itself manifest.
इनः अपि चन्द्रः यम् किञ्चिद् न प्रकाशयति विद्युतः न उ मिताभः अयम् वह्निः किम् उत भान्तम् यम् एतम् समस्तम् जगत् अनुभाति सः अयम् आत्मा सर्व-दशासु स्वयम् स्फुरति च। It is not the light of the Sun, nor of the moon, nor the flash of lightning, nor the dull blaze of fire that illumines this world entire. It is by the reflex light of consciousness that the world is made manifest. That light which illumines this world entire is the light of the Ātman. (MunU.2.2.9)
सुख-रूपत्वात् आत्मनः स्व-लक्षणम् आनन्दत्वम् (अस्ति) पर-प्रेमास्पदत्वेन आत्मनः सुख-रूपत्वम्। The blissful nature of the ĀtmanAs the Ātman is the object of supreme love it follows that happiness is inherent in the Ātman. Bliss is not only natural to the Ātman; it is also its distinctive feature.
सर्वेषाम् सुख-हेतुषु सावधिः प्रीतिः ईक्ष्यते क्वचिद् कदा अपि स्वात्मनि प्राणिनाम् प्रीतेः अवधिः न। There is a limit to the love of the various things that confer happiness upon a person; but the love of the Ātman knows no limitation.
क्षीणेन्द्रियस्य जीर्णस्य वा सम्प्राप्तोत्क्रमणस्य (च) जीवितुम् एव आशा अस्ति यतः स्वात्मा प्रियतमः। Even though a person has fallen ill, and his faculties have dwindled, and though he should be afflicted by old age and be on the verge of death he is too fond of life and desires to live; and so, one’s own Ātman is the dearest.
अतः आत्मा सर्व-शरीरिणाम् परम-प्रेमास्पदः यस्य शेषतया सर्वम् उपादेयत्वम् ऋच्छति। That is why the Ātman is the dearest of all to every embodied being. All other things have only an instrumental value; for they are all desired only for the sake of the Ātman. (BrhUEng.2.4.5)
एषः एव पुत्रात् अपि धनात् अपि अन्यस्मात् सर्वस्मात् अपि प्रियतमः अयम् आत्मा परमान्तरः। The Ātman is the most cherished of all. All other desirable objects such as children and the treasures of the earth are external to oneself, whereas the Ātman is one’s very own. (BrhUEng.1.4.8)
यद् तु प्रियत्वेन मतम् तद् सदा नृणाम् अप्रियम् न (भवति) विपत्तौ सम्पत्तौ अपि यथा (अयम्) आत्मा (भवति) तथा अपरः न (भवति)। That which is loved for its own sake absolutely, can at no time become an object of aversion. Whether it is in prosperity or in adversity, there is nothing that is dearer than the Ātman.
आत्मा खलु असु-भृताम् प्रियतमः भार्यात्मजाप्त-गृह-वित्त-मुखाःः पदार्थाः च वाणिज्य-कर्षण-गवावन-राजसेवा-भैषज्यक-प्रभृतयः विविधाः क्रियाः यदर्थाः (सन्ति)। Whether it is one’s home, or wife or children, or relations or wealth, all these are desired only because the Ātman is even more desired than all these. It is only for the sake of the Ātman that one engages in trade, or practises a profession, tills the soil, maintains cows, takes medical treatment, or serves the king.
प्रवृत्तिः च निवृत्तिः च यद् च यावत् च चेष्टितम् (तद् सर्वम्) आत्मार्थम् एव न अन्यार्थम् न (अस्ति) अतः परः प्रियतमः (न अस्ति)। Whether one travels along the path of action or along the path of renunciation, all that is only for the sake of the Ātman. Everything else, other than the Ātman, has only an instrumental value; as for the Ātman, it is an end in itself.
तस्मात् आत्मा केवलानन्द-रूपः यः सर्वस्मात् वस्तुनः प्रेष्ठः उक्तः यः वै अस्मात् यम् अन्यम् प्रियम् मन्यते सः अयम् तस्मात् शोकम् एव अनुभुङ्क्ते। Supreme bliss is inherent in the Ātman, for it is said to be the dearest of all. Whoever substitutes for the Ātman anything else as the object of his quest after happiness merely pursues pain.
(शिष्यः उवाच —) प्रभो मया अयम् अपरः प्रश्नः क्रियते क्षम्यताम् अज्ञ-वाक् महात्मनाम् अपराधाय न कल्पते। The disciple says:Excuse me, Revered Sir, for interrupting you. Allow me to put you a question. I am sure the great ones do not become vexed with the questions that are put to them by those who are not wise.
आत्मा अन्यः च सुखम् अन्यद् आत्मनः सुख-रूपता न सकलः जनः आशास्यम् आत्मनः सुखम् यतते। The Ātman is one entity; but happiness is something that is entirely different from it. We see how people strive after the particular kind of happiness that they seek. Does this not indicate that happiness is not really inherent in the Ātman?
स्वामिन् आत्मनः सुख-रूपत्वे देहिनाम् प्रयत्नः किम् उ मे एषः संशयः कृपया निरस्यताम् एव। Gracious Sir, why should people strive after happiness, if it be really inherent in the Ātman? May I request you to be good enough to enlighten me on this point?
(श्री-गुरुः उवाच —) पृथग्-जनः आनन्द-रूपम् आत्मानम् अज्ञात्वा एव बहिः-सुखाय यतते कश्चिद् तु बुधः विदन् न (यतते)। The refutation of the view that what is not Ātman can bring happiness The spiritual guide says:That is because people do not know that happiness is inherent in the Ātman. They do not know its real nature. That is why they fondly pursue external objects. But such is not the way of the wise who know what the Ātman is.
दुर्मतिः निक्षेपम् हि अज्ञात्वा एव भिक्षाम् अटति कः नु सुधीः स्व-वेश्मनि निधिम् ज्ञात्वा भिक्षाम् अटेत्। A foolish person might wander about in a beggar’s garb, unaware of the treasure below which lies hidden. But will he who is wise also go about begging, if he knows that treasure lies buried beneath?
अज्ञः स्व-भावतः दुःखात्मकम् स्थूलम् च सूक्ष्मम् च वपुः स्वात्मतया गृहीत्वा च आत्मनः स्वम् सुख-रूपम् विस्मृत्य दुःख-प्रदेभ्यः सुखम् इच्छति। It is natural that people should, out of mistake, identify the Ātman with the various gross and subtle bodies. People do not know that all these objects are really the sources of misery. The reason for it is that they have forgotten the blissful nature of the Ātman. It is as a result of their ignorance that they pursue pleasure, and go in quest of external objects. Such persons merely seek pain.
दुःख-प्रदम् वस्तु हि सुखम् दातुम् न समर्हति विषम् पिबतः जन्तोः किम् अमृतत्वम् प्रयच्छति। One might as well expect poison to confer immortality, and seek to find happiness in that which is only a source of misery. No wise person would ever seek it.
पामरः आत्मा अन्यः च सुखम् अन्यद् इति एवं निश्चित्य सत्यम् एव बहिः-सुखाय यतते संशयः न। It is only the foolish who imagine that the Ātman and happiness are incompatible, and that they are entirely opposed in nature. Such persons tend to seek happiness in things external.
इह सर्वेषाम् देहिनाम् इष्टस्य वस्तुनः ध्यान-दर्शनाद्युपभुक्तिषु यः आनन्दः प्रतीयते। All those who identity themselves with their physical bodies tend to seek happiness in things external. They think about them, go in quest of them, and wish to have them, for they imagine that happiness is really inherent in objects.
सः वस्तु-धर्मः न उ यस्मात् मनसि एव उपलभ्यते मनसि वस्तु-धर्मस्य उपलम्भनम् कथम् स्यात्। But if happiness were really inherent in external objects, and constitutes their property, how is it that the mind comes to feel it when it is certain that happiness is a mental feeling?
अन्यत्र तु अन्य-धर्माणाम् उपलम्भः न दृश्यते तस्मात् अयम् आनन्दः तु कदाचन वस्तु-धर्मः न (अस्ति)। There are no instances of the property of any one object being found in some other objects other than itself. Happiness therefore cannot be the inherent quality of external objects.
एषः मनसः अपि धर्मः न अर्थे असति तद्-अदर्शनात् व्यञ्जके असति व्यङ्ग्यम् न उदेति इति न मन्यताम्। Nor can it be said that happiness is an attribute of the mind, because, in the absence of the given object, happiness is not perceived by the mind. Nor would it be right to say that happiness is not perceived by the mind only because there is no object to make it manifest.
अर्थे अपि च सति उक्त-लक्षणः आनन्दः तु न उदेति हि व्यञ्जके सति अपि व्यङ्ग्यानुदयः न एव सम्मतः। It may so happen that even though the desired object is present, its presence may not yield happiness. Therefore we cannot accept the view that even though there is a manifester, that which is to be made manifest by it may be found wanting.
अत्र दुरदृष्टादिकम् प्रतिबन्धः न प्रकल्प्यताम् प्रियस्य वस्तुनः लाभे दुरदृष्टम् न सिध्यति। Nor is it necessary to presume that as the result of some misfortune or as the result of past evil deeds, happiness is wanting. When the desired object is already in one’s possession no such obstacles could arise.
तस्मात् (आनन्दः) मानसः धर्मः न निर्गुणत्वात् आत्मनः न च किम् तु पुण्यस्य सांनिध्यात् च इष्टस्य वस्तुनः अपि… It therefore follows that happiness is not a property of the mind. Nor can we say that happiness is a property of the Ātman, for it is said that the Ātman is nirguṇa, or devoid of all attributes. It is as the result of past meritorious deeds that people obtain the particular objects of their desire.
सत्त्व-प्रधाने अस्मिन् चित्ते स्वच्छे पयसि सुधा-करः इव आनन्द-लक्षणः तु आत्मा प्रतिबिम्बति एव। Through that particular object, the pure mind catches the reflex of the happiness that is inherent, that which constitutes the Ātman. It is perceived by the mind, like the moon light that is seen in a calm sheet of water.
सः अयम् आभासः आनन्दः यः चित्ते प्रतिबिम्बितः (सन्) पुण्योत्कर्षापकर्षाभ्याम् स्वयम् उच्चावचः भवति। That reflex happiness which the mind perceives has also its gradations. If there should be an abundance of merit, the resultant happiness is of a high order; but if the merit should be meagre, the happiness that follows is also meagre.
श्रुत्या सार्व-भौमादि-ब्रह्मान्तम् यः प्रतिपादितः सः क्षयिष्णुः सातिशयः (अस्ति) कारणे प्रक्षीणे लयम्… There are gradations of happiness, beginning with that which is felt by the great rulers of the earth, and ending with that which is felt by Hiraṇya-garbha. That is what the Śruti says. But all such happiness is liable to decay. Moreover there are other kinds of happiness which excel them by far.
याति ये तु पुण्य-कारिणः वैषयिकानन्दम् भुञ्जते पुण्यैक-साधनः तु यः एषः विषयानन्दः… Whatever happiness is felt by the possession of external objects comes as the result of merit acquired. With the enjoyment of such happiness the merit that produced it also becomes exhausted, the quantum of happiness becomes less, and finally comes to an end.
भोग-काले च तेषाम् अपि दुःखम् (भवति) अन्ते महत्तरम् (भवति) विषय-सम्पृक्तम् सुखम् विष-सम्पृक्त-भक्तवत् (भवति)। The happiness that is thus felt is always mingled with sorrow. There is sorrow at the time of enjoyment, and there is greater sorrow when the enjoyment comes to an end. All such external happiness might be aptly compared to food mingled with a little poison.
सुखम् उच्चावचत्वेन क्षयिष्णुत्व-भयेन च भोग-काले अपि भोगान्ते दुःखम् एव प्रयच्छति । The happiness that is derived from external objects is always coupled with pain, both at the time of enjoyment and when the happiness comes to an end. That is due, in part to the fact that some one is happier still, and in part due to the fact that all such happiness would one day finally come to an end.
यथा भोग-काले ब्रह्मादि-पद-भागिनाम् राज-स्थान-प्रविष्टानाम् नॄणाम् तारतम्यम् मतम् भवेत्… Just as there are grades of happiness among those who are allowed to enter the presence of a king, so also there are degrees of happiness right up to the position of Hiraṇya-garbha, even during the period of enjoyment.
तथा एव ब्रह्मादि-पद-भागिनाम् जन्तूनाम् दुःखम् (भवति) तस्मात् विदुषा वैषयिकम् सुखम् न काङ्क्षणीयम्। The same law holds good in relation to human sorrow also. The wise man would do well to desist from the pursuit of external happiness, even though it be as Hiraṇya-garbha, or in any other high position.
यः बिम्ब-भूतः आनन्दः सः आत्मानन्द-लक्षणः (आत्मा) शाश्वतः निर्द्वयः पूर्णः नित्यः एकः अपि निर्भयः (अस्ति)। The happiness which the mind seems to feel in the possession of external objects is really the inherent happiness of the Ātman. The Ātman is bliss itself and the bliss of the Ātman lasts for ever. There is nothing like unto it because it is full, eternal, unique, and free from fear.
बिम्बवत् प्रतिबिम्बेन आभासानन्देन लक्ष्यते बिम्ब-मूलः विना प्रतिबिम्बः बिम्बम् न सिध्यति। In the absence of the original, there can be no reflection. The reflex happiness that the mind perceives has its original in the happiness of the Ātman. All that the mind does is to make it manifest.
ततः यद् बिम्बः आनन्दः प्रतिबिम्बेन लक्ष्यते पण्डित-जनैः युक्त्या एव कदा अपि न अनुभूयते। That original happiness whose reflex is caught by the mind does not come within the ken of sense experience, or of inferential logic, or of book learning. (KathU.1.2.9)
अविद्या-कार्य-करण-सङ्घातेषु पुरा उदितः एषः आत्मा जाग्रति अपि स्वप्ने गोचरः न भवति। The Ātman is known immediately, and is ever present. It is prior to everybody. And yet, on account of our ignorance, and on account of the combination of the body and the senses, we do not know it either in the waking stage or in the dream stage.
सुषुप्तौ दुःख-रूपस्य स्थूलस्य च सूक्ष्मस्य अपि वर्ष्मणः लये आनन्द-लक्षणः प्रत्यक् स्फुरति। When in the stage of deep sleep the body consciousness becomes lost, the sorrow that is felt either in the gross world while awake, or in the subtle world while dreaming alike ceases to be; and it is then that the bliss which is inherent in pure consciousness reveals itself.
अत्र हि कश्चिद् विषयः न (भवति) बुद्ध्यादि किञ्चन अपि न (भवति) केवलानन्द-मात्रः निर्द्वयः आत्मा एव तिष्ठति। That is why in the stage of deep sleep there are no objects of knowledge and there is no mind to comprehend them. All that remains then is the one Ātman, non-dual, compact of bliss, pure and undiluted.
सर्वैः सुप्तोत्थितैः जनैः एषः सुख-मात्रतया प्रत्यभिज्ञायते अत्र संशयम् कर्तुम् न अर्हसि। As soon as they wake up from the experience of deep sleep, all people have a direct experience of the blissful nature of the Ātman. And you too need not have any doubt upon this point.
सुषुप्तात् उत्थितवता त्वया अपि सुखम् अस्वाप्सम् इति अनु आत्मनः सुख-मात्रत्वम् प्रत्यभिज्ञातम्। For, as soon as you wake up from the experience of deep sleep, and when you say to yourself, ‘I have had a happy sleep’, you also have the same experience of the blissful nature of the Ātman.
अनाघ्रातोपनिषदा पूर्व-वादिना दुःखाभावः सुखम् इति यद् उक्तम् तद् वचः असारम् मृषा। There are some who may ask if the happiness that is experienced in deep sleep is not in reality due to the absence of sorrow. But all such vain speculations are devoid of content, and they are the pastime of only those who do not understand the Upaniṣad properly.
दुःखाभावः तु लोष्टादौ विद्यते न अनुभूयते सुख-लेशः अपि सर्वेषाम् तद् इदम् खलु प्रत्यक्षम्। If it is merely a question of the absence of sorrow, then even sticks and stones share it, but it does not follow that they have any experience of happiness. But all people have a direct experience of happiness, even though it be to a very limited extent.
अयम् हि सत् एषः एव (सत्) इति प्रस्तुत्य श्रुतिः वदति अयम् सद्-घनः अयम् चिद्-घनः आनन्द-घनः (अस्ति) इति अपि (शुतिः)… The Śruti which proclaims the existence of the Ātman goes on to say that Ātman is pure being, and pure consciousness, and also compact of bliss. (BrhUEng.4.3.32)
अस्य प्रत्यग्-आत्मनः आनन्द-घनताम् स्व-रूपम् (वदति) धन्यैः धीरैः सद्-उत्तमैः ब्रह्मविद्भिः महात्मभिः… If pure consciousness is compact of bliss, it is because bliss is its inherent nature. Such is the conclusion arrived at by the knowers of Brahman, who are the selectest of the wise.
समाधै आत्मा अपरोक्षतया केवलानन्द-मात्रत्वेन एव अनुभूयते अत्र एवम् संशयः न। The good and the wise who know Brahman attain the direct experience of the Ātman in the state of samādhi or deep concentration. In that state they realize beyond the shadow of a doubt that the Ātman is compact of bliss. (ManU.2)
ब्रह्माद्याः सर्व-जन्तवः स्व-स्वोपाध्यनुरूपेण अमुष्य इव आनन्द-लक्षणाम् मात्राम् उपजीवन्ति। All beings from Brahmā, the creator, downwards are sustained according to the measure of their limiting adjuncts by a fragment of the bliss that is inherent in the Ātman.
भक्ष्येषु यः सुख-कृत् मधुरः रसः आस्वाद्यते सः गुडस्य एव (भवति) तेषाम् क्वचिद् माधुर्यम् न उ विद्यते। To take an instance when one says that a particular article of food tastes sweet, it does not mean that the food itself tastes sweet. All that it means is that there is treacle which permeates the whole of it.
तद्वत् विषय-सांनिध्यात् यः आनन्दः प्रतीयते असौ बिम्बानन्दांश-विस्फूर्तिः एव (अस्ति) जडात्मनाम् न। In the same way, whatever may be the nature of the happiness which may be conferred by any material object, all that happiness is in reality nothing more than the reflex happiness of the mind. The insentient objects by themselves cannot confer any happiness.
यत्र कुत्र अपि यस्य कस्य अपि योगेन आनन्दः दृश्यते सः परस्य ब्रह्मणः एव स्फूर्ति-लक्षणः (अस्ति)। Whoever be the person and whatever be the circumstance, any happiness that is experienced must necessarily be the happiness that is inherent in Brahman. There is no other source from which it may be derived.
यथा कुवलयोल्लासः चन्द्रस्य एव प्रसादतः (भवति) तथा एषाम् आनन्दोदयः वस्तुनः स्फुरणात् एव अपि (भवति)। Just as the brilliancy of the water lily is due to no cause other than the brilliant light of the moon, so also our experience of happiness derives its origin solely from the fact that it is but a partial manifestation of the Supreme Bliss and the Supreme Reality, viz. the Ātman.
परमात्मनः सत्त्वम् चित्त्वम् तथा आनन्द-स्वरूपम् निर्गुणस्य तु गुणायोगात् ते गुणाः न भवन्ति। The non-dual nature of the ĀtmanIt is this Supreme Ātman that is referred to as Sat-cit-ānanda, existence-consciousness-bliss. These terms do not indicate the quality of the Ātman, inasmuch as the Ātman transcends all qualities. (BrhUEng.2.3.6)
द्रव्यान्तरे सति विशेषणम् तु व्यावृत्त्यै भवेत् प्रपञ्चस्य मृषात्वतः अयम् परमात्मा अद्वितीयः। Every attribute is of value only in so far as it distinguishes any one object from another. But the Ātman is the One without a second, and unique in nature. Moreover the Ātman is the only reality; for the world is unreal.
वस्त्वन्तरस्य अभावेन न व्यावृत्त्यः कदाचन केवलः निर्गुणः च इति निर्गुणत्वम् निरुच्यते। Inasmuch as there is nothing else other than the Ātman, the Ātman should not be excluded from all other things. That is why the Śruti reiterates that the Ātman is pure and devoid of qualities, and that it is ‘nirguṇa’. (PancD.4.40)
ततः श्रुत्या एव तेषाम् गुणत्वम् न उपपद्यते यथा वह्नेः उष्णत्वम् च प्रकाशः च (अस्ति) तथा आत्मनः… Therefore when the Śruti says that the Ātman is existence-knowledge-bliss, we should not regard these terms as the qualities of the Ātman. They indicate, ‘The Thing in Itself’, just as heat and light indicate the real nature of fire.
सत्त्व-चित्त्वानन्दतादि (आत्मा) स्व-रूपम् इति निश्चितम् अतः एव सजातीय-विजातीयादि-लक्षणः… The Ātman is in itself existence-consciousness-bliss. They are not either the attributes or the qualities which the Ātman shares in common with other objects of a like nature, or with dissimilar objects.
अद्वितीये परात्मनि वस्तुनि विद्यते भेदः न प्रपञ्चस्य अपवादेन विजातीय-कृता भिदा… The Supreme Ātman is unique. There is nothing else like it. It is non-dual, advaya. That is why there cannot be any qualities which differentiate the Ātman from all other objects. The unreality of the world would render all such differentiation invalid. (BrhUEng.2.4.14)
न इष्यते तत्-प्रकारम् ते वक्ष्यामि सादरम् शृणु (यथा) गुण-विवर्तस्य अहेः वस्तुतः गुण-मात्रस्य… Listen attentively, and I shall tell you why the knowers of Brahman declare that the world is unreal. Just as rope alone is, when the illusion of the snake in it has been negated, so also when the world comes to be regarded as unreal and has been negated, all that remains is the non-dual Brahman.
दर्शनम् (भवति) अस्य विवर्तस्य जगतः सन्-मात्रत्वेन अद्वैत-ब्रह्म-दर्शिनः अपवादः इति प्राहुः। When once the apparent reality of the world has been set aside all that remains is pure Being. The seers of Brahman realize that non-dual Reality, by a process of apavāda, or the negation of negation. (AtB.4)
सुयुक्तिभिः सूक्ष्म-बुद्धिभिः तद्-उत्पत्ते व्युत्क्रमेण प्रतीतस्य अस्य जगतः सन्-मात्रत्वम् द्रष्टव्यम्। Let those who are endowed with a subtle intellect, by inverting the order of manifestation arrive at the realization of pure existence as the sole substratum of the universe.
चतुर्विधम् स्थूल-शरीर-जातम् तद्-भोज्यम् अन्नादि तद्-आश्रयादि ब्रह्माण्डम् पञ्ची-कृत-भूत-मात्रम् ईक्षेत। The gross world entire, the food that sustains the four types of animate existence, the abodes they live in – all these should be reduced to the primal elements, made quintipartite. (PancD.1.44)
यद् यत्-कार्य-रूपेण ईक्ष्यते अत्र विचार्यमाणे तद् तन्-मात्रम् एव (प्रतीयते) मृत्-कार्य-भूतम् कलशादि सम्यक् विचारितम् सत् मृदः न विभिद्यते। That which is the product of something else is in reality nothing other than that from which it has emanated. All objects made of clay, such as jars and the like are in reality only diverse forms of the clay from which they came.
(कलशस्य) अन्तर् बहिः च अपि मृद् एव दृश्यते कलशादि किञ्चन मृदः भिन्नम् न ग्रीवादिमत् यद् कलशम् तद् एतद् मृद् एव न अन्यद् इत्थम् च न वाच्यम्। In and out, they have nothing else other than clay, for their being. Apart from the clay they have no being. We may speak of the neck of a jar, but even that is in reality but the form of clay and nothing else.
ततः मूढैः स्व-रूपतः मृद् एव तद् कलशादि-नाम्ना अभिधीयते तत्र विचार्यमाणे नाम्नः हि भेदः (भवति) वस्तु-भेदः तु न प्रदृश्यते। It is only those who are not wise who imagine that a kalaśa or jar is real; but in reality it is the clay out of which it is made that is real. On careful examination we find that the difference lies only in the name, and not in the thing itself.
(हे) अङ्ग तस्मात् हि कार्यम् यतः स्व-कारणात् कदा अपि भिन्नम् न अस्ति ततः यद् भौतिकम् इदम् सर्वम् तथा एव तद् भूत-मात्रम् ततः भिन्नम् न अपि (अस्ति)। The effect is not something other than the cause, and apart from the cause which produced it. In this way, the whole of the material universe around us might be reduced finally to the elements from which it has emanated.
स्व-स्व-गुणैः शब्दादिभिः च सार्धम् तद् पञ्ची-कृत-भूत-जातम् च अपि सूक्ष्माणि वपूंषि च एतद् सर्वम् अपञ्ची-कृत-भूत-मात्रम् भवति। This process of quintuplication that takes place at the level of the material body depends upon the subtle body, and that in turn depends upon the primary elements in their pure state.
रजस्-तमः-सत्त्व-गुणैः च सार्धम् तद् अप्यपञ्ची-कृत-भूत-जातम् (अपि) स्व-रूपतः अव्यक्त-मात्रम् भवति इदम् च अव्यक्तम् स्वयम् साभासम्। Before their quintuplication, the elements with their triune qualities of sattva, rajas and tamas rested in the unmanifest. And the unmanifest is but a reflex of pure consciousness. (BrhUEng.1.4.7)
यद् आधार-भूतम् अखण्डम् आद्यम् शुद्धम् सदा एक-रूपम् सन्-मात्रम् परम् ब्रह्म एव अस्ति अथ सतः परम् केवलम् वस्तु एव (अस्ति इति) विकल्पः न उ (कर्त्तव्यः)। The one Supreme Brahman has existed before all else. Without undergoing any change in itself, it is the abode of all that changes. In itself, Brahman is pure Being. It would be an error to imagine that there should be something behind Brahman also.
यथा पुंसः दृष्टेः दोषात् एव एकः चन्द्रः सद्-वितीयः स्यात् तथा एतद् ब्रह्म एकम् अस्ति बुद्धि-दोषेण नाना (भाति) दोषे नष्टे भाति एकम् एव वस्तु (भाति)। Just as, as the result of defective vision. the one moon seems to be double so also as a result of the defective comprehension of the intellect, the One Reality seems to be multifarious. When once the illusion of the intellect is conquered, the one Reality, Brahman, reasserts itself and make itself manifest.
यथा रज्जोः स्व-रूपाधि-गमे सर्प-धीः न (भवति) रज्ज्वाम् तु विलीना (जायते) तथा एव ब्रह्मावगत्या तु जगत्-प्रतीतिः भ्रमेण सह तत्र एव लीना (भवति)। No one would imagine a rope to be a snake when one knows that it is no more than a rope. The snake which the imagination conjured up becomes one with the real object, the rope. In the same way, when Brahman is realized, the idea of the world, and the delusion which caused that idea, both merge in Brahman.
सदा अद्वितीयम् भ्रान्त्या उदित-द्वैत-मति-प्रशान्त्या सदा एकम् एव अस्ति ततः अत्र निर्विकल्पे ब्रह्मणि विजातीय-कृतः भेदः न विद्यते। There is nothing like unto Brahman. When the delusion is past, the seeming reality which the delusion conjured up also comes to an end. With the vanishing of all distinctions, all that remains is Brahman, and Brahman is devoid of attributes.
यदा उपाधिः अस्ति तदा तद्-अभिन्नः आत्मा सजातीयः इव अवभाति स्वप्नार्थतः तस्य मृषात्मकत्वात् तदप्रतीतौ एषः आत्मा स्वयम् ब्रह्मैक्यताम् एति पृथक् न भाति ततः सजातीय-कृतः भेदः न। The Ātman seems to be one with the adjuncts, only as long as the adjuncts are real. But when the adjuncts fade away just as the unreal objects fade away at waking, all that remains is the Ātman; and the Ātman is not other than Brahman. There can be no internal differentiation within the Ātman.
यथा घटाभावे घटाकाशः महा-काशः (अस्ति) तथा उपाध्यभावे तु स्वयम् एषः आत्मा केवलम् ब्रह्म एव। If a pot, for example, cannot be said to have any real existence as such, it follows that the space which is apparently enclosed by the pot is in reality one with space universal. In the same way, if the adjuncts have no real being, the Ātman which is revealed in them is not other than Brahman, pure and eternal.
घटे सति अपि असति अपि सदा आकाशः पूर्णः एव नित्य-पूर्णस्य नभसः विच्छेदः केन सिध्यति। Space is ever the same, irrespective of the presence or the absence of the pot which seems to divide it. Even so is it with the Supreme Reality; for how can that which is full and indivisible be divided into parts?
यथा अच्छिन्नः (आकाशः) पामराणाम् घटादिना छिन्नवत् भाति वसुधा ग्राम-क्षेत्राद्यवधिभिः भिन्ना इव (भाति)… It is only in the imagination of the foolish that universal space seems to be cut into fragments, and it is only such persons who think that this wide earth is cut up into fragments, such as village and fields.
तथा एव महताम् च महत्तमम् परमम् ब्रह्म भ्रान्त्या कल्पित-वस्तुना परिच्छिन्नम् इव आभाति। It is the same with the Supreme Brahman also. The infinite Brahman includes and transcends all that which is finite; but to our deluded vision it looks as though Brahman is constituted out of the fine parts that we have superimposed upon it.
तस्मात् ब्रह्मात्मनोः भेदः कल्पितः वास्तवः तु न अतः एव श्रुत्या अपि मुहुः एकत्वम् प्रतिपाद्यते। In reality, there is no difference between Ātman and Brahman. The difference that we seem to perceive lies but in our imagination. It has no being. It is for this reason that the Śruti proclaims again and again the oneness of the Ātman with Brahman. (ChanU.6.8.7)
त्वम् तद् असि इति ब्रह्मात्मनोः अद्वयत्वोपपत्तये प्रत्यक्षादि-विरोधेन वाच्ययोः न उपयुज्यते लक्ष्ययः तत्-त्वम्-पदार्थयोः एव ऐक्यं सिध्यति। The maxim ‘Tat tvam asi’ which means ‘That thou art’, proclaims the non-dual nature of Ātman as Brahman. The literal meaning of it contradicts sense perception and other means of knowledge, and therefore is not appropriate. It is only when we understand the indirect meaning of the two words, ‘Tat’ and ‘Tvam’ properly, that we understand the Śruti maxim aright. (PancD.1.44-46)
(शिष्य: उवाच —) (हे) स्वामिन् तत्-त्वम्-पदयोः कति-विधः अर्थः मतःः स्यात् उभयोः पदयोः कः वाच्यार्थः च कः नु लक्ष्यार्थः। The disciple says:Revered Sir, what are the various accepted interpretations of the words ‘That’ and ‘thou’? Please tell me what the literal interpretation is, and how it differs from the figurative.
वाच्यैकत्व-विवक्षायाम् कः विरोधः प्रतीयते लक्ष्यार्थयोः अभिन्नत्वे सः कथम् विनिवर्तते। Why is it that the literal interpretation goes contrary to the concept of the unity of the Ātman with Brahman? And how does the figurative interpretation solve this contradiction?
अत्र एकत्व-कथने का वा लक्षणा उररी-कृता एतद् सर्वम् त्वम् करुणया सम्यक् प्रतिपादय। And again, what is the implied meaning of these two terms, and how does the implied meaning substantiate the unity of the Ātman and Brahman? Be gracious to me, Revered Sir, and explain all this clearly to me.
(श्रीगुरुः उवाच —) विद्वन् अवहितः (सन्) शृणुष्व अद्य ते तपः फलितम् वाक्यार्थ-श्रुति-मात्रेण सम्यग् ज्ञानम् भविष्यति। The meaning of the words ‘That’ and ‘Thou’ The spiritual guide says:0 learned one, listen attentively; your tapasya has now borne fruit. You will attain the immediate and integral knowledge of Brahman, only when you realize the import of what the Śruti says.
यावत् तत्-त्वम्-पदयोः अर्थः सम्यक् न विचार्यते तावत् एव नृणाम् मृत्यु-संसार-लक्षणः बन्धः (अस्ति)। It is only as long as people do not arrive at the correct knowledge of these two terms that they are bound by the bonds of saṃsāra, and until that time they keep on revolving within the cycle of birth and death.
सताम् वाक्यार्थापरोक्ष-ज्ञानतः सच्-चिद्-आनन्दाखण्डैक-रस-रूपिणी अवस्था मोक्षः सिध्यति। But the virtuous attain the direct realization of what the Śruti says and attain the direct knowledge of Brahman. By the realization of Sat-cid-ānanda, they attain the ultimate liberation which knows no break or interim.
मुमुक्षोः भव-मुक्तये वाक्यार्थः एव ज्ञातव्यः तस्मात् अवहितः भूत्वा शृणु समासतः वक्ष्ये। Let every aspirant after liberation attain the direct knowledge of the axiom ‘Tat tvam asi’, and by that means shake off once for all the bondage of the world. I shall now briefly explain it; listen attentively. (BrhUEng.2.4.12)
पण्डितोत्तमैः वाच्य-लक्ष्यादि-भेदेन वाक्यानाम् बहु-विधाः अर्थाः प्रोक्ताः प्रस्तुतम् त्वया श्रूयताम्। Scholars interpret a given word in diverse ways; but all of them may be divided under two main heads. One is the literal meaning (vācya) of a given word, and the other is the figurative meaning (lakṣya), which brings out its implied significance.
तद् त्वम् असि इति अत्र वाक्ये यद् पद-त्रयम् तत्र आदौ विद्यते विद्यमानस्य तत्-पदस्य (अर्थः) निगद्यते। The meaning of the word ‘That’The three words that constitute the sentence ‘Tat tvam asi’ stand for ‘That thou art’. Now let us examine the significance of the initial term ‘Tat’ which means ‘That’.
शास्त्रार्थ-कोविदैः पण्डितैः वाच्यः लक्ष्यः इति द्विधा यः अर्थः उदीरितः ते वाच्यार्थम् प्रवक्ष्यामि। The direct meaning of the word ‘That’The knowers of the Śāstras interpret the term ‘tat’ in one of the following two ways: One is the literal meaning of the word, and the other is its implied meaning. Let us first of all see what the literal meaning of the term is.
(तद्) वियद्-आदि-विराड्-अन्तम् समष्टि-रूपम् सत्त्व-बृंहितम् साभासम् अज्ञानम् स्व-कार्येण समन्वितम्। (Anvaya of 710–20 is preliminary, also topics) There is a veil of ignorance that envelops all sentient beings. This veil of ignorance, in its aggregate aspect, is dominated by sattva. It gives us only a reflex of pure consciousness. lt pervades all, from space to the aggregate of gross bodies, together with their effects.
तद्-अवच्छिन्नम् सत्य-ज्ञानादि-लक्षणम् चैतन्यम् सर्वज्ञत्वेश्वरत्वान्तर्यामित्वादि-गुणैः युतम् (भवेत्)। We see how pure consciousness is characterised only by truth and knowledge. But when it is taken with avidyā in its aggregate, the same consciousness comes to be regarded as Īśvara, or the Lord of manifestation. We then refer to the Lord as the sarva-jña, and as the antar-yāmin.
यद् जगत्-स्रष्टृत्व-पातृत्व-संहर्तृत्वादि-धर्मकम् सर्वात्मना भासमानम् तद् (ब्रह्म) च गुणैः अमेयम्। We then come to regard Īśvara as the creator, sustainer and dissolver of this entire universe. The Lord is then invested with power limitless. and is regarded as manifesting Himself in all.
अव्यक्तम् अपरम् ब्रह्म वाच्यार्थः इति कथ्यते अत्र वाक्यार्थ-सङ्गतिः यथा नीलम् उत्पलम् इति। In Himself, He is ever the unmanifest, transcendent, changeless Brahman. Such is the direct or the literal meaning of the word ‘tat’ which means ‘that’, The Śruti should not be taken here literally. It should not be interpreted as if it were analogous with a sentence like ‘This is a blue lotus’.
तथा तद् त्वम् असि इति अत्र वाक्यार्थ-सङ्गतिः न अस्ति (यथा) नीलः उत्पलेन विशेषितः पटात् व्यावर्तते। ‘Tat tvam asi’, ‘That Thou art’. This axiom does not lend itself to a literal interpretation. In the analogous sentence ‘This is a blue lotus’, we see how the substantive ‘lotus’ excludes all other objects; and how the adjective ‘blue’ excludes all other qualities. Thus the lotus is not a piece of cloth; nor is the colour blue identical with white.
इत्थम् नीलेन तु उत्पलम् विशेषितम् तयोः अन्योन्य-भेदस्य व्यावर्तकतया शौक्ल्यात् व्यावर्तते। Thus the attribute ‘blue’ excludes all other qualities. Between them, they help to distinguish a given object, and separate it from all the rest.
वाक्यार्थत्वे विशेषण-विशेष्यत्व-संसर्गस्य इतरस्य वा प्रमाणान्तर-विरोधः न विद्यते। Therefore, in the sentence ‘This is a blue lotus’ there is no internal contradiction between the meaning of the two words, ‘blue’ and ‘lotus’. The meaning of the sentence as a whole does not therefore contradict what we infer from other sources of knowledge.
अतः बाध-वर्जितः वाक्यार्थः सम्यक् सङ्गच्छते अत्र एवम् तद् त्वम् असि इति वाक्यार्थः न समञ्जसः। The entire significance of a sentence rests upon the absence of self-contradiction between the words which constitute the sentence. In the case of the axiom ‘Tat tvam asi’ such a literal interpretation becomes impossible of acceptance.
तद्-अर्थस्य परोक्षत्वादि-विशिष्ट-चितेः अपि त्वम्-अर्थस्य अपरोक्षत्वादि-विशिष्ट-चितेः अपि… We comprehend the term ‘tat’ as meaning pure consciousness, indirectly. But the term ‘tvam’ or ‘thou’ is the subject, who comprehends himself directly.
तथा एव तयोः अन्योन्य-भेदस्य व्यावर्तकतया विशेषण-विशेष्यस्य इतरस्य वा संसर्गस्य… But it is also possible to interpret the axiom ‘That thou art’ in such a way as to avoid all internal conflict. We may regard the two terms as being mutually interdependent, and regard them as being bound together as the qualifier (viśeṣaṇa) and the qualified (viśeṣya).
वाक्यार्थत्वे विरोधोः प्रत्यक्षादि-कृतः अस्ति ततः वाक्यार्थः न सङ्गच्छते तद् च विरोधम् (अहम्) ते वच्मि। Even then a literal interpretation would go contrary to all that we know. I shall now explain to you the nature of the contradiction involved here, and I shall point out to you why a literal interpretation is inconsistent.
सर्वेशत्व-स्व-तन्त्रत्व-सर्वज्ञत्वादिभिः गुणैः सर्वोत्तमः सत्य-कामः सत्य-सङ्कल्प ईश्वरः… That is because the term ‘Īśvara’ connotes supreme lordship, supreme freedom, omniscience, and other exalted qualities, and also supreme mastery over everything. The desire of Īśvara is ever fulfilled; His resolve is ever realized; for such is the literal meaning of the word, ‘That’.
तत्-पदार्थः (अस्ति) किञ्चिज्-ज्ञः तु दुःख-जीवनः तद्-गतिकः प्राकृत-लक्षणः अयम् संसारी जीवः त्वम्-अर्थः (अस्ति)। The meaning of the word ‘Thou’But the meaning of the word ‘tvam’ or ‘thou’, when it is interpreted literally, is altogether different. It refers to one whose knowledge is limited, who is subject to sorrow, and is bound by saṃsāra; for such is the destiny of the jīva, and that is what the word ‘tvam’ indicates.
विपरीतयोः अनयोः एकत्वम् कथम् घटते उभयोः अयम् विरोधः प्रत्यक्षेण उपलभ्यते। Is it ever possible that there can be any unity between two such mutually exclusive entities? The contradiction between them is too patent to be reconciled.
वह्नि-तुहिनौ इव विरुद्ध-धर्माक्रान्ततत्वात् परस्-पर-विलक्षणौ जीवेशौ विद्येते) शब्दार्थतः अपि च… On account of the inherent diversifies of their nature, the attributes of Īśvara are entirely different from those of the jīva. They are as antithetical in nature as fire and ice.
प्रत्यक्षादि-विरोधः स्यात् इति तयोः ऐक्ये परित्यक्ते महान् श्रुति-वचन-विरोधः स्मृति-वचन-विरोधः च भवति। Any literal interpretation would contradict the accepted meaning of both these terms. But we would do violence to the spirit of the Śruti and the Smṛti; alike, if we should on that ground reject the underlying unity that is implied.
श्रुत्या अपि अनयोः एकत्वम् तात्पर्येण निगद्यते अस्मात् मुहुः तद् त्वम् असि इति श्रुतेः वचः अङ्गी-कार्यम्। The aim of the Śruti is to inculcate the unity that binds the Ātman with Brahman. That is why the Śruti says repeatedly, ‘Tat tvam asi’ and what the Śruti says must needs be accepted.
विशिष्टस्य वा संसर्गस्य वाक्यार्थत्वे पुनः च अयथार्थतया सः अयम् वाक्यार्थः श्रुतेः मतः न। It is possible to interpret the terms literally, and at the same time establish a mutual interdependence between these two terms by eliminating what is incompatible. But that is not what the Śruti inculcates; and any such interpretation would be at variance with the spirit of the Śruti.
अखण्डैक-रसत्वेन वाक्यार्थः श्रुति-सम्मतः स्थूल-सूक्ष्म-प्रपञ्चस्य सन्मात्रत्वम् पुनः पुनः… What the Śruti has in mind is a breakless continuum, homogeneous in nature and compact of bliss. That is why the Śruti repeats again and again that apart from pure existence, or ‘sat’, the gross and the subtle worlds have no independent existence.
दर्शयित्वा सुषुप्तौ आत्मनः तद्-ब्रह्माभिन्नत्वम् उपपाद्य सदैकत्वं प्रदर्शयितुम् इच्छया… The Śruti points out how in the stage of deep sleep, that Ātman is none other than Brahman. That is how the Śruti demonstrates the one-ness of all existence.
इदम् सर्वम् ऐतद्-आत्म्यम् इति उक्त्या एव श्रुतिः ब्रह्मणः अद्वैत-सिद्धये सद्-आत्मनोः एकत्वम् ब्रवीति। All this is of the nature of ‘existence’. Here, by declaring the underlying unity of all existence, the Śruti proves the non-dual nature of Brahman. In this way, the Śruti points out the path to Advaita-siddhi.
प्रपञ्चे जीवे वा सति ब्रह्मणः अद्वैतत्वम् कुतः अतः तयोः अखण्डत्वम् एकत्वम् श्रुति-सम्मतम्। If indeed the jīvas and the world around were to be unreal, how are we to realize the non-dual nature of Brahman? That is why the Śruti teaches the indivisibility of the two, or in other words, it teaches their unity.
विरुद्धांश-परित्यागात् प्रत्यक्षादिः न बाधते अविरुद्धांश-ग्रहणात् श्रुत्या अपि न विरुध्यते। We eliminate all conflict with pratyakṣa or that which is well known by avoiding all internal conflict in the meaning of what the Śruti says. At the same time we avoid the possibility of going against the spirit of the Śruti by accepting that much of the meaning of what the Śruti says, insofar as it is not in conflict with reason.
ततः वाक्यार्थ-सिद्धये लक्षणा हि उपगन्तव्या वाच्यार्थानुपपत्त्या एव लक्षणा अभ्युपगम्यते। The indirect meaning ascertainedIf the literal meaning should be rejected on the ground of its being contrary to reason, we must of necessity resort to the figurative interpretation of a given sentence.
बुधाः च सम्बन्धानुपपत्त्या लक्षणा इति जगुः गङ्गायाम् घोषः (वसति) इत्यादौ या (भवति सा) जहल्-लक्षणा मता। To take an instance, the expression, ‘The cowherd village in the Ganges’ is a classic example of the literal interpretation being rejected. This is an example of ‘Jahal-lakṣaṇa’ (‘Totally-Giving-up-its-meaning implication’).
तद् त्वम् असि इति अत्र वाक्ये सा एषा न प्रवर्तते गङ्गायाः अपि घोषस्य आधाराधेयत्व-लक्षणम् (अस्ति)। The reason for it is that the village and the river Ganges stand to each other as the sustained (ādhāra) and the sustainer (ādheya). But such is not the case between ‘That’ and thou’ in the expression ‘That thou art’. Therefore it is not a case of Jahal-lakṣaṇa.
तत्र प्रत्यक्षतः सर्वः विरुद्ध-वाक्यार्थः (प्रतीयते) ततः गङ्गा-सम्बन्धवत्-तीरे लक्षणा सम्प्रवर्तते। When interpreted literally, the expression ‘The cowherd village in the Ganges’ (i.e. ‘The-cowherd-village is in-the-Ganges’) is devoid of content, all that it means is that it refers to a particular village on the bank of the river Ganges (i.e. ‘The-cowherd-village is on-the-bank-of-the-Ganges’). That is why here a literal interpretation is unacceptable.
तथा तद् त्वम् असि इति अत्र चैतन्यैकत्व-लक्षणे विवक्षिते अपरोक्षत्वादि-लक्षणः तु वाक्यार्थे… Now, the axiom ‘Tat tvam asi’ enunciates the unity of pure consciousness. No explanation is acceptable which interprets the word ‘That’ in exactly the same sense in which we interpret the word ‘thou’, by taking both these terms in their direct meaning.
भाग-मात्रः सर्वः तु न विरुध्यते तस्मात् विरुध्यते अत्र जहल्-लक्षणायाः प्रवृत्तिः न युज्यते। We cannot say that it is totally inconsistent and self-contradictory; yet we see that there is a partial contradiction. Therefore it does not come under Jahal-lakṣaṇa, where only the implied meaning is valid.
नृणाम् कठिनत्व-धिया नालिकेर-फलस्य इव सर्वस्य वाच्यार्थस्य तु त्यागे फलम् न ईक्ष्यते। The direct meaning of the axiom may be hard to find. It may be as difficult to get at as the kernel of a coconut; but we would not be justified on that account in discarding the whole coconut.
यथा गङ्गा-पदम् स्वार्थम् त्यक्त्वा तटम् लक्षयते यथा तत्-पदम् त्वम्-पदम् अपि वा अखिलम् स्वार्थम् त्यक्त्वा… Just as in the expression ‘The cowherd village in the Ganges’, the expression ‘in’ is interpreted as the equivalent of ‘on the bank of’, so also in the axiom, ‘That thou art’, the literal meaning of ‘That’ and ‘Thou’ should be understood, that the sentence as a whole makes meaning.
यदि तद्-अर्थम् वा त्वम्-अर्थम् वा स्वयम् लक्षयति तदा जहल्-लक्षणायाः प्रवृत्तिः उपपद्यते। If the full meaning of the word ‘That’ or of the word ‘Thou’ could be brought out by accepting its implied meaning, and by discarding its direct meaning, there would be no objection to our accepting it is a case of ‘Jahal-lakṣaṇa’, or the rejection of the literal meaning.
इति आर्यैः न शङ्कनीयम् ज्ञातार्थे हि लक्षणा न (भवति) तत्-पदम् त्वम्-पदम् अपि वा श्रूयते प्रतीयते च। If indeed the literal meaning should be unacceptable, no one, however learned, need object to such a procedure. Therefore the right meaning of the words ‘That’ and ‘thou’ should be found out, from their repeated occurrence in the context of the Śruti.
तत्र च तदर्थे कथम् लक्षणा सम्प्रवर्तेत अत्र शोणः धावति इति वाक्यवत् न प्रवर्तते… It may be asked, why should a well-known meaning be discarded and why should any implied meaning be accepted? Let us take a different example. We say, for instance, ‘the red (śoṇa, i.e. ‘red-variegated’) is running’.
यथा सा जहल्-लक्षणा अजहल्-लक्षणा अपि वा (न प्रवर्त्तते) द्रव्यम् अन्तरा लोके गुणस्य गमनम् विरुद्धम्। In this instance the literal meaning is not discarded, but it is supplemented, inasmuch as it is not the colour ‘red’ as such that is running, leaving behind the animal whose has that double colour.
अतः तम् अपरित्यज्य तद्-गुणाश्रय-लक्षणः लक्ष्यादिः लक्ष्यते तत्र असौ लक्षणा प्रवर्तते। In the above example the quality that is described is added to the object in which that quality is inherent. In this way, without rejecting literalism, and explanation by implication is accepted.
(यतः) ब्रह्मात्मैकत्व-बोधके तद् त्वम् असि इति अत्र वाक्ये द्वयोः परोक्षत्वापरोक्षत्वादि-विशिष्ट-चितोः… Now, the axiom ‘Tat tvam asi’ inculcates the unity of Ātman and Brahman. Although both these terms ‘That’ and ‘thou’ refer to the same consciousness, the word ‘That’ is understood mediately (parokṣa, away or apart from oneself), and the word ‘thou’ is understood immediately (i.e. never away from oneself).
यतः विरुद्धांश-विवर्जनात् एकत्व-रूप-वाक्यार्थः न सिध्यति तस्मात् अजहल्-लक्षणा न मता। That is why we are unable to reconcile them, and arrive at the concept of unity, in such a way as to avoid all contradiction, by treating it as though it were a case of a Jahal-lakṣaṇa, where we are free to add to the literal meaning, by the addition of a particular object to the quality described.
तत्-पदम् त्वम्-पदम् अपि च स्वकीयार्थ-विरोधिनम् अंशम् सम्यक् परित्यज्य स्वाविरुद्धांश-संयुतम्। We have only to give up that much of the direct meaning of each of these two words ‘That’ and ‘thou’ in so far as they are incompatible, in order to arrive at the full significance of the sentence as a whole. Each of the two words would then throw light upon the other, and also the sentence as a whole would be free from self-contradiction.
तद्-अर्थम् वा त्वम्-अर्थम् वा स्वयम् सम्यक् लक्षयतः भाग-लक्षणया किम् साध्यम् अस्ति इति न शङ्क्यताम्। No doubt need be entertained as to the purpose of arriving at an explanation by implication, in which the direct meaning is retained in part and also rejected in part. Such an explanation is known as Bhāga-lakṣaṇa (‘Part-implication’), or the rejection of the incongruous.
तद् एकम् पदम् अविरुद्धम् पदार्थान्तरांशम् च स्वांशम् कथम् लक्षणया संलक्षयितुम् अर्हति। One may wish to know how any given word, when explained by what it implies, brings out the direct meaning of some other word, and at the same time retains its own direct meaning also, insofar as it is not self-contradictory.
पदान्तरेण स्वतः पदार्थ-प्रमितौ सिद्धायाम् पुनः लक्षणया तद्-अर्थ-प्रत्ययापेक्षा कुतः। One may also wish to know, if the meaning of any one of the two words, ‘Thou’ for instance, should be made use of to explain the meaning of the other word ‘That’, what guarantee is there that the implied meaning that was taken for granted when we explain ‘thou’ was really the correct one?
तस्मात् तद् त्वम् असि इति अत्र लक्षणा वाक्यार्थ-सत्त्वाखण्डैक-रसता-सिद्धये भाग-लक्षणा मता। It is only by rejecting the incongruous, that the implied meaning of the axiom ‘That thou art’ may be brought out. A part of the direct meaning of each word is discarded, but the remaining part of it is retained, and it is therefore held that the sentence as a whole brings out the nature of the one Reality which is at once existence and bliss.
यदा विरुद्धम् भागम् सन्त्यज्य अविरोधः लक्ष्यते लक्षण-ज्ञाः विचक्षणाः सा भाग-लक्षणा इति आहुः। When that part of the direct meaning of each of the two words which is contradictory has been eliminated, that much of it which is left over must necessarily be devoid of contradiction. In this way, the total meaning of the sentence is brought out by implication. This figure of speech is known as Bhāga-lakṣaṇa, or the rejection of the incongruous.
(यथा) सः अयम् देव-दत्तः इति वाक्यम् वा वाक्यार्थः एव देव-दत्तैक्य-रूप-स्ववाक्यार्थानवबोधकम्… For instance, when we say, ‘This (person here) is that one Deva-datta (of our childhood)’ we look to the meaning of the sentence as a whole, and we come to understand that the person mentioned is one and the same.
देश-कालादि-वैशिष्ट्यंम् विरुद्धांशम् निरस्य च अविरुद्धम् स्व-लक्षणम् देवदत्त-देह-मात्रम्। In this way, we establish the identity of the individual called Deva-datta, as also the peculiar traits by which he is distinguished. That is done by eliminating whatever is contradictory in time and space in the two words, ‘this’ and ‘that’.
यथा अनया भाग-लक्षणया सम्यक् लक्षयति तथा तग् त्वम् असि इति अत्र वाक्यम् वा वाक्यार्थः एव। In the above illustration, it is by rejecting the incongruous that we arrive at the identity of the person referred to. We should apply the same principle in reference to the axiom, ‘Tat tvam asi’, ‘That thou art’, for it is also a case of the rejecting of the incongruous.
द्वयोः परोक्षत्वापरोक्षत्वादि-विशिष्ट-चितोः उपस्थितम एकत्व-रूप-वाक्यार्थ-विरुद्धांशम्… Let us then discard from the sentence, ‘That thou art’ whatever is contradictory. That self-contradiction arises only because the word ‘That’ is understood mediately, and the word ‘thou’ is understood immediately.
परोक्षत्वापरोक्षत्व-सर्वज्ञत्वादि-लक्षणम् बुद्ध्यादि-स्थूल-पर्यन्तम् आविद्यकम् अनात्मकम्… Whatever is an object of knowledge, whether it is omniscience, or the intellect, or the gross world around us, whether it is understood mediately or immediately, must necessarily be classified as being other than the Ātman. They have their basis in ignorance, and have no existence apart from it.
परित्यज्य विरुद्धांशम् शुद्ध-चैतन्य-लक्षणम् केवल-सन्मात्रं निर्विकल्पम् निरञ्जनम् वस्तु। Ignorance is the cause of all contradiction. When ignorance is given up, it is seen that the Śruti clearly points out that the Thing in Itself ever remains absolutely taintless, as pure existence, and that it is also of the nature of pure consciousness.
अनया भाग-लक्षणया सम्यक् लक्षयति ततः सर्वोपाधि-विनिर्मुक्तं सच्-चिद्-आनन्दम् अद्वयम्। This is brought out by means of the explanation by implication, called Bhāga-lakṣaṇa.The united meaningTherefore it is only by resorting to this figure of speech that the entire significance of the axiom as a whole stands revealed. As Brahman is free from the upādhis or adjuncts, It is attributeless, non-dual, without reflection, and of the nature of Sat-cid-ānanda; and not of the nature of ‘this’ or ‘that’.
निर्विशेषम् निराभासम् अतादृशम् अनीदृशम् अनिर्देश्यम् अनाद्यन्तम् अनन्तम् शान्तम् अच्युतम् अप्रतर्क्यम् अविज्ञेयम् निर्गुणम् ब्रह्म शिष्यते। Inasmuch as Brahman is not an object of thought. It is devoid of all attributes, and transcending all verbal definition. Tranquil in itself, It is without beginning or end; It is infinite in nature, subject to no modification, incomprehensible by means of reasoning, transcending thought and the reach of sense-knowledge.
ब्रह्मात्मनोः उपाधि-वैशिष्ट्य-कृतः विरोधः (अस्ति ब्रह्मात्मनोः) एकतया अधिगत्या उपाधि-वैशिष्ट्य उदस्यमाने एतयोः कश्चिद् अपि विरोधः न अस्ति। As long as the limiting adjuncts intervene, there remains the hindrance to the perception of the unity of Ātman and Brahman. But when once the intervening adjuncts are discarded as unreal, all contradictions are resolved and the ultimate unity is established.
तयोः उपाधिः च विशिष्टता च तद्-धर्म-भाक्त्वम् च विलक्षणत्वम् भ्रान्त्या कृतम् इदम् सर्वम् स्वप्नार्थवत् मृषा एव जाग्रति सत्यम् न एव। Examination therefore reveals to us that all these adjuncts or upādhis and their characteristics, which alone are the source of all separateness, are entirely unreal. They are but the products of the delusion of the intellect. They have no being; and they do fade away like the objects of the dream world when waking intervenes.
निद्रा-सूत-शरीर-धर्म-सुख-दुःखादि-प्रपञ्चः अपि वा जीवेशादि-भिदा अपि वा क्वचिद् च ऋतम् कर्तुम् न शक्यते माया-कल्पित-देश-काल-जगद्-ईशादि-भ्रमः तादृशः अनयोः द्वयोः तु कः भेदः अस्ति अन्यतः कतमः कः सत्यः भवेत्। In the midst of a dream one feels as though one were invested with a dream body. One seems to have dream children, and experiences peculiar pleasures and pains. One may even perceive that there is a difference between the individual and Īśvara. But none of these can make the dream real. In the same way the delusion of time and space, of the universe and Īśvara which are the products of Māyā, should be deemed to be unreal. Inasmuch as waking and dreaming are correlative, if one of them is unreal, what is the guarantee that the other also is not unreal?
यद् क्वचिद् अपि दृष्ट-दर्शन-मुखैः भ्रमजैः विकल्पैः स्वप्न-जागरणयोः उभयोः विशेषः न सन्दृश्यते अतः एव मिथ्याः ननु यथा स्वप्नः तथा एव हि जागरः अपि। Both waking and dreaming are subject to the illusion which the intellect imposes upon us. In this respect, there is no difference between them. In both these levels of consciousness, there is the triune distinction among the knower, the known and the means of knowing. Therefore the waking moment is also as unreal as a dream.
स्वप्न-जागरौ द्वौ अपि अविद्या-कार्यतः तुल्यौ उभयतः दृष्ट-दर्शन-दृश्यादि-कल्पना समा। Inasmuch as both these levels of consciousness are the products of our ignorance, in this respect also they are on a par. That is why, in both these states of awareness, the triple distinction among the seer, the seen, and the process of seeing should be regarded as being unreal.
सर्वैः अपि सुप्तौ उभयोः अभावः अनुभूयते अनयोः कश्चिद् भेदः न तस्मात् मिथ्यात्वम् अर्हतः। Every one knows how in deep sleep, both waking and dreaming cease to exist. In this respect also there is a similarity between the two. Therefore both these levels of consciousness should be regarded as being unreal.
हे विद्वन् काल-त्रये अपि भ्रान्त्या अयम् सजातीयादि-लक्षणः कश्चन भेदः वस्तुतः ब्रह्मणि न एव। Whether these seeming distinctions that are perceived are among the objects of the same class or whether they are among objects of different categories they should all be regarded as unreal; they have no being in Brahman. They are the outcome of illusion. 0 learned one, in the ultimate Reality there can be no difference either, in the past, or the present or the future.
यत्र अन्यद् न पश्यति इति श्रुतिः भ्रमात् भूम्नि कल्पितस्य मिथ्यात्वावगमाय तद् द्वैतम् निषेधति। Therefore, when the Śruti refers to That in which one perceives any difference whatsoever, it discountenances all such concepts of duality. In this way it removes all that is unreal and which has been superimposed through ignorance upon what is the all-pervading principle. (ChanU.7.24.1)
यतः ततः सदा अद्वितीयम् विकल्प-शून्यम् निरुपाधि निर्मलम् निरन्तरानन्द-घनम् निरीहम् निरास्पदम् केवलम् एकम् एव ब्रह्म। The absolute Brahman is ever-existent, non-dual, and subject to no kind of change. It is devoid of adjuncts, is not affected by anything, and is not subject to anything. Brahman is pure and is of the nature of bliss. As there is nothing lacking for Brahman, there is nothing to be achieved which would fill the want. Therefore Brahman is not a means to an end; it is ever the one non-dual Reality.
(ब्रह्मणि) काचन भिदा न एव अस्ति गुण-प्रतीतिः न वाक्-प्रवृत्तिः अपि वा न उ मनः-प्रवृत्तिः न यद् केवलम् परम-शान्तम् अनन्तम् आद्यम् अद्वितीयम् सत् आनन्द-मात्रम् अवभाति। Brahman knows no distinction within itself, and is beyond the triune qualities of sattva, rajas and tamas. Neither by means of the mind, nor by means of words could Brahman be comprehended. Brahman is pure, supremely tranquil, infinite, primal, resplendent in bliss, and is ever the One without a second.
यद् इदम् अजरा-मरणम् सच्-चित्-सुखात्मकम् परमम् सत्यम् तत्त्वम् (तद्) नित्यम् एतद् मम वचः सत्यम्। That Supreme Truth, the One Ultimate Reality, is That which is of the nature of existence, consciousness, and bliss. As Brahman knows neither old age nor death, That alone is the eternal truth, and these words of mine, which proclaim it, are true.
असौ देहः हि त्वम् न च असुः अपि वा अक्ष-निकरः अपि वा मनः बुद्धिः वा क्वचिद् अपि तथा अहङ्-कृतिः अपि न एषाम् सङ्घातः च त्वम् (न) उ भवसि विद्वन् परम् शृणु एतेषाम् यद् साक्षी अमलम् स्फुरणम् हि तद् त्वम् असि। Thou art not the physical body, nor the vital force, nor the sense-organs, nor the mind, nor the intellect, nor the ego. Thou art not any of these, either individually or collectively. 0 wise one, That supreme witnessing consciousness, that pure resplendent Being, That is none other than thee – Tat tvam asi, That thou art.
यद् वस्तु जायते तद् एव वर्धते तद् एव काले मृत्युम् समुपैति विभोः अजस्य नित्यस्य तेन जन्म एव (न) अस्ति तथा एव मृत्युः एव न अस्ति। Only that which is born could in succession undergo the process of growth and decay, and also to an end in the course of time. But that which is devoid of birth is also devoid of death. That eternal unborn Ātman – That thou art.
यः एषः देहः कर्म-योगात् जनितः सः एव समेधते नश्यति एतदीयासु अखिलासु अवस्थासु अवस्थितः त्वम् बोध-मात्रः साक्षी असि। It is only the physical body which is liable to be born, and that alone is also subject to death. Hence it is that the physical body is dissolved when the fruit of karma is exhausted. As for you, you are the witnessing consciousness which continues to survive in and through all these modifications. The Ātman ever remains what it is and is not subject to any kind of change.
यद् आ-सुषुप्तेः स्व-प्रकाशम् अखिलात्मकम् एकात्मना अहम् अहम् इति नित्यम् अवभाति बुद्धेः समस्त-विकृतेः अविकारि बोद्धृ यद् केवल-बोध-मात्रम् ब्रह्म तद् त्वम् असि। It is this absolute pure consciousness which illumines all things both when we are awake and when we are dreaming. The Ātman makes itself manifest in every individual as the ego-consciousness; and remains unchanged through every modification of the intellect. That absolute pure consciousness – That thou art.
यद् अनस्तमय-संविदि स्वात्मनि कल्पितस्य व्योमादि-सर्व-जगतः सत्ताम् प्रददाति स्वकीय-महसा स्फूर्तिम् वितनोति केवल-बोध-मात्रम् साक्षात् तद् ब्रह्म त्वम् असि। It is by the light of Brahman that this whole universe is made manifest by direct perception, as the immediate object of knowledge. It is by its all-pervading existence, in the whole universe, including in it the space and the like, that whatever is imagined to be has its being. That pure consciousness in which all sentient beings have their existence – That thou art.
समाधि-निरतैः परम-हंस-कुलैः यद् अपार-सौख्यम् निज-तत्त्वम् विमलान्तर्-अङ्गे सम्यक् साक्षात् अवेक्ष्य अजस्रम् सन्तुष्यते तद् केवल-बोध-मात्रम् ब्रह्म त्वम् असि। The Absolute Brahman is ever present in the pure hearts of those who are absorbed in samādhi. Such persons are ever awake to the reality of the witnessing consciousness, and they are always absorbed in the transcendent bliss of that Reality. That unborn pure consciousness, in which the parama-haṃsas rejoice – That thou art. (KathU.2.1.13)
अन्तर् बहिः स्वयम् अखण्डितम् एक-रूपम् मूढ-बुद्धेः आरोपितार्थवत् उदञ्चति मृत्-स्नादिवत् विगत-विक्रियम् आत्म-वेद्यम् केवल-बोध-मात्रम् यद् ब्रह्म तद् त्वम् असि। As it rests upon its own nature, it permeates all objects both from within and from without. In itself, it remains it remains unborn and homogeneous. It is only the delusion of the intellect that superimposes various objects upon it. Just as clay constitutes the fundamental basis of all the objects that are made of clay, so also this unchanging reality constitutes the fundamental basis of all that is perceived. That absolute pure consciousness – That thou art.
यद् अव्ययम् अनन्तम् अनादि-मध्यम् अव्यक्तम् अक्षरम् अनाश्रयम् अप्रमेयम् आनन्द-सद्-घनम् अनामयम् अद्वितीयम् श्रुत्युक्तम् केवल-बोध-मात्रम् ब्रह्म तद् त्वम् असि। The Śruti refers to it as That which knows no decay, which has no finitude, which has neither beginning nor middle, and which is devoid of all other distinguishing traits. That alone is imperishable. It does not depend upon anything other than itself; it is not an object of knowledge; it is free from defects; it is compact of bliss, and is non-dual in nature. That absolute pure consciousness – That thou art. (BrhUEng.4.4.19)
त्वदीयम् शरीर-तद्-योग-तदीय-धर्माद्य्-आरोपणम् भ्रान्ति-वशात् वस्तुतः किञ्चिद् न (अस्ति) अतः त्वम् तु अजः (असि) तव मृत्योः भयम् क्व अस्ति पूर्णः असि। By superimposing upon pure consciousness attributes of a jīva, you imagine that you have become a jīva, an embodied being. But such is not the case; you are in reality the unborn Ātman, You are the ever perfect; what need is there; what for you to fear death?
भ्रान्तिमत्या स्व-दृष्ट्या यद् यद् दृष्टम् सम्यक् वस्तु-दृष्ट्या तद् तद् त्वम् एव (असि) त्वत्तः अन्यद् वस्तु तु लोके किञ्चिद् न (अस्ति) अद्वयस्य ते कस्मात् भीतिः भवेत्। With the dawning of right knowledge, even that which was perceived in a state of delusion would be found to be other than the Ātman. In all this wide world there is nothing real other than the Ātman and you are that non-dual Ātman. Why should you be afraid of anything?
इदम् सर्वम् तु अहम् एव (अस्मि) इति अखिलम् आत्मना पश्यतः विदुषः (तु) कस्मात् भयम् स्यात् स्वस्मात् भयम् न इष्यते। Why should there be any fear at all for one who knows Brahman? To one who considers the whole universe as one’s Ātman, and who also knows, ‘I am all these’, it is most unreasonable that one should be afraid of anything.
तस्मात् त्वम् अभयम् नित्यम् केवलानन्द-लक्षणम् निष्कलम् निष्क्रियम् शान्तम् सदा अद्वयम् ब्रह्म एव असि। You are therefore none other than Brahman; and Brahman is devoid of fear, is eternal and of the nature of bliss. It is also devoid of parts, is actionless, and ever tranquil; for it is ever the One without a second.
ज्ञातृ-ज्ञान-ज्ञेय-विहीनम् ज्ञातुः अभिन्नम् अखण्डम् ज्ञानम् ज्ञेयाज्ञेयत्वादि-विमुक्तम् शुद्धम् बुद्धम् तत्त्वम् त्वम् असि। All those distinctions, such as the knower, the means of knowledge and that which is the object of knowledge, have no place in Brahman. That is because Brahman is compact of bliss and is the eternal seer. Therefore it is not an object of knowledge; while it is at the same time not unknowable – Thou art that pure consciousness.
यद् अन्तः-प्रज्ञत्वादि-विकल्पैः अस्पृष्टम् दृशि-मात्रम् तद् सत्ता-मात्रम् सम-रसम् एकम् शुद्धम् बुद्धम् तत्त्वम् त्वम् असि। That whose nature is not stained by any of the levels of consciousness, whose nature is pure knowledge and pure existence, who is homogeneous in nature, ever free and ever awake – That thou art.
यद् सर्वाकारम् सर्वम् असर्वम् सर्व-निषेधावधि-भूतम् सत्यम् शाश्वतम् एकम् अनन्तम् शुद्धम् बुद्धम् तत्त्वम् (तद्) त्वम् असि। That which is the Ātman of us all permeates all the forms of life, itself remaining formless. It is the substratum of all, in which all the diversities of name and form have ceased to be. That infinite truth, that eternal pure consciousness, That thou art.
नित्यानन्दाखण्डैक-रसम् निष्कलम् अक्रियम् अस्त-विकारम् प्रत्यग्-अभिन्नम् परम-व्यक्तम् शुद्धम् बुद्धम् (तद्) तत्त्वम् त्वम् असि। That eternal bliss knows no division within itself, for it is homogeneous in nature. It is not a product of action; for it ever remains unmodified by action. That is the Ātman of us all. That supreme, unmanifest, pure consciousness – That thou art.
त्वम् प्रत्यस्ताशेष-विशेषम् व्योम इव अन्तर् बहिः अपि पूर्णम् ब्रह्मानन्दम् परम् अद्वैतम् शुद्धम् बुद्धम् तत्त्वम् त्वम् असि। That which permeates all, which nothing transcends, and which like the universal space around us fills everything completely, from within and from without, that supreme non-dual Brahman - That thou art.
अहम् ब्रह्म एव अहम् निर्गुणम् निर्विकल्पकम् ब्रह्म इति एव अखण्डया वृत्त्या निष्क्रिये ब्रह्मणि तिष्ठ। ‘Brahman is my Ātman; my Ātman is Brahman.’ To know that, is to transcend the guṇas, and be beyond all that change. Be thou ever absorbed in meditating upon that which never changes, which is eternal, and which lies beyond all creative activity.
एताम् अखण्डाम् एव घटित-परमानन्द-लहरीम् परिध्वस्त-द्वैत-प्रमितिम् अमलाम् वृत्तिम् अमुञ्चानः त्वम् अनुपम-सुखे स्वात्मनि परे ब्रह्मणि अनिशम् रमस्व अनया सुख-वृत्त्या प्रारब्धम् क्षपय। By continuous and uninterrupted meditation upon that out of which arise the waves of bliss which inundate all duality, not only do you attain the supreme bliss, but you also check the force of prārabdha, the subtle effect of past actions, and weaken its sway in the present.
मुने विद्वन् ब्रह्मानन्द-रसास्वाद-तत्-परेण चेतसा एव सदा समाधि-निष्ठितः भूत्वा तिष्ठ। O thou learned sage! Be thou ever absorbed in deep concentration and enjoy the bliss of Brahman.
Assimilating this Knowledge
(शिष्यः उवाच —) श्रोतुः वाक्यार्थ-श्रुति-मात्रतः अखण्डाख्या एषा वृत्तिः सञ्जायते किम् वा क्रियान्तरम् अपेक्षते। The disciple asks:Revered Sir, in order to realize that supreme bliss, would merely listening to a sentence like, ‘That thou art’ be enough? Can one attain by it that indivisible reality which lies beyond all the modifications of the mind? Or is it essential that one should do something in order to realize it?
समाधिः कः कति-विधः तत्-सिद्धेः साधनम् किम् उ समाधेः अन्तरायाः के एतद् सर्वम् निरूप्यताम्। What is meant by ‘samādhi’? In how many ways may we realize samādhi? What are the various means of realization? What are the hindrances in the path? Be gracious enough to explain all this to me.
(श्रीगुरुः उवाच —) अत्र मुख्य-गौणादि-भेदेन अधिकारिणः विद्यन्ते तेषाम् प्रज्ञानुसारेण अखण्डा वृत्तिः उदेष्यते। The fitness of the aspirant The spiritual guide says:There are two types of aspirants: both of them are fit to receive this knowledge. They have been classed as those who are pre-eminently qualified, and those who are only moderately qualified. It depends upon their capacity for realization; thus it is that there rises in them a corresponding mental modification.
यः श्रद्धा-भक्ति-पुरः-सरेण विहितेन कर्मणा एव ईश्वरम् सन्तोष्य जन्मान्तरेषु एव अर्जित-तत्-प्रसाद-महिमा नित्यानित्य-विवेक-तीव्र-विरति-न्यासादिभिः साधनैः युक्तः सः द्विजः श्रवणे मुख्याधिकारी सताम् अभिमतः। The twice-born who has pleased God by performing with faith and devotion all the rituals enjoined by the Vedas, who by the grace of God has earned merit in his previous birth, and as a result of it has now become fit and has been endowed with the requisite means to attain liberation, such as discrimination, renunciation and dispassion, it is such a person who becomes fit to comprehend what the Vedānta teaches. Such is the opinion of the good and wise.
अत्र अध्यारोपापवाद-क्रमम् अनुसरता देशिकेन वेत्त्र-वाक्यार्थे बोध्यमाने सति सपदि शुद्ध-बुद्धेः सतः अमुष्य नित्यानन्दाद्वितीयम् निरुपमम् अमलम् यद् परम् एकम् तत्त्वम् तद् ब्रह्म अहम् एव अस्मि इति परमा अखण्डताकार-वृत्तिः उदयति। No sooner is the meaning of the sentence ‘That thou art’ made known to the aspirant by the teacher of Vedānta, who follows the method of superimposition (adhyāropa) and of negation (apavāda) then there arises in the man of pure intellect that supreme mental modification which knows no change, and he realizes, ‘I am that Brahman who is of the nature of eternal bliss, without a second, incomprehensible, untainted, the One Supreme Reality.’
सा चिद्-आभास-समन्विता अखण्डाकार-वृत्तिः केवलम् आत्माभिन्नम् परम् ब्रह्म विषयी-कृत्य (वर्त्तते)। The indivisible pure consciousness makes itself manifest in all that it reflects upon. It pervades everything. Inasmuch as Brahman is not other than the Ātman, it follows that it is only by means of Brahman that the veil of avidyā may be lifted.
अखण्डाकारया वृत्त्या तु अज्ञाने बाधिते सति यद् आवरण-लक्षणम् तद्-गताज्ञानम् बाधते। As a result of the dawning of the supreme knowledge, when the veil of avidyā is rent asunder, in all the levels of consciousness, that power veiling the Supreme Being which was but the product of ignorance, also ceases to function.
यथा तन्तु-दाहे तु तत्-कार्य-पट-दाहः (भवति) तथा तेन समम् सकलम् तत्-कार्यम् बाधितम् भवति। When once ignorance is removed along with it, that sense of separateness which was the effect of ignorance is also removed. If every fibre of the veil should be set on fire, would not the whole fabric become burnt? In the same way, that which was the effect of ignorance, viz. the state of the individual self, also becomes negated.
तस्य कार्यतया जीव-वृत्तिः बाधिता भवति यथा उपप्रभा सूर्यम् प्रकाशयितुम् अक्षमा। Like a pale lamp that fades into insignificance before the bright blaze of the mid-day sun, the flickering light of limited consciousness, which is all that avidyā allows, becomes insignificant in the presence of the knowledge of the infinite, self-effulgent Brahman. (BrhUEng.4.3.7)
तद्वत् एव वृत्ति-संस्थितम् चिद्-आभास-चैतन्यम् स्व-प्रकाशम् परम् ब्रह्म प्रकाशयितुम् अक्षमम्। That reflected light of the individual consciousness which is all that is revealed by the intellect does not in any way add to the light of the supreme consciousness.
प्रचण्डातप-मध्यस्थ-दीपवत् नष्ट-दीधितिः (चिदाभासः) तद् तेजसा अभिभूतं सत् लीनोपाधितया ततः… It is as though one should hold a tiny lamp in order to throw light upon the mid-day sun. When the light of the supreme consciousness shines, one’s limited individual knowledge is of little avail. That is because the adjuncts then become merged in pure consciousness.
केवलम् बिम्ब-भूत-पर-ब्रह्म-मात्रम् भवति यथा आदर्शे तु अपनीते स्वयम् प्रतिबिम्ब-मुखम्… When the adjuncts merge in the Supreme Brahman, which is reflected in them, what remains finally is the light of pure consciousness. That is the light of the supreme Brahman, which alone had been reflected in all of them.
मुख-मात्रम् भवेत् तद्वत् उपाधि-सङ्क्षयात् एतद् च (भवति) यथा व्याप्तया वृत्त्या घटाज्ञाने बाधिते सति… It is only as long as a mirror is there that it reflects the face. But when once the mirror is removed, the reflection becomes one with the face. In the same way, when the limiting adjuncts have ceased to function, all that remains is the one pure consciousness.
एषः चिद्-आभासः स्व-तेजसा घटम् विस्फुरयति तथा स्व-प्रभे ब्रह्मणि आभासः न उपयुज्यते। A pot, for instance, is made known through the mental modifications, as long as one is in a state of ignorance. But when one has attained knowledge, the same pot is made manifest by the light of consciousness. But the analogy does not hold good in regard to the self-effulgent Brahman, because Brahman cannot be made manifest by its reflection.
अतः एव वस्तुनः वृत्ति-व्याप्यत्वम् सताम् मतम् फल-व्याप्यता न परस्-परम् विरोधः न तेन… That is why the learned hold that Reality, or Brahman, is capable of pervading all the mental modifications; but it does not follow that the reflection of pure consciousness can make Brahman an object of manifestation. Consequently, there is no self-contradiction in what the Śruti says. (KenU.2.3)
श्रुत्या उदितम् ततः सूक्ष्मया बुद्ध्या एव ब्रह्म ज्ञेयम् येषाम् (तु) प्रज्ञामान्द्यम् तेषाम् श्रुति-मात्रतः न भवेत्… Brahman should therefore be known by the subtle intellect. But those persons whose understanding is limited cannot directly attain that mental attitude merely by listening to what the Śruti says. Such persons should recollect in mind what the Śruti says and meditate upon it.
अखण्डाकार-वृत्तिः तु मननादिना विना स्याद् निरन्तरम् तात्पर्येण श्रवणात् मननात् ध्यानात्… Śravaṇa-Manana-DhyānaIt is only by constantly hearing and thinking as well as by meditating upon what the Śruti says, that the intellect becomes endowed with the power of ascertaining that which is subtle. It is only then, and not till then, that the Reality is known.
बुद्धेः सूक्ष्मत्वम् आयाति ततः वस्तु उपलभ्यते तस्मात् करणीयम् मन्द-प्रज्ञावताम् पुनः पुनः… That supreme reality is attained only by means of the subtle intellect. Those who are lacking in intellectual sharpness should therefore repeatedly hear and meditate over what the Śruti says, in order to attain the right knowledge. (BrhUEng.4.4.19)
श्रवणम् मननम् ध्यानम् सम्यक् वस्तूपलब्धये सर्व-वेदान्त-वाक्यानाम् (बुधाः) षड्भिः लिङ्गैः सद्-अद्वये… The expression ‘hearing what the Śruti says’ is explained by the learned in the following way. It means the ascertainment of the meaning of what the Śruti says, by availing oneself of the six valid means of knowledge (ṣaḍ-liṅgas), until one attains the knowledge of the Supreme Being, the One without a second.
परे ब्रह्मणि तात्पर्य-निश्चयम् श्रवणम् विदुः श्रुतस्य एव अद्वितीयस्य प्रत्यग्-आत्मनः वस्तुनः… By resorting to all these aids, the aspirant finds out the meaning of the Śruti, until he comes to realize the Supreme Being, Brahman as pure existence, the One without a second. Such is the meaning of the word ‘hearing (śravaṇa)’.
वेदान्त-वाक्यानुगुण-युक्तिभिः तु अनुचिन्तनम् तच्-छ्रुतार्थस्य मननम् साक्षात्-करण-कारणम् (विदुः)। Similarly the word ‘thinking (manana)’ means pondering over the content of what the Śruti says and trying to understand the nature of the inmost Ātman. With the help of reason one should try to know that non-dual Reality, in so far as reason is not opposed to Vedānta. It is in this way that the Ātman is realized, and the Supreme Reality is attained.
यथा विजातीय-शरीरादि-प्रत्यय-त्याग-पूर्वकम् सजातीयात्म-वृत्तीनाम् प्रवाह-करणम्… Likewise the word ‘meditation’ implies that the current of thought should flow steadily like a jet of oil, to the exclusion of all other ideas, such as the consciousness of one’s physical body and the like. It is in this way that the mind should be wholly absorbed in the consciousness of the Ātman and be permeated by it.
तैल-धारावत् अच्छिन्न-वृत्त्या तद् ध्यानम् इष्यते तावत् कालम् सदा प्रयत्नेन श्रवणम् कर्तव्यम्… Therefore, let the aspirant listen diligently to what the Vedānta says, until all doubts are removed, and until there comes the awareness that Śruti is the only valid means of knowledge.
यावत् स्व-बुद्धेः प्रमाण-संशयः न निवर्तते यावत् प्रमेय-संशयः तावत् तु श्रुति-युक्तिभिः… One should turn to the Śruti with the help of reason and ascertain the truth of the Ātman. One should have all one’s doubts cleared by means of continuous thinking, until one realizes the nature of that which is to be proved.
आत्म-याथार्थ्य-निश्चित्त्यै मुहुः मननम् कर्तव्यम् यावत् चेतसि विपरीतात्म-धीः न विनश्यति तावत् मोक्षम् इच्छता निरन्तरम् ध्यानम् कर्तव्यम्। One who desires to attain liberation should therefore practice meditation unceasingly, until all the wrong ideas that arise in the mind as to the nature of the Ātman are completely eradicated.
यावत् तर्केण दृश्य-प्रपञ्चः निरासितः अपि अपरोक्ष-बोधात् न तु विलीयते तावत् अमुष्य भिक्षोः ध्यानादि सम्यक् करणीयम् एव। A man of renunciation should therefore resort to meditation and also avail himself of the other means of knowledge. Then, the world of external objects which have been proved formally to be unreal would no longer interfere with all one’s thought; and the immediate knowledge of the Ātman will be attained.
समाधिः स-विकल्पः निर्-विकल्पः इति द्वेधा निगद्यते सविकल्पस्य लक्षणम् वच्मि तद् छृणु। Samādhi, the relative kindThere are two kinds of samādhi. Of them, one is known as the savikalpa samādhi. It represents deep concentration at the relative plane. The other is the nirvikalpa samādhi which is at the absolute plane of consciousness. We shall now describe the nature of savikalpa samādhi; listen attentively.
ज्ञात्राद्यविलयेन एव केवले ज्ञेये ब्रह्मणि तद्-आकाराकारितया चित्त-वृत्तेः अवस्थितिः। In the relative plane of consciousness, one is aware of Brahman as permeating the whole of one’s field of consciousness. Inasmuch as one has yet to establish complete identity with that which one contemplates, it is called ‘relative’.
सद्भिः सः एव सविकल्पकः समाधिः विज्ञेयः मृदः एव अवभाने अपि मृण्मय-द्विप-भानवत्। A clay elephant reminds us of a living one, even though it is only clay. In the same way, the apparent distinction of the knower, the known and the knowledge of it, although unreal, yet helps one to realize the ultimate Truth; and such is the nature of savikalpa samādhi.
सन्मात्र-वस्तु-भाने अपि सन्मयी त्रि-पुटी भाति अतः एव अयम् सविकल्पः समाधिः इति ईर्यते। It is called ‘samādhi’ because it is helpful in leading to the transcendent Reality. It is called ‘savikalpa’ which means ‘subject to modification,’ because there still linger the three-fold modifications of the knower, knowing and the known (i.e. it is parokṣa, away from one’s identity).
ज्ञात्रादि-भावम् उत्सृज्य मनसः दृढा ज्ञेय-मात्र-स्थितिः योग-संज्ञितः निर्विकल्पः समाधिः स्यात्। Samādhi, the absolute kindThat stage of awareness is known as the nirvikalpa samādhi, in which, after having cast off the idea that one is the knower, one is firmly established in that on which one contemplates.
जले निक्षिप्त-लवणम् जल-मात्रतया स्थितम् पृथक् न भाति किम् नु एकम् अम्भः एव अवभासते… It is as though the salt that has been thrown into water has lost its separateness, and remains in the form of water only.
यथा तथा एव ब्रह्म-मात्रतया स्थिता सा वृत्तिः पृथक् न भाति अद्वितीयम् ब्रह्म एव अवभासते। When our individuality merges in the absolute Brahman, from which it has emerged, it loses its sense of separateness, and all that remains is the one non-dual Brahman.
ज्ञात्रादि-कल्पनाभावात् अयम् निर्विकल्पकः मतः वृत्तेः सद्-भाव-बाधाभ्याम् उभयोः भेदः इष्यते। On account of the absence of the knowledge of the knower and the like, this type of deep concentration is referred to as the ‘absolute’. It is the presence or the absence of the mental modifications that distinguishes the savikalpa from the nirvikalpa samādhi.
अत्र सुप्त्या समाधि-सुप्त्योः ज्ञानम् च अज्ञानम् न इष्यते सविकल्पः निर्विकल्पः इमौ द्वौ समाधी हृदि… In relative concentration, there is the knowledge of (or about) Brahman. In deep sleep (where there are no vṛttis) there is the ignorance of Brahman. But deep concentration at the absolute plane differs from both these levels of consciousness.
विपरीत-निवृत्तये मुमुक्षोः यत्नतः कार्यौ अस्मिन् कृते विपरीतायाः भावनायाः निवर्तनम् (भवति)। An aspirant after liberation should therefore practise in mind both these aspects of samādhi, the savikalpa and the nirvikalpa, and he should continue the practice until all wrong ideas have been utterly effaced.
ज्ञानस्य अप्रतिबद्धत्वम् च सदा आनन्दः (सविकल्पः) दृश्यानुविद्धः शब्दानुविद्धः द्विधा मतः सिध्यति इति च। When all the wrong ideas have come to an end, there are no more obstacles to the attainment of the highest knowledge. In this way it is that bliss is realized.
तयोः यद् सविकल्पः लक्षणम् तद् वच्मि तद् छृणु यत्र कामादि-प्रत्ययैः दृश्यैः संसर्गः दृश्यते… There are two varieties of savikalpa samādhi. One type of it is in association with the consciousness of the body (dṛśya-anuviddha). The other is in association with the maxims of the Śruti (śabdha-anuviddha). I shall now explain them to you in this order; listen attentively.
सः अयम् दृश्यानुविद्धः सविकल्पकः समाधिः स्यात् अहम् मम इदम् इत्यादि-काम-क्रोधादि-वृत्तयः… The first type of savikalpa samādhi is that which is blended with the objects of knowledge. There are faint traces of one’s ego consciousness, such as the ideas of ‘I and mine’, as also the impression of one’s likes and dislikes.
येन दृश्यन्ते अहम्-आदयः दृश्याः (येन) सन्दृष्टाः कामादि-सर्व-वृत्तीनाम् द्रष्टारम् अविकारिणम् स्युः… There is at the same time a realization of the Ātman as the unchanging witness, who alone is the seer, and the perceiver of the ‘me’ consciousness, and of one’s likes and dislikes.
साक्षिणम् स्वम् यः विजानीयात् (यः) निष्क्रियः (सन्) ताः पश्यति अहम् कामादीनाम् साक्षी (अस्मि) ततः ते मया दृश्यन्ते। One should identify oneself with the Ātman, the seer, who does not take part in any kind of activity, by thinking, ‘I am the witness of the likes and dislikes; they are the objects of my knowledge’.
इति साक्षितया आत्मनि आत्मानम् साक्षिणम् जानाति कामादि सकलम् दृश्यम् स्वात्मनि एव विलापयेत्। It is in this way that one comes to identify oneself with the witnessing consciousness, and merging in that consciousness all which one conceives within oneself, such as one’s likes and dislikes.
अहम् देहःन असुः न अपि अक्ष-वर्गः न अहङ्कारः न मनः न उ बुद्धिः न अपि (यत्र) तेषाम् च तद्-विक्रियाणाम् अपि अन्तर् (सः) साक्षी नित्यः प्रत्यक् अहम् एव अस्मि। One knows oneself thus: I am neither the body, nor vital force, nor the sense organs, nor the ego, nor the mind, nor the intellect, for I am within all these; I am the eternal inmost witnessing consciousness, who is the seer of the changing phenomena, and I am other than all of them.
(यः) वाचः साक्षी प्राण-वृत्तेः च साक्षी बुद्धेः च साक्षी बुद्धि-वृत्तेः (च) साक्षी चक्षुः-श्रोत्रादीन्द्रियाणाम् च साक्षी (सः) साक्षी नित्यः प्रत्यक् अहम् एव अस्मि। I am the eternal inmost witness of the functioning of the organ of speech, the vital force, and the intellect. I am the seer of all the modifications that take place in the intellect, as well as of all that which the eye sees and the ear hears.
अहम् स्थूलः न सूक्ष्मः न अपि दीर्घः न अहम् बालः न युवा न उ वृद्धः न अपि अहम् काणः न मूकः न अपि षण्डः न (अस्मि) अहम् साक्षी नित्यः प्रत्यक् एव अस्मि। I am neither fat nor lean, neither a child, nor a youth nor an old person, I am neither a one-eyed person, nor a dumb one, nor am I a eunuch. The inmost witnessing consciousness – that I am.
आगन्ता न अस्मि गन्ता न अपि हन्ता न अहम् कर्ता न प्रयोक्ता न वक्ता न अहम् भोक्ता न सुखी न उ दुःखी न एव (अस्मि) अहम् साक्षी नित्यः प्रत्यक् एव अस्मि। I neither come nor go; I do not kill anyone; nor do I cause anyone to be killed. I am neither a doer, nor an employer, nor a speaker, nor an experiencer. I am neither happy, nor miserable; for I am none other than the eternal, inmost witnessing consciousness. (BhG.18.17)
अहम् योगी न वियोगी न उ रागी न अहम् क्रोधी न कामी न एव लोभी न अहम् बद्धः न युक्तः न अपि मुक्तः न (अस्मि) अहम् साक्षी नित्यः प्रत्यक् एव अस्मि। I am neither a yogī, nor the reverse of it; I am neither angry, nor lustful nor greedy; I am not bound by anything, nor am I free of anything. I am none other than the eternal, innermost witnessing consciousness.
(अहम्) एषः अन्तः-प्रज्ञः न बहिः-प्रज्ञकः वा न प्रज्ञः न एव अप्रज्ञः न अपि च अहम् श्रोता न मन्ता न अपि बोद्धा न (अस्मि) अहम् साक्षी नित्यः प्रत्यक् एव अस्मि। The fact is that the Ātman is not conscious of anything either within it or outside of it, either one at a time or both simultaneously, nor is the Ātman non-consciousness. Therefore I am neither a hearer nor a thinker; nor a knower of anything; I am the eternal, inmost witnessing consciousness.
मे देहेन्द्रिय-बुद्धि-योगोन न अस्ति पुण्य-लेशः न पाप-लेशः न अपि (अस्ति) क्षुधा-पिपासादि-षड्-ऊर्मि-दूरः सदा विमुक्तः केवलः चित् एव अस्मि। I am not limited either by the body, or the sense organs, or the intellect. Virtue and sin affect me not in the least. Old age and death, hunger and thirst, grief and delusion – all these are far from me. I am none other than pure consciousness, the ever-free.
(अहम्) अपाणि-पादः अहम् अवाक् अचक्षुः अप्राणः एव अस्मि अमना हि अबुद्धिः व्योम इव पूर्णः अस्मि विनिर्मलः अस्मि सदा एक-रूपः केवलः चित् एव अस्मि। I am neither the hands nor the feet, neither the organ of speech nor the eyes, neither the vital force nor the mind, nor the intellect. Like unto the universal space, I am that which is all pervading, the unchanging pure consciousness.
इति स्वम् आत्मानम् अवेक्षमाणः विद्वान् सदा प्रतीत-दृश्यम् प्रविलापयन् भ्रान्ति-वशात् प्रतीतम् स्वाभाविकम् विपरीत-भावम् जहाति। The knower of Brahman who knows the Ātman in this manner merges all the objects of knowledge that are experienced by him in the consciousness of the Ātman. It is in this way that he frees himself from all wrong ideas for they are but the products of delusion. (MunU.2.2.7)
विपरीतात्मता-स्फूर्तिः एव मुक्तिः इति ईर्यते सा एषा सदा समाहितस्य एव सिध्यति न अन्यथा। Therefore the word ‘mukti’ comes to mean freedom from the bondage of ignorance. In itself it means awareness of the Ātman (i.e. means the awareness that is the Ātman); and this may be realized only by means of samādhi, or deep concentration.
अमुष्य वेष-भाषाभिः मुक्तिः न (भवति) या केवलाखण्ड-चिद्-आत्मना स्थितिः (अस्ति) तत्-सिद्धये स्वात्मनि सर्वदा स्थितः अहन्ताम् ममताम् उपाधौ जह्यात्। It is neither by the dress that a person wears, nor by the language that he speaks, that anyone can attain liberation. Liberation lies in being established in the Ātman, which is at once indivisible and conscious. It is only by giving up all ideas of ‘I and mine’ inasmuch as they belong to the adjuncts or the upādhis, and by being established in the Ātman, that one might realize it.
स्वात्म-तत्त्वम् समालम्ब्य प्रकृति-नाशनम् कुर्यात् तेन एव मुक्तः भवति अन्यथा कर्म-कोटिभिः न। It is only knowledge that destroys ignorance; and knowledge alone confers liberation. That is why liberation cannot be attained by the mere performance of rituals, even though they should be repeated crores of times.
देवम् ज्ञात्वा सर्व-पाशापहानिः (भवति) क्लेशैः क्षीणैः जन्म-मृत्यु-प्रहानिः (भवति) एषा वैदिकी वाक् इति एव क्लेश-क्षत्याम् जन्म-मृत्यु-प्रहाणिम् ब्रवीति। It is only the knowledge of the self-effulgent Brahman that can destroy all the bonds. When all the kleśas are destroyed, the cycle of birth and death comes to an end. That is what the Śruti says. (SvetU.1.11)
भूयः जन्माद्यप्रसक्तिः विमुक्तिः (कथ्यते) क्लेश-क्षत्याम् जन्माद्यभावः भाति आत्मैक-निष्ठा क्लेश-क्षत्या हेतुः (अस्ति) तस्मात् मुमुक्षोः आत्म-निष्ठा हि कार्या। It is the absence of the possibility of rebirth that constitutes liberation; and by the destruction of the kleśas, all such possibilities are put an end to. That is why the aspirant after liberation should be ever devoted to the Ātman.
वासनाः एव क्लेशाः जन्तोः जन्मादि-कारणम् स्युः ज्ञान-निष्ठाग्निना तासाम् दाहे जन्म-हेतुता न उ। The kleśas constitute the sources of rebirth; for they are the subtle forms of desire. When the kleśas become parched in the fire of the knowledge of the Ātman, they can no longer be a source of rebirth.
यथा अग्नि-प्रदग्धानि बीजानि पुनः न रोहन्ति तथा ज्ञान-दग्धैः क्लेशैः आत्मा पुनः न सम्पद्यते। Just as the seeds that have been parched in the fire lose their power of germination, so also the kleśas which have their origin in thought lose all their potency when once the knowledge of Ātman has been attained.
तस्मात् मुमुक्षोः निःशेष-वासना-क्षत्यै विपरीत-निवृत्तये प्रयत्नतः ज्ञान-निष्ठा कर्तव्या। Therefore, let the aspirant after knowledge pursue it with devotion and diligence, so that he might be able to overcome all desires, and dispel all wrong ideas as to the nature of the Ātman.
ज्ञाननिष्ठातत्परस्य कर्म न एव उपयुज्यते कर्मणः (च) ज्ञाननिष्ठाया सहस्थितिः न सिध्यति। In the pursuit of knowledge, ritual is of no useTo one who is devoted to the pursuit of knowledge, the observance of rituals is of no use. The reason for it is that the observance of rituals and the devotion to knowledge cannot co-exist.
भिन्न-स्वभावयोः तयोः परस्-पर-विरुद्धत्वात् कर्म कर्तृत्व-भावना-पूर्वम् (भवति) ज्ञानम् विलक्षणम्। There is considerable incompatibility between knowledge and rituals inasmuch as their natures are entirely antithetical. It is only he who regards himself as the agent of action that can preform the rituals. But the nature of knowledge is altogether different and it dispels all such ideas.
ज्ञानम् देहात्म-बुद्धेः विच्छित्त्यै कर्म विवृद्धये (भवति) कर्म तु अज्ञान-मूलकम् ज्ञानम् उभय-नाशकम् (भवति)। All the wrong ideas beginning with the idea of regarding one’s physical body as the Ātman are eradicated by knowledge. It is only as long as one is ignorant of the Ātman that rituals have a place. But the knowledge of the Ātman destroys both ignorance and the love of rituals.
वैरिणा ज्ञानेन कर्मणः योगः कथम् सिध्यति यथा तिमिर-तेजसोः सह-योगः न घटते। How is it possible for one to perform the prescribed rituals while engaged in the pursuit of knowledge, inasmuch as they are incompatible? It is as impossible as that light and darkness should co-exist.
(यथा) निमेषोन्मेषयोः वा अपि तथा एव ज्ञान-कर्मणोः प्रतीचीम् पश्यतः पुंसाम् प्राची-विलोकनम् कुतः प्रत्यक्-प्रवण-चित्तस्य कर्मणि योग्यता कुतः। No one can keep one’s eyes open and closed at the same time. It is equally impossible to combine knowledge and rituals. Can one who is looking eastwards see what is in the west? Is it ever possible for one whose mind is directed towards the innermost Ātman to take part in external activities?
ज्ञानैक-निष्ठा-निरतस्य भिक्षोः कर्म-तन्त्रे अवकाशः न एव हि अस्ति तद् एव कर्म तद् एव सन्ध्या तद् एव सर्वम् ततः अन्यद् न अस्ति। A man of renunciation, who is solely intent upon the pursuit of knowledge, has nothing to gain from the Śāstras which enjoin the observance of rituals. He observes no ritual other than the pursuit of knowledge; that alone is his ‘Sandhyā (bath)’; but alone is his all in all and there is nothing else.
बुद्धि-कल्पित-मालिन्य-क्षालनम् आत्मनः स्नानम् तेन एव एतस्य शुद्धिः मृदा न जलेन न च। The removal of all the impurities which the intellect has deposited upon the Ātman constitutes his bath. It is only in this way that he may purify himself, and not by resorting to the use of earth and water.
स्व-स्व-रूपे (यद्) मनः-स्थानम् तद् अनुष्ठानम् इष्यते यद् करण-त्रय-साध्यम् तद् तद्-असत्यतः मृषा। By putting his mind in its real nature, he performs all the Vedic duties that are enjoined upon him. When the instruments of knowledge and action, such as the karmendriyas and the jñānendriyas as well as the mind are all unreal, anything that may be achieved by means of them must be equally unreal.
अखिलम् दृश्यम् विनिषिध्य स्व-स्व-रूपेण या स्थितिः सा सन्ध्या तद् अनुष्ठानम् तद् दानम् तद् हि भोजनम्। When one is established in one’s real nature and has excluded from one’s mind the phenomena of the world, that constitutes the performance of ‘Sandhyā’, the observance of religious duties, the offering of gifts, and even the taking of one’s food.
विज्ञात-परमार्थानाम् शुद्ध-सत्त्वात्मनाम् सताम् यतीनाम् स्वानुसन्धिम् विना अपरम् किम् अनुष्ठानम् (अस्ति)। To one whose heart is pure and who has renounced one’s all, there is no other spiritual discipline necessary. It would be enough if one should seek and realize the nature of the Supreme Reality.
तस्मात् क्रियान्तरम् त्यक्त्वा ज्ञान-निष्ठा-परः यतिः सदा आत्म-निष्ठया निश्चलः तत्-परायणः (सन्) तिष्ठेत्। Therefore, let the man of renunciation who is devoted to knowledge give up all other actions and rituals. Let him be ever absorbed and be established in the Supreme Ātman.
योगम् आरोढुम् इच्छता स्वोचितम् कर्म कर्तव्यम् आरोहणम् कुर्वतः कर्म तु न आरोहणम् मतम्। He who desires to attain the goal of yoga, and has not yet attained it, must necessarily perform his obligatory duties. The learned however are of the opinion that such a course is not incumbent upon him who has attained the goal. (BhG.6.3)
यः मुमुक्षुः योगम् समारोहति तस्य ईषत् क्रियान्तरम् युक्तम् न असौ क्रियान्तर्-आसक्त-मनाः (सन्) ध्रुवम् ताल-द्रुमारोहण-कर्तृवत् पतति। The aspirant after liberation who has attained the goal of yoga becomes unfit to perform the rituals, even though they happen to be of a minor nature. He is as sure to fall as one who tries to climb up a palm tree while his mind is wanting elsewhere.
योगारूढस्य सिद्धस्य कृत-कृत्यस्य धीमतः बहिर्-दृष्टिः न एव अस्ति तत्र हि कर्मणाम् का कथा दृश्यानुविद्धः सविकल्पकः समाधिः कथितः। The perfected person is the wise one has attained the goal of yoga. He has achieved all that which has to be be achieved. His mind is not turned towards external objects, nor can he perform actions in the external world. Such is the nature of savikalpa samādhi, considered in association with the objects of knowledge.
अहम् शुद्धः अहम् बुद्धः अहम् प्रत्यग्-रूपेण नित्य-सिद्धः अहम् शान्तः अहम् अनन्तः अहम् सतत-परानन्द-सिन्धुः एव (अस्मि)। Speaking of the Ātman, the Śruti says, ‘I am the pure, inmost Ātman, untouched by ignorance, and ever existent. I am at once tranquil and limitless. I am an ocean of eternal bliss.
अहम् आद्यः अहम् अनाद्यः अहम् वाङ्-मनसा साध्य-वस्तु-मात्रः अहम् निगम-वचो-वेद्यः अहम् अनवद्याखण्ड-बोध-रूपः (अस्मि)। I have existed prior to all else. I am without a beginning. All which may be comprehended by means of words and by the mind, that I am. I am comprehended only by the Śruti. Pure knowledge, perfect and indivisible – such is my nature. (KenU.1.5)
अहम् विदिताविदितान्यः अहम् माया-तत्-कार्य-लेश-शून्यः अहम् केवल-दृग्-आत्मकः अहम् संविन्-मात्रः सकृद्-विभातः (अस्मि)। I differ from the known and I am other than the unknown. I am free from Māyā and all its effects. I am the witnessing consciousness; I am pure knowledge, ever effulgent.
अहम् अपरः अहम् अनपरः अहम् बहिर् च अन्तः अपि पूर्णः एव अहम् अजरः अहम् अक्षरः अहम् नित्यानन्दः अहम् अद्वितीयः (अस्मि)। I am neither the effect nor the cause of anything. Within me and around me there is nothing other than the infinite Ātman. Old age, decay and death are not for me. I am imperishable, for I am Bliss Eternal; I am the one without a second. (BrhUEng.2.5.19)
अहम् प्रत्यग्-अभिन्नम् अखण्डम् सत्य-ज्ञानादि-लक्षणम् शुद्धम् श्रुत्यवगम्यम् तथ्यम् परम् ज्योतिः ब्रह्म एव (अस्मि)। I am Brahman which is at once the supreme light, and the supreme reality, and which is in no way other than the innermost Ātman, which is indivisible, and ever pure, which is of the nature of sat-cid-ānanda and which is comprehended only by what the Śruti says.
एवम् यतिः सन्-मात्र-गाहिन्या वृत्त्या निश्चलः (सन्) तन्-मात्र-गाहकैः शब्दैः समर्पितम् वस्तु भावयेत्। It is in this way that the man of renunciation should meditate through all the diverse modifications of the mind, upon the nature of pure existence as the sole object of thought, in so far as it is indirectly presented through the words of the Śruti.
कामादि-दृश्य-प्रविलाप-पूर्वकम् अहम् शुद्धः इत्यादिक-शब्द-मिश्रः दृशि एव निष्ठस्य यः एषः भावः (सः) शब्दानुविद्धः समाधिः कथितः। In the first instance, one begins with the following concept: ‘I am the witness of the desires that arise in me’. Then step by step, one comes to realize, as pointed out by the Śruti. ‘I am pure’. It is in this way that one should meditate upon the Ātman with entire devotion. Such is the process by which one attains savikalpa samādhi, in association with the words of the Śruti.
दृश्यस्य अपि च साक्षित्वात् आत्मनि समुल्लेखनम् निवर्तक-मनोऽवस्था निर्विकल्पः इति ईर्यते। Nirvikalpa samādhiWhere the mind functions (the reality of the vṛttis is) no longer, where there are no (real) objects of knowledge, and where the Ātman, the witnessing consciousness, is the sole reality, there arises the experience of nirvikalpa samādhi.
यः दीर्घ-कालम् निरन्तरम् संस्कार-पूर्वकम् सविकल्प-समाधिम् कुर्यात् अस्य निर्विकल्पः सिध्यति। One who has practised savikalpa samādhi for a long time becomes at long last fit to attain nirvikalpa samādhi, by virtue of the residual impression of what he has practised previously, at an earlier stage.
निर्विकल्पक-समाधि-निष्ठया तिष्ठतः ध्रुवम् नित्यता उद्भवाद्यपगतिः निर्-अर्गला नित्य-निश्चल-निरस्त-निर्वृतिः भवति। It is certain that one who is solely intent upon the realization of Brahman in nirvikalpa samādhi becomes the eternal Brahman. For such the vicious cycle of birth and death has come to an end. Such a person attains the bliss that knows no obstacles, but which is eternal in nature, changeless and continuous.
अनन्यः कश्चिद् विद्वान् अहम् इदम् (सुखी दुःखी वा) इति वा किञ्चिद् बाह्याभ्यन्तर-वेदन-शून्यः स्वानन्दामृत-सिन्धु-निमग्नः (सन्) तूष्णीम् आस्ते। Rare indeed are the knowers of Brahman; for they are not other than Brahman. They are not conscious of anything within them such as the idea of ‘I and mine’; nor are they conscious of anything outside them such as ‘this or that’. They are lost, as it were, in the infinite ocean of bliss, which is the bliss of the inmost Ātman, and they remain for ever absorbed in a grand silence.
यद् निर्विकल्पम् परम् ब्रह्म तस्मिन् एव निष्ठिताः एते धन्याः बहिर्-दृशाम् जीवन्तः अपि मुक्ताः एव। They are indeed the most fortunate who have lost their individuality in that Supreme Being. They alone are liberated, even though they might seem to be (walking, talking) embodied beings as far as the others are concerned.
यथा हृदि यत्नेन समाधि-त्रितयम् क्रियते तथा एव द्वैत-निवृत्तये बाह्य-देशे अपि कार्यम्। All these three types of samādhi, the savikalpa either in association with the objects of knowledge, or with the Śruti, and the nirvikalpa should be practised diligently. By such diligent observance, all that is within oneself, and all that which is without become negated; and it is only then that all duality comes to an end.
तत्प्रकारम् समासतः प्रवक्ष्यामि निशामय सच्-चिदानन्द-लक्षणम् परम् ब्रह्म अधिष्ठानम्। I shall now recapitulate briefly the nature of samādhi. Listen with attention. The Supreme Brahman is of the nature of existence-knowledge-bliss and is the substratum of all.
तत्र अध्यस्तम् इदम् नाम-रूपात्मकम् जगत् भाति सत्त्वम् चित्त्वम् तथा आनन्द-रूपम् यद् ब्रह्मणः त्रयम्। The universe of name and form seems to exist only in so far as it is superimposed upon Brahman. In reality, it is upon the triune nature of Brahman as sat-cid-ānanda that they have their being.
अध्यस्त-जगतः इदम् नाम-रूपम् द्वयम् रूपम् एतानि सच्-चिद्-आनन्द-नाम-रूपाणि पञ्च च। In addition to those three, two different attributes are added from the world of phenomena viz. name and form. All these five entities become blended together. Thus name, form, existence, consciousness and bliss become intermingled.
एकी-कृत्य मूर्खैः भ्रमात् इदम् विश्वम् इति उच्यते (यथा) शैत्यम् श्वेतम् रसम् द्राव्यम् तरङ्गः इति नाम च। Those who are unenlightened, mix together the real (existence, consciousness and bliss) and the unreal (name and form): and they refer to the combination of the two as ‘this universe’. It is as though one should put together the diverse factors such as coldness, whiteness, taste, liquidity, and the name ‘wave’ and describe it all together and say, ‘This is a wave’.
यथा एकी-कृत्य अयम् तरङ्गः इति निर्दिश्यते ततः ब्रह्मणः आरोपिते नाम-रूपे उपेक्ष्य। It is only by superimposing the name (nāma) and the form (rūpa) that people say, ‘This is a wave’. It is in the same way that people superimpose name and form upon Brahman also. But when these superimpositions are taken away, what remains is Brahman alone.
स्व-रूप-मात्र-ग्रहणम् बाह्यः आदिमः समाधिः यतिः सच्-चिद्-आनन्द-रूपस्य ब्रह्मणः सकाशात्। Therefore, a man of renunciation should separate name and form from Brahman, in order to realize Brahman which is of the nature of existence-consciousness-bliss by means of concentration.
नाम-रूपे पृथक् कृत्वा ब्रह्मणि एव विलापयन् अधिष्ठानम् सच्-चिद्-आनन्दम् अद्वयम् यद् परम् ब्रह्म तद् एव अहम् (अस्मि) इति एव ध्रुवम् निश्चितात्मा भवेत्। It is in this way that by merging everything in Brahman that the man of renunciation becomes convinced, and knows for certain, ‘I am undoubtedly the Supreme Brahman, non-dual, of the nature of existence-knowledge-blīss, and that which constitutes the substratum of all names and forms.
इयम् भूः सत् न तोयम् अपि न तेजः न वायुः न खम् न तत्-कार्य-जातम् न अपि यद् एषाम् अधिष्ठान-भूतम् विशुद्धम् एकम् सत् परम् तद् (परम्) सत् एव अहम् अस्मि। Neither earth, nor water, nor fire, nor air, nor space, nor their products constitute Brahman. As for me, I am none other than the non-dual Brahman, who is pure existence and the substratum of all.
शब्दः न रूपम् न च स्पर्शकः न वा तथा रसः न उ गन्धः न अपि अन्यः न च यद् एषाम् अधिष्ठान-भूतम् विशुद्धम् सत् एकम् परम् सत् तद् एव अहम् अस्मि। I am neither sound, nor form, nor touch, nor smell, nor taste, nor even anything other than these. I am none other than the supreme non-dual Brahman, who is pure existence and the substratum of all.
द्रव्य-जातम् सत् न गुणाः न क्रिया वा न जातिः विशेषः न च अन्यः कदा (न) अपि यद् एषाम् अधिष्ठान-भूतम् विशुद्धम् सत् एकम् परम् सत् तद् एव अहम् अस्मि। Neither the dravyas, nor the guṇas, nor the kriyās, nor jāti, nor viśeṣa, nor anything else constitute Brahman. Therefore I am none other than the supreme non-dual Brahman who is pure existence and the substratum of all.
देहः न अक्षाणि न च प्राण-वायुः न मनः न अपि बुद्धिः न चित्तम् हि अहन्-धीः (न) यद् एषाम् अधिष्ठान-भूतम् विशुद्धम् सत् एकम् परम् सत् तद् एव अहम् अस्मि। I am neither the body, nor the senses, nor the vital force, nor the mind, nor the intellect, nor the thinking faculty, nor the ego. I am none other than the non-dual Brahman who is pure existence and the substratum of all.
देशः सत् न कालः न दिक् न वा अपि स्यात् स्थूल-सूक्ष्मादि-रूपम् वस्त्वन्तरम् न यद् एषाम् अधिष्ठान-भूतम् विशुद्धम् सत् एकम् परम् सत् तद् एव अहम् अस्मि। Neither space, nor time, nor the directions, nor other things, nor the gross world, nor the subtle constitute Brahman. I am none other than the non-dual Brahman, who is pure existence, and is the substratum of all.
यः विद्वान् नित्यम् गच्छन् तिष्टन् वा शयानः अपि बाह्य-दृश्यानुविद्धम् एतद् नाम-रूपात्मकम् दृश्यम् कुर्यात् तद् अधिष्ठानम् सत् सत्यम् ब्रह्म एति। The wise man who is ever absorbed in the practice of concentration, and to whom the whole of the external world of knowledge becomes blended in the consciousness of Brahman, knows at all times, whether he is walking, or standing or lying down, that in reality the universe of name and form is none other than Brahman, who alone exists and is the substratum of all.
(यतिः) अध्यस्त-नाम-रूपादि-प्रविलापेन निर्मलम् अद्वैतम् परमानन्दम् ब्रह्म एव अस्मि इति भावयेत्। One should therefore meditate in the following manner; ‘I am Brahman, the non-dual Supreme Bliss’. One should merge in Brahman all name and form, for they are superimposed on Brahman.
अहम् निर्विकारम् निराकारम् निरञ्जनम् अनामयम् आद्यन्त-रहितम् पूर्णम् ब्रह्म एव (अस्मि) संशयः न। That unchanging, formless, untainted Brahman, who knows no sorrow and who is without a beginning and an end, and is all-pervading, That I am; and there is no doubt about it.
निष्कलङ्कंम् निरातङ्कम् त्रिविध-च्छेद-वर्जितम् आनन्दम् अक्षरम् मुक्तम् ब्रह्म एव अस्मि इति भावयेत्। One should meditate in the following manner: ‘I am Brahman, who is taintless, who is free from fear; and also free from the three kinds of limitations imposed by time, space and the nature of things, and who is ever blissful, imperishable and free.’
निर्विशेषम् निराभासम् नित्य-मुक्तम् अविक्रियम् प्रज्ञानैक-रसम् सत्यम् ब्रह्म एव अस्मि इति भावयेत्। One should therefore meditate in the following manner: ‘I am Brahman who is free from all attributes, whose nature is not reflected in anything else, who is ever free, who undergoes no change, and who is of the nature of pure knowledge, and of nothing else, and who is ever existing.’
शुद्धम् बुद्धम् तत्त्व-सिद्धम् परम् प्रत्यक् अखण्डितम् स्व-प्रकाशम् पराकाशम् ब्रह्म एव अस्मि इति भावयेत्। One should therefore meditate thus: ‘I am Brahman, who is ever pure, who is untainted by ignorance; who is realizable only by means of the right knowledge of Brahman, who is the supreme, the inmost and indivisible, the self-effulgent.’
सुसूक्ष्मम् अस्तिता-मात्रम् निर्विकल्पम् महत्तमम् केवलम् परमाद्वैतम् ब्रह्म एव अस्मि इति भावयेत्। One should therefore meditate in the following manner: ‘I am the supreme non-dual Brahman, whose nature is very subtle, who is pure existence, the absolute, the greatest of the great and ever pure.’
इति एवं निर्विकारादि-शब्द-मात्र-समर्पितम् केवलम् वस्तु ध्यायतः लक्ष्ये चित्तम् प्रतिष्ठति। One who thus meditates upon that pure reality, whose nature is indicated by such expressions as being devoid of change and the like, has one’s mind established in Brahman, the goal.
ब्रह्मानन्द-रसावेशात् तद्-आत्मना एकी-भूय वृत्तेः या निश्चलावस्था सः अकल्पकः समाधिः। That firm state in which the intellect is absorbed in the bliss of Brahman and has become identical with the real nature of Brahman is known as nirvikalpa samādhi. lt is called ecstasy, or deep concentration at the absolute plane.
अप्रमत्तः जितेन्द्रियः यतिः प्रयतः उत्थाने वा अपि अनुत्थाने अपि सर्वदा समाधि-षट्कम् कुर्वीत। A man of renunciation should therefore give up all carelessness; he should have firm control over his senses, and practise with diligence the six types of concentration, whether he is standing or lying down.
यावत् विपरीतार्थ-धीः निःशेषम् न निवर्तते यावत् स्व-रूप-स्फुरणम् अनर्गलम् न प्रसिध्यति तावत् समाधि-षट्केन निरन्तरम् कालम् नयेत्। One should therefore spend all one’s time in the unceasing practice of all these six varieties of concentration, until all the wrong ideas as to the nature of the Ātman have been eliminated, and until there is an uninterrupted realization of one’s ultimate nature.
मोक्षम् इच्छता विदुषा प्रमादः न अत्र कर्तव्यः प्रमादे सूर्यापाये तमः यथा माया जृम्भते। While engaged in the practice of concentration, the learned aspirant after liberation should be on guard against being careless. The reason is that when one is careless, Māyā settles down like the onset of darkness at nightfall.
बुधाः स्वानु-भूतिम् परित्यज्य क्षणम् न तिष्ठन्ति स्वानु-भूतौ यः प्रमादः सः सताम् मृत्युः यमः न। The wise one should not therefore rest even for a moment or abstain from the pursuit of the knowledge of the Ātman. To a good man, Yama is not the cause of death, but it is indifference regarding the knowledge of the Ātman that brings about his death.
यः अस्मिन् समाधौ प्रयासम् कुरुते तस्य पुनः विकल्पः न एव अस्ति सर्वात्म-भावः अपि अमुना एव सिध्येत् खलु केवलत्वम् सर्वात्म-भावः। But if one should endeavour to practise concentration in the prescribed manner, none of the doubts can assail him. It is only in this way that one could attain sarvātma-bhava, and realize the unity of the Ātman which underlies all beings. To be aware of this oneness is indeed the culmination of spiritual realization.
(पण्षिताः) विदुषः सर्वात्म-भावः ब्रह्म-विद्या-फलम् (इति) विदुः तस्य एव जीवन्-मुक्तस्य स्वानन्दानुभवः फलम्। The knowledge of Brahman brings with it the realization of the unity of the Ātman that underlies all beings; so say the learned. One who has attained Brahman remains a jīvan-mukta, liberated in life, and such a person realizes as a result of it the bliss of the Ātman.
यः अहं-ममेत्याद्यसद्-आत्म-गाहकः वासनामयः ग्रन्थिः सः लयम् याति समाधिना कर्म-बन्धः नश्यति अप्रतिबन्धः ब्रह्मात्म-बोधः इष्यते। It is in the stage of samādhi that all the knots of the heart are cut asunder. These so-called knots of the heart are only compact forms of desire, and are the nature of the ideas of ‘I and mine’. They are the sources of unreal knowledge. When they are cut asunder, one’s bondage of the past comes to an end. At the same time all the obstacles that lie in the path of the unity of the Ātman and Brahman come to to an end. (ChanU.8.12.3)
शुद्धात्मनाम् मुमुक्षूणाम् यद् सद्-एकत्व-दर्शनम् एषः ब्रह्मात्मना स्थितेः मुक्तेः निष्कण्टकः पन्थाः। Only that path by travelling along which one comes to realize that the Ātman is identical with Brahman, is free from the thorns of life. By no other path could the aspirant reach the goal, the realization of pure consciousness.
तस्मात् त्वम् च अपि अप्रमत्तः (सन्) समाधीन् कृत्वा साधु ग्रन्थिम् निर्दह्य युक्तः (सन्) नित्यम् ब्रह्मानन्द-पीयूष-सिन्धौ मज्जन् क्रीडन् मोदमानः रमस्व। Be thou ever more intent upon practising the deep concentration of samādhi. Burn up once for all the obstacles that are caused by delusion. Take your fill of delight in the bliss of the eternal which is the nectar of immortality.
यः निर्विकल्प-समाधिः नैश्चल्य-लक्षणा वृत्तिः योग-शास्त्रार्थ-कोविदाः तम् एव योगः इति आहुः। Yoga or union with BrahmanIt is only in the state of nirvikalpa samādhi that all the ripples of thought that arise in the mind are stilled and there reigns complete tranquility. Such is the state of yoga or union with Brahman, according to those who are well versed in the yoga śāstra. (MunU.2.2.7)
योगस्य अष्टौ अङ्गानि यमः नियम आसनम् प्राणायामः तथा च प्रत्याहारः अपि च धारणा…ध्यानम् समाधिः इति एव मनीषिणः निगदन्ति सर्वम् ब्रह्म इति विज्ञानात् इन्द्रिय-ग्राम-संयमः… The eight constituent aspects of yogaThere are eight constituent aspects of yoga. They are respectively known as yama, niyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇa, dhyāna and samādhi. The wise say that the control of the senses that follows from the knowledge that all is Brahman…
अयम् यमः इति सम्प्रोक्तः (असौ) मुहुः मुहुः अभ्यसनीयः सजातीय-प्रवाहः च विजातीय-तिरस्-कृतिः। …That is indeed yama, or self-restraint and they say that this should be practised persistently. When the current of thought flows constantly in one direction, when it is seen that all are forms of the one Ātman, and when all other thoughts are excluded…
नियमः हि (कथ्यते) बुधैः नियमात् परानन्दः क्रियते यस्मिन् सुखेन एव अजस्रम् ब्रह्म-चिन्तनम् भवेत्। चित्तादि-सर्व-भावेषु ब्रह्मत्वेन एव भावनात् (यद्) इतरद् सुख-नाशनम् तद् आसनम् विजानीयात्। …That state is known as niyama. It is in this way that the learned derive supreme bliss. That state of mind in which there is a continuous stream of meditation upon Brahman is known as āsana, and it is this that leads to the destruction of all other pleasures.
(यः) सर्व-वृत्तीनाम् निरोधः सः प्राणायामः उच्यते प्रपञ्चस्य निषेधनम् रेचकाख्यः समीरणः। When all the thoughts that arise in the mind are held under restraint by the one idea that all other factors such as the mind and the like are nothing but Brahman, that indeed is known as prāṇāyāma. In such prāṇāyāma, the negation of the universe is to be regarded as the equivalent of rechaka or the exhaling of the breath.
ब्रह्म एव अस्मि इति या वृत्तिः (सः) पूरकः वायुः ईरितः ततः तद्-वृत्ति-नैश्चल्यम् (तथा) प्राण-संयमः कुम्बकः (उच्यते)। When the idea ‘I am Brahman’ permeates all the modifications of the mind it is the equivalent of pūraka or the inhaling of breath. When all the modifications of the mind are stilled, that is the state of kumbaka, or the equivalent of the retention of the breath.
अयम् अपि प्रबुद्धानाम् च अज्ञानाम् प्राण-पीडनम् विषयेषु आत्मताम् त्यक्त्वा मनसः चिति-मज्जनम्… The enlightened make use of kumbaka in order to retain the vital force, whereas the ignorant merely inflict pain upon themselves by resorting to it. To withdraw the mind from all the objects of knowledge, and to cease to identify oneself with them by making the mind merge in pure consciousness…
सः प्रत्याहारः विज्ञेयः मुमुक्षुभिः अभ्यसनीयः यत्र यत्र मनः याति तत्र ब्रह्मणः दर्शनात्। …This is known as pratyāhāra. Every aspirant after liberation should diligently practise it. To hold the mind under restraint and to look upon all that the mind conceives as Brahman…
मनसः धारणम् एव च सा परा धारणा मता ब्रह्म एव अस्मि इति सद्-वृत्त्या निरालम्बतया स्थितिः। …Is to be deemed as the highest type of dhāraṇa. To remain in the highest stage of awareness, unsupported by any external agency, through which there runs the one idea, ‘I am Brahman’ which permeates the whole mind…
ध्यान-शब्देन विख्याता परमानन्द-दायिनी निर्विकारतया ब्रह्माकारतया वृत्त्या पुनः। …Should be regarded as dhyāna, and this is known to all. Dhyāna is also the giver of the highest type of bliss. When all the modifications that take place in the mind have been completely effaced, and when the mind is filled with an unchanging awareness of the form of Brahman…
सम्यक् वृत्ति-विस्मरणम् ध्यान-संज्ञिकः समाधिः (उच्यते) समाधौ क्रियमाणे तु विघ्नाः हि बलात् आयान्ति वै। अनुसन्धान-राहित्यम् आलस्यम् भोग-लालसम् भयम् च तमः विक्षेपः तेजः-स्पन्दः च शून्यता (एते योग-विघ्नाः सन्ति)। …That indeed is the stage of samādhi, the fulfilment of meditation. As is well-known, there are many obstacles in the path of yoga. The lack of enquiry into the nature of Brahman, laziness, the desire for enjoyment, fear, ignorance, distraction, a sense of trembling felt all over the body, and a feeling of the void or śūnya, all these constitute some of the obstacles which intervene during the practice of yoga.
एवम् यद् विघ्न-बाहुल्यम् तद् ब्रह्मविज्-जनैः त्याज्यम् (त्वम्) एतान् विघ्नान् परित्यज्य प्रमाद-रहितः वशी समाधि-निष्ठया ब्रह्म साक्षात् भवितुम् अर्हसि। Every aspirant after the knowledge of Brahman should overcome all these obstacles. He should avoid them by ceasing to be careless, by the restraint of the senses, and by the exclusive devotion to the practice of concentration in samādhi. In this way, may you become fit to be Brahman itself.
(शिष्यः) इति श्रुति-प्रमाणात् गुरु-वचनात् आत्म-युक्त्या परम् स्व-तत्त्वम् अवगम्य प्रशमित-करणः क्वचिद् अचलाकृतिः (च) आत्म-निष्ठितः समाहितात्मा अभूत्। The student’s direct experience gained by means of right knowledgeWith his senses made tranquil, with his mind controlled and body motionless, the disciple sat somewhere, and devoted himself exclusively to the pursuit of the Ātman. In the light of what the teacher said, and supported by the evidence of the Śruti he came to realize the supreme truth of the Ātman as himself.
(धीमान्) बहु-कालम् स्व-स्व-रूपे तु मानसम् समाधाय परमानन्दात् उत्थाय मुदा पुनः गुरुम् एत्य… After having spent a long time in such ecstasy, and after having attained self-realization, the disciple came down to the normal plane of consciousness. He approached his guru, radiant in ineffable bliss…
