Select Works of Sri Sankaracharya

SELECT WORKS OF SRI SANKARACHARYA Samskrit Text and English Translation Translated By S. Venkataramanan Madras: G. A. Natesan [1921] Select Works of Sri Sankaracharya: Page Index Preface page i page ii page iii Hymn to Hari page 1 page 2 page 3 page 4 page 5 page 6 page 7 page 8 page 9 page 10 page 11 page 12 page 13 page 14 page 15 page 16 page 17 page 18 page 19 page 20 page 21 page 22 page 23 page 24 page 25

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page 199 page 200 page 201 page 202 page 203 page 204 page 205 page 206 page 207 page 208 page 209 page 210 page 211 page 212 page 213 page 214 page 215 page 216 page 217 page 218 page 219 page 220 page 221 page 222 page 223 page 224 page 225 page 226 page 227 page 228 page 229 page 230 page 231 page 232 page 233 page 234 page 235 page 236 page 237 page 238 page 239 page 240 page 241 page 242 page 243 page 244 page 245 page 246 page 247 page 248 page 249 page 250 page 251 page 252 page 253 page 254 page 255 page 256 page 257 page 258 page 259 page 260 page 261 page 262 page 263 page 264 page 265 page 266 p. i PREFACE. The main object of this publication is to present, in simple English, some of the works of Sri Sankaràchàrya in which he tried to expound, in a popular style, the philosophy of the non-dualistic Vedànta of which he was the well-known founder. With this view the present translation has been rendered free of technical words and phrases, and, in some instances, literal and technical accuracy has been purposely sacrificed in order to make the translation readable and comprehensible by itself independently of the text. It is however hoped that the juxtaposition of the Samskrit text and the English translation will serve the double object of enabling the student of Samskrit to understand the text better and to correct, by a reference to the text, any defect of expression in the translation as an inevitable result of the attempt to garb it in a popular style. To those that have had no training in metaphysics or dialectics and have neither the leisure nor the capacity to read the original standard works of Sankara,—mostly elaborate commentaries on the Vedànta aphorisms, the Bhagavad-gíta and the Upanishads—a publication of this kind should be specially helpful for a proper understanding of the broad outline of Sankara's philosophy of non-dualism. The main feature of that philosophy, as will be apparent from a study of the following pages, may be summed up very briefly as follows. p. ii [paragraph continues] Samsára or phenomenal existence, whose mar factor is the bondage of births and deaths it succession, is unreal and is the result of illusion.—the ignorance by which the only and absolute reality, the Supreme Self, is mistaken for the unreal world, in the same way as a rope may be mistaken for a serpent in the dusk of the evening. Both bondage and liberation are thus illusory, for, since there is no real bondage at all, how can there be a liberation from it? Yet, liberation or moksha is relatively spoken of and can only result from a thorough knowledge of the reality behind and beyond and underneath and within the unreal. Sankara emphasises the fact that such knowledge is not a mere theoretical one which can be gathered from books or lectures, but is of the nature of direct realisation or actual experience. The sole source of this knowledge is a clear and accurate understanding of the Vedic text "That thou art," but, however much one may analyse its meaning by means of his own reason or with the aid of commentaries, the direct realisation of the self cannot take place unless the Vedic text in question reaches the student through the mouth of a spiritual teacher (the guru). It is then, and only then, that the disciple realises in a flash, as it were, "I am Brahman," the individual soul is seen, at all times and in all conditions, to be identical with the Supreme Self, and the knowledge springs up that all this is indeed the Self and there is naught but the Self. This is the highest goal of spiritual endeavour, the moksha or liberation of the p. iii [paragraph continues] Vedanta philosophy. Further detail would be out of place in a short preface of this kind, but the translator feels bound to call attention to one very prominent teaching of Sankara which will be evident from a perusal of the present publication,—namely, that devotion to a personal God (Saguna-Brahman) is not inconsistent with the true Vedanta philosophy, but, on the other hand, spiritual perfection or liberation is impossible without the grace of God attainable by devotion and the grace of the Master (guru) who alone can reveal the true nature of the Self to the ardent aspirant for the Absolute that is beyond all word and thought. The Translator. CONTENTS. PAGES. HYMN TO HARI 1 THE TEN-VERSED HYMN 26 HYMN TO DAKSHINAMURTI 32 DIRECT REALISATION 39 THE CENTURY OF VERSES 85 KNOWLEDGE OF SELF 160 COMMENTARY ON THE TEXT 183 DEFINITION OF ONE'S OWN SELF 199

OF Sri Sankaracharya Hymn to Hari. I praise, with devotion, the All-pervading (Vishṇu), Who, Himself without origin, is the origin of the universe, in Whom this wheel of samsâra * revolves in this wise, and, on realising Whom, this wheel of samsâra is destroyed—that Hari, the destroyer of the darkness of samsâra, I praise. (1) Him, from a single aspect of Whom this whole universe has sprung into existence, by Whom again it is held together in this manner, by Whom it is pervaded, and by Whom it is illumined through pleasure and pain,—that Hari, the destroyer of the darkness of samsâra, I praise. (2) Him, Who is all-knowing, Who is indeed all and perfect, Who is bliss itself, Who resides in the qualities * and has therefore endless attributes, Who is the Unmanifest that differentiates the undifferentiated, and Who is both the real and the unreal,—that Hari, the destroyer of the darkness of samsâra, I praise. (3) There is naught else than Him; yet, this universe is not his real nature. He is not the objective world, for He is of the nature of nonobjective consciousness. And though He is devoid of the distinction of the knower, knowledge and the known, He is nevertheless always the knower,—that Hari, the destroyer of the darkness of samsâra, I praise. (4) Him Who is realised as the Supreme Lord by those who, having learnt from proper preceptors the extremely subtle nature of the [paragraph continues] Immutable, are engaged in the contemplation of the ultimate Unity with the help of renunciation, constant meditation and firm devotion,—that Hari, the destroyer of the darkness of samsâra, I praise. (5) Him Who is realised as "I am the self-resplendent Self" when, by the control of the life-forces, the mind is confined within the heart amidst the repetition of the sound Om and, all other memory being excluded, is merged therein and is finally dissolved,—that Hari, the destroyer of the darkness of samsâra, I praise. (6) Him Whom the knowers of Brahman realise by meditation as the Supreme Lord within themselves known as Brahman, as the second-less, infinite, unborn, subtle, inscrutable Resplendence residing in the heart and attainable only by devotees,—that Hari, the destroyer of the darkness of samsâra, I praise. (7) Him Who is understood as the unsurpassable bliss realisable only by the spirit by those who perceive within their own hearts That which is beyond the senses, being realisable only by the expansion of the individual self, and beyond the cognisable, being cognition itself,—that Hari, the destroyer of the darkness of samsâra, I praise. (8) Him Whom, the Unborn, sages like Sanaka meditate upon by understanding that every object of perception has an underlying reality and is identical with Brahman and by realising "I am That",—that Hari, the destroyer of the darkness of samsâra, I praise. (9) Him Whom the knowers of the Self know as the Supreme Lord "in whom I am" by eliminating as not-I whatever is perceptible, and by realising that bliss which is self- resplendent consciousness,—that Hari, the destroyer of the darkness of samsâra, I praise. (10) Him in Whom the devotees of the Immutable, forsaking their bodies, merge themselves by realising Him as the pure self-resplendent Self, infinite like space, as That which alone remains when all that is cognisable and differentiated is eliminated step by step,—that Hari, the destroyer of the darkness of samsâra, I praise. (11) Him Who is in all, Whose body is this all, and yet Who is not this all, Who knows all, but Whom none knows at all, and Who, as stated above, holds all this together, being the inner spirit thereof,—that Hari, the destroyer of the darkness of samsâra, I praise. (12) Him Who is realised as "I am the One that is the All" by those who see, by their reason, all this universe as existing within themselves and their own self as the Unborn residing in the heart of all beings,—that Hari, the destroyer of the darkness of samsâra, I praise. (13) Him Who is described by some as the One in all beings that sees and smells and tastes and touches and hears and knows, and by others as the witness that is the seer in all doers,—that Hari, the destroyer of the darkness of samsâra, I praise. (14) Him Who is realised as the Supreme Lord, the Self that is the knower of objects, Who sees and hears and tastes and smells and knows and holds this body together as the individual self therein,—that Hari, the destroyer of the darkness of samsâra, I praise. (15) He Who sees objects of gross matter in the waking state, illusion in dream, and blissful repose in deep sleep and Himself in the fourth state and is happy,—that Hari, the destroyer of the darkness of samsâra, I praise. (16) Him Who, though pure, imperishable, one and unborn, nevertheless imposes upon Himself * different qualities and different shapes and, like a crystal †, shines variegated, differentiated and hidden by the fruits of action—that Hari, the destroyer of the darkness of samsâra, I praise. (17) Him Who is the one Reality, but Who owing to the diversity of intellects, is conventionally spoken of in various ways as Brahman, Vishṇu, Rudra, Fire, the Sun, the Moon, Indra, Vâyu (the God of Wind), and sacrifice,—that Hari, the destroyer of the darkness of samsâra, I praise. (18) Him, the Unborn, Whom, at the beginning of the Taittirîya-Upanishad, Varuṇa explained to Bhṛigu * as being uncontradictable, conscious,. pure, imperishable, transcendental, unperturbed, unperceivable, without parts, blissful, and without a second,—that Hari, the destroyer of the darkness of samsâra, I praise. (19), Him Whom, as stated at the end of the Taittirîya-Upanishad, Bhṛigu, taught by his father, realised as the witness in everything after having determined within. himself "I am the Brahman beyond these five sheaths of taste, etc. *",—that Hari, the destroyer of the darkness of samsâra, I praise. (20) Him by Whose inspiration, by Whose power, † and on Whom depending, the knower of the field ‡ directs the active principle in all creatures, and by Whose power ** is impelled the self that is the doer and enjoyer in this world,—that Hari, the destroyer of the darkness of samsâra, I praise. (21) Him, the one Supreme Self, Who created all this indescribable universe and Who fully permeates every part of that creation, being identical therewith, and thus becomes all that is manifest and unmanifest,—that Hari, the destroyer of the darkness of samsâra, I praise. (22) Him Whom, by the help of the Vedântas, the sciences treating of the self, the Purânas, the cults of Vishnu-worship and other sciences, many have realised as the Supreme Lord within their own selves and, knowing thus, have merged themselves into Him,—that Hari, the destroyer of the darkness of samsâra, I praise. (23) Him, the resplendent Lord, Who is speedily realisable even in this world by those who strive to seek him by means of faith, devotion, meditation, self-control and other expedients, but Who is hard to realise even through hundreds of lives for those who are devoid of those expedients,—that Hari, the destroyer of the darkness of samsâra, I praise. (24) Him, the indescribable glory . of Whose manifestation has been defined by the Vedic seers in the passage "All this indeed is Brahman", that is, all this, being born of Him, being in Him and dissolving in Him, is identical with Him, like the waves of the ocean,—that Hari, the destroyer of the darkness of samsâra, I praise. (25) Him Who is realised by intense devotion as the unborn and indestructible principle, the pure intelligence residing as Witness in the heart, and by meditating "I am in Him", as taught in the Gîta and in the manner laid down therein,—that Hari, the destroyer of the darkness of samsâra, I praise. (26) Him, the Infinite, Who, assuming the condition of the individual self and dwelling in nature, incessantly enjoys the objects of enjoyment through the five gateways of the senses, and Who, though one, appears as different in different bodies like the moon reflected in the waters,—that Hari, the destroyer of the darkness of samsâra, I praise. (27) Him Who is named Purusha and Who is realised, even in this world, as "He who is I is that Supreme Lord and I am verily He" by those who intelligently investigate the teachings of Vyâsa * and understand the distinction between the field and the knower of the field, †—that Hari, the destroyer of the darkness of samsâra, I praise. (28) Him, the conscious principle residing in innumerable bodies, Whose oneness realising, men speedily become Himself in this very life, and; in Whom merged, they come no more to birth in this world,—that Hari, the destroyer of the darkness of samsâra, I praise. (29) Him Who is realised as "He that is the Supreme Lord is I and I am verily He" by those who understand the unity in duality taught by the passages of the Madhu-Brâhmaṇa * and attain a supremacy that exacts veneration even at the hands of Indra,—that Hari, the destroyer of the darkness of samsâra, I praise. (30) Him Who is realised as the Supreme Lord by those who meditate on the unity of the Self, as "He that, dwelling in the mind, impels the body to action, He too that, residing in the sun, causes him to -radiate heat, I am verily He,"—that Hari, the destroyer of the darkness of samsâra, I praise. (31) Him, the ultimate reality, a spark of Whose consciousness reflected in nature * cognises the objects of cognition outside the mind, but does not cognise Him that dwells within the mind and inspires the cognition,—that Hari, the destroyer of the darkness of samsâra, I praise. (32) Him Who is realised as "I am that conscious principle in this body" by those who intelligently enquire "Who is this Shining One in the body?" and determine that this Shining One is indeed the knower, the hearer and the thinker,—that Hari, the destroyer of the darkness of samsâra, I praise. (33) Who indeed can live, if He do not reside in the body? He alone, therefore, is the Supreme Bliss and He is the incoming and outgoing life. By such reasoning does the Scripture * declare that He is,—that Hari, the destroyer of the darkness of samsâra, I praise. (34) "Am I the vital energy *? Or speech? Or the senses of hearing etc? Or the mind †? Or the intellect? ‡ Am I a particular entity or the collective whole?" Him Who, by thus meditating, is realised as "I am the conscious principle in this body",—that Hari, the destroyer of the darkness of samsâra, I praise. (35) Him Who is realised as "I am not the vital energy *, nor the body, nor the mind †, nor the intellect ‡, nor the ego §, nor the understanding **, but am verily He that is the conscious principle in this body,"—that Hari, the destroyer of the darkness of samsâra, I praise. (36) Him Whom, in the Upanishad of the Sâmaveda *, the father † explains to his son ‡ as pure existence, pure consciousness, the unborn, the real, the transcendental, the eternal, the infinite, the first cause, and by declaring "That thou art",—that Hari, the destroyer of the darkness of samsâra, I praise. (37) Him Who is realised as the ultimate reality by those who, through perfect absorption of thought *, attain to the knowledge of the conscious principle within themselves by first excluding all conditioned and unconditioned existence and then eliminating all that is perceptible as "Not this" "Not this,"—that Hari, the destroyer of the darkness of samsâra, I praise. (38) Him Who is the warp and woof of the web of this universe including the undifferentiated ether, Who is established under the designation of the Indestructible in such passages as "It is not gross, It is not atomic etc.", Who can only be understood as "There is no knower but He", but Who is not the object of cognition,—that Hari, the destroyer of the darkness of samsâra, I praise. (39) Him, the Knower, without realising Whom within one's self as "I am He", all this appears as real, but, Who being realised, all this becomes unreal,—that Hari, the destroyer of the darkness of samsâra, I praise. (40) Him Who is realised as the consciousness that ultimately remains when the self that is not free from impurity is burnt in the fire of knowledge. kindled by eightfold Yôga *, like gold alloyed with iron in the furnace,—that Hari, the destroyer of the darkness of samsâra, I praise. (41) Him Who is the resplendent light of consciousness, the first cause, the praiseworthy, Who shines like lightning within the heart amidst the spheres of the sun, moon and fire, * in Whom the sages, worshipping Him with devotion as the ultimate reality within their own selves, merge themselves even in this life,—that Hari, the destroyer of the darkness of samsâra, I praise. (42) May He, the all-pervading (Vishnu), protect this devotee who is an individual self † existing in Himself, considering "This devotee praises Me Who am the essence of all organs with constant devotion and single-mindedness and withdrawing himself within his own self"—that Hari, the destroyer of the darkness of samsâra, I praise. (43) He who recites or hears this. hymn of the venerable teacher, valuable to devotees and resembling the sun in dispelling the darkness of the fear of samsâra, attains the state of the All-pervading (Vishnu) and; becoming a seer, realises both knowledge and the object of knowledge * within himself. (44) Thus ends the hymn to Hari. _________ Footnotes 1:* Phenomenal existence; the succession of births and deaths. 2:* Sattva, Rajas and Tamas. 10:* Lit: Sees. 10:† Reflecting external colours. 11:* Son of Varuṇa. 12:* The five kosas, namely, annamaya, prâṇamaya, manomaya, vijṇânamaya and ànandamaya. 12:† Mâyâ-ṣakti, the power of illusion. 12:‡ Kshetrajṇa, the individual conscious self. 12:** Chit-ṣakti, the power of intelligence. 16:* The Brahma-Sûtras of Vyâsa. 16:† Kshetra, the field or the body, and Kshetrajṇa, the knower of the field or the individual self. 17:* Bṛih. Up., II. 5. 18:* I.e., the individual self. 19:* The Taittirîya-Upanishad. 20:* Prâṇa. 20:† Manas. 20:‡ Buddhi. 20:§ Ahankâra. 20:** Dhî. 21:* Chhândogya-Upanishad. 21:† Uddâlaka. 21:‡ Svetaketu. 22:* Samâdhi. 23:* Yama, Niyama, Âsana, Praṇâyâma, Pratyâhâra, Dhâraṇâ, Dhyâna and Samâdhi. 24:* This is a technicality of the higher Yoga. 24:† Purusha. 25:* The Supreme Being The Ten-versed Hymn. I am neither earth, nor water, nor fire, nor air, nor ether, nor sensory organ, nor the conglomeration of all these; for, all these are transient. I am He that alone remains in deep sleep, the secondless, uncontradictable * attributeless Bliss (Ṣiva). (1) I am neither castes, nor the rules of caste, society and custom, nor for me are concentration, meditation, Yoga and other practices; for, all this illusion of "I" and "mine" is-rooted in the not-self and is therefore dispellable by the knowledge of the self. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (2) I am neither mother, nor father, nor the gods, nor the worlds, nor the Vedas, nor sacrifices, nor any holy place; for, in deep sleep I am [identical with Brahman which however is] not absolute non-existence. I am therefore the secondless, uncontradictable attributeless Bliss (Ṣiva). (3) Neither the Sânkhya doctrine, nor the Ṣaiva, nor the Pâncharâtra, not the Jaina, nor the Mîmâmsaka, nor any other, holds good. For, by special realisation it is revealed that my nature is absolutely pure. I am therefore the secondless, uncontradictable. attributeless Bliss (Ṣiva). (4) I am neither above, nor below, nor inside, nor outside, nor middle, nor across, nor before, nor behind; for I am indivisible and one by nature and am all-pervading like space. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (5) I am neither white, nor black, nor red, nor yellow, nor bent, nor stout, nor short, nor tall, nor even formless; for, I am of the nature of self-resplendent consciousness. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (6) There is neither teacher, nor science, nor pupil, nor teaching, nor you (the hearer), nor I (the speaker), nor this empirical universe; for, I am the consciousness of the reality, which does not admit of differentiation. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (7) For me there is neither waking nor dream nor deep sleep, nor am I the self conditioned by any of these three states (viṣva, taijasa or prâjṇa); for, all these are of the nature of nescience, but I am the fourth beyond these three. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (8) All this universe, being other than the Self, is unreal; for, the Self alone is all-inclusive, constitutes the ultimate goal and is self-established and self-dependent. I am therefore the secondless, uncontradictable, attributeless Bliss (Ṣiva). (9) It cannot even be said that It is One. How then can there be a second, other than That? There is neither absoluteness nor non-absoluteness, neither non-entity nor entity; for It is absolutely non-dual in Its nature. How then can I describe That which is established by all the Vedântas! Thus ends the ten-versed hymn. ______ Footnotes 26:* Lit. the ultimate remnant. Hymn to Dakshinamurti. Who, by virtue of the illusion residing in the self, sees, as in a dream, the universe as existing outside Himself although (more truly) it exists within Himself like the reflection of a city in a mirror, but Who, at the time of the awakening, sees naught but His own secondless self,—to that Teacher incarnate, the Lord facing the south, be this bow. (1) Who, like a magician or like a yogi, manifests, by His own will, this universe which at the beginning was undifferentiated like the sprout latent in the seed but which subsequently became differentiated under the various conditions of space and time induced by illusion,—to that Teacher incarnate, * the Lord facing the south, be this bow. (2) Whose light alone that is the reality shines in things that resemble non-entities *; Who directly awakens His devotees by means of the Vedic sentence "That thou art"; and Who being realised, there is no more coming hack in this ocean of Samsâra,—to that Teacher incarnate, the Lord facing the south, be this bow. (3) Whose consciousness flows out through the eye and other senses like the light of a big lamp placed inside a jar with many holes, and (thus) this whole universe shines solely because He shines, namely, by the consciousness "I know,"—to that Teacher incarnate, the Lord facing the south, be this bow. (4) Deluded persons who talk much, but who are as ignorant as women and children, the blind and the stupid, understand, as the "I," the body, or the breath, or the senses, or the ever-newly-springing knowledge *, or non-entity. [paragraph continues] To Him who dispels this great ignorance induced by the expansive power of illusion *,—to that Teacher incarnate, the Lord facing the south, be this bow. (5) Who is the inner self which, under the veil of illusion, like the sun or the moon eclipsed, merely exists † in deep sleep owing to the withdrawal of the senses, but which when He wakes, is recognised by Him as "I have slept",—to that Teacher incarnate, the Lord facing the south, be this bow. (6) Who reveals to His devotees, by means of the blessed symbol, * His own self which, for ever, shines within as the "I" unchanging through all the changing states of childhood, youth and old age, waking, dream and sleep, etc.,—to that Teacher incarnate, the Lord facing the south, be this bow. (7) Who is the supreme self that, dreaming or waking, under the sway of illusion, sees the universe under various distinctions such as that of cause and effect, owner and owned, pupil and teacher, father and son,—to that Teacher incarnate, the Lord facing the south, be this bow. (8) Whose eightfold form alone, namely, earth, water, fire, air; ether, sun, moon and soul, manifests itself as this sentient and non-sentient universe; than Whom, supreme and infinite, naught else is perceived by the seekers of reality,—to that Teacher incarnate, the Lord facing the south, be this bow. (9) Since, in this hymn, the identity of the self with the universe has been made clear, by listening to it, by understanding its meaning, by meditating on it, and by teaching it to others, one will acquire the supreme faculty of identity with the universe, together with the overlordship of nature and the eightfold divine faculty. * (10) Thus ends the hymn to Dakshinamurti. ____ Footnotes 33:* Because they have no reality of their own. The self is the only reality and all else is illusory. 34:* The reference is to a certain school of Buddhists. 35:* Maya. 35:† Since knowledge is latent in sleep. 36:* The jnána-mudrá, in which the thumb and the fore-finger are formed into a ring. 38:* . Direct Realisation. I bow to that Ṣrî Hari (Vishṇu), the infinite bliss, the Teacher, the Supreme Lord, all-pervading, the prime-cause of all the worlds. (1) Direct realisation is herein expounded as a means to liberation. It should be studied, again and again, with great effort, only by the wise. (2) By following the duties of one's own caste and order, by asceticism and by the propitiation of Hari, men will gain the four-fold requisite of freedom from desires, etc. (3) Spotless freedom from desires means such a dissatisfaction in respect of all objects from Brahman down to the inanimate as is felt in respect of the excrement of a crow. (4) Discrimination of the real means the determination that the nature of the self is eternal while, all that is perceptible is otherwise (5) The constant eradication of mental impressions is called control of mind. The restraint of external activities is called control of body. (6) Extreme abstention is the turning away from the objects of enjoyment. The endurance of all kinds of pain is called resignation, which is beneficial. (7) Devoted belief in the sayings of the Veda and of the teacher is called faith. The concentration of the mind on the reality that is the ultimate goal is called balance. (8) Desire for liberation is the name given to the intense thought "How and when, O Lord, shall liberation from the bonds of samsâra come to me?" (9) Whosoever desires his own welfare should, after acquiring the above-mentioned qualifications, commence the enquiry with a view to the attainment of knowledge. (10) Knowledge cannot spring up by any other means than enquiry, just as the perception of things is impossible without light. (11) "Who am I? How was this (universe) born? Who is its maker? What is its material cause?" This is the kind of enquiry referred to above. (12) "I am not the body which is a mere conglomeration of the elements, nor am I the group of the senses, but am something different from all these." This is the kind of enquiry referred to above. (13) "All this (universe) has its origin in ignorance and is dissolved by knowledge. Desire, in its various aspects, is the mainspring of all action." This is the kind of enquiry referred to above. (14) "The prime cause of both these (viz., ignorance and desire) is the one, subtle and immutable Reality *, even as the clay is the prime cause of the earthen vessel etc." This is the kind of enquiry referred to above. (15) "I too am the one, subtle, and immutable Reality, the knower, the witness. I am That, without doubt." This is the kind of enquiry referred to above. (16) The self is without parts and without a second; but the body is comprised of many parts. And yet they identify the two. Can any ignorance be worse than this? (17) The self is the ruler and subjective; the body is the ruled and objective. And yet they identify the two. Can any ignorance be worse than this? (18) The self is of the nature of knowledge and pure; the body consists of flesh and is impure. And yet they identify the two. Can any ignorance be worse than this? (19) The self is that which illuminates and is absolutely pure; the body is inert. * And yet they identify the two. Can any ignorance be worse than this? (20) The self is eternal and real by nature; the body is transient and unreal. And yet they identify the two. Can any ignorance be worse than this? (21) The resplendence of the self consists in its making all things cognisable. Its shining is not like that of fire etc., for, there is darkness at night (in spite of their presence in one place). (22) He who thinks "I am the body" remains, alas! in ignorance, as also he who thinks "this body is mine", as if he were always looking at an earthen vessel belonging to him. (23) "I am indeed Brahman, without difference, without change, and of the nature of reality, knowledge and bliss. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (24) "I am without change, without form, without blemish and without decay. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (25) "I am without disease, without appearances, without alternatives, and all-pervading. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (26) "I am without attribute, without action, eternal, eternally free, and imperishable. I am not, therefore, the body which is unreal." This is what the wise call knowledge. (27) "I am stainless, without motion, without end, pure, and devoid of old age and death. I am not, therefore, the body which is unreal." This is what the wise call knowledge (28) Why, fool, dost thou imagine to be an absolute void the self which is different from the body but which resides even in your body as the informing spirit * auspicious, real, accepted by all? (29) Fool, learn from the Veda and by reasoning the nature of thy own self which is the informing spirit beyond the body, absolutely real by nature and utterly incomprehensible by men like you. (30) That which is denoted by the word "I" for ever remains sole and transcendental. That which is gross, on the other hand, undergoes multiplicity. How then can the body be the self? (31) The "I" is assuredly the perceiver and the body the perceived, as is evident from the expression "this body is mine". How then can the body be the self? It is a matter of direct experience that the "I" is devoid of change, whereas the body is undergoing incessant change. How then can the body be the self? (33) The wise have ascertained the exact nature of the self from the Vedic passage "Than whom there is naught higher, etc." * How then can the body be the self? (34) It is further declared by the Veda in the Purusha-sûkta that all this universe is verily the self. How then can the body be the self? (35) Further, it is declared in the Brihadârnyaka-upanishad that the self is incontaminable. How then can the body, contaminated by numberless impurities, be the self? (36) In that same upanishad it is declared that the self is indeed self-resplendent. How then can the body, inert and requiring to be illuminated by another, be the self? (37) Even the ritual portion of the Veda declares that the self, distinct from the body and eternal, enjoys the fruits of ritual after the demise of the body. (38) Even the subtle body *, composed of many parts, Unstable, objective, mutable, finite, and unreal,—how can it be the self? (39) The self is thus distinct from both the gross and the subtle bodies. It is the informing Spirit, the Supreme Lord, the soul of all, identical with all, beyond all, the "I", the immutable. (40) (Says the opponent.) By the above distinction between the self and the body, it only follows that the manifested world is real, as declared by the science of logic. † Your aim therefore fails. (41) (This is the answer.) By the above distinction between the self and the body, the identification of the body with the self has alone been refuted. The unreality of the body as a separate entity will now be clearly explained. (42) Since Consciousness is one by nature, no distinction is admissible under any circumstances. Even the condition of the individual soul must be understood to be unreal, like the apprehension of a serpent in a rope. (43) As the rope, in consequence of one's ignorance of it, appears in an instant as a serpent, so does consciousness, which is ever pure, manifest itself as the universe. (44) There can be no other material cause of the universe than Brahman. All this universe, therefore, is only Brahman and naught else. (45) The distinction of the pervader and the pervaded is unreal by reason of the declaration "The Self is all." If the highest truth is thus understood, how can there be room for difference? (46) Indeed, multiplicity is directly contradicted by the Veda. * How can there be any manifestation different from the one (secondless) cause. (47) The Veda has also pointed out the evil consequence, namely, that the man who, duped by illusion, perceives multiplicity in this world, passes on from death to death. * (48) All creatures are born of Brahman, the Supreme Self. One should therefore understand. that all these are Brahman itself. (49) The Veda has declared that Brahman alone assumes all names, all forms and all activities. (50) Whatever is made of gold retains for ever the nature of gold. So, too, all that is born of Brahman is of the nature of Brahman. (51) The Veda has declared that the ignorant man who rests content with making the slightest distinction between the individual soul and the Supreme Self is exposed to danger. (52) Where there is duality by virtue of ignorance one sees all things as distinct from the self. When everything is seen as the self, then there is not even an atom other than the self. (53) For him who has realised that all beings are the self, there is neither delusion nor misery, since there is no second. (54) It has been established in a. passage of the Brihadaranyaka that this self is Brahman itself which is everything. (55) This world, although it is the object of experience and of phenomenal treatment, is yet unreal like a dream, because it is followed by contradiction. * (56) A dream becomes unreal in the waking state; nor does the waking state exist in dream. Both dream and waking are absent in sleep, and sleep too is absent in dream and in waking. (57) Thus all the three states are unreal, being produced by the three qualities. * The Eternal is the witness of these three states, beyond the three qualities, the One that is pure consciousness. (58) Just as one sees not the separate existence of the pot when he knows that it is clay, or the illusive existence of silver when he knows that it is mother-of-pearl, so too does one see not the condition of the individual soul when he knows Brahman. (59) Just as a pot is only a name of clay, an ear-ring of gold, or the (illusive) silver of mother-of-pearl, so too is the individual foul a name of the supreme. (60) Like the blueness in the sky, like the mirage in the desert and like the illusive appearance of a person in a post, so is the universe in Brahman. (61) Like a ghost in vacant space, like a city of the celestials * and like two moons in the sky, so is the existence of the world in Brahman. (62) Just as it is water alone that appears as waves and tides, and copper alone as vessels, so does the self alone appear as many universes. (63) As the clay alone appears under the name of pot, as the threads appear under the name of cloth, so does Brahman appear under the name of the world. It (Brahman) should, therefore, be realised by the elimination of name. (64) All phenomenal life is possible for men only by virtue of Brahman, just as the pot is possible only by virtue of clay. But men do not understand it thus, owing to ignorance. (65) Just as the relation of effect and cause always subsists between the pot and clay, so does the same relation subsist between the world and Brahman. This is known both from the Vedas and by reasoning. (66) Just as, when the pot is being seen, it is the clay that is seen ipso facto, so too when the world is being seen, it is only the self-resplendent Brahman that is seen. (67) The self always shines as unconditioned for the wise and always as conditioned for the ignorant, just as the rope appears in two ways. * (68) Just as the pot consists of clay, so does even the body consist of the self. This distinction between the self and the not-self is therefore unnecessary for the wise. (69) As a rope is perceived as a serpent, or the mother-of-pearl as silver, so too is the self understood as the body by the utterly ignorant. (70) As clay is perceived as a pot, as threads are perceived as a cloth, so too is the self understood as the body by the utterly ignorant. (71) As gold is perceived as an ear-ring or water as a wave, so too is the self understood as the body by the utterly ignorant. (72) As a post is perceived as a thief or the mirage as water, so too is the self understood as the body by the utterly ignorant. (73) As pieces of wood are perceived as a house or as steel is perceived as a sword, so too is the self understood as the body by the utterly ignorant. (74) Just as trees are seen by one as topsy-turvy by reflection in water, so does one perceive the self as the body by virtue of ignorance. (75) For the person who is going in a boat, everything appears to be in motion, so does one perceive the self as the body by virtue of ignorance. (76) Just as some one with a faulty vision sees a white thing as yellow, so does one perceive the self as the body by virtue of ignorance. (77) Just as, when the eyes are dizzy, everything appears as wandering, so does one perceive the self as the body by virtue of ignorance. (78) Just as a firebrand, by being revolved, appears to be circular like the sun, so does one perceive the self as the body by virtue of ignorance. (79) All things, however big in size, appear very small at a great distance. So does one perceive the self as the body by virtue of ignorance. (80) All things, however small in size, appear big under a magnifying glass. So does one perceive the self as the body by virtue of ignorance. (81) A glassy surface appears as water, and a watery surface as glass. So does one perceive the self as the body by virtue of ignorance. (82) Just as one mistakes charcoal for a gem or a gem for charcoal, so does one perceive the self as the body by virtue of ignorance. (83) When the clouds are moving, the moon appears to move. So does one perceive the self as the body by virtue of ignorance. (84) Just as the directions seem to be changed for one who is in a swoon, so does one perceive the self as the body by virtue of ignorance. (85) Just as the moon appears to some one as moving in the waters, so does one perceive the self as the body by virtue of ignorance. (86) Thus is the self mistaken for the body owing to ignorance. But when the self is realised, this mistake disappears in Brahman. (87) The whole world, sentient and non-sentient, is realised to be only the self. How then can the various things and the various bodies be the self, since they are unreal? (88) O thou that art most intelligent! Spend all thy time in realising the self. Exhausting all the ripe fruits of thy past deeds, thou needest not feel any anxiety. (89) We shall now refute the statement in the books that, even when the self has been realised, such fruits of past actions as are ripe for experience * cannot be avoided. (90) When the knowledge of the reality has sprung up, there can be no fruits of past actions to be experienced, owing to the unreality of the body, etc., in the same way as there can he no dream after waking. (91) Action done in past lives is called prârabdha. But that has no existence at all at any time, since past life is itself unreal. (92) Just as the dream-body is a mere illusion, so is this (physical) body also. How can an illusory thing have life, and how, if there is no life, can there be that (past action)? (93) As clay is the efficient cause of the pot, so is ignorance declared by the Vedanta to be the efficient cause of the universe. When that ignorance itself is destroyed, where then is this universe? (94) Just as, by delusion, one ignores the rope and perceives the serpent, so does he of deluded intellect perceive the universe without realising the truth. (95) When the form of the rope is understood, the appearance of a serpent disappears. So too when the ultimate reality is realised, the universe vanishes. (96) And as the body too is part of the universe, how can any past action subsist? But the [paragraph continues] Vedas speak of past action in order to help-the understanding of the ignorant. (97) In the passage "his actions are destroyed when the supreme is realised", the Veda expressly speaks of actions in the plural, in order to signify the destruction of prârabdha. * (98) There is a twofold fault † in the obstinate insistence on prârabdha by the ignorant. There is also the forsaking of the Vedanta doctrine, since the Veda declares the possibility of knowledge. (99) For the gaining of the liberation aforesaid, I shall now explain fifteen steps, by the help of all of which one should at all times practice meditation. (100) Without constant practice the self that is pure existence and knowledge cannot be realised. Therefore one who desires knowledge and seeks liberation should meditate on Brahman for a long time. (101) The control of the senses (yama), the control of the intellect (niyama), the avoidance of unreality (tyâga), spiritual silence (manna), place (desa), time (kâla), posture (âsana), the subdual of the root-cause (mulabandha), the equipoise of the body (deha-sâmya), the firmness of vision (drik-sthiti), (102) The control of life-forces (prânâyâma), the withdrawal of consciousness (pratyâhâra), the holding of consciousness, (dhâranâ), self-contemplation (dhyâna), and absorption (samâdhi),—these, in order, are said to be the steps. (103) The control of all the senses by means of the knowledge "all is Brahman" is called yama and should be practised again and again. (104) The incessant flow of thought towards all that relates to the self and the submergence of all that relates to the not-self is called niyama. It imparts supreme bliss and is assiduously practised by the wise. (105) Tyâga is the elimination of the phenomenon of the Universe by realising the self that is Brahman. Tyâga is venerated even by the great, because it is of the nature of instant liberation. (106) The wise man should always see himself as that mauna * from which word and thought, not reaching it, turn away, but which is attainable by yogis. (107) Who can speak of that from which all words turn away? If the universe is to be spoken of, even that is devoid of words. † (108) The above may also be termed mauna and is known as sahaja, among the enlightened. The mauna relating to speech * has been ordained by the teachers of Brahman for the ignorant. (109) That in which no individual existence is possible at the beginning or end or in the middle, that by which this universe is at all times pervaded,—that is known as the solitary place (desa). (110) The secondless (Brahman) that is infinite bliss is known as kâla, because by it are manifested, in the twinkling of an eye, all creatures from the creator downwards. (111) That [condition] in which Brahman is incessantly contemplated with unmixed bliss is known as âsana, and not others * which destroy bliss. (112) The siddha-âsana † is the Immutable which is the beginning of all beings and the reality behind the universe, that in which the perfected ever repose. (113) That which is the root of all existence and which has the control of the mind for its root is the mula-bandha † which should be adopted at all times, being fit for the greatest of yogis. (114) Absorption in the all-pervading Brahman is known as the equipoise of the limbs. Without such (absorption) there is no equipoise. Mere stiffness of body is like that of a withered tree. (115) Converting one's vision into one of knowledge, one should realise the whole world to be Brahman itself. This is the most advantageous vision (drishti) and not that which is directed to the tip of the nose. (116) Or, the vision should be solely directed to that wherein ceases the distinction of seer, sight and object. It need not be directed to the tip of the nose. (117) Prânâyâma is the control of all life-forces by realising naught but Brahman in all things such as the mind, etc. (118) The negation of the universe is the outgoing breath. The thought "I am Brahman itself" is called the incoming breath. (119) The permanence of that; thought thereafter is the restrained breath. This is the prânâyâma for the wise, while the pressing of the nose is only for the unknowing, (120) The merging of consciousness in Brahman by realising the self in all objects is known as pratyâhâra and should be practiced by all seekers after liberation. (121) Dhâranâ, in its highest sense, is the holding of consciousness by realising Brahman wheresoever the consciousness reaches. (122) The condition wherein there is only the uncontradictable thought "I am Brahman itself" and there is no external hold, is denoted by the term dhyâna and is productive of the highest bliss. (123) Samâdhi, whose other name is knowledge, is the forgetfulness of all mental activity by first making thought changeless and then identifying the consciousness with Brahman. (124 One should earnestly practice this unconventional bliss until it will obediently spring up of its own accord in an instant at the will of the individual. (125) Then does one, independent of all means, become a perfected being and the greatest of yogis. But its real nature cannot be reached by one's word or thought. (126) While samâdhi is being practised, many impediments will perforce assail one: break of continuity, idleness, desire for worldly pleasure, (127) Sleep, confusion, temptation, infatuation, and a sense of blankness. These and many other obstacles should be got over, step by step, by the seeker after Brahman. (128) By the thought of an object, the consciousness becomes objective; by the thought of blankness, the consciousness becomes blank; and by the thought of fullness (Brahman). it becomes full (Brahman). One should therefore practice fullness. (129) Those that give up this highest and purest Brahmic consciousness live in vain and, though human, are like unto beasts. (130) They that have realised this consciousness and, having realised it, develop it more and more, are the best of men, fortunate, and venerable in all the three worlds. (131) They, in whom this consciousness grows and also fructifies, attain identity with the eternal Brahman, and not those others who merely fight about words. (132) These, that are clever in their talk of Brahman, but are devoid of this consciousness and are swayed by strong passions, are, indeed, the most ignorant among men, and they again and again pass through births and deaths. (133) The former (on the other hand) do not remain for even half a second without the Brahmic consciousness, in the same way as Brahman * and others, Sanaka and others, Suka and others. (134) The nature of the cause passes into the effect, but not the nature of the effect into the cause. One should, therefore, by diligent investigation, attain the nature of the cause by eliminating the effect. (135) Then will shine the absolutely real (self) that is beyond the scope of words. This should be understood again and again by the illustration of the earthen vessel. * (136) In this manner do the understanding (vritti) of Brahman and, thereafter, the Brahmic consciousness, (vṛitti jnâna) spring up in the pure-minded. (137) One should first see the cause as distinct from the effect, and should then, at all times, realise the cause as inherent in the effect itself. (138) One should see the cause in the effect, and should then eliminate the effect. The cause, as such, will vanish (of its own accord). What then remains, that the sage becomes. (139) For, one soon becomes that which he contemplates with extreme assiduity and absolute certainty. This should be understood by the illustration of the wasp and the worm. * (140) The wise man, at all times, should attentively meditate upon his own self which, though unseen, is yet the only reality, and, though manifest as the external universe, is yet of the nature of subjective consciousness. (141) Having turned the visible into the invisible, one should realise everything to be Brahman itself. The wise man should then dwell in eternal bliss with his mind full of the essence of pure consciousness. (142) This is known as the râja-yoga, consisting of the steps mentioned above. With this should be combined the hatha-yoga for those whose passions have only been partially eradicated. (143) To those however whose minds are fully ripe, the above yoga is by itself productive of perfection. It is easily and speedily attainable by all who have faith in the teacher and in the Lord. (144) Thus ends Direct Realisation. _____ Footnotes 43:* Brahman. 45:* That which is illuminated. 47:* Purusha. 49:* "Than whom there is naught else that is higher, naught that is smaller or bigger. It stands in space unmoving, like a tree. By That, which is the Self, all this universe is filled." 51:* Linga-sarîra. 51:† Tarka-sâstra. 53:* . i.e., there is naught of multiplicity in this world. 54:* I.e. Is born again and again; does not become free. 56:* When Brahmad is realised. 57:* Sattva, rajas and tamas. 58:* An accidental formation of the clouds resembling a city. 60:* As a rope to the clear vision or as a serpent to the mistaken vision. 66:* Prârabdha. 69:* There are three kinds of actions:—(1) prârabdha, so much of past actions as has given rise to the present birth, (2) sanchita, the balance of past actions that will give rise to future births and (3) kriyamâna. acts being done in the present life. If by knowledge (2) and (3) were alone to be destroyed and not (1) also, the dual number would have been used and not the plural. 69:† The impossibility of liberation and the futility of knowledge. 72:* Used here in the sense of Brahman. 72:† Since it is neither real nor non-existent. hence anirvachanîya. 73:* Literal silence. 74:* Postures and other conditions.] 74:† The name or a particular posture in yoga. 80:* The four-faced Creator. 81:* The earthen vessel and the clay are illustrations of effect and cause respectively. One can only see the clay in the vessel, by eliminating the name and form of the vessel. 82:* It is the popular belief that the worm in the wasp's nest develops into a wasp by its constant expectation of the wasp's return. The Century of Verses. There is no known comparison in all the three worlds for the venerable teacher that bestows knowledge. If the philosopher's stone be assumed as such, it only turns iron into gold, but, alas! cannot convert it into philosopher's stone. The venerable teacher, on the other hand, creates equality with himself in the disciple that takes refuge in his feet. He is therefore peerless, nay, even transcendental. (1) Just as, by virtue of the fragrance diffused by a sandal tree, other trees around it are also full of fragrance at all times and afford shelter from heat to diverse beings, so do they that have derived wisdom from the teacher, with hearts full of mercy, emancipate, by their teachings, all those who are fortunate enough to stand in their presence, from the three kinds of misery * and the three kinds of sin. † (2) At the outset is enunciated the perception of the self and of the not-self by means, respectively, of true knowledge and illusion. Thus does scripture speak of the knowledge of Brahman as two-fold, namely, by means of experience relating to oneself (svânubhûti) and by conclusive certainty (upapatti). The former arises in correlation to bodily limitation, while the latter arises out of universality; at first springs up the experience "I am Brahman", and then "All this is Brahman." (3) The nature of the self is consciousness. knowledge and bliss. It can be known by direct realisation. It. is the inspiring soul in all bodies, (senses), etc. And yet, the utterly ignorant person mistakes the transient body for the soul, although he knows again and again that the body, whether his own or another's, is externally composed of bones, tendon, marrow, flesh, blood, nerves, skin and fat, and internally full of ordure, urine and phlegm. (4) All these beings spend the whole of their valuable life-time on earth as followers of the philosophy of the flesh, imagining: "The body, wife, sons, friends, servants, horses, cattle,—these are the sources of my happiness." They fail to understand that inner, immortal Lord of Life, by whom they live, by whom they are rendered fit for the duties of life and by whom they are endowed with prosperity. (5) Just as a sagacious insect (e, g., the silkworm) builds, by its own efforts, a cocoon around itself and, jointly therewith, moves about throughout its life in the discharge of its activities, so does the individual soul, by means of the fruits of various actions, build up a physical body and, remaining therein, move about along with it, day by day, on earth. (6) Does a person who assumes the mask of a tiger for his livelihood and frightens the young ones, injure any man, beast or other living being, under the impression that he is a tiger? Or, does the actor, playing a woman s part, pant for a husband, imagining himself to be a woman? So is the self conditioned by the body, but, being different from the body and from experience, is only the witness. (7) Just as a mother, in order to pacify her child that has been weeping for a very long time, places before it a grape, a date, a mango, or a good plantain fruit, so well has the upanishad, by various teaching expedients, enlightened the utterly ignorant mind that wanders restlessly in consequence of the faculty of delusion acquired in numerous lives. (8) That self, by reason of which being dear, all things like the body, wife, children and wealth, are dear, must itself be dearer than those things. Those things, on the other hand, are sources of misery. How, then, can they be dearer (than the self)? For the sake of saving one's own life, one gives up even his wife and others, and, for the good of one's own. self, one gives up even one's own body. The wise should therefore cherish the self as the most beloved and not anything else. (9) As long as one derives pleasure from an object, so long is it beloved; and as long as it gives rise. to pain, so long is it disliked. Neither pleasantness nor unpleasantness resides at all times in the same object. Sometimes what is unpleasant might become pleasant, and what is very pleasant might become unpleasant. [paragraph continues] The reality known as the self is, therefore; the most beloved at all times. (10) What is preferable in the world and what is pleasant are each said to be of two kinds, namely, that which is actuated by desire and that which is absolute. That which is actuated by desire is the sole source of sorrow and becomes insipid in an instant; it is sought after by the ignorant. Brahman alone is the absolute, being the repository of unsurpassed bliss; therein do they that know the truth take refuge. This is declared in the six divisions (vallî) of the Kathopanishad. (11) Feeling, while going about, that he is a wave of the ocean of the self: while sitting, that he is a bead strung on the thread of universal consciousness: while perceiving objects of sense, that he is realising himself by perceiving the self: and, while sleeping, that he is drowned in the ocean of bliss;—he who, inwardly constant, spends his whole life thus, is, among all men, the real seeker of liberation. (12) All this world, consisting of name and form, is only the particular manifestation (vyaskti) of the universal -Substance (virâj); it moves and knows all objects by virtue of the primal life (mukhya-prâna) that inspires it. This self, like the sun, is neither the doer nor the enjoyer.—Thus, directly realising, does he that is full of knowledge and realisation live his life, through incessant contemplation of the supreme self. (13) Non-attachment (vairâgya) is declared to be of two kinds, namely, that which springs from disgust (nirveda) and that which is inspired by knowledge. The former arises from the observation that desires, such as for home or friends or sons or wealth, generally end in sorrow; while the latter is the rejection of the above-mentioned things, by virtue of the wisdom imparted, as if they were vomitted matter. Renunciation too is of two kinds for those of subdued mind, namely, that of the body and that of the home. (14) Every one in all the three worlds strives for happiness and not at all fur misery. The two sources of misery are the sense of I-ness in the body and the sense of mine-ness, arising therefrom, in the objects of one's own consciousness; for, even the learned man undergoes suffering from disease or assault by mistaking the transient body for the self, and experiences extreme sorrow at the loss of wife, son or wealth, but not at the loss of an enemy. * (15) Although dwelling in the house as the head of the family, he who is devoid of the feeling of mine-ness remains therein like a guest longing to reach his destination, * and feels not, with fervour, the happiness or the misery residing in the body. What must happen, whether it be the body or anything else, will surely happen, and what must be lost, will surely be lost, like the gathering of clouds. He who knows this truth remains at ease. (16) He who, by strength of will, escapes from his own home like a snake out of its slough, might occasionally attend to the sustenance of his body like a traveller resorting to the shade of a wayside tree, but should only beg of trees so much food, in the shape of fruits fallen of their own accord, as would be enough to appease his hunger. He should also go forth from his body in order to enter the garden of his own self that is full of bliss. (17) There first arises, in the mind, desire. It then directs the mind to various objects. The mind then grasps those objects through the medium of the senses. When an object is not attained, there springs up anger. When an object is attained, there arises greed in the shape of eagerness to preserve that object. These three are the cause of every one's ruin. The .wise should therefore shun them by constant meditation upon the self. (18) That is a gift which is made by men as a dedication to Brahman; patience is the absence of anger; faith is the belief in the existence of the self; and the reality is Brahman (sat). The four opposites of these are known as the barriers (setu), and tend to the bondage of every being. One should therefore overcome these barriers by means of the four gifts, etc., aforesaid, and should thereby attain happiness, immortality, heavenward progress, and the realisation of the light. (19) Food that is dedicated to the Lord and to guests tends to immortality; otherwise, the food is useless. So, too, food that is cooked for one's own sake is said to be one's death. He, too, among men, who eats by himself becomes wholly sinful in this world. And he, too, who eats daily without the prescribed consecration of the food to the fire of life, remains a mortal. (20) He alone, in the world, is the giver who offers food to the famished mendicant that comes to his house. To such an one there is plenty of food for sacrifice, and he becomes one that has no enemy. He, on the other hand, who does not offer food even to the friend that has constantly served him with attachment for the sake of food, is not a friend. From such a miser one should be anxious to turn away, as it were, out of disregard. (21) The manifestation and the dissolution of the universe have, for their respective cause, the ignorance or the knowledge of the self, and are applicable to all beings from the creator (hiranya-garbha) downwards,—so do the Vedas declare. When the self is realised, the universe is sacrificed * into Brahman, and, when the self is not realised, this Brahman is again sacrificed * into the universe, in the same way as the (illusory) silver disappears into the mother-of-pearl and the real substance (the mother-of-pearl) into the (illusory) silver owing Ito the non-recognition of each of them in turn. (22) Then was not non-entity, that being absolutely non-existent like the sky-flower; nor was then any entity that could divide. But something then was, different from these two. Then was not the universe as it (now) exists in its phenomenal condition; and yet it already existed differently, as the (illusory) silver already exists in the mother-of-pearl. Nor was then the primordial (cosmic) substance (virât) sprung from ether. For, what is there, like unto the water produced by magic, that can veil the unconditioned self? * (23) If there was no bondage in the shape of origin and dissolution, neither was there liberation; just as there is neither night nor day in the sun, for, it is only a limitation of vision. The One, motionless and unconditioned, then became, by its own power of illusion (mâyâ), that which is known as the maker (kartri) *. And there was naught else than that. That alone, veiled by the unborn †, became the individual soul. (24) In the beginning was darkness, * as an entity. Thus veiled by darkness, naught could then be seen, like the water that is contained-in milk. The birth of this universe, consisting of name and form, was by virtue of the will of the Creator desiring to create,—this will being induced by the actions (karma-bhih) of a continuous (anugata) universe constantly inspired by minds that are also continuous in a germinal form. (25) This (goddess of) illusion (mâyâ) has four crests †. She is always fresh and therefore ever young. She is skilful, because she is an expert in accomplishing even the impossible. She is sweet-mouthed ‡ at the outset. Thus, too, she veils the knowledge derivable from the upanishads. In her dwell, like two birds, the supreme self and the individual soul, for, they alone make all things manifest. (26) Of these two, the former remains unattached, while the latter, on the other hand, falling into the ocean of ignorance and forgetting the real nature of the self, perceived the apparition of these various worlds. But no sooner has he turned his consciousness within himself than the unborn (mâyâ), abandons him and he abandons her. There is, thus, One only. But the wise, somehow, render that One variously by their teachings. * (27) The inner self neither comes in at the time of birth nor goes away at the time of death; for, it is infinite. But it is the mind with the subtle body that enters thus and goes forth afterwards. The mind does not reproduce in itself the leanness or the stoutness of the gross body. But it departs, taking with it the two sets * of tendencies (samskâra) and the measures of light (tejo-mâtrâh) †, and returns again to this world along with these very appendages. (28) There was, of old, a venerable Brâhmaṇa, named Subandhu, who was the priest of (king) Sanâti; he having died by the deceitful incantations of some Brâhmaṇas, his mind went to (the abode of the god of) death, and his brother brought it back by means of Vedic hymns,—so says the Veda. It follows from this that the mind alone, as related to the self, goes forth and not the inner self in any case. (29) The one motionless self moves with the wandering mind, remains in it, and is also both before and behind it. But although it is thus present throughout, the eye and other senses know it not. Water, for instance, moves about with the rolling waves raised by the wind, is in them and before them and behind them; and when the waves are still, it is as it ever is. (30) The inner self was, at first, by itself. Then it seeks objects of enjoyment one after another: "Let me have wife and children and wealth to support them." For their sake the man works with very many difficulties even at the risk of his life and does not deem anything-else to be higher or greater than them. Even if any one of them is not gained, he feels himself to be incomplete and is as inactive as if he were dead; so, too, even if any one of them is lost, he feels he has entirely missed his purpose. (31) The cloud that hides the huge sun leas not existed (ever) before nor will exist (ever) thereafter, but is visible only during that interval. And it obstructs the vision of the spectator and not the solar orb; for, if it were not so, how can the group of clouds be visible without the sun? In this manner does the universe (visva) * veil the understanding and not the supreme (self) that is its † own illuminer and inspirer. (32) Having, in dream, ruled a kingdom with all the glories thereof, one does not, on waking thereafter, feel sorry that he has lost his kingdom, knowing, as he does, that it was unreal. Nor does one become liable to punishment by committing adultery or other evil deed in dream. So will it be, if one should forget all the activities of his waking state like dreams. (33) The pleasure or pain experienced in the dream-state becomes unreal on waking, and the objects towards which the activities of the physical body are directed in the waking state become unreal during sleep. But, although unreality is thus established in both ways, the ignorant person still clings to it *, although its illuminer is the self (satya). Surely, we are not aware why this should be so. (34) One is filled with sudden grief on seeing the death, in one's dream, of a relation that lives in one's waking state. So, too, does one feel happy by seeing alive, in dream, one that was dead in the waking state. And although one remembers (in dream) the death or the life of the individual (in one's waking condition), he nevertheless converses with him. This being so, reality or unreality depends only on the length or shortness of time. * (35) Although the pleasure of meeting a woman in dream is extremely unreal, yet the discharge resulting therefrom is visible. In the same way does the universe appear as almost real although it has sprung from unreality. The man in the (above) dream may be real, but the woman and her company are only unreal, and yet the cloth is actually soiled in the morning by the discharge. All this universe, therefore, has imagination (kalpanâ) * for its root-cause. (36) All persons witness the sport of this (self) every day in the dream-state, and yet no one sees that (self) itself sporting with illusion (mâyâ) without any of the organs of sense *. Nor does any one realise it, in the waking state, as the illuminer of all objects and the inspirer of all creatures, nor, in deep sleep, as that which is full of supreme bliss. This is wonderful! (37) The revelation of a sacred word (mantra) heard in dream becomes real on waking; and as the result of a benediction in dream, the desired object is actually attained in the morning. Thus the real may spring up even from the unreal. † Further, that (self) alone is self-resplendent by which are manifested all animate and inanimate things, the entire variety of perceivable objects, nay, the whole universe itself. (38). In deep sleep, fire, the sun and others * are merged in the medial life (madhya-prâna †) which is their source, and speech and others in the life-breath. Therefore is it declared that the cessation is of these senses and not of the breath. The appearance of objects through those senses (in the waking state) is known to be an illusion like that of silver in the ṃother-of-pearl. The practice of the control of life-forces enunciated in the Vedanta is therefore the only means of realising one's own self and not any other. ‡ (39). Fire does not touch wet fuel even exceptionally, but only fuel that has been dried in the sun. So, too, the fire of knowledge does not touch the mind that is wet with attachments although it has acquired merit by the performance of prescribed duties, the preservation of progeny and gifts of wealth, but only the mind that is dried by non-attachment. Therefore is pure non-attachment taught foremost, for, by it is the success of realisation. (40). Whatever is of the nature of name and form, whatever moves in this world, springs up as a mere unreality and should be veiled off by the Lord by whom it is manifest and by whom it is multifariously active, in the same way as the (illusory) snake is veiled off by the rope that is definitely known. (Only) by abandoning that (unreality) can unsurpassed bliss be enjoyed. Do not therefore covet any other thing like wealth, etc. (41). To the aspirant for liberation there first comes liberation while living and then ultimate liberation. These two are the result of constant practice and realisation, which are only attainable by the contact of the teacher's feet and his merciful glance. Practice, too, is of two kinds according to qualification, namely, bodily and mental. Bodily practice consists of postures (âsana), etc., while the other, previously explained as the path of knowledge, consists of abstention (uparati). (42). Having rooted out all desires abiding in the heart as if their pegs were forcibly broken, he loses all attachment to the body and gives up his waywardness, his attention being wholly given to the self. Then will he of accumulated merit reach the highest abode * which is variegated by dark, white and red veins † and wherein ambrosia flows in plenty, and enjoy the bliss of the self. (43). Such a person, while in this body, passes beyond sorrow, ignorance and other impediments and sees the universe as the self. * He then attains the shining Brahman † and becomes all-knowing and the repository of all occult powers. Afterwards, losing all sense of the gross, subtle and other bodies and devoid of all volition, he attains the fourth state ‡, and, purged of all merit and demerit, attains liberation even in this life. § (44). As a result of such realisation of the self, there springs up the youthful life * which, although encased in a body and the senses, is unaffected by boyhood, old age and other bodily attributes, and is extremely blissful and capable of accomplishing the highest goal. It is this life † that is led up ‡, along with the purified consciousness, by those of supreme wisdom and unfailing resolution, who seek to become divine by spiritual practices. (45). Such a one is almost without desire, for temptations have lost all power over him. He pants only for the realisation of the self for the sake of its unsurpassed bliss. When he realises the self, he has attained all his desires, * and, remains in the final condition. † When the body dies, the life-breaths do not rise therefrom ‡, but are gradually dissolved in their respective causes. Then, where will the individual soul be, for it will be merged, like salt in water, and is then the Infinite Self itself? (46). Water taken from the sea, when solidified, goes by the name of salt. When it is thrown back into the sea and is dissolved, it loses its name and form. So does the individual soul merge into the Supreme Self. At the same time, the mind is dissolved into the moon, speech into fire, sight into the sun, blood and semen into water and hearing into the directions. (47). Just as butter is contained in milk as indicated by the sweetness of the latter, but (when extracted) becomes separate therefrom, so too is Brahman in every being as indicated by the activity of the being. This (Brahman) is the cause of rest when one is tired. * Attaining it, one discards all other gain as straw. Therein springs up no fear. The concentrated bliss which thus glows within oneself is immortality. All else is transient. (48). The many-coloured cloth is woven, crosswise and lengthwise, of threads of many colours. When this is understood, there remains nothing of the cloth but the threads. So is the manifold universe, with its mountains, cities, men, villages, beasts, etc., pervaded through and through, by the primordial substance *, that again by ether, and the latter by Brahman. (49). This (Brahman), by virtue of its reflection by various objects †, assumes the various corresponding forms, in the same way as the one seer produces a second one (by reflection) in water. The Veda too speaks thus of the all-pervading Brahman: "The resplendent one with its powers of illusion, has infinite forms on all sides." The Brahman, therefore, becomes the individual soul by its accidental reflection in the extremely clear consciousness. (50). The knowers of the self discover, by their wisdom, that the individual soul, * besmeared by illusion, is only a ray of the omnipotent Supreme Self reflected in the ocean of consciousness. This Brahman is variously reflected in accordance with the form and measure of the medium reflecting it, in the same way that the face is variously reflected corresponding to the mirror in hand; but it is at all times what it ever is. * (51). Just as the one sun, independent of other objects, yet, by virtue of reflection in several waters, becomes † many and has the same stability or motion as the medium reflecting it; so does the Supreme Self seem to be affected by properties ‡ by virtue of its reflection in all beings, high and low, but, when clearly realised, shines unaffected by those properties. (52) Just as the rays of the sun reflected by the moon or focussed by a metallic reflector dispel the utter darkness of the night or of the (interior of the) house as the case may be, so do the rays of the Supreme Self reflected by the consciousness and streaming forth through the outlets of the senses, immediately reveal to us the objects of perception around us, such as forms, etc. (53) The Supreme Self has three aspects, namely, the full, the self and the not-self, the first being the unconditioned Self, the second being that which is conditioned * by the consciousness, and the third being a mere reflection, in the same way as space has three aspects in respect of water, namely, that which is (everywhere) inside and outside of the water, that Which is conterminous with the water, and that which is reflected therein. When the conditioned self is merged in the unconditioned, then the condition * together with its consequences † vanishes altogether. (54) Just as countless wooden figures of women, acted upon by means of posts and strings, simultaneously exhibit music and all other activities of common occurrence ‡, so does the world, including the regions of bhûr, bhuvar, svar and mahar, carry on all its activities by the inspiration of what is known as the sûtra-âtman *, which pervades everything, whose potency is unique and whose inspiration is in proportion to the end to be achieved. (55). That is real which is unaffected at all times. † Such are the unembodied things like life, space, ether. Even these ultimately resolve themselves ‡ into Brahman; hence is Brahman the reality of the real. There is naught else which excels it in its transcendentality or its infinitude; therefore is it termed the reality of the real. The lower § that is conditioned by embodied and unembodied things is called satya **, because it is both sat and tyat. ¶ Of this too, Brahman is the reality. (56). Whatever unreal thing is, in every-day experience, perceived, like silver (in mother-of-pearl), serpent (in rope) and water (in mirage), depends for its perception on the real. This rule, with its limitation *, is well-established. So has this whole universe sprung into existence in † Brahman, the reality of the real. That too is called the real by virtue of which the unreal becomes an object of perception. (57). The material Brahman *, known as virat, is such that the expanse of space, time, and the farthest extremities of the directions, are but infinitesimal parts thereof, and yet it appears to be so close at hand and face to face. From that arose the sûtra-âtman †, greater than the great, fuller than the full, in the same way as the commingled water of the (seven) oceans ‡ is fuller than the full ocean, etc. § (58). Just as the one rain-water inside all herbs is transformed variously according to the numberless tastes, odours, properties and effects of the respective herbs, so is the inner self ** according to the characteristics of the various kinds, of beings. By (virtue of) it does the earth support all creatures, the clouds rain profusely, fire cooks and burns. Hence is that the inner (self) of all. (59) One should clearly realise the self in all beings and all successive multitudes of created beings in the self. He should, repeatedly and persistently, perceive all things as the self, having, for an example, the relation between water and waves. * There is only one Brahman without a second, as is declared by the Vedânta. The many do not in any way exist. But he who sees this universe as manifold passes from death to death. † (60) In spite of the knowledge that the atmosphere exists all around the pot, there arises in men the false impression that it has its origin along with the pot, disappears when the pot is broken, moves with the pot when it is removed elsewhere, and assumes the same size and shape as the pot. So is the self in respect of the universe. (61). As much as is a lump of sugar, so much is nothing but sweetness. As much as a piece of camphor melts, so much is nothing but sweet fragrance. So, too, as far as the universe is manifest, with all the beauty of trees, mountains, cities, gardens and temples, so far does the one (pure) consciousness shine forth, for, in the end all that remains of the universe is the self. (62). Although the hearing of the sound proceeds from the musical instrument, it is nevertheless produced only by striking the instrument. The sounds that proceed from striking the instrument are not heard separately but only in conjunction with the striking. So, too, this universe, whose efficient cause is illusion (mâyâ), is manifest, as it were, in conjunction with Brahman. But when that Brahman is inwardly realised, nothing will remain the object of perception. (63). It is thus clearly seen that the Lord of all the worlds is of the nature of pure consciousness, is the one Immovable that is knowledge itself, is all-pervading like ether, and is the inner spirit of all beings. It is also seen that all this universe is different from Brahman, is unreal by nature, and is a mere semblance. One should, therefore, even now and here, give up all desires and remain for ever fixed in the thought "I am Brahman". (64). When Indra and Indrânî have freely enjoyed the bliss of union, the cessation of their pleasure is deep sleep. * Therein is a state that is fall of concentrated bliss and very difficult to comprehend; that is the ânanda-kôsa (the bliss-sheath). In that condition one is not conscious of anything, being deeply merged in unsurpassed bliss. If awaked, he becomes unhappy. A wise man should therefore never awake a sleeping person. (65) All beings † enjoy bliss by attaining Brahman (yasas) which embraces within itself the eye and other sensory organs and which externally helps all perception. All individual souls are alike in nature as in deep sleep. ‡ Among these, he who, for the sake of feeding the belly, remains only externally active and is enslaved by the senses of touch, sight, hearing, smell and taste, becomes tainted with sin and suffers misery and confusion. (66). The individual soul, during the waking state, puts forth innumerable efforts for the attainment of sensual pleasures, and when the entire group of sensory organs is fatigued, it forgets even the pleasure on hand and goes into sleep, in order that it may enjoy rest in its own nature. Ultra-sensual bliss is thus extremely easy of attainment and is far superior to the pleasure derived from the senses which always produces disgust in the end. (67). The bird, by the motion of its wings, generates a breeze and, by its aid, reaches a great height, and there, having attained the vast expanse of the atmosphere, cures itself of its fatigue by spreading its wings. So, too, this mind, troubled by many evil desires and doubts in respect of objects of pleasure, and fatigued thereby, stretches forth the hands and feet and sleeps long for the sake of rest. (68). The moment that the individual soul comes into union with the self (Brahman) *, it ceases to be conscious of anything, internal or external, like unto a lover fervently embracing his beloved one on his return home from a foreign land. In that state all worldly activity that is the result of merit and demerit, disappears, and nothing is remembered of all these ups and downs,—sorrow, confusion, or fear. (69). The disappearance of all gross and subtle existence, the cessation of the senses, and the attainment of bliss,—these three are common to liberation-while-alive and deep sleep. There is however this difference that, whereas he who is asleep comes back to life again and again * by virtue of the effects of his past actions, he that has attained illumination and liberation, never comes back (to worldly life), because the effects of all his past actions have been destroyed. (70). If the bliss of a king endowed with all prosperity and enjoying every kind of happiness be taken as a unit, the bliss of the manes is declared to be a hundredfold. So, too, through the world of the gods higher and higher up to the world of Brahman, each (bliss) is a hundredfold of the next lower one. Singular and containing within itself all these (grades of bliss) is the bliss of (the supreme) Brahman, of which the pleasures of the senses are but an (insignificant) fraction. (71). "Therein are included all degrees of bliss,—the bliss of men (ânanda), of the manes (moda), of gods (pramoda), etc. Therein all desires are fulfilled. Therein is the state of oneness owing to the cessation of all (phenomena). Make me live immortally for ever, O Soma *, in that abode of concentrated bliss, and vouchsafe to my soul † that is betwixt the brows an unceasing shower of immortality, ‡"—so do the Vedas declare. (72). The self is unperturbed and its nature is bliss; the other (mâyâ) is quite the opposite; their steadiness or perturbation bears fruit in the individual consciousness. The perturbation of the mind, until a desired object is gained, gives rise to misery. When that object is-gained, the pleasure (said to be) derived from that object is only so long as the mind remains steady. (73) Just as there is a momentary bliss when the mind is absorbed in pleasure at the end of a sensual indulgence, so too there is unsurpassed bliss in deep sleep only so long as there is steadiness (of consciousness). In liberation, however, the consciousness is absolutely tranquil and there is eternal bliss. There is thus a constant relation between bliss and steadiness. It is therefore proper to speak of sensual pleasure as a fraction of eternal bliss. (74). The mind, tired of external activities, draws them all in together, and carrying with it the tendencies resulting from them, ceases from them and turns inward in search of its own place. In the dream-body, it enjoys dream-objects generated by the combination of those tendencies. Abandoning these, again, it longs for the inner self, reaching which it attains perfect rest. * (75). † "How is the enjoyment of pleasure, etc. possible in dream, while the instrument therefor [paragraph continues] (the gross body) is inert? If (it be said that) a new dream-body fit for such activity springs up, wherefrom does it arise, since the means of its generation * is absent? If it be a product of the imagination, then how is it that, after the experience of sexual pleasure in a dream, the effect thereof is (actually) visible in the body that is inert? (76). "It is with this (the gross body) that he weeps from fear, talks, laughs and exults." It † surely follows from this that the inner self does not abruptly sever its connection with the body during dream, although that body is inert; but, with the help of the subtle body, it creates again, in subtle form, those objects which it had previously * experienced, such as the body, woman, horse, tiger, locality, etc. (77). The second state, that of dream, is known by experience to be midway between waking and sleep. In that state the individual, having withdrawn all the senses, has only the light of the self remaining. The gross body having been laid down on a suitable bed, the inner self, experiencing the objects it likes in their subtle form, goes about as it pleases in the same manner. † (78). Preserving the body lying in bed by means of the life-forces now reduced to mere breath, lest it assume the form of a corpse and become food for dogs, etc., it creates, in dream, by its own power, horses, chariots, rivers, ponds, playgrounds, companions, women, sons, friends,—all by way of imitation. * (79). It creates elephants, tigers, robbers, enemies, snakes and monkeys. Sometimes it is playing with beloved damsels. Sometimes it laughs and sports. Sometimes it eats delicious food. At other times it is afraid of its kith and kin, because it has become an outcaste. And at other times it runs away for fear of tigers, etc. or is caught by them and wails. (80). Whatever object is perceived, it comes into existence then and there by the ignorance of the true nature of the self that is in it. Its manifestation is like the unreal appearance of false silver owing to one's not recognising the mother-of-pearl, or of the mirage owing to one's not recognising the sun's rays, or of the serpent by one's not recognising the rope,—such appearance giving rise to joy or fear, only for an instant. Hence all this universe is really created by perception. * (81). The Lord of the Universe has declared: "By me, on whom depends the illusion of mâyâ all this (universe) has been spread forth. Therefore, all things are in me, not I in them; for instance, although silver appears (falsely) in the mother-o’-pearl, there is naught of the mother-o’-pearl in silver. Therefore, * too, all things do not (in reality) exist in me." It follows from this that the whole objective world is as unreal as the products of jugglery. (82). Action is the only cause of happiness or misery in this world. The ignorant, not knowing this, speak in vain of friend or enemy. † Yágṇavalkya, and Ártabhága of yore, in the palace of king Janaka, spoke only of action and praised it. Even the ornament * of the race of Yadu declares: "None in this world remains without action." (83). Although the axe is able to fell a tree, it should nevertheless be wielded by a living being. Food is, no doubt, a source of satisfaction, but the real cause thereof is the effort † of the eater. In the same way, former action is the cause of the good or evil results experienced; yet, being itself evanescent, it cannot do this by itself. It is impelled thereto by the inner self. (84). The Vedas declare, with much propriety, that all rites, compulsory, discretionary, and so on, which are laid down by the Smriti for the various castes and conditions of men, are (in reality) dedicated to the Supreme Self *; in the same way that, by the satisfaction of the nose, eyes, tongue, hands, feet, head and ears, it is the inner man that is actually satisfied, and, by the watering of the roots of a tree, every part of that tree is nourished. (85). After death, he who is ignorant of the self, although versed in the Vedas, and has performed the rites prescribed therein, exhausts his merit after a brief enjoyment and undergoes very great misery in having to be born again. He who has realised the self and yet longs for reward, enjoys much greater and more lasting happiness accompanied by supernatural powers. Therefore, one should indeed realise the self; for, by realising it, one gains every happiness although he longs for no reward. (86). It is no wonder that objects are not revealed by the sun, moon, etc., of their own accord nor is the sun directly perceived by its own light, nor the moon, nor fire. On the other hand, the sun, moon, etc., are perceived by means of the sense of sight inspired by (the inner) consciousness. Therefore, only the dweller in the body shines by his own light. [paragraph continues] Yet, in the World, * the, deities † have their respective power to illuminate. (87). Through the life-force called prâna the individual drinks plenty of water and eats food Then the abdominal fire, with energy derived from, that (prâṇa), digests it sooner or later. Thereafter the life-force known as vyâna carries the essence along the blood-vessels of the whole body for the nourishment of life; and the life-force termed apâna expels from the body the putrid non-essence. (88). This life, with its five-fold energy *, residing in each body and being master of all the senses, distinctly and incessantly carries on all the activities appropriate to that particular body, by a power which belongs undoubtedly to the self that is pure consciousness. That self am I, the all-seer, the life behind all life, the consciousness behind the consciousness of all beings. (89). By the light of that One Self that is pure consciousness, the earth, water, air, sun, moon, etc., shine after It, each with its peculiar characteristics, and have their being in It. Can the flashes of lightning and flaming conflagrations and the vast expanse of starry galaxies illumine the Supreme Lord, the immutable, infinite light, the seer, without beginning and without end, eternal, because devoid of origin? (90). If, by the favour of the nectar-like glance, full of unparalleled mercy, of the venerable holy Master, there arises, in any man whatsoever, the realisation "That very Brahman am I," he indeed loses all feelings of doubt and, with his mind free from illusion, attains liberation even while living in the body. (Thereafter), when the beginningless limitation * is completely dissolved, he is merged in the Highest, the sole abode of eternal bliss. (91) I am neither the dense body nor the senses, nor the evanescent and most erratic mind, nor reason, nor life, nor the ego, nor wife, nor house, nor offspring, nor kith and kin, nor land nor wealth, and so on. For, how can I, the witness aloof, the pure consciousness, the inner self, be all these things which are purely objective? I am the Supreme * that is the reality behind all this Universe. (92). In relation to all these plainly visible forms of dark, yellow and other innumerable colours, the eye, which is one, is the seer, for, therein arises the perception. The eye, in its turn, is only objective, because the mind is its seer. And even the workings of the mind, objective forms transformed into thought, are, in their turn, objective. The Lord alone is the absolute seer, the witness, for, He is never, like the above, objective. (93). Owing to the non-recognition of a rope in the twilight, over it appears a serpent all at once. In the sane way is the extremely unhappy condition of the individual soul imposed on the self by reason of the non-realisation of one's own self. Again, when the illusion of a serpent is dispelled by the admonition of a trustworthy friend, there is only the old familiar rope. So, too, by the admonition of my own Master, I am not the individual soul, but the immutable Self that is the seer. I am the Supreme Bliss (Ṣiva.) (94). Tell me what is thy light. You say: "The sun in the day and the moon, lamp, etc., at night." It may be so, but by what light do you see the sun, the lamp, etc? You say: "the eye." But when that is closed, what brighter light is there? You reply: "the mind." By what light is the mind revealed? "For that, I alone am the light," you say. You are therefore that Supreme Light. "I am, my Master." (95). Such a one * after remaining on the earth for a time, never more returns to a body and its accompaniments; until the enjoyment of the ripe fruits of his former actions is completed, he lives in a peculiar manner, but blissfully, because his mind is free from all contrasts †, ever pure, devoid of my-ness and I-ness, always contented, identical in nature with infinite bliss, steady in thought, imperturbable, cleansed of all illusions. ‡ (96). Such an absolutely resplendent realisation at once destroys the distinction between the individual soul and Supreme Self. In whomsoever such an unimpeded, unparalleled realisation springs up in consciousness, for him the root-illusion (mâyâ) that is the source of births and deaths, is destroyed by that very realisation. Once destroyed, it can no more create illusions by its power of phenomenal manifestation. (97). Knowing that the universe is unreal and bluing, therefore, completely destroyed all perception of phenomenal forms, he should taste, to his heart's utmost content, the morsel of immortal bliss that is the highest and most perfect concentration of being and consciousness, and, filled with the light of the self and with a tranquil mind, he should realise that all this universe is unessential and should therefore abandon it, in the same way as one, after drinking the juice of a fruit, throws it away although the remnant may be highly fragrant. (98). The results of actions are destroyed, the bondage of the heart is broken, and all doubts, which lead one to births, and deaths, are removed, as soon as one realises that Supreme Lord, whose nature is pure consciousness, who is devoid of the stain of qualities, who is realisable by such teachings as "That thou art," the immutable inner self, the Brahman, the Lord, that is beyond all commandments and beyond all thought. (99). One should understand the huge tree of phenomenal existence, which bears the fruits of births and deaths before, betwixt and after, whose roots are the results of past actions, whose countless leaves are delusions, vanities, joys and sorrows, whose branches are desire, anger, etc., and on which dwell the birds of sons and cattle, wives and daughters, in large numbers. Such a wise man should fell this tree down with the axe of non-attachment and should at all times meditate upon the Supreme Being (vâsudeva). (100). The whole universe is born in me, has its support in me and dissolves in me. Therefore, that very Brahman indeed am I. Again, humbly and exultingly do I bow to that Immutable Being (achyuta), by whose mere remembrance any defective procedure in all auspicious acts like sacrifices is rendered perfectly complete. (101). Thus ends the Century of Verses. _______ Footnotes 86:* Adhyâtmika or bodily ailments, âdhibhautika or danger from other beings such as wild animals, and âdhidaivika or danger from forces of nature such as earthquakes, floods, etc. 86:† Sins of body, speech and mind. 95:* Because there is no I-ness or mine-ness in the case of an enemy. 96:* The Brahman. 100:* These two sacrifices stand respectively for the dissolution of the manifest or apparent into the unmanifest or real, and the opposite process of the unmanifest seemingly becoming the manifest. 101:* This verse deals with the cause of the universe, i.e., what was before creation. 102:* Otherwise known as hiranyagarbha. 102:† Mâyâ. 103:* Ajnâna, nescience. 103:† I.e., eminent qualities. 103:‡ Ghritâsya, lit. ghee-mouthed, i.e., tempting at first but finally leading to ruin. 104:* For purposes of instruction, and not as representing the ultimate truth. 105:* Good and evil. 105:† The five senses of perception and the life-forces in their subtlest form. 108:* Appearance or phenomenal existence. 108:† Of the universe. 109:* Bodily enjoyment. 110:* The seeming reality of waking experiences and the unreality of dreams are distinguished only by the difference of their duration. From the ultimate standpoint, however, both are unreal. 111:* Illusion, nescience: The self is compared to the man, illusion to the woman, and the manifest universe to the discharge. 112:* Since the experiences of the dream-state are independent of the senses. 112:† Therefore, although all phenomenon is illusory, the realisation of Brahman is not an illusion. 113:* The presiding deities of the senses. 113:† Another name for virât, primordial substance. 113:‡ Such as the pandering to the senses or making them more acute or active. 116:* The thousand-petalled plexus of the yogins. 116:† Nâdi literally means a tube or vein, but there is no exact English equivalent for the word as used in yoga. 117:* And not as the external universe. 117:† Hiranyagarbha. 117:‡ The state beyond waking, dream and sleep. 117:§ Jivanmukti. 118:* The mukhya-prâna or chief breath as distinguished from the five life-breaths, prâna, apana, vyâna, udâna and samâna. 118:† Prâna. 118:‡ To the thousand-petalled plexus. 119:* He wants nothing else. 119:† The fourth state. 119:‡ The rising is only in case of future birth. 120:* E.g., during sleep. 121:* Virât. 121:† Technically, upâdhis or conditions. 122:* Called here patanga, because it eventually falls away. 123:* Just as the face remains the same, whatever the number and variety of its reflections. 123:† I.e., seems to become. 123:‡ Of things and individuals. 124:* Or differentiated. 125:* Lit: Nescience. 125:† The reflection, etc. 125:‡ In a puppet show. 126:* The thread-self, i.e., the self that pervades all, as a thread running through beads. 126:† Past, present and future. 126:‡ Lit: Repose. 126:§ The individual self, viewed singly or generically. 126:** Real. 126:¶ I.e., embodied and disembodied. 127:* That the perception of the unreal is illusory and ceases when the real object is seen. 127:† Dependent on Brahman; with Brahman as the substrate. 128:* Matter viewed universally, primordial matter. 128:† The thread-self, otherwise known as hiranyagarbha. 128:‡ At the deluge. 128:§ The fulness of the diluvial waters is greater than that of the ocean, river, lake, etc., at ordinary times. 128:** The self in all beings. 129:* The water and the waves are identical with one another. 129:† i.e., will not attain liberation. 133:* Indra represents the 'man' in the right eye and Indrânî the light in the left eye that reveals all things to our vision. During waking, the two reside between the brows. When they descend into the heart and enjoy the bliss of union, it is then the dream-state. When that condition ends, the state of deep sleep sets in. 133:† Individual souls. 133:‡ Devoid of caste, colour, creed, etc. 135:* During deep sleep. 136:* Passes through births and deaths. 138:* Lit, the moon. Here "hiranyagarbha." 138:† 'Indra' in the text. 138:‡ Lit. nectar. 140:* Tranquillity, bliss. 140:† This and part of the next verse are the arguments of an opponent. 141:* Such as parents. 141:† This is the answer to the opponent. 142:* In the waking state. 142:† With the subtle body. 143:* Of its waking experiences. 144:* That is, the existence of any object is only so long and so much as we perceive it. 145:* Because the universe is the creation of mâyâ. 145:† One who gives happiness or one who causes misery. 146:* Krishna. 146:† Cooking and eating. 147:* Whatever lesser deity might be invoked in practice. 149:* I.e., as far as the senses are concerned. 149:† The sun, moon, etc., which preside over the senses. In relation to objects, the senses have, power to reveal them, although their light is but a reflection of the resplendence of the self. 150:* Prânâ, apâna, udâna, samâna, vyâna. 151:* Mâyâ, the root-illusion. 152:* Siva, or parabrahman considered as ánandamaya. 155:* One that has realised "I am Brahman." 155:† Happiness and misery, gain and loss, etc. 155:‡ This verse describes a jivan-mukta. Knowledge of Self. This treatise called "Knowledge of Self" is written for the sake of those whose sins have been destroyed by austerities and who, with a tranquil mind and free from attachment, long for liberation. (1). Compared with all other means, knowledge is the only direct means to liberation. As cooking is impossible without fire, so is liberation impossible without knowledge. (2). Ritual cannot dispel ignorance, because they are not mutually contradictory. But knowledge surely destroys ignorance, as light destroys the densest darkness. (3). The self appears to be conditioned by virtue of ignorance. But when that (ignorance) is destroyed, the unconditioned self shines by its own light, like the sun when the clouds have disappeared. (4). Having purified, by repeated instruction, the soul that is turbid with ignorance, knowledge should efface itself, as the paste of the cleaning-nut does with water. * (5). The phenomenal world, abounding in desire, hatred, etc., is verily like a dream. While it lasts, it seems to be real, but, when one awakes, it becomes unreal. (6). Like the (illusion of) silver in mother-o’-pearl, the world appears to be real only until the Supreme Self, the immutable reality behind everything, is realised. (7). Like bubbles in water, the worlds are born, remain and dissolve in the Supreme Lord that is the material cause and foundation of all things. (8). On the eternal Vishnu, who is pure existence and consciousness, as the common factor, all these various appearances are superimposed, like wristlets and other forms on gold. (9). Like space, the Lord Vishnu, coming in contact with various conditions, appears to be different by reason of their differences, but is seen to be undifferentiated when those (conditions) are destroyed. (10). Only by virtue of varying conditions are caste, name, periods of religious life, etc., imposed on the self, like taste, colour and other distinctions imposed on water. (11). The place for experiencing happiness and misery, which is made up of the fivefold compounds of the great elements and is obtained as the result of past actions, is called the (dense) body. (12). The instrument of enjoyment, which is made up of the uncompounded elements and which consists of the five life-forces, the mind, the consciousness, and the ten senses *, is the subtle body. (13). The beginningless illusion that is indefinable is called the causal body. One should understand the self as other than these three bodies (or conditions). (14). The pure self, by the relation of the five sheaths, etc., appears to assume their respective natures, like a crystal reflecting a blue cloth, etc. (15). One should separate the grain of the pure inner self from the chaff of the body and- other sheaths by the threshing of reason. (16). Although the self is at all times and in all things, yet it cannot shine in everything, but will shine only in the consciousness, just as a reflection will appear only in polished surfaces. (17). One should understand the self to be always like a king, different from the body, senses, mind, consciousness, and eyes, the witness of their activities. (18). To the indiscriminating, the self appears to be active while (in reality) the senses (alone) are active, in the same way that the moon is seen as if running, when the clouds move. (19). The body, senses, mind and consciousness, carry on their respective activities by depending on the consciousness of the self, like men depending on the sun's light. (20). Owing to indiscrimination, men attribute the qualities and activities of the body and the senses to the self that is pure existence and consciousness *, in the same way as blue colour is attributed to the sky. (21). Moreover, the nature of doer, etc., that belongs to the conditioning mind, is attributed to the self, just as the motion, etc., of water is attributed to the refection of the moon therein. (22). Passions, desires, happiness, misery, etc., exercise their function when the consciousness is present, and do not exist in deep sleep when the consciousness is absent. They belong, therefore, to the consciousness and not to the self. (23). As light is the very nature of the sun, coldness of water, heat of fire, so are being, consciousness, bliss, eternity and absoluteness the very nature of the self. (24). By indiscriminately mixing up the aspect of being and consciousness of the self with the function of the individual consciousness, there springs up the idea "I know." (25). The self undergoes no modification, nor can knowledge arise in any manner from individual consciousness (alone). And yet, one ignorantly imagines that the individual soul knows, does and sees everything well. (26). By mistaking the self to be the individual soul, as a rope for a serpent, one is subject to fear. But if he realises, "I am not the individual soul, but the Supreme Self," then he is free from fear. (27). The self alone illumines the consciousness; the senses, etc., as a light reveals the pot and other objects; (but) one's own self is not illumined by the illuminable objects. * (28). The very nature of the self being knowledge, it does not depend, for a knowledge of itself, on any other knowledge, in the same way as a light does not need another light to reveal itself. (29). Eliminating all limitations with the help of the passage "not this, not this," one should realise the identity of the individual soul and the supreme self by means of the principal scriptural passages. (30). The body and other objects of perception are the products of ignorance and are as evanescent as bubbles. The self that is unconditioned is other than these and should be understood as "I am Brahman." (31). Birth, old age, decay, death, etc., are not for me, because I am other than the body. Sound and other objects of sense have no connection with me, for I am other than the senses. (32). I am not the mind, and, therefore, sorrow, desire, hatred, fear, etc., are not for me. As declared by the scripture, the self is neither the senses nor mind, but is unconditioned. (33). I am attributeless, functionless, eternal, doubtless, stainless, changeless, formless, eternally free, and unconditioned. (34). Like ether, I pervade everything, inside and outside. I am imperishable, ever the established (truth), alike to all, unattached, unconditioned, imperturbable. (35). I am that very supreme Brahman that is reality, knowledge and infinity, that is ever unconditioned and ever free, the one undivided bliss that is without a second. (36). Such incessant impression on the mind that "I am only Brahman" removes the turbulences of ignorance, as the elixir of life cures all diseases. (37). Sitting in a lonely place, free of all passions, with the senses subjugated, one should contemplate that one infinite self, without thinking of anything else. (38). A wise man should, by his intelligence, submerge, in the self all that is objective and should ever contemplate the one self that is like unlimited space. (39). One who has realised the supreme truth gives up everything, such as form, caste, etc., and abides, by nature, in (the self that is) infinite consciousness and bliss. (40). The distinction of knower, knowledge and the known does not exist in respect of the supreme self. Being sole consciousness and bliss, it shines by itself alone. (41). The flame of knowledge that arises by this constant churning of meditation on the wood * of the self, will completely burn away the fuel of ignorance. (42). When knowledge has destroyed ignorance, the self will manifest itself, in the same way as the sun rises as soon as the dawn † of day has dispelled darkness. (43). The self, that is ever with us, appears, by ignorance, as if it were unattained and, when that (ignorance) is destroyed, attained, like one's own necklace. * (44). The condition of individual soul has been imposed on Brahman by illusion, as the form of a man on a post, but disappears when the true nature of the individual soul is realised. (45). The knowledge that arises from the realisation of one's own true nature, directly destroys the illusion of "I" and "mine" which resembles the confusion of the directions. † (46). The devotee (yogin) that has gained right realisation sees all things, by the eye of knowledge, as existing in his own self, and the one self as all things. (47). He sees all things as his own self in the same way as one sees pots, etc., as (mere) clay; (for), all this universe is only the self, and there is naught other than the self. (48). Liberation-while-living means that the wise person, having abandoned his former limitations and qualities, and acquiring the properties of being, consciousness (and bliss), attains Brahman, in the same way as the worm becomes the wasp. (49). Having crossed the ocean of ignorance and having slain the demons of likes and dislikes, etc., the seer, united to tranquillity, is supremely happy in the enjoyment of the bliss of his own self *. (50). Leaving aside all attachments to external and transient pleasures, and happy in the bliss of the self, such a one, for ever, shines within, like a light inside a globe. (51). The seer, though remaining amidst limitations, should yet be unaffected by their qualities, like space. Knowing all, he should be like one that knows not, and should wander about, unattached, like the wind. (52). When the limitations disappear, the seer merges unreservedly in the Supreme (vishnu), like water in water, space in space, or light in light. (53). Than gaining which there is no greater gain, than whose bliss there is no higher bliss, than knowing which there is no higher knowledge,—that should be understood as Brahman. (54). Seeing which naught else remains to be seen, becoming which there is no becoming * again, knowing which naught else remains to be known,—that should he understood as Brahman. (55). That which is all-pervading, around, above, below, which is being, consciousness and bliss, which is without a second, without end, eternal, sole,—that should be understood as Brahman. (56). The immutable, the one uninterrupted bliss, which is indicated by the Vedanta by excluding what is not it,—that should be understood as Brahman. (57). (The four-faced) Brahma and others, that are but parts of that self which is uninterrupted bliss, become happy, each in his own degree, by possessing a particle of that bliss. (58). Every object (is such because. it) possesses that. All activity has consciousness running through it *. The Supreme Self, therefore, pervades the whole universe, as butter is in every part of milk. (59). That which is neither subtle nor dense, neither short nor long, which is unborn, immutable, devoid of form, quality, caste or name,—that should be understood as Brahman. (60). By whose light the sun, etc., shine, but which is not illumined by these that are illuminable, and by virtue of which all this (universe) shines *,—that should be understood as Brahman. (61). Pervading the whole universe, internally and externally, and illumining it, the Brahman shines by itself, like a red-hot iron ball. (62). The Brahman is different from the universe. There is naught other than Brahman. If anything other than Brahman is perceived, it is as unreal as the mirage in the desert. (63). Whatever is seen or heard, other than Brahman, cannot be (real). Even that is Brahman, the secondless being, consciousness and bliss, when the reality is known. (64). He who has the eye of knowledge sees Brahman that is being, consciousness and bliss, in all things; but he who has not the eye of knowledge cannot see it thus, as a blind man cannot see the shining sun. (65). The individual soul, melted in the fire of knowledge kindled by instruction, etc., is freed from all taints, like gold, and shines by itself. (66). The self is the sun of knowledge that, rising in the firmament of the heart, destroys the darkness of ignorance, and, pervading all and supporting all, shines—and makes everything shine. (67). He who, unmindful of (the limitations of) direction, space, time, etc., and perfectly tranquil, attains the sanctum of the self, that is the all-pervading, stainless, eternal bliss which dispels (all qualities like heat and) cold, etc.,—he becomes all-knowing, all-pervading, and immortal. (68). Thus ends Knowledge of Self. ____ Footnotes 161:* The cleaning-nut, rubbed into a paste and thrown into dirty water, clears the water and itself settles down along with the dirt as a sediment. 164:* The five senses of perception and the five motor members of the body. 166:* The self is absolute consciousness as distinguished from buddhi, the individual consciousness. 169:* The mind, senses, etc. 173:* Araṇi wood, used to kindle fire for sacrifices by churning it. 173:† Aruṇa, the charioteer of the sun; the dawn-god. 174:* One appears to search for his necklace and find it, although it has been on his neck all the time. 174:† One who mistakes the directions, north, east, etc., corrects himself as soon as be clearly understands his own position. 176:* This an allegorical explanation, incidentally, of the story of the Râmâyaṇa. 177:* Birth. 178:* These are the sat (being) and chit (consciousness) aspects of the self. The ânanda (bliss) aspect has been dealt with in the previous verse. 179:* Is manifest; is perceived. Commentary on the Text. I salute the Lord of Lakshmî, the cause of creation, preservation and dissolution, the Lord of the universe possessing inconceivable power, omniscient, infinite in form, free of all bondage, the ocean of unbounded bliss, the concentration of pure knowledge. (1). I ever prostrate to the lotus-feet of Him by whose grace I always realise the nature of the self to the effect that I alone am the Supreme and that all things are merely superimposed on me. (2). Sorely afflicted by the sun of the three miseries *, and perplexed in mind, some one, after acquiring the qualifications of mind-control, etc., asks the good Master as follows. (3). O Lord, out of mere mercy, tell me briefly bow I may, without (much) effort, be liberated from this bondage of births and deaths. (4). (The Master replies.) The manner of thy speech seems to me to be excellent. I shall explain to thee clearly which is which. Listen with an attentive mind. (5). The knowledge relating to the identity of the individual soul and the Supreme Self that arises from texts like "That thou art," is the means to liberation. (6). What is the individual soul? What is the Supreme Self? How can there be identity between the two? And how can texts like "That thou art" express the same? (7). We shall explain it (thus). What else, indeed, is the individual soul except thou alone. Thou that questionest me, 'who am I', art Brahman itself, without doubt. (8). I have not yet clearly grasped, O Lord, even the meaning of the words, "I am Brahman." How can I understand, tell me, the meaning of the sentence (as a whole)? (9). What thou sayest is true and free from reproach. For, a knowledge of the word-meaning is indeed essential for the understanding of the sentence-meaning. (10). Why dost thou not understand thyself,—thou whose very nature is reality and bliss and (pure) consciousness that is the witness of the individual consciousness and all its workings? (11). Leaving aside all thought relating to the body, etc., thou shouldst ever meditate upon that whose nature is reality, bliss, and knowledge and which is the witness of consciousness, as thyself. (12). Because the body has form, etc., like an earthen vessel or other object, and is, like an earthen vessel, composed of the (five) great elements, ether, etc., it cannot be the self. (13). If, for the reasons aforesaid, this body is not the self; reveal the self, then, as clearly as a berry in the hand. (14). As the witness of an earthen pot is different, from the pot and is not the pot in any sense, so is the witness of the body. Understand, therefore, "I am not the body." (15). Conclude, in the same way, "I am the witness of the senses and not the senses themselves." So, too, understand, "I am not the mind, the consciousness, or the life-force." (16). Also "I am not the combination (of these)." Understand, thus, by intelligent reasoning, the witness that is distinct from the object. (17). Understand “I am He by whose mere proximity, the body, senses and other object become of (all) activities like selection, etc. (18). Understand “I am that inner self which impels, the consciousness, etc., but is itself unchanging, like the lodestone. (19). Understand “I am He by whose proximity, the body, senses, mind, and life-forces, though motionless, vet seem like the self that is not so. (20). 'My mind had gone elsewhere, but has now been steadied.' Understand "I am He who knows the above activity of the mind." (21). Understand “I am He who is the direct witness, himself changeless, of waking, dream and sleep, and of the presence and absence of objects, and of all phases of consciousness. (22). As it is admitted that the light revealing (the presence of) a pot is other than the pot, so am I of the nature of knowledge, the dweller in the body that reveals the body. (23). Understand "I am the witness that is the dearest of all, for whose sake alone, sons, wealth and other objects are dear." (24). Understand "I am the witness who, being himself the object of highest love, feels 'let me never cease to be, but let me ever exist.'" (25). The consciousness that is the witness is said to be the meaning of the word "thou." The self is the witness and the knower, because it is devoid of change. (26). By the word "thou" is denoted that which is different from the body, senses, mind, life-forces, and ego, and is entirely devoid of the six states * or other change. (27). Having thus understood the meaning of "thou," one should then contemplate the meaning of "that," both by eliminating what is not 'that' and by means of direct definitions thereof. (28). Bereft of all taint of phenomenal existence, characterised by phrases like "not dense, etc.", qualified by non-objectivity, etc., free from the stain of nescience, (29), Bliss unsurpassed, reality, knowledge, and existence by nature, all-filling,—'that' is spoken of as the Supreme Self. (30). Understand that to be the Brahman in respect of which the Vedas assert omniscience, supreme lordship and omnipotence. (31). Understand that to be the Brahman of which the Vedas explain, by various illustrations like clay *, etc., that, by knowing it, all things are known: (32). Understand that to be the Brahman, of which the Vedas enunciate infinitude and, to establish it, declare the universe to be the effect of that. * (33). Understand that to he the Brahman which, in the Vedânta, is established, by close reasoning, as the (only) thing to be realised by the aspirants for liberation. (34). Understand that to he the Brahman which is spoken of in the Vedas as having entered all beings as their souls and controlling them. (35). Understand that to be the Brahman which alone is spoken of in the Vedas as the bestower of the reward of actions and the originator of the cause † of individual existence. (36). The meanings of the words 'that' and 'thou' have been determined. The meaning of the sentence will now be dealt with. This sentence-meaning is the identity between those same two word-meanings. (37) The accepted meaning of the sentence, in this case, is neither co-existence nor particularisation. The meaning of the sentence, as accepted by the wise, is essential identity without reservation. (38). What appears as the inner consciousness is that whose characteristic is secondless bliss, whose nature is secondless bliss, and whose sole definition is inner consciousness. (39). When the mutual identity of the two is thus understood, then only will the non-Brahmanness of the word-meaning 'thou' be eliminated. (40). as also the unknownness of the word-meaning of 'that.' If it be so, what then? Listen. The inner consciousness remains absolutely as infinite bliss by nature. (41). Further, a sentence like 'that thou art,' in order to denote identity, proceeds on the basis of the secondary * meaning of the two words 'that' and 'thou.' (42). We shall carefully explain how the sentence makes its own meaning clear, by excluding the expressed meanings of the two words, which are mixed up. (43). The consciousness, conditioned by the mind, which appears as the connecting link between the idea "I" and the word "I", is expressed by the word "thou". (44). The first cause of the worlds, conditioned by nescience (mâyâ), characterised by omniscience, etc. *, of the nature of reality, etc. †, and affected by non-cognisability, is expressed by the word "that". (45). (But) cognisability and non-cognisability, having a second and being .infinite, are inconsistent in respect of the same thing. Hence is the necessity for the derived (or secondary) meaning. (46). When the adoption of the primary meaning is inconsistent with other (established) proofs, the adoption of a meaning not unconnected with the principal meaning, is called the derivation of meaning (lakshanâ). (47). The derivation of meaning, in the case of passages like "that thou art", is a partial derivation, and no other as in the case of the words in sentences like "This is he". (48). Until the sentence-meaning of "I am Brahman" is firmly understood, so long should one possess control of mind, etc., and practise (the expedients of hearing, * etc.). (49). When, by the grace of the Vedic teacher, one gets a firm understanding (of the above sentence), then is he entirely free from phenomenal condition and its cause. † (50). All ends and means destroyed, unconditioned by the elements and the subtler bodies, and free from the bonds of action, such a one is immediately liberated. (51). When, by the destruction of the bondage of past actions not yet ripe for enjoyment, one becomes liberated while living, he remains as such for a short time by virtue of such of his past actions as have brought about his present life. (52). (Thereafter) he attains absolute liberation without any more birth, which is of the nature of unsurpassed bliss and is known as the supreme abode of Vishnu. (53). Here ends the Commentary on the Text. _____ Footnotes 184:* See footnote on page 86. 191:* Birth, existence, growth, maturity, decay, and death. 192:* By knowing clay, all clay things like pot, etc., are known. 193:* i.e., Brahman is the cause of the universe. 193:† Mâyâ or nescience. 195:* Lakshya, secondary, indirect or derived, as opposed to vächya, primary, direct or expressed. 196:* Omniscience, omnipotence, omnipresence. 196:† Reality, knowledge, infinity. 197:* Hearing, meditation and concentration. 197:† Nescience or mâyâ. Definition of One's Own Self. I salute the two feet of the holy Master, which destroy (this) unendurable duality, and whose dust, like the sacred ashes, quell the demon of illusion. (1). I salute the merciful and most excellent Master who destroys all doubts and whose two feet reveal the enjoyment of one-ness as the meaning of the word "that". (2). Scorched by the forest-fire of phenomenal existence, the pupil, possessed of all necessary qualifications, is thus enlightened by the Master with words capable of revealing the true self. (3). Whoever doubts the fact that himself exists? If even this is doubted, he who doubts is only thyself. (4). When one knows "I am not", it is verily Brahman itself that knows "it is not." When one knows "I am", then (too) it is that Brahman itself that knows thus. (5). Thyself, therefore, art Brahman. "I am not Brahman" is a mere illusion. From illusion springs separation * wherein all sorrows have root. (6). He who gains a clear knowledge of the five sheaths (of the self) does not experience the five sufferings. † The wise, therefore, always investigate the five sheaths. (7). By a clear knowledge of the five sheaths, anna-maya, prâna-maya, mano-maya, vijnâna-maya and ânanda-maya, each within the one before it, the self becomes capable of being revealed. (8). This (gross) body which is called the anna-maya sheath, is not the self, for it is non-sentient, almost like an earthen vessel, and is non-existent before birth and after death. (9). So much of the atmosphere as is contained by the body is the prâna-maya sheath. How can this be the self, being afflicted with hunger and thirst? (10). Nor can the mano-maya sheath be the self, which thinks of the body as 'I' and of home, etc., as 'mine', and which is the slave of likes and dislikes. (11). Nor can the individual consciousness known by the name of vijnâna-maya (sheath), be the self, for it is only a reflection of the pure consciousness, * disappearing in deep sleep and permeating the whole body in conscious moments. (12). How can I-ness (or egoism), which is called the ânanda-maya sheath, be the self, fondly imagining "I am happy" by reason of the small fractions of bliss found in deep sleep?(13). That which shines as the reality is bliss itself, is the self of all, for it exists before and after, is changeless and uncontradictable. (14). If nothing different from the annamaya and other sheaths is perceived, it cannot nevertheless he denied that there is one that Perceives the annamaya, etc., sheaths. (15). Although the self, being of the very nature of consciousness, cannot therefore be the object of consciousness, nevertheless there can never be a doubt regarding the absolute existence of consciousness itself. (16). The self experiences all things, but cannot be experienced by anything. The sun, that illumines the whole world, is not, in its turn, illumined. (17). What is neither that nor this, so or thus, that much or this much,—that should be understood to be Brahman. Otherwise, it will be a mere object, and not directly knowable. (18). While everything that is perceived as 'this, this' is contradictable *, the reality that is 'not this' is not contradictable. It is, moreover, not unrealisable, because it exists. (19). Brahman, although not knowable (by the intellect), is yet not unrealisable, because it is self-resplendent. The passage, "Brahman is reality, knowledge, infinity", expresses the definition thereof. (20). As long as there is limitation by the powers of the sheaths, the conditions of individual soul and Supreme Self affect it. Otherwise, these two conditions disappear, and its real nature without any distinction shines forth. (21). If it is determined by ordinary reasoning that, when everything visible is known to be unreal, there is naught at all, it is further determined by the Vedas that what is established as naught at all, is Brahman itself. (22). Although this is so, to those that are devoid of even a thought of passages like "that thou art", the self, though (ever) resplendent within, becomes, as it were, invisible. (23). Therefore, by a contemplation of the meaning of such passages through an examination of their word-meanings, and by the glory of the grace of the Master, one directly sees the self in an instant. (24). The expressed meaning of the word 'thou' is the (individual) consciousness that prides in being doer, (enjoyer,) etc., superimposing the functions of the body, the senses, etc., on the self as if they were identical. (25). The derived meaning of the word 'thou' is the consciousness that manifests itself as the. witness of the body, the ego, and the senses, distinct from them. (26). The expressed meaning of the word "that" is the supreme self which is knowable from Vedantic texts, which is the efficient cause of the whole universe, and which is endowed with omniscience, etc. (27). The derived meaning of the word "that" is the supreme self, free of all condition whatsoever, beyond all phenomena, absolute, second-less, eternal, and realisable by (direct) experience. (28). The relation between the two word-meanings is either sameness of object, or the relation of attribute and subject, or that of indicated and indicator. (29). Those versed in interpretation explain "sameness of object" as the application of words, individually denoting different objects, to denote together the same object. (30). Visibility and invisibility, fullness and the having a second, are mutually contradictory. Therefore, in the case on hand, the derived meaning alone is possible. (31). Derivation of meaning is the denotation of an object not unconnected with the primary meaning, in a case where the primary meaning cannot be adopted owing to its contradiction by other reasons. (32) Exclusive derivation of meaning * is the denotation of a different object connected with the expressed meaning, but completely exclusive of the latter; for instance, the hamlet on the Ganges †. Such derivation of meaning is not applicable to the present case. (33). Inclusive derivation of meaning is the denotation of another object without abandoning the expressed meaning; for instance, the red * (one) is running. Such derivation, too, should not be adopted in the present case. (34). The partly exclusive and partly inclusive derivation is that which excludes a portion of the expressed object and denotes another portion thereof; for instance, "this is that Brahmin". This mode of derivation should be adopted in the present case. (35). The sentence, "this is that Brâhmin", indicates the Brâhmin alone by excluding the remoteness and the nearness of place, (time), etc., and thus denotes identity between the meanings of the two words ('this' and 'that'.) (36). In the same way, the sentence, "that thou art", indicates the Supreme Self that is the reality, by excluding directness and remoteness, etc., and thus clearly denotes identity * by the word "art." (37). In regard to those that realise as "I" the reality thus indicated by the principal text declaring identity, the Vedas declare that they shall be free from all sorrow. (38). It is generally observed, both in secular and Vedic matter, that words of injunction (alone) are capable of inciting one to action. How can the same hold good in the case of passages like "that thou art" which (merely) reveal a thing already established? (39). It is not injunction alone that can incite one to action, but also an assertion regarding a desired object. A person will begin to act by virtue of the knowledge. "Here is the king" or "a son has been born." (40). Although, according to the Vedic passages declaring identity, the self is incessantly revealed, yet it is not possible to realise it for those that are devoid of the grace of the Master. (41). Do not think, 'what is the need for a Master, since one, by himself, can attain a knowledge of the self by avoiding optional and prohibited rites and by purifying the mind through the performance of prescribed rites?' (42). Knowledge (of self) cannot result from rites alone, without the Master that is the ocean of mercy; for it is established by the Vedas that only he who has a Master can know. (43). The Vedas are the highest authority, either because they are beginningless or because they are the utterances of the Supreme Lord. Knowledge, (therefore) cannot result either by itself or from any other authority. (44). The Vedic sentence, which does not depend on any other proof, but on which depend all proofs, is the only source of the knowledge of Brahman and other things that are beyond the senses. (45). Those that attempt, by means of proof, to realise a knowledge which reveals the proof itself, are such wonderful beings that they will burn fire itself by means of fuel. (46). The Veda is beginningless, and the self-resplendent Lord himself manifests it. In view of its manifestation thus, the great ones have declared that it is the (highest) authority. (47). As no authority is equal to the eye in the perception of forms, so is there no authority for knowledge, equal to the Veda, in the realisation of that which is beyond perception. (48). If any treatise elucidates a truth established by the Vedas, it is merely a repetition and is not indicative of any authority whatsoever. (49). Of the Vedas consisting of two parts, one part * enunciates duality and the other † plainly expounds the one (secondless) reality. (50). The secondless alone is real. Duality. being only superimposed thereon, is not real, like (the illusion of) silver in the mother-o’-pearl, or the appearance of water in a mirage. (51). It is not proper to say that the secondless reality may be superimposed on the unreal and dual; for superimposition is (always) that of the unreal on the real. (52). Both cannot be superimposed, for there is naught different from them and superimposition cannot be on nothing. Hence, the reality of the secondless (self) must be accepted. (53). What is expounded by the Vedas is the secondless (Brahman) that cannot be known by direct perception and other proofs, and not duality, for the latter is already established by ordinary reasoning. (54). The secondless (Brahman) is of the nature of happiness, while duality is always unendurable misery. The Vedas, therefore, expound only that * which is aspired for. (55). In respect of the secondless reality which is expounded by the Vedas and which is of the nature of bliss, some say that the condition of individual self is its ordinary nature. (56). If the condition of individual self be the very nature of (Brahman that is) absolute consciousness, then, like the heat and light of fire, it can never disappear. (57). Some are of opinion that the individual soul becomes the supreme soul by virtue of spiritual effort in the same way as iron becomes gold by the action of some chemical. (58). This is not right; for when the power of the chemical disappears by lapse of time, the golden colour that was imparted to the iron, also disappears. (59). In the same way, the condition of individual soul, with its characteristics of pleasure and pain, will only seem to disappear (according to the above reasoning), but will not be utterly destroyed. (60). Therefore, if, by its very nature, it is the individual self, it will for ever remain the individual self. 'In the same way, if (by its very nature) it is the supreme self, it stands to reason that it is always the supreme self. (61). Even if the individual soul were to attain (only a) similarity with the supreme self by virtue of spiritual efforts, it has been decided by all authorities that even that similarity must necessarily perish after some time *. (62). Having therefore destroyed, by the knowledge of the self, the insuperable ignorance regarding one's self and phenomenal limitation (samsâra) which is of the nature of (that) ignorance, one becomes oneself the Infinite, and naught else remains. (63). All the Vedas and all religious treatises (smriti) expound the supreme secondless Self whose nature is reality, knowledge and bliss as the thing to be realised. (64) In respect of all the numerous Vedic passages declaring oneness, all other passages are said to be subordinate thereto. (65). * From passages like "that thou art," how does the knowledge of non-duality spring up, at whose very origin the conditions of doer, etc., disappear, like darkness at the rise of the sun? (66). Those versed in ritual argue that knowledge occurs in the ritual portion (of the Veda) and is therefore an auxiliary to ritual. But how can knowledge be an auxiliary to ritual, since it occurs in a quite different context? (67). The two portions (of the Veda) relating to ritual and knowledge, are entirely different, both in respect of the aspirant's qualifications and the subject dealt with. This being so, how can they be principal and auxiliary in relation to each other? (68). Knowledge cannot exist in ritual. So, too, ritual cannot exist in knowledge. How is any correlation possible between the two, which are like sun and darkness? (69), Therefore, for the removal^ of illusion, knowledge does not need the assistance of anything else, in the same way as the sun for the dispulsion of the densest darkness. (70). The supreme self that is the witness of al;. is itself that unsullied knowledge. The witness, therefore, is not affected by those limitations (of ignorance) but is (even) reality, knowledge and bliss. (71). Its relation to them as (subject and) object is (illusory) like the relation of rope, etc., to serpent, etc. The Vedas, too, establish the same truth by declaring "this (self) is ever unattached". (72) That which cognises both subject and object is the supreme self itself. Neither of them can know it. That which is neither subject nor object can alone know (itself) clearly. (73). Some say that the nature of doer, (enjoyer,) etc. and all else is manifested (in the self) by its power of mâyâ. This is (however) a delusion, because there is naught other than Brahman. (74). That Brahman being known, all this universe will become known, in the same way as all earthern jars, pots, etc., become known by the clay, which is their cause, being known. (75). This (Brahman), then, is the one cause, devoid of all distinction, of the nature of purest consciousness. From that which is the sole reality, conditioned by mâyâ, sprang forth all this universe. (76). Some say that the cause is non-entity. (But) the non-existent cannot be a cause. The power to generate a sprout is visible to all, only if the seed exists. (77). He who declares the cause to be non-entity, can manage affairs with the son of a barren woman and quench intense thirst by drinking the water of a mirage. (78). As this doctrine of a non-existent cause is untenable both according to scripture and reason, it follows that real entity is alone the cause of all the worlds. (79) This reality, higher than the highest, manifests itself as the worlds, also as teacher and pupil, also as (the four-faced) Brahman and other gods. (80). For those whose minds are not ripe, the impression that the world is real will tend to bondage (of births and deaths). Hence, the Vedantas declare all this universe to be unreal. (81) On the other hand, to those great persons whose minds have become ripe by virtue of their past merits, the Vedas declare that all this universe is Brahman alone. (82). Those that do not realise the gold understand a golden ornament only as an ornament. So, too, those that are devoid of realisation do not perceive the world to be Brahman. (83). How can Brahman be unknown to anyone, which is realisable by means of I-ness? * And yet, it is impossible of realisation by the un-enquiring ignorant. (84). All persons carry on their activities at all times by means of the ideas "I" and "this". Of these, the former relates to the inner self, and the latter to external objects like the body, the senses, etc. (85). If the idea of "I" springs up in respect of the body, senses, etc., it is then a huge delusion; for, delusion is defined as the perception of anything in what is not that thing. (86). It therefore stands to reason that the supreme self that is the witness of all is alone denoted by the idea "I". This I-ness, although devoid of consciousness, becomes conscious, as it were, by its contact with the self. (87). The direct meaning of the clear and unmixed conception, "I", "I", in all bodies is therefore Brahman alone. (88) By the word "cow", the genus 'cow' is primarily meant; but, from the context, a particular cow is also indicated. In the same way, the primary meaning of "I" is the supreme self, but, by virtue of delusion, becomes the ego. (89). Just as the power to burn, etc., is manifest in iron by reason of its contact with fire, so do the conditions of doer, (enjoyer) etc., manifest themselves in the "I" by reason of its connection with the self. (90). Having understood the meaning of "I" to be the pure, transcendental, secondless (self) that is different from the body, senses and other objects, one should not attribute any other meaning thereto. (9l). Just as, in the same body, the pleasures and pains are numerous in respect of the various limbs, so, too, there are differences of experiences in respect of these individual souls, although there is really no differentiation at all: (92). A wise person should never enquire of the universe, 'what is this', 'what is its nature', 'how was it born' 'and 'what is its cause'. He should merely think of it as delusion. (93). The wood is forgotten in the elephant made of wood, and the elephant in the wood. * So is the supreme self forgotten in the universe and the universe in the self. (94) On the vast canvas of the self, the self itself paints the picture of the various worlds and the supreme-self itself derives extreme bliss from seeing that picture. * (95). The wise have the firm conviction that there is nothing else than the supreme self alone, consisting of pure consciousness, attributeless, imperishable, secondless, of the nature of bliss, and attainable only by direct realisation. (96). The talk in the Vedas about knowledge and ne-science relates to the stage of argumentation. From the true standpoint there is no such distinction, because Brahman is the only reality and there is naught else than this. (97). If one asserts that there is anything other than the self, even that is the self in its aspect of existence. Anything which is different from being existent, is non-existent and therefore a mere void. (98). For the wise, although delusion has been conquered by the steady power of their knowledge of the self, yet it seems to remain until the death of their bodies. But the self shines for them in its real nature. (99) This is the peculiarity of the wise, that, although they are looking at all the variety of phenomenal existence, they could see naught other than the self understood from all the Vedas. (100). For the wise that realise everything to be Brahman, what is there to meditate or not meditate, what to speak or not speak, what to do or not do? (101) For the wise that see all objects as the self (drik), there is neither bondage nor liberation, neither the condition of supreme self nor that of individual soul. (102) This is the sole ultimate teaching of all the Vedas if they are repeatedly enquired into,—the Vedas which uncontradictably reveal the self and which are the highest authority possible. (103). Thus taught by his master, the disciple saluted his feet with joy and meditated within himself on the truth established by his own direct realisation. (104). I am undecaying, I am imperishable, I am the Lord (prâjna), I am the consciousness that is the inner self, I am full of supreme bliss, I am the supreme self (parama-siva), I am the infinite. (105). I am the greatest of those that have realised the self. I am the enjoyer of the realisation of my own bliss. I am he whose glory is realised as "I" by all beings down to children and the illiterate. (106), I am averse to sensual pleasures. I am full of the bliss, knowledge and realisation of the self. I am far aloof from any thought of the objective. I am delighted at heart by that which is not objective. (107). I am the Lord of lords. I am devoid of even a touch of jealousy and hatred. I am he that fulfils the desired object for those who are bent on realising the goal. (108). I alone am the origin of the worlds. I am he that sports in the garden of the upanishads. I am the flame of the sub-marine fire that will dry up the overflowing ocean of sorrow. (109). I pervade up and down and around with my own extraordinary glories. I am he who appears to be determined by means of argument, counter argument and enquiry. (110). I am the seer. I am the host of seers. I am the act of creation and I myself am the created. I am prosperity, I am progress, I am satisfaction, I am the glow of the lamp .of satisfaction. (111). I am one. I am devoid of all distinctions, such as "this," "like this" or "thus". I am he that should be worshipped by the non-desirous. I am devoid of the inner feeling of merit or demerit. (1I2). I am the revealer of oneness. I alone am the supreme reality for minds purified by a thorough understanding of the (Vedantic) formula. I am the sun that dispels ignorance like the darkness of the night. (113). I am the efficacy of herbs. I am the warp and woof of the worlds. I am the bee intoxicated with the fragrance of the bliss of self emanating from the lotus of the sacred syllable om. (114). I am the healing balm for evils. I am devoid of all conditional properties. I am the acne of liberality. I am he that rescues all by (granting) the fourfold desires * in various ways. (115). I am the goad of all powerfullest elephants, being greater than them. I am as spotless as space. I am devoid of emotions generated by the god of love. (116). Amidst doubts and doctrines regarding the self, I am he that is realised by unerring instruction. I am averse to transient pleasures. I am fittest for the plenitude of eternal bliss and knowledge. (117). I am filled with the nectar of mercy. I am he that devours all the worlds including that of the lotus-seated. * I am devoid of the sinful "I". I am free from the contagion of sin and virtue. (118). I am beyond the scope of the senses. I transcend the ether (âkâsa). I pervade phenomenal existence which is (unreal) like a sky-flower. I am unattainable by the wicked. I am bent on dispelling imperfect knowledge. (119). The very mention of duality will slip away from me. I am he whose dwelling is the innermost heart of all. I am attainable by the contented. I am the perfect consciousness that knows no going or coming. (120). I am a host of suns for destroying the accumulated darkness of densest delusion. I am the various divisions of time, hour, day, night, year, yuga and kalpa. (121). The sentient and the non-sentient are my forms. My actions are extolled by the wisest. I am inaccessible to the unsteady. My abode is the other shore of the boisterous ocean of phenomenal existence. (122). I am elated with the joy of conscious bliss that is hidden down the ocean of the Vedas. I am concealed to those whose minds are fond of deceptive verbiage. I am attainable by the way of peace. (123). I am the root of all objects from the lotus-seated (Brahman) downwards and of the five great elements. I impart bliss to the worlds. I am free from birth, age, disease and death. (124). I am the several varieties of noise like the buzz, the grunt, the tinkling and the roar. I am he that illuminates the mansion of the heart by the lamp of self-realisation promptly lit. (125). I am knowledge. I am the known. I am the knower. I am all the aids to knowledge. [paragraph continues] I am that pure sole existence bereft of knower, knowledge and known. (126). My nature is beyond all principles. I am devoid of the thought that I am among them. I am difficult of attainment for the ignorant. My secret is realisable by a knowledge of the words "that" and "thou." (127). I am the foremost of all deities, demons, fiends, men, animals and mountains. I am without body and senses. I am the various directions like south, east, etc. (128). I am of the nature of right and wrong. I am free from the bondage of right and wrong etc. I am easily attainable by those that follow the right. I am the happiest. I am the origin of the Creator himself. (129). I am devoid of names (and forms) etc. I am free from hell, heaven and liberation. I am he that is realised by the ultimate inner sound. I am the essence of all the Vedas and of the whole universe. (130). I am he whose mind is purified by the knowledge of the reality which dispels the distinction between the supreme self and the individual soul. I am the original. I am the change. I am the fruition of all fortunes. (131). In the shape of the serpent, the mountain and the elephant, I bear the whole weight of the world. I (am Siva who) destroyed the five-arrowed (Cupid) by the fire emanating from the eye in the forehead. (132). I never become bound. So, too, I am never liberated from bondage. I am never such as to be taught. I am not the teaching. I am not the teacher. (133). I am devotion. I am worship. I am liberation. I alone am the means to liberation. I am the ruler of all beings. I am the root-cause of all that is past, present and future. (134). I am respected by the great. I am disrespected by the ignorant. I am difficult to attain, owing to the evil tendencies of the mind deluded by pride, desire and vanity. (135). I am the sacrificial rite, the sacrificer, the priest and the sacrifice. I am free from control of mind etc. * I am Yama, Varuna, Kubera, Indra, Nirriti, Váyu, Ísvara and Agni. † (136). I are the glory of that playful glance that affords protection and witnesses the control (of the universe.) I am established by the authority of that realisation which springs up amidst conditions wherein there is neither night nor day. (137). I am the definition and the defined. I am the implied meaning. I am devoid of dissolution etc. I am the gain and the loss. I am the unattained amidst the attainable. (138). I have no castes or rules of life. I am the sacred syllables. I am the respected among the most respectable. I am beyond the scope of speech. I am within the words and the meaning of every sentence. (139). I am unattainable even by hundreds of philosophies for minds that are devoid of peace and self-control. I am the sole refuge of the wise. I break to pieces countless doubts of various sorts. (140). I am free from the six states * and the six tastes. † I. have no enemy. I am free from the six bodily sheaths. ‡ I am beyond the thirty-six principles. § (141). I am the bliss of realisation. I am the celestial tree that grants the desire for absorbed contemplation. I am free from phenomenal condition. I am the direct realisation of the Vedánta (átma vidyá). (142) I am the oblation to the gods and the oblation to the manes. I am devoid of all ideas of rejection and acceptance. I am Vishnu, I am Siva, I am Brahman (the creator), and I alone am their cause. (143) All my sins have been washed away. The sorrows of phenomenal existence have been dispelled from my heart. I am the root of all the various activities expressed by the letters ending with ksha and beginning with a. * (144) Why say so much! All this universe, sentient and non-sentient, is myself. Spray and foam and wave are not, in reality, substances-different from the ocean. (145) My refuge is neither my mother, nor father, nor sons, nor brothers, nor others. My supreme refuge shall be the foot placed by my master on my head. (146) There is the foot of the master. There is unbounded mercy in his look. There is whatever he has taught. Is there any higher fulfilment of life? (147) The looks of the venerable master are as full as the flood of rays of the (full) moon, they are a variety of the celestial tree in granting whatever boon is desired, and they soothen and quell the sorrow of the mind. (148) In the cave of the heart there lies for ever by herself, the serpent-maid of pure consciousness, made happy by swallowing the huge frog of a fickle mind. (149) In the vast ocean of bliss and realisation, which is myself, characterised by máyá, a thousand universe bubbles spring up and disappear again and again. (150) Solely by the good ship of the master's grace, wafted by the wind of good luck acquired in former lives, I have crossed the vast ocean of phenomenal existence, whose waves of sorrow are unendurable. (151) While there was the darkness of ignorance, I saw the whole universe as a reality before my eyes. But when the sun of knowledge has risen, I see nothing at all. This is wonderful! (152) I prostrate not to the gods. One who is beyond all gods does not salute a god. After that stage, one does no prescribed act. I prostrate again and again to my own self, which is the root of all endeavour. (153) Thus, rejoicing again and again at the thought of his having gained the knowledge of the self, he reaches the supreme state of absoluteness (kaivalya), when the fruits of actions ripe for present enjoyment are exhausted. (154) The Lord facing the south *, himself, has composed this work entitled "The definition of one's own self", which will dispel the darkness of ignorance and will carry one across the shoreless ocean of phenomenal existence. (155) The sky of my mind is illumined by the sun of the master who is the Lord Vishnu that destroys the darkness of ignorance and causes the lotus of realisation to blossom. (156) Here Ends THE DEFINITION OF ONE'S OWN SELF. _________ Footnotes 201:* Difference, duality, manifoldness, variety. 201:† Avidya, ignorance; asmitä, egoism; räga, desire; dvesha, hate; and abhinivesa, fear of death. 203:* The Supreme Self. 206:* i.e., Unreal. 212:* Derivation of meaning is of three kinds: exclusive, inclusive, and partly exclusive and partly inclusive. 212:† Which really means "the banks of the Ganges" 213:* The quality of redness cannot run. The red horse or other animal is meant. 214:* Between the two indicated by "that" and "thou" 220:* The karma-kânda. 220:† The jnâna-kânda. 222:* Brahman, that is, eternal bliss. 225:* Because whatever has au artificial origin must have an end. 226:* This and the first half of the next verse are the view of the mid mimâmsaka or ritual school. 234:* i.e. realisable by the experiences common to all, "I am ", "I know", "I feel" etc, 238:* Children treat it as an elephant, and the elderly as wood. So the wise see only the supreme self and the ignorant the non-self only. 239:* As a painter may draw a picture on the back of his hand and enjoy its sight himself. 248:* Dharma, merit, artha, riches, kama, pleasure and moksha, liberation. 249:* The four-faced Brahman. 257:* The eight limbed (or Rája—) Yoga. 257:† The eight deities presiding over the eight cardinal points. 259:* Birth, existence, growth, ripeness, decay, death. 259:† Sweet, sour, salt, bitter, pungent and astringent. 259:‡ Skin muscles, blood, nerves, bones and marrow. 259:§ The five elements, the five pranas (vital breaths), the five sensory and the five motor organs, the four aspects of the mind, mahat, kála, (time), pradhána, máyá, avidyá, purusha, bindu, náda, sakti, siva, sánta and atíta. 261:* अ (a) and (ksha) are the first and last letters of the Samskrit alphabet. 266:* Dakshinámúrti, the Lord Siva in the shape of a spiritual teacher. Errata page 37: 'indentity'->'identity' page 54: 'multiplictiy'->'multiplicity' page 57: 'qualties'->'qualities' page 57: 'qualties'->'qualities' page 107: 'chidren'->'children' page 136: 'wordly'->'worldly' page 195: 'indentity'->'identity' page 265: 'exhansted'->'exhausted'