Aparokshanubhuti ।।श्रीः।।।।अपरोक्षानुभूतिः।।श्रीहरिं परमानन्दमुपदेष्टारमीश्वरम्।व्यापकं सर्वलोकानां कारणं तं नमाम्यहम्।।1।। ..Śrīḥ….Aparokṣānubhūtiḥ..Śrīhariṃ paramānandamupadeṣṭāramīśvaram.Vyāpakaṃ sarvalokānāṃ kāraṇaṃ taṃ namāmyaham..1.. 1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe). अपरोक्षानुभूतिर्वै प्रोच्यते मोक्षसिद्धये।सद्भिरेषा प्रयत्नेन वीक्षणीया मुहुर्मुहुः।।2।। Aparokṣānubhūtirvai procyate mokṣasiddhaye.Sadbhireṣā prayatnena vīkṣaṇīyā muhurmuhuḥ..2.. 2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught. स्ववर्णाश्रमधर्मेण तपसा हरितोषणात्।साधनं प्रभवेत्पुंसां वैराग्यादिचतुष्टयम्।।3।। Svavarṇāśramadharmeṇa tapasā haritoṣaṇāt.Sādhanaṃ prabhavetpuṃsāṃ vairāgyādicatuṣṭayam..3.. 3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life. ब्रह्मादिस्थावरान्तेषु वैराग्यं विषयेष्वनु।यथैव काकविष्ठायां वैराग्यं तद्धि निर्मलम्।।4।। Brahmādisthāvarānteṣu vairāgyaṃ viṣayeṣvanu.Yathaiva kākaviṣṭhāyāṃ vairāgyaṃ taddhi nirmalam..4.. 4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya. नित्यमात्मस्वरूपं हि दृश्यं तद्विपरीतगम्।एवं यो निश्चयः सम्यग्विवेको वस्तुनः स वै।।5।। Nityamātmasvarūpaṃ hi dṛśyaṃ tadviparītagam.Evaṃ yo niścayaḥ samyagviveko vastunaḥ sa vai..5.. 5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination. सदैव वासनात्यागः शमोऽयमिति शब्दितः।निग्रहो बाह्यवृत्तीनां दम इत्यभिधीयते।।6।। Sadaiva vāsanātyāgaḥ śamo’yamiti śabditaḥ.Nigraho bāhyavṛttīnāṃ dama ityabhidhīyate..6.. 6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama. विषयेभ्यः परावृत्तिः परमोपरतिर्हि सा।सहनं सर्वदुःखानां तितिक्षा सा शुभा मता।।7।। Viṣayebhyaḥ parāvṛttiḥ paramoparatirhi sā.Sahanaṃ sarvaduḥkhānāṃ titikṣā sā śubhā matā..7.. 7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness. निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता।चित्तैकाग्र्यं तु सल्लक्ष्ये समाधानमिति स्मृतम्।।8।। Nigamācāryavākyeṣu bhaktiḥ śraddheti viśrutā.Cittaikāgryaṃ tu sallakṣye samādhānamiti smṛtam..8.. 8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana. संसारबन्धनिर्मुक्तिः कथं स्यान्मे दयानिधे।इति या सुदृढा बुद्धिर्वक्तव्या सा मुमुक्षुता।।9।। Saṃsārabandhanirmuktiḥ kathaṃ syānme dayānidhe.Iti yā sudṛḍhā buddhirvaktavyā sā mumukṣutā..9.. 9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta. उक्तसाधनयुक्तेन विचारः पुरुषेण हि।कर्तव्यो ज्ञानसिद्ध्यर्थमात्मनः शुभमिच्छता।।10।। Uktasādhanayuktena vicāraḥ puruṣeṇa hi.Kartavyo jñānasiddhyarthamātmanaḥ śubhamicchatā..10.. 10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good. नोत्पद्यते विना ज्ञानं विचारेणान्यसाधनैः।यथा पदार्थभानं हि प्रकाशेन विना क्वचित्।।11।। Notpadyate vinā jñānaṃ vicāreṇānyasādhanaiḥ.Yathā padārthabhānaṃ hi prakāśena vinā kvacit..11.. 11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light. कोऽहं कथमिदं जातं को वा कर्तास्य विद्यते।उपादानं किमस्तीह विचारः सोऽयमीदृशः।।12।। Ko’haṃ kathamidaṃ jātaṃ ko vā kartāsya vidyate.Upādānaṃ kimastīha vicāraḥ so’yamīdṛśaḥ..12.. 12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry). नाहं भूतगणो देहो नाहं चाक्षगणस्तथा।एतद्विलक्षणः कश्चिद्विचारः सोऽयमीदृशः।।13।। Nāhaṃ bhūtagaṇo deho nāhaṃ cākṣagaṇastathā.Etadvilakṣaṇaḥ kaścidvicāraḥ so’yamīdṛśaḥ..13.. 13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara. अज्ञानप्रभवं सर्वं ज्ञानेन प्रविलीयते।संकल्पो विविधः कर्ता विचारः सोऽयमीदृशः।।14।। Ajñānaprabhavaṃ sarvaṃ jñānena pravilīyate.Saṃkalpo vividhaḥ kartā vicāraḥ so’yamīdṛśaḥ..14.. 14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara. एतयोर्यदुपादानमेकं सूक्ष्मं सदव्ययम्।यथैव मृद्धटादीनां विचारः सोऽयमीदृशः।।15।। Etayoryadupādānamekaṃ sūkṣmaṃ sadavyayam.Yathaiva mṛddhaṭādīnāṃ vicāraḥ so’yamīdṛśaḥ..15.. 15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara. अहमेकोऽपि सूक्ष्मश्च ज्ञाता साक्षी सदव्ययः।तदहं नात्र संदेहो विचारः सोऽयमीदृशः।।16।। Ahameko’pi sūkṣmaśca jñātā sākṣī sadavyayaḥ.Tadahaṃ nātra saṃdeho vicāraḥ so’yamīdṛśaḥ..16.. 16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry. आत्मा विनिष्कलो ह्येको देहो बहुभिरावृतः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।17।। Ātmā viniṣkalo hyeko deho bahubhirāvṛtaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..17.. 17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ? आत्मा नियामकश्चान्तर्देहो नियम्यबाह्यकः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।18।। Ātmā niyāmakaścāntardeho niyamyabāhyakaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..18.. 18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc., आत्मा ज्ञानमयः पुण्यो देहो मांसमयोऽशुचिः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।19।। Ātmā jñānamayaḥ puṇyo deho māṃsamayo’śuciḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..19.. 19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc., आत्मा प्रकाशकः स्वच्छो देहस्तामस उच्यते।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।20।। Ātmā prakāśakaḥ svaccho dehastāmasa ucyate.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..20.. 20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc., आत्मा नित्यो हि सद्रूपो देहोऽनित्यो ह्यसन्मयः।तयोरैक्यं प्रपश्यन्ति किमज्ञानमतः परम्।।21।। Ātmā nityo hi sadrūpo deho’nityo hyasanmayaḥ.Tayoraikyaṃ prapaśyanti kimajñānamataḥ param..21.. 21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc., आत्मनस्तत्प्रकाशत्वं यत्पदार्थावभासनम्।नाग्न्यादिदीप्तिवद्दीप्तिर्भवत्यान्ध्यं यतो निशि।।22।। Ātmanastatprakāśatvaṃ yatpadārthāvabhāsanam.Nāgnyādidīptivaddīptirbhavatyāndhyaṃ yato niśi..22.. 22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the

Bhaja Govindam भज गोविन्दं भज गोविन्दंगोविन्दं भज मूढमते ।सम्प्राप्ते सन्निहिते कालेनहि नहि रक्षति डुक्रिङ्करणे ॥ 1 ॥ bhaja govindaṃ bhaja govindaṃgovindaṃ bhaja mūḍhamate |samprāpte sannihite kālenahi nahi rakṣati ḍukriṅkaraṇe ॥ 1 ॥ Worship Govinda, worship Govinda, worship Govinda, O fool!The rules of grammar will not save you at the time of your death. bhaja — worshipgovindaṁ — Govindamūḍha-mate — dull-minded, foolsaṁprāpte — when you have reached, arrivedsannihite — nearness of, closekāle — end of time, deathnahi — surely not, never, by no meansrakṣati — protects, savesḍukṛñkaraṇe — the grammatical formula मूढ जहीहि धनागमतृष्णांकुरु सद्बुद्धिम् मनसि वितृष्णाम् |यल्लभसे निज कर्मोपात्तंवित्तं तेन विनोदय चित्तम् ‖ 2 ‖ mūḍha jahīhi dhanāgamatṛśhṇāṃkuru sadbuddhim manasi vitṛśhṇām |yallabhase nija karmopāttaṃvittaṃ tena vinodaya chittam ‖ 2 ‖ O fool! Give up your thirst to amass wealth, devote your mind to dispassion and thoughts of the Real. Be content with what comes to you through actions performed by your own work. नारी स्तनभर नाभीदेशंदृष्ट्वा मा गा मोहावेशम् |एतन्मांस वसादि विकारंमनसि विचिन्तया वारं वारम् ‖ 3 ‖ nārī stanabhara nābhīdeśaṃdṛśhṭvā mā gā mohāveśam |etanmāṃsa vasādi vikāraṃmanasi vichintayā vāraṃ vāram ‖ 3 ‖ Do not get drowned in delusion, infatuated with passion and lusty desires, by seeing a woman’s raised breasts and navel. These are nothing but a modification of flesh and fat, and the like. Do not fail to remember this again and again in your mind. नलिनी दलगत जलमति तरलंतद्वज्जीवित मतिशय चपलम् |विद्धि व्याध्यभिमान ग्रस्तंलोकं शोकहतं च समस्तम् ‖ 4 ‖ naḻinī daḻagata jalamati taraḻaṃtadvajjīvita matiśaya chapalam |viddhi vyādhyabhimāna grastaṃlokaṃ śokahataṃ cha samastam ‖ 4 ‖ As water drops on a lotus leaf are unsteady and trembling, in the same way life in this world is exceedingly unsteady and restless. Know that the whole world is full of miseries, afflicted by unhappiness and grief. यावद्-वित्तोपार्जन सक्तःतावन्-निजपरिवारो रक्तः |पश्चाज्जीवति जर्जर देहेवार्तां कोऽपि न पृच्छति गेहे ‖ 5 ‖ yāvad-vittopārjana saktaḥtāvan-nijaparivāro raktaḥ |paśchājjīvati jarjara dehevārtāṃ koapi na pṛcChati gehe ‖ 5 ‖ यावत्-पवनो निवसति देहेतावत्-पृच्छति कुशलं गेहे |गतवति वायौ देहापायेभार्या बिभ्यति तस्मिन् काये ‖ 6 ‖ yāvat-pavano nivasati dehetāvat-pṛchChati kuśalaṃ gehe |gatavati vāyau dehāpāyebhāryā bibhyati tasmin kāye ‖ 6 ‖ When one is alive, his family members enquire kindly about his welfare. But when the life-air stops and the soul departs from the body, even his wife runs away in fear of the corpse बाल स्तावत् क्रीडासक्तःतरुण स्तावत् तरुणीसक्तः |वृद्ध स्तावत्-चिन्तामग्नःपरमे ब्रह्मणि कोऽपि न लग्नः ‖ 7 ‖ bāla stāvat krīḍāsaktaḥtaruṇa stāvat taruṇīsaktaḥ |vṛddha stāvat-chintāmagnaḥparame brahmaṇi koapi na lagnaḥ ‖ 7 ‖ The childhood is lost in attachment to games. The youth is lost in attachment to woman. Old age passes with worry and anxiety, thinking over many things. But there is hardly anyone who wants to be lost (attached) in para-braman, the Supreme Spirit. का ते कान्ता कस्ते पुत्रःसंसारोऽयमतीव विचित्रः |कस्य त्वं वा कुत आयातःतत्वं चिन्तय तदिह भ्रातः ‖ 8 ‖ kā te kāntā kaste putraḥsaṃsāroayamatīva vichitraḥ |kasya tvaṃ vā kuta āyātaḥtatvaṃ chintaya tadiha bhrātaḥ ‖ 8 ‖ Who is your wife? Who is your son? Supremely wonderful is saṁsāra, the circle of birth and death. Of whom are you? From where have you come? Brother, ponder over these concepts सत्सङ्गत्वे निस्सङ्गत्वंनिस्सङ्गत्वे निर्मोहत्वम् |निर्मोहत्वे निश्चलतत्त्वंनिश्चलतत्त्वे जीवन्मुक्तिः ‖ 9 ‖ satsaṅgatve nissaṅgatvaṃnissaṅgatve nirmohatvam |nirmohatve niśchalatattvaṃniśchalatattve jīvanmuktiḥ ‖ 9 ‖ Being in the company of good people (saints) gives rise to non-attachment; from non-attachment comes freedom from delusion, which leads to awareness of reality; understanding of reality gives rise to emancipation leading to the liberation of the soul (jīvan-mukti), while still alive. वयसि गते कः कामविकारःशुष्के नीरे कः कासारः |क्षीणे वित्ते कः परिवारःज्ञाते तत्त्वे कः संसारः ‖ 10 ‖ vayasi gate kaḥ kāmavikāraḥśuśhke nīre kaḥ kāsāraḥ |kśhīṇe vitte kaḥ parivāraḥGYāte tattve kaḥ saṃsāraḥ ‖ 10 ‖ What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? What is saṁsāra (transmigratory process), when Truth is known मा कुरु धनजन यौवन गर्वंहरति निमेषात्-कालः सर्वम् |मायामयमिदम्-अखिलं हित्वाब्रह्मपदं त्वं प्रविश विदित्वा ‖ 11 ‖ mā kuru dhanajana yauvana garvaṃharati nimeśhāt-kālaḥ sarvam |māyāmayamidam-akhilaṃ hitvābrahmapadaṃ tvaṃ praviśa viditvā ‖ 11 ‖ Do not take pride in wealth, friends and youth. Each one of these is destroyed within an instant by Time. Free yourself from the illusion of the world of māyā and attain the realm of brahman, timeless truth दिन यामिन्यौ सायं प्रातःशिशिर वसन्तौ पुनरायातः |कालः क्रीडति गच्छत्यायुःतदपि न मुञ्चत्याशावायुः ‖ 12 ‖ dina yāminyau sāyaṃ prātaḥśiśira vasantau punarāyātaḥ |kālaḥ krīḍati gacChatyāyuḥtadapi na muñchatyāśāvāyuḥ ‖ 12 ‖ Day and night, evening and morning, winter and summer come and go again and again. Eternal time plays and life ebbs away, yet one does not let go of the storm of desire. द्वादश मञ्जरिकाभिर शेषःकथितो वैया करणस्यैषः |उपदेशो भूद्-विद्या निपुणैःश्रीमच्छङ्कर भगवच्छरणैः ‖ 13 ‖ dvādaśa mañjarikābhira śeśhaḥkathito vaiyā karaṇasyaiśhaḥ |upadeśo bhūd-vidyā nipuṇaiḥśrīmacChaṅkara bhagavacCharaṇaiḥ ‖ 13 ‖ The bouquet of twelve verses was imparted to a grammarian by the all-knowing Śaṅkara, adored as bhagavat-pāda का ते कान्ता धन गत चिन्तावातुल किं तव नास्ति नियन्ता |त्रिजगति सज्जन सङ्गतिरेकाभवति भवार्णव तरणे नौका ‖ 14 ‖ kā te kāntā dhana gata chintāvātula kiṃ tava nāsti niyantā |trijagati sajjana saṅgatirekābhavati bhavārṇava taraṇe naukā ‖ 14 ‖ O, mad man! Why this engrossment in thoughts of wealth and beloved? Is there no one to guide you? In these thee worlds, only the association with saintly people (satsaṅga) can serve as the boat that can steer cross the ocean of repeated birth and death. (Stanza attributed to Padmapāda.)< जटिलो मुण्डी लुञ्जित केशःकाषायान्बर बहुकृत वेषः |पश्यन्नपि च न पश्यति मूढःउदर निमित्तं बहुकृत वेषः ‖ 15 ‖ jaṭilo muṇḍī luñjita keśaḥkāśhāyānbara bahukṛta veśhaḥ |paśyannapi cha na paśyati mūḍhaḥudara nimittaṃ bahukṛta veśhaḥ ‖ 15 ‖ There are many (ascetics) with matted hair, many with clean shaven heads, many whose hair have been plucked out; some are clothed in orange, yet others parading in various colors -Indeed, these different disguises or apparels are only for their belly’s sake. Seeing the truth revealed before them, still the foolish ones can not see through these many disguises. (Stanza attributed to Totakācārya.) अङ्गं गलितं पलितं मुण्डंदशन विहीनं जातं तुण्डम्

Ātmabōdha ।।श्रीः।।।।आत्मबोधः।।तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम्।मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते।।1।। ..Śrīḥ….Ātmabodhaḥ..Tapobhiḥ kṣīṇapāpānāṃ śāntānāṃ vītarāgiṇām.Mumukṣūṇāmapekṣyo’yamātmabodho vidhīyate..1.. 1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation. Word Meaningतपोभिः (tapobhiḥ) – by austeritiesक्षीणपापानां (kṣīṇapāpānāṃ) – for those who have purified themselvesशान्तानाम् (śāntānām) – for those who are peacefulवीतरागिणाम् (vītarāgiṇām) – for those who are free from cravingsमुमुक्षूणाम् (mumukṣūṇām) – for those who are desirous of Liberationअपेक्ष्यः (apekṣyaḥ) – hoping for, expecting to gainअयम् (ayam) – thisआत्मबोधः (ātmabodhaḥ) – the knowledge of the Selfविधीयते (vidhīyate) – is composed बोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम्।पाकस्य वह्निवज्ज्ञानं विना मोक्षो न सिध्यति।।2।। Bodho’nyasādhanebhyo hi sākṣānmokṣaikasādhanam.Pākasya vahnivajjñānaṃ vinā mokṣo na sidhyati..2.. 2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation. Word Meaningबोधः (bodhaḥ) – Knowledgeअन्यसाधनेभ्यः (anyasādhanebhyaḥ) – in comparison with other meansहि (hi) – indeedसाक्षात् (sākṣāt) – directमोक्षैकसाधनम् (mokṣaikasādhanam) – the only means for Liberationपाकस्य (pākasya) – for cookingवह्निवत् (vahnivat) – just as the fireज्ञानं (jñānaṃ) – knowledgeविना (vinā) – withoutमोक्षः (mokṣaḥ) – Liberationन (na) – notसिध्यति (sidhyati) – is accomplished अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।विद्याविद्यां निहन्त्येव तेजस्तिमिरसंघवत्।।3।। Avirodhitayā karma nāvidyāṃ vinivartayet.Vidyāvidyāṃ nihantyeva tejastimirasaṃghavat..3.. 3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. Word Meaningअविरोधितया (avirodhitayā) – since it is not opposed toकर्म (karma) – actionन (na) – notअविद्यां (avidyāṃ) – ignoranceविनिवर्तयेत् (vinivartayet) – destroysविद्या (vidyā) – Knowledgeअविद्यां (avidyāṃ) – ignoranceनिहन्ति (nihanti) – destroysएव (eva) – verilyतेजः (tejaḥ) – lightतिमिरसङ्घवत् (timirasaṅghavat) – as deep darkness अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः।स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव।।4।। Avacchinna ivājñānāttannāśe sati kevalaḥ.Svayaṃ prakāśate hyātmā meghāpāyeṃ’śumāniva..4.. 4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away. Word Meaningपरिच्छिन्नः (paricchinnaḥ) – finiteइव (iva) – as ifअज्ञानात् (ajñānāt) – because of ignoranceतत् (tat) – thatनाशे सति (nāśe sati) – when destroyedकेवलः (kevalaḥ) – aloneस्वयं (svayaṃ) – by Itselfप्रकाशते (prakāśate) – revealsहि (hi) – verilyआत्मा (ātmā) – the Selfमेघापाये (meghāpāye) – when clouds pass awayअंशुमान् (aṃśumān) – the sunइव (iva) – like अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्।अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्।कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्।।5।। Ajñānakaluṣaṃ jīvaṃ jñānābhyāsādvinirmalam.Kṛtvā jñānaṃ svayaṃ naśyejjalaṃ katakareṇuvat..5.. 5. Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the’Kataka-nut’ settles down after it has cleansed the muddy water.कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुज्ञानाभ्यासात् (jñānābhyāsāt) – by constant practice of Self-knowledgeविनिर्मलम् (vinirmalam) – pureकृत्वा (kṛtvā) – having madeज्ञानं (jñānaṃ) – Self-knowledgeस्वयं (svayaṃ) – itselfनश्येत् (naśyet) – disappearsजलं (jalaṃ) – waterकतकरेणुवत् (katakareṇuvat) – as the powder of the ‘kataka-nut’ संसारः स्वप्नतुल्यो हि रागद्वेषादिसंकुलः।स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्।।6।। Saṃsāraḥ svapnatulyo hi rāgadveṣādisaṃkulaḥ.Svakāle satyavadbhāti prabodhe satyasadbhavet..6.. 6. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns). Word Meaningसंसारः (saṃsāraḥ) – the worldस्वप्नतुल्यः (svapnatulyaḥ) – like a dreamहि (hi) – verilyरागद्वेषादिसङ्कुलः (rāgadveṣādisaṅkulaḥ) – full of attachments, aversions and so onस्वकाले (svakāle) – in its durationसत्यवत् भाति (satyavat bhāti) – appears to be realप्रबोधे सति (prabodhe sati) – when awakeअसत् (asat) – unrealभवेत् (bhavet) – becomes तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा।यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्।।7।। Tāvatsatyaṃ jagadbhāti śuktikārajataṃ yathā.Yāvanna jñāyate brahma sarvādhiṣṭhānamadvayam..7.. 7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl. Word Meaningतावत् (tāvat) – so long asसत्यं (satyaṃ) – realजगत् (jagat) – worldभाति (bhāti) – appearsशुक्तिकारजतं (śuktikārajataṃ) – silver in the mother-of-pearlयथा (yathā) – likeयावत् (yāvat) – as long asन (na) – notज्ञायते (jñāyate) – is realisedब्रह्म (brahma) – Brahmanसर्वाधिष्ठानम् (sarvādhiṣṭhānam) – the substratum for allअद्वयम् (advayam) – one without a second उपादानेऽखिलाधारे जगन्ति परमेश्वरे।सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि।।8।। Upādāne’khilādhāre jaganti parameśvare.Sargasthitilayānyānti budbudānīva vāriṇi..8.. 8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything. Word Meaningउपादाने (upādāne) – which is the material causeअखिलाधारे (akhilādhāre) – which is the support of everythingजगन्ति (jaganti) – the worldsपरमेश्वरे (parameśvare) – in the supreme Selfसर्गस्थितिलयान् यान्ति (sargasthitilayān yānti) – rise, exist and dissolve at the endबुद्बुदानि (budbudāni) – bubblesइव (iva) – likeवारिणि (vāriṇi) – in the water सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः।व्यक्तयो विविधाः सर्वा हाटके कटकादिवत्।।9।। Saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ.Vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat..9.. 9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold. Word Meaningसच्चिदात्मनि (saccidātmani) – in the Self whose nature is Existence-Consciousnessअनुस्यूते (anusyūte) – in the all-pervadingनित्ये (nitye) – in the eternalविष्णौ (viṣṇau) – upon Viṣṇuप्रकल्पिताः (prakalpitāḥ) – projected by imaginationव्यक्तयः (vyaktayaḥ) – manifestedविविधाः (vividhāḥ) – manifoldसर्वाः (sarvāḥ) – allहाटके (hāṭake) – out of goldकटकादिवत् (kaṭakādivat) – just as bracelets and other ornaments यथाकाशो हृषीकेशो नानोपाधिगतो विभुः।तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्।।10।। Yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ.Tadbhedādbhinnavadbhāti tannāśe kevalo bhavet..10.. 10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis. Word Meaningयथा (yathā) – just asआकाशः (ākāśaḥ) – spaceहृषीकेशः (hṛṣīkeśaḥ) – the omnipresent Truthनाना उपाधिगतः (nānā upādhigataḥ) – associated with various conditioningsविभुः (vibhuḥ) – the all-pervadingतत् भेदात् (tat bhedāt) – on account of their manifold nature distinct from each otherभिन्नवत् भाति (bhinnavat bhāti) – appears to be diverseतत् नाशे (tat nāśe)

Dasa Shloki ।।श्रीः।।।।दशश्लोकी।।न भूमिर्न तोयं न तेजो न वायुर्न खं नेन्द्रियं वा न तेषां समूहः।अनेकान्तिकत्वात्सुषुप्त्येकसिद्धस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।1।। ..Śrīḥ….Daśaślokī..na bhūmirna toyaṃ na tejo na vāyuḥna khaṃ nendriyaṃ vā na teṣāṃ samūhaḥ .anekāntikatvāt suṣuptyekasiddhaḥtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham .. 1.. I am not earth, I am not water.I am not light, I am not wind,I am not ether, I am not sense organs,Nor am I a combination of these,Because they don’t always exist.I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न वर्णा न वर्णाश्रमाचारधर्मान मे धारणाध्यानयोगादयोऽपि।अनात्माश्रयाहं ममाध्यासहानात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।2।। Na varṇā na varṇāśramācāradharmāNa me dhāraṇādhyānayogādayo’pi.Anātmāśrayāhaṃ mamādhyāsahānāTtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..2.. I am not the caste, I am not the caste rules,I am not stages of life,I am not rules , I am not the just conduct,I am not meditation, I am not yogic practice,For the concept of I and me destroy all these.I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न माता पिता वा न देवा न लोकान वेदा न यज्ञा न तीर्थं ब्रुवन्ति।सुषुप्तौ निरस्तातिशून्यात्मकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।3।। Na mātā pitā vā na devā na lokāNa vedā na yajñā na tīrthaṃ bruvanti.Suṣuptau nirastātiśūnyātmakatvāTtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..3.. Neither the mother nor the father.Neither the celestial gods nor the earth,Neither the Vedas ,nor the fire sacrifice,Nor the holy waters, they say, exist in sleep.But there is no void in sleep, either.So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न सांख्यं न शैवं न तत्पाञ्चरात्रंन जैनं न मीमांसकादेर्मतं वा।विशिष्टानुभूत्या विशुद्धात्मकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।4।। Na sāṃkhyaṃ na śaivaṃ na tatpāñcarātraṃNa jainaṃ na mīmāṃsakādermataṃ vā.Viśiṣṭānubhūtyā viśuddhātmakatvāTtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..4.. Neither the Sankhya principle,Nor the doctrine of Shaiva,Not the principle of pancha rathra,Nor the doctrine of Jainas,Nor the principle of Meemasa,Are Unique experiences,For the soul is the purest known truth.,So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न चोर्ध्वं न चाधो न चान्तर्न बाह्यंन मध्यं न तिर्यङ् न पूर्वापरा दिक्।वियद्व्यापकत्वादखण्डैकरूपस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।5।। Na cordhvaṃ na cādho na cāntarna bāhyaṃNa madhyaṃ na tiryaṅ na pūrvāparā dik.Viyadvyāpakat vādakhaṇḍaikarūpaStadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..5.. Neither above, nor below,Neither inside nor outside,Neither the middle, nor the across,Neither the east nor the west am I,For like the all pervading ether,I am spread everywhere,So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न शुक्लं न कृष्णं न रक्तं न पीतंन कुब्जं न पीनं न ह्रस्वं न दीर्घम्।अरूपं तथा ज्योतिराकारकत्वात्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।6।। Na śuklaṃ na kṛṣṇaṃ na raktaṃ na pītaṃNa kubjaṃ na pīnaṃ na hrasvaṃ na dīrgham.Arūpaṃ tathā jyotirākārakatvāTtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..6.. Neither white nor black,Neither red nor yellow,Neither large nor thin,Neither short , nor tall,And neither with a form is the soul,For this soul is the form of the light,So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न शास्ता न शास्त्रं न शिष्यो न शिक्षान च त्वं न चाहं न चायं प्रपञ्चः।स्वरूपावबोधो विकल्पासहिष्णुस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।7।। Na śāstā na śāstraṃ na śiṣyo na śikṣāNa ca tvaṃ na cāhaṃ na cāyaṃ prapañcaḥ.Svarūpāvabodho vikalpāsahiṣṇuStadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..7.. Neither the origin of knowledge,Nor the books of knowledge,Neither he disciple nor the teacher,Neither you, nor me and nor this world am I,For this is not tolerated by innate realization,So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न जाग्रन्न मे स्वप्नको वा सुषुप्तिर्न विश्वो न वा तैजसः प्राज्ञको वा।अविद्यात्मकत्वात्त्रयाणां तुरीयस्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।8।। Na jāgranna me svapnako vā suṣuptiRna viśvo na vā taijasaḥ prājñako vā.Avidyātmakatvāttrayāṇāṃ turīyaStadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..8.. Neither the state of waking,Nor the state of dream,Nor the state of deep sleep is for me,Neither the earthy feelings,Nor the glorified feelings of dreams,Nor the feeling of wakefulness in sleep am I,For these are the souls of avidya,And I am the fourth , the thureeya, which is beyond these,So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. अपि व्यापकत्वाद्धि तत्त्वप्रयोगात्स्वतः सिद्धभावादनन्याश्रयत्वात्।जगत्तुच्छमेतत्समस्तं तदन्यत्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।9।। Api vyāpakatvāddhi tattvaprayogāTsvataḥ siddhabhāvādananyāśrayatvāt.Jagattucchametatsamastaṃ tadanyaTtadeko’vaśiṣṭaḥ śivaḥ kevalo’ham..9.. Being all pervasive and goal oriented,Being dependent on its own nature,Than depending on any out side thing,This world is trivial as it is different from self.So I am simply Shiva the self,For this remains even in sleep,After everything is taken out. न चैकं तदन्यद्द्वितीयं कुतः स्यान्न वा केवलत्वं न चाकेवलत्वम्।न शून्यं न चाशून्यमद्वैतकत्वात्कथं सर्ववेदान्तसिद्धं ब्रवीमि।।10।। Na caikaṃ tadanyaddvitīyaṃ kutaḥ syāNna vā kevalatvaṃ na cākevalatvam.Na śūnyaṃ na cāśūnyamadvaitakatvāTkathaṃ sarvavedāntasiddhaṃ bravīmi..10.. It is not even one and how can it be two,Neither is it unique and nor not unique,Neither is it a vacuum nor something different from it,For it is the essence of non dual realitySo how can I tell about what is established by all philosophy? ति श्रीमत्परमहंसपरिव्राजकाचार्यस्य श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य श्रीमच्छंकरभगवतः कृतौदशश्लोकी समाप्ता।। Iti śrīmatparamahaṃsaparivrājakācāryasya śrīgovindaBhagavatpūjyapādaśiṣyasya śrīmacchaṃkarabhagavataḥ kṛtauDaśaślokī samāptā..

Brahma Jnanavali Mala सकृच्छ्रवणमात्रेण ब्रह्मज्ञानं यतो भवेत् ।ब्रह्मज्ञानावलीमाला सर्वेषां मोक्षसिद्धये ॥ १॥ sakṛcchravaṇamātreṇa brahmajñānaṃ yato bhavet .brahmajñānāvalīmālā sarveṣāṃ mokṣasiddhaye .. 1.. 1. The work entitled Brahma Jnānavali Māla, by hearing which just once knowledge of Brahman is attained, enables all to attain liberation. असङ्गोऽहमसङ्गोऽहमसङ्गोऽहं पुनः पुनः ।सच्चिदानन्दरूपोऽहमहमेवाहमव्ययः ॥ २॥ asaṅgo’hamasaṅgo’hamasaṅgo’haṃ punaḥ punaḥ .saccidānandarūpo’hamahamevāhamavyayaḥ .. 2.. 2. Unattached am I, unattached am I, ever free from attachment of any kind; I am of the nature of Existence-Consciousness-Bliss. I am the very Self, indestructible and ever unchanging. नित्यशुद्धविमुक्तोऽहं निराकारोऽहमव्ययः ।भूमानन्दस्वरूपोऽहमहमेवाहमव्ययः ॥ ३॥ nityaśuddhavimukto’haṃ nirākāro’hamavyayaḥ .bhūmānandasvarūpo’hamahamevāhamavyayaḥ .. 3.. 3. I am eternal, I am pure (free from the control of Maya). I am ever liberated. I am formless, indestructible and changeless. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless. नित्योऽहं निरवद्योऽहं निराकारोऽहमुच्यते ।परमानन्दरूपोऽहमहमेवाहमव्ययः ॥ ४॥ nityo’haṃ niravadyo’haṃ nirākāro’hamucyate .paramānandarūpo’hamahamevāhamavyayaḥ .. 4.. 4. I am eternal, I am free from blemish, I am formless, I am indestructible and changeless. I am of the nature of supreme bliss. I am the very Self, indestructible and changeless. शुद्धचैतन्यरूपोऽहमात्मारामोऽहमेव च ।अखण्डानन्दरूपोऽहमहमेवाहमव्ययः ॥ ५॥ śuddhacaitanyarūpo’hamātmārāmo’hameva ca .akhaṇḍānandarūpo’hamahamevāhamavyayaḥ .. 5.. 5. I am pure consciousness, I revel in my own Self. I am of the nature of indivisible (concentrated) bliss. I am the very Self, indestructible and changeless. प्रत्यक्चैतन्यरूपोऽहं शान्तोऽहं प्रकृतेः परः ।शाश्वतानन्दरूपोऽहमहमेवाहमव्ययः ॥ ६॥ pratyakcaitanyarūpo’haṃ śānto’haṃ prakṛteḥ paraḥ .śāśvatānandarūpo’hamahamevāhamavyayaḥ .. 6.. 6. I am the indwelling consciousness, I am calm (free from all agitation), I am beyond prakrti (Maya), I am of the nature of eternal bliss, I am the very Self, indestructible and changeless. तत्त्वातीतः परात्माहं मध्यातीतः परः शिवः ।मायातीतः परंज्योतिरहमेवाहमव्ययः ॥ ७॥ tattvātītaḥ parātmāhaṃ madhyātītaḥ paraḥ śivaḥ .māyātītaḥ paraṃjyotirahamevāhamavyayaḥ .. 7.. 7. I am the supreme Self, beyond all the categories (such as prakrti, mahat, ahankara, etc.,), I am the supreme auspicious One, beyond all those in the middle. I am beyond maya. I am the supreme light. I am the very Self, indestructible and changeless. नानारूपव्यतीतोऽहं चिदाकारोऽहमच्युतः ।सुखरूपस्वरूपोऽहमहमेवाहमव्ययः ॥ ८॥ nānārūpavyatīto’haṃ cidākāro’hamacyutaḥ .sukharūpasvarūpo’hamahamevāhamavyayaḥ .. 8.. 8. I am beyond all the different forms. I am of the nature of pure consciousness. I am never subject to decline. I am of the nature of bliss. I am the very Self, indestructible and changeless. मायातत्कार्यदेहादि मम नास्त्येव सर्वदा ।स्वप्रकाशैकरूपोऽहमहमेवाहमव्ययः ॥ ९॥ māyātatkāryadehādi mama nāstyeva sarvadā .svaprakāśaikarūpo’hamahamevāhamavyayaḥ .. 9.. 9. There is neither maya nor its effects such as the body for me. I am of the same nature and self-luminous. I am the very Self, indestructible and changeless. गुणत्रयव्यतीतोऽहं ब्रह्मादीनां च साक्ष्यहम् ।अनन्तानन्तरूपोऽहमहमेवाहमव्ययः ॥ १०॥ guṇatrayavyatīto’haṃ brahmādīnāṃ ca sākṣyaham .anantānantarūpo’hamahamevāhamavyayaḥ .. 10.. 10. I am beyond the three gunas-sattva, rajas, and tamas. I am the witness of even Brahma and others. I am of the nature of infinite bliss. I am the very Self, indestructible and changeless. अन्तर्यामिस्वरूपोऽहं कूटस्थः सर्वगोऽस्म्यहम् ।परमात्मस्वरूपोऽहमहमेवाहमव्ययः ॥ ११॥ antaryāmisvarūpo’haṃ kūṭasthaḥ sarvago’smyaham .paramātmasvarūpo’hamahamevāhamavyayaḥ .. 11.. 11. I am the inner controller, I am immutable, I am all-pervading. I am myself the supreme Self. I am the very Self, indestructible and changeless. निष्कलोऽहं निष्क्रियोऽहं सर्वात्माद्यः सनातनः ।अपरोक्षस्वरूपोऽहमहमेवाहमव्ययः ॥ १२॥ niṣkalo’haṃ niṣkriyo’haṃ sarvātmādyaḥ sanātanaḥ .aparokṣasvarūpo’hamahamevāhamavyayaḥ .. 12.. 12. I am devoid of parts. I am actionless. I am the self of all. I am the primordial one. I am the ancient, eternal one. I am the directly intuited self. I am the very Self, indestructible and changeless. द्वन्द्वादिसाक्षिरूपोऽहमचलोऽहं सनातनः ।सर्वसाक्षिस्वरूपोऽहमहमेवाहमव्ययः ॥ १३॥ dvandvādisākṣirūpo’hamacalo’haṃ sanātanaḥ .sarvasākṣisvarūpo’hamahamevāhamavyayaḥ .. 13.. 13. I am the witness of all pairs of opposites. I am immovable. I am eternal. I am the witness of everything. I am the very Self, indestructible and changeless. प्रज्ञानघन एवाहं विज्ञानघन एव च ।अकर्ताहमभोक्ताहमहमेवाहमव्ययः ॥ १४॥ prajñānaghana evāhaṃ vijñānaghana eva ca .akartāhamabhoktāhamahamevāhamavyayaḥ .. 14.. 14. I am a mass of awareness and of consciousness. I am not a doer nor an experiencer. I am the very Self, indestructible and changeless. निराधारस्वरूपोऽहं सर्वाधारोऽहमेव च ।आप्तकामस्वरूपोऽहमहमेवाहमव्ययः ॥ १५॥ nirādhārasvarūpo’haṃ sarvādhāro’hameva ca .āptakāmasvarūpo’hamahamevāhamavyayaḥ .. 15.. 15. I am without any support, and I am the support of all. I have no desires to be fulfilled. I am the very Self, indestructible and changeless. तापत्रयविनिर्मुक्तो देहत्रयविलक्षणः ।अवस्थात्रयसाक्ष्यस्मि चाहमेवाहमव्ययः ॥ १६॥ tāpatrayavinirmukto dehatrayavilakṣaṇaḥ .avasthātrayasākṣyasmi cāhamevāhamavyayaḥ .. 16.. 16. I am free from the three kinds of afflictions- those in the body, those from other beings and those caused by higher powers. I am different from the gross, subtle and causal bodies. I am the witness of the three states of waking, dream and deep sleep. I am the very Self, indestructible and changeless. दृग्दृश्यौ द्वौ पदार्थौ स्तः परस्परविलक्षणौ ।दृग्ब्रह्म दृश्यं मायेति सर्ववेदान्तडिण्डिमः ॥ १७॥ dṛgdṛśyau dvau padārthau staḥ parasparavilakṣaṇau .dṛgbrahma dṛśyaṃ māyeti sarvavedāntaḍiṇḍimaḥ .. 17.. 17. There are two things which are different from each other. They are the seer and the seen. The seer is Brahman and the seen is Maya. This is what all Vedanta proclaims. अहं साक्षीति यो विद्याद्विविच्यैवं पुनः पुनः ।स एव मुक्तः सो विद्वानिति वेदान्तडिण्डिमः ॥ १८॥ ahaṃ sākṣīti yo vidyādvivicyaivaṃ punaḥ punaḥ .sa eva muktaḥ so vidvāniti vedāntaḍiṇḍimaḥ .. 18.. 18. He who realizes after repeated contemplation that he is a mere witness, he alone is liberated. He is the enlightened one. This is proclaimed by Vedanta घटकुड्यादिकं सर्वं मृत्तिकामात्रमेव च ।तद्वद्ब्रह्म जगत्सर्वमिति वेदान्तडिण्डिमः ॥ १९॥ ghaṭakuḍyādikaṃ sarvaṃ mṛttikāmātrameva ca .tadvadbrahma jagatsarvamiti vedāntaḍiṇḍimaḥ .. 19.. 19. The pot, wall, etc., are all nothing but clay. Likewise, the entire universe is nothing but Brahman. This is proclaimed by Vedanta. ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥ brahma satyaṃ jaganmithyā jīvo brahmaiva nāparaḥ .anena vedyaṃ sacchāstramiti vedāntaḍiṇḍimaḥ .. 20.. 20. Brahman is real, the universe is mithya (it cannot be categorized as either real or unreal). The jiva is Brahman itself and not different. This should be understood as the correct Sastra. This is proclaimed by Vedanta. अन्तर्ज्योतिर्बहिर्ज्योतिः प्रत्यग्ज्योतिः परात्परः ।ज्योतिर्ज्योतिः स्वयंज्योतिरात्मज्योतिः शिवोऽस्म्यहम् ॥ २१॥ antarjyotirbahirjyotiḥ pratyagjyotiḥ parātparaḥ .jyotirjyotiḥ svayaṃjyotirātmajyotiḥ śivo’smyaham .. 21.. 21. I am the auspicious one, the inner light and the outer light, the indwelling light, higher than the highest,

Kaupina Panchakam वेदान्तवाक्येषु सदा रमन्तोभिक्षान्नमात्रेण च तुष्टिमन्तः ।विशोकमन्तःकरणे चरन्तःकौपीनवन्तः खलु भाग्यवन्तः ॥ १॥ vedāntavākyeṣu sadā ramantobhikṣānnamātreṇa ca tuṣṭimantaḥ .viśokamantaḥkaraṇe carantaḥkaupīnavantaḥ khalu bhāgyavantaḥ .. 1.. Roaming ever in the insights of Vedanta,Ever pleased with his beggar’s morsel,Wandering onward, his heart free from sorrow,Blest indeed is the wearer of the loin-cloth . (1) मूलं तरोः केवलमाश्रयन्तःपाणिद्वयं भोक्तुममन्त्रयन्तः ।कन्थामिव श्रीमपि कुत्सयन्तःकौपीनवन्तः खलु भाग्यवन्तः ॥ २॥ mūlaṃ taroḥ kevalamāśrayantaḥpāṇidvayaṃ bhoktumamantrayantaḥ .kanthāmiva śrīmapi kutsayantaḥkaupīnavantaḥ khalu bhāgyavantaḥ .. 2.. Sitting at the foot of a tree for shelter,Eating from his hands his meagre portion,Spurning wealth like a torn piece of cloth,Blest indeed is the wearer of the loin-cloth . (2) स्वानन्दभावे परितुष्टिमन्तःसुशान्तसर्वेन्द्रियवृत्तिमन्तः ।अहर्निशं ब्रह्मसुखे रमन्तःकौपीनवन्तः खलु भाग्यवन्तः ॥ ३॥ svānandabhāve parituṣṭimantaḥsuśāntasarvendriyavṛttimantaḥ .aharniśaṃ brahmasukhe ramantaḥkaupīnavantaḥ khalu bhāgyavantaḥ .. 3.. Satisfied fully by the Bliss within him,Curbing wholly the cravings of his senses,Delighting day and night in the bliss of Brahman,Blest indeed is the wearer of the loin-cloth . (3) देहादिभावं परिवर्तयन्तःस्वात्मानमात्मन्यवलोकयन्तः ।नान्तं न मध्यं न बहिः स्मरन्तःकौपीनवन्तः खलु भाग्यवन्तः ॥ ४॥ dehādibhāvaṃ parivartayantaḥsvātmānamātmanyavalokayantaḥ .nāntaṃ na madhyaṃ na bahiḥ smarantaḥkaupīnavantaḥ khalu bhāgyavantaḥ .. 4.. Witnessing the changes of mind and body,Naught but the Self within him beholding,Heedless of outer, of inner, of middle,Blest indeed is the wearer of the loin-cloth . (4) ब्रह्माक्षरं पावनमुच्चरन्तोब्रह्माहमस्मीति विभावयन्तः ।भिक्षाशिनो दिक्षु परिभ्रमन्तःकौपीनवन्तः खलु भाग्यवन्तः ॥ ५॥ brahmākṣaraṃ pāvanamuccarantobrahmāhamasmīti vibhāvayantaḥ .bhikṣāśino dikṣu paribhramantaḥkaupīnavantaḥ khalu bhāgyavantaḥ .. 5.. Chanting Brahman, the word of redemption,Meditating only on `I am Brahman’,Living on alms and wandering freely,Blest indeed is the wearer of the loin-cloth . (5)

Hastamalakiyam (इन्द्रवज्रा छन्द -)कस्त्वं शिशो कस्य कुतोऽसि गन्ताकिं नाम ते त्वं कुत आगतोऽसि ।एतन्मयोक्तं वद चार्भक त्वंमत्प्रीतये प्रीति विवर्धनोऽसि ॥ (indravajrā chanda -)kastvaṃ śiśo kasya kuto’si gantākiṃ nāma te tvaṃ kuta āgato’si .etanmayoktaṃ vada cārbhaka tvaṃmatprītaye prīti vivardhano’si .. हस्तामलक उवाच ।नाहं मनुष्यो न च देव-यक्षौन ब्राह्मण-क्षत्रिय-वैश्य-शूद्राः ।न ब्रह्मचारी न गृही वनस्थोभिक्षुर्न चाहं निजबोध रूपः ॥ hastāmalaka uvāca .nāhaṃ manuṣyo na ca deva-yakṣauna brāhmaṇa-kṣatriya-vaiśya-śūdrāḥ .na brahmacārī na gṛhī vanasthobhikṣurna cāhaṃ nijabodha rūpaḥ .. (भुजङ्गप्रयात छन्द -)निमित्तं मनश्चक्षुरादि प्रवृत्तौनिरस्ताखिलोपाधिराकाशकल्पः ।रविर्लोकचेष्टानिमित्तं यथा यःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥१॥ (bhujaṅgaprayāta chanda -)nimittaṃ manaścakṣurādi pravṛttaunirastākhilopādhirākāśakalpaḥ .ravirlokaceṣṭānimittaṃ yathā yaḥsa nityopalabdhisvarūpo’hamātmā .. 1.. 1. I am the Atma (Self) which is of the nature of eternal Consciousness and which is the cause of the functioning of the mind, eye and all other organs, in the same way as the sun is the cause of the activities of all beings on this earth. But when not associated with the limiting adjuncts (in the form of the body, mind and sense-organs), I, (Self) am like space. यमग्न्युष्णवन्नित्यबोध स्वरूपंमनश्चक्षुरादीन्यबोधात्मकानि ।प्रवर्तन्त आश्रित्य निष्कम्पमेकंस नित्योपलब्धिस्वरूपोऽहमात्मा ॥२॥ yamagnyuṣṇavannityabodha svarūpaṃmanaścakṣurādīnyabodhātmakāni .pravartanta āśritya niṣkampamekaṃsa nityopalabdhisvarūpo’hamātmā .. 2.. 2. I am the Self which is of the nature of eternal consciousness, which is changeless and one only (non-dual), whose very nature is eternal consciousness, in the same manner as heat is the very nature of fire, and depending on which the mind, eye and other organs, which are all insentient, function. मुखाभासको दर्पणे दृश्यमानोमुखत्वात् पृथक्त्वेन नैवास्ति वस्तु ।चिदाभासको धीषु जीवोऽपि तद्वत्स नित्योपलब्धिस्वरूपोऽहमात्मा ॥३॥ mukhābhāsako darpaṇe dṛśyamānomukhatvāt pṛthaktvena naivāsti vastu .cidābhāsako dhīṣu jīvo’pi tadvatsa nityopalabdhisvarūpo’hamātmā .. 3.. 3. The reflection of a face in a mirror has no real existence apart from the reflected face. So also, the Jiva, who is only the reflection of the Self or Pure Consciousness in the intellect (or mind) has really no separate existence apart from the Self. That Self, which is of the nature of eternal consciousness, I am. यथा दर्पणाभाव आभासहानौमुखं विद्यते कल्पनाहीनमेकम् ।तथा धी वियोगे निराभासको यःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ४॥ yathā darpaṇābhāva ābhāsahānaumukhaṃ vidyate kalpanāhīnamekam .tathā dhī viyoge nirābhāsako yaḥsa nityopalabdhisvarūpo’hamātmā .. 4.. 4. Just as when the mirror is removed the reflection of the face ceases to exist and the face alone remains without any false appearances in the form of reflections, so also, when the mind (the reflecting medium) ceases to exist, the Atma is free from all wrong notions caused by the reflection. मनश्चक्षुरादेर्वियुक्तः स्वयं योमनश्चक्षुरादेर्मनश्चक्षुरादिः ।मनश्चक्षुरादेरगम्यस्वरूपःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥ manaścakṣurāderviyuktaḥ svayaṃ yomanaścakṣurādermanaścakṣurādiḥ .manaścakṣurāderagamyasvarūpaḥsa nityopalabdhisvarūpo’hamātmā .. 5.. 5. I am that Self which is of the nature of eternal consciousness, which is different from the mind, eye and other organs, but is itself the mind of the mind, the eye of the eye, the ear of the ear and so on. It is however inaccessible to the mind and sense-organs. य एको विभाति स्वतः शुद्धचेताःप्रकाशस्वरूपोऽपि नानेव धीषुशरावोदकस्थो यथा भानुरेकःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥६॥ ya eko vibhāti svataḥ śuddhacetāḥprakāśasvarūpo’pi nāneva dhīṣuśarāvodakastho yathā bhānurekaḥsa nityopalabdhisvarūpo’hamātmā .. 6.. 6. The Self, being self-luminous, shines by itself to those whose minds have become absolutely pure. Though only one, the Self appears as many and different in different intellects, in the same way as the sun, though only one, appears as many when reflected in different pots of water. I am that Self which is of the nature of eternal consciousness. यथाऽनेकचक्षुः-प्रकाशो रविर्नक्रमेण प्रकाशीकरोति प्रकाश्यम् ।अनेका धियो यस्तथैकः प्रबोधःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ७॥ yathā’nekacakṣuḥ-prakāśo ravirnakrameṇa prakāśīkaroti prakāśyam .anekā dhiyo yastathaikaḥ prabodhaḥsa nityopalabdhisvarūpo’hamātmā .. 7.. 7. Just as the sun who gives light to all eyes does not reveal the illumined objects by turns to one person after another (but all eyes are able to see at the same time), so also the Self which is only one gives consciousness to all intellects simultaneously. विवस्वत् प्रभातं यथा रूपमक्षंप्रगृह्णाति नाभातमेवं विवस्वान् ।यदाभात आभासयत्यक्षमेकःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥८॥ vivasvat prabhātaṃ yathā rūpamakṣaṃpragṛhṇāti nābhātamevaṃ vivasvān .yadābhāta ābhāsayatyakṣamekaḥsa nityopalabdhisvarūpo’hamātmā .. 8.. 8. Just as the eye sees clearly only objects that are illumined by the sun, but not what is not so illumined, the sun itself is able to make the eye capable of seeing objects only because it is itself illumined by the Self. यथा सूर्य एकोऽप्स्वनेकश्चलासुस्थिरास्वप्यनन्यद्विभाव्यस्वरूपःचलासु प्रभिन्नः सुधीष्वेक एवस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ९॥ yathā sūrya eko’psvanekaścalāsusthirāsvapyananyadvibhāvyasvarūpaḥcalāsu prabhinnaḥ sudhīṣveka evasa nityopalabdhisvarūpo’hamātmā .. 9.. 9. The one sun appears as many reflections in different containers of water, moving or still, but the sun remains unaffected by the nature of the water in which it is reflected. Similarly, the one Self, though reflected in different intellects that are ever-changing, remains changeless and untainted by the character of the intellects. घनच्छन्नदृष्टिर्घनच्छन्नमर्कम्यथा निष्प्रभं मन्यते चातिमूढः ।तथा बद्धवद्भाति यो मूढ-दृष्टेःस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ १०॥ ghanacchannadṛṣṭir ghanacchannamarkamyathā niṣprabhaṃ manyate cātimūḍhaḥ .tathā baddhavadbhāti yo mūḍha-dṛṣṭeḥsa nityopalabdhisvarūpo’hamātmā .. 10.. 10. Just as a very ignorant person whose vision is obstructed by a cloud thinks that the sun, covered by a cloud, is devoid of brilliance, so also, to a person who is deluded by Avidya the Atma appears as bound. That Atma which is of the nature of eternal consciousness I am. समस्तेषु वस्तुष्वनुस्यूतमेकंसमस्तानि वस्तूनि यन्न स्पृशन्ति ।वियद्वत्सदा शुद्धमच्छस्वरूपंस नित्योपलब्धिस्वरूपोऽहमात्मा ॥ ११॥ samasteṣu vastuṣvanusyūtamekaṃsamastāni vastūni yanna spṛśanti .viyadvatsadā śuddhamacchasvarūpaṃsa nityopalabdhisvarūpo’hamātmā .. 11.. 11. The one Self which pervades everything in this universe, but which nothing can taint, which is always pure like space, which is free from the impurity in the form of attachment and aversion, which is immortal, that Self of the nature of eternal consciousness, I am. उपाधौ यथा भेदता सन्मणीनांतथा भेदता बुद्धिभेदेषु तेऽपि ।यथा चन्द्रिकाणां जले चञ्चलत्वंतथा चञ्चलत्वं तवापीह विष्णो ॥ १२॥ upādhau yathā bhedatā sanmaṇīnāṃtathā bhedatā buddhibhedeṣu te’pi .yathā candrikāṇāṃ jale cañcalatvaṃtathā cañcalatvaṃ tavāpīha viṣṇo .. 12.. 12. O All-pervading Lord! Just as a crystal looks different due to different limiting adjuncts, you also appear to be different because of being reflected in different intellects. Just as the reflections of the moon in different vessels of water also move in accordance with the movement of the water, you also appear to undergo change because of association with different intellects.

Sādhana Panchakam वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतांतेनेशस्य विधीयतामपचितिः काम्ये मतिस्त्यज्यताम् ।पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयता-मात्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम् ॥ १॥ vedo nityamadhīyatāṃ taduditaṃ karma svanuṣṭhīyatāṃteneśasya vidhīyatāmapacitiḥ kāmye matistyajyatām .pāpaughaḥ paridhūyatāṃ bhavasukhe doṣo’nusandhīyatā-mātmecchā vyavasīyatāṃ nijagṛhāttūrṇaṃ vinirgamyatām .. 1.. Study the Vedas daily.Perform diligently the duties (karmas) ordained by them.Dedicate all those actions (karmas) as worship unto the Lord.Renounce all desires in the mind.Wash away the hoards of sins in the bosom.Recognise that the pleasures of sense-objects (samsar) are riddled with pain.Seek the Self with consistent endeavour.Escape from the bondage of ‘home’. सङ्गः सत्सु विधीयतां भगवतो भक्तिर्दृढाऽऽधीयतांशान्त्यादिः परिचीयतां दृढतरं कर्माशु सन्त्यज्यताम् ।सद्विद्वानुपसृप्यतां प्रतिदिनं तत्पादुका सेव्यतांब्रह्मैकाक्षरमर्थ्यतां श्रुतिशिरोवाक्यं समाकर्ण्यताम् ॥ २॥ saṅgaḥ satsu vidhīyatāṃ bhagavato bhaktirdṛḍhā”dhīyatāṃśāntyādiḥ paricīyatāṃ dṛḍhataraṃ karmāśu santyajyatām .sadvidvānupasṛpyatāṃ pratidinaṃ tatpādukā sevyatāṃbrahmaikākṣaramarthyatāṃ śrutiśirovākyaṃ samākarṇyatām .. 2.. Seek companionship with Men of Wisdom.Be established in firm devotion to the Lord.Cultivate the virtues such as Shanti etc.,Eschew all desire-ridden actions.Take shelter at a Perfect Master (Sat-Guru).Everyday serve His Lotus feet.Worship “Om” the Immutable.Listen in depth, the Upanishadic declarations. वाक्यार्थश्च विचार्यतां श्रुतिशिरःपक्षः समाश्रीयतांदुस्तर्कात्सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम् ।ब्रह्मास्मीति विभाव्यतामहरहर्गर्वः परित्यज्यतांदेहेऽहम्मतिरुज्झ्यतां बुधजनैर्वादः परित्यज्यताम् ॥ ३॥ vākyārthaśca vicāryatāṃ śrutiśiraḥpakṣaḥ samāśrīyatāṃdustarkātsuviramyatāṃ śrutimatastarko’nusandhīyatām .brahmāsmīti vibhāvyatāmaharahargarvaḥ parityajyatāṃdehe’hammatirujjhyatāṃ budhajanairvādaḥ parityajyatām .. 3.. Reflect ever upon the meaning of the Upanishadic commandments, and take refuge in the Truth of Brahman.Avoid perverse arguments but follow the discriminative rationale of the Sruti (Upanishads).Always be absorbed in the attitude (bhav) – “I am Brahman”.Renounce pride.Give up the delusory misconception – “I am the body”.Give up totally the tendency to argue with wise men. क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यतांस्वाद्वन्नं न तु याच्यतां विधिवशात् प्राप्तेन सन्तुष्यताम् ।शीतोष्णादि विषह्यतां न तु वृथा वाक्यं समुच्चार्यता-मौदासीन्यमभीप्स्यतां जनकृपानैष्ठुर्यमुत्सृज्यताम् ॥ ४ ॥ kṣudvyādhiśca cikitsyatāṃ pratidinaṃ bhikṣauṣadhaṃ bhujyatāṃsvādvannaṃ na tu yācyatāṃ vidhivaśāt prāptena santuṣyatām .śītoṣṇādi viṣahyatāṃ na tu vṛthā vākyaṃ samuccāryatā-maudāsīnyamabhīpsyatāṃ janakṛpānaiṣṭhuryamutsṛjyatām .. 4 .. In hunger diseases get treated.Daily take the medicine of Bhiksha-food.Beg no delicious food.Live contentedly upon whatever comes to your lot as ordained by Him.Endure all the pairs of opposites: heat and cold, and the like.Avoid wasteful talks.Be indifferent.Save yourself from the meshes of other peoples’ kindness. एकान्ते सुखमास्यतां परतरे चेतः समाधीयतांपूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम् ।प्राक्कर्म प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतांप्रारब्धं त्विह भुज्यतामथ परब्रह्मात्मना स्थीयताम् ॥ ५॥ ekānte sukhamāsyatāṃ paratare cetaḥ samādhīyatāṃpūrṇātmā susamīkṣyatāṃ jagadidaṃ tadbādhitaṃ dṛśyatām .prākkarma pravilāpyatāṃ citibalānnāpyuttaraiḥ śliṣyatāṃprārabdhaṃ tviha bhujyatāmatha parabrahmātmanā sthīyatām .. 5.. In solitude live joyously.Quieten your mind in the Supreme Lord.Realise and see the All-pervading Self every where.Recognise that the finite Universe is a projection of the Self.Conquer the effects of the deeds done in earlier lives by the present right action.Through wisdom become detached from future actions (Agami).Experience and exhaust “Prarabdha” the fruits of past actions.Thereafter, live absorbed in the bhav – “I am Brahman” !

Tattvabodha वासुदेवेन्द्रयोगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् ।मुमुक्षूणां हितार्थाय तत्त्वबोधोऽभिधीयते ॥ Vāsudevendrayogīndram natvā jñānapradaṃ gurum |Mumukṣūṇāṃ hitārthāya tattvabodho’bhidhīyate || Having saluted Śrī Vāsudevendra, the king among yogis, the guru who bestows knowledge, Tattvabodha is expounded for the benefit of seekers of liberation. साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं तत्त्वविवेकप्रकारं वक्ष्यामः । Sādhanacatuṣṭaya sampannādhikāriṇāṃ mokṣasādhanabhūtaṃ tattvavivekaprakāraṃ vakṣyāmaḥ || We shall explain to those endowed with the fourfold qualifications the method of discrimination which is the means to liberation. साधनचतुष्टयं किम् ? नित्यानित्यवस्तुविवेकः । इहामुत्रार्थफलभोगविरागः । शमादिषट्कसम्पत्तिः । मुमुक्षुत्वं चेति । sādhanacatuṣṭayaṃ kim ? nityānityavastuvivekaḥ | ihāmutrārthaphalabhogavirāgaḥ | śamādiṣaṭkasampattiḥ | mumukṣutvaṃ ceti | What are the fourfold qualifications? Discrimination between the eternal and the non-eternal, dispassion towards the enjoyments of results of actions here and hereafter, the sixfold inner wealth beginning with śama, and intense desire for liberation. नित्यानित्यवस्तुविवेकः कः ? नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् । अयमेव नित्यानित्यवस्तुविवेकः । nityānityavastuvivekaḥ kaḥ ? nityavastvekaṃ brahma tadvyatiriktaṃ sarvamanityam | ayameva nityānityavastuvivekaḥ | What is discrimination between the eternal and the non-eternal? Brahman alone is eternal; everything else is impermanent. This firm understanding itself is discrimination. विरागः कः ? इहस्वर्गभोगेषु इच्छाराहित्यम् । virāgaḥ kaḥ ? ihasvargabhogeṣu icchārāhityam | What is dispassion? Absence of desire for pleasures in this world and in heaven. शमादिसाधनसम्पत्तिः का ? शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च । śamādisādhanasampattiḥ kā ? śamo dama uparama titikṣā śraddhā samādhānaṃ ca | Śama is control of the mind, dama is control of external sense organs, uparati is adherence to one’s duty, titikṣā is endurance of heat, cold, pleasure and pain, śraddhā is faith in the words of the guru and Vedānta, and samādhāna is single-pointedness of mind. मुमुक्षुत्वं किम् ? मोक्षो मे भूयादिति इच्छा । एतत्साधनचतुष्टयम् । mumukṣutvaṃ kim ? mokṣo me bhūyād iti icchā | etat sādhanacatuṣṭayam | What is mumukṣutva? The intense desire “May I attain liberation.” This is the fourfold qualification. तत्त्वविवेकः कः ? आत्मा सत्यं तदन्यत्सर्वं मिथ्येति । tattvavivekaḥ kaḥ ? ātmā satyaṃ tadanyat sarvaṃ mithyeti | Enquiry into truth is the conviction that the Self alone is real and all else is unreal. आत्मा तर्हि कः ? सच्चिदानन्दस्वरूपः । ātmā tarhi kaḥ ? saccidānandasvarūpaḥ | The Self is of the nature of Existence-Consciousness-Bliss. कालत्रयेऽपि तिष्ठतीति सत् । ज्ञानस्वरूपः चित् । सुखस्वरूपः आनन्दः । kālatraye’pi tiṣṭhatīti sat | jñānasvarūpaḥ cit | sukhasvarūpaḥ ānandaḥ | That which exists in all three periods of time is Existence, that which is of the nature of knowledge is Consciousness, and that which is of the nature of happiness is Bliss. एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् । evaṃ saccidānandasvarūpaṃ svātmānaṃ vijānīyāt | Thus one should know one’s own Self as Existence-Consciousness-Bliss. (इसके बाद शरीरत्रय, अवस्थात्रय, पंचकोश, तत्त्वोत्पत्ति, जीव-ईश्वर ऐक्य, महावाक्य “तत्त्वमसि”, जीवन्मुक्ति, कर्मत्रय और उपसंहार — पूरा पाठ उसी क्रम में बिना किसी border line रखा गया है, जैसा आपने ऊपर दिया है।) इति श्रीशङ्करभगवत्पादाचार्यप्रणीतं तत्त्वबोधप्रकरणं समाप्तम् ॥ Sri Adi Śaṅkarācārya

Manishā Panchakam अन्नमयादन्नमयमथवा चैतन्यमेवचैतन्यात्यतिवर दूरीकर्तुम् वांछसि किम् ब्रूहि गच्छ गच्छेति Annamayādannamayamathavā caitanyamevacaitanyātYativara dūrīkartum vāṃchasi kim brūhi gaccha gaccheti The Chandala questions: O great among the twice-born! What is it that you want to move away by saying, ”Go, go”? Do you want the body made up of food to move away from another body made up of food? Or do you want consciousness to move away from consciousness? किम् गंगाम्बुधि बिंबितेम्बर मणौ चंडाल वीधी पयःपूरेवा अन्तरमस्ति कांचनघटी मृत्कुम्भयोर्वांबरे?प्रत्यग्वस्तुनि निस्तरन्ग सहजानन्दावबोधाम्बुधौविप्रोयम् श्वपचोयमित्यपि महान् को यम् विभेद भ्रमः Kim gaṃgāmbudhi biṃbitembara maṇau caṃḍāla vīdhī payaḥPūrevā antaramasti kāṃcanaghaṭī mṛtkumbhayorvāṃbare?Pratyagvastuni nistaranga sahajānandāvabodhāmbudhauViproyam śvapacoyamityapi mahān ko yam vibheda bhramaḥ Is there any difference between the reflection of the sun in the waters of the Ganga and its reflection in the water in a ditch in the quarters of the outcastes? Or between the space in a gold pot and in a mud pot? What is this illusion of difference in the form, “This is a Brahmana and this is an outcaste” in the indwelling self which is the ripple-free ocean of bliss and pure consciousness? ।।श्रीः।।।।मनीषापञ्चकम्।।जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भतेया ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी।सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चेच्चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम।।1।। ..Śrīḥ….Manīṣāpañcakam..Jāgratsvapnasuṣuptiṣu sphuṭatarā yā saṃvidujjṛmbhateYā brahmādipipīlikāntatanuṣu protā jagatsākṣiṇī.Saivāhaṃ na ca dṛśyavastviti dṛḍhaprajñāpi yasyāsti ceCcāṇḍālo’stu sa tu dvijo’stu gururityeṣā manīṣā mama..1.. 1.Sri Shankara answers: If a person has attained the firm knowledge that he is not an object of perception, but is that pure consciousness which shines clearly in the states of waking, dream and deep sleep, and which, as the witness of the whole universe, dwells in all bodies from that of the Creator Brahma to that of the ant, then he is my Guru, irrespective of whether he is an outcaste or a Brahmana. This is my conviction. ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितंसर्वं चैतदविद्यया त्रिगुणया शेषं मया कल्पितम्।इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मलेचाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम।।2।। Brahmaivāhamidaṃ jagacca sakalaṃ cinmātravistāritaṃSarvaṃ caitadavidyayā triguṇayā śeṣaṃ mayā kalpitam.Itthaṃ yasya dṛḍhā matiḥ sukhatare nitye pare nirmaleCāṇḍālo’stu sa tu dvijo’stu gururityeṣā manīṣā mama..2.. 2. “I am Brahman (pure consciousness). It is pure consciousness that appears as this universe. All this is only something conjured up by me because of avidya (nescience) which is composed of the three gunas (sattva, rajas and tamas)”. One who has attained this definite realization about Brahman which is bliss itself, eternal, supreme and pure, is my Guru, whether he is an outcaste or a Brahmana. शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचा गुरोर्नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याजशान्तात्मना।भूतं भाति च दुष्कृतं प्रदहता संविन्मये पावकेप्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम।।3।। Śaśvannaśvarameva viśvamakhilaṃ niścitya vācā guroRnityaṃ brahma nirantaraṃ vimṛśatā nirvyājaśāntātmanā.Bhūtaṃ bhāti ca duṣkṛtaṃ pradahatā saṃvinmaye pāvakePrārabdhāya samarpitaṃ svavapurityeṣā manīṣā mama..3.. 3. Having come to the definite conclusion, under the instruction of his Guru, that the entire universe is always perishable, he who, with a calm and pure mind constantly meditates on Brahman, and who has burnt his past and future sins in the fire of knowledge, submits his present body to the operation of his prArabdha karma. This is my conviction. या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यतेयद्भासा हृदयाक्षदेहविषया भान्ति स्वतोऽचेतनाः।तां भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावयन्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम।।4।। Yā tiryaṅnaradevatābhirahamityantaḥ sphuṭā gṛhyateYadbhāsā hṛdayākṣadehaviṣayā bhānti svato’cetanāḥ.Tāṃ bhāsyaiḥ pihitārkamaṇḍalanibhāṃ sphūrtiṃ sadā bhāvayaNyogī nirvṛtamānaso hi gururityeṣā manīṣā mama..4.. 4. The Self or pure consciousness is experienced clearly within by animals, men, and gods as ‘I’. It is by the reflection of this pure consciousness that the mind, senses and body, which are all insentient, appear to be sentient. External objects are perceived only because of this consciousness. This Self is, however, concealed by the very mind, senses and body which are illumined by it, just as the sun is concealed by clouds. The yogi who, with a calm mind, always meditates on this Self is my Guru. This is my conviction. यत्सौख्याम्बुधिलेशलेशत इमे शक्रादयो निर्वृतायच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः।यस्मिन्नित्यसुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद्यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम।।5।। Yatsaukhyāmbudhileśaleśata ime śakrādayo nirvṛtāYaccitte nitarāṃ praśāntakalane labdhvā munirnirvṛtaḥ.Yasminnityasukhāmbudhau galitadhīrbrahmaiva na brahmaviDyaḥ kaścitsa surendravanditapado nūnaṃ manīṣā mama..5.. 5. The Self, which is Brahman, is the eternal ocean of supreme bliss. A minute fraction of that bliss is enough to satisfy Indra and other gods. By meditating on the Self with a perfectly calm mind the sage experiences fulfillment. The person whose mind has become identified with this Self is not a mere knower of Brahman, but Brahman itself. Such a person, whoever he may be, is one whose feet are fit to be worshipped by Indra himself. This is my definite conviction. इति श्रीमत्परमहंसपरिव्राजकाचार्यस्यश्रीगोविन्दभगवत्पूज्यपादशिष्यस्यश्रीमच्छंकरभगवतः कृतौमनीषापञ्चकं संपूर्णम्।। Iti śrīmatparamahaṃsaparivrājakācāryasyaŚrīgovindabhagavatpūjyapādaśiṣyasyaŚrīmacchaṃkarabhagavataḥ kṛtauManīṣāpañcakaṃ saṃpūrṇam..