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आत्म-बोध

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Ātma-Bodha is attributed to Śaṅkarācarya.

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.

vs.01 vs.02 vs.03 vs.04 vs.05 vs.06 vs.07 vs.08 vs.09 vs.10 vs.11 vs.12 vs.13 vs.14 vs.15 vs.16 vs.17 vs.18 vs.19 vs.20 vs.21 vs.22 vs.23 vs.24 vs.25 vs.26 vs.27 vs.28 vs.29 vs.30 vs.31 vs.32 vs.33 vs.34 vs.35 vs.36 vs.37 vs.38 vs.39 vs.40 vs.41 vs.42 vs.43 vs.44 vs.45 vs.46 vs.47 vs.48 vs.49 vs.50 vs.51 vs.52 vs.53 vs.54 vs.55 vs.56 vs.57 vs.58 vs.59 vs.60 vs.61 vs.62 vs.63 vs.64 vs.65 vs.66 vs.67 vs.68

tapas, kṣīṇa-pāpa, śānta, vīta-rāgin;
mumukṣu, apekṣya, idam, ātma-bodha, vi-√dhā.

तपोभिः क्षीण-पापानां वीत-रागिणां शान्तानां मुमुक्षूणाम् अपेक्ष्यः अयम् आत्म-बोधः विधीयते॥
This presentation named Ātma Bodha (Self Knowledge) is for those who seek freedom (mokṣa, from all sorrow), who have adequately reduced their karma obstacles by religious austerities, and thus are at peace (with themselves and others), and who have weakened other binding desires (enough to choose only this mokṣa).
bodha, anya-sādhana, hi, sa-akṣāt, mokṣa-eka-sādhana;
pāka, bahnivat, jñāna, vinā, mokṣa, na, √sidh.

[सर्वेभ्यः] अन्य-साधनेभ्यः [पृथक्], [आत्म-]बोधः हि (यस्मात्) साक्षात् मोक्ष-एक-साधनम् [एव] पाकस्य बह्निवत्, [तस्मात्] ज्ञानं विना मोक्षः न सिद्ध्यति॥
Apart from all other disciplines, this knowledge is the direct and only means for mokṣa. Just as fire for cooking, without this knowledge, mokṣa is not attained.
a-virodhitā, karman, na, a-vidyā, vi-ni-√vṛt;
vidyā, a-vidyā, ni-√han, eva, tejas, timara-saṅghavat.

अ-विद्या-अ-विरोधितया, कर्म न अ-विद्यां विनिवर्तयेत्। विद्या एव अ-विद्यां निहन्ति, तेजस् तिमिर-सङ्घवत् यथा तेजस् एव अन्धकार-समूहं निहन्ति॥
Action (karma), since it does not by its nature oppose ignorance, cannot remove ignorance. Knowledge (vidyā) alone displaces ignorance, just as light alone displaces the densest darkness.
paricchinna (avacchinna), iva, a-jñāna, tad-nāśa, sat, kevala;
svayam, pra-√kāś, hi, ātman, megha-apāya, aṃśumat, iva.

अ-ज्ञानात् आत्मा परिच्छिन्नः (अवच्छिन्नः) इव [प्रकाशते], तद्-[आत्म-अ-ज्ञान]-नाशे सति केवलः आत्मा स्वयं प्रकाशते हि, मेघ-अपाये [सति] अंशुमान् (सूर्यः) इव [केवलः स्वयं प्रकाशते]॥
The self (ātman) appears as though limited (paricchinna) due to ignorance. Only when this ignorance is removed, does the self alone (without limitation) fully shine, like the sun when the clouds are dispelled.
a-jñāna-kaluṣa, jīva, jñāna-abhyāsa, vi-nis-mala (hi, nis-mala);
kṛtvā, jñāna, svayam, √naś, jala, kataka-reṇuvat.

अ-ज्ञान-कलुषं जीवं [श्रवण-मनन-निदिध्यासन-रूप-]ज्ञान-अभ्यासात् (AtB.66) विनिस्-मलं (हि निस्-मलं) कृत्वा, ज्ञानं [तद्-ज्ञान-साधनं] स्वयं नश्येत्, जलं कतक-रेणुवत्॥
An individual (jīva) is the one who is defiled by ignorance. After removing this defiling ignorance by repeated exposure to this teaching knowledge, then the teaching knowledge itself (because it is addressed to and thus assumes a self that is defiled) goes away (as no longer needed), like the cleansing powder of the kataka nut (settles to the bottom, clearing impurites from the water, and is discarded, having done its job).
saṃsāra, svapna-tulya, hi, rāga-dveṣa-ādi-saṅkula;
sva-kāla, satyavat, √bhā, prabodha, sat, a-sat, √bhū.

राग-द्वेष-आदि-संकुलः संसारः स्वप्न-तुल्यः हि – [यतस्] स्व-काले सत्यवत् भाति, प्रबोधे सति अ-सत् भवेत्॥
Saṃsāra (a life of unbecoming becoming, defiling the individual) is full of attachment, anger, etcetera, but is like a dream. It appears as though real only in its time, but (becomes known as) unreal (a-sat) upon waking up.
tāvat, satya, jagat, √bhā, śuktikā-rajata, yathā;
yāvat, na, √jñā, brahman, sarva-adhiṣṭhāna, a-dvaya.

यथा शुक्तिका-रजतं, यावत् सर्व-अधिष्ठानम् अ-द्वयं ब्रह्म न ज्ञायते तावत् जगत् सत्यं भाति॥
Like an attractive piece of silver that is really a seashell, the entire universe also appears to be attractively real, as long as brahman (limitless reality) is not known to be the nondual basis of this universe of appearances.
upādāna, a-khila-ādhāra, √gam, parama-īśvara;
sarga-sthiti-laya, √yā, budbuda, iva, vārin.

उपादाने अ-खिल-आधारे परम-ईश्वरे जगन्ति [जगत्-व्यक्ताः] सर्ग-स्थिति-लयान् यान्ति, वारिणि (जले) बुद्बुदानि इव॥
Successive universes (jagats) undergo a rise, persistence and dissolution within their material cause (upādāna), which is their entire basis and is called parama-īśvara (the ultimate Lord). They are like temporary bubbles within water.
sat-cit-ātman, anusyūta, nitya, viṣṇu, prakalpita;
vyakti, vividha, sarva, hāṭaka, kaṭaka-ādivat.

सर्वाः विविधाः व्यक्तयः नित्ये अनुस्यूते [सूत्र-आत्मिके] सत्-चित्-आत्मनि (सत्-चित्-स्व-रूपे सत्-चित्-स्व-रूप-आत्मनि च) विष्णौ (परम-ईश्वरे) प्रकल्पिताः, हाटके [सुवर्णे] कटक-आदिवत्॥
All distinct appearances are imagined (projected) upon the underlying reality-consciousness (anusyūta sat-cit) self which is timeless (nitya) and all-pervading (Viṣṇu, the Lord), like bracelet, etcetera forms upon gold alone.
yathā, ākāśa, hṛsika-īśa, nānā-upādhi-gata, vibhu;
tad-bheda, bhinnavat, √bhā, tad-nāśa, kevala, √bhū (sat, kevala).

यथा आकाशः, नाना-उपाधि-गतः विभुः हृषीक-ईशः [सर्व-इन्द्रिय-ईशः परम-ईश्वरः] तद्-भेदात् भिन्नवत् भाति, तद्-नाशे [सति] केवलः भवेत्॥
Like undifferentiated space (apparently divided in various pots, etcetera), the all-pervading (vibhu) Lord (hṛṣīkā-iśa, the Lord of the senses), in which are many different upādhis (apparently limiting adjuncts), itself appears as though divided on account of the differences in the upādhis. When those upādhis are destroyed, it as though becomes one again.
nānā-upādhi-vaśa, eva, jāti-nāma-āśrama-ādi;
ātman, āropita, toya, rasa-varṇa-ādi-bhedavat.

नाना-उपाधि-वशात् एव जाति-नाम-आश्रम-आदयः आत्मनि आरोपिताः, तोये (जले) रस-वर्ण-आदि-भेदवत्॥
Upon the self are imposed classes, names, stages, etcetera due to the variety of upādhis (apparently limiting adjuncts), like tastes, colors, etcetera upon pure water.
pañcī-kṛta-mahā-bhuta-saṃbhava, karma-sañcita;
śarīra, sukha-duḥkha, bhoga-āyatana, √vac.

पञ्ची-कृत-महा-भूत-संभवं कर्म-सञ्चितं शरीरं सुख-दुःखानां भोग-आयतनम् उच्यते॥
Born of the mixed five subtle elements (the sensible mixtures of the five subtle elements: space, air, fire, water and earth, i.e., dimension, movement, form, fluidity, and solidity) and of the accumulated results of a person’s past life actions – this (physical, sthūla) body (śarīra) is said be be the seat of experience of physical pleasures and pains.
pañca-prāṇa-manas-buddhi-daśa-indriya-samanvita;
a-pañcī-kṛta-bhūta-uttha, sūkṣma-aṅga, bhoga-sādhana.

अ-पञ्ची-कृत-[महा]-भूत-उत्थं पञ्च-प्राण-मनस्-बुद्धि-दश-इन्द्रिय-समन्वितं सूक्ष्म-अङ्गं (सूक्ष्म-शरीरं) भोग-साधनम्॥
Born of the unperceptible unmixed five subtle elements, and consisting of the five prāṇas (life energies: prāṇa outward exhalation, apāna downward inhalation and energy, vyāna dispersing circulation, udāna upward ejecting energy, and samāna uniting digestion), the mind (manas, which tenders sense perceptions, and which is any vacillation in thinking and any emotion), the intellect (buddhi, fixed, determined thought), and the five organs each of sensing (hearing, touching, seeing, tasting, and smelling) and of activity (speaking, fashioning, locomotion, evacuation, and generation) – this subtle body (sūkṣma-liṅga) is the means of experiencing (bhoga-sādhana).
an-ādi-a-vidyā, a-nirvācyā, kāraṇa-upādhi, √vac;
upādhi-tritā, anya, ātman, ava-√dhṛ.

अ-निर्वााचयाा अन्-आदि-अ-विद्या कारण-उपाधिः उच्यते। उपाधि-त्रितयात् अन्यं (पृथक्) आत्मानं अवधारयेत्॥
Ignorance is not born and is not definable (a-nirvācaya). It is called the causal body (kāraṇa-upādhi). One should know oneself, the ātman, to be other (anya) than these three upādhis (the sthūla, sukṣma and kāraṇa śarīra).
pañca-kośa-ādi-yoga, tad-tanmaya, iva, sthita;
śuddha-ātman, nīla-vastra-ādi-yoga, sphaṭika, yathā.

शुद्ध-आत्मा पञ्च-कोश-आदि-योगेन (पञ्च-कोश-आदि-सन्निधिना) तद्-तन्मयः [देह-इन्द्रिय-आदि-ताद्-आत्म्यः] इव स्थितः, यथा स्फटिकः नील-वस्त्र-आदि-योगेन॥
(Now starts an analysis of who “you” is in the Upaniṣad expression of identity, “That Lord you are.”)
The pure self through association with (presence of) the five kośas (locations, namely, the body consisting of food, prāṇa, manas, intellect, and the varied bliss of ignorance), etcetera (the three upādhis above, etc.) appears to be as if predominently each one of these (tat-tan-maya), like a clear crystal in the presence of a blue cloth, etcetera (appears blue, etc.).
vapus-tuṣa-ādi, kośa, yukta, yukti, avaghātatas;
ātman, antara, śuddha, vi-√vic, taṇḍula, yathā.

वपुस्-तुष-आदिभिः कोशैः युक्तं [यदि अपि], [तद्] शुद्धम् अन्तरम् आत्मानं [विवेकी] युक्त्या विविच्यात्, यथा अवघाततस् (अवहननात्) तण्डुलम्॥
One should (repeatedly) distinguish through reasoning the essential pure self seemingly associated with the koṣas, like the husks (tuṣas) from the grain (vapus), and so on by a process of repeated pounding to get to the desired grain (taṇḍula).
sadā, sarva-gata, api, ātman, na, sarvatra, ava-√bhās;
buddhi, eva, ava-√bhās, su-accha, prati-bimbavat.

सदा सर्व-गतः अपि आत्मा न सर्वत्र अवभासते (प्रकाश्यते)। बुद्धौ एव अवभासेत, सु-अच्छेषु [दर्पण-आदिषु एव] प्रतिबिम्बवत्॥
Even though the self (sat-cit, AtB.9) is always all-pervading, it does not appear (as cit, consciousness) everywhere. It appears only in the intellect (buddhi, as cit-ābhāsa, a reflection of consciousness), like a reflection (pratibimba) appears only in shinning (su-accha) surfaces.
deha-indriya-manas-buddhi-prakṛti, vi-lakṣaṇa;
tad-vṛtti-sa-akṣin, √vid, ātman, rājavat, sadā.

देह-इन्द्रिय-मनस्-बुद्धि-प्रकृतिभ्यः वि-लक्षणं सदा तद्-वृत्ति-साक्षिणम् आत्मानं विद्यात्, राजवत्॥
One should know the self as of a different character (vi-lakṣaṇa) from the body, senses, mind, intellect, and prakṛti (the varied bliss of ignorance related to the ānandamaya-koṣa per AtB.14–15, or the retinue of assistants starting with the body, etc. per the analogy of the king’s assistants), and as the witness sākṣin of their activities, like a king (is a non-participant witness of his assistants and their activities).
vyāpṛta, indriya, ātman, vyāpārin, iva, a-vivekin;
√dṛś, abhra, dhāvat, dhāvat, iva, yathā, śaśin.

अ-विवेकिनाम् आत्मा व्यापृतेषु इन्द्रियेषु व्यापारी इव दृश्यते, यथा अभ्रेषु धावत्सु शशी धावन् इव॥
The self appears as if a participant in the activities of the senses to those who lack discernment (of the distinctness of oneself from them), like the moon appears to be quickly moving (in the opposite direction) of quickly moving clouds.
ātma-caitanya, āśritya, deha-indriya-manas-dhī;
svakīya-artha, √vṛt, sūrya-loka, yathā, jana.

आत्म-चैतन्यम् आश्रित्य देह-इन्द्रिय-मनस्-धियः स्वकीय-अर्थेषु वर्तन्ते, यथा जनाः सूर्य-आलोकं (सूर्य-प्रकाशम्) [आश्रित्य]॥
(Nevertheless) the body, senses, mind, and intellect engage in their duties depending upon (āśritya) the consciousness (caitanya) that is oneself, like people depended upon the light of the sun (before modern electrical lighting).
deha-indriya-guṇa, karman, a-mala, sat-cit-ātman;
adhi-√as, a-viveka, gagana, nīlatā-ādivat (nīlima-ādivat).

अ-विवेकेन [जनाः] देह-इन्द्रिय-गुणान् कर्माणि [च] अ-मले सत्-चित्-आत्मनि अध्यस्यन्ति, गगने नीलता-आदिवत्॥
Due to this lack of discernment, the activities and the attributes of the body and senses are mistakenly imposed (adhyasya) upon the pure existence-consciousness self, like sky-blueness, etcetera on colorless space.
a-jñāna, manasa-upādhi (mānasa-upādhi), kartṛtva-ādi, ca, ātman;
√kḷp, ambu-gata, candra, calana-ādi, yathā, ambhas.

अ-ज्ञानात् [जनाः] मनस-उपाधेः कर्तृत्व-आदीनि च आत्मनि कल्प्यन्ते, यथा अम्भसः चलन-आदि अम्बु-गते चन्द्रे (चन्द्र-प्रतिबिम्बे)॥
Due to lack of discerning knowledge, the notion of doership, (enjoyership) etcetera belonging to the mind upādhi (the manas, the collection of unthoughtout notions and emotions) are imagined as (assumed to be) belonging to the self (ātman), like fluctuation, etcetera belonging to water are assumed to be in the moon (but really only belongs to its reflection) in the water.
rāga-icchā-sukha-duḥkha-ādi, buddhi, satya, pra-√vṛt;
suṣupti, na, √as, tad-nāśa, tad, buddhi, tu, na, ātman.

बुद्धौ सत्यां राग-इच्छा-सुख-दुःख-आदि प्रवर्तते, सुषुप्तौ तद्-[बुद्धि[-नाशे [सति राग-आदि] न अस्ति। तस्मात् [राग-आदि] बुद्धेः, न तु आत्मनः॥
When the intellect (buddhi, the collection of determinations) is present, then (“I am…) attached to or longing for this or that, and happy or sad,” etcetera take place, but in deep sleep (suṣupti) where the intellect is not present, these do not take place. Therefore, they must belong to the intellect, not to the self (which is present in deep sleep, as well as waking and dreaming).
prakāśa, arka, toya, śaitya, agni, yathā, uṣṇatā;
sva-bhāva, sat-cit-ānanda-nitya-nis-malatā, ātman.

यथा अर्कस्य प्रकाशः तोयस्य शैत्यं अग्नेः उष्णता च, आत्मनः स्व-भावः सत्-चित्-आनन्द-नित्य-निस्-मलता॥
Like light (is the nature) of the sun, coolness of water, and heat of fire, the (one) nature (sva-bhāva) of the self is existence-consciousness-fullness-timelessness-purity.
ātman, sat-cit-aṃśa, ca, buddhi, vṛtti, iti, dvaya;
saṃyojya, ca, a-viveka, √jñā, iti, pra-√vṛt.

‘आत्मनः सत्-चित्-अंशः’ च ‘बुद्धेः वृत्तिः’ च इति द्वयं अ-विवेकेन संयोज्य, [जनः] ‘[अहं] जानामि’ इति प्रवर्तते॥
Combining the “I am” (the existence-consciousness of the self) with “this thought of the intellect,” as an undistinguished pair out of lack of discernment, then the person arrives at the notion, “I am the active knower (of this or that)”.
ātman, vivkriyā, na, √as, buddhi, bodha, na, jātu, api (iti);
jīva, sarva, alam, jñātvā, kartṛ, draṣṭṛ, iti, √muh.

आत्मनः न विक्रिया अस्ति, बुद्धेः न जातु बोधः अपि [अस्ति]। जीवः सर्वं [प्रति] अलं (अल्पं) ज्ञात्वा, ‘[अहं] कर्ता द्रष्टा’ इति मुह्यति॥
The self has no modification (vikriyā), and the intellect (being an object of consciousness) has not the least consciousness. Knowing very little of this, the individual (jīva) mistakenly thinks, “I am the doer,” “I am the knower.”
rajju-sarpavat, ātman, jīva, jñātvā, bhaya, √vah;
na, asmad, jīva, para-ātman, iti, jñāta (jñāna), ced, nis-bhaya, √bhū.

रज्जु-सर्पवत्, आत्मानं जीवं ज्ञात्वा, [सः] भयं वहेत। ‘अहं न जीवः, [अहं तु] पर-आत्मा’ इति चेद् ज्ञातः, [सः] निस्-भयः भवेत्॥
Like mistaking rope for a snake, one invites fear thinking oneself is a jīva (who is born, suffers limitations, then dies, over and over again). If knowing, “I am not the jīva; I am limitless ātman,” then one is now fearless.
ātman, ava-√bhās, eka, buddhi-ādi, indriya, api (indriya, ca);
dīpa, ghaṭa-ādivat, sva-ātman, jaḍa, tad, na, ava-√bhās.

एकः आत्मा बुद्धि-आदीन् इन्द्रियाणि अपि [च] अभासयति, दीपः घट-आदिवत्। तैः जडैः स्व-आत्मा न अवभास्यते॥
The one self alone illumines the intellect, etcetera, as well as the sense organs, like one lamp illumines pots, etcetera. But oneself is not illumined by these (non-unconsciousness entities).
sva-bodha, na, anya-bodha-icchā, bodha-rūpatā, ātman;
na, dīpa, anya-dīpa-icchā, yathā, sva-ātma-prakāśana.

स्व-बोधे आत्मनः बोध-रूपतया न अन्य-बोध-इच्छा (अन्य-बोध-अपेक्षिता), यथा स्व-आत्म-प्रकाशने दीपस्य न अन्य-दीप-इच्छा॥
Since awareness is the very nature of oneself, there can be no need of another awareness for revealing the self-aware self, just as one light does not need another light for illumining itself.
niṣidhya, nikhila-upādhi, na, iti, na, iti, iti, vākyatas;
√vid, aikya, mahā-vākya, jīva-ātma-parama-ātman.

‘न इति न इति’ इति वाक्यतस् निखिल-उपाधीन् निषिध्य, महा-वाक्यैः जीव-आत्म-परम-आत्मनोः ऐक्यं विद्यात्॥
Dismissing all the upādhis in keeping with the Upaniṣad statements “Not this, not that” (BrhU.2.3.6, 3.9.26, 4.2.4, 4.4.22, 4.5.15) (per AtB.15–29, and arriving at the meaning of ātman, the ‘tvampada), one should now come to know the identity (aikya) of the individual self with the limitless self (the jīva with the parama-ātman) through the Upaniṣad statements that are great (mahā-vākyas, because they reveal that identity, such as ‘tad tvam asi,’ “That Lord you are”).
ā-vidyaka, śarīra-ādi-dṛśya, budbudvat, kṣara;
etad-vi-lakṣaṇa, √vid, asmad, brahman, iti, nis-mala.

आविद्यकं शरीर-आदि-दृश्यं क्षरं, बुद्बुद्वत् – एतद्-वि-लक्षणम् ‘अहं निस्-मलं ब्रह्म’ इति विद्यात्॥
Objects, starting with the body, etcetera, are born of ignorance (as vyāvahārika, practically but not absolutely real, born of karma from avyakta, from māyā, the potential projecting power of the Lord which, if thought of as separately real from the Lord, is ignorance). These are perishable, like bubbles in water (so they are not absolutely real, unlike brahman). Distinct (vi-lakṣaṇa) from these, one should know (the Upaniṣad mahā-vākya), “I am brahman,” the one who is pure (a-mala).
deha-anyatva, na, asmad, janma-jarā-kārśya-laya-ādi;
śabda-ādi-viṣaya, saṅga, nis-indriyatā, na, ca.

देह-अन्यत्वात् मे (मम आत्मनः) न जन्म-जरा-कार्श्य(=अपक्षय)-लय-आदयः, निस्-इन्द्रियतया च न शब्द-आदि-विषयैः सङ्गः॥
Since being other than the body, I (as brahman) have no birth, old age, decay, death, and so on. I do not have any connection with sense objects starting from sound onward, since I (as brahman, absolute reality) am free of any sense organ (like one who is now awake has no connection whatsoever with the dream senses and objects, it is a different level of reality completely).
a-manastva, na, asmad, duḥkha-rāga-dveṣa-bhaya-ādi;
a-prāṇa, hi, a-manas, śubhra, iti-ādi-śruti-śāsana.

अ-मनस्त्वात् मे (मम आत्मनः) न दुःख-राग-द्वेष-भय-आदयः, ‘अ-प्राणः हि अ-मनाः शुभ्रः’ इति-आदि-श्रुति-शासनात् च॥
(Manana is understanding the implications of the teaching:)
Since being other than the mind, I have no sorrow, no attraction or repulsion, and no fear, etcetera. This is from the scripture teaching, such as, “(The limitless puruṣa, the Lord) is indeed without prāṇa, without mind, and pure” (MunU.2.1.2).
nis-guṇa, nis-kriya, nitya, nis-vikalpa, nis-añjana;
nis-vikāra, nis-ākāra, nitya-mukta, √as, nis-mala.

[अहं बुद्धि-आदि-अ-भावात्] निस्-गुणः, [इन्द्रिय-आदि-अ-भावात्] निस्-क्रियः, [अ-परोक्षात्] नित्यः निस्-विकल्पः [च], [अ-सङ्गत्वात्] निस्-अञ्जनः, [निस्-अवयवत्वात्] निस्-विकारः निस्-आकारः [च], [बन्ध-अ-भावात्] नित्य-मुक्तः, [अ-विद्या-तद्-कार्य-रहितत्वात्] निस्-मलः अस्मि॥
(Nididhyāsana is contemplation to free one from any habitual identification, labeling me as not yet complete:)
I am free from any attributes. I am free from any action. I am timeless. I am without any duality. I am unsullied. I am changeless. I am formless. I am ever free. I am pure.
asmad, ākāśavat, sarva, bahis-antar-gata, a-cyuta;
sadā, sarva-sama, siddha (suddha), nis-saṅga, nis-mala, a-cala.

अहं आकाशवत् सर्वं बहिस्-अन्तर्-गतः, अ-च्युतः, सदा सर्व-समः, सिद्धः (शुद्धः), निस्-सङ्गः, निस्-मलः, अ-चलः॥
Like space, I pervade all, outside and inside. I am free from any failure. I am always same in everything. I am eternally accomplished. I am unattached. (again) I am pure, I am steady.
nitya-śuddha-vimukta-eka, a-khaṇḍa-ānanda, a-dvaya;
satya, jñāna, an-anta, yad, para, brahman, asmad (para-brahman, asmad), eva, tad.

अहं तद् परं ब्रह्म एव यद् ‘सत्यं ज्ञानम् अन्-अन्तं’, नित्य-शुद्ध-विमुक्त-एकं, [नित्य-]अ-खण्ड-आनन्दं, [नित्य-]अ-द्वयम्॥
I am indeed that ultimate Brahman which is one only, ever pure and free, indivisible fullness, and non-dual. It is indicated as “limitless existence-consciousness” (TaitU.2.1.1).
evam, nis-antara-kṛta (nis-antara-abhyasta), brahman, eva, √as, iti, vāsanā;
√hṛ, a-vidyā-vikṣepa, roga, iva, rasa-ayana.

एवं ‘ब्रह्म एव अस्मि’ इति निस्-अन्तर-कृता (निस्-अन्तर-अभ्यस्ता) वासना अ-विद्या-विक्षेपान् रोगान् हरति, रस-अयनम् इव॥
In this way, contemplating continuously, “I am brahman alone,” (in the conscious intellect) there arises that (same continuous) latent impression (vāsanā, in the unconscious mind, overriding the other unhelpful tendencies in thinking that you have been dwelling on your entire life). Like medicine counteracts infections, this vāsanā (once strong enough) wards off the natural projections of (past or current) ignorance.
vivikta-deśa, āsīna, vi-rāga, vijita-indriya;
√bhū, eka, ātman, tad, an-anta, an-anya-dhī.

विविक्त-देशः आसीनः वि-रागः विजित-इन्द्रियः अन्-अन्य-धीः तं एकम् अन्-अन्तम् आत्मानं भावयेत्॥
Seated in a solitary place, with suspended passions and sufficient mastery over the naturally distracting senses, may one, with no other unhelpful thought intruding, contemplate the only ātman (you have) as that limitless one (indicated in the teaching).
ātman, eva, a-khila, dṛśya, pravilāypa, dhī, su-dhī;
√bhū, eka, ātman, nis-mala-ākāśavat, sadā.

आत्मनि एव अ-खिलं दृश्यं धिया (ज्ञानेन) प्रविलाप्य, सु-धीः एकम् आत्मानं सदा भावयेत्, निस्-मला-आकाशवत्॥
Having resolved by this knowledge (dhī) the entire known universe into the reality of oneself alone, may one always contemplate on this one ātman only, like (one factually, doubtlessly knows) the element space itself is not polluted (though it contains all this universe within it).
rūpa-varṇa-ādika, sarva, vihāya, parama-artha-vid;
paripūrṇa-cit-ānanda-sva-rūpa, ava-√sthā.

सर्वं रूप-वर्ण-आदिकं विहाय, परम-अर्थ-विद् परिपूर्ण-चित्-आनन्द-स्व-रूपेण अवतिष्ठते॥
Completely giving up (knowledgewise) any appearance of forms (as limiting oneself), the one who knows the absolute reality (paramārtha, as including the relative and imaginary appearances within but not polluting it) remains within one’s own nature as complete consciousness-fullness (cit-ānanda, even while still experiencing this multifarious universe).
jñātṛ-jñāna-jñeya-bheda, para, na, ātman (para-ātman, na), √vid;
cit-ānanda-eka-rūpatva, √dīp, svayam, eva, tad (hi).

ज्ञातृ-ज्ञान-ज्ञेय-भेदः परे आत्मनि न विद्यते। चित्-आनन्द-एक-रूपत्वात् तद् (हि) स्वयम् एव दीप्यते॥
The distinction of knower, knowing, and known does not exist in the limitless self (whether in contemplation or not, or whether one knows the self or not). Due to its very nature itself as only consciousness-fullness, it reveals itself (not as an object known apart from a subject knower knowing about a self, which are all only mental activities and undiscerning notions).
evam, ātma-araṇi, dhyāna-mathana, sa-tatam, kṛta;
udita-avagati-jvāla, sarva-a-jñāna-indhana, √dah.

एवम् आत्म-अरणौ [अन्तः-करण-अधर-अरणौ उत्तर-अरणि-रूपेण महा-वाक्य-प्रणवस्य] ध्यान-मथने स-ततं कृते [सति] (KaivU.11) उदित-अवगति-ज्वाला सर्व-अ-ज्ञान-इन्धनं दहेत्॥
Constant effort is made in contemplating ātman, like in churning a tinder-stick to start a fire. The flame of knowledge that arises (from the tinder-stick) burns up every log of doubt.
aruṇa, iva, bodha, pūrva, santamasa, hṛta;
tatas, āvis, √bhū, ātman, svayam, eva, aṃśumat, iva.

अरुणेन (उषसा) इव सन्तमसे हृते [सति] बोधेन पूर्वं ततस् आत्मा स्वयम् एव आविर् भवेत्, अशुमान् (सूर्यः) इव॥
Like the dawn (aruṇa) itself removes the darkness even before (the sun appears on the horizon), so too is this waking up from doubts (bodha, the destruction of ignorance) prior to the ātman manifestating itself fully, like the sun.
ātman, tu, sa-tatam, prāpta, api, a-prāptavat, a-vidyā;
tad-nāśa, prāptavat, √bhā, sva-kaṇṭha-ābharaṇa, yathā.

आत्मा तु स-ततं प्राप्तः अपि – अ-विद्यया अ-प्राप्तवत् (अ-प्राप्तः इव) तद्-नाशे [च] प्राप्तवत् (प्राप्तः इव) भाति, यथा स्व-कण्ठा-भरणं (स्व-माला)॥
Even though the pure self is ever available, by ignorance is appears as if it is not attained. When that ignorance is removed, the pure self as though appears attained, like a necklace discovered as already on one’s neck.
sthāṇu, puruṣavat, bhrānti, kṛta, brahman, jīvatā;
jīva, tāttvika, rūpa, tad, dṛṣṭa, ni-√vṛt.

स्थाणौ पुरुषवत्, भ्रान्त्या ब्रह्मणि जीवता कृता [अध्यस्ता इत्यर्थः]। जीवस्य तात्त्विके रूपे तस्मिन् [ब्रह्मणि] दृष्टे [ज्ञाते सति भ्रान्ति-ज-जीविता] निवर्तते॥
Like in the gloom a person appears where there is only a tree stump, the status of an individual person (jīvatā) where there is only brahman appears out of delusion. When the truth of the nature of the jīva is known, it disappears (like the person disappears into the post, simply by seeing the imagination as only an imagination).
tattva-sva-rūpa-anubhāva, utpanna, jñāna, añjasā;
asmad, asmad, iti, ca, a-jñāna, √bādh, diś-bhrama-ādivat.

तत्त्व-स्व-रूप-अनुभवात् उत्पन्नं ज्ञानं, [तद् ज्ञानम्] ‘अहं मम’ इति अ-ज्ञानं [अ-ज्ञान-कार्यं] च अञ्जसा बाधते (निवर्तयति), [सूर्य-उदयात् सर्व-]दिक्-भ्रम-आदिवत्॥
When full knowledge arises due to anubhāva (being in keeping with, being in assimilation of, i.e., due to aparokṣa, being at one with) the true nature of reality, the ignorance concerning “me” and “mine” (all the subsequent confusions from not knowing oneself) are immediately dispelled, like the confusion of all other directions, etcetera (once one direction is known, such as the east by the sunrise or from a knowledgeable guide).
samyak-vijñānavat, yogin, sva-ātman, eva, a-khila, sthita;
eka, ca, sarva, ātman, √īkṣ, jñāna-cakṣus.

सम्यक्-विज्ञानवान् योगी ज्ञान-चक्षुषा स्व-आत्मनि एव स्थितम् अ-खिलं [जगत्], सर्वं [जगत्] च एकम् आत्मानं [स्व-आत्मानम् एव इत्यर्थः] ईक्षते॥
The yogin is one who has clear, assimilated knowledge (with the help of this contemplation, called nididhyāsana). This one knows as clear as seeing (īkṣate) with the eye of wisdom everything as in one’s self (as the Lord) and everything as one’s self (as the only reality, brahman).
ātman, eva, idam, jagat, sarva, ātman, anyad, na, kim-cana (√vid);
mṛd, yadvat, ghaṭa-ādi, sva-ātman, sarva, √īkṣ.

आत्मा एव इदं सर्वं जगत्, आत्मनः अन्यद् न किम्-चन (विद्यते)। यद्वत् घट-आदीनि मृदा, [सः योगी] सर्वं [जगत्] स्व-आत्मानम् [एव] ईक्षते॥
This entire universe indeed is oneself; other than oneself there is nothing. One sees all as oneself (as reality in apparent forms), like the entire world of clay pot forms, etcetera as nothing else but clay (in apparent forms).
jīvat-mukti, tu, tad-vidvat, pūrva-upādhi-guṇa, √tyaj;
tad, sat-cit-ādi-dharmatva (sat-cit-ānanda-rūpatva), √bhaj, bhramara-kīṭavat.

जीवन्-मुक्तिः तु तद्-विद्वान् पूर्व-उपाधि-गुणान् त्यजेत्, सः सत्-चित्-आदि-धर्मत्वात् (सत्-चित्-आनन्द-रूपत्वं) [ब्रह्म] भेजे [भक्तः प्राप्नोति इत्यर्थः च], भ्रमर-कीटवत् [कीट-देह-कोशात् भ्रमर-नित्य-ध्यायन् भ्रमर-बीज-रूपः नचिरेण वृद्ध-भ्रमरः भवेत्]॥
The jivan-mukta (the “free while living”) is one who simply has this self knowledge (not some other secret knowledge or mystic power), who giving up identification with the used to be (pūrva) upādhis and their attributes, now fully enjoys the very nature of existence-consciousness in this life itself, like out of a worm emerges a freed wasp.
(An analogy that is outdated by its explanation: the worm put in the wasp cocoon-upādhi emerges as a wasp. It can be fixed by explaining the upādhi as the worm placed by the mother in the cocoon, which the small, baby wasp consumes, while constantly seeing, meditating upon, its mother as what it could become through the small opening of the cocoon, and in time emerges as a freed, fully matured wasp).
tīrtvā, moha-arṇava, hatvā, rāga-dveṣa-ādi-rākṣasa;
yogin, śānti-samāyukta, ātma-ārāma (hi, ātma-ārāma), vi-√rāj.

मोह-अर्णवं तीर्त्वा, राग-द्वेष-आदि-राक्षसान् हत्वा, शान्ति-समायुक्तः आत्म-आरामः (हि आत्म-आरामः) योगी विराजते, [सीता-समायुक्त-श्री-रामवत्]॥
(Like Rāma losing his Sītā) Having crossed over the ocean of delusion, and killed the attachment and aversion demons, the yogin gains back the peace of one’s true nature and, having the fullness of ātman, shines (rules).
bāhya-a-nitya-sukha-āsakti, hitvā, ātma-sukha-nirvṛta;
ghaṭa-stha-dīpavat, śaśvat, antar (-dīpavat, su-accha, sva-antar), eva, pra-√kāś.

बाह्य-अ-नित्य-सुख-आसक्तिं हित्वा, [यस्मात् सः योगी] आत्म-सुख-निर्वृतः (आत्म-आनन्द-प्राप्तः), घट-स्थ-दीपवत् शश्वत् अन्तर् (-दीपवत् सु-अच्छः स्व-अन्तर्) एव प्रकाशते॥
Giving up attachment to external, fleeting pleasures, by having the fullness that is oneself, one shines always within oneself, like a flame inside a pot.
upādhi-stha, api, tad-dharma, a-lipta (na, lipta), vyomavat, muni;
sarva-vid, mūḍhavat, √sthā, a-sakta, vāyuvat, √car.

उपाधि-स्थः अपि मुनिः तद्-धर्मैः अ-लिप्तः (न लिप्तः), व्योमवत्। सर्व-विद् [सन्] मूढवत् (प्राकृतवत्) तिष्ठेत्, अ-सक्तः [सन् च] वायुवत् चरेत्॥
Though remaining amidst the upādhis (the used to be limiting adjuncts), the contemplative wise person (muni), like space, is not polluted by their attributes. Though knowing the all, this person lives as he or she chooses like anyone else who doesn’t know, and moves around unattached like the wind.
upādhi-vilaya, viṣṇu, nis-viśeṣam, √viś, muni;
jala, jala, viyat, vyoman, tejas, tejas, vā, yathā.

उपाधि-विलयात् मुनिः विष्णौ [सर्व-व्यापके पर-ब्रह्मणि] निस्-विशेषं विशेत्, यथा जले जलं व्योम्नि वियत् तेजसि तेजस् वा॥
After the upādhi dissipates (into its elements upon the death of the body), the contemplative wise person merges completely into the distinctionless all-pervasive (Viṣṇu), like water into water, space into space, or light into light.
yad-lābha, na, apara, lābha, yad-sukha, na, apara, sukha;
yad-jñāna, na, apara, jñāna, tad, brahman, ava-√dhṛ.

यद्-लाभात् न अपरः लाभः, यद्-सुखात् न अपरं सुखं, यद्-ज्ञानात् न अपरं ज्ञानं, तद् ब्रह्म इति अवधारयेत्॥
From which gain there is no greater gain, from which satisfaction there is no greater satisfaction, from knowing which there is no greater knowledge, know that to be brahman.
yad, dṛṣṭvā, na, para, dṛśya, yad, bhutvā, na, punar-bhava;
yad, jñātvā, na, para, jñyeya (jñāna), tad, brahman, iti, ava-√dhṛ.

यद् दृष्ट्वा न परं दृश्यं, यद् भूत्वा न पुनर्-भवः, यद् ज्ञात्वा न परं ज्ञेयं (ज्ञानं), तद् ब्रह्म इति अवधारयेत्॥
Seeing which there is no greater to be seen, being which there is no more becoming, knowing which there is no greater to be known, know that to be brahman.
tiryac, ūrdhvam, adhas, pūrṇa, sat-cit-ānanda, a-dvaya;
an-anta, nitya, evam, yad, tad, brahman, iti, ava-√dhṛ.

यद् तिर्यक् ऊर्ध्वम् अधस्, [यद्] पूर्णं सत्-चित्-आनन्दम् अ-द्वयम् अन्-अन्तं नित्यम् एकं, तद् ब्रह्म इति अवधारयेत्॥
What is (at all times) across, above and below, which is complete existence-consciousness-fullness, nondual, limitless, timeless, and one alone, know that to be brahman.
a-tad-vyāvṛtti-rūpa, veda-anta, √lakṣ, a-vyaya;
a-khaṇḍa-ānanda, eka, yad, tad, brahman, iti, ava-√dhṛ.

यद् अ-तद्-व्यावृत्ति-रूपेण वेद-अन्तैः लक्ष्यते, [यद्] अ-व्ययम् अ-खण्ड-आनन्दम् एकं, तद् ब्रह्म इति अवधारयेत्॥
What is indicated by the Upaniṣads (Vedāntas) through dismissing what it is not, which is unchanging, indivisible satisfaction, and which is the only one, know that to be brahman.
a-khaṇḍa-ānanda-rūpa, tad, ānanda-lava-āśrita;
brahma-ādi, tāratamya, √bhū, ānandin, lava (a-khila).

तस्य अ-खण्ड-आनन्द-रूपस्य [ब्रह्मणः] आनन्द-लव(=अंश)-आश्रिताः लवाः (अ-खिलाः) ब्रह्म-आद्याः आनन्दिनः तारतम्येन भवन्ति॥
Dependent (for their mental survival) upon a fraction of the fullness of what is by its nature indivisible fullness, Lord Brahmā and the rest of the individual creatures by gradation partake of that fullness (TaitU.2.8.1–4).
tad-yukta, a-khila, vastu, vyavahāra, cit- (vyavahāra, tad-) anvita;
tasmāt, sarva-gata, brahman, kṣīra, sarpis, iva, a-khila.

अ-खिलं वस्तु तद्-युक्तम्, [अ-खिलः] व्यवहारः चित्-(तद्-)अन्वितः [च]। तस्मात् [तद्] ब्रह्म सर्व-गतं, सर्पिस् (घृतम्) इव अ-खिले क्षीरे॥
Every entity is united (ukta) in that brahman. Every transaction is permeated (anvita) by this consciousness. Therefore, the all-present brahman is within all, like butter fat in whole milk.
(That is, please know that the brahman-you are partaking of and nourished by brahman all the time. This is a fact to be seriously taken to heart.)
an-aṇu, a-sthūla, a-hrasva, a-dīrgha, a-ja, a-vyaya;
a-rūpa-guṇa-varṇa-ākhya, tad, brahman, iti, ava-√dhṛ.

[यद्] अन्-अणु अ-स्थूलम् अ-ह्रस्वम् अ-दीर्घम् अ-जम् अ-व्ययम् अ-रूप-गुण-वर्ण-आख्यं, तद् ब्रह्म इति अवधारयेत्॥
What is neither subtle nor physical, neither short nor long, is unborn, unchanging,and free of any form, quality, class (varṇa) or name (ākya), know that to be brahman.
yad-bhās, √bhās, arka-ādi, bhāsya, yad, tu, na, √bhās;
yad, sarva, idam, √bhā, tad, brahman, iti, ava-√dhṛ.

यद्-भासा (यद्-प्रकाशेन) अक्र्-आदिः भासते, यद् तु भास्यैः न भास्यते, येन इदं सर्वं भाति, तद् ब्रह्म इति अवधारयेत्॥
By which light the sun, etcetera shines, which cannot be illumined by those illumined lights, and by which all this shines (in your awareness), know that to be brahman.
svayam, antar-bahis-vyāpya, bhāsayat, a-khila, jagat;
brahman, pra-√kāś, vahni-pratapta-āyasa-piṇḍavat.

अन्तर्-बहिस्-व्याप्य अ-खिलं जगत् भासयन् ब्रह्म स्वयं प्रकाशते, वह्नि-प्रतप्त-आयस-पिण्डवत॥
Itself pervading inside and out, illuminating the entire universe, brahman shines, like fire pervading a glowing hot iron ball.
etad- (jagat-) vi-lakṣaṇa, brahman, brahman, anyad, na, kim-cana;
brahma-anyad, √bhā, ced, mithyā, yathā, maru-marīcikā.

ब्रह्म एतद्-(जगद्-)वि-लक्षणं, ब्रह्मणः अन्यद् न किम्-चन। ब्रह्म-अन्यद् भाति चेद्, मिथ्या [भवेत्], यथा मरु-मरीचिका॥
Brahman is completely distinct from this universe, yet there is nothing other than brahman. If anything appears apart from brahman, it is mithyā (unreal and mistaken as real, literally “it appears mistakenly”), like mirage water in a dry desert.
√dṛś, √śru, yad, yad, brahman, anyad, na, tad, √bhū;
tattva-jñāna, ca, tad, brahman, sat-cit-ānanda, a-dvaya.

यद् यद् दृश्यते श्रूयते [वा], तद् न ब्रह्मणः अन्यद् भवेत्। तत्त्व-ज्ञानात् च तद् सत्-चित्-आनन्दं ब्रह्म अ-द्वयम् [एव]॥
Whatever is seen or heard of cannot be other than brahman, (since) from truly knowing (instead of mistakenly), that existence-consciousness-fullness brahman is without a second.
sarva-ga, sat-cit-ātman, jñāna-cakṣus, nir-√īkṣ;
a-jñāna-cakṣus, na, √īkṣ, bhāsvanta, bhānu, andhavat.

ज्ञान-चक्षुस् [पुरुषः] सर्व-गं सत्-चित्-आत्मानं निरीक्षते, अ-ज्ञान-चक्षुस् [तु] न ईक्षेत, अन्धवत् भास्वन्तं भानुम्॥
The one whose knowledge is his or her eye (jñāna-cakṣus) clearly sees the existence-consciousness self as present everywhere. The one whose ignorance is his or her eye cannot see, like a blind person cannot see the shining sun.
śravaṇa-ādi, uddīpta-jñāna-agni- (uddīpta, jñāna-agni-) paritāpita;
jīva, sarva-mala, mukta, svarṇavat, √dyut, svayam.

श्रवण-आदिभिः (उद्दीप्तः ज्ञान-अग्नि-)उद्दीप्त-ज्ञान-अग्नि-परितापितः [सन्] जीवः सर्व-मलात् मुक्तः स्वयं द्योतते, स्वर्णवत्॥
By śravaṇa-ādi (-manana-nididhyāsana, listening to the teaching, understanding its applicability, and assimilating it in one’s being), an individual (jīva), purified by the (thus) ignited fire of knowledge, is freed from all impurities (of confusion and doubt) and naturally shines, like gold.
hṛd-ākāsa-udita, hi, ātman, bodha-bhānu, tamas-apahṛt;
sarva-vyāpin, sarva-dhārin, √bhā, sarva, pra-√kāś (√bhā, a-khila).

आत्मा बोध-भानुः तमस् अपहृत् हृद्-आकाश-उदितः हि, सर्व-व्यापी, सर्व-धारी [च] भाति, सर्वं प्रकाशते (अ-खिलं [स्वयं च] भासयते)॥
The self (ātman) is (like) the sun of knowledge (bodha, awakening) arisen in the space of the heart (the intellect), which removes the darkness. Pervading all and sustaining all, it shines and illumines all.
diś-deśa-kāla-ādi-an-apekṣya, sarva-ga, śīta-ādi-hṛt, nitya-sukha, nis-añjana;
yad, sva-ātma-tīrtha, √bhaj, vi-nis-kriya, tad, sarva-vid, sarva-gata, a-mṛta, √bhū.

दिक्-देश-काल-आदि-अन्-पेक्ष्य यः [तद्] सर्व-गं शीत-आदि-हृद् नित्य-सुखं निस्-अञ्जनं स्व-आत्म-तीर्थं भजते, सः [ज्ञानी] विनिस्-क्रियः सर्व-विद् सर्व-गतः अ-मृतः [च] भवेत्॥
Independent of direction, place or time, it is present everywhere. It dispells the pairs of opposites, like cold, etcetera, is permanent satisfaction, and unsullied. The one who resorts to this holy place (tīrtha) which is oneself, giving up any other activity (than this self pilgrimage), this one would be knowing the all, be present in all, and be free from death.

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ओं, पूर्ण॒म् अदः॒ पूर्ण॒म् इदं॒ पूर्णा॒त् पूर्ण॒म् उद॒च्यते।
पूर्ण॒स्य पूर्ण॒म् आदा॒य पूर्ण॒म् एवावशि॒ष्यते।
ओं शा॒न्तिः शा॒न्तिः शा॒न्तिः॥

Om, pūrṇa, adas, pūrṇa, idam, pūrna, pūrṇa, ud-√añc.
pūrṇa, pūrṇa, ādāya, pūrṇa, eva, ava-√śiṣ.
Om, śānti, śānti, śānti.

॥इति आत्म-बोधः समाप्तः॥