1. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru,
who can be
known only from the import of all Vedanta, and who is beyond the reach
of speech and
mind.
2. For all beings a human birth is difficult to obtain, more so is a male
body; rarer than
that is Brahmanahood; rarer still is the attachment to the path of Vedic
religion; higher
than this is erudition in the scriptures; discrimination between the Self
and not-Self,
Realisation, and continuing in a state of identity with Brahman – these
come next in order.
(This kind of) Mukti (Liberation) is not to be attained except through
the well-earned merits
of a hundred crore of births.
3. These are three things which are rare indeed and are due to the grace
of God – namely,
a human birth, the longing for Liberation, and the protecting care of a
perfected sage.
4. The man who, having by some means obtained a human birth, with a male
body and
mastery of the Vedas to boot, is foolish enough not to exert himself for
self-liberation,
verily commits suicide, for he kills himself by clinging to things unreal.
5. What greater fool is there than the man who having obtained a rare human
body, and a
masculine body too, neglects to achieve the real end of this life ?
6. Let people quote the Scriptures and sacrifice to the gods, let them
perform rituals and
worship the deities, but there is no Liberation without the realisation
of one’s identity with
the Atman, no, not even in the lifetime of a hundred Brahmas put together.
7. There is no hope of immortality by means of riches – such indeed is
the declaration of
the Vedas. Hence it is clear that works cannot be the cause of Liberation.
8. Therefore the man of learning should strive his best for Liberation,
having renounced his
desire for pleasures from external objects, duly approaching a good and
generous
preceptor, and fixing his mind on the truth inculcated by him.
9. Having attained the Yogarudha state, one should recover oneself, immersed
in the sea
of birth and death by means of devotion to right discrimination.
10. Let the wise and erudite man, having commenced the practice of the
realisation of the
Atman give up all works and try to cut loose the bonds of birth and death.
11. Work leads to purification of the mind, not to perception of the Reality.
The realisation
of Truth is brought about by discrimination and not in the least by ten
million of acts.
12. By adequate reasoning the conviction of the reality about the rope
is gained, which
puts an end to the great fear and misery caused by the snake worked up
in the deluded
mind.
13. The conviction of the Truth is seen to proceed from reasoning upon
the salutary
counsel of the wise, and not by bathing in the sacred waters, nor by gifts,
nor by a
hundred Pranayamas (control of the vital force).
14. Success depends essentially on a qualified aspirant; time, place and
other such
means are but auxiliaries in this regard.
15. Hence the seeker after the Reality of the Atman should take to reasoning,
after duly
approaching the Guru – who should be the best of the knowers of Brahman,
and an ocean
of mercy.
16. An intelligent and learned man skilled in arguing in favour of the
Scriptures and in
refuting counter-arguments against them – one who has got the above characteristics
is
the fit recipient of the knowledge of the Atman.
17. The man who discriminates between the Real and the unreal, whose mind
is turned
away from the unreal, who possesses calmness and the allied virtues, and
who is longing
for Liberation, is alone considered qualified to enquire after Brahman.
18. Regarding this, sages have spoken of four means of attainment, which
alone being
present, the devotion to Brahman succeeds, and in the absence of which,
it fails.
19. First is enumerated discrimination between the Real and the unreal;
next comes
aversion to the enjoyment of fruits (of one’s actions) here and hereafter;
(next is) the group
of six attributes, viz. calmness and the rest; and (last) is clearly the
yearning for
Liberation.
20. A firm conviction of the mind to the effect that Brahman is real and
the universe unreal,
is designated as discrimination (Viveka) between the Real and the unreal.
21. Vairagya or renunciation is the desire to give up all transitory enjoyments
(ranging)
from those of an (animate) body to those of Brahmahood (having already
known their
defects) from observation, instruction and so forth.
22. The resting of the mind steadfastly on its Goal (viz. Brahman) after
having detached
itself from manifold sense-objects by continually observing their defects,
is called Shama
or calmness.
23. Turning both kinds of sense-organs away from sense-objects and placing
them in their
respective centres, is called Dama or self-control. The best Uparati or
self-withdrawal
consists in the mind-function ceasing to be affected by external objects.
24. The bearing of all afflictions without caring to redress them, being
free (at the same
time) from anxiety or lament on their score, is called Titiksha or forbearance.
25. Acceptance by firm judgment as true of what the Scriptures and the
Guru instruct, is
called by sages Shraddha or faith, by means of which the Reality is perceived.
26. Not the mere indulgence of thought (in curiosity) but the constant
concentration of the
intellect (or the affirming faculty) on the ever-pure Brahman, is what
is called Samadhana
or self-settledness.
27. Mumukshuta or yearning for Freedom is the desire to free oneself, by
realising one’s
true nature, from all bondages from that of egoism to that of the body
– bondages
superimposed by Ignorance.
28. Even though torpid or mediocre, this yearning for Freedom, through
the grace of the
Guru, may bear fruit (being developed) by means of Vairagya (renunciation),
Shama
(calmness), and so on.
29. In his case, verily, whose renunciation and yearning for Freedom are
intense,
calmness and the other practices have (really) their meaning and bear fruit.
30. Where (however) this renunciation and yearning for Freedom are torpid,
there
calmness and the other practices are as mere appearances, like water in
a desert.
31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme
place. The
seeking after one’s real nature is designated as devotion.
32. Others maintain that the inquiry into the truth of one’s own self is
devotion. The
inquirer about the truth of the Atman who is possessed of the above-mentioned
means of
attainment should approach a wise preceptor, who confers emancipation from
bondage.
33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower
of Brahman
par excellence, who has withdrawn himself into Brahman; who is calm, like
fire that has
consumed its fuel, who is a boundless reservoir of mercy that knows no
reason, and a
friend of all good people who prostrate themselves before him.
34. Worshipping that Guru with devotion, and approaching him, when he is
pleased with
prostration, humility and service, (he) should ask him what he has got
to know:
35. O Master, O friend of those that bow to thee, thou ocean of mercy,
I bow to thee; save
me, fallen as I am into this sea of birth and death, with a straightforward
glance of thine
eye, which sheds nectar-like grace supreme.
36. Save me from death, afflicted as I am by the unquenchable fire of this
world-forest, and
shaken violently by the winds of an untoward lot, terrified and (so) seeking
refuge in thee,
for I do not know of any other man with whom to seek shelter.
37. There are good souls, calm and magnanimous, who do good to others as
does the
spring, and who, having themselves crossed this dreadful ocean of birth
and death, help
others also to cross the same, without any motive whatsoever.
38. It is the very nature of the magnanimous to move of their own accord
towards removing
others’ troubles. Here, for instance, is the moon who, as everybody knows,
voluntarily
saves the earth parched by the flaming rays of the sun.
39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of
the elixir-like bliss
of Brahman, pure, cooling to a degree, issuing in streams from thy lips
as from a pitcher,
and delightful to the ear – do thou sprinkle me who am tormented by worldly
afflictions as
by the tongues of a forest-fire. Blessed are those on whom even a passing
glance of thy
eye lights, accepting them as thine own.
40. How to cross this ocean of phenomenal existence, what is to be my fate,
and which of
the means should I adopt – as to these I know nothing. Condescend to save
me, O Lord,
and describe at length how to put an end to the misery of this relative
existence.
41. As he speaks thus, tormented by the afflictions of the world – which
is like a forest on
fire – and seeking his protection, the saint eyes him with a glance softened
with pity and
spontaneously bids him give up all fear.
42. To him who has sought his protection, thirsting for Liberation, who
duly obeys the
injunctions of the Scriptures, who is of a serene mind, and endowed with
calmness – (to
such a one) the sage proceeds to inculcate the truth out of sheer grace.
43. Fear not, O learned one, there is no death for thee; there is a means
of crossing this
sea of relative existence; that very way by which sages have gone beyond
it, I shall
inculcate to thee.
44. There is a sovereign means which puts an end to the fear of relative
existence; through
that thou wilt cross the sea of Samsara and attain the supreme bliss.
45. Reasoning on the meaning of the Vedanta leads to efficient knowledge,
which is
immediately followed by the total annihilation of the misery born of relative
existence.
46. Faith (Shraddha), devotion and the Yoga of meditation – these are mentioned
by the
Shruti as the immediate factors of Liberation in the case of a seeker;
whoever abides in
these gets Liberation from the bondage of the body, which is the conjuring
of Ignorance.
47. It is verily through the touch of Ignorance that thou who art the Supreme
Self findest
thyself under the bondage of the non-Self, whence alone proceeds the round
of births and
deaths. The fire of knowledge, kindled by the discrimination between these
two, burns up
the effects of Ignorance together with their root.
48. Condescend to listen, O Master, to the question I am putting (to thee).
I shall be
gratified to hear a reply to the same from thy lips.
49. What is bondage, forsooth ? How has it come (upon the Self) ? How does
it continue
to exist ? How is one freed from it ? What is this non-Self ? And who is
the Supreme Self
? And how can one discriminate between them ? -- Do tell me about all these.
50. The Guru replied: Blessed art thou ! Thou hast achieved thy life’s
end and hast
sanctified thy family, that thou wishest to attain Brahmanhood by getting
free from the
bondage of Ignorance !
51. A father has got his sons and others to free him from his debts, but
he has got none
but himself to remove his bondage.
52. Trouble such as that caused by a load on the head can be removed by
others, but
none but one’s own self can put a stop to the pain which is caused by hunger
and the
like.
53. The patient who takes (the proper) diet and medicine is alone seen
to recover
completely – not through work done by others.
54. The true nature of things is to be known personally, through the eye
of clear
illumination, and not through a sage: what the moon exactly is, is to be
known with one’s
own eyes; can others make him know it ?
55. Who but one’s own self can get rid of the bondage caused by the fetters
of Ignorance,
desire, action and the like, aye even in a hundred crore of cycles ?
56. Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but
by the realisation
of one's identity with Brahman is Liberation possible, and by no other
means.
57. The beauty of a guitar’s form and the skill of playing on its chords
serve merely to
please a few persons; they do not suffice to confer sovereignty.
58. Loud speech consisting of a shower of words, the skill in expounding
the Scriptures,
and likewise erudition - these merely bring on a little personal enjoyment
to the scholar,
but are no good for Liberation.
59. The study of the Scriptures is useless so long as the highest Truth
is unknown, and it
is equally useless when the highest Truth has already been known.
60. The Scriptures consisting of many words are a dense forest which merely
causes the
mind to ramble. Hence men of wisdom should earnestly set about knowing
the true nature
of the Self.
61. For one who has been bitten by the serpent of Ignorance, the only remedy
is the
knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures,
Mantras
(sacred formulae) and medicines to such a one ?
62. A disease does not leave off if one simply utter the name of the medicine,
without
taking it; (similarly) without direct realisation one cannot be liberated
by the mere
utterance of the word Brahman.
63. Without causing the objective universe to vanish and without knowing
the truth of the
Self, how is one to achieve Liberation by the mere utterance of the word
Brahman ? -- It
would result merely in an effort of speech.
64. Without killing one’s enemies, and possessing oneself of the splendour
of the entire
surrounding region, one cannot claim to be an emperor by merely saying,
‘I am an
emperor’.
65. As a treasure hidden underground requires (for its extraction) competent
instruction,
excavation, the removal of stones and other such things lying above it
and (finally)
grasping, but never comes out by being (merely) called out by name, so
the transparent
Truth of the self, which is hidden by Maya and its effects, is to be attained
through the
instructions of a knower of Brahman, followed by reflection, meditation
and so forth, but
not through perverted arguments.
66. Therefore the wise should, as in the case of disease and the like,
personally strive by
all the means in their power to be free from the bondage of repeated births
and deaths.
67. The question that thou hast asked today is excellent, approved by those
versed in the
Scriptures, aphoristic, pregnant with meaning and fit to be known by the
seekers after
Liberation.
68. Listen attentively, O learned one, to what I am going to say. By listening
to it thou
shalt be instantly free from the bondage of Samsara.
69. The first step to Liberation is the extreme aversion to all perishable
things, then follow
calmness, self-control, forbearance, and the utter relinquishment of all
work enjoined in
the Scriptures.
70. Then come hearing, reflection on that, and long, constant and unbroken
meditation on
the Truth for the Muni. After that the learned seeker attains the supreme
Nirvikalpa state
and realises the bliss of Nirvana even in this life.
71. Now I am going to tell thee fully about what thou oughtst to know –
the discrimination
between the Self and the non-Self. Listen to it and decide about it in
thy mind.
72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh,
blood, skin and
cuticle, and consisting of the following limbs and their parts – legs,
thighs, the chest,
arms, the back and the head:
73. This body, reputed to be the abode of the delusion of ‘I and mine’,
is designated by
sages as the gross body. The sky, air, fire, water and earth are subtle
elements. They –
74. Being united with parts of one another and becoming gross, (they) form
the gross
body. And their subtle essences form sense-objects – the group of five
such as sound,
which conduce to the happiness of the experiencer, the individual soul.
75. Those fools who are tied to these sense-objects by the stout cord of
attachment, so
very difficult to snap, come and depart, up and down, carried amain by
the powerful
emissary of their past action.
76. The deer, the elephant, the moth, the fish and the black-bee – these
five have died,
being tied to one or other of the five senses, viz. sound etc., through
their own attachment.
What then is in store for man who is attached to all these five.
77. Sense-objects are even more virulent in their evil effects than the
poison of the cobra.
Poison kills one who takes it, but those others kill one who even looks
at them through
the eyes.
78. He who is free from the terrible snare of the hankering after sense-objects,
so very
difficult to get rid of, is alone fit for Liberation, and none else – even
though he be versed in
all the six Shastras.
79. The shark of hankering catches by the throat those seekers after Liberation
who have
got only an apparent dispassion (Vairagya) and are trying to cross the
ocean of samsara
(relative existence), and violently snatching them away, drowns them half-way.
80. He who has killed the shark known as sense-object with the sword of
mature
dispassion, crosses the ocean of Samsara, free from all obstacles.
81. Know that death quickly overtakes the stupid man who walks along the
dreadful ways
of sense-pleasure; whereas one who walks in accordance with the instructions
of a
well-wishing and worthy Guru, as also with his own reasoning, achieves
his end – know
this to be true.
82. If indeed thou hast a craving for Liberation, shun sense-objects from
a good distance
as thou wouldst do poison, and always cultivate carefully the nectar-like
virtues of
contentment, compassion, forgiveness, straight-forwardness, calmness and
self-control.
83. Whoever leaves aside what should always be attempted, viz. emancipation
from the
bondage of Ignorance without beginning, and passionately seeks to nourish
this body,
which is an object for others to enjoy, commits suicide thereby.
84. Whoever seeks to realise the Self by devoting himself to the nourishment
of the body,
proceeds to cross a river by catching hold of a crocodile, mistaking it
for a log.
85. So for a seeker after Liberation the infatuation over things like the
body is a dire death.
He who has thoroughly conquered this deserves the state of Freedom.
86. Conquer the dire death of infatuation over thy body, wife, children
etc., -- conquering
which the sages reach that Supreme State of Vishnu.
87. This gross body is to be deprecated, for it consists of the skin, flesh,
blood, arteries
and veins, fat, marrow and bones, and is full of other offensive things.
88. The gross body is produced by one’s past actions out of the gross elements
formed
by the union of the subtle elements with each other, and is the medium
of experience for
the soul. That is its waking state in which it perceives gross objects.
89. Identifying itself with this form, the individual soul, though separate,
enjoys gross
objects, such as garlands and sandal-paste, by means of the external organs.
Hence this
body has its fullest play in the waking state.
90. Know this gross body to be like a house to the householder, on which
rests man’s
entire dealing with the external world.
91. Birth, decay and death are the various characteristics of the gross
body, as also
stoutness etc., childhood etc., are its different conditions; it has got
various restrictions
regarding castes and orders of life; it is subject to various diseases,
and meets with
different kinds of treatment, such as worship, insult and high honours.
92. The ears, skin, eyes, nose and tongue are organs of knowledge, for
they help us to
cognise objects; the vocal organs, hands, legs, etc., are organs of action,
owing to their
tendency to work.
93-94. The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta,
according to
their respective functions: Manas, from its considering the pros and cons
of a thing;
Buddhi, from its property of determining the truth of objects; the ego,
from its identification
with this body as one’s own self; and Chitta, from its function of remembering
things it is
interested in.
95. One and the same Prana (vital force) becomes Prana, Apana, Vyana, Udana
and
Samana according to their diversity of functions and modifications, like
gold, water, etc.
96. The five organs of action such as speech, the five organs of knowledge
such as the
ear, the group of five Pranas, the five elements ending with the ether,
together with Buddhi
and the rest as also Nescience, desire and action – these eight "cities"
make up what is
called the subtle body.
97. Listen – this subtle body, called also the Linga body, is produced
out of the elements
before their subdividing and combining with each other, is possessed of
latent impressions
and causes the soul to experience the fruits of its past actions. It is
a beginningless
superimposition on the soul brought on by its own ignorance.
98-99. Dream is a state of the soul distinct from the waking state, where
it shines by
itself. In dreams Buddhi, by itself, takes on the role of the agent and
the like, owing to
various latent impressions of the waking state, while the supreme Atman
shines in Its own
glory – with Buddhi as Its only superimposition, the witness of everything,
and is not
touched by the least work that Buddhi does. As It is wholly unattached,
It is not touched
by any work that Its superimpositions may perform.
100. This subtle body is the instrument for all activities of the Atman,
who is Knowledge
Absolute, like the adze and other tools of a carpenter. Therefore this
Atman is perfectly
unattached.
101. Blindness, weakness and sharpness are conditions of the eye, due merely
to its
fitness or defectiveness; so are deafness, dumbness, etc., of the ear and
so forth – but
never of the Atman, the Knower.
102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this
body, etc., are
called by experts functions of Prana and the rest, while hunger and thirst
are
characteristics of Prana proper.
103. The inner organ (mind) has its seat in the organs such as the eye,
as well as in the
body, identifying with them and endued with a reflection of the Atman.
104. Know that it is egoism which, identifying itself with the body, becomes
the doer or
experiencer, and in conjunction with the Gunas such as the Sattva, assumes
the three
different states.
105. When sense-objects are favourable it becomes happy, and it becomes
miserable
when the case is contrary. So happiness and misery are characteristics
of egoism, and
not of the ever-blissful Atman.
106. Sense-objects are pleasurable only as dependent on the Atman manifesting
through
them, and not independently, because the Atman is by Its very nature the
most beloved of
all. Therefore the Atman is ever blissful, and never suffers misery.
107. That in profound sleep we experience the bliss of the Atman independent
of
sense-objects, is clearly attested by the Shruti, direct perception, tradition
and inference.
108. Avidya (Nescience) or Maya, called also the Undifferentiated, is the
power of the
Lord. She is without beginning, is made up of the three Gunas and is superior
to the
effects (as their cause). She is to be inferred by one of clear intellect
only from the effects
She produces. It is She who brings forth this whole universe.
109. She is neither existent nor non-existent nor partaking of both characters;
neither
same nor different nor both; neither composed of parts nor an indivisible
whole nor both.
She is most wonderful and cannot be described in words.
110. Maya can be destroyed by the realisation of the pure Brahman, the
one without a
second, just as the mistaken idea of a snake is removed by the discrimination
of the rope.
She has her Gunas as Rajas, Tamas and Sattva, named after their respective
functions.
111. Rajas has its Vikshepa-Shakti or projecting power, which is of the
nature of an
activity, and from which this primeval flow of activity has emanated. From
this also, mental
modifications such as attachment and grief are continually produced.
112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc.,
-- these are the
dire attributes of Rajas, from which the worldly tendency of man is produced.
Therefore
Rajas is a cause of bondage.
113. Avriti or the veiling power is the power of Tamas, which makes things
appear other
than what they are. It is this that causes man’s repeated transmigrations,
and starts the
action of the projecting power (Vikshepa).
114. Even wise and learned men and men who are clever and adept in the
vision of the
exceedingly subtle Atman, are overpowered by Tamas and do not understand
the Atman,
even though clearly explained in various ways. What is simply superimposed
by delusion,
they consider as true, and attach themselves to its effects. Alas ! How
powerful is the
great Avriti Shakti of dreadful Tamas !
115. Absence of the right judgment, or contrary judgment, want of definite
belief and doubt
– these certainly never desert one who has any connection with this veiling
power, and
then the projecting power gives ceaseless trouble.
116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc.,
are attributes of
Tamas. One tied to these does not comprehend anything, but remains like
one asleep or
like a stock or stone.
117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and
Tamas it makes
for transmigration. The reality of the Atman becomes reflected in Sattva
and like the sun
reveals the entire world of matter.
118. The traits of mixed Sattva are an utter absence of pride etc., and
Niyama, Yama,
etc., as well as faith, devotion, yearning for Liberation, the divine tendencies
and turning
away from the unreal.
119. The traits of pure Sattva are cheerfulness, the realisation of one’s
own Self, supreme
peace, contentment, bliss, and steady devotion to the Atman, by which the
aspirant
enjoys bliss everlasting.
120. This Undifferentiated, spoken of as the compound of the three Gunas,
is the causal
body of the soul. Profound sleep is its special state, in which the functions
of the mind
and all its organs are suspended.
121. Profound sleep is the cessation of all kinds of perception, in which
the mind remains
in a subtle seed-like form. The test of this is the universal verdict,
"I did not know anything
then".
122. The body, organs, Pranas, Manas, egoism, etc., all modifications,
the
sense-objects, pleasure and the rest, the gross elements such as the ether,
in fact, the
whole universe, up to the Undifferentiated – all this is the non-Self.
123. From Mahat down to the gross body everything is the effect of Maya:
These and
Maya itself know thou to be the non-Self, and therefore unreal like the
mirage in a desert.
124. Now I am going to tell thee of the real nature of the supreme Self,
realising which
man is freed from bondage and attains Liberation.
125. There is some Absolute Entity, the eternal substratum of the consciousness
of
egoism, the witness of the three states, and distinct from the five sheaths
or coverings:
126. Which knows everything that happens in the waking state, in dream
and in profound
sleep; which is aware of the presence or absence of the mind and its functions;
and which
is the background of the notion of egoism. – This is That.
127. Which Itself sees all, but which no one beholds, which illumines the
intellect etc., but
which they cannot illumine. – This is That.
128. By which this universe is pervaded, but which nothing pervades, which
shining, all
this (universe) shines as Its reflection. – This is That.
129. By whose very presence the body, the organs, mind and intellect keep
to their
respective spheres of action, like servants !
130. By which everything from egoism down to the body, the sense-objects
and pleasure
etc., is known as palpably as a jar – for It is the essence of Eternal
Knowledge !
131. This is the innermost Self, the primeval Purusha (Being), whose essence
is the
constant realisation of infinite Bliss, which is ever the same, yet reflecting
through the
different mental modifications, and commanded by which the organs and Pranas
perform
their functions.
132. In this very body, in the mind full of Sattva, in the secret chamber
of the intellect, in
the Akasha known as the Unmanifested, the Atman, of charming splendour,
shines like
the sun aloft, manifesting this universe through Its own effulgence.
133. The Knower of the modifications of mind and egoism, and of the activities
of the
body, the organs and Pranas, apparently taking their forms, like the fire
in a ball of iron; It
neither acts nor is subject to change in the least.
134. It is neither born nor dies, It neither grows nor decays, nor does
It undergo any
change, being eternal. It does not cease to exist even when this body is
destroyed, like
the sky in a jar (after it is broken), for It is independent.
135. The Supreme Self, different from the Prakriti and its modifications,
of the essence of
Pure Knowledge, and Absolute, directly manifests this entire gross and
subtle universe, in
the waking and other states, as the substratum of the persistent sense
of egoism, and
manifests Itself as the Witness of the Buddhi, the determinative faculty.
136.By means of a regulated mind and the purified intellect (Buddhi), realise
directly thy
own Self in the body so as to identify thyself with It, cross the boundless
ocean of
Samsara whose waves are birth and death, and firmly established in Brahman
as thy own
essence, be blessed.
137. Identifying the Self with this non-Self – this is the bondage of man,
which is due to
his ignorance, and brings in its train the miseries of birth and death.
It is through this that
one considers this evanescent body as real, and identifying oneself with
it, nourishes,
bathes, and preserves it by means of (agreeable) sense-objects, by which
he becomes
bound as the caterpillar by the threads of its cocoon.
138. One who is overpowered by ignorance mistakes a thing for what it is
not; It is the
absence of discrimination that causes one to mistake a snake for a rope,
and great
dangers overtake him when he seizes it through that wrong notion. Hence,
listen, my
friend, it is the mistaking of transitory things as real that constitutes
bondage.
139. This veiling power (Avriti), which preponderates in ignorance, covers
the Self, whose
glories are infinite and which manifests Itself through the power of knowledge,
indivisible,
eternal and one without a second – as Rahu does the orb of the sun.
140. When his own Self, endowed with the purest splendour, is hidden from
view, a man
through ignorance falsely identifies himself with this body, which is the
non-Self. And then
the great power of rajas called the projecting power sorely afflicts him
through the binding
fetters of lust, anger, etc.,
141. The man of perverted intellect, having his Self-knowledge swallowed
up by the shark
of utter ignorance, himself imitates the various states of the intellect
(Buddhi), as that is
Its superimposed attribute, and drifts up and down in this boundless ocean
of Samsara
which is full of the poison of sense-enjoyment, now sinking, now rising
– a miserable fate
indeed!
142. As layers of clouds generated by the sun’s rays cover the sun and
alone appear (in
the sky), so egoism generated by the Self, covers the reality of the Self
and appears by
itself.
143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds,
violent
cold blasts trouble them, so when the Atman is hidden by intense ignorance,
the dreadful
Vikshepa Shakti (projecting power) afflicts the foolish man with numerous
griefs.
144. It is from these two powers that man’s bondage has proceeded – beguiled
by which
he mistakes the body for the Self and wanders (from body to body).
145. Of the tree of Samsara ignorance is the seed, the identification with
the body is its
sprout, attachment its tender leaves, work its water, the body its trunk,
the vital forces its
branches, the organs its twigs, the sense-objects its flowers, various
miseries due to
diverse works are its fruits, and the individual soul is the bird on it.
146. This bondage of the non-Self springs from ignorance, is self-caused,
and is described
as without beginning and end. It subjects one to the long train of miseries
such as birth,
death, disease and decrepitude.
147. This bondage can be destroyed neither by weapons nor by wind, nor
by fire, nor by
millions of acts – by nothing except the wonderful sword of knowledge that
comes of
discrimination, sharpened by the grace of the Lord.
148. One who is passionately devoted to the authority of the Shrutis acquires
steadiness
in his Svadharma, which alone conduces to the purity of his mind. The man
of pure mind
realises the Supreme Self, and by this alone Samsara with its root is destroyed.
149. Covered by the five sheaths – the material one and the rest – which
are the products
of Its own power, the Self ceases to appear, like the water of a tank by
its accumulation of
sedge.
150. On the removal of that sedge the perfectly pure water that allays
the pangs of thirst
and gives immediate joy, appears unobstructed before the man.
151. When all the five sheaths have been eliminated, the Self of man appears
– pure, of
the essence of everlasting and unalloyed bliss, indwelling, supreme and
self-effulgent.
152. To remove his bondage the wise man should discriminate between the
Self and the
non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss
Absolute and becomes happy.
153. He indeed is free who discriminates between all sense-objects and
the indwelling,
unattached and inactive Self – as one separates a stalk of grass from its
enveloping
sheath – and merging everything in It, remains in a state of identity with
That.
154. This body of ours is the product of food and comprises the material
sheath; it lives on
food and dies without it; it is a mass of skin, flesh, blood, bones and
filth, and can never
be the eternally pure, self-existent Atman.
155. It does not exist prior to inception or posterior to dissolution,
but lasts only for a short
(intervening) period; its virtues are transient, and it is changeful by
nature; it is manifold,
inert, and is a sense-object, like a jar; how can it be one’s own Self,
the Witness of
changes in all things ?
156. The body, consisting of arms, legs, etc., cannot be the Atman, for
one continues to
live even when particular limbs are gone, and the different functions of
the organism also
remain intact. The body which is subject to another’s rule cannot be the
Self which is the
Ruler of all.
157. That the Atman as the abiding Reality is different from the body,
its characteristics,
its activities, its states, etc., of which It is the witness, is self-evident.
158. How can the body, being a pack of bones, covered with flesh, full
of filth and highly
impure, be the self-existent Atman, the Knower, which is ever distinct
from it ?
159. It is the foolish man who identifies himself with a mass of skin,
flesh, fat, bones and
filth, while the man of discrimination knows his own Self, the only Reality
that there is, as
distinct from the body.
160. The stupid man thinks he is the body, the book-learned man identifies
himself with
the mixture of body and soul, while the sage possessed of realisation due
to
discrimination looks upon the eternal Atman as his Self, and thinks, "I
am Brahman".
161. O foolish person, cease to identify thyself with this bundle of skin,
flesh, fat, bones
and filth, and identify thyself instead with the Absolute Brahman, the
Self of all, and thus
attain to supreme Peace.
162. As long as the book-learned man does not give up his mistaken identification
with
the body, organs, etc., which are unreal, there is no talk of emancipation
for him, even if
he be ever so erudite in the Vedanta philosophy.
163. Just as thou dost not identify thyself with the shadow-body, the image-body,
the
dream-body, or the body thou hast in the imaginations of thy heart, cease
thou to do
likewise with the living body also.
164. Identifications with the body alone is the root that produces the
misery of birth etc.,
of people who are attached to the unreal; therefore destroy thou this with
the utmost care.
When this identification caused by the mind is given up, there is no more
chance for
rebirth.
165. The Prana, with which we are all familiar, coupled with the five organs
of action, forms
the vital sheath, permeated by which the material sheath engages itself
in all activities as
if it were living.
166. Neither is the vital sheath the Self – because it is a modification
of Vayu, and like the
air it enters into and comes out of the body, and because it never knows
in the least either
its own weal and woe or those of others, being eternally dependent on the
Self.
167. The organs of knowledge together with the mind form the mental sheath
– the cause
of the diversity of things such as "I" and "mine". It is powerful and endued
with the faculty
of creating differences of name etc., It manifests itself as permeating
the preceding, i.e.
the vital sheath.
168. The mental sheath is the (sacrificial) fire which, fed with the fuel
of numerous desires
by the five sense-organs which serve as priests, and set ablaze by the
sense-objects
which act as the stream of oblations, brings about this phenomenal universe.
169. There is no Ignorance (Avidya) outside the mind. The mind alone is
Avidya, the cause
of the bondage of transmigration. When that is destroyed, all else is destroyed,
and when
it is manifested, everything else is manifested.
170. In dreams, when there is no actual contact with the external world,
the mind alone
creates the whole universe consisting of the experiencer etc. Similarly
in the waking state
also; there is no difference. Therefore all this (phenomenal universe)
is the projection of the
mind.
171. In dreamless sleep, when the mind is reduced to its causal state,
there exists
nothing (for the person asleep), as is evident from universal experience.
Hence man’s
relative existence is simply the creation of his mind, and has no objective
reality.
172. Clouds are brought in by the wind and again driven away by the same
agency.
Similarly, man’s bondage is caused by the mind, and Liberation too is caused
by that
alone.
173. It (first) creates an attachment in man for the body and all other
sense-objects, and
binds him through that attachment like a beast by means of ropes. Afterwards,
the
selfsame mind creates in the individual an utter distaste for these sense-objects
as if they
were poison, and frees him from the bondage.
174. Therefore the mind is the only cause that brings about man’s bondage
or Liberation:
when tainted by the effects of Rajas it leads to bondage, and when pure
and divested of
the Rajas and Tamas elements it conduces to Liberation.
175. Attaining purity through a preponderance of discrimination and renunciation,
the mind
makes for Liberation. Hence the wise seeker after Liberation must first
strengthen these
two.
176. In the forest-tract of sense-pleasures there prowls a huge tiger called
the mind. Let
good people who have a longing for Liberation never go there.
177. The mind continually produces for the experiencer all sense-objects
without
exception, whether perceived as gross or fine, the differences of body,
caste, order of life,
and tribe, as well as the varieties of qualification, action, means and
results.
178. Deluding the Jiva, which is unattached Pure Intelligence, and binding
it by the ties of
body, organs and Pranas, the mind causes it to wander, with ideas of "I"
and "mine",
amidst the varied enjoyment of results achieved by itself.
179. Man’s transmigration is due to the evil of superimposition, and the
bondage of
superimposition is created by the mind alone. It is this that causes the
misery of birth
etc., for the man of non-discrimination who is tainted by Rajas and Tamas.
180. Hence sages who have fathomed its secret have designated the mind
as Avidya or
ignorance, by which alone the universe is moved to and fro, like masses
of clouds by the
wind.
181. Therefore the seeker after Liberation must carefully purify the mind.
When this is
purified, Liberation is as easy of access as a fruit on the palm of one’s
hand.
182. He who by means of one-pointed devotion to Liberation roots out the
attachment to
sense-objects, renounces all actions, and with faith in the Real Brahman
regularly
practices hearing, etc., succeeds in purging the Rajasika nature of the
intellect.
183. Neither can the mental sheath be the Supreme Self, because it has
a beginning and
an end, is subject to modifications, is characterised by pain and suffering
and is an
object; whereas the subject can never be identified with the objects of
knowledge.
184. The Buddhi with its modifications and the organs of knowledge, forms
the
Vijnanamaya Kosha or knowledge sheath, of the agent, having the characteristics
which
is the cause of man’s transmigration.
185. This knowledge sheath, which seems to be followed by a reflection
of the power of
the Chit, is a modification of the Prakriti, is endowed with the function
of knowledge, and
always wholly identifies itself with the body, organs, etc.
186-187. It is without beginning, characterised by egoism, is called the
Jiva, and carries
on all the activities on the relative plane. Through previous desires it
performs good and
evil actions and experiences their results. Being born in various bodies,
it comes and
goes, up and down. It is this knowledge sheath that has the waking, dream
and other
states, and experiences joy and grief.
188. It always mistakes the duties, functions and attributes of the orders
of life which
belong to the body, as its own. The knowledge sheath is exceedingly effulgent,
owing to
its close proximity to the Supreme Self, which identifying Itself with
it suffers
transmigration through delusion. It is therefore a superimposition on the
Self.
189. The self-effulgent Atman, which is Pure Knowledge, shines in the midst
of the
Pranas, within the heart. Though immutable, It becomes the agent and experiencer
owing
to Its superimposition, the knowledge sheath.
190. Though the Self of everything that exists, this Atman, Itself assuming
the limitations
of the Buddhi and wrongly identifying Itself with this totally unreal entity,
looks upon Itself
as something different – like earthen jars from the clay of which they
are made.
191. Owing to Its connection with the super-impositions, the Supreme Self,
even thou
naturally perfect (transcending Nature) and eternally unchanging, assumes
the qualities of
the superimpositions and appears to act just as they do – like the changeless
fire
assuming the modifications of the iron which it turns red-hot.
192. The disciple questioned: Be it through delusion or otherwise that
the Supreme Self
has come to consider Itself as the Jiva, this superimposition is without
beginning, and that
which has no beginning cannot be supposed to have an end either.
193. Therefore the Jivahood of the soul also must have no end, and its
transmigration
must continue for ever. How then can there be Liberation for the soul ?
Kindly enlighten
me on this point, O revered Master.
194. The Teacher said: Thou hast rightly questioned, O learned man ! Listen
therefore
attentively: The imagination which has been conjured up by delusion can
never be
accepted as a fact.
195. But for delusion there can be no connection of the Self – which is
unattached,
beyond activity and formless – with the objective world, as in the case
of blueness etc.,
with reference to the sky.
196. The Jivahood of the Atman, the Witness, which is beyond qualities
and beyond
activity, and which is realised within as Knowledge and Bliss Absolute
– has been
superimposed by the delusion of the Buddhi, and is not real. And because
it is by nature
an unreality, it ceases to exist when the delusion is gone.
197. It exists only so long as the delusion lasts, being caused by indiscrimination
due to
an illusion. The rope is supposed to be the snake only so long as the mistake
lasts, and
there is no more snake when the illusion has vanished. Similar is the case
here.
198-199. Avidya or Nescience and its effects are likewise considered as
beginningless.
But with the rise of Vidya or realisation, the entire effects of Avidya,
even though
beginningless, are destroyed together with their root – like dreams on
waking up from
sleep. It is clear that the phenomenal universe, even though without beginning,
is not
eternal – like previous non-existence.
200-201. Previous non-existence, even though beginningless, is observed
to have an end.
So the Jivahood which is imagined to be in the Atman through its relation
with
superimposed attributes such as the Buddhi, is not real; whereas the other
(the Atman) is
essentially different from it. The relation between the Atman and the Buddhi
is due to a
false knowledge.
202. The cessation of that superimposition takes place through perfect
knowledge, and by
no other means. Perfect knowledge, according to the Shrutis, consists in
the realisation of
the identity of the individual soul and Brahman.
203. This realisation is attained by a perfect discrimination between the
Self and the
non-Self. Therefore one must strive for the discrimination between the
individual soul and
the eternal Self.
204. Just as the water which is very muddy again appears as transparent
water when the
mud is removed, so the Atman also manifests Its undimmed lustre when the
taint has
been removed.
205. When the unreal ceases to exist, this very individual soul is definitely
realised as the
eternal Self. Therefore one must make it a point completely to remove things
like egoism
from the eternal Self.
206. This knowledge sheath (Vijnanamaya Kosha) that we have been speaking
of, cannot
be the Supreme Self for the following reasons - because it is subject to
change, is
insentient, is a limited thing, an object of the senses, and is not constantly
present: An
unreal thing cannot indeed be taken for the real Atman.
207. The blissful sheath (Anandamaya Kosha) is that modification of Nescience
which
manifests itself catching a reflection of the Atman which is Bliss Absolute;
whose
attributes are pleasure and the rest; and which appears in view when some
object
agreeable to oneself presents itself. It makes itself spontaneously felt
by the fortunate
during the fruition of their virtuous deeds; from which every corporeal
being derives great
joy without the least effort.
208. The blissful sheath has its fullest play during profound sleep, while
in the dreaming
and wakeful states it has only a partial manifestation, occasioned by the
sight of
agreeable objects and so forth.
209. Nor is the blissful sheath the Supreme Self, because it is endowed
with the
changeful attributes, is a modification of the Prakriti, is the effect
of past good deeds, and
imbedded in the other sheaths which are modifications.
210. When all the five sheaths have been eliminated by the reasoning on
Shruti passages,
what remains as the culminating point of the process, is the Witness, the
Knowledge
Absolute – the Atman.
211. This self-effulgent Atman which is distinct from the five sheaths,
the Witness of the
three states, the Real, the Changeless, the Untainted, the everlasting
Bliss – is to be
realised by the wise man as his own Self.
212. The disciple questioned: After these five sheaths have been eliminated
as unreal, I
find nothing, O Master, in this universe but a Void, the absence of everything.
What entity
is there left forsooth with which the wise knower of the Self should realise
his identity.
213-214. The Guru answered: Thou has rightly said, O learned man ! Thou
art clever
indeed in discrimination. That by which all those modifications such as
egoism as well as
their subsequent absence (during deep sleep) are perceived, but which Itself
is not
perceived, know thou that Atman – the Knower – through the sharpest intellect.
215. That which is perceived by something else has for its witness the
latter. When there
is no agent to perceive a thing, we cannot speak of it as having been perceived
at all.
216. This Atman is a self-cognised entity because It is cognised by Itself.
Hence the
individual soul is itself and directly the Supreme Brahman, and nothing
else.
217. That which clearly manifests Itself in the states of wakefulness,
dream and profound
sleep; which is inwardly perceived in the mind in various forms as an unbroken
series of
egoistic impressions; which witnesses the egoism, the Buddhi, etc., which
are of diverse
forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss
Absolute; know thou this Atman, thy own Self, within thy heart.
218. Seeing the reflection of the sun mirrored in the water of a jar, the
fool thinks it is the
sun itself. Similarly the stupid man, through delusion, identifies himself
with the reflection
of the Chit caught in the Buddhi, which is Its superimposition.
219. Just as the wise man leaves aside the jar, the water and the reflection
of the sun in
it, and sees the self-luminous sun which illumines these three and is independent
of them;
220-222. Similarly, discarding the body, the Buddhi and the reflection
of the Chit in it, and
realising the Witness, the Self, the Knowledge Absolute, the cause of the
manifestation of
everything, which is hidden in the recesses of the Buddhi, is distinct
from the gross and
subtle, eternal, omnipresent, all-pervading and extremely subtle, and which
has neither
interior nor exterior and is identical with one self – fully realising
this true nature of oneself,
one becomes free from sin, taint, death and grief, and becomes the embodiment
of Bliss.
Illumined himself, he is afraid of none. For a seeker after Liberation
there is no other way
to the breaking of the bonds of transmigration than the realisation of
the truth of one’s own
Self.
223. The realisation of one’s identity with Brahman is the cause of Liberation
from the
bonds of Samsara, by means of which the wise man attains Brahman, the One
without a
second, the Bliss Absolute.
224. Once having realised Brahman, one no longer returns to the realm of
transmigration.
Therefore one must fully realise one’s identity with Brahman.
225. Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent,
eternal and
indivisible Bliss, not different (in reality) from the individual soul,
and devoid of interior or
exterior. It is (ever) triumphant.
226. It is this Supreme Oneness which alone is real, since there is nothing
else but the
Self. Verily, there remains no other independent entity in the state of
realisation of the
highest Truth.
227. All this universe which through ignorance appears as of diverse forms,
is nothing else
but Brahman which is absolutely free from all the limitations of human
thought.
228. A jar, though a modification of clay, is not different from it; everywhere
the jar is
essentially the same as the clay. Why then call it a jar ? It is fictitious,
a fancied name
merely.
229. None can demonstrate that the essence of a jar is something other
than the clay (of
which it is made). Hence the jar is merely imagined (as separate) through
delusion, and
the component clay alone is the abiding reality in respect of it.
230. Similarly, the whole universe, being the effect of the real Brahman,
is in reality
nothing but Brahman. Its essence is That, and it does not exist apart from
It. He who says
it does is still under delusion – he babbles like one asleep.
231. This universe is verily Brahman – such is the august pronouncement
of the Atharva
Veda. Therefore this universe is nothing but Brahman, for that which is
superimposed (on
something) has no separate existence from its substratum.
232. If the universe, as it is, be real, there would be no cessation of
the dualistic element,
the scriptures would be falsified, and the Lord Himself would be guilty
of an untruth. None
of these three is considered either desirable or wholesome by the noble-minded.
233. The Lord, who knows the secret of all things has supported this view
in the words:
"But I am not in them" … "nor are the beings in Me".
234. If the universe be true, let it then be perceived in the state of
deep sleep also. As it is
not at all perceived, it must be unreal and false, like dreams.
235. Therefore the universe does not exist apart from the Supreme Self;
and the
perception of its separateness is false like the qualities (of blueness
etc., in the sky). Has
a superimposed attribute any meaning apart from its substratum ? It is
the substratum
which appears like that through delusion.
236. Whatever a deluded man perceives through mistake, is Brahman and Brahman
alone: The silver is nothing but the mother-of-pearl. It is Brahman which
is always
considered as this universe, whereas that which is superimposed on the
Brahman, viz. the
universe, is merely a name.
237-238. Hence whatever is manifested, viz. this universe, is the Supreme
Brahman Itself,
the Real, the One without a second, pure, the Essence of Knowledge, taintless,
serene,
devoid of beginning and end, beyond activity, the Essence of Bliss Absolute
–
transcending all the diversities created by Maya or Nescience, eternal,
ever beyond the
reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless,
immutable,
self-luminous.
239. Sages realise the Supreme Truth, Brahman, in which there is no differentiation
of
knower, knowledge and known, which is infinite, transcendent, and the Essence
of
Knowledge Absolute.
240. Which can be neither thrown away nor taken up, which is beyond the
reach of mind
and speech, immeasurable, without beginning and end, the Whole, one’s very
Self, and of
surpassing glory.
241-242. If thus the Shruti, in the dictum "Thou art That" (Tat-Tvam-Asi),
repeatedly
establishes the absolute identity of Brahman (or Ishwara) and Jiva, denoted
by the terms
That (Tat) and thou (Tvam) respectively, divesting these terms of their
relative
associations, then it is the identity of their implied, not literal, meanings
which is sought
to be inculcated; for they are of contradictory attributes to each other
– like the sun and a
glow-worm, the king and a servant, the ocean and a well, or Mount Meru
and an atom.
243. This contradiction between them is created by superimposition, and
is not something
real. This superimposition, in the case of Ishwara (the Lord), is Maya
or Nescience, which
is the cause of Mahat and the rest, and in the case of the Jiva (the individual
soul), listen –
the five sheaths, which are the effects of Maya, stand for it.
244. These two are the superimpositions of Ishwara and the Jiva respectively,
and when
these are perfectly eliminated, there is neither Ishwara nor Jiva. A kingdom
is the symbol
of a king, and a shield of the soldier, and when these are taken away,
there is neither king
nor soldier.
245. The Vedas themselves in the words "now then is the injunction" etc.,
repudiate the
duality imagined in Brahman. One must needs eliminate those two superimpositions
by
means of realisation supported by the authority of the Vedas.
246. Neither this gross nor this subtle universe (is the Atman). Being
imagined, they are
not real – like the snake seen in the rope, and like dreams. Perfectly
eliminating the
objective world in this way by means of reasoning, one should next realise
the oneness
that underlies Ishwara and the Jiva.
247. Hence those two terms (Ishwara and Jiva) must be carefully considered
through their
implied meanings, so that their absolute identity may be established. Neither
the method
of total rejection nor that of complete retention will do. One must reason
out through the
process which combines the two.
248-249. Just as in the sentence, "This is that Devadatta", the identity
is spoken of,
eliminating the contradictory portions, so in the sentence "Thou art That",
the wise man
must give up the contradictory elements on both sides and recognise the
identity of
Ishwara and Jiva, noticing carefully the essence of both, which is Chit,
Knowledge
Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity
of Brahman
and Jiva.
250. Eliminating the not-Self, in the light of such passages as "It is
not gross" etc., (one
realises the Atman), which is self-established, unattached like the sky,
and beyond the
range of thought. Therefore dismiss this mere phantom of a body which thou
perceivest
and hast accepted as thy own self. By means of the purified understanding
that thou art
Brahman, realise thy own self, the Knowledge Absolute.
251. All modifications of clay, such as the jar, which are always accepted
by the mind as
real, are (in reality) nothing but clay. Similarly, this entire universe
which is produced from
the real Brahman, is Brahman Itself and nothing but That. Because there
is nothing else
whatever but Brahman, and That is the only self-existent Reality, our very
Self, therefore
art thou that serene, pure, Supreme Brahman, the One without a second.
252. As the place, time, objects, knower, etc., called up in dream are
all unreal, so is also
the world experienced here in the waking state, for it is all an effect
of one’s own
ignorance. Because this body, the organs, the Pranas, egoism, etc., are
also thus unreal,
therefore art thou that serene, pure, supreme Brahman, the One without
a second.
253. (What is) erroneously supposed to exist in something, is, when the
truth about it has
been known, nothing but that substratum, and not at all different from
it: The diversified
dream universe (appears and) passes away in the dream itself. Does it appear
on waking
as something distinct from one’s own Self ?
254. That which is beyond caste and creed, family and lineage; devoid of
name and form,
merit and demerit; transcending space, time and sense-object – that Brahman
art thou,
meditate on this in thy mind.
255. That Supreme Brahman which is beyond the range of all speech, but
accessible to
the eye of pure illumination; which is pure, the Embodiment of Knowledge,
the
beginningless entity – that Brahman art thou, meditate on this in thy mind.
256. That which is untouched by the sixfold wave; meditated upon by the
Yogi’s heart, but
not grasped by the sense-organs; which the Buddhi cannot know; and which
is
unimpeachable – that Brahman art thou, meditate on this in thy mind.
257. That which is the substratum of the universe with its various subdivisions,
which are
all creations of delusion; which Itself has no other support; which is
distinct from the gross
and subtle; which has no parts, and has verily no exemplar – that Brahman
art thou,
meditate on this in thy mind.
258. That which is free from birth, growth, development, waste, disease
and death; which
is indestructible; which is the cause of the projection, maintenance and
dissolution of the
universe – that Brahman art thou, meditate on this in thy mind.
259. That which is free from differentiation; whose essence is never non-existent;
which is
unmoved like the ocean without waves; the ever-free; of indivisible Form
– that Brahman
art thou, meditate on this in thy mind.
260. That which, though One only, is the cause of the many; which refutes
all other
causes, but is Itself without cause; distinct from Maya and its effect,
the universe; and
independent – that Brahman art thou, meditate on this in thy mind.
261. That which is free from duality; which is infinite and indestructible;
distinct from the
universe and Maya, supreme, eternal; which is undying Bliss; taintless
– that Brahman art
thou, meditate on this in thy mind.
262. That Reality which (though One) appears variously owing to delusion,
taking on
names and forms, attributes and changes, Itself always unchanged, like
gold in its
modifications – that Brahman art thou, meditate on this in thy mind.
263. That beyond which there is nothing; which shines even above Maya,
which again is
superior to its effect, the universe; the inmost Self of all, free from
differentiation; the Real
Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable –
that Brahman art
thou, meditate on this in thy mind.
264. On the Truth, inculcated above, one must oneself meditate in one’s
mind, through the
intellect, by means of the recognised arguments. By that means one will
realise the truth
free from doubt etc., like water in the palm of one’s hand.
265. Realising in this body the Knowledge Absolute free from Nescience
and its effects –
like the king in an army – and being ever established in thy own Self by
resting on that
Knowledge, merge the universe in Brahman.
266. In the cave of the Buddhi there is the Brahman, distinct from the
gross and subtle,
the Existence Absolute, Supreme, the One without a second. For one who
lives in this
cave as Brahman, O beloved, there is no more entrance into the mother’s
womb.
267. Even after the Truth has been realised, there remains that strong,
beginningless,
obstinate impression that one is the agent and experiencer, which is the
cause of one’s
transmigration. It has to be carefully removed by living in a state of
constant identification
with the Supreme Self. Sages call that Liberation which is the attenuation
of Vasanas
(impressions) here and now.
268. The idea of "me and mine" in the body, organs, etc., which are the
non-Self – this
superimposition the wise man must put a stop to, by identifying himself
with the Atman.
269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications,
and
constantly revolving the positive thought, "I am That", conquer this identification
with the
non-Self.
270. Relinquishing the observance of social formalities, giving up all
ideas of trimming up
the body, and avoiding too mush engrossment with the Scriptures, do away
with the
superimposition that has come upon thyself.
271. Owing to the desire to run after society, the passion for too much
study of the
Scriptures and the desire to keep the body in good trim, people cannot
attain to proper
Realisation.
272. For one who seeks deliverance from the prison of this world (Samsara),
those three
desires have been designated by the wise as strong iron fetters to shackle
one’s feet. He
who is free from them truly attains to Liberation.
273. The lovely odour of the Agaru (agalochum) which is hidden by a powerful
stench due
to its contact with water etc., manifests itself as soon as the foreign
smell has been fully
removed by rubbing.
274. Like the fragrance of the sandal-wood, the perfume of the Supreme
Self, which is
covered with the dust of endless, violent impressions imbedded in the mind,
when purified
by the constant friction of Knowledge, is (again) clearly perceived.
275. The desire for Self-realisation is obscured by innumerable desires
for things other
than the Self. When they have been destroyed by the constant attachment
to the Self, the
Atman clearly manifests Itself of Its own accord.
276. As the mind becomes gradually established in the Inmost Self, it proportionately
gives up the desires for external objects. And when all such desires have
been eliminated,
there takes place the unobstructed realisation of the Atman.
277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence
follows the
cessation of desires. Therefore do away with thy superimposition.
278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and
Sattva dies
when purified. Therefore do way with thy superimposition through the help
of Sattva.
279. Knowing for certain that the Prarabdha work will maintain this body,
remain quiet and
do away with thy superimposition carefully and with patience.
280. "I am not the individual soul, but the Supreme Brahman" – eliminating
thus all that is
not-Self, do away with thy superimposition, which has come through the
momentum of
(past) impressions.
281. Realising thyself as the Self of all by means of Scripture, reasoning
and by thy own
realisation, do away thy superimposition, even when a trace of it seems
to appear.
282. The sage has no connection with action, since he has no idea of accepting
or giving
up. Therefore, through constant engrossment on the Brahman, do away with
thy
superimposition.
283. Through the realisation of the identity of Brahman and the soul, resulting
from such
great dicta as "Thou art That", do away with thy superimposition, with
a view to
strengthening thy identification with Brahman.
284. Until the identification with this body is completely rooted out,
do away with thy
superimposition with watchfulness and a concentrated mind.
285. So long as even a dream-like perception of the universe and souls
persists, do away
with thy superimposition, O learned man, without the least break.
286. Without giving the slightest chance to oblivion on account of sleep,
concern in
secular matters or the sense-objects, reflect on the Self in thy mind.
287. Shunning from a safe distance the body which has come from impurities
of the
parents and itself consists of flesh and impurities – as one does an outcast
– be thou
Brahman and realise the consummation of thy life.
288. Merging the finite soul in the Supreme Self, like the space enclosed
by a jar in the
infinite space, by means of meditation on their identity, always keep quiet,
O sage.
289. Becoming thyself the self-effulgent Brahman, the substratum of all
phenomena – as
that Reality give up both the macrocosm and the microcosm, like two filthy
receptacles.
290. Transferring the identification now rooted in the body to the Atman,
the
Existence-Knowledge-Bliss Absolute, and discarding the subtle body, be
thou ever alone,
independent.
291. That in which there is this reflection of the universe, as of a city
in a mirror – that
Brahman art thou; knowing this thou wilt attain the consummation of thy
life.
292. That which is real and one’s own primeval Essence, that Knowledge
and Bliss
Absolute, the One without a second, which is beyond form and activity –
attaining That
one should cease to identify oneself with one’s false bodies, like an actor
giving up his
assumed mask.
293. This objective universe is absolutely unreal; neither is egoism a
reality, for it is
observed to be momentary. How can the perception, "I know all", be true
of egoism etc.,
which are momentary ?
294. But the real ‘I" is that which witnesses the ego and the rest. It
exists always, even in
the state of profound sleep. The Shruti itself says, "It is birthless,
eternal", etc. Therefore
the Paramatman is different from the gross and subtle bodies.
295. The knower of all changes in things subject to change should necessarily
be eternal
and changeless. The unreality of the gross and subtle bodies is again and
again clearly
observed in imagination, dream and profound sleep.
296. Therefore give up the identification with this lump of flesh, the
gross body, as well as
with the ego or the subtle body, which are both imagined by the Buddhi.
Realising thy own
Self, which is Knowledge Absolute and not to be denied in the past, present
or future,
attain to Peace.
297. Cease to identify thyself with the family, lineage, name, form and
the order of life,
which pertain to the body that is like a rotten corpse (to a man of realisation).
Similarly,
giving up ideas of agency and so forth, which are attributes of the subtle
body, be the
Essence of Bliss Absolute.
298. Other obstacles are also observed to exist for men, which lead to
transmigration. The
root of them, for the above reasons, is the first modification of Nescience
called egoism.
299. So long as one has any relation to this wicked ego, there should not
be the least talk
about Liberation, which is unique.
300. Freed from the clutches of egoism, as the moon from those of Rahu,
man attains to
his real nature, and becomes pure, infinite, ever blissful and self-luminous.
301. That which has been created by the Buddhi extremely deluded by Nescience,
and
which is perceived in this body as "I am such and such" – when that egoism
is totally
destroyed, one attains an unobstructed identity with Brahman.
302. The treasure of the Bliss of Brahman is coiled round by the mighty
and dreadful
serpent of egoism, and guarded for its own use by means of its three fierce
hoods
consisting of the three Gunas. Only the wise man, destroying it by severing
its three
hoods with the great sword of realisation in accordance with the teachings
of the Shrutis,
can enjoy this treasure which confers bliss.
303. As long as there is a trace of poisoning left in the body, how can
one hope for
recovery ? Similar is the effect of egoism on the Yogi’s Liberation.
304. Through the complete cessation of egoism, through the stoppage of
the diverse
mental waves due to it, and through the discrimination of the inner Reality,
one realises
that Reality as "I am This".
305. Give up immediately thy identification with egoism, the agent, which
is by its nature
a modification, is endued with a reflection of the Self, and diverts one
from being
established in the Self – identifying thyself with which thou hast come
by this relative
existence, full of the miseries of birth, decay and death, though thou
art the Witness, the
Essence of Knowledge and Bliss Absolute.
306. But for thy identification with that egoism there can never be any
transmigration for
thee who art immutable and eternally the same, the Knowledge Absolute,
omnipresent,
the Bliss Absolute, and of untarnished glory.
307. Therefore destroying this egoism, thy enemy - which appears like a
thorn sticking in
the throat of a man taking meal – with the great sword of realisation,
enjoy directly and
freely the bliss of thy own empire, the majesty of the Atman.
308. Checking the activities of egoism etc., and giving up all attachment
through the
realisation of the Supreme Reality, be free from all duality through the
enjoyment of the
Bliss of Self, and remain quiet in Brahman, for thou hast attained thy
infinite nature.
309. Even though completely rooted out, this terrible egoism, if revolved
in the mind even
for a moment, returns to life and creates hundreds of mischiefs, like a
cloud ushered in by
the wind during the rainy season.
310. Overpowering this enemy, egoism, not a moment’s respite should be
given to it by
thinking on the sense-objects. That is verily the cause of its coming back
to life, like water
to a citron tree that has almost dried up.
311. He alone who has identified himself with the body is greedy after
sense-pleasures.
How can one, devoid of the body-idea, be greedy (like him) ? Hence the
tendency to think
on the sense-objects is verily the cause of the bondage of transmigration,
giving rise to an
idea of distinction or duality.
312. When the effects are developed, the seed also is observed to be such,
and when the
effects are destroyed, the seed also is seen to be destroyed. Therefore
one must subdue
the effects.
313. Through the increase of desires selfish work increases, and when there
is an
increase of selfish work, there is an increase of desire also. And man’s
transmigration is
never at an end.
314. For the sake of breaking the chain of transmigration, the Sannyasin
should burn to
ashes those two; for thinking of the sense-objects and doing selfish acts
lead to an
increase of desires.
315-316. Augmented by these two, desires produce one’s transmigration.
The way to
destroy these three, however, lies in looking upon everything, under all
circumstances,
always, everywhere and in all respects, as Brahman and Brahman alone. Through
the
strengthening of the longing to be one with Brahman, those three are annihilated.
317. With the cessation of selfish action the brooding on the sense-objects
is stopped,
which is followed by the destruction of desires. The destruction of desires
is Liberation,
and this is considered as Liberation-in-life
318. When the desire for realising Brahman has a marked manifestation,
the egoistic
desires readily vanish, as the most intense darkness effectively vanishes
before the glow
of the rising sun.
319. Darkness and the numerous evils that attend on it are not noticed
when the sun
rises. Similarly, on the realisation of the Bliss Absolute, there is neither
bondage nor the
least trace of misery.
320. Causing the external and internal universe, which are now perceived,
to vanish, and
meditating on the Reality, the Bliss Embodied, one should pass one’s time
watchfully, if
there be any residue of Prarabdha work left.
321. One should never be careless in one’s steadfastness to Brahman. Bhagavan
Sanatkumara, who is Brahma’s son, has called inadvertence to be death itself.
322. There is no greater danger for the Jnanin than carelessness about
his own real
nature. From this comes delusion, thence egoism, this is followed by bondage,
and then
comes misery.
323. Finding even a wise man hankering after the sense-objects, oblivion
torments him
through the evil propensities of the Buddhi, as a woman does her doting
paramour.
324. As sedge, even if removed, does not stay away for a moment, but covers
the water
again, so Maya or Nescience also covers even a wise man, if he is averse
to meditation
on the Self.
325. If the mind ever so slightly strays from the Ideal and becomes outgoing,
then it goes
down and down, just as a play-ball inadvertently dropped on the staircase
bounds down
from one step to another.
326. The mind that is attached to the sense-objects reflects on their qualities;
from mature
reflection arises desire, and after desiring a man sets about having that
thing.
327. Hence to the discriminating knower of Brahman there is no worse death
than
inadvertence with regard to concentration. But the man who is concentrated
attains
complete success. (Therefore) carefully concentrate thy mind (on Brahman).
328. Through inadvertence a man deviates from his real nature, and the
man who has thus
deviated falls. The fallen man comes to ruin, and is scarcely seen to rise
again.
329. Therefore one should give up reflecting on the sense-objects, which
is the root of all
mischief. He who is completely aloof even while living, is alone aloof
after the dissolution
of the body. The Yajur-Veda declares that there is fear for one who sees
the least bit of
distinction.
330. Whenever the wise man sees the least difference in the infinite Brahman,
at once
that which he sees as different through mistake, becomes a source of terror
to him.
331. He who identifies himself with the objective universe which has been
denied by
hundreds of Shrutis, Smritis and reasonings, experiences misery after misery,
like a thief,
for he does something forbidden.
332. He who has devoted himself to meditation on the Reality (Brahman)
and is free from
Nescience, attains to the eternal glory of the Atman. But he who dwells
on the unreal (the
universe) is destroyed. That this is so is evidenced in the case of one
who is not a thief
and one who is a thief.
333. The Sannyasin should give up dwelling on the unreal, which causes
bondage, and
should always fix his thoughts on the Atman as "I myself am This". For
the steadfastness
in Brahman through the realisation of one’s identity with It gives rise
to bliss and
thoroughly removes the misery born of nescience, which one experiences
(in the ignorant
state).
334. The dwelling on external objects will only intensify its fruits, viz.
furthering evil
propensities, which grow worse and worse. Knowing this through discrimination,
one
should avoid external objects and constantly apply oneself to meditation
on the Atman.
335. When the external world is shut out, the mind is cheerful, and cheerfulness
of the
mind brings on the vision of the Paramatman. When It is perfectly realised,
the chain of
birth and death is broken. Hence the shutting out of the external world
is the
stepping-stone to Liberation.
336. Where is the man who being learned, able to discriminate the real
from the unreal,
believing the Vedas as authority, fixing his gaze on the Atman, the Supreme
Reality, and
being a seeker after Liberation, will, like a child, consciously have recourse
to the unreal
(the universe) which will cause his fall ?
337. There is no Liberation for one who has attachment to the body etc.,
and the liberated
man has no identification with the body etc. The sleeping man is not awake,
nor is the
waking man asleep, for these two states are contradictory in nature.
338. He is free who, knowing through his mind the Self in moving and unmoving
objects
and observing It as their substratum, gives up all superimpositions and
remains as the
Absolute and the infinite Self.
339. To realise the whole universe as the Self is the means of getting
rid of bondage.
There is nothing higher than identifying the universe with the Self. One
realises this state
by excluding the objective world through steadfastness in the eternal Atman.
340. How is the exclusion of the objective world possible for one who lives
identified with
the body, whose mind is attached to the perception of external objects,
and who performs
various acts for that end ? This exclusion should be carefully practised
by sages who have
renounced all kinds of duties and actions and objects, who are passionately
devoted to
the eternal Atman, and who wish to possess an undying bliss.
341. To the Sannyasin who has gone through the act of hearing, the Shruti
passage,
"Calm, self-controlled." Etc., prescribes Samadhi for realising the identity
of the universe
with the Self.
342. Even wise men cannot suddenly destroy egoism after it has once become
strong,
barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires
are verily
the effect of innumerable births.
343. The projecting power, through the aid of the veiling power, connects
a man with the
siren of an egoistic idea, and distracts him through the attributes of
that.
344. It is extremely difficult to conquer the projecting power unless the
veiling power is
perfectly rooted out. And that covering over the Atman naturally vanishes
when the subject
is perfectly distinguished from the objects, like milk from water. But
the victory is
undoubtedly (complete and) free from obstacles when there is no oscillation
of the mind
due to the unreal sense-objects.
345. Perfect discrimination brought on by direct realisation distinguishes
the true nature of
the subject from that of the object, and breaks the bond of delusion created
by Maya; and
there is no more transmigration for one who has been freed from this.
346. The knowledge of the identity of the Jiva and Brahman entirely consumes
the
impenetrable forest of Avidya or Nescience. For one who has realised the
state of
Oneness, is there any seed left for future transmigration ?
347. The veil that hides Truth vanishes only when the Reality is fully
realised. (Thence
follow) the destruction of false knowledge and the cessation of misery
brought about by its
distracting influence.
348. These three are observed in the case of a rope when its real nature
is fully known.
Therefore the wise man should know the real nature of things for the breaking
of his
bonds.
349-350. Like iron manifesting as sparks through contact with fire, the
Buddhi manifests
itself as knower and known through the inherence of Brahman. As these two
(knower and
known), the effects of the Buddhi, are observed to be unreal in the case
of delusion, dream
and fancy, similarly, the modifications of the Prakriti, from egoism down
to the body and
all sense-objects are also unreal. Their unreality is verily due to their
being subject to
change every moment. But the Atman never changes.
351. The Supreme Self is ever of the nature of eternal, indivisible knowledge,
one without a
second, the Witness of the Buddhi and the rest, distinct from the gross
and subtle, the
implied meaning of the term and idea "I", the embodiment of inward, eternal
bliss.
352. The wise man, discriminating thus the real and the unreal, ascertaining
the Truth
through his illuminative insight, and realising his own Self which is Knowledge
Absolute,
gets rid of the obstructions and directly attains Peace.
353. When the Atman, the One without a second, is realised by means of
the Nirvikalpa
Samadhi, then the heart’s knot of ignorance is totally destroyed.
354. Such imaginations as "thou", "I" or "this" take place through the
defects of the
Buddhi. But when the Paramatman, the Absolute, the One without a second,
manifests
Itself in Samadhi, all such imaginations are dissolved for the aspirant,
through the
realisation of the truth of Brahman.
355. The Sannyasin, calm, self-controlled, perfectly retiring from the
sense-world,
forbearing, and devoting himself to the practice of Samadhi, always reflects
on his own
self being the Self of the whole universe. Destroying completely by this
means the
imaginations which are due to the gloom of ignorance, he lives blissfully
as Brahman, free
from action and the oscillations of the mind.
356. Those alone are free from the bondage of transmigration who, attaining
Samadhi,
have merged the objective world, the sense-organs, the mind, nay, the very
ego, in the
Atman, the Knowledge Absolute – and none else, who but dabble in second-hand
talks.
357. Through the diversity of the supervening conditions (Upadhis), a man
is apt to think of
himself as also full of diversity; but with the removal of these he is
again his own Self, the
immutable. Therefore the wise man should ever devote himself to the practice
of Nirvikalpa
Samadhi, for the dissolution of the Upadhis.
358. The man who is attached to the Real becomes Real, through his one-pointed
devotion. Just as the cockroach thinking intently on the Bhramara is transformed
into a
Bhramara.
359. Just as the cockroach, giving up the attachment to all other actions,
thinks intently
on the Bhramara and becomes transformed into that worm, exactly in the
same manner
the Yogi, meditating on the truth of the Paramatman, attains to It through
his one-pointed
devotion to that.
360. The truth of the Paramatman is extremely subtle, and cannot be reached
by the
gross outgoing tendency of the mind. It is only accessible to noble souls
with perfectly
pure minds, by means of Samadhi brought on by an extraordinary fineness
of the mental
state.
361. As gold purified by thorough heating on the fire gives up its impurities
and attains to
its own lustre, so the mind, through meditation, gives up its impurities
of Sattva, Rajas
and Tamas, and attains to the reality of Brahman.
362. When the mind, thus purified by constant practice, is merged in Brahman,
then
Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads
directly to the
realisation of the Bliss of Brahman, the One without a second.
363. By this Samadhi are destroyed all desires which are like knots, all
work is at an end,
and inside and out there takes place everywhere and always the spontaneous
manifestation of one’s real nature.
364. Reflection should be considered a hundred times superior to hearing,
and meditation
a hundred thousand times superior even to reflection, but the Nirvikalpa
Samadhi is infinite
in its results.
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely
realised, but
not otherwise, for then the mind, being unstable by nature, is apt to be
mixed up with
other perceptions.
366. Hence with the mind calm and the senses controlled always drown the
mind in the
Supreme Self that is within, and through the realisation of thy identity
with that Reality
destroy the darkness created by Nescience, which is without beginning.
367. The first steps to Yoga are control of speech, non-receiving of gifts,
entertaining of no
expectations, freedom from activity, and always living in a retired place.
368. Living in a retired place serves to control the sense-organs, control
of the senses
helps to control the mind, through control of the mind egoism is destroyed;
and this again
gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore
the man of
reflection should always strive only to control the mind.
369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this
again restrain
in the witness of Buddhi, and merging that also in the Infinite Absolute
Self, attain to
supreme Peace.
370. The body, Pranas, organs, manas, Buddhi and the rest – with whichsoever
of these
supervening adjuncts the mind is associated, the Yogi is transformed, as
it were, into
that.
371. When this is stopped, the man of reflection is found to be easily
detached from
everything, and to get the experience of an abundance of everlasting Bliss.
372. It is the man of dispassion (Vairagya) who is fit for this internal
as well as external
renunciation; for the dispassionate man, out of the desire to be free,
relinquishes both
internal and external attachment.
373. It is only the dispassionate man who, being thoroughly grounded in
Brahman, can
give up the external attachment to the sense-objects and the internal attachment
for
egoism etc.
374. Know, O wise man, dispassion and discrimination to be like the two
wings of a bird
in the case of an aspirant. Unless both are there, none can, with the help
of either one,
reach the creeper of Liberation that grows, as it were, on the top of an
edifice.
375. The extremely dispassionate man alone has Samadhi, and the man of
Samadhi
alone gets steady realisation; the man who has realised the Truth is alone
free from
bondage, and the free soul only experiences eternal Bliss.
376. For the man of self-control I do not find any better instrument of
happiness than
dispassion, and if that is coupled with a highly pure realisation of the
Self, it conduces to
the suzerainty of absolute Independence; and since this is the gateway
to the damsel of
everlasting liberation, therefore for thy welfare, be dispassionate both
internally and
externally, and always fix thy mind on the eternal Self.
377. Sever thy craving for the sense-objects, which are like poison, for
it is the very image
of death, and giving up thy pride of caste, family and order of life, fling
actions to a
distance. Give up thy identification with such unreal things as the body,
and fix thy mind
on the Atman. For thou art really the Witness, Brahman, unshackled by the
mind, the
One without a second, and Supreme.
378. Fixing the mind firmly on the Ideal, Brahman, and restraining the
external organs in
their respective centres; with the body held steady and taking no thought
for its
maintenance; attaining identity with Brahman and being one with It – always
drink joyfully
of the Bliss of Brahman in thy own Self, without a break. What is the use
of other things
which are entirely hollow ?
379. Giving up the thought of the non-Self which is evil and productive
of misery, think of
the Self, the Bliss Absolute, which conduces to Liberation.
380. Here shines eternally the Atman, the Self-effulgent Witness of everything,
which has
the Buddhi for Its seat. Making this Atman which is distinct from the unreal,
the goal,
meditate on It as thy own Self, excluding all other thought.
381. Reflecting on this Atman continuously and without any foreign thought
intervening,
one must distinctly realise It to be one’s real Self.
382. Strengthening one’s identification with This, and giving up that with
egoism and the
rest, one must live without any concern for them, as if they were trifling
things, like a
cracked jar or the like.
383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute,
and slowly
making it still, one must then realise one’s own infinite Self.
384. One should behold the Atman, the Indivisible and Infinite, free from
all limiting
adjuncts such as the body, organs, Pranas, Manas and egoism, which are
creations of
one’s own ignorance – like the infinite sky.
385. The sky, divested of the hundreds of limiting adjuncts such as a jar,
a pitcher, a
receptacle for grains or a needle, is one, and not diverse; exactly in
a similar way the pure
Brahman, when divested of egoism etc., is verily One.
386. The limiting adjuncts from Brahma down to a clump of grass are all
wholly unreal.
Therefore one should realise one’s own Infinite Self as the only Principle.
387. That in which something is imagined to exist through error, is, when
rightly
discriminated, that thing itself, and not distinct from it. When the error
is gone, the reality
about the snake falsely perceived becomes the rope. Similarly the universe
is in reality the
Atman.
388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self
is Shiva; the Self is
all this universe. Nothing exists except the Self.
389. The Self is within, and the Self is without; the Self is before and
the Self is behind;
the Self is in the south, and the Self is in the north; the Self likewise
is above as also
below.
390. As the wave, the foam, the whirlpool, the bubble, etc., are all in
essence but water,
similarly the Chit (Knowledge Absolute) is all this, from the body up to
egoism. Everything
is verily the Chit, homogeneous and pure.
391. All this universe known through speech and mind is nothing but Brahman;
there is
nothing besides Brahman, which exists beyond the utmost range of the Prakriti.
Are the
pitcher, jug, jar, etc., known to be distinct from the clay of which they
are composed ? It
is the deluded man who talks of "thou" and "I", as an effect of the wine
of Maya.
392. The Shruti, in the passage, "Where one sees nothing else", etc., declares
by an
accumulation of verbs the absence of duality, in order to remove the false
superimpositions.
393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless
and
changeless, devoid of interior or exterior, the One Existence, without
a second, and is
one’s own Self. Is there any other object of knowledge ?
394. What is the use of dilating on this subject ? The Jiva is no other
than Brahman; this
whole extended universe is Brahman Itself; the Shruti inculcates the Brahman
without a
second; and it is an indubitable fact that people of enlightened minds
who know their
identity with Brahman and have given up their connection with the objective
world, live
palpably unifold with Brahman as Eternal Knowledge and Bliss.
395. (First) destroy the hopes raised by egoism in this filthy gross body,
then do the
same forcibly with the air-like subtle body; and realising Brahman, the
embodiment of
eternal Bliss – whose glories the Scriptures proclaim – as thy own Self,
live as Brahman.
396. So long as man has any regard for this corpse-like body, he is impure,
and suffers
from his enemies as also from birth, death and disease; but when he thinks
of himself as
pure, as the essence of good and immovable, he assuredly becomes free from
them; the
Shrutis also say this.
397. By the elimination of all apparent existences superimposed on the
soul, the supreme
Brahman, Infinite, the One without a second and beyond action, remains
as Itself.
398. When the mind-functions are merged in the Paramatman, the Brahman,
the
Absolute, none of this phenomenal world is seen, whence it is reduced to
mere talk.
399. In the One Entity (Brahman) the conception of the universe is a mere
phantom.
Whence can there be any diversity in That which is changeless, formless
and Absolute ?
400. In the One Entity devoid of the concepts of seer, seeing and seen
– which is
changeless, formless and Absolute – whence can there be any diversity ?
401. In the One Entity which is changeless, formless and Absolute, and
which is perfectly
all-pervading and motionless like the ocean after the dissolution of the
universe, whence
can there be any diversity ?
402. Where the root of delusion is dissolved like darkness in light – in
the supreme
Reality, the One without a second, the Absolute – whence can there be any
diversity ?
403. How can the talk of diversity apply to the Supreme Reality which is
one and
homogeneous ? Who has ever observed diversity in the unmixed bliss of the
state of
profound sleep ?
404. Even before the realisation of the highest Truth, the universe does
not exist in the
Absolute Brahman, the Essence of Existence. In none of the three states
of time is the
snake ever observed in the rope, nor a drop of water in the mirage.
405. The Shrutis themselves declare that this dualistic universe is but
a delusion from the
standpoint of Absolute Truth. This is also experienced in the state of
dreamless sleep.
406. That which is superimposed upon something else is observed by the
wise to be
identical with the substratum, as in the case of the rope appearing as
the snake. The
apparent difference depends solely on error.
407. This apparent universe has its root in the mind, and never persists
after the mind is
annihilated. Therefore dissolve the mind by concentrating it on the Supreme
Self, which is
thy inmost Essence.
408. The wise man realises in his heart, through Samadhi, the Infinite
Brahman, which is
something of the nature of eternal Knowledge and absolute Bliss, which
has no exemplar,
which transcends all limitations, is ever free and without activity, and
which is like the
limitless sky, indivisible and absolute.
409. The wise man realises in his heart, through Samadhi, the Infinite
Brahman, which is
devoid of the ideas of cause and effect, which is the Reality beyond all
imaginations,
homogeneous, matchless, beyond the range of proofs, established by the
pronouncements of the Vedas, and ever familiar to us as the sense of the
ego.
410. The wise man realises in his heart, through Samadhi, the Infinite
Brahman, which is
undecaying and immortal, the positive Entity which precludes all negations,
which
resembles the placid ocean and is without a name, in which there are neither
merits nor
demerits, and which is eternal, pacified and One.
411. With the mind restrained in Samadhi, behold in thy self the Atman,
of infinite glory,
cut off thy bondage strengthened by the impressions of previous births,
and carefully
attain the consummation of thy birth as a human being.
412. Meditate on the Atman, which resides in thee, which is devoid of all
limiting adjuncts,
the Existence-Knowledge-Bliss Absolute, the One without a second, and thou
shalt no
more come under the round of births and deaths.
413. After the body has once been cast off to a distance like a corpse,
the sage never
more attaches himself to it, though it is visible as an appearance, like
the shadow of a
man, owing to the experience of the effects of past deeds.
414. Realising the Atman, the eternal, pure Knowledge and Bliss, throw
far away this
limitation of a body, which is inert and filthy by nature. Then remember
it no more, for
something that has been vomited excites but disgust when called in memory.
415. Burning all this, with its very root, in the fire of Brahman, the
Eternal and Absolute
Self, the truly wise man thereafter remains alone, as the Atman, the eternal,
pure
Knowledge and Bliss.
416. The knower of Truth does no more care whether this body, spun out
by the threads of
Prarabdha work, falls or remains – like the garland on a cow – for his
mind-functions are at
rest in the Brahman, the Essence of Bliss.
417. Realising the Atman, the Infinite Bliss, as his very Self, with what
object, or for
whom, should the knower of Truth cherish the body.
418. The Yogi who has attained perfection and is liberated-in-life gets
this as result – he
enjoys eternal Bliss in his mind, internally as well as externally.
419. The result of dispassion is knowledge, that of Knowledge is withdrawal
from
sense-pleasures, which leads to the experience of the Bliss of the Self,
whence follows
Peace.
420. If there is an absence of the succeeding stages, the preceding ones
are futile. (When
the series is perfect) the cessation of the objective world, extreme satisfaction,
and
matchless bliss follow as a matter of course.
421. Being unruffled by earthly troubles is the result in question of knowledge.
How can a
man who did various loathsome deeds during the state of delusion, commit
the same
afterwards, possessed of discrimination ?
422. The result of knowledge should be the turning away from unreal things,
while
attachment to these is the result of ignorance. This is observed in the
case of one who
knows a mirage and things of that sort, and one who does not. Otherwise,
what other
tangible result do the knowers of Brahman obtain ?
423. If the heart’s knot of ignorance is totally destroyed, what natural
cause can there be
for inducing such a man to selfish action, for he is averse to sense-pleasures
?
424. When the sense-objects excite no more desire, then is the culmination
of
dispassion. The extreme perfection of knowledge is the absence of any impulsion
of the
egoistic idea. And the limit of self-withdrawal is reached when the mind-functions
that have
been merged, appear no more.
425. Freed from all sense of reality of the external sense-objects on account
of his always
remaining merged in Brahman; only seeming to enjoy such sense-objects as
are offered
by others, like one sleepy, or like a child; beholding this world as one
seen in dreams,
and having cognition of it at chance moments – rare indeed is such a man,
the enjoyer of
the fruits of endless merit, and he alone is blessed and esteemed on earth.
426. That Sannyasin has got a steady illumination who, having his soul
wholly merged in
Brahman, enjoys eternal bliss, is changeless and free from activity.
427. That kind of mental function which cognises only the identity of the
Self and
Brahman, purified of all adjuncts, which is free from duality, and which
concerns itself only
with Pure Intelligence, is called illumination. He who has this perfectly
steady is called a
man of steady illumination.
428. He whose illumination is steady, who has constant bliss, and who has
almost
forgotten the phenomenal universe, is accepted as a man liberated in this
very life.
429. He who, even having his mind merged in Brahman, is nevertheless quite
alert, but
free at the same time from the characteristics of the waking state, and
whose realisation
is free from desires, is accepted as a man liberated-in-life.
430. He whose cares about the phenomenal state have been appeased, who,
though
possessed of a body consisting of parts, is yet devoid of parts, and whose
mind is free
from anxiety, is accepted as a man liberated-in-life.
431. The absence of the ideas of "I" and "mine" even in this existing body
which follows as
a shadow, is a characteristic of one liberated-in-life.
432. Not dwelling on enjoyments of the past, taking no thought for the
future and looking
with indifference upon the present, are characteristics of one liberated-in-life.
433. Looking everywhere with an eye of equality in this world, full of
elements possessing
merits and demerits, and distinct by nature from one another, is a characteristic
of one
liberated-in-life.
434. When things pleasant or painful present themselves, to remain unruffled
in mind in
both cases, through the sameness of attitude, is a characteristic of one
liberated-in-life.
435. The absence of all ideas of interior or exterior in the case of a
Sannyasin, owing to
his mind being engrossed in tasting the bliss of Brahman, is a characteristic
of one
liberated-in-life.
436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with
regard to the
body, organs, etc., as well as to his duties, is known as a man liberated-in-life.
437. He who has realised his Brahmanhood aided by the Scriptures, and is
free from the
bondage of transmigration, is known as a man liberated-in-life.
438. He who never has the idea of "I" with regard to the body, organs,
etc., nor that of "it"
in respect of things other than these, is accepted as one liberated-in-life.
439. He who through his illumination never differentiates the Jiva and
Brahman, nor the
universe and Brahman, is known as a man liberated-in-life.
440. He who feels just the same when his body is either worshipped by the
good or
tormented by the wicked, is known as a man liberated-in-life.
441. The Sannyasin in whom the sense-objects directed by others are engulfed
like
flowing rivers in the sea and produce no change, owing to his identity
with the Existence
Absolute, is indeed liberated.
442. For one who has realised the Truth of Brahman, there is no more attachment
to the
sense-objects as before: If there is, that man has not realised his identity
with Brahman,
but is one whose senses are outgoing in their tendency.
443. If it be urged that he is still attached to the sense-objects through
the momentum of
his old desires, the reply is – no, for desires get weakened through the
realisation of one’s
identity with Brahman.
444. The propensities of even a confirmed libertine are checked in the
presence of his
mother; just so, when Brahman, the Bliss Absolute, has been realised, the
man of
realisation has no longer any worldly tendency.
445. One who is constantly practising meditation is observed to have external
perceptions. The Shrutis mention Prarabdha work in the case of such a man,
and we can
infer this from results actually seen.
446. Prarabdha work is acknowledged to persist so long as there is the
perception of
happiness and the like. Every result is preceded by an action, and nowhere
is it seen to
accrue independently of action.
447. Through the realisation of one’s identity with Brahman, all the accumulated
actions of
a hundred crore of cycles come to nought, like the actions of dream-state
on awakening.
448. Can the good actions or dreadful sins that a man fancies himself doing
in the
dream-state, lead him to heaven or hell after he has awakened from sleep
?
449. Realising the Atman, which is unattached and indifferent like the
sky, the aspirant is
never touched in the least by actions yet to be done.
450. The sky is not affected by the smell of liquor merely through its
connection with the
jar; similarly, the Atman is not, through Its connection with the limitations,
affected by the
properties thereof.
451. The work which has fashioned this body prior to the dawning of knowledge,
is not
destroyed by that knowledge without yielding its fruits, like the arrow
shot at an object.
452. The arrow which is shot at an object with the idea that it is a tiger,
does not, when
that object is perceived to be a cow, check itself, but pierces the object
with full force.
453. Prarabdha work is certainly very strong for the man of realisation,
and is spent only
by the actual experience of its fruit; while the actions previously accumulated
and those
yet to come are destroyed by the fire of perfect knowledge. But none of
the three at all
affects those who, realising their identity with Brahman, are always living
absorbed in that
idea. They are verily the transcendent Brahman.
454. For the sage who lives in his own Self as Brahman, the One without
a second, devoid
of identification with the limiting adjuncts, the question of the existence
of Prarabdha work
is meaningless, like the question of a man who has awakened from sleep
having any
connection with the objects seen in the dream-state.
455. The man who has awakened from sleep never has any idea of "I" or "mine"
with
regard to his dream-body and the dream-objects that ministered to that
body, but lives
quite awake, as his own Self.
456. He has no desire to substantiate the unreal objects, nor is he seen
to maintain that
dream-world. If he still clings to those unreal objects, he is emphatically
declared to be
not yet free from sleep.
457. Similarly, he who is absorbed in Brahman lives identified with that
eternal Reality and
beholds nothing else. As one has a memory of the objects seen in a dream,
so the man
of realisation has a memory of the everyday actions such as eating.
458. The body has been fashioned by Karma, so one may imagine Prarabdha
work with
reference to it. But it is not reasonable to attribute the same to the
Atman, for the Atman
is never the outcome of work.
459. The Shrutis, whose words are infallible, declare the Atman to be "birthless,
eternal
and undecaying". So, the man who lives identified with That, how can Prarabdha
work be
attributed ?
460. Prarabdha work can be maintained only so long as one lives identified
with the body.
But no one admits that the man of realisation ever identifies himself with
the body. Hence
Prarabdha work should be rejected in his case.
461. The attributing of Prarabdha work to the body even is certainly an
error. How can
something that is superimposed (on another) have any existence, and how
can that which
is unreal have a birth ? And how can that which has not been born at all,
die ? So how can
Prarabdha work exist for something that is unreal ?
462-463. "If the effects of ignorance are destroyed with their root by
knowledge, then how
does the body live?" – it is to convince those fools who entertain a doubt
like this, that the
Shrutis, from a relative standpoint, hypothesise Prarabdha work, but not
for proving the
reality of the body etc., of the man of realisation.
464. There is only Brahman, the One without a second, infinite, without
beginning or end,
transcendent and changeless; there is no duality whatsoever in It.
465. There is only Brahman, the One without a second, the Essence of Existence,
Knowledge and Eternal Bliss, and devoid of activity; there is no duality
whatsoever in It.
466. There is only Brahman, the One without a second, which is within all,
homogeneous,
infinite, endless, and all-pervading; there is no duality whatsoever in
It.
467. There is only Brahman, the One without a second, which is neither
to be shunned
nor taken up nor accepted, and which is without any support, there is no
duality
whatsoever in It.
468. There is only Brahman, the One without a second, beyond attributes,
without parts,
subtle, absolute and taintless; there is no duality whatsoever in It.
469. There is only Brahman, the One without a second, whose real nature
is
incomprehensible, and which is beyond the range of mind and speech; there
is no duality
whatsoever in It.
470. There is only Brahman, the One without a second, the Reality, the
One without a
second, the Reality, effulgent, self-existent, pure, intelligent, and unlike
anything finite;
there is no duality whatsoever in It.
471. High-souled Sannyasins who have got rid of all attachment and discarded
all
sense-enjoyments, and who are serene and perfectly restrained, realise
this Supreme
Truth and at the end attain the Supreme Bliss through their Self-realisation.
472. Thou, too, discriminate this Supreme Truth, the real nature of the
Self, which is Bliss
undiluted, and shaking off thy delusion created by thy own mind, be free
and illumined,
and attain the consummation of thy life.
473. Through the Samadhi in which the mind has been perfectly stilled,
visualise the Truth
of the Self with the eye of clear realisation. If the meaning of the (Scriptural)
words heard
from the Guru is perfectly and indubitably discerned, then it can lead
to no more doubt.
474. In the realisation of the Atman, the Existence-Knowledge-Bliss Absolute,
through the
breaking of one’s connection with the bondage of Avidya or ignorance, the
Scriptures,
reasoning and the words of the Guru are the proofs, while one’s own experience
earned by
concentrating the mind is another proof.
475. Bondage, liberation, satisfaction, anxiety, recovery from illness,
hunger and other
such things are known only to the man concerned, and knowledge of these
to others is a
mere inference.
476. The Gurus as well as the Shrutis instruct the disciple, standing aloof;
while the man
of realisation crosses (Avidya) through Illumination alone, backed by the
grace of God.
477. Himself knowing his indivisible Self through his own realisation and
thus becoming
perfect, a man should stand face to face with the Atman, with his mind
free from dualistic
ideas.
478. The verdict of all discussions on the Vedanta is that the Jiva and
the whole universe
are nothing but Brahman, and that liberation means abiding in Brahman,
the indivisible
Entity. While the Shrutis themselves are authority (for the statement)
that Brahman is
One without a second.
479. Realising, at a blessed moment, the Supreme Truth through the above
instructions of
the Guru, the authority of the Scriptures and his own reasoning, with his
senses quieted
and the mind concentrated, (the disciple) became immovable in form and
perfectly
established in the Atman.
480. Concentrating the mind for some time on the Supreme Brahman, he rose,
and out of
supreme bliss spoke as follows.
481. My mind has vanished, and all its activities have melted, by realising
the identity of
the Self and Brahman; I do not know either this or not-this; nor what or
how much the
boundless Bliss (of Samadhi) is !
482. The majesty of the ocean of Supreme Brahman, replete with the swell
of the
nectar-like Bliss of the Self, is verily impossible to express in speech,
nor can it be
conceived by the mind – in an infinitesimal fraction of which my mind melted
like a
hailstone getting merged in the ocean, and is now satisfied with that Essence
of Bliss.
483. Where is the universe gone, by whom is it removed, and where is it
merged ? It was
just now seen by me, and has it ceased to exist ? It is passing strange
!
484. In the ocean of Brahman filled with the nectar of Absolute Bliss,
what is to be
shunned and what accepted, what is other (than oneself) and what different
?
485. I neither see nor hear nor know anything in this. I simply exist as
the Self, the eternal
Bliss, distinct from everything else.
486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment,
the
best among the good souls and the embodiment of the essence of Eternal
Bliss, the One
without a second – who art infinite and ever the boundless ocean of mercy:
487. Whose glance, like the shower of concentrated moonbeams, has removed
my
exhaustion brought on by the afflictions of the world, and in a moment
admitted me to the
undecaying status of the Atman, the Bliss of infinite majesty !
488. Blessed am I; I have attained the consummation of my life, and am
free from the
clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite
– all through
thy mercy !
489. I am unattached, I am disembodied, I am free from the subtle body,
and undecaying,
I am serene, I am infinite, I am taintless and eternal.
490. I am not the doer, I am not the experiencer, I am changeless and beyond
activity; I
am the essence of Pure Knowledge; I am Absolute and identified with Eternal
Good.
491. I am indeed different from the seer, listener, speaker, doer and experiencer;
I am the
essence of Knowledge, eternal, without any break, beyond activity, limitless,
unattached
and infinite.
492. I am neither, this nor that, but the Supreme, the illuminer of both;
I am indeed
Brahman, the One without a second, pure, devoid of interior or exterior
and infinite.
493. I am indeed Brahman, the One without a second, matchless, the Reality
that has no
beginning, beyond such imagination as thou or I, or this or that, the Essence
of Eternal
Bliss, the Truth.
494. I am Narayana, the slayer of Naraka; I am the destroyer of Tripura,
the Supreme
Being, the Ruler; I am knowledge Absolute, the Witness of everything; I
have no other
Ruler but myself, I am devoid of the ideas of "I’ and "mine".
495. I alone reside as knowledge in all beings, being their internal and
external support. I
myself am the experiencer and all that is experienced – whatever I looked
upon as "this"
or the not-Self previously.
496. In me, the ocean of Infinite Bliss, the waves of the universe are
created and
destroyed by the playing of the wind of Maya.
497. Such ideas as gross (or subtle) are erroneously imagined in me by
people through
the manifestation of things superimposed – just as in the indivisible and
absolute time,
cycles, years, half-years, seasons, etc., are imagined.
498. That which is superimposed by the grossly ignorant fools can never
taint the
substratum: The great rush of waters observed in a mirage never wets the
desert tracts.
499. I am beyond contamination like the sky; I am distinct from things
illumined, like the
sun; I am always motionless like the mountain; I am limitless like the
ocean.
500. I have no connection with the body, as the sky with clouds; so how
can the states of
wakefulness, dream and profound sleep, which are attributes of the body,
affect me ?
501. It is the Upadhi (superimposed attribute) that comes, and it is that
alone which goes;
that, again, performs actions and experiences (their fruits), that alone
decays and dies,
whereas I ever remain firm like the Kula mountain.
501. For me who am always the same and devoid of parts, there is neither
engaging in
work nor cessation from it. How can that which is One, concentrated, without
break and
infinite like the sky, ever strive ?
502. How can there be merits and demerits for me, who am without organs,
without mind,
changeless, and formless – who am the realisation of Bliss Absolute ? The
Shruti also
mentions this in the passage "Not touched", etc.
503. If heat or cold, or good or evil, happens to touch the shadow of a
man’s body, it
affects not in the least the man himself, who is distinct from the shadow.
504. The properties of things observed do not affect the Witness, which
is distinct from
the, changeless and indifferent – as the properties of a room (do not affect)
the lamp (that
illumines it).
505. As the sun is a mere witness of men’s actions, as fire burns everything
without
distinction, and as the rope is related to a thing superimposed on it,
so am I, the
unchangeable Self, the Intelligence Absolute.
506. I neither do nor make others do any action; I neither enjoy nor make
others enjoy; I
neither see nor make others see; I am that Self-effulgent, Transcendent
Atman.
507. When the supervening adjunct (Upadhi) is moving, the resulting movement
of the
reflection is ascribed by fools to the object reflected, such as the sun,
which is free from
activity – (and they think) "I am the doer", "I am the experiencer", "I
am killed, oh, alas!"
508. Let this inert body drop down in water or on land. I am not touched
by its properties,
like the sky by the properties of the jar.
509. The passing states of the Buddhi, such as agency, experience, cunning,
drunkenness, dullness, bondage and freedom, are never in reality in the
Self, the Supreme
Brahman, the Absolute, the one without a second.
510. Let there be changes in the Prakriti in ten, a hundred, or a thousand
ways, what have
I, the unattached Knowledge Absolute, got to do with them ? Never do the
clouds touch
the sky !
511. I am verily that Brahman, the One without a second, which is like
the sky, subtle,
without beginning or end, in which the whole universe from the Undifferentiated
down to the
gross body, appears merely as a shadow.
512. I am verily that Brahman, the One without a second, which is the support
of all,
which illumines all things, which has infinite forms, is omnipresent, devoid
of multiplicity,
eternal, pure, unmoved and absolute.
513. I am verily that Brahman, the One without a second, which transcends
the endless
differentiations of Maya, which is the inmost essence of all, is beyond
the range of
consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.
514. I am without activity, changeless, without parts, formless, absolute,
eternal, without
any other support, the One without a second.
515. I am the Universal, I am the All, I am transcendent, the One without
a second. I am
Absolute and Infinite Knowledge, I am Bliss and indivisible.
516. This splendour of the sovereignty of Self-effulgence I have received
by virtue of the
supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded
Teacher,
salutations again and again !
517. O Master, thou hast out of sheer grace awakened me from sleep and
completely
saved me, who was wandering, in an interminable dream, in a forest of birth,
decay and
death created by illusion, being tormented day after day by countless afflictions,
and
sorely troubled by the tiger of egoism.
518. Salutations to thee, O Prince of Teachers, thou unnamable Greatness,
that art ever
the same and dost manifest thyself as this universe – thee I salute.
519. Seeing the worthy disciple, who had attained the Bliss of the self,
realised the Truth
and was glad at heart, thus prostrating himself, that noble, ideal Teacher
again addressed
the following excellent words:
520. The universe is an unbroken series of perceptions of Brahman; hence
it is in all
respects nothing but Brahman. See this with the eye of illumination and
a serene mind,
under all circumstances. Is one who has eyes ever found to see all around
anything else
but forms? Similarly, what is there except Brahman to engage the intellect
of a man of
realisation ?
521. What wise man would discard that enjoyment of Supreme Bliss and revel
in things
unsubstantial ? When the exceedingly charming moon is shining, who would
wish to look
at a painted moon ?
522. From the perception of unreal things there is neither satisfaction
nor a cessation of
misery. Therefore, being satisfied with the realisation of the Bliss Absolute,
the One
without a second, live happily in a state of identity with that Reality.
523. Beholding the Self alone in all circumstances, thinking of the Self,
the One without a
second, and enjoying the Bliss of the Self, pass thy time, O noble soul
!
524. Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute,
are like
imagining castles in the air. Therefore, always identifying thyself with
the Bliss Absolute,
the One without a second, and thereby attaining Supreme Peace, remain quiet.
525. To the sage who has realised Brahman, the mind, which is the cause
of unreal
fancies, becomes perfectly tranquil. This verily is his state of quietude,
in which, identified
with Brahman, he has constant enjoyment of the Bliss Absolute, the One
without a
second.
526. To the man who has realised his own nature, and drinks the undiluted
Bliss of the
Self, there is nothing more exhilarating than the quietude that comes of
a state of
desirelessness.
527. The illumined sage, whose only pleasure is in the Self, ever lives
at ease, whether
going or staying, sitting or lying, or in any other condition.
528. The noble soul who has perfectly realised the Truth, and whose mind-functions
meet
with no obstruction, no more depends upon conditions of place, time, posture,
direction,
moral disciplines, objects of meditation and so forth. What regulative
conditions can there
be in knowing one’s own Self ?
529. To know that this is a jar, what condition, forsooth, is necessary
except that the
means of knowledge be free from defect, which alone ensures a cognition
of the object ?
530. So this Atman, which is an eternal verity, manifests Itself as soon
as the right means
of knowledge is present, and does not depend upon either place or time
or (internal)
purity.
531. The consciousness, "I am Devadatta", is independent of circumstances;
similar is
the case with the realisation of the knower of Brahman that he is Brahman.
532. What indeed can manifest That whose lustre, like the sun, causes the
whole
universe – unsubstantial, unreal, insignificant – to appear at all ?
533. What, indeed, can illumine that Eternal Subject by which the Vedas
and Puranas
and other Scriptures, as well as all beings are endowed with a meaning
?
534. Here is the Self-effulgent Atman, of infinite power, beyond the range
of conditioned
knowledge, yet the common experience of all - realising which alone this
incomparable
knower of Brahman lives his glorious life, freed from bondage.
535. Satisfied with undiluted, constant Bliss, he is neither grieved nor
elated by
sense-objects, is neither attached nor averse to them, but always disports
with the Self
and takes pleasure therein.
536. A child plays with its toys forgetting hunger and bodily pains; exactly
so does the
man of realisation take pleasure in the Reality, without ideas of "I" or
"mine", and is
happy.
537. Men of realisation have their food without anxiety or humiliation
by begging, and their
drink from the water of rivers; they live freely and independently, and
sleep without fear in
cremation grounds or forests; their clothing may be the quarters themselves,
which need
no washing and drying, or any bark etc., the earth is their bed; they roam
in the avenue of
the Vedanta; while their pastime is in the Supreme Brahman.
538. The knower of the Atman, who wears no outward mark and is unattached
to external
things, rests on this body without identification, and experiences all
sorts of sense-objects
as they come, through others’ wish, like a child.
539. Established in the ethereal plane of Absolute Knowledge, he wanders
in the world,
sometimes like a madman, sometimes like a child and at other times like
a ghoul, having
no other clothes on his person except the quarters, or sometimes wearing
clothes, or
perhaps skins at other times.
540. The sage, living alone, enjoys the sense-objects, being the very embodiment
of
desirelessness – always satisfied with his own Self, and himself present
at the All.
541. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour;
sometimes wandering, sometimes behaving like a motionless python, sometimes
wearing
a benignant expression; sometimes honoured, sometimes insulted, sometimes
unknown
– thus lives the man of realisation, ever happy with Supreme Bliss.
542. Though without riches, yet ever content; though helpless, yet very
powerful, though
not enjoying the sense-objects, yet eternally satisfied; though without
an exemplar, yet
looking upon all with an eye of equality.
543. Though doing, yet inactive; though experiencing fruits of past actions,
yet untouched
by them; though possessed of a body, yet without identification with it;
though limited, yet
omnipresent is he.
544. Neither pleasure nor pain, nor good nor evil, ever touches this knower
of Brahman,
who always lives without the body-idea.
545. Pleasure or pain, or good or evil, affects only him who has connections
with the
gross body etc., and identifies himself with these. How can good or evil,
or their effects,
touch the sage who has identified himself with the Reality and thereby
shattered his
bondage ?
546. The sun which appears to be, but is not actually, swallowed by Rahu,
is said to be
swallowed, on account of delusion, by people, not knowing the real nature
of the sun.
547. Similarly, ignorant people look upon the perfect knower of Brahman,
who is wholly rid
of bondages of the body etc., as possessed of the body, seeing but an appearance
of it.
548. In reality, however, he rests discarding the body, like the snake
its slough; and the
body is moved hither and thither by the force of the Prana, just as it
listeth.
549. As a piece of wood is borne by the current to a high or low ground,
so is his body
carried on by the momentum of past actions to the varied experience of
their fruits, as
these present themselves in due course.
550. The man of realisation, bereft of the body-idea, moves amid sense-enjoyments
like a
man subject to transmigration, through desires engendered by the Prarabdha
work. He
himself, however, lives unmoved in the body, like a witness, free from
mental oscillations,
like the pivot of the potter’s wheel.
551. He neither directs the sense-organs to their objects nor detaches
them from these,
but stays like an unconcerned spectator. And he has not the least regard
for the fruits of
actions, his mind being thoroughly inebriated with drinking the undiluted
elixir of the Bliss
of the Atman.
552. He who, giving up all considerations of the fitness or otherwise of
objects of
meditation, lives as the Absolute Atman, is verily Shiva Himself, and he
is the best among
the knowers of Brahman.
553. Through the destruction of limitations, the perfect knower of Brahman
is merged in
the One Brahman without a second – which he had been all along – becomes
very free
even while living, and attains the goal of his life.
554. As an actor, when he puts on the dress of his role, or when he does
not, is always a
man, so the perfect knower of Brahman is always Brahman and nothing else.
556. Let the body of the Sannyasin who has realised his identity with Brahman,
wither and
fall anywhere like the leaf of a tree, (it is of little consequence to
him, for) it has already
been burnt by the fire of knowledge.
557. The sage who always lives in the Reality – Brahman – as Infinite Bliss,
the One
without a second, does not depend upon the customary considerations of
place, time,
etc., for giving up this mass of skin, flesh and filth.
558. For the giving up of the body is not Liberation, nor that of the staff
and the water-bowl;
but Liberation consists in the destruction of the heart’s knot which is
Nescience.
559. If a leaf falls in a small stream, or a river, or a place consecrated
by Shiva, or in a
crossing of roads, of what good or evil effect is that to the tree ?
560. The destruction of the body, organs, Pranas and Buddhi is like that
of a leaf or flower
or fruit (to a tree). It does not affect the Atman, the Reality, the Embodiment
of Bliss –
which is one’s true nature. That survives, like the tree.
561. The Shrutis, by setting forth the real nature of the Atman in the
words, "The
Embodiment of Knowledge" etc., which indicate Its Reality, speak of the
destruction of the
apparent limitations merely.
562. The Shruti passage, "Verily is this Atman immortal, my dear", mentions
the
immortality of the Atman in the midst of things perishable and subject
to modification.
563. Just as a stone, a tree, grass, paddy, husk, etc., when burnt, are
reduced to earth
(ashes) only, even so the whole objective universe comprising the body,
organs, Pranas,
Manas and so forth, are, when burnt by the fire of realisation, reduced
to the Supreme
Self.
564. As darkness, which is distinct (from sunshine), vanishes in the sun’s
radiance, so
the whole objective universe dissolves in Brahman.
565. As, when a jar is broken, the space enclosed by it becomes palpably
the limitless
space, so when the apparent limitations are destroyed, the knower of Brahman
verily
becomes Brahman Itself.
566. As milk poured into milk, oil into oil, and water into water, becomes
united and one
with it, so the sage who has realised the Atman becomes one in the Atman.
567. Realising thus the extreme isolation that comes of disembodiedness,
and becoming
eternally identified with the Absolute Reality, Brahman, the sage no longer
suffers
transmigration.
568. For his bodies, consisting of Nescience etc., having been burnt by
the realisation of
the identity of the Jiva and Brahman, he becomes Brahman Itself; and how
can Brahman
ever have rebirth ?
569. Bondage and Liberation, which are conjured up by Maya, do not really
exist in the
Atman, one’s Reality, as the appearance and exit of the snake do not abide
in the rope,
which suffers no change.
570. Bondage and Liberation may be talked of when there is the presence
or absence of a
covering veil. But there can be no covering veil for Brahman, which is
always uncovered for
want of a second thing besides Itself. If there be, the non-duality of
Brahman will be
contradicted, and the Shrutis can never brook duality.
571. Bondage and Liberation are attributes of the Buddhi which ignorant
people falsely
superimpose on the Reality, as the covering of the eyes by a cloud is transferred
to the
sun. For this Immutable Brahman is Knowledge Absolute, the One without
a second and
unattached.
572. The idea that bondage exists, and the idea that it does not, are,
with reference to the
Reality, both attributes of the Buddhi merely, and never belong to the
Eternal Reality,
Brahman.
573. Hence this bondage and Liberation are created by Maya, and are not
in the Atman.
How can there be any idea of limitation with regard to the Supreme Truth,
which is without
parts, without activity, calm, unimpeachable, taintless, and One without
a second, as
there can be none with regard to the infinite sky ?
574. There is neither death nor birth, neither a bound nor a struggling
soul, neither a
seeker after Liberation nor a liberated one – this is the ultimate truth.
575. I have today repeatedly revealed to thee, as to one’s own son, this
excellent and
profound secret, which is the inmost purport of all Vedanta, the crest
of the Vedas –
considering thee an aspirant after Liberation, purged of the taints of
this Dark Age, and of
a mind free from desires.
576. Hearing these words of the Guru, the disciple out of reverence prostrated
himself
before him, and with his permission went his way, freed from bondage.
577. And the Guru, with his mind steeped in the ocean of Existence and
Bliss Absolute,
roamed, verily purifying the whole world – all differentiating ideas banished
from his mind.
578. Thus by way of a dialogue between the Teacher and the disciple, has
the nature of
the Atman been ascertained for the easy comprehension of seekers after
Liberation.
579. May those Sannyasins who are seekers after Liberation, who have purged
themselves of all taints of the mind by the observance of the prescribed
methods, who are
averse to worldly pleasures, and who are of serene minds, and take a delight
in the Shruti
– appreciate this salutary teaching !
580. For those who are afflicted, in the way of the world, by the burning
pain due to the
(scorching) sunshine of threefold misery, and who through delusion wander
about in a
desert in search of water – for them here is the triumphant message of
Shankara pointing
out, within easy reach, the soothing ocean of nectar, Brahman, the One
without a second
– to lead them on to Liberation.