1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme
Bliss, the
First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas
(the universe).
2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization)
for
the acquisition of final liberation. Only the pure in heart should constantly
and with all
effort meditate upon the truth herein taught.
3. The four preliminary qualifications (the means to the attainment of
knowledge), such as
Vairagya (dispassion) and the like, are acquired by men by propitiating
Hari (the Lord),
through austerities and the performance of duties pertaining to their social
order and stage
in life.
4. The indifference with which one treats the excreta of a crow – such
an indifference to all
objects of enjoyment from the realm of Brahma to this world (in view of
their perishable
nature), is verily called pure Vairagya.
5. Atman (the seer) in itself is alone permanent, the seen is opposed to
it (ie., transient) –
such a settled conviction is truly known as discrimination.
6. Abandonment of desires at all times is called Shama and restraint of
the external
functions of the organs is called Dama.
7. Turning away completely from all sense-objects is the height of Uparati,
and patient
endurance of all sorrow or pain is known as Titiksha which is conducive
to happiness.
8. Implicit faith in the words of the Vedas and the teachers (who interpret
them) is known
as Shraddha, and concentration of the mind on the only object Sat (i.e.,
Brahman) is
regarded as Samadhana.
9. When and how shall I, O Lord, be free from the bonds of this world (i.e.,
births and
deaths) – such a burning desire is called Mumukshuta.
10. Only that person who is in possession of the said qualification (as
means to
Knowledge) should constantly reflect with a view to attaining Knowledge,
desiring his own
good.
11. Knowledge is not brought about by any other means than Vichara, just
as an object is
nowhere perceived (seen) without the help of light.
12. Who am I ? How is this (world) created ? Who is its creator ? Of what
material is this
(world) made ? This is the way of that Vichara (enquiry).
13. I am neither the body, a combination of the (five) elements (of matter),
nor am I an
aggregate of the senses; I am something different from these. This is the
way of that
Vichara.
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge.
The
various thoughts (modifications of Antahkarana) must be the creator. Such
is this Vichara.
15. The material (cause) of these two (i.e., ignorance and thought) is
the One (without a
second), subtle (not apprehended by the senses) and unchanging Sat (Existence),
just as
the earth is the material (cause) of the pot and the like. This is the
way of that Vichara.
16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent,
and
the Unchanging, so there is no doubt that I am “That” (i.e., Brahman).
Such is this
enquiry.
17. Atman is verily one and without parts, whereas the body consists of
many parts; and
yet the people see (confound) these two as one ! What else can be called
ignorance but
this ?
18. Atman is the ruler of the body and is internal, the body is the ruled
and is external;
and yet, etc.,
19. Atman is all consciousness and holy, the body is all flesh and impure;
and yet, etc.,
20. Atman is the (supreme) Illuminator and purity itself; the body is said
to be of the
nature of darkness; and yet, etc.,
21. Atman is eternal, since it is Existence itself; the body is transient,
as it is
non-existence in essence; and yet etc.,
22. The luminosity of Atman consists in the manifestation of all objects.
Its luminosity is
not like that of fire or any such thing, for (in spite of the presence
of such lights) darkness
prevails at night (at some place or other).
23. How strange is it that a person ignorantly rests contented with the
idea that he is the
body, while he knows it as something belonging to him (and therefore apart
from him) even
as a person who sees a pot (knows it as apart from him) !
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute
Existence,
Knowledge, and Bliss. I am not the body which is non-existence itself.
This is called true
Knowledge by the wise.
25. I am without any change, without any form, free from all blemish and
decay. I am not,
etc.,
26. I am not subjected to any disease, I am beyond all comprehension, free
from all
alternatives and all-pervading. I am not, etc.,
27. I am without any attribute or activity, I am eternal, ever free, and
imperishable. I am
not, etc.,
28. I am free from all impurity, I am immovable, unlimited, holy, undecaying,
and immortal.
I am not, etc.,
29. O you ignorant one ! Why do you assert the blissful, ever-existent
Atman, which
resides in your own body and is (evidently) different from it, which is
known as Purusha
and is established (by the Shruti as identical with Brahman), to be absolutely
non-existent
?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning,
your own Self,
Purusha, which is different from the body, (not a void but) the very form
of existence, and
very difficult for persons like you to realize.
31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross
bodies are
many. So how can this body be Purusha ?
32. “I” (ego) is well established as the subject of perception whereas
the body is the
object. This is learnt from the fact that when we speak of the body we
say, “This is mine.”
So how can this body be Purusha ?
33. It is a fact of direct experience that the “I” (Atman) is without any
change, whereas the
body is always undergoing changes. So how can this body be Purusha ?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti
text, “(There
is nothing) higher than He (Purusha),” etc. So how can this body be Purusha
?
35. Again the Shruti has declared in the Purusha Sukta that “All this is
verily the
Purusha”. So how can this body be Purusha ?
36. So also it is said in Brihadaranyaka that “The Purusha is completely
unattached”. How
can this body wherein inhere innumerable impurities be the Purusha ?
37. There again it is clearly stated that “the Purusha is self-illumined”.
So how can the
body which is inert (insentient) and illumined by an external agent be
the Purusha ?
38. Moreover, the Karma-kanda also declares that the Atman is different
from the body
and permanent, as it endures even after the fall of the body and reaps
the fruits of actions
(done in this life).
39. Even the subtle body consists of many parts and is unstable. It is
also an object of
perception, is changeable, limited and non-existent by nature. So how can
this be the
Purusha?
40. The immutable Atman, the substratum of the ego, is thus different from
these two
bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of
all; It is present in
every form and yet transcends them all.
41. Thus the enunciation of the difference between the Atman and the body
has
(indirectly) asserted, indeed, after the manner of the Tarkashastra, the
reality of the
phenomenal world. But what end of human life is served thereby ?
42. Thus the view that the body is the Atman has been denounced by the
enunciation of
the difference between the Atman and the body. Now is clearly stated the
unreality of the
difference between the two.
43. No division in Consciousness is admissible at any time as it is always
one and the
same. Even the individuality of the Jiva must be known as false, like the
delusion of a
snake in a rope.
44. As through the ignorance of the real nature of the rope the very rope
appears in an
instant as a snake, so also does pure Consciousness appear in the form
of the
phenomenal universe without undergoing any change.
45. There exists no other material cause of this phenomenal universe except
Brahman.
Hence this whole universe is but Brahman and nothing else.
46. From such declaration (of the Shruti) as “All this is Atman”, it follows
that the idea of
the pervaded and the pervading is illusory. This supreme truth being realized,
where is the
room for any distinction between the cause and the effect ?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The
non-dual cause
being an established fact, how could the phenomenal universe be different
from It ?
48. Moreover, the Shruti has condemned (the belief in variety) in the words,
“The person
who”, being deceived by Maya, “sees variety in this (Brahman), goes from
death to death”.
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they
must be
understood to be verily Brahman.
50. The Shruti has clearly declared that Brahman alone is the substratum
of all varieties of
names, forms and actions.
51. Just as a thing made of gold ever has the nature of gold, so also a
being born of
Brahman has always the nature of Brahman.
52. Fear is attributed to the ignorant one who rests after making even
the slightest
distinction between the Jivatman and the Paramatman.
53. When duality appears through ignorance, one sees another; but when
everything
becomes identified with the Atman, one does not perceive another even in
the least.
54. In that state when one realizes all as identified with the Atman, there
arises neither
delusion nor sorrow, in consequence of the absence of duality.
55. The Shruti in the form of the Brihadaranyaka has declared that this
Atman, which is
the Self of all, is verily Brahman.
56. This world, though an object of our daily experience and serving all
practical purposes,
is, like the dream world, of the nature of non-existence, inasmuch as it
is contradicted the
next moment.
57. The dream (experience) is unreal in waking, whereas the waking (experience)
is
absent in dream. Both, however, are non-existent in deep sleep which, again,
is not
experienced in either.
58. Thus all the three states are unreal inasmuch as they are the creation
of the three
Gunas; but their witness (the reality behind them) is, beyond all Gunas,
eternal, one, and
is Consciousness itself.
59. Just as (after the illusion has gone) one is no more deluded to see
a jar in earth or
silver in the nacre, so does one no more see Jiva in Brahman when the latter
is realized
(as one’s own self).
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre
as silver, so is
Brahman described as Jiva.
61. Just as blueness in the sky, water in the mirage, and a human figure
in a post (are but
illusory), so is the universe in Atman.
62. Just as the appearance of a ghost in an empty place, of a castle in
the air, and of a
second moon in the sky (is illusory), so is the appearance of the universe
in Brahman.
63. Just as it is water that appears as ripples and waves, or again it
is copper, that
appears in the form of vessel so it is Atman that appears as the whole
universe.
64. Just as it is earth that appears under the name of a jar, or it is
threads that appear
under the name of a cloth, so it is Atman that appears under the name of
the universe.
This Atman is to be known by negating the names.
65. People perform all their actions in and through Brahman, (but on account
of ignorance
they are not aware of that), just as through ignorance persons do not know
that jars and
other earthenwares are nothing but earth.
66. Just as there ever exist the relation of cause and effect between earth
and a jar, so
does the same relation exist between Brahman and the phenomenal world;
this has been
established here on the strength of scriptural texts and reasoning.
67. Just as (the consciousness of) earth forces itself upon our mind while
thinking of a jar,
so also does (the idea of) ever-shining Brahman flash on us while contemplating
on the
phenomenal world.
68. Atman, though ever pure (to a wise man), always appears to be impure
(to an ignorant
one), just as a rope always appears in two different ways to a knowing
person and an
ignorant one.
69. Just as a jar is all earth, so also is the body all consciousness.
The division, therefore,
into the Self and non-Self is made by the ignorant to no purpose.
70. Just as a rope is imagined to be a snake and a nacre to be a piece
of silver, so is the
Atman determined to be the body by an ignorant person.
71. Just as earth is thought of as a jar (made of it) and threads as a
cloth, so is Atman,
etc.,
72. Just as gold is thought of as an ear-ring and water as waves, so is
the Atman, etc.,
73. Just as the stump of a tree is mistaken for a human figure and a mirage
for water, so
is the Atman, etc.,
74. Just as a mass of wood work is thought of as a house and iron as a
sword, so is the
Atman, etc.,
75. Just as one sees the illusion of a tree on account of water, so does
a person on
account of ignorance see Atman as the body.
76. Just as to a person going in a boat everything appears to be in motion,
so does one,
etc.,
77. Just as to a person suffering from a defect (jaundice) white things
appear as yellow, so
does one, etc.,
78. Just as to a person with defective eyes everything appears to be defective,
so does
one, etc.,
79. Just as a firebrand, through mere rotation, appears circular like the
sun, so does one,
etc.,
80. Just as all things that are really large appear to be very small owing
to great distance,
so does one, etc.,
81. Just as all objects that are very small appear to be large when viewed
through lenses,
so does one, etc.,
82. Just as a surface of glass is mistaken for water, or vice versa, so
does one, etc.,
83. Just as a person imagines a jewel in fire or vice versa, so does one,
etc.,
84. Just as when clouds move, the moon appears to be in motion, so does
one, etc.,
85. Just as a person through confusion loses all distinction between the
different points of
the compass, so does one, etc.,
86. Just as the moon (when reflected) in water appears to one as unsteady,
so does one,
etc.,
87. Thus through ignorance arises in Atman the delusion of the body, which,
again,
through Self-realization, disappears in the supreme Atman.
88. When the whole universe, movable and immovable, is known to be Atman,
and thus
the existence of everything else is negated, where is then any room to
say that the body
is Atman?
89. O enlightened one, pass your time always contemplating on Atman while
you are
experiencing all the results of Prarabdha; for it ill becomes you to feel
distressed.
90. The theory one hears of from the scripture, that Prarabdha does not
lose its hold upon
one even after the origination of the knowledge of Atman, is now being
refuted.
91. After the origination of the knowledge of Reality, Prarabdha verily
ceases to exist,
inasmuch as the body and the like become non-existent; just as a dream
does not exist
on waking.
92. That Karma which is done in a previous life is known as Prarabdha (which
produces
the present life). But such Karma cannot take the place of Prarabdha (for
a man of
knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory),
so is also this
body. How could there be any birth of the superimposed (body), and in the
absence of
birth (of the body) where is the room for that (i.e., Prarabdha) at all
?
94. The Vedanta texts declare ignorance to be verily the material (cause)
of the
phenomenal world just as earth is of a jar. That (ignorance) being destroyed,
where can
the universe subsist ?
95. Just as a person out of confusion perceives only the snake leaving
aside the rope, so
does an ignorant person see only the phenomenal world without knowing the
reality.
96. The real nature of the rope being known, the appearance of the snake
no longer
persists; so the substratum being known, the phenomenal world disappears
completely.
97. The body also being within the phenomenal world (and therefore unreal),
how could
Prarabdha exist ? It is, therefore, for the understanding of the ignorant
alone that the
Shruti speaks of Prarabdha.
98. “And all the actions of a man perish when he realizes that (Atman)
which is both the
higher and the lower”. Here the clear use of the plural by the Shruti is
to negate Prarabdha
as well.
99. If the ignorant still arbitrarily maintain this, they will not only
involve themselves into
two absurdities but will also run the risk of forgoing the Vedantic conclusion.
So one
should accept those Shrutis alone from which proceeds true knowledge.
100. Now, for the attainment of the aforesaid (knowledge), I shall expound
the fifteen steps
by the help of which one should practice profound meditation at all times.
101. The Atman that is absolute existence and knowledge cannot be realized
without
constant practice. So one seeking after knowledge should long meditate
upon Brahman
for the attainment of the desired goal.
102-103. The steps, in order, are described as follows: the control of
the senses, the
control of the mind, renunciation, silence, space, time, posture, the restraining
root
(Mulabandha), the equipoise of the body, the firmness of vision, the control
of the vital
forces, the withdrawal of the mind, concentration, self-contemplation and
complete
absorption.
104. The restraint of all the senses by means of such knowledge as “All
this is Brahman”
is rightly called Yama, which should be practiced again and again.
105. The continuous flow of only one kind of thought to the exclusion of
all other thoughts,
is called Niyama, which is verily the supreme bliss and is regularly practiced
by the wise.
106. The abandonment of the illusory universe by realizing it as the all-conscious
Atman
is the real renunciation honored by the great, since it is of the nature
of immediate
liberation.
107. The wise should always be one with that silence wherefrom words together
with the
mind turn back without reaching it, but which is attainable by the Yogins.
108-109. Who can describe That (i.e., Brahman) whence words turn away ?
(So silence is
inevitable while describing Brahman). Or if the phenomenal world were to
be described,
even that is beyond words. This, to give an alternate definition, may also
be termed
silence known among the sages as congenital. The observance of silence
by restraining
speech, on the other hand, is ordained by the teachers of Brahman for the
ignorant.
110. That solitude is known as space, wherein the universe does not exist
in the
beginning, end or middle, but whereby it is pervaded at all times.
111. The non-dual (Brahman) that is bliss indivisible is denoted by the
word ‘time’, since it
brings into existence, in the twinkling of an eye all beings from Brahman
downwards.
112. One should known that as real posture in which the meditation on Brahman
flows
spontaneously and unceasingly, and not any other that destroys one’s happiness.
113. That which is well known as the origin of all beings and the support
of the whole
universe, which is immutable and in which the enlightened are completely
merged … that
alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the
restraint of the
mind is based is called the restraining root (Mulabandha) which should
always be adopted
since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise
of the limbs
(Dehasamya). Otherwise mere straightening of the body like that of a dried-up
tree is no
equipoise.
116. Converting the ordinary vision into one of knowledge one should view
the world as
Brahman itself. That is the noblest vision, and not that which is directed
to the tip of the
nose.
117. Or, one should direct one’s vision to That alone where all distinction
of the seer,
sight, and the seen ceases and not to the tip of the nose.
118. The restraint of all modifications of the mind by regarding all mental
states like the
Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing
out), the
thought, “I am verily Brahman”, is called Puraka (breathing in), and the
steadiness of that
thought thereafter is called Kumbhaka (restraining the breath). This is
the real course of
Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing
Atman in all
objects is known as Pratyahara (withdrawal of the mind) which should be
practiced by the
seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever
the mind goes,
is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable
thought, “I am
verily Brahman”, is well known by the word Dhyana (meditation), and is
productive of
supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless
and then
identifying it with Brahman is called Samadhi known also as knowledge.
125. The aspirant should carefully practice this (meditation) that reveals
his natural bliss
until, being under his full control, it arises spontaneously, in an instant
when called into
action.
126. Then he, the best among Yogis having attained to perfection, becomes
free from all
practices. The real nature of such a man never becomes an object of the
mind or speech.
127-128. While practicing Samadhi there appear unavoidably many obstacles,
such as
lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness,
distraction, tasting of
joy, and the sense of blankness. One desiring the knowledge of Brahman
should slowly
get rid of such innumerable obstacles.
129. While thinking of an object the mind verily identifies itself with
that, and while thinking
of a void it really becomes blank, whereas by the thought of Brahman it
attains to
perfection. So one should constantly think of (Brahman to attain) perfection.
130. Those who give up this supremely purifying thought of Brahman, live
in vain and are
on the same level with beasts.
131. Blessed indeed are those virtuous persons who at first have this consciousness
of
Brahman and then develop it more and more. They are respected everywhere.
132. Only those in whom this consciousness (of Brahman) being ever present
grows into
maturity, attain to the state of ever-existent Brahman; and not others
who merely deal with
words.
133. Also those persons who are only clever in discussing about Brahman
but have no
realization, and are very much attached to worldly pleasures, are born
and die again and
again in consequence of their ignorance.
134. The aspirants after Brahman should not remain a single moment without
the thought
of Brahman, just like Brahma, Sanaka, Suka and others.
135. The nature of the cause inheres in the effect and not vice versa;
so through reasoning
it is found that in the absence of the effect, the cause, as such also
disappears.
136. Then that pure reality (Brahman) which is beyond speech alone remains.
This should
be understood again and again verily through the illustration of earth
and the pot.
137. In this way alone there arises in the pure-minded a state of awareness
(of Brahman),
which is afterwards merged into Brahman.
138. One should first look for the cause by the negative method and then
find it by the
positive method, as ever inherent in the effect.
139. One should verily see the cause in the effect, and then dismiss the
effect altogether.
What then remains, the sage himself becomes.
140. A person who meditates upon a thing with great assiduity and firm
conviction,
becomes that very thing. This may be understood from the illustration of
the wasp and the
worm.
141. The wise should always think with great care of the invisible, the
visible, and
everything else, as his own Self which is consciousness itself.
142. Having reduced the visible to the invisible, the wise should think
of the universe as
one with Brahman. Thus alone will he abide in eternal felicity with mind
full of
consciousness and bliss.
143. Thus has been described Raja-Yoga consisting of these steps (mentioned
above).
With this is to be combined Hatha-Yoga for (the benefit of) those whose
worldly desires
are partially attenuated.
144. For those whose mind is completely purified this (Raja-Yoga) alone
is productive of
perfection. Purity of the mind, again, is speedily accessible to those
who are devoted to
the teacher and the Deity.