‘Adi Sankaracharya's
‘VIVEKACHUDAMANI’
Translated by ‘Swami Madhavananda’
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, Realization, 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 realization 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 realization 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 realization 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 favor 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 inquire 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 centers, 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 realizing
one’s true nature, from all bond ages from that of egoism to that of the
body–bondage 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 Vairagy a (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. Worshiping 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 bonda ge 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 find est 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 wish est 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 realization
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 formula e) 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 realization 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 splendor 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 realizes 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 away 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 realize 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 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 favorable 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 realization 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 realization 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, realizing 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 realization 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 splendor, 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), realize 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 splendor, 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 realizes 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 realization 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, characterized 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 experience 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 super impositions 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 realized 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 onlyso long as the delusion lasts, being caused by in discrimination 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 beginning less. But
with the rise of Vidya or realization, the entire effects of Avidya, even
though beginning less, 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 beginning less, 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 super imposition takes place through perfect knowledge, and by
no other means. Perfect knowledge, according to the Shrutis, consists in the realization
of the identity of the individual soul and Brahman.
203. This realization 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 luster when the taint has been
removed.
205. When
the unreal ceases to exist, this very individual soul is definitely realized 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 Shrutipassages,
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 realized 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 realize 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 realizing 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 realizing 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 realization
of the truth of one’s own Self.
223. The realization 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 realized Brahman, one no longer returns to the realm of transmigration.
Therefore one must fully realize 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 realization 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 a ll 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, taint less, 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 realize 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 superimposition 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 superimposition by means of realization 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 realize the oneness that underlies I
shwara
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 recognize 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 realizes 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 perceives and hast accepted as thy own
self. By means of the purified understanding that thou art Brahman, realize 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.
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 recognized arguments. By that means one will realize the truth free from doubt etc., like water in the palm of one’s hand.
265. Realizing in this body the Knowledge Absolute free from Nescience and its
effects –like the king in an army–and being ever establish ed 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 realized, there remains that strong, beginning less, 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. Realizing 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 Realization.
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-realization 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 realization 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. Realizing thyself as the Self of all by means of Scripture, reasoning and by
thy own realization, 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 realization 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 birth less, 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 realization 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 realizes 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 realization, 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 realization 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 mischief s, 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 realizing 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 realization 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 realized, 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 super impositions and remains
as the Absolute and the infinite Self.
nothing
higher than identifying the universe with the Self. One realizes 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 practiced 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 realizing 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 realization 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 realized 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 realized. (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 illuminating insight, and realizing 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 realized 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 realization 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 realization 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 renationalisation 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 which soever 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 realization; the man who has realized 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 realization 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 centers; 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 realize 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 realize 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, Man as 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 realize 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 super impositions.
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 uni fold 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 realizing 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 realization 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 realizes 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 realizes 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 realizes 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. Realizing 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.
Realizing 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 realization 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 realized 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 worshiped 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 realized the Truth of Brahman, there is no more attachment to the sense-objects
as before: If there is, that man has not realized 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 realization 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 realized, the man of realization
has no longer any worldly tendency.
445. One
who is constantly practicing 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 realization 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. Realizing 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 realization, 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, realizing 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 ete rnal
Reality and beholds nothing else. As one has a memory of the objects seen in a
dream, so the man of realization 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 "birth less,
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 realization 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 no t 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, hypothesize
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 taint less; 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, realize this
Supreme Truth and at the end attain the Supreme Bliss through their Self-Realization.
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.
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;
hat, 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.
OMaster, 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.
555. It
is only the presence or absence of dress that makes the different characters assumed
by the actor (the man remains the same always); so this knower of Brahman is always
Brahman (not separate from him), no matter in what name or form.
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 with out 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.
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