Vākya Vritti

।श्रीः।।
।।वाक्यवृत्तिः।।
सर्गस्थितिप्रलयहेतुमचिन्त्यशक्तिं
विश्वेश्वरं विदितविश्वमनन्तमूर्तिम्।
निर्मुक्तबन्धनमपारसुखाम्बुराशिं
श्रीवल्लभं विमलबोधघनं नमामि।।1।।

..Śrīḥ..
..Vākyavṛttiḥ..
Sargasthitipralayahetumacintyaśaktiṃ
Viśveśvaraṃ viditaviśvamanantamūrtim.
Nirmuktabandhanamapārasukhāmburāśiṃ
Śrīvallabhaṃ vimalabodhaghanaṃ namāmi..1..

1. I bow down to that Pure Consciousness Divine – a shoreless ocean of happiness, which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution of the universe.

यस्य प्रसादादहमेव विष्णु
र्मय्येव सर्वं परिकल्पितं च।
इत्थं विजानामि सदात्मरूपं
तस्याङ्घ्रिपद्मं प्रणतोऽस्मि नित्यम्।।2।।

Yasya prasādādahameva viṣṇu
Rmayyeva sarvaṃ parikalpitaṃ ca.
Itthaṃ vijānāmi sadātmarūpaṃ
Tasyāṅghripadmaṃ praṇato’smi nityam..2..

2. Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, “I alone am the All-pervading Essence (Vishnu)”, and that “the world of multiplicity is all a super-imposition upon myself.”

अनायासेन येनास्मान्मुच्येय भवबन्धनात्।
तन्मे संक्षिप्य भगवन्केवलं कृपया वद।।4।।

Anāyāsena yenāsmānmucyeya bhavabandhanāt.
Tanme saṃkṣipya bhagavankevalaṃ kṛpayā vada..4..

4. “Merely out of your grace and mercy, holy Teacher, please explain to me briefly the means by which I may easily get liberated from the sorrows of this bondage-to-change”.

साध्वी ते वचनव्यक्तिः प्रतिभाति वदामि ते।
इदं तदिति विस्पष्टं सावधानमनाः श्रृणु।।5।।

Sādhvī te vacanavyaktiḥ pratibhāti vadāmi te.
Idaṃ taditi vispaṣṭaṃ sāvadhānamanāḥ śrṛṇu..5..

5. The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”.

तत्त्वमस्यादिवाक्योत्थं यज्जीवपरमात्मनोः।
तादात्म्यविषयं ज्ञानं तदिदं मुक्तिसाधनम्।।6।।

Tattvamasyādivākyotthaṃ yajjīvaparamātmanoḥ.
Tādātmyaviṣayaṃ jñānaṃ tadidaṃ muktisādhanam..6..

6. Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as “Thou art that”, etc., is the immediate means to liberation.

को जीवः कः परश्चात्मा तादात्म्यं वा कथं तयोः।
तत्त्वमस्यादिवाक्यं वा कथं तत्प्रतिपादयेत्।।7।।

Ko jīvaḥ kaḥ paraścātmā tādātmyaṃ vā kathaṃ tayoḥ.
Tattvamasyādivākyaṃ vā kathaṃ tatpratipādayet..7..

7. The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?”

अत्र ब्रूमः समाधानं कोऽन्यो जीवस्त्वमेव हि।
यस्त्वं पृच्छसि मां कोऽहं ब्रह्मैवासि न संशयः।।8।।

Atra brūmaḥ samādhānaṃ ko’nyo jīvastvameva hi.
Yastvaṃ pṛcchasi māṃ ko’haṃ brahmaivāsi na saṃśayaḥ..8..

8. The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman.

पदार्थमेव जानामि नाद्यापि भगवन्स्फुटम्।
अहं ब्रह्मेति वाक्यार्थं प्रतिपद्ये कथं वद।।9।।

Padārthameva jānāmi nādyāpi bhagavansphuṭam.
Ahaṃ brahmeti vākyārthaṃ pratipadye kathaṃ vada..9..

9. The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ?

सत्यमाह भवानत्र विगानं नैव विद्यते।
हेतुः पदार्थबोधो हि वाक्यार्थावगतेरिह।।10।।

Satyamāha bhavānatra vigānaṃ naiva vidyate.
Hetuḥ padārthabodho hi vākyārthāvagateriha..10..

10. The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.”

अन्तःकरणतद्वृत्तिसाक्षी चैतन्यविग्रहः।
आनन्दरूपः सत्यः सन्किं नात्मानं प्रपद्यसे।।11।।

Antaḥkaraṇatadvṛttisākṣī caitanyavigrahaḥ.
Ānandarūpaḥ satyaḥ sankiṃ nātmānaṃ prapadyase..11..

11. “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?”

सत्यानन्दस्वरूपं धीसाक्षिणं ज्ञानविग्रहम्।
चिन्तयात्मतया नित्यं त्यक्त्वा देहादिगां धियम्।।12।।

Satyānandasvarūpaṃ dhīsākṣiṇaṃ jñānavigraham.
Cintayātmatayā nityaṃ tyaktvā dehādigāṃ dhiyam..12..

12. “Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss – the Witness of the intellect – a sheer mass of Pure Knowledge”.

रूपादिमान्यतः पिण्डस्ततो नात्मा घटादिवत्।
वियदादिमहाभूतविकारत्वाच्च कुम्भवत्।।13।।

Rūpādimānyataḥ piṇḍastato nātmā ghaṭādivat.
Viyadādimahābhūtavikāratvācca kumbhavat..13..

13. “The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot”.

अनात्मा यदि पिण्डोऽयमुक्तहेतुबलान्मतः।
करामलकवत्साक्षादात्मानं प्रतिपादय।।14।।

Anātmā yadi piṇḍo’yamuktahetubalānmataḥ.
Karāmalakavatsākṣādātmānaṃ pratipādaya..14..

14. The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”.

घटद्रष्टा घटाद्भिन्नः सर्वथा न घटो यथा।
देहद्रष्टा तथा देहो नाहमित्यवधारय।।15।।

Ghaṭadraṣṭā ghaṭādbhinnaḥ sarvathā na ghaṭo yathā.
Dehadraṣṭā tathā deho nāhamityavadhāraya..15..

15. The teacher said: “Just as the perceiver of a pot is ever distinctly different from the pot and can never be the pot – so too, you, the perceiver of your body, are distinct from your body and can never be the body – this you firmly ascertain in yourself.”

एवमिन्द्रियदृङ् नाहमिन्द्रियाणीति निश्चिनु।
मनो बुद्धिस्तथा प्राणो नाहमित्यवधारय।।16।।

Evamindriyadṛṅ nāhamindriyāṇīti niścinu.
Mano buddhistathā prāṇo nāhamityavadhāraya..16..

16. “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).”

संघातोऽपि तथा नाहमिति दृश्यविलक्षणम्।
द्रष्टारमनुमानेन निपुणं संप्रधारय।।17।।

Saṃghāto’pi tathā nāhamiti dṛśyavilakṣaṇam.
Draṣṭāramanumānena nipuṇaṃ saṃpradhāraya..17..

17. “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.”

देहेन्द्रियादयो भावा हानादिव्यापृतिक्षमाः।
यस्य संनिधिमात्रेण सोऽहमित्यवधारय।।18।।

Dehendriyādayo bhāvā hānādivyāpṛtikṣamāḥ.
Yasya saṃnidhimātreṇa so’hamityavadhāraya..18..

18. “’I am He’, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection”.

अनापन्नविकारः सन्नयस्कान्तवदेव यः।
बुद्ध्यादींश्चालयेत्प्रत्यक्सोऽहमित्यवधारय।।19।।

Anāpannavikāraḥ sannayaskāntavadeva yaḥ.
Buddhyādīṃścālayetpratyakso’hamityavadhāraya..19..

19. “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.”

अजडात्मवदाभान्ति यत्सांनिध्याज्जडा अपि।
देहेन्द्रियमनःप्राणाः सोऽहमित्यवधारय।।20।।

Ajaḍātmavadābhānti yatsāṃnidhyājjaḍā api.
Dehendriyamanaḥprāṇāḥ so’hamityavadhāraya..20..

20. “’I am He’, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.”

अगमन्मे मनोऽन्यत्र सांप्रतं च स्थिरीकृतम्।
एवं यो वेद धीवृत्तिं सोऽहमित्यवधारय।।21।।

Agamanme mano’nyatra sāṃprataṃ ca sthirīkṛtam.
Evaṃ yo veda dhīvṛttiṃ so’hamityavadhāraya..21..

21. “‘He am I’, the One Consciousness, which is the Self that illumines the modifications in my mind such as ‘my mind went elsewhere, however, it has been brought to rest now’, – ‘He am I’ (So’ham).”

स्वप्नजागरिते सुप्ति भावाभावौ धियां तथा।
यो वेत्त्यविक्रियः साक्षात्सोऽहमित्यवधारय।।22।।

Svapnajāgarite supti bhāvābhāvau dhiyāṃ tathā.
Yo vettyavikriyaḥ sākṣātso’hamityavadhāraya..22..

22. “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ (So’ham).”

घटावभासको दीपो घटादन्यो यथेष्यते।
देहावभासको देही तथाहं बोधविग्रहः।।23।।

Ghaṭāvabhāsako dīpo ghaṭādanyo yatheṣyate.
Dehāvabhāsako dehī tathāhaṃ bodhavigrahaḥ..23..

23. “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).”

पुत्रवित्तादयो भावा यस्य शेषतया प्रियाः।
द्रष्टा सर्वप्रियतमः सोऽहमित्यवधारय।।24।।

Putravittādayo bhāvā yasya śeṣatayā priyāḥ.
Draṣṭā sarvapriyatamaḥ so’hamityavadhāraya..24..

24. “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, So’ham.”

परप्रेमास्पदतया मा न भूवमहं सदा।
भूयासमिति यो द्रष्टा सोऽहमित्यवधारय।।25।।

Parapremāspadatayā mā na bhūvamahaṃ sadā.
Bhūyāsamiti yo draṣṭā so’hamityavadhāraya..25..

25. “Know yourself to be the One regarding whom there is always the anxiety, ‘May I ever be; never cease to be’, as this Seer is the dearest of all. ‘He am I’ – thus assert and realise.”

यः साक्षिलक्षणो बोधस्त्वंपदार्थः स उच्यते।
साक्षित्वमपि बोद्धृत्वमविकारितयात्मनः।।26।।

Yaḥ sākṣilakṣaṇo bodhastvaṃpadārthaḥ sa ucyate.
Sākṣitvamapi boddhṛtvamavikāritayātmanaḥ..26..

26. “The Consciousness, the Self, which appears as the Witness, is that which is meant by the word ‘thou’. Being free from all changes even the witnessing is nothing but the illumining-power of the Self.”

देहेन्द्रियमनःप्राणाहंकृतिभ्यो विलक्षणः।
प्रोज्झिताशेषषड्भावविकारस्त्वंपदाभिधः।।27।।

Dehendriyamanaḥprāṇāhaṃkṛtibhyo vilakṣaṇaḥ.
Projjhitāśeṣaṣaḍbhāvavikārastvaṃpadābhidhaḥ..27..

27. “Totally distinct from body, senses, mind, Prana and Ego is that which is the Self; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of the term “thou”.

त्वमर्थमेवं निश्चित्य तदर्थं चिन्तयेत्पुनः।
अतद्व्यावृत्तिरूपेण साक्षाद्विधिमुखेन च।।28।।

Tvamarthamevaṃ niścitya tadarthaṃ cintayetpunaḥ.
Atadvyāvṛttirūpeṇa sākṣādvidhimukhena ca..28..

28. “Having thus ascertained the meaning of the term “thou” one should reflect upon what is meant by the word “that” – employing both the method of negation and also the direct method of scriptural assertion.”

निरस्ताशेषसंसारदोषोऽस्थूलादिलक्षणः।
अदृश्यत्वादिगुणकः पराकृततमोमलः।।29।।

Nirastāśeṣasaṃsāradoṣo’sthūlādilakṣaṇaḥ.
Adṛśyatvādiguṇakaḥ parākṛtatamomalaḥ..29..

29. “’That’, which is free from all the impurities of the Samsara, ‘that’ which is defined by the Upanishads as: ‘Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance”.

निरस्तातिशयानन्दः सत्यः प्रज्ञानविग्रहः।
सत्तास्वलक्षणः पूर्णः परमात्मेति गीयते।।30।।

Nirastātiśayānandaḥ satyaḥ prajñānavigrahaḥ.
Sattāsvalakṣaṇaḥ pūrṇaḥ paramātmeti gīyate..30..

30. “Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having ‘existence’ for its specific definition, is the All-Pervading Being – is the meaning indicated by the term ‘that’; so, the scriptures declare in their songs.”

सर्वज्ञत्वं परेशत्वं तथा संपूर्णशक्तिता।
वेदैः समर्थ्यते यस्य तद्ब्रह्मेत्यवधारय।।31।।

Sarvajñatvaṃ pareśatvaṃ tathā saṃpūrṇaśaktitā.
Vedaiḥ samarthyate yasya tadbrahmetyavadhāraya..31..

31. “That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman… make sure of that Brahman in your own understanding.”

यज्ज्ञानात्सर्वविज्ञानं श्रुतिषु प्रतिपादितम्।
मृदाद्यनेकदृष्टान्तैस्तद्ब्रह्मेत्यवधारय।।32।।

Yajjñānātsarvavijñānaṃ śrutiṣu pratipāditam.
Mṛdādyanekadṛṣṭāntaistadbrahmetyavadhāraya..32..

32. “That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known … make sure of that Brahman in your understanding.”

यदानन्त्यं प्रतिज्ञाय श्रुतिस्तत्सिद्धये जगौ।
तत्कार्यत्वं प्रपञ्चस्य तद्ब्रह्मेत्यवधारय।।33।।

Yadānantyaṃ pratijñāya śrutistatsiddhaye jagau.
Tatkāryatvaṃ prapañcasya tadbrahmetyavadhāraya..33..

33. “That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.”

विजिज्ञास्यतया यच्च वेदान्तेषु मुमुक्षुभिः।
समर्थ्यतेऽतियत्नेन तद्ब्रह्मेत्यवधारय।।34।।

Vijijñāsyatayā yacca vedānteṣu mumukṣubhiḥ.
Samarthyate’tiyatnena tadbrahmetyavadhāraya..34..

34. “That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation – make sure of that Brahman in your understanding.”

जीवात्मना प्रवेशश्च नियन्तृत्वं च तान्प्रति।
श्रूयते यस्य वेदेषु तद्ब्रह्मेत्यवधारय।।35।।

Jīvātmanā praveśaśca niyantṛtvaṃ ca tānprati.
Śrūyate yasya vedeṣu tadbrahmetyavadhāraya..35..

35. “That which is heard of in the Vedas ‘as having entered each creature as its individualised self’, and which is known, from the same sources, to be their controller – make sure of that Brahman in your understanding.”

कर्मणां फलदातृत्वं यस्यैव श्रूयते श्रुतौ।
जीवानां हेतुकर्तृत्वं तद्ब्रह्मेत्यवधारय।।36।।

Karmaṇāṃ phaladātṛtvaṃ yasyaiva śrūyate śrutau.
Jīvānāṃ hetukartṛtvaṃ tadbrahmetyavadhāraya..36..

36. “That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego – make sure of that Brahman in your understanding.”

तत्त्वंपदार्थौ निर्णीतौ वाक्यार्थश्चिन्त्यतेऽधुना।
तादात्म्यमत्र वाक्यार्थस्तयोरेव पदार्थयोः।।37।।

Tattvaṃpadārthau nirṇītau vākyārthaścintyate’dhunā.
Tādātmyamatra vākyārthastayoreva padārthayoḥ..37..

37. “The meaning of the terms ‘that’ and ‘thou’ have been discussed and finally determined. Now we shall discuss the meaning of the commandment (Mahavakya) ‘That thou art’. In this, the total identity of the meanings of ‘that’ and ‘thou’ alone is shown.”

संसर्गो वा विशिष्टो वा वाक्यार्थो नात्र संमतः।
अखण्डैकरसत्वेन वाक्यार्थो विदुषां मतः।।38।।

Saṃsargo vā viśiṣṭo vā vākyārtho nātra saṃmataḥ.
Akhaṇḍaikarasatvena vākyārtho viduṣāṃ mataḥ..38..

38. “What is meant by the sentence (commandment ‘That thou art’) is not arrived at, either through its ‘sequence-of meaning’ or as ‘qualified-by-something’. An indivisible Being, consisting of Bliss only – this alone is the meaning of the sentence, according to the wise.”

प्रत्यग्बोधो य आभाति सोऽद्वयानन्दलक्षणः।
अद्वयानन्दरूपश्च प्रत्यग्बोधैकलक्षणः।।39।।

Pratyagbodho ya ābhāti so’dvayānandalakṣaṇaḥ.
Advayānandarūpaśca pratyagbodhaikalakṣaṇaḥ..39..

39. “What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is the Bliss within is none other than the individualised-Self the Witnessing Consciousness within.”

इत्थमन्योन्यतादात्म्यप्रतिपत्तिर्यदा भवेत्।
अब्रह्मत्वं त्वमर्थस्य व्यावर्तेत तदैव हि।।40।।

Itthamanyonyatādātmyapratipattiryadā bhavet.
Abrahmatvaṃ tvamarthasya vyāvarteta tadaiva hi..40..

40. “When, as explained above, the mutual identity between the two words ‘thou’ and ‘that’ is comprehended, then the idea ‘I am not Brahman’, entertained by ‘thou’, shall immediately end.”

तदर्थस्य च पारोक्ष्यं यद्येवं किं ततः श्रृणु।
पूर्णानन्दैकरूपेण प्रत्यग्बोधोऽवतिष्ठते।।41।।

Tadarthasya ca pārokṣyaṃ yadyevaṃ kiṃ tataḥ śrṛṇu.
Pūrṇānandaikarūpeṇa pratyagbodho’vatiṣṭhate..41..

41. “If as said, the depth-meaning of the term ‘that’ is ‘Mass-of Bliss, without-second’, and ‘thou’ is the ‘Witnessing-Consciousness’, then what ? Listen: the Inner-self, the Consciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.”

तत्त्वमस्यादिवाक्यं च तादात्म्यप्रतिपादने।
लक्ष्यौ तत्त्वंपदार्थौ द्वावुपादाय प्रवर्तते।।42।।

Tattvamasyādivākyaṃ ca tādātmyapratipādane.
Lakṣyau tattvaṃpadārthau dvāvupādāya pravartate..42..

42. “The great statements, like ‘That thou art’, established the identity of what is meant by the two terms ‘thou’ and ‘That’ in their deeper indicative-meaning.”

हित्वा द्वौ शबलौ वाच्यौ वाक्यं वाक्यार्थबोधने।
यथा प्रवर्ततेऽस्माभिस्तथा व्याख्यातमादरात्।।43।।

Hitvā dvau śabalau vācyau vākyaṃ vākyārthabodhane.
Yathā pravartate’smābhistathā vyākhyātamādarāt..43..

43. “How great statement discards the two qualified-meanings, and reveals what it really means – this we have carefully commented upon already.”

आलम्बनतया भाति योऽस्मत्प्रत्ययशब्दयोः।
अन्तःकरणसंभिन्नबोधः स त्वंपदाभिधः।।44।।

Ālambanatayā bhāti yo’smatpratyayaśabdayoḥ.
Antaḥkaraṇasaṃbhinnabodhaḥ sa tvaṃpadābhidhaḥ..44..

44. ‘That which shines, as the object of the idea and the word ‘I’, is Consciousness expressing in the inner equipments. This is the direct word-meaning of ‘thou’ (twam).”

मायोपाधिर्जगद्योनिः सर्वज्ञत्वादिलक्षणः।
पारोक्ष्यशबलः सत्याद्यात्मकस्तत्पदाभिधः।।45।।

Māyopādhirjagadyoniḥ sarvajñatvādilakṣaṇaḥ.
Pārokṣyaśabalaḥ satyādyātmakastatpadābhidhaḥ..45..

45. “The Consciousness that is expressed through Maya, which then becomes the ‘cause of the Universe’, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., — that Eswara is the word-meaning of the term ‘That’.”

प्रत्यक्परोक्षतैकस्य सद्वितीयत्वपूर्णता।
विरुध्यते यतस्तस्माल्लक्षणा संप्रवर्तते।।46।।

Pratyakparokṣataikasya sadvitīyatvapūrṇatā.
Virudhyate yatastasmāllakṣaṇā saṃpravartate..46..

46. “In case we insist upon the identity of ‘that’ and ‘thou’ based upon the word-meaning of these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known – and also insist qualities of ‘existence of duality’ and also of ‘absolute oneness’, for one and the same factor. Identity between such contrariness is impossible hence suggestive-meaning, ‘explanation by implication’ has to be accepted.”

मानान्तरविरोधे तु मुख्यार्थस्यापरिग्रहे।
मुख्यार्थेनाविनाभूते प्रतीतिर्लक्षणोच्यते।।47।।

Mānāntaravirodhe tu mukhyārthasyāparigrahe.
Mukhyārthenāvinābhūte pratītirlakṣaṇocyate..47..

47. “If the direct word-meaning throws up an inconsistency with what is pointed out by other proofs and evidences, the sense consistent with its word-meaning that is intelligently suggested by the term, is to be accepted – and this is its suggestive-meaning (lakshana).”

तत्त्वमस्यादिवाक्येषु लक्षणा भागलक्षणा।
सोऽयमित्यादिवाक्यस्थपदयोरिव नापरा।।48।।

Tattvamasyādivākyeṣu lakṣaṇā bhāgalakṣaṇā.
So’yamityādivākyasthapadayoriva nāparā..48..

48. “In the statements like ‘that thou art’ etc., the reject-accept method is to be employed as in the sentence ‘He is this man’. No other method can be applied.”

अहं ब्रह्मेति वाक्यार्थबोधो यावद्दृढीभवेत्।
शमादिसहितस्तावदभ्यस्येच्छ्रवणादिकम्।।49।।

Ahaṃ brahmeti vākyārthabodho yāvaddṛḍhībhavet.
Śamādisahitastāvadabhyasyecchravaṇādikam..49..

49. “Until the direct personal experience of ‘I am Brahman’ is gained, we must live values of self-control, etc., and practice listening to teachers, or reading scriptures, and doing daily reflection and meditation upon those ideas.”

श्रुत्याचार्यप्रसादेन दृढो बोधो यदा भवेत्।
निरस्ताशेषसंसारनिदानः पुरुषस्तदा।।50।।

Śrutyācāryaprasādena dṛḍho bodho yadā bhavet.
Nirastāśeṣasaṃsāranidānaḥ puruṣastadā..50..

50. “Through the grace of a spiritual teacher when a seeker gains a clear and direct experience of the Supreme Self as expounded in the scriptures, he, the realised, becomes free from all ‘ignorance’, which is the foundation for the entire experience of this world of plurality.”

विशीर्णकार्यकरणो भूतसूक्ष्मैरनावृतः।
विमुक्तकर्मनिगलः सद्य एव विमुच्यते।।51।।

Viśīrṇakāryakaraṇo bhūtasūkṣmairanāvṛtaḥ.
Vimuktakarmanigalaḥ sadya eva vimucyate..51..

51. “No more conditioned by his gross and subtle bodies, free from the embrace of the gross and subtle elements, released from the charm of actions, such a man gets immediately liberated.”

प्रारब्धकर्मवेगेण जीवन्मुक्तो यदा भवेत्।
किञ्चित्कालमनारब्धकर्मबन्धस्य संक्षये।।52।।

Prārabdhakarmavegeṇa jīvanmukto yadā bhavet.
Kiñcitkālamanārabdhakarmabandhasya saṃkṣaye..52..

52. “The liberated-in-life, due to the compelling force of those actions that have begun to produce their results (Prarabdha), remains for some time to exhaust them”.

निरस्तातिशयानन्दं वैष्णवं परमं पदम्।
पुनरावृत्तिरहितं कैवल्यं प्रतिपद्यते।।53।।

Nirastātiśayānandaṃ vaiṣṇavaṃ paramaṃ padam.
Punarāvṛttirahitaṃ kaivalyaṃ pratipadyate..53..

53. “The liberated-in-life comes to gain the State of Absolute Oneness, the never-ending immeasurable Bliss, called the Supreme Abode-of-Vishnu, from wherein there is no return.”

इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य
श्रीमच्छंकरभग कृतौ’
वाक्यवृत्तिः समाप्ता।।’

Iti śrīmatparamahaṃsacāryasya
Śrīgovindabhagavatpūjyapādaśiṣyasya
Śrīmacchaṃkarabhagavataḥ kṛtau
Vākyavṛttiḥ samāptā..