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 presence of such lights) darkness prevails at night (at some place or other).

देहोऽहमित्ययं मूढो मत्वा तिष्ठत्यहो जनः।
ममायमित्यपि ज्ञात्वा घटद्रष्टेव सर्वदा।।23।।

Deho’hamityayaṃ mūḍho matvā tiṣṭhatyaho janaḥ.
Mamāyamityapi jñātvā ghaṭadraṣṭeva sarvadā..23..

23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !

ब्रह्मैवाहं समः शान्तः सच्चिदानन्दलक्षणः।
नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।।24।।

Brahmaivāhaṃ samaḥ śāntaḥ saccidānandalakṣaṇaḥ.
Nāhaṃ deho hyasadrūpo jñānamityucyate budhaiḥ..24..

24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.

निर्विकारो निराकारो निरवद्योऽहमव्ययः।
नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।।25।।

Nirvikāro nirākāro niravadyo’hamavyayaḥ.
Nāhaṃ deho hyasadrūpo jñānamityucyate budhaiḥ..25..

25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,

निरामयो निराभासो निर्विकल्पोऽहमाततः।
नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।।26।।

Nirāmayo nirābhāso nirvikalpo’hamātataḥ.
Nāhaṃ deho hyasadrūpo jñānamityucyate budhaiḥ..26..

26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,

निर्गुणो निष्क्रियो नित्यो नित्यमुक्तोऽहमच्युतः।
नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।।27।।

Nirguṇo niṣkriyo nityo nityamukto’hamacyutaḥ.
Nāhaṃ deho hyasadrūpo jñānamityucyate budhaiḥ..27..

27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,

निर्मलो निश्चलोऽनन्तः शुद्धोऽहमजरोऽमरः।
नाहं देहो ह्यसद्रूपो ज्ञानमित्युच्यते बुधैः।।28।।

Nirmalo niścalo’nantaḥ śuddho’hamajaro’maraḥ.
Nāhaṃ deho hyasadrūpo jñānamityucyate budhaiḥ..28..

28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,

स्वदेहं शोभनं त्यक्त्वा पुरुषाख्यं च संमतम्।
किं मूर्ख शून्यमात्मानं देहातीतं करोषि भो।।29।।

Svadehaṃ śobhanaṃ tyaktvā puruṣākhyaṃ ca saṃmatam.
Kiṃ mūrkha śūnyamātmānaṃ dehātītaṃ karoṣi bho..29..

29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?

स्वात्मानं श्रृणु मूर्ख त्वं श्रुत्या युक्त्या च पूरुषम्।
देहातीतं सदाकारं सुदुर्दर्शं भवादृशाम्।।30।।

Svātmānaṃ śrṛṇu mūrkha tvaṃ śrutyā yuktyā ca pūruṣam.
Dehātītaṃ sadākāraṃ sudurdarśaṃ bhavādṛśām..30..

30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.

अहंशब्देन विख्यात एक एव स्थितः परः।
स्थूलत्वान्नैकतां प्राप्तः कथं स्याद्देहकः पुमान्।।31।।

Ahaṃśabdena vikhyāta eka eva sthitaḥ paraḥ.
Sthūlatvānnaikatāṃ prāptaḥ kathaṃ syāddehakaḥ pumān..31..

31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?

अहं द्रष्टृतया सिद्धो देहो दृश्यतया स्थितः।
ममायमिति निर्देशात्कथं स्याद्देहकः पुमान्।।32।।

Ahaṃ draṣṭṛtayā siddho deho dṛśyatayā sthitaḥ.
Mamāyamiti nirdeśātkathaṃ syāddehakaḥ pumān..32..

32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?

अहं विकारहीनस्तु देहो नित्यं विकारवान्।
इति प्रतीयते साक्षात्कथं स्याद्देहकः पुमान्।।33।।

Ahaṃ vikārahīnastu deho nityaṃ vikāravān.
Iti pratīyate sākṣātkathaṃ syāddehakaḥ pumān..33..

33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?

यस्मात्परमिति श्रुत्या तया पुरुषलक्षणम्।
विनिर्णीतं विशुद्धेन कथं स्याद्देहकः पुमान्।।34।।

Yasmātparamiti śrutyā tayā puruṣalakṣaṇam.
Vinirṇītaṃ viśuddhena kathaṃ syāddehakaḥ pumān..34..

34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?

सर्वं पुरुष एवेति सूक्ते पुरुषसंज्ञिते।
अप्युच्यते यतः श्रुत्या कथं स्याद्देहकः पुमान्।।35।।

Sarvaṃ puruṣa eveti sūkte puruṣasaṃjñite.
Apyucyate yataḥ śrutyā kathaṃ syāddehakaḥ pumān..35..

35. Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?

असङ्गः पुरुषः प्रोक्तो बृहदारण्यकेऽपि च।
अनन्तमलसंसृष्टः कथं स्याद्देहकः पुमान्।।36।।

Asaṅgaḥ puruṣaḥ prokto bṛhadāraṇyake’pi ca.
Anantamalasaṃsṛṣṭaḥ kathaṃ syāddehakaḥ pumān..36..

36. So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?

तत्रैव च समाख्यातः स्वयंज्योतिर्हि पूरुषः।
जडः परप्रकाश्योऽयं कथं स्याद्देहकः पुमान्।।37।।

Tatraiva ca samākhyātaḥ svayaṃjyotirhi pūruṣaḥ.
Jaḍaḥ paraprakāśyo’yaṃ kathaṃ syāddehakaḥ pumān..37..

37. There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?

प्रोक्तोऽपि कर्मकाण्डेन ह्यात्मा देहाद्विलक्षणः।
नित्यश्च तत्फलं भुङ्क्ते देहपातादनन्तरम्।।38।।

Prokto’pi karmakāṇḍena hyātmā dehādvilakṣaṇaḥ.
Nityaśca tatphalaṃ bhuṅkte dehapātādanantaram..38..

38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).

लिङ्गं चानेकसंयुक्तं चलं दृश्यं विकारि च।
अव्यापकमसद्रूपं तत्कथं स्यात्पुमानयम्।।39।।

Liṅgaṃ cānekasaṃyuktaṃ calaṃ dṛśyaṃ vikāri ca.
Avyāpakamasadrūpaṃ tatkathaṃ syātpumānayam..39..

39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?

एवं देहद्वयादन्य आत्मा पुरुष ईश्वरः।
सर्वात्मा सर्वरूपश्च सर्वातीतोऽहमव्ययः।।40।।

Evaṃ dehadvayādanya ātmā puruṣa īśvaraḥ.
Sarvātmā sarvarūpaśca sarvātīto’hamavyayaḥ..40..

40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.

इत्यात्मदेहभानेन प्रपञ्चस्यैव सत्यता।
यथोक्ता तर्कशास्त्रेण ततः किं पुरुषार्थता।।41।।

Ityātmadehabhānena prapañcasyaiva satyatā.
Yathoktā tarkaśāstreṇa tataḥ kiṃ puruṣārthatā..41..

41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?

इत्यात्मदेहभेदेन देहात्मत्वं निवारितम्।
इदानीं देहभेदस्य ह्यसत्त्वं स्फुटमुच्यते।।42।।

Ityātmadehabhedena dehātmatvaṃ nivāritam.
Idānīṃ dehabhedasya hyasattvaṃ sphuṭamucyate..42..

42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.

चैतन्यस्यैकरूपत्वाद्भेदो युक्तो न कर्हिचित्।
जीवत्वं च मृषा ज्ञेयं रज्ज्वां सर्पग्रहो यथा।।43।।

Caitanyasyaikarūpatvādbhedo yukto na karhicit.
Jīvatvaṃ ca mṛṣā jñeyaṃ rajjvāṃ sarpagraho yathā..43..

43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.

रज्ज्वज्ञानात्क्षणेनैव यद्वद्रज्जुर्हि सर्पिणी।
भाति तद्वच्चितिः साक्षाद्विश्वाकारेण केवला।।44।।

Rajjvajñānātkṣaṇenaiva yadvadrajjurhi sarpiṇī.
Bhāti tadvaccitiḥ sākṣādviśvākāreṇa kevalā..44..

44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.

उपादानं प्रपञ्चस्य ब्रह्मणोऽन्यन्न विद्यते।
तस्मात्सर्वप्रपञ्चोऽयं ब्रह्मैवास्ति न चेतरत्।।45।।

Upādānaṃ prapañcasya brahmaṇo’nyanna vidyate.
Tasmātsarvaprapañco’yaṃ brahmaivāsti na cetarat..45..

45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.

व्याप्यव्यापकता मिथ्या सर्वमात्मेति शासनात्।
इति ज्ञाते परे तत्त्वे भेदस्यावसरः कुतः।।46।।

Vyāpyavyāpakatā mithyā sarvamātmeti śāsanāt.
Iti jñāte pare tattve bhedasyāvasaraḥ kutaḥ..46..

46. From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?

श्रुत्या निवारितं नूनं नानात्वं स्वमुखेन हि।
कथं भासो भवेदन्यः स्थिते चाद्वयकारणे।।47।।

Śrutyā nivāritaṃ nūnaṃ nānātvaṃ svamukhena hi.
Kathaṃ bhāso bhavedanyaḥ sthite cādvayakāraṇe..47..

47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?

दोषोऽपि विहितः श्रुत्या मृत्योर्मृत्युं स गच्छति।
इह पश्यति नानात्वं मायया वञ्चितो नरः।।48।।

Doṣo’pi vihitaḥ śrutyā mṛtyormṛtyuṃ sa gacchati.
Iha paśyati nānātvaṃ māyayā vañcito naraḥ..48..

48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.

ब्रह्मणः सर्वभूतानि जायन्ते परमात्मनः।
तस्मादेतानि ब्रह्मैव भवन्तीत्यवधारयेत्।।49।।

Brahmaṇaḥ sarvabhūtāni jāyante paramātmanaḥ.
Tasmādetāni brahmaiva bhavantītyavadhārayet..49..

49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.

ब्रह्मैव सर्वनामानि रूपाणि विविधानि च।
कर्माण्यपि समग्राणि बिभर्तीति श्रुतिर्जगौ।।50।।

Brahmaiva sarvanāmāni rūpāṇi vividhāni ca.
Karmāṇyapi samagrāṇi bibhartīti śrutirjagau..50..

50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.

सुवर्णाज्जायमानस्य सुवर्णत्वं च शाश्वतम्।
ब्रह्मणो जायमानस्य ब्रह्मत्वं च तथा भवेत्।।51।।

Suvarṇājjāyamānasya suvarṇatvaṃ ca śāśvatam.
Brahmaṇo jāyamānasya brahmatvaṃ ca tathā bhavet..51..

51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.

स्वल्पमप्यन्तरं कृत्वा जीवात्मपरमात्मनोः।
योऽवतिष्ठति मूढात्मा भयं तस्याभिभाषितम्।।52।।

Svalpamapyantaraṃ kṛtvā jīvātmaparamātmanoḥ.
Yo’vatiṣṭhati mūḍhātmā bhayaṃ tasyābhibhāṣitam..52..

52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.

यत्राज्ञानाद्भवेद्द्वैतमितरस्तत्र पश्यति।
आत्मत्वेन यदा सर्वं नेतरस्तत्र चाण्वपि।।53।।

Yatrājñānādbhaveddvaitamitarastatra paśyati.
Ātmatvena yadā sarvaṃ netarastatra cāṇvapi..53..

53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.

यस्मिन्सर्वाणि भूतानि ह्यात्मत्वेन विजानतः।
न वै तस्य भवेन्मोहो न च शोकोऽद्वितीयतः।।54।।

Yasminsarvāṇi bhūtāni hyātmatvena vijānataḥ.
Na vai tasya bhavenmoho na ca śoko’dvitīyataḥ..54..

54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.

अयमात्मा हि ब्रह्मैव सर्वात्मकतया स्थितः।
इति निर्धारितं श्रुत्या बृहदारण्यसंस्थया।।55।।

Ayamātmā hi brahmaiva sarvātmakatayā sthitaḥ.
Iti nirdhāritaṃ śrutyā bṛhadāraṇyasaṃsthayā..55..

55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.

अनुभूतोऽप्ययं लोको व्यवहारक्षमोऽपि सन्।
असद्रूपो यथा स्वप्न उत्तरक्षणबाधतः।।56।।

Anubhūto’pyayaṃ loko vyavahārakṣamo’pi san.
Asadrūpo yathā svapna uttarakṣaṇabādhataḥ..56..

56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

स्वप्नो जागरणेऽलीकः स्वप्नेऽपि न हि जागरः।
द्वयमेव लये नास्ति लयोऽपि ह्युभयोर्न च।।57।।

Svapno jāgaraṇe’līkaḥ svapne’pi na hi jāgaraḥ.
Dvayameva laye nāsti layo’pi hyubhayorna ca..57..

57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.

त्रयमेवं भवेन्मिथ्या गुणत्रयविनिर्मितम्।
अस्य द्रष्टा गुणातीतो नित्यो ह्येकश्चिदात्मकः।।58।।

Trayamevaṃ bhavenmithyā guṇatrayavinirmitam.
Asya draṣṭā guṇātīto nityo hyekaścidātmakaḥ..58..

58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.

यद्वन्मृदि घटभ्रान्तिं शुक्तौ वा रजतस्थितिम्।
तद्वद्ब्रह्मणि जीवत्वं भ्रान्त्या पश्यति न स्वतः।।59।।

Yadvanmṛdi ghaṭabhrāntiṃ śuktau vā rajatasthitim.
Tadvadbrahmaṇi jīvatvaṃ bhrāntyā paśyati na svataḥ..59..

59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).

यथा मृदि घटो नाम कनके कुण्डलाभिधा।
शुक्तौ हि रजतख्यातिर्जीवशब्दस्तथा परे।।60।।

Yathā mṛdi ghaṭo nāma kanake kuṇḍalābhidhā.
Śuktau hi rajatakhyātirjīvaśabdastathā pare..60..

60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.

यथैव व्योम्नि नीलत्वं यथा नीरं मरुस्थले।
पुरुषत्वं यथा स्थाणौ तद्वद्विश्वं चिदात्मनि।।61।।

Yathaiva vyomni nīlatvaṃ yathā nīraṃ marusthale.
Puruṣatvaṃ yathā sthāṇau tadvadviśvaṃ cidātmani..61..

61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.

यथैव शून्ये वेतालो गन्धर्वाणां पुरं यथा।
यथाकाशे द्विचन्द्रत्वं तद्वत्सत्ये जगत्स्थितिः।।62।।

Yathaiva śūnye vetālo gandharvāṇāṃ puraṃ yathā.
Yathākāśe dvicandratvaṃ tadvatsatye jagatsthitiḥ..62..

62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.

यथा तरङ्गकल्लोलैर्जलमेव स्फुरत्यलम्।
पात्ररूपेण ताम्रं हि ब्रह्माण्डौघैस्तथात्मता।।63।।

Yathā taraṅgakallolairjalameva sphuratyalam.
Pātrarūpeṇa tāmraṃ hi brahmāṇḍaughaistathātmatā..63..

63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.

घटनाम्ना यथा पृथ्वी पटनाम्ना हि तन्तवः।
जगन्नाम्ना चिदाभाति ज्ञेयं तत्तदभावतः।।64।।

Ghaṭanāmnā yathā pṛthvī paṭanāmnā hi tantavaḥ.
Jagannāmnā cidābhāti jñeyaṃ tattadabhāvataḥ..64..

64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.

सर्वोऽपि व्यवहारस्तु ब्रह्मणा क्रियते जनैः।
अज्ञानान्न विजानन्ति मृदेव हि घटादिकम्।।65।।

Sarvo’pi vyavahārastu brahmaṇā kriyate janaiḥ.
Ajñānānna vijānanti mṛdeva hi ghaṭādikam..65..

65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.

कार्यकारणता नित्यमास्ते घटमृदोर्यथा।
तथैव श्रुतियुक्तिभ्यां प्रपञ्चब्रह्मणोरिह।।66।।

Kāryakāraṇatā nityamāste ghaṭamṛdoryathā.
Tathaiva śrutiyuktibhyāṃ prapañcabrahmaṇoriha..66..

66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.

गृह्यमाणे घटे यद्वन्मृत्तिका भाति वै बलात्।
वीक्ष्यमाणे प्रपञ्चेऽपि ब्रह्मैवाभाति भासुरम्।।67।।

Gṛhyamāṇe ghaṭe yadvanmṛttikā bhāti vai balāt.
Vīkṣyamāṇe prapañce’pi brahmaivābhāti bhāsuram..67..

67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.

सदैवात्मा विशुद्धोऽपि ह्यशुद्धो भाति वै सदा।
यथैव द्विविधा रज्जुर्ज्ञानिनोऽज्ञानिनोऽनिशम्।।68।।

Sadaivātmā viśuddho’pi hyaśuddho bhāti vai sadā.
Yathaiva dvividhā rajjurjñānino’jñānino’niśam..68..

68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.

यथैव मृन्मयः कुम्भस्तद्वद्देहोऽपि चिन्मयः।
आत्मानात्मविभागोऽयं मुधैव क्रियते बुधैः।।69।।

Yathaiva mṛnmayaḥ kumbhastadvaddeho’pi cinmayaḥ.
Ātmānātmavibhāgo’yaṃ mudhaiva kriyate budhaiḥ..69..

69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.

सर्पत्वेन यथा रज्जू रजतत्वेन शुक्तिका।
विनिर्णीता विमूढेन देहत्वेन तथात्मता।।70।।

Sarpatvena yathā rajjū rajatatvena śuktikā.
Vinirṇītā vimūḍhena dehatvena tathātmatā..70..

70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.

घटत्वेन यथा पृथ्वी पटत्वेनैव तन्तवः।
विनिर्णीता विमूढेन देहत्वेन तथात्मता।।71।।

Ghaṭatvena yathā pṛthvī paṭatvenaiva tantavaḥ.
Vinirṇītā vimūḍhena dehatvena tathātmatā..71..

71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,

कनकं कुण्डलत्वेन तरङ्गत्वेन वै जलम्।
विनिर्णीता विमूढेन देहत्वेन तथात्मता।।72।।

Kanakaṃ kuṇḍalatvena taraṅgatvena vai jalam.
Vinirṇītā vimūḍhena dehatvena tathātmatā..72..

72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,

पुरुषत्वेन वै स्थाणुर्जलत्वेन मरीचिका।
विनिर्णीता विमूढेन देहत्वेन तथात्मता।।73।।

Puruṣatvena vai sthāṇurjalatvena marīcikā.
Vinirṇītā vimūḍhena dehatvena tathātmatā..73..

73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,

गृहत्वेनैव काष्ठानि खङ्गत्वेनैव लोहता।
विनिर्णीता विमूढेन देहत्वेन तथात्मता।।74।।

Gṛhatvenaiva kāṣṭhāni khaṅgatvenaiva lohatā.
Vinirṇītā vimūḍhena dehatvena tathātmatā..74..

74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,

यथा वृक्षविपर्यासो जलाद्भवति कस्यचित्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।75।।

Yathā vṛkṣaviparyāso jalādbhavati kasyacit.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..75..

75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.

पोतेन गच्छतः पुंसः सर्वं भातीव चञ्चलम्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।76।।

Potena gacchataḥ puṃsaḥ sarvaṃ bhātīva cañcalam.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..76..

76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,

पीतत्वं हि यथा शुभ्रे दोषाद्भवति कस्यचित्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।77।।

Pītatvaṃ hi yathā śubhre doṣādbhavati kasyacit.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..77..

77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,

चक्षुर्भ्यां भ्रमशीलाभ्यां सर्वं भाति भ्रमात्मकम्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।78।।

Cakṣurbhyāṃ bhramaśīlābhyāṃ sarvaṃ bhāti bhramātmakam.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..78..

78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,

अलातं भ्रमणेनैव वर्तुलं भाति सूर्यवत्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।79।।

Alātaṃ bhramaṇenaiva vartulaṃ bhāti sūryavat.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..79..

79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,

महत्त्वे सर्ववस्तूनामणुत्वं ह्यतिदूरतः।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।80।।

Mahattve sarvavastūnāmaṇutvaṃ hyatidūrataḥ.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..80..

80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,

सूक्ष्मत्वे सर्ववस्तूनां स्थूलत्वं चोपनेत्रतः।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।81।।

Sūkṣmatve sarvavastūnāṃ sthūlatvaṃ copanetrataḥ.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..81..

81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,

काचभूमौ जलत्वं वा जलभूमौ हि काचता।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।82।।

Kācabhūmau jalatvaṃ vā jalabhūmau hi kācatā.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..82..

82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,

यद्वदग्नौ मणित्वं हि मणौ वा वह्निता पुमान्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।83।।

Yadvadagnau maṇitvaṃ hi maṇau vā vahnitā pumān.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..83..

83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,

अभ्रेषु सत्सु धावत्सु धावन्निव यथा शशी।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।84।।

Abhreṣu satsu dhāvatsu dhāvanniva yathā śaśī.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..84..

84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,

यथैव दिग्विपर्यासो मोहाद्भवति कस्यचित्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।85।।

Yathaiva digviparyāso mohādbhavati kasyacit.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..85..

85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,

यथा शशी जले भाति चञ्चलत्वेन कस्यचित्।
तद्वदात्मनि देहत्वं पश्यत्यज्ञानयोगतः।।86।।

Yathā śaśī jale bhāti cañcalatvena kasyacit.
Tadvadātmani dehatvaṃ paśyatyajñānayogataḥ..86..

86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,

एवमात्मनि नज्ञाते देहाध्यासो हि जायते।
स एवात्मा परिज्ञातो लीयते च परात्मनि।।87।।

Evamātmani najñāte dehādhyāso hi jāyate.
Sa evātmā parijñāto līyate ca parātmani..87..

87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.

सर्वमात्मतया ज्ञातं जगत्स्थावरजङ्गमम्।
अभावात्सर्वभावानां देहानां चात्मता कुतः।।88।।

Sarvamātmatayā jñātaṃ jagatsthāvarajaṅgamam.
Abhāvātsarvabhāvānāṃ dehānāṃ cātmatā kutaḥ..88..

88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

आत्मानं सततं जानन्कालं नय महामते।
प्रारब्धमखिलं भुञ्जन्नोद्वेगं कर्तुमर्हसि।।89।।

Ātmānaṃ satataṃ jānankālaṃ naya mahāmate.
Prārabdhamakhilaṃ bhuñjannodvegaṃ kartumarhasi..89..

89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.

उत्पन्नेऽप्यात्मविज्ञाने प्रारब्धं नैव मुञ्चति।
इति यच्छ्रूयते शास्त्रात्तन्निराक्रियतेऽधुना।।90।।

Utpanne’pyātmavijñāne prārabdhaṃ naiva muñcati.
Iti yacchrūyate śāstrāttannirākriyate’dhunā..90..

90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

तत्त्वज्ञानोदयादूर्ध्वं प्रारब्धं नैव विद्यते।
देहादीनामसत्यत्वाद्यथा स्वप्नः प्रबोधतः।।91।।

Tattvajñānodayādūrdhvaṃ prārabdhaṃ naiva vidyate.
Dehādīnāmasatyatvādyathā svapnaḥ prabodhataḥ..91..

91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

कर्म जन्मान्तरकृतं प्रारब्धमिति कीर्तितम्।
तत्तु जन्मान्तराभावात्पुंसो नैवास्ति कर्हिचित्।।92।।

Karma janmāntarakṛtaṃ prārabdhamiti kīrtitam.
Tattu janmāntarābhāvātpuṃso naivāsti karhicit..92..

92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

स्वप्नदेहो यथाध्यस्तस्तथैवायं हि देहकः।।
अध्यस्तस्य कुतो जन्म जन्माभावे स्थितिः कुतः।।93।।

Svapnadeho yathādhyastastathaivāyaṃ hi dehakaḥ..
Adhyastasya kuto janma janmābhāve sthitiḥ kutaḥ..93..

93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?

उपादानं प्रपञ्चस्य मृद्भाण्डस्येव कथ्यते।
अज्ञानं चैव वेदान्तैस्तस्मिन्नष्टे क्व विश्वता।।94।।

Upādānaṃ prapañcasya mṛdbhāṇḍasyeva kathyate.
Ajñānaṃ caiva vedāntaistasminnaṣṭe kva viśvatā..94..

94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?

यथा रज्जुं परित्यज्य सर्प गृह्णाति वै भ्रमात्।
तद्वत्सत्यमविज्ञाय जगत्पश्यति मूढधीः।।95।।

Yathā rajjuṃ parityajya sarpa gṛhṇāti vai bhramāt.
Tadvatsatyamavijñāya jagatpaśyati mūḍhadhīḥ..95..

95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.

रज्जुरूपे परिज्ञाते सर्पभ्रान्तिर्न तिष्ठति।
अधिष्ठाने तथा ज्ञाते प्रपञ्चः शून्यतां व्रजेत्।।96।।

Rajjurūpe parijñāte sarpabhrāntirna tiṣṭhati.
Adhiṣṭhāne tathā jñāte prapañcaḥ śūnyatāṃ vrajet..96..

96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

देहस्यापि प्रपञ्चत्वात्प्रारब्धावस्थितिः कुतः।
अज्ञानिजनबोधार्थं प्रारब्धं वक्ति वै श्रुतिः।।97।।

Dehasyāpi prapañcatvātprārabdhāvasthitiḥ kutaḥ.
Ajñānijanabodhārthaṃ prārabdhaṃ vakti vai śrutiḥ..97..

97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।
बहुत्वं तन्निषेधार्थं श्रुत्या गीतं च वै स्फुटम्।।98।।

Kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare.
Bahutvaṃ tanniṣedhārthaṃ śrutyā gītaṃ ca vai sphuṭam..98..

98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.

उच्यतेऽज्ञैर्बलाच्चैतत्तदानर्थद्वयागमः।
वेदान्तमतहानं च यतो ज्ञानमिति श्रुतिः।।99।।

Ucyate’jñairbalāccaitattadānarthadvayāgamaḥ.
Vedāntamatahānaṃ ca yato jñānamiti śrutiḥ..99..

99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.

त्रिपञ्चाङ्गान्यथो वक्ष्ये पूर्वोक्तस्यैव सिद्धये।
तैश्च सर्वैः सदा कार्यं निदिध्यासनमेव तु।।100।।

Tripañcāṅgānyatho vakṣye pūrvoktasyaiva siddhaye.
Taiśca sarvaiḥ sadā kāryaṃ nididhyāsanameva tu..100..

100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.

नित्याभ्यासादृते प्राप्तिर्न भवेत्सच्चिदात्मनः।
तस्माद्ब्रह्म निदिध्यासेज्जिज्ञासुः श्रेयसे चिरम्।।101।।

Nityābhyāsādṛte prāptirna bhavetsaccidātmanaḥ.
Tasmādbrahma nididhyāsejjijñāsuḥ śreyase ciram..101..

101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.

यमो हि नियमस्त्यागो मौनं देशश्च कालतः।
आसनं मूलबन्धश्च देहसाम्यं च दृक्स्थितिः।।102।।

Yamo hi niyamastyāgo maunaṃ deśaśca kālataḥ.
Āsanaṃ mūlabandhaśca dehasāmyaṃ ca dṛksthitiḥ..102..

102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.

प्राणसंयमनं चैव प्रत्याहारश्च धारणा।
आत्मध्यानं समाधिश्च प्रोक्तान्यङ्गानि वै क्रमात्।।103।।

Prāṇasaṃyamanaṃ caiva pratyāhāraśca dhāraṇā.
Ātmadhyānaṃ samādhiśca proktānyaṅgāni vai kramāt..103..

102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.

सर्वं ब्रह्मेति विज्ञानादिन्द्रियग्रामसंयमः।
यमोऽयमिति संप्रोक्तोऽभ्यसनीयो मुहुर्मुहुः।।104।।

Sarvaṃ brahmeti vijñānādindriyagrāmasaṃyamaḥ.
Yamo’yamiti saṃprokto’bhyasanīyo muhurmuhuḥ..104..

104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.

सजातीयप्रवाहश्च विजातीयतिरस्कृतिः।
नियमो हि परानन्दो नियमात्क्रियते बुधैः।।105।।

Sajātīyapravāhaśca vijātīyatiraskṛtiḥ.
Niyamo hi parānando niyamātkriyate budhaiḥ..105..

105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.

त्यागः प्रपञ्चरूपस्य चिदात्मत्वावलोकनात्।
त्यागो हि महतां पूज्यः सद्यो मोक्षमयो यतः।।106।।

Tyāgaḥ prapañcarūpasya cidātmatvāvalokanāt.
Tyāgo hi mahatāṃ pūjyaḥ sadyo mokṣamayo yataḥ..106..

106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह।
यन्मौनं योगिभिर्गम्यं तद्भजेत्सर्वदा बुधः।।107।।

Yato vāco nivartante aprāpya manasā saha.
Yanmaunaṃ yogibhirgamyaṃ tadbhajetsarvadā budhaḥ..107..

107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.

वाचो यस्मान्निवर्तन्ते तद्वक्तुं केन शक्यते।
प्रपञ्चो यदि वक्तव्यः सोऽपि शब्दविवर्जितः।।108।।

Vāco yasmānnivartante tadvaktuṃ kena śakyate.
Prapañco yadi vaktavyaḥ so’pi śabdavivarjitaḥ..108..

108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.

इति वा तद्भवेन्मौनं सतां सहजसंज्ञितम्।
गिरा मौनं तु बालानां प्रयुक्तं ब्रह्मवादिभिः।।109।।

Iti vā tadbhavenmaunaṃ satāṃ sahajasaṃjñitam.
Girā maunaṃ tu bālānāṃ prayuktaṃ brahmavādibhiḥ..109..

108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.

आदावन्ते च मध्ये च जनो यस्मिन्न विद्यते।
येनेदं सततं व्याप्तं स देशो विजनः स्मृतः।।110।।

Ādāvante ca madhye ca jano yasminna vidyate.
Yenedaṃ satataṃ vyāptaṃ sa deśo vijanaḥ smṛtaḥ..110..

110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.

कलनात्सर्वभूतानां ब्रह्मादीनां निमेषतः।
कालशब्देन निर्दिष्टो ह्यखण्डानन्द अद्वयः।।111।।

Kalanātsarvabhūtānāṃ brahmādīnāṃ nimeṣataḥ.
Kālaśabdena nirdiṣṭo hyakhaṇḍānanda advayaḥ..111..

111. The non-dual (Brahman) that is bliss indivisible is denoted by the word’time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.

सुखेनैव भवेद्यस्मिन्नजस्रं ब्रह्मचिन्तनम्।
आसनं तद्विजानीयान्नेतरत्सुखनाशनम्।।112।।

Sukhenaiva bhavedyasminnajasraṃ brahmacintanam.
Āsanaṃ tadvijānīyānnetaratsukhanāśanam..112..

112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.

सिद्धं यत्सर्वभूतादि विश्वाधिष्ठानमव्ययम्।
यस्मिन्सिद्धाः समाविष्टास्तद्वै सिद्धासनं विदुः।।113।।

Siddhaṃ yatsarvabhūtādi viśvādhiṣṭhānamavyayam.
Yasminsiddhāḥ samāviṣṭāstadvai siddhāsanaṃ viduḥ..113..

113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged � that alone is known as Siddhasana (eternal Brahman).

यन्मूलं सर्वभूतानां यन्मूलं चित्तबन्धनम्।
मूलबन्धः सदा सेव्यो योगोऽसौ राजयोगिनाम्।।114।।

Yanmūlaṃ sarvabhūtānāṃ yanmūlaṃ cittabandhanam.
Mūlabandhaḥ sadā sevyo yogo’sau rājayoginām..114..

114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.

अङ्गानां समतां विद्यात्समे ब्रह्मणि लीयते।
नो चेन्नैव समानत्वमृजुत्वं शुष्कवृक्षवत्।।115।।

Aṅgānāṃ samatāṃ vidyātsame brahmaṇi līyate.
No cennaiva samānatvamṛjutvaṃ śuṣkavṛkṣavat..115..

115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.

दृष्टिं ज्ञानमयीं कृत्वा पश्येद्ब्रह्ममयं जगत्।
सा दृष्टिः परमोदारा न नासाग्रावलोकनी।।116।।

Dṛṣṭiṃ jñānamayīṃ kṛtvā paśyedbrahmamayaṃ jagat.
Sā dṛṣṭiḥ paramodārā na nāsāgrāvalokanī..116..

116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.

द्रष्टृदर्शनदृश्यानां विरामो यत्र वा भवेत्।
दृष्टिस्तत्रैव कर्तव्या न नासाग्रावलोकनी।।117।।

Draṣṭṛdarśanadṛśyānāṃ virāmo yatra vā bhavet.
Dṛṣṭistatraiva kartavyā na nāsāgrāvalokanī..117..

117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.

चित्तादिसर्वभावेषु ब्रह्मत्वेनैव भावनात्।
निरोधः सर्ववृत्तीनां प्राणायामः स उच्यते।।118।।

Cittādisarvabhāveṣu brahmatvenaiva bhāvanāt.
Nirodhaḥ sarvavṛttīnāṃ prāṇāyāmaḥ sa ucyate..118..

118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.

निषेधनं प्रपञ्चस्य रेचकाख्यः समीरणः।
ब्रह्मैवास्मीति या वृत्तिः पूरको वायुरीरितः।।119।।

Niṣedhanaṃ prapañcasya recakākhyaḥ samīraṇaḥ.
Brahmaivāsmīti yā vṛttiḥ pūrako vāyurīritaḥ..119..

119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.

ततस्तद्वृत्तिनैश्चल्यं कुम्भकः प्राणसंयमः।
अयं चापि प्रबुद्धानामज्ञानां घ्राणपीडनम्।।120।।

Tatastadvṛttinaiścalyaṃ kumbhakaḥ prāṇasaṃyamaḥ.
Ayaṃ cāpi prabuddhānāmajñānāṃ ghrāṇapīḍanam..120..

119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.

विषयेष्वात्मतां दृष्ट्वा मनसश्चिति मज्जनम्।
प्रत्याहारः स विज्ञेयोऽभ्यसनीयो मुमुक्षुभिः।।121।।

Viṣayeṣvātmatāṃ dṛṣṭvā manasaściti majjanam.
Pratyāhāraḥ sa vijñeyo’bhyasanīyo mumukṣubhiḥ..121..

121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.

यत्र यत्र मनो याति ब्रह्मणस्तत्र दर्शनात्।
मनसो धारणायैव धारणा सा परा मता।।122।।

Yatra yatra mano yāti brahmaṇastatra darśanāt.
Manaso dhāraṇāyaiva dhāraṇā sā parā matā..122..

122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).

ब्रह्मैवास्मीति सद्वृत्त्या निरालम्बतया स्थितिः।
ध्यानशब्देन विख्याता परमानन्ददायिनी।।123।।

Brahmaivāsmīti sadvṛttyā nirālambatayā sthitiḥ.
Dhyānaśabdena vikhyātā paramānandadāyinī..123..

123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.

निर्विकारतया वृत्त्या ब्रह्माकारतया पुनः।
वृत्तिविस्मरणं सम्यक्समाधिर्ज्ञानसंज्ञकः।।124।।

Nirvikāratayā vṛttyā brahmākāratayā punaḥ.
Vṛttivismaraṇaṃ samyaksamādhirjñānasaṃjñakaḥ..124..

124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.

एवं चाकृत्रिमानन्दं तावत्साधु समभ्यसेत्।
वश्यो यावत्क्षणात्पुंसः प्रयुक्तः स भेवत्स्वयम्।।125।।

Evaṃ cākṛtrimānandaṃ tāvatsādhu samabhyaset.
Vaśyo yāvatkṣaṇātpuṃsaḥ prayuktaḥ sa bhevatsvayam..125..

125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.

ततः साधननिर्मुक्तः सिद्धो भवति योगिराट्।
तत्स्वरूपं न चैकस्य विषयो मनसो गिराम्।।126।।

Tataḥ sādhananirmuktaḥ siddho bhavati yogirāṭ.
Tatsvarūpaṃ na caikasya viṣayo manaso girām..126..

126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.

समाधौ क्रियमाणे तु विघ्ना आयान्ति वै बलात्।
अनुसंधानराहित्यमालस्यं भोगलालसम्।।127।।

Samādhau kriyamāṇe tu vighnā āyānti vai balāt.
Anusaṃdhānarāhityamālasyaṃ bhogalālasam..127..

127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

लयस्तमश्च विक्षेपो रसास्वादश्च शून्यता।
एवं यद्विघ्नबाहुल्यं त्याज्यं ब्रह्मविदा शनैः।।128।।

Layastamaśca vikṣepo rasāsvādaśca śūnyatā.
Evaṃ yadvighnabāhulyaṃ tyājyaṃ brahmavidā śanaiḥ..128..

127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

भाववृत्त्या हि भावत्वं शून्यवृत्त्या हि शून्यता।
ब्रह्मवृत्त्या हि पूर्णत्वं तथा पूर्णत्वमभ्यसेत्।।129।।

Bhāvavṛttyā hi bhāvatvaṃ śūnyavṛttyā hi śūnyatā.
Brahmavṛttyā hi pūrṇatvaṃ tathā pūrṇatvamabhyaset..129..

129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.

ये हि वृत्तिं जहत्येनां ब्रह्माख्यां पावनीं पराम्।
वृथैव ते तु जीवन्ति पशुभिश्च समा नराः।।130।।

Ye hi vṛttiṃ jahatyenāṃ brahmākhyāṃ pāvanīṃ parām.
Vṛthaiva te tu jīvanti paśubhiśca samā narāḥ..130..

130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.

ये हि वृत्तिं विजानन्ति ये ज्ञात्वा वर्धयन्त्यपि।
ते वै सत्पुरुषा धन्या वन्द्यास्ते भुवनत्रये।।131।।

Ye hi vṛttiṃ vijānanti ye jñātvā vardhayantyapi.
Te vai satpuruṣā dhanyā vandyāste bhuvanatraye..131..

131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.

येषां वृत्तिः समावृद्धा परिपक्वा च सा पुनः।
ते वै सद्ब्रह्मतां प्राप्ता नेतरे शब्दवादिनः।।132।।

Yeṣāṃ vṛttiḥ samāvṛddhā paripakvā ca sā punaḥ.
Te vai sadbrahmatāṃ prāptā netare śabdavādinaḥ..132..

132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.

कुशला ब्रह्मवार्तायां वृत्तिहीनाः सुरागिणः।
तेऽप्यज्ञानितमा नूनं पुनरायान्ति यान्ति च।।133।।

Kuśalā brahmavārtāyāṃ vṛttihīnāḥ surāgiṇaḥ.
Te’pyajñānitamā nūnaṃ punarāyānti yānti ca..133..

133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.

निमेषार्धं न तिष्ठन्ति वृत्तिं ब्रह्ममयीं विना।
यथा तिष्ठन्ति ब्रह्माद्याः सनकाद्याः शुकादयः।।134।।

Nimeṣārdhaṃ na tiṣṭhanti vṛttiṃ brahmamayīṃ vinā.
Yathā tiṣṭhanti brahmādyāḥ sanakādyāḥ śukādayaḥ..134..

134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.

कार्ये कारणतायाता कारणे न हि कार्यता।
कारणत्वं स्वतो गच्छेत्कार्याभावे विचारतः।।135।।

Kārye kāraṇatāyātā kāraṇe na hi kāryatā.
Kāraṇatvaṃ svato gacchetkāryābhāve vicārataḥ..135..

135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.

अथ शुद्धं भवेद्वस्तु यद्वै वाचामगोचरः।
द्रष्टव्यं मृद्धटेनैव दृष्टान्तेन पुनः पुनः।।136।।

Atha śuddhaṃ bhavedvastu yadvai vācāmagocaraḥ.
Draṣṭavyaṃ mṛddhaṭenaiva dṛṣṭāntena punaḥ punaḥ..136..

136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.

अनेनैव प्रकारेण वृत्तिर्ब्रह्मात्मिका भवेत्।
उदेति शुद्धचित्तानां वृत्तिज्ञानं ततः परम्।।137।।

Anenaiva prakāreṇa vṛttirbrahmātmikā bhavet.
Udeti śuddhacittānāṃ vṛttijñānaṃ tataḥ param..137..

137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.

कारणं व्यतिरेकेण पुमानादौ विलोकयेत्।
अन्वयेन पुनस्तद्धि कार्ये नित्यं प्रपश्यति।।138।।

Kāraṇaṃ vyatirekeṇa pumānādau vilokayet.
Anvayena punastaddhi kārye nityaṃ prapaśyati..138..

138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.

कार्ये हि कारणं पश्येत्पश्चात्कार्यं विसर्जयेत्।
कारणत्वं स्वतो नश्येदवशिष्टं भवेन्मुनिः।।139।।

Kārye hi kāraṇaṃ paśyetpaścātkāryaṃ visarjayet.
Kāraṇatvaṃ svato naśyedavaśiṣṭaṃ bhavenmuniḥ..139..

139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.

भावितं तीव्रवेगेण वस्तु यन्निश्चयात्मना।
पुमांस्तद्धि भवेच्छीघ्रं ज्ञेयं भ्रमरकीटवत्।।140।।

Bhāvitaṃ tīvravegeṇa vastu yanniścayātmanā.
Pumāṃstaddhi bhavecchīghraṃ jñeyaṃ bhramarakīṭavat..140..

140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.

अदृश्यं भावरूपं च सर्वमेतच्चिदात्मकम्।
सावधानतया नित्यं स्वात्मानं भावयेद्बुधः।।141।।

Adṛśyaṃ bhāvarūpaṃ ca sarvametaccidātmakam.
Sāvadhānatayā nityaṃ svātmānaṃ bhāvayedbudhaḥ..141..

141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.

दृश्यं ह्यदृश्यतां नीत्वा ब्रह्माकारेण चिन्तयेत्।
विद्वान्नित्यसुखे तिष्ठेद्धिया चिद्रसपूर्णया।।142।।

Dṛśyaṃ hyadṛśyatāṃ nītvā brahmākāreṇa cintayet.
Vidvānnityasukhe tiṣṭheddhiyā cidrasapūrṇayā..142..

142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.

एभिरङ्गैः समायुक्तो राजयोग उदाहृतः।
किंचित्पक्वकषायाणां हठयोगेन संयुतः।।143।।

Ebhiraṅgaiḥ samāyukto rājayoga udāhṛtaḥ.
Kiṃcitpakvakaṣāyāṇāṃ haṭhayogena saṃyutaḥ..143..

143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.

परिपक्वं मनो येषां केवलोऽयं च सिद्धिदः।
गुरुदैवतभक्तानां सर्वेषां सुलभो जवात्।।144।।

Paripakvaṃ mano yeṣāṃ kevalo’yaṃ ca siddhidaḥ.
Gurudaivatabhaktānāṃ sarveṣāṃ sulabho javāt..144..

144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य
श्रीमच्छंकरभगवतः कृतौ
अपरोक्षानुभूतिः समाप्ता।।

Iti śrīmatparamahaṃsaparivrājakācāryasya
Śrīgovindabhagavatpūjyapādaśiṣyasya
Śrīmacchaṃkarabhagavataḥ kṛtau
Aparokṣānubhūtiḥ samāptā..