Tattvopadesha (Pointers towards Truth) - Sanskrit Text, Translation, Brief Commentary, Word-for-word meaning, and Chanting

 

तत्त्वोपदेशः

Tattvopadeśaḥ

Pointers towards Truth

 

Tattvopadeśaḥ (Tattva Upadesha) or “Pointers towards Truth” is a hymn (stotram) composed by Sri Shankara Bhagavadpada Acharya. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief comentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.

 

Please click on the links below to navigate to the relevant section.

Sanskrit Text, English Transliteration and English Translation

Brief Commentary

Word-for-word meaning

Chanting (mp3 file)

 

 

Sanskrit Test, English Transliteration and English Translation

 

तत्त्वंपदार्थशुद्ध्यर्थं गुरुः शिष्यं वचोऽब्रवीत् ।

वाक्ये तत्त्वमसीत्यत्र त्वंपदार्थं विवेचय ||१||

 

tattvaṃpadārthaśuddhyarthaṃ guruḥ śiṣyaṃ vaco’bravīt |

vākye tattvamasītyatra tvaṃpadārthaṃ vivecaya ||1||

 

The teacher, in order to clarify the meaning of the words ‘You (are) That’, said to the student – “Reflect upon the meaning of the word ‘you’ in the sentence ‘You are That’ ”

 

न त्वं देहोऽसि दृश्यत्वाद्रूपजात्यादिमत्त्वतः । भौतिकत्वादशुद्धत्वादनित्यत्त्वात्तथैव च ॥२॥

 

na tvaṃ deho’si dṛśyatvādrūpajātyādimattvataḥ | bhautikatvādaśuddhatvādanityattvāttathaiva ca ||2||

 

You are not the body, because it (i.e., the body) is seen, because it has form, birth, etc., because it is made of matter, because it is impure, and similarly because it is impermanent too.

 

अदृश्यो रूपहीनस्त्वं जातिहीनोऽप्यभौतिकः ।

शुद्धनित्योऽसि दृग्रूपो घटो यद्वन्न दृग्भवेत् ॥३॥

 

adṛśyo rūpahīnastvaṃ jātihīno’pyabhautikaḥ |

śuddhanityo’si dṛgrūpo ghaṭo yadvanna dṛgbhavet ||3||

 

You are unseen, formless, birthless, not made of matter, and also pure and eternal. You are the seer, unlike the pot which is the seen.

 

न भवानिन्द्रियाण्येषां करणत्वेन या श्रुतिः ।

प्रेरकस्त्वं पृथक्तेभ्यो न कर्ता करणं भवेत् ॥४॥

 

na bhavānindriyāṇyeṣāṃ karaṇatvena yā śrutiḥ |

prerakastvaṃ pṛthaktebhyo na kartā karaṇaṃ bhavet ||4||

 

You are not the sense organs, due to their instrumentality, like that (instrumentality) of the ear. You are the impeller, separate from these (sense organs). The doer is not (i.e., the duer is different from) the instrument.

 

नानैतान्येकरूपस्त्वं भिन्नस्तेभ्यः कुतः शृणु ।

न चैकेन्द्रियरूपस्त्वं सर्वत्राहं प्रतीतितः ॥५॥

 

nānaitānyekarūpastvaṃ bhinnastebhyaḥ kutaḥ śṛṇu |

na caikendriyarūpastvaṃ sarvatrāhaṃ pratītitaḥ ||5||

 

These (i.e., the sense organs) are many. You are one, (and) different from these (i.e., the many sense organs).  Listen how (you are different from the sense organs). Neither are you (just) one of the sense organs (because) (the feeling of) “I” is present everywhere (i.e., in the multiple sense organs).

 

न तेषां समुदायोऽसि तेषामन्यतमस्य च । विनाशेऽप्यात्मधीस्तावदस्ति स्यान्नैवमन्यथा ॥६॥

 

na teṣāṃ samudāyo’si teṣāmanyatamasya ca | vināśe’pyātmadhīstāvadasti syānnaivamanyathā ||6||

 

Neither are you a conglomeration of those (i.e., of the sense organs). (Because) even when one among those (i.e., the sense organs) is destroyed, the sense of “I” still remains. It would not be so otherwise (i.e., if you are were a conglomeration of sense organs).

 

प्रत्येकमपि तान्यात्मा नैव तत्र नयं शृणु ।

नानास्वामिकदेहोऽयं नश्येद्भिन्नमताश्रयः ॥७॥

नानात्माभिमतं नैव विरुद्धविषयत्वतः ।

स्वाम्यैक्ये तु व्यवस्था स्यादेकपार्थिवदेशवत् ॥८॥

 

pratyekamapi tānyātmā naiva tatra nayaṃ śṛṇu |

nānāsvāmikadeho’yaṃ naśyedbhinnamatāśrayaḥ ||7||

nānātmābhimataṃ naiva viruddhaviṣayatvataḥ |

svāmyaikye tu vyavasthā syādekapārthivadeśavat ||8||

 

Each one of those (i.e., the sense organs) is also not the Self indeed. Listen to the logic there. A body which is based on multiple lords, (each lord) having different opinions, perishes. Due to the opposing (i.e., mutualy exclusive) domains (of the sense organs), agreement among multiple selves is not at all (possible). There can be stability only when there is one lord, like a country with a single ruler.

 

न मनस्त्वं न वा प्राणो जडत्वादेव चैतयोः ।

गतमन्यत्र मे चित्तमित्यन्यत्वानुभूतितः ॥९॥

क्षुत्तृड्भ्यां पीडितः प्राणो ममायं चेति भेदतः ।

तयोर्द्रष्टा पृथक्ताभ्यां घटद्रष्टा घटाद्यथा ॥१०॥

 

na manastvaṃ na vā prāṇo jaḍatvādeva caitayoḥ |

gatamanyatra me cittamityanyatvānubhūtitaḥ ||9||

kṣuttṛbhyāṃ pīḍitaḥ prāṇo mamāyaṃ ceti bhedataḥ |

tayordraṣṭā pṛthaktābhyāṃ ghaṭadraṣṭā ghaṭādyathā ||10||

 

Neither are you the mind alone, nor the prana (i.e., the vital air), due to the inert nature of these two.

(You are not the mind) due to due to the experience of the otherness, (as in) “my mind was elsewhere”. 

(You are not the) prana which is tormented by hunger and thirst, due to differences such as “mine” and “this”.

The seer of those two (i.e, the mind and the prana) is separate from those two, just as the seer of the pot is separate from the pot.

 

सुप्तौ लीनास्ति या बोधे सर्वं व्याप्नोति देहकम् ।

चिच्छायया च सम्बद्धा न सा बुद्धिर्भन्वाद्विज ॥११॥

नानारूपवती बोधे सुप्तौ लीनाऽतिचञ्चला ।

यतो दृगेकरूपस्त्वं पृथक्तस्य प्रकाशकः ॥१२॥

 

suptau līnāsti yā bodhe sarvaṃ vyāpnoti dehakam |

cicchāyayā ca sambaddhā na sā buddhirbhavādvija ||11||

nānārūpavatī bodhe suptau līnā’ticañcalā |

yato dṛgekarūpastvaṃ pṛthaktasya prakāśakaḥ ||12||

 

O Twice-born (i.e., one who has been initiated into education through the "sacred thread" ceremony), you are not that intellect, which rests during sleep, and during waking - associated with the reflected consciousness - pervades the entire body.

The intellect is extremely fickle, since is it inactive during sleep, and (assumes) multiple forms during the waking state.  You, the seer, are its (i.e., the intellect’s) illuminator. You are of a single form (i.e., homogeneous), (and) are separate (from it).

 

सुप्तौ देहाद्यभावेऽपि साक्षी तेषां भवान् यतः । स्वानुभूतिस्वरूपत्वान्नान्यस्तस्यास्ति भासकः ॥१३॥

 

suptau dehādyabhāve’pi sākṣī teṣāṃ bhavān yataḥ | svānubhūtisvarūpatvānnānyastasyāsti bhāsakaḥ ||13||

 

Because, you are the witness of the body and others (such as sense organs, mind, intellect), even though they are absent, during sleep. Due to its (i.e., the Self’s) inherent nature of self-awareness, there is no other illuminator.

 

प्रमाणं बोधयन्तं तं बोधं मानेन ये जनाः ।

बुभुत्सन्ते त एधोभिर्दग्धुं वाञ्छन्ति पावकम् ॥१४॥

 

pramāṇaṃ bodhayantaṃ taṃ bodhaṃ mānena ye janāḥ |

bubhutsante ta edhobhirdagdhuṃ vāñchanti pāvakam ||14||

 

Those people who wish to know that awareness – which powers all the means of knowledge - through intellectual conception, they (are like people who) want to burn (i.e., to combust), fire through fuel.

 

विश्वमात्माऽनुभवति तेनासौ नानुभूयते ।

विश्वं प्रकाशयत्यात्मा तेनासौ न प्रकाश्यते ॥१५॥

 

viśvamātmā’nubhavati tenāsau nānubhūyate |

viśvaṃ prakāśayatyātmā tenāsau na prakāśyate ||15||

 

The Self cognizes the universe; by it (i.e., by the universe) this (Self) cannot be cognized. The Self illumines the universe; by it (ie., by the universe) this (Self) cannot be illumined.

 

ईदृशं तादृशं नैतन्न परोक्षं सदेव यत् ।

तद्ब्रह्म त्वं न देहादिदृश्यरूपोऽसि सर्वदृक् ॥१६॥

 

īdṛśaṃ tādṛśaṃ naitanna parokṣaṃ sadeva yat |

tadbrahma tvaṃ na dehādidṛśyarūpo’si sarvadṛk ||16||

 

That which is pure existence, which does not have qualities like “this” and “that”, and cannot be known through indirect means - you are that Brahman, the seer of all, (and) not the body and other objects of sight.

 

इदत्वेनैव यद्भाति सर्वं तच्च निषिध्यते ।

अवाच्यतत्त्वमनिदं न वेद्यं स्वप्रकाशतः ॥१७॥

 

idatvenaiva yaddhāti sarvaṃ tacca niṣidhyate |

avācyatattvamanidaṃ na vedyaṃ svaprakāśataḥ ||17||

 

(That Brahman) negates all that which appears as “this” (i.e., all objects of experience). It is “not this” (i.e., it is not an object of experience). Its nature cannot be expressed in words. Due to its self-effulgence, it cannot be known (i.e., it is self evident).

 

सत्यं ज्ञानमनन्तं च ब्रह्मलक्षणमुच्यते । सत्यत्वाज्ज्ञानरूपत्वादनन्तत्वात्त्वमेव हि ॥१८॥

 

satyaṃ jñānamanantaṃ ca brahmalakṣaṇamucyate | satyatvājjñānarūpatvādanantatvāttvameva hi ||18||

 

Existence, awareness, and limitlessness is said to be the definition of Brahman. Due to (your) existence, due to (your) awareness, (and) due to (your) unlimitedness, you are none other than (Brahman) indeed.

 

सति देहाद्युपाधौ स्याज्जीवस्तस्य नियामकः ।

ईश्वरः शक्त्युपाधित्वाद्वयोर्बाधे स्वयंप्रभः ॥१९॥

 

sati dehādyupādhau syājjīvastasya niyāmakaḥ |

īśvaraḥ śaktyupādhitvādvayorbādhe svayaṃprabhaḥ ||19||

 

It (Brahman) becomes the individual soul when limiting adjuncts such as body and others (sense organs, mind, intellect, etc.) are present. It (Brahman) becomes the Cosmic soul - the controller of the individual soul - due to the limiting adjunct of shakti (maya). When both (the limiting adjuncts) are negated, Brahman becomes self-evident.

 

अपेक्ष्यतेऽखिलैर्मानैर्न यन्मानमपेक्षते ।

वेदवाक्यं प्रमाणं तद्ब्रह्मात्मावगतौ मतम् ॥२०॥

 

apekṣyate’khilairmānairna yanmānamapekṣate |

vedavākyaṃ pramāṇaṃ tadbrahmātmāvagatau matam ||20||

 

Vedic statement (such as “You are That”)  is accepted as the valid instrument of knowledge for understanding that Brahman or Self, which does not depend on any instrument of knowledge, and on which all instruments are dependent.

 

अतो हि तत्त्वमस्यादिवेदवाक्यं प्रमाणतः ।

ब्रह्मणोऽस्ति यया युक्त्या साऽस्माभिः सम्प्रकीर्त्यते ॥२१॥

 

ato hi tattvamasyādivedavākyaṃ pramāṇataḥ |

brahmaṇo’sti yayā yuktyā sā’smābhiḥ samprakīrtyate ||21||

 

Therefore indeed, that stratagem by which a Vedic statement such as “You are that”, etc. is (used as) the instrument for knowing Brahman, that (stratagem) is praised by us

 

शोधिते त्वंपदार्थे हि तत्त्वमस्यादि चिन्तितम् ।

सम्भवेन्नान्यथा तस्माच्छोधनं कृतमादितः ॥२२॥

 

śodhite tvaṃpadārthe hi tattvamasyādi cintitam |

sambhavennānyathā tasmācchodhanaṃ kṛtamāditaḥ ||22||

 

It is possible to think about “You are that”, and other such statements only when the meaning of the word “you” is clarified, and not otherwise. Therefore the meaning of the word “you” is clarified first.

 

देहेन्द्रियादिधर्मान्यः स्वात्मन्यारोपयन्मृषा ।

कर्तृत्वाद्यभिमानी च वाच्यार्थस्त्वम्पदस्य सः ॥२३॥

 

dehendriyādidharmānyaḥ svātmanyāropayanmṛṣā |

kartṛtvādyabhimānī ca vācyārthastvampadasya saḥ ||23||

 

The literal meaning of the word “you” is one who considers himself to be the doer, etc., falsely attributing the properties of the body, sense organs, etc to the Self.

 

देहेन्द्रियादिसाक्षी यस्तेभ्यो भाति विलक्षणः ।

स्वयं बोधस्वरूपत्वाल्लक्ष्यार्थस्त्वंपदस्य सः ॥२४॥

 

dehendriyādisākṣī yastebhyo bhāti vilakṣaṇaḥ |

svayaṃ bodhasvarūpatvāllakṣyārthastvaṃpadasya saḥ ||24||

 

The intended intended meaning of the word “you”

is one who is the witness of the body, sense organs, etc., due to inherent self-awareness, (and) is different from them.

 

वेदान्तवाक्यसंवेद्यविश्वातीताक्षराद्वयम् ।

विशुद्धं यत्स्वसंवेद्यं लक्ष्यार्थस्तत्पदस्य सः ॥२५॥

 

vedāntavākyasaṃvedyaviśvātītākṣarādvayam |

viśuddhaṃ yatsvasaṃvedyaṃ lakṣyārthastatpadasya saḥ ||25||

 

The intended meaning of the word “that” is that which is known through Vedantic statements, is pure, transcends the universe, is imperishable and non-dual, (and) is self-knowing.

 

सामानाधिकरण्यं हि पदयोस्तत्त्वमोर्द्वयोः ।

सम्बन्धस्तेन वेदान्तैर्ब्रह्मैक्यं प्रतिपाद्यते ॥२६॥

 

sāmānādhikaraṇyaṃ hi padayostattvamordvayoḥ |

sambandhastena vedāntairbrahmaikyaṃ pratipādyate ||26||

 

The relationship between the two words “that” and “you” is indeed that of residing in the same substratum (i.e., congruence or identity). Through that (relation), the oneness of Brahman (and the individual soul) is established by the Upanishads.

 

भिन्नप्रवृत्तिहेतुत्वे पदयोरेकवस्तुनि ।

वृत्तित्वं यत्तथैवैकविभक्त्यन्तकयोस्तयोः ॥२७॥

सामानाधिकरण्यं तत्सम्प्रदायिभिरीरितम् ।

तथा पदार्थयोरेव विशेषणविशेष्यता ॥२८॥

 

bhinnapravṛttihetutve padayorekavastuni |

vṛttitvaṃ yattathaivaikavibhaktyantakayostayoḥ ||27||

sāmānādhikaraṇyaṃ tatsampradāyibhirīritam |

tathā padārthayoreva viśeṣaṇaviśeṣyatā ||28||

 

When two words having different meanings are in the same case-ending (i.e. when they are in apposition) and co-exist in a single substance, it is called “samana adhikaranam” by grammarians.  Then the meanings of the two words (are in) adjective-noun (relation)

 

अयं सः सोऽयमितिवत्सम्बन्धो भवति द्वयोः ।

प्रत्यक्त्वं सद्वितीयत्वं परोक्षत्वं च पूर्णता ॥२९॥

परस्परविरुद्धं स्यात्ततो भवति लक्षणा ।

लक्ष्यलक्षणसम्बन्धः पदार्थप्रत्यगात्मनोः ॥३०॥

 

ayaṃ saḥ so’yamitivatsambandho bhavati dvayoḥ |

pratyaktvaṃ sadvitīyatvaṃ parokṣatvaṃ ca pūrṇatā ||29||

parasparaviruddhaṃ syāttato bhavati lakṣaṇā |

lakṣyalakṣaṇasambandhaḥ padārthapratyagātmanoḥ ||30||

 

The relationship between the two (words) is as though “this is that” (and) “that is this”.  Direct perceivability (and) indirect perceivability are mutually opposing. Also duality (and) wholeness (are mutually opposing). Therefore it becomes an indirect indication. The relationship between the word and its meaning is that of indicator and indicated (and not samanadhikarana or adjective-noun relationship).

 

मानान्तरोपरोधाच्च मुख्यार्थस्यापरिग्रहे ।

मुख्यार्थस्याविनाभूते प्रवृत्तिर्लक्षणोच्यते ॥३१॥

 

mānāntaroparodhācca mukhyārthasyāparigrahe |

mukhyārthasyāvinābhūte pravṛttirlakṣaṇocyate ||31||

 

When the primary meaning (of a word) cannot be accepted, and when it (the meaning) is in contradiction to normal understanding, taking (some other) inherent aspect of the primary meaning is called lakshana.

 

त्रिविधा लक्षणा ज्ञेया जहत्यजहती तथा ।

अन्योभयात्मिका ज्ञेया तत्राद्या नैव सम्भवेत् ॥३२॥

 

trividhā lakṣaṇā jñeyā jahatyajahatī tathā |

anyobhayātmikā jñeyā tatrādyā naiva sambhavet ||32||

 

There are three types of lakshanas - jahati (i.e., jahat lakshana), ajahati (i.e. ajahat lakshana), and dual-natured (i.e, jahatajahat lakshana). Among them, the first (i.e., jahat lakshana) is not suitable (in this context).

 

वाच्यार्थमखिलं त्यक्त्वा वृत्तिः स्याद्या तदन्विते ।

गङ्गायां घोष इतिवज्जहती लक्षणा हि सा ॥३३॥

 

vācyārthamakhilaṃ tyaktvā vṛttiḥ syādyā tadanvite |

gaṅgāyāṃ ghoṣa itivajjahatī lakṣaṇā hi sā ||33||

 

When the the entire word meaning is given up, and an associated meaning is taken, that is indeed jahat lakshana, like “a herdsmen’s hamlet in the Ganges”*

 

*When we say “the herdsmen’s hamet is in the river Ganges”, it actually means “the herdsmen’s hamlet is on the banks of the river Ganges”.

 

वाच्यार्थस्यैकदेशस्य प्रकृते त्याग इष्यते ।

जहती सम्भवेन्नैव सम्प्रदायविरोधतः ॥३४॥

 

vācyārthasyaikadeśasya prakṛte tyāga iṣyate |

jahatī sambhavennaiva sampradāyavirodhataḥ ||34||

 

Really speaking (in the sentence “You are that”) the intention is to give up (only) a part of the word meaning. Therefore, due to contradiction with the scriptures, jahat lakshana (i.e. giving up the entire word meaning) is not applicable.

 

वाच्यार्थमपरित्यज्य वृत्तिरन्यार्थके तु या ।

कथितेयमजहती शोणोऽयं धावतीतिवत् ॥३५॥

 

vācyārthamaparityajya vṛttiranyārthake tu yā |

kathiteyamajahatī śoṇo’yaṃ dhāvatītivat ||35||

 

When the word meaning is not given up, but another meaning is intended,  that is called ajaahat lakshana, like “this red runs”*

 

*When it is said “this red runs”, it actually means “this red horse runs”.

 

न सम्भवति साऽप्यत्र वाच्यार्थेऽतिविरोधतः ।

विरोधांशपरित्यागो दृश्यते प्रकृते यतः ॥३६॥

 

na sambhavati sā’pyatra vācyārthe’tivirodhataḥ |

virodhāṃśaparityāgo dṛśyate prakṛte yataḥ ||36||

 

Since the contradictory part of the the sentence meaning (in the sentence “You are that”) is given up, that also (i.e. ajahat lakshana also) is not applicable here.

 

वाच्यार्थस्यैकदेशं च परित्यज्यैकदेशकम् ।

या बोधयति सा ज्ञेया तृतीया भागलक्षणा ॥३७॥

 

vācyārthasyaikadeśaṃ ca parityajyaikadeśakam |

yā bodhayati sā jñeyā tṛtīyā bhāgalakṣaṇā ||37||

 

The third (type of lakshana) bhagalakshana (also known as jahatajahatlakshana) where one part of the word meaning is given up and the other (remaining) part gives the intended meaning.

 

सोऽयं विप्र इदं वाक्यं बोधयत्यादितस्तथा ।

तत्कालत्वविशिष्टं च तथैतत्कालसंयुतम् ॥३८॥

अतस्तयोर्विरुद्धं तत्तत्कालत्वादिधर्मकम् ।

त्यक्त्वा वाक्यं यथा विप्रपिण्डं बोधयतीरितम् ॥३९॥

तथैव प्रकृते तत्त्वमसीत्यत्र श्रुतौ शृणु ।

 

so’yaṃ vipra idaṃ vākyaṃ bodhayatyāditastathā |

tatkālatvaviśiṣṭaṃ ca tathaitatkālasaṃyutam ||38||

atastayorviruddhaṃ tattatkālatvādidharmakam |

tyaktvā vākyaṃ yathā viprapiṇḍaṃ bodhayatīritam ||39||

tathaiva prakṛte tattvamasītyatra śrutau śṛṇu |

 

The sentence “That is this Brahmin” indicates the person (Brahmin) associated with “that time” (i.e., an earlier time) in the beginning, and similarly the person associated with “this time” also.

 

Listen, just as, after giving up the contradictory attributes of “that time” and “this time”, the sentence indicates the individual Brahmin (i.e., the same person), in the same way, “You are That” (is used) in the scriptures.

 

प्रत्यक्त्वादीन्परित्यज्य जीवधर्मांस्त्वमःपदात् ॥४०॥

सर्वज्ञत्वपरोक्षादीन्परित्यज्य ततः पदात् ।

शुद्धं कूटस्थमद्वैतं बोधयत्यादरात्परम् ॥४१॥

तत्त्वमोः पदयोरैक्यमेव तत्त्वमसीत्यलम् ।

 

pratyaktvādīnparityajya jīvadharmāṃstvamaḥpadāt ||40||

sarvajñatvaparokṣādīnparityajya tataḥ padāt |

śuddhaṃ kūṭasthamadvaitaṃ bodhayatyādarātparam ||41||

tattvamoḥ padayoraikyameva tattvamasītyalam |

 

The sentence “You are That” adeptly and reverentially indicates the pure unchanging, non-dual and supreme (by the) one-ness of the words “you” and “that” -  when qualities of the individual soul such as individuality, etc. are given up from the word “you”, and when (qualities such as) omniscience, invisibility, etc.are given up from the word “that”.

 

इत्थमैक्यावबोधेन सम्यग्ज्ञानं दृढं नयैः ॥४२॥

अहं ब्रह्मेति विज्ञानं यस्य शोकं तरत्यसौ ।

 

tthamaikyāvabodhena samyagjñānaṃ dṛḍhaṃ nayaiḥ ||42||

ahaṃ brahmeti vijñānaṃ yasya śokaṃ taratyasau |

 

Guided thus, by understanding the one-ness (between the individual soul and the Cosmic Soul), the one who has a clear and firm knowledge, and the wisdom of “I am Brahman”, he overcomes sorrow.

 

आत्मा प्रकाशमानोऽपि महावाक्यैस्तथैकता ॥४३॥

iतत्त्वमोर्बोध्यतेऽथापि पौर्वापर्यानुसारतः ।

तथापि शक्यते नैव श्रीगुरोः करुणां विना ॥४४॥

अपरोक्षयितुं लोके मूढै: पण्डितमानिभिः ।

 

ātmā prakāśamāno’pi mahāvākyaistathaikatā ||43||

tattvamorbodhyate’thāpi paurvāparyānusārataḥ |

tathāpi śakyate naiva śrīguroḥ karuṇāṃ vinā ||44||

aparokṣayituṃ loke mūḍhai: paṇḍitamānibhiḥ |

 

Though the Self is evident, and though the one-ness between “that” (God) and “you” (living being) is understood by reading the mahavakyas (great sayings) in the proper context, yet, in the world, it is impossible for fools - who consider themselves to be scholars - to directly know (the Self), without the compassion of a guru.

 

अन्तःकरणसंशुद्धौ स्वयं ज्ञानं प्रकाशते ॥ ४५ ॥

वेदवाक्यैरतः किं स्याद्गुरुणेति न साम्प्रतम् ।

 

antaḥkaraṇasaṃśuddhau svayaṃ jñānaṃ prakāśate || 45 ||

vedavākyairataḥ kiṃ syādguruṇeti na sāmpratam |

 

It is improper (to think) thus: “When the mind is pure, the knowledge (of the Self) will reveal itself through the Upanishadic statements. Therefore what is the need for a guru?”

 

आचार्यवान्पुरुषो हि वेदेत्येवं श्रुतिर्जगौ ॥४६॥

अनादाविह संसारे बोधको गुरुरेव हि ।

 

ācāryavānpuruṣo hi vedetyevaṃ śrutirjagau ||46||

anādāviha saṃsāre bodhako gurureva hi |

 

The Vedas (scriptures) have asserted “a man who has a guru knows (the Self)”. In this beginning-less transmigratory state (of repeated births and deaths) the guru alone is the teacher indeed.

 

अतो ब्रह्मात्मवस्त्वैक्यं ज्ञात्वा दृश्यमसत्तया ॥४७॥

अद्वैते ब्रह्मणि स्थेयं प्रत्यग्ब्रह्मात्मना सदा ।

 

ato brahmātmavastvaikyaṃ jñātvā dṛśyamasattayā ||47||

advaite brahmaṇi stheyaṃ pratyagbrahmātmanā sadā |

 

Therefore knowing the one-ness of (i.e., non-difference between) the Cosmic Soul and the individual soul, and knowning that world to be unreal, one must always remain in the non-dual Brahman, as Brahman that is not as the individual being.

 

तत्प्रत्यक्षात्परिज्ञातमद्वैतब्रह्मचिद्धनम् ॥४८॥

प्रतिपाद्यं तदेवात्र वेदान्तैर्न द्वयं जडम् ।

 

tatpratyakṣātparijñātamadvaitabrahmaciddhanam ||48||

pratipādyaṃ tadevātra vedāntairna dvayaṃ jaḍam |

 

That non-dual Brahman, which is profound consciousness, should be directly perceived. That alone is propounded here by the Upanishads, and not the inert duality.

 

सुखरूपं चिदद्वैतं दुःखरूपमसज्जडम् ॥४९॥

वेदान्तैस्तद्द्वयं सम्यक् निर्णीतं वस्तुतो नयात् ।

 

sukharūpaṃ cidadvaitaṃ duḥkharūpamasajjaḍam ||49||

vedāntaistaddvayaṃ samyanirṇītaṃ vastuto nayāt |

 

Non-dual consciousness is joyous by nature. Unreal inert (matter) is sorrowful by nature.  Those two (consciousness and matter) have been well ascertained by the Upanishads, through logic and based on the nature of things.

 

अद्वैतमेव सत्यं त्वं विद्धि द्वैतमसत्सदा ॥५०॥

शुद्धे कथम्-अशुद्धः स्यात् दृश्यं मायामयं ततः ।

 

advaitameva satyaṃ tvaṃ viddhi dvaitamasatsadā ||50||

śuddhe kathamaśuddhaḥ syādṛśyaṃ māyāmayaṃ tataḥ |

 

Know that the non-dual alone is real. Duality is always unreal. How can impurity exist in purity? Therefore the seen (universe) is illusory.

 

शुक्तौ रूप्यं मृषा यद्वत्तथा विश्वं परात्मनि ॥५१॥

विद्यते न स्वतः सत्त्वं न-अन्यतः सत्त्वम्-अस्ति हि ।

 

śuktau rūpyaṃ mṛṣā yadvattathā viśvaṃ parātmani ||51||

vidyate na svataḥ sattvaṃ nānyataḥ sattvamasti vā |

 

The universe appears falsely in Brahman, just as silver appears falsely in nacre (oyster shell, or mother of pearl). It (the universe) is not inherently real, and it has no other reality indeed.

 

बाध्यत्वान्नैव सद्द्वैतं नासत्प्रत्यक्षभानतः ॥५२॥

सदसन्न विरुद्धत्वादतोऽनिर्वाच्यमेव तत् ।

 

bādhyatvānnaiva saddvaitaṃ nāsatpratyakṣabhānataḥ ||52||

sadasanna viruddhatvādato’nirvācyameva tat |

 

Duality (the manifold universe) is not real due to its non-permanence. It is not unreal due to its preceivability. It is not “both real and unreal” due to contradiction. Therefore it (the universe) is inexplicable.

 

यः पूर्वमेक एवासीत्सृष्ट्वा पश्चादिदं जगत् ॥५३॥

प्रविष्टो जीवरूपेण स एवात्मा भवान्परः ।

 

yaḥ pūrvameka evāsītsṛṣṭvā paścādidaṃ jagat ||53||

praviṣṭo jīvarūpeṇa sa evātmā bhavānparaḥ |

 

You are none other than that supreme Self who was alone in the beginning and then, having projected this world, enterd it in the form of a living being.

 

सच्चिदानन्द एव त्वं विस्मृत्यात्मतया परम् ॥५४॥

जीवभावमनुप्राप्तः स एवात्मासि बोधतः ।

अद्वयानन्दचिन्मात्रः शुद्धः साम्राज्यमागतः ॥५५॥

 

saccidānanda eva tvaṃ vismṛtyātmatayā param ||54||

jīvabhāvamanuprāptaḥ sa evātmāsi bodhataḥ |

advayānandacinmātraḥ śuddhaḥ sāmrājyamāgataḥ ||55||

 

You are none other than existence-consciousness-bliss. Having forgotten your true nature (which is) the Supreme Brahman, you have assumed the identity of an individual soul. When you realize that you are none other than the non-dual, bliss, awareness and pure Self, you attain universal sovereignty (through liberation).

 

कर्तृत्वादीनि यान्यासंस्त्वयि ब्रह्माद्वये परे ।

तानीदानीं विचार्य त्वं किंस्वरूपाणि वस्तुतः ॥५६॥

 

kartṛtvādīni yānyāsaṃstvayi brahmādvaye pare |

tānīdānīṃ vicārya tvaṃ kiṃsvarūpāṇi vastutaḥ ||56||

 

Now you enquire into the true nature of all (qualities) such as doership, etc. which are present in you, the non-dual, supreme Brahman.

 

अत्रैव शृणु वृत्तान्तमपूर्वं श्रुतिभाषितम् ।

 

atraiva śṛṇu vṛttāntamapūrvaṃ śrutibhāṣitam |

 

At this point, listen to a wonderful tale mentioned in the Upanishads.

 

कश्चिद्गान्धारदेशीयो महारत्नविभूषितः ॥५७॥

स्वगृहे स्वाङ्गणे सुप्तः प्रमत्तः सन्कदाचन ।

 

kaścidgāndhāradeśīyo mahāratnavibhūṣitaḥ ||57||

svagṛhe svāṅgaṇe suptaḥ pramattaḥ sankadācana |

 

Once, a citizen of Gandhara kingdom, wearing precious gems, was in deep sleep in his own room, in his own home.

 

रात्रौ चोरैः समागत्य भूषणानां प्रलोभितैः ॥५८ ॥

बद्धवा देशान्तरं चोरैर्नीतः सन्गहने वने ।

भूषणान्यपहृत्यापि बद्धाक्षकरपादकः ॥५९॥

निक्षिप्तो विपिनेऽतीव कुशकण्टकवृश्चिकैः ।

व्यालव्याघ्रादिभिश्चैव संकुले तरुसङ्कटे ॥६०॥

 

rātrau coraiḥ samāgatya bhūṣaṇānāṃ pralobhitaiḥ ||58 ||

baddhavā deśāntaraṃ corairnītaḥ sangahane vane |

bhūṣaṇānyapahṛtyāpi baddhākṣakarapādakaḥ ||59||

nikṣipto vipine’tīva kuśakaṇṭakavṛścikaiḥ |

vyālavyāghrādibhiścaiva saṃkule tarusaṅkaṭe ||60||

 

In the night, thieves who were covetous of his ornaments arrived and tied him up and carried him, as though to another country. Even after stealing his ornaments,  the thieves tied up his eyes, hands and legs and thrown into a  dense, deeply-wooded forest which was full of grass, thorns, scorpions, snakes, tigers, etc.

 

व्यालादिदुष्टसत्त्वेभ्यो महारण्ये भयातुरः । शिलाकण्टकदर्भाद्यैर्देहस्य प्रतिकूलकैः ॥६१॥

क्रियमाणे विलुठने विशीर्णाङ्गोऽसमर्थकः । क्षुत्तृडातपवाय्वग्न्यादिभिस्तप्तोऽतितापकैः ॥६२॥

बन्धमुक्तौ तथा देशप्राप्तावेव सुदुःखधीः ।

ददृशे कञ्चिदाक्रोशन्नैकं तत्रैव तस्थिवान् ॥६३॥

 

vyālādiduṣṭasattvebhyo mahāraṇye bhayāturaḥ | śilākaṇṭakadarbhādyairdehasya pratikūlakaiḥ ||61||

kriyamāṇe viluṭhane viśīrṇāṅgo’samarthakaḥ | kṣuttṛḍātapavāyvagnyādibhistapto’titāpakaiḥ ||62||

bandhamuktau tathā deśaprāptāveva suduḥkhadhīḥ |

dadṛśe kañcidākrośannaikaṃ tatraiva tasthivān ||63||

 

He was seen remaining there itself in the huge forest - suffering from fear of snakes and other harmful creatures; with limbs that were hurt by stones, thorns, sharp grass and other objects inimical to the body while wallowing on the ground; weakened; afflicted by extreme discomforts such as hunger, thirst, heat, wind, fire, etc.; with an extremely sorrowful mind; and having freeing himself from the bonds, shouting for help to reach his place.

 

तथा रागादिभिर्वर्गैः शत्रुभिर्दुःखदायिभिः ।

चोरैर्देहाभिमानाद्यैः स्वानन्दधनहारिभिः ॥६४॥

ब्रह्मानन्दे प्रमत्तः स्वाज्ञाननिद्रावशीकृतः ।

बद्धस्त्वं बन्धनैर्भोगतृष्णाज्वरादिभिर्दृढम् ॥६५॥

 

tathā rāgādibhirvargaiḥ śatrubhirduḥkhadāyibhiḥ |

corairdehābhimānādyaiḥ svānandadhanahāribhiḥ ||64||

brahmānande pramattaḥ svājñānanidrāvaśīkṛtaḥ |

baddhastvaṃ bandhanairbhogatṛṣṇājvarādibhirdṛḍham ||65||

 

In the same way, you – overpowered by the stupor of self-ignorance and forgetful of the blissful nature of your true Self – are firmly bound by the group of enemies such as desire, etc. – the producers of sorrow; the robbers of the wealth of self-bliss – and by thieves such as body-identification, thirst for pleasure, fever, etc.

 

अद्वयानन्दरूपात्त्वां प्रच्याव्यातीव धूर्तकैः ।

दूरनीतोऽसि देहेषु संसारारण्यभूमिषु ॥६६॥

 

advayānandarūpāttvāṃ pracyāvyātīva dhūrtakaiḥ |

dūranīto’si deheṣu saṃsārāraṇyabhūmiṣu ||66||

 

You have been removed from the bliss of non-duailty and carried far away into the forest of transmigratory existence - the body - by the rogues (such as desire, etc.).

 

सर्वदुः खनिदानेषु शरीरादित्रयेषु च ।

नानायोनिषु कर्मान्धवासनानिर्मितासु च ॥६७॥

प्रवेशितोऽसि सृष्टोऽसि बद्धस्वानन्ददृष्टितः ।

 

sarvaduḥ khanidāneṣu śarīrāditrayeṣu ca |

nānāyoniṣu karmāndhavāsanānirmitāsu ca ||67||

praveśito’si sṛṣṭo’si baddhasvānandadṛṣṭitaḥ |

 

You have entered the three bodies (gross, subtle and causal) - which are the root of all sorrows – in various wombs, due to the impressions of blind action. You are born due to the blockage of the innate self-bliss.

 

अनादिकालमारभ्य दुःखं चानुभवन्सदा ॥६८॥

जन्ममृत्युजरादोषनरकादिपरम्पराम् ।

निरन्तरं विषण्णोऽनुभवन्नत्यन्तशोकवान् ॥६९॥

 

anādikālamārabhya duḥkhaṃ cānubhavansadā ||68||

janmamṛtyujarādoṣanarakādiparamparām |

nirantaraṃ viṣaṇṇo’nubhavannatyantaśokavān ||69||

 

(You are) extremely sad and constantly despondent since beginningless time - always experiencing sorrow and experiencing a succession of births, deaths, old ages, diseases, lower worlds, etc.

 

अविद्याभूतबन्धस्य निवृत्तौ दुःखदस्य च ।

स्वरूपानन्दसम्प्राप्तौ सत्योपायं न लब्धवान् ॥७०॥

 

avidyābhūtabandhasya nivṛttau duḥkhadasya ca |

svarūpānandasamprāptau satyopāyaṃ na labdhavān ||70||

 

(You) have not gained the right means for the cessation of the sorrow-causing bond of ignorance, and the obtainment of inherent bliss.

 

यथा गान्धारदेशीयश्चिरं दैवाद्दयालुभिः ।

कैश्चित्पान्थैः परिप्राप्तैर्मुक्तदृष्ट्यादिबन्धनः ॥७१॥

स स्वस्थैरुपदिष्टश्च पण्डितो निश्चितात्मकः ।

ग्रामाद्ग्रामान्तरं गच्छन्मेधावी मार्गतत्परः ॥७२॥

गत्वा गान्धारदेशं स स्वगृहं प्राप्य पूर्ववत् ।

बान्धवैः सम्परिष्वक्तः सुखी भूत्वा स्थितोऽभवत् ॥७३॥

 

yathā gāndhāradeśīyaściraṃ daivāddayālubhiḥ |

kaiścitpānthaiḥ pariprāptairmuktadṛṣṭyādibandhanaḥ ||71||

sa svasthairupadiṣṭaśca paṇḍito niścitātmakaḥ |

grāmādgrāmāntaraṃ gacchanmedhāvī mārgatatparaḥ ||72||

gatvā gāndhāradeśaṃ sa svagṛhaṃ prāpya pūrvavat |

bāndhavaiḥ sampariṣvaktaḥ sukhī bhūtvā sthito’bhavat ||73||

 

Just as the citizen of Gandhara kingdom, after a long time, due to good fortune, being liberated from his blindfold and other ropes

by some compassionate and confident travellers who arrived there, and instructed by them,  he – who was learned, resolute, intelligent and focused on the route - travelling from village to village, having reached Gandhara kingdom and his own home, encircled by his relatives, having become happy, became as he was earlier.

 

त्वमप्येवमनेकेषु दुःखदायिषु जन्मसु ।

भ्रान्तो दैवाच्छुभे मार्गे जातश्रद्धः सुकर्मकृत् ॥७४॥

वर्णाश्रमाचारपरोऽवाप्तपुण्यमहोदयः । ईश्वरानुग्रहाल्लब्धब्रह्मविद्गुरुसत्तमः ॥७५ ॥

विधिवत्कृतसंन्यासो विवेकादियुतः सुधीः ।

प्राप्तब्रह्मोपदेशोऽद्य वैराग्याभ्यासतः परम् ॥७६ ॥

पण्डितस्तत्र मेधावी युक्त्या वस्तु विचारयन् । निदिध्यासनसम्पन्नः प्राप्तो हि त्वं परं पदम् ॥७७॥

 

tvamapyevamanekeṣu duḥkhadāyiṣu janmasu |

bhrānto daivācchubhe mārge jātaśraddhaḥ sukarmakṛt ||74||

varṇāśramācāraparo’vāptapuṇyamahodayaḥ | īśvarānugrahāllabdhabrahmavidgurusattamaḥ ||75 ||

vidhivatkṛtasaṃnyāso vivekādiyutaḥ sudhīḥ |

prāptabrahmopadeśo’dya vairāgyābhyāsataḥ param ||76 ||

paṇḍitastatra medhāvī yuktyā vastu vicārayan | nididhyāsanasampannaḥ prāpto hi tvaṃ paraṃ padam ||77||

 

In the same way, you too, having blundered throgh many sorrow-filled births, (now) due to good fortune, with faith born in the right path, doing good deeds,  practicing the code of varna (inherent tendencies) and ashrama (life stages), achieving great deeds due to virtue, practicing renunciation as per the rules, endowed with discrimation and good intellect, with supreme dispassion and practice, due to God’s grace having obtained an excellent guru who is a knower of Brahman,  having gained instructions about Brahman, now being learned and endowed with good intellect and meditation, through logical enquiry of things, have indeed obtained a higher state.

 

अतो ब्रह्मात्मविज्ञानमुपदिष्टं यथाविधि ।

मयाऽऽचार्येण ते धीर सम्यक्तत्र प्रयत्नवान् ॥७८॥

भूत्वा विमुक्तबन्धस्त्वं छिन्नद्वैतात्मसंशयः ।

निर्द्वन्द्वो निःस्पृहो भूत्वा विचरस्व यथासुखम् ॥७९॥

 

ato brahmātmavijñānamupadiṣṭaṃ yathāvidhi |

mayā’’cāryeṇa te dhīra samyaktatra prayatnavān ||78||

bhūtvā vimuktabandhastvaṃ chinnadvaitātmasaṃśayaḥ |

nirdvandro niḥspṛho bhūtvā vicarasva yathāsukham ||79||

 

Therefore, O intelligent one, the knowledge about Brahman and Atman has been taught to you in the appropriate manner by me, the teacher.  Putting your efforts into this, getting liberated from bondage, dispelling doubts about the world and the Self, existing without dualities and desires, (you) move about as you please.

 

वस्तुतो निष्प्रपञ्चोऽसि नित्यमुक्तः स्वभावतः ।

न ते बन्धविमोक्षौ स्तः कल्पितौ तौ यतस्त्वयि ॥८०॥

 

vastuto niṣprapañco’si nityamuktaḥ svabhāvataḥ |

na te bandhavimokṣau staḥ kalpitau tau yatastvayi ||80

 

In reality, by nature you do not have (any assocication with) the world, and are always liberated. Bondage and liberation do not exist for you, because those two (bondage and liberation) are superimposed on you.

 

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।

न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥८१॥

 

na nirodho na cotpattirna baddho na ca sādhakaḥ |

na mumukṣurna vai mukta ityeṣā paramārthatā ||81||

 

The truth is that there is neither dissolution nor creation, neither bondage nor striver, neither desirer of liberation nor liberation indeed.

 

श्रुतिसिद्धान्तसारोऽयं तथैव त्वं स्वया धिया ।

संविचार्य निदिध्यास्य निजानन्दात्मकं परम् ॥८२॥

साक्षात्कृत्वाऽपरिच्छिन्नाद्वैतब्रह्माक्षरं स्वयम् ।

जीवन्नेव विनिर्मुक्तो विश्रान्तः शान्तिमाश्रय ||८३॥

 

śrutisiddhāntasāro’yaṃ tathaiva tvaṃ svayā dhiyā |

saṃvicārya nididhyāsya nijānandātmakaṃ param ||82||

sākṣātkṛtvā’paricchinnādvaitabrahmākṣaraṃ svayam |

jīvanneva vinirmukto viśrāntaḥ śāntimāśraya ||83||

 

This is the essence of the demonstrated conclusion of the Upanishads. In the same manner (i.e., following the same approach) may you, having having properly enquired through your own intellect, and having medidated on it, and having realized by yourself the truly blissful, superior, unlimited, non-dual and imperishable Brahman even while you are alive,  be liberated, calm and abide in peace.

 

विचारणीया वेदान्ता वन्दनीयो गुरुः सदा ।

गुरूणां वचनं पथ्यं दर्शनं सेवनं नृणाम् ॥८४॥

 

vicāraṇīyā vedāntā vandanīyo guruḥ sadā |

gurūṇāṃ vacanaṃ pathyaṃ darśanaṃ sevanaṃ nṛṇām ||84||

 

The Upanishads must be enquired into. The teacher must always be respected. Seeing the teachers, listening to them and serving them is beneficial to humans.

 

गुरुर्ब्रह्म स्वयं साक्षात्सेव्यो वन्द्यो मुमुक्षुभिः ।

नोद्वेजनीय एवायं कृतज्ञेन विवेकिना ॥८५॥

 

gururbrahma svayaṃ sākṣātsevyo vandyo mumukṣubhiḥ |

nodvejanīya evāyaṃ kṛtajñena vivekinā ||85||

 

The teacher, who is none other than Brahman himself, must be served and respected by the spiritual seekers. A grateful and wise person should never cause suffering to him.

 

यावदायुस्त्वया वन्द्यो वेदान्तो गुरुरीश्वरः ।

मनसा कर्मणा वाचा श्रुतिरेवैष निश्चयः ॥८६॥

 

yāvadāyustvayā vandyo vedānto gururīśvaraḥ |

manasā karmaṇā vācā śrutirevaiṣa niścayaḥ ||86||

 

Throughout your life, the Upanishads, the teacher and God must be revered by you in thoughts, words and deeds.  This determination is indeed the prescription.

 

भावाद्वैतं सदा कुर्यात्क्रियाद्वैतं न कर्हिचित् ।

अद्वैतं त्रिषु लोकेषु नाद्वैतं गुरुणा सह ॥८७॥

 

bhāvādvaitaṃ sadā kuryātkriyādvaitaṃ na karhicit |

advaitaṃ triṣu lokeṣu nādvaitaṃ guruṇā saha ||87||

 

Always practice non-duality in attitude, but do not (practice) non-duality in actions anywhere. (You can practice) non-duailty in (all) the three worlds, but non-duality should not be practiced with the teacher.

 

Commentary

 

Tattvopadeśaḥ (Tattva Upadesha) or “Pointers towards Truth” is a hymn (stotram) attributed to Śri Śaṅkara Bhagavadpāda āchārya, and consists of 87 verses (ślokas), in which the teacher instructs the student on how to realize the Truth (i.e., the true nature of the Self and the world).

 

Verse 1: Introduction

 

The first verse provides a background on the subject matter of the hymn. The teacher (guru) tells the student to enquire into the meaning of the term “you” in the Upanishadic statement “You are that”. Such statements which point out the one-ness of the individual soul and the Cosmic Soul are called mahāvākyas (great sayings) in the philosophy of non-dualism (Advaita Vedānta). There are many such mahāvākyas present in the various Upanishads, of which one of the most popular is “tat tvam asi”, which literally means “You are That”. Here the “you” refers to the individual (the student) and “That” refers to the Cosmic Soul (referred to as Brahman in the Advaitic tradition). By portraying the teaching in the form of instruction from a guru to a student, the hymn also stresses on the need for a guru to unravel the teachings of the mahāvākyas.

 

Verses 2 & 3 : Negation of the body

 

The composer of the hymn then proceeds to explain the true nature of the self, by adopting the "panchakosha viveka" approach (i.e., discernment of the five sheaths). In this approach, we delve deeper and deeper inside the self - starting from the outermost layer, and negate the live layers (sheaths) that seem to envelop the true self. These five sheaths are: (1) food sheath (2) prana sheath (3) mental sheath (4) intellectual sheath, and, (5) bliss sheath

 

In verses 2 and 3, the body is negated, and logical reasons are given as to why you are not the body (eg. the body is inert, whereas I am conscious)

 

Verses 4 to 8 : Negation of the sense organs

 

In verses 4 to 8, the sense organs are negated. These sense organs are merely instruments, and I am different from the instruments. For example, I may see with the help of spectacles, but I am not the spectacles.

 

In this context, the hymn takes up three possibilities related to the sense organ being the self, namely,  (1) “One” of the sense organs is the self (2) “The conglomeration of sense organs as a whole” is the self, and (3) “Each one of the sense organs” is a self by itself. The hymn then negates all three possibilities through logic, to establish that the sense organs cannot be the true self.

 

Verses 9 & 10 : Negation of the vital forces and the mind

 

Then the hymn proceeds to analyse whether the pranas (vital forces) or the mind constitute the true self (verses 9 and 10) . The vital forces can be (loosely) considered as the various physiological systems of the body, such as respiratory system, excretory system, digestive power, circulatory system, and reversal system. Again, through logic, the pranas and the mind are negated, to indicate that the self is neither the vital forces nor the mind.

 

Verses 11 & 12 : Negation of the intellect

 

In verses 11 and 12, the intellect is analysed, and it is declared that the intellect is also not the true self, since the intellect is dormant during deep sleep, but “I” am present even when the intellect is absent.

 

Verses 13 to 15 : Limitations of normal instruments of knowledge

 

In verses 13 to 15, the hymn points out the futility of trying to know the true self through the usual instruments of knowledge that we use (such as sense organs, mind, intellect, etc.). The true self (consciousness or awareness) is what enables the intellect and other instruments to function. The knower cannot be known by the instrument of knowledge. Here, in verse 14, the hymn gives a beautiful analogy for such futile attempts. It says that it is like trying to combust the fire using fuel (In reality, it is the fire that is used to combust the fuel, and not the other way around).

 

Verses 16 to 18  : “You” are  “That” (Brahman)

 

Having negated the five sheaths, the hymn then points out (in verses 16 to 18) that the true self is the same as the Cosmic Self  (or Brahman)  - “you are that Brahman, the seer of all”.

 

Then how can it be seen? It cannot be seen (i.e., it is not an object of sight); it is self-effulgent. It is like asking myself “How do I know that I am conscious?” It is only because you are conscious that you can ask yourself this very question in the first place. So it is self-evident.

 

In verse 18, the famous definition of the Brahman is given - “Existence, awareness, and limitlessness is said to be the definition of Brahman”.

 

Verse 19  : The limiting adjuncts

 

If I am the Cosmic Soul, when why do I feel so small and limited and different from the Cosmos? In verse 19, the hymn gives the answer – it is due to limiting adjuncts. When a colourless crystal is kept next to a red flower, the crystal appears to be red. The redness is not the inherent nature of the crystal, it is a limitation caused by the adjunct object.

 

Similarly when consciousness is limited by the adjunct of the human body, it appears though it is the individual soul or jiva. When the same consciousness is limited by the adjunct of Shakti (or Maya) it appears as though it is Brahman. When both the adjuncts (human body, and maya) are removed, then it becomes evident that the jiva and Brahman are identical.

 

Verses 20 & 21 : Mahavakyas as valid instruments of knowledge

 

If the normal instruments of knowledge cannot be used for knowing the true self, then how can it be known?  In verses 20 and 21, the hymn says that the great statement of the Upanishads, namely, “You are That”, is an excellent instrument of knowledge, that can help you realise the true nature of the self.

 

Verse 22 : Begin with  “you”

 

When trying to understand the great statement, “You are That”, it is better to begin with the study of “you” (compared to beginning with the study of “that”).  Therefore, the teacher says in verse 22, he had commenced with the meaning of “you” (from verse 2 onwards).

 

Verses 23 & 24 : Literal and intended meanings of “you”

 

In verses 23 and 24, the hymn clarifies the difference between the literal meaning of the word “you” and the intended meaning of the “you” as used in the mahavakya. The literal meaning refers to the individual being who thinks he is the doer, enjoyer, etc. However the intended meaning is the consciousness aspect of the individual being, which is merely the witness of the body, mind and intellect.

 

Verse 25 : Intended meaning of “That”

 

The intended meaning of the word “That” is explained in in verse 25. “That” refers to the non-dual, pure and imperishable Brahman

 

Verse 26 : Relationship between “you” and “That”

 

Then, from verse 26 onwards, the hymn commences the study of the relationship between “you” and “That”, i.e., the relationship between the individual soul and the Cosmic Soul. It begins by first clarifying that both are essentially the same, i.e., the individual soul is the Cosmic Soul. There is no duality.

 

Verses 27 to 30 : Primary meaning vs. indicated meaning (lakshana)

 

Thereafter, the hymn delves into the grammar and syntax of the sentence “You are That”. In this sentence, both the words – “You” as well as “That” are used in the same case ending.

 

In Sanskrit language, any noun or adjective can take seven different cases, depending on the intended meaning. For example if the noun is the subject, then it takes the nominative case (first case); if it the object it takes the accusative case (second case); if it the instrument, it takes instrumental case (third case), etc. When we say “He ate the fruit with his hands” (in Sanskrit), all the three nouns are in different cases - “He” is in first case (the subject), “fruit” is in second case (the object) and “hands” are in third case (the instrument).

 

In verses 27 and 28, the hymn says when two nouns are used in the same sentence with the same case (and when both are linked to the same verb), it usually indicates a relationship of “adjective and noun”. For example, when we say “the cow is white” (in Sanskrit), here both “cow” and “white” are in the same case. Therefore “white” is an adjective for the noun “cow”.

 

However, in the sentence “You are That”, we cannot take the relationship to be that of adjective and noun, since both the words “you” and “that” refer to entities (nouns) and not to attributes or qualities (adjectives).

 

In verses 29 and 30, the hymn further states that even if we assume both the words to be nouns, the primary or literal meanings of the words “you” and “that” are mutually opposing (“you” cannot be “that”, and vice versa). Such an interpretation appears to be unintelligible and illogical. Therefore, we should go beyond the primary meanings of these words, and look at their secondary (or intended) meanings. So, really speaking, the words “you” and “that” are used to indicate something else. In Sanskrit, the indicated object is called “lakshyam” and the indicator is called “lakshana”

 

Verses 31 to 37 : The three types of lakshanas

 

The hymn continues further with the enquiry into the grammar and syntax of the sentence “You are That” in verses 31 to 37. It says that when the word meaning is used as an indicator (rather than in the literal meaning), there are different three types of such indicative usages (lakshanās), as follows:

1)   Jahati (i.e., jahat lakshana): Here, the entire word meaning is given up, and an associated meaning is taken. For example when we say “the hut in the river”, we actually mean “the hut on the banks of the river”.

2)   Ajahati (i.e. ajahat lakshana): Here, the word meaning is not given up, but another meaning is intended. For example, when someone says “this red runs”, it actually means “this red horse runs”.

3)   Bhaga-lakshana (i.e., jahat-ajahat-lakshana): Here, one part of the word meaning is given up, and the other (remaining) part gives the intended meaning.

 

Verses 38 to 42 (first half): The right interpretation

 

Then from verses 38 up to the first half of verse 42, the hymn explains that how bhaga-lakshana is the correct way to interpret the sentence “You are That”.

 

This sentence indicates the one-ness of the words “you” and “that”. The one-ness becomes clear when

·      qualities of the individual soul such as individuality, etc. are given up from the word “you”, and

·      qualities such as omniscience, invisibility, etc. are given up from the word “that”

 

Verses 42 (second half) & 43 (first half): The benefit of the right understanding

 

Okay, so what is so great about knowing the correct meanings of the words “You” and “That”?  The hymn says, when you know that you are Brahman, then all sorrows will disappear.

 

You will realize that all this – the world, your individual self, the various objects of experience – is nothing but your own play. The entire universe arises in you, is sustained in you and dissolves into you. This is similar to the dream world, wherein during the dream you feel that you are separate from the other objects and beings of the dream world, but on waking up you realize that it was all just an illusion created by yourself.

 

Verses 43 (second half) to 47 (first half): The importance of guru

 

The hymn then proceeds to stress on the need for a guru (teacher) for a proper understanding of the mahavakyas.

 

Verses 47 (second half) to 50 (first half): Direct perception

 

Thereafter, the hymn cautions that this knowledge of “I am Brahman” should not be just a conceptual knowledge (i.e. mere book knowledge), but must be directly perceived.

 

One who is in direct perception of the true nature of his self will always be joyful and will never have the attitude of duality (i.e. I am different from the world).

 

Verses 50 (second half) to 53 (first half): Duality is an illusion

 

The hymn further explains the reality of non-duality and the illusoriness of the dual world. It says that “the universe appears falsely in Brahman, just as silver appears falsely in nacre (oyster shell, or mother of pearl)”.

 

Then in verses 52-53, the hymn explains the difficulty of describing illusion of duality (maya).

“Duality is not real due to its non-permanence.

It is not unreal due to its perceivability.

It is not “both real and unreal” due to contradiction.

Therefore it is inexplicable”

 

Verses 53 (second half) to 56: Your true nature

 

Thereafter, the hymn provides some clues as to the true nature of the Self. It says:

“You are none other than existence-consciousness-bliss.

Having forgotten your true nature, you have assumed the identity of an individual soul.

When you realize that you are none other than the non-dual, bliss, awareness and pure Self, you attain universal sovereignty”

 

Verses 57 (second half) to 77: An Upanishadic Tale

 

Thereafter, in order to provide guidance to spiritual seekers on the process of liberation, the hymn recounts an Upanishadic tale (from the 6^th Chapter of Chandogya Upanishad – the tale told by Aruni to Shwetaketu while explaining the mahavakya of “tat tvam asi”).

 

In this tale, a wealthy person is kidnapped by thieves, while he is sleeping at home. The thieves carry him away, rob him of all his valuable ornaments, blindfold and tie him up, and dump him in a deep forest in a faraway place. The wealthy person, after suffering physically and mentally for a long time, fortunately is freed from his bonds by some compassionate travellers who happen to come across him in the dense forest. Then he begins the long journey back home by steadfastly walking from village to village and enquiring about the way back home. Finally he reaches his home and is at peace, surrounded by well-wishers.

 

The hymn uses this story to provide many valuable insights, some of which are mentioned below:

·      Self-ignorance (forgetting the blissful nature of your true self) is the stupor (deep sleep) which allows the thieves to kidnap you

·      Body-identification, thirst for pleasure, fever, etc. are the thieves

·      Inimical qualities such as desire, anger, etc. are the ropes that are used to bind you

·      The bliss of non-duality is the home from which you are kidnapped

·      Transmigratory existence (the repeated cycle of birth and death) is the forest of in which you are dumped

·      You too are fortunate to be “discovered” (come in contact with) your guru, who is compassionate like the traveller

·      The guru unties your bonds and removes your blindfolds

·      Thereafter you must resolutely continue on the path of liberation as follows:

o   having with faith in the right path

o   doing good deeds

o   practicing the code of varna (inherent tendencies) and ashrama (life stages)

o   achieving great deeds due to virtue

o   practicing renunciation as per the rules

o   being endowed with discrimination and good intellect

o   with supreme dispassion and practice

 

Verses 78 & 79: Concluding the teaching

 

In verses 78 and 79 the teacher concludes the teaching, saying that he has taught the knowledge about the individual soul and the Cosmic Soul, and he urges the student to achieve liberation and to exist in non-duality.

 

Verses 80 & 81 : Even bondage and liberation are illusions

 

Thereafter in verses 80 and 81, the teacher says that just as the world is an illusion, even bondage and liberation are illusions – you are ever free, and never bound to begin with.

 

Therefore, getting liberated is not something to be proclaimed as a great achievement – in fact, one must feel stupid for having been under the illusion of bondage for so long.

 

Verses 82 & 83 : The teacher’s benediction

 

The in verses 82 and 83, the teacher reiterates the approach for self-realization, blesses the student for achieving self-realization and liberation.

 

Verses 84 to 87 : Sustaining the spiritual progress and handling non-duality

 

Finally, in the last 4 verses, the teacher provides some practical guidelines for sustaining the spiritual progress – namely, enquiry into the Upanishads, respect and gratefulness towards, the teacher, etc.

 

Finally he concludes with a very important point on handling non-duality. He says that non-duality must be practiced in attitude, but not in actions. In other words, though you may know that is really no difference between you and other wise people, your behaviour towards others must always be respectful (as though you are different from the other).

 

 

Split-sandhis, Prose Order and Word-for-word Meaning

 

Verse-1

 

 

तत्-त्वं-पद-अर्थ-शुद्धि-अर्थं गुरुः शिष्यं वचः-अब्रवीत् ।

वाक्ये तत्-त्वम्-असि-इति-अत्र त्वं-पद-अर्थं विवेचय ||१||

 

गुरुः तत्-त्वं-पद-अर्थ-शुद्धि-अर्थं शिष्यं वचः अब्रवीत् । “तत् त्वम् असि” इति अत्र वाक्ये त्वं-पद-अर्थं विवेचय ॥

 

गुरुः the teacher तत्-त्वं-पद-अर्थ-शुद्धि-अर्थं for clarifying the meaning of the word “You (are) That” शिष्यं to the student वचः  (वचस्) अब्रवीत्  said these words “तत् त्वम् असि” इति अत्र वाक्ये  in this here sentence “You are That” त्वं-पद-अर्थं the meaning of the word “you” विवेचय investigate

 

Verse-2

 

न त्वं देहः-असि दृश्यत्वात्-रूप-जाति-अदिमत्त्वतः ।

भौतिकत्वात्-अशुद्धत्वात्-अनित्यत्त्वात्-तथा-एव च ॥२॥

 

त्वं देहः न असि, दृश्यत्वात् रूप-जाति-अदिमत्त्वतः भौतिकत्वात् अशुद्धत्वात् तथा-एव अनित्यत्त्वात् च ॥

 

त्वं you देहः न असि are not the body दृश्यत्वात् since it is seen (perceived) रूप-जाति-अदिमत्त्वतः since it has form, birth, etc. भौतिकत्वात् since it is made of matter अशुद्धत्वात् since it is impure तथा-एव अनित्यत्त्वात् च and similarly due to impermanence also

 

Verse-3

 

अदृश्यः रूप-हीनः-त्वं जाति-हीनः-अपि-अभौतिकः ।

शुद्ध-नित्यः-असि दृक्-रूपः घटः यत्वद्-न दृक्-भवेत् ॥३॥

 

त्वं अदृश्यः रूप-हीनः जाति-हीनः अभौतिकः शुद्ध-नित्यः अपि असि । (त्वं) दृक्-रूपः (असि) यत्वद् घटः दृक् न भवेत् ॥

 

त्वं you अदृश्यः are not seen रूप-हीनः formless जाति-हीनः birthless अभौतिकः not made of matter शुद्ध-नित्यः अपि असि and also pure and eternal (त्वं) दृक्-रूपः (असि) you are the seer यत्वद् घटः दृक् न भवेत् unlike the pot which is not the seer (i.e., it is the seen)

 

Verse-4

 

न भवान्-इन्द्रियाणि-एषां करणत्वेन या श्रुतिः ।

प्रेरकः-त्वं पृथक्-तेभ्यः न कर्ता करणं भवेत् ॥४॥

 

भवान् इन्द्रियाणि न, एषां करणत्वेन, या श्रुतिः । त्वं प्रेरकः तेभ्यः पृथक् । कर्ता करणं न भवेत् ॥

 

भवान् you इन्द्रियाणि न are not the sense organs एषां करणत्वेन due to their instrumentality या श्रुतिः like that of the ear त्वं प्रेरकः you are the impeller तेभ्यः पृथक् separate from these (sense organs) कर्ता करणं न भवेत् the doer is not the instrument

 

Verse-5

 

नाना-एतानि-एकरूप:-त्वं भिन्नः-तेभ्यः कुतः शृणु ।

न च-एक-इन्द्रिय-रूपः-त्वं सर्वत्र-अहं प्रतीतितः ॥५॥

 

एतानि नाना । एकरूप: त्वं तेभ्यः भिन्नः। कुतः शृणु । त्वं एक-इन्द्रिय-रूपः न च । (यतः) अहं सर्वत्र प्रतीतितः ॥

 

एतानि नाना these (sense organs) are many एकरूप: त्वं you are one तेभ्यः भिन्नः are different from these कुतः शृणु listen how (you are different from sense organs) त्वं you एक-इन्द्रिय-रूपः न च are neither just a single sense organ (यतः) अहं सर्वत्र प्रतीतितः because (the feeling of) “I” is present everywhere (i.e., in multiple sense organs)

 

Verse-6

 

न तेषां समुदायः-असि तेषाम्-अन्यतमस्य च ।

विनाशः-अपि-आत्म-धीः-तावत्-अस्ति स्यात्-न-एवम्-अन्यथा ॥६॥

 

(त्वं) तेषां समुदायः च न असि । तेषाम् अन्यतमस्य विनाशः अपि

आत्म-धीः तावत् अस्ति । अन्यथा एवम् न स्यात् ॥

 

(त्वं) you तेषां समुदायः च न असि are neither a conglomeration of those (sense organs) तेषाम् अन्यतमस्य विनाशः अपि even when one among those is destroyed आत्म-धीः तावत् अस्ति the sense of “I” still remains अन्यथा एवम् न स्यात् otherwise (if you are are conglomeration of sense organs) it would not be so.

 

Verses 7&8

 

प्रत्येकम्-अपि तानि-अत्मा न-एव तत्र नयं शृणु ।

नाना-स्वामिक-देहः-अयं नश्येत्-भिन्न-मत-आश्रयः ॥७॥

नाना-आत्म-अभिमतं न-एव विरुद्ध-विषयत्वतः ।

स्वामि-ऐक्ये तु व्यवस्था स्यात्-एकपार्थिव-देशवत् ॥८॥

 

तानि प्रत्येकम् अपि न अत्मा एव । तत्र नयं शृणु । (यतः) भिन्न-मतः नाना-स्वामिकः आश्रयः अयं देहः नश्येत् ॥ विरुद्ध-विषयत्वतः नाना-आत्म-अभिमतं न एव । स्वामि-ऐक्ये तु व्यवस्था स्यात् एकपार्थिव-देशवत् ॥

 

तानि प्रत्येकम् अपि each one of those (sense organs) also न अत्मा एव is not the Self indeed तत्र नयं शृणु listen to the logic there (यतः) because भिन्न-मतः having different opinions नाना-स्वामिकः having multiple lords आश्रयः अयं देहः this body based on on नश्येत् perishes विरुद्ध-विषयत्वतः due to opposing (mutualy exclusive) domains (of the sense organs) नाना-आत्म-अभिमतं agreement among multiple selves न एव is not at all (possible) स्वामि-ऐक्ये when there is one lord तु व्यवस्था स्यात् alone there can be stability एकपार्थिव-देशवत् like a country with a single ruler

 

Verses 9 & 10

 

न मनः-त्वं न वा प्राणः जडत्वात्-एव च-एतयोः ।

गतम्-अन्यत्र मे चित्तम्-इति-अन्यत्व-अनुभूतितः ॥९॥

क्षुध्-तृड्भ्यां पीडितः प्राणः मम-अयं च-इति भेदतः ।

तयोः-द्रष्टा पृथक्-ताभ्यां घट-द्रष्टा घटात्-यथा ॥१०॥

 

न त्वं मनः एव न वा प्राणः एतयोः जडत्वात् । “मे चित्तम् अन्यत्र गतम्” इति अन्यत्व-अनुभूतितः च ॥ क्षुध्-तृड्भ्यां पीडितः प्राणः मम-अयं इति भेदतः च । तयोः द्रष्टा ताभ्यां पृथक् यथा घट-द्रष्टा घटात् (पृथक्) (अस्ति) ॥

 

न च त्वं मनः एव neither are you the mind alone न वा प्राणः nor the pranas (vital airs) एतयोः जडत्वात् due to the inert nature of these two “मे चित्तम् अन्यत्र गतम्” इति “My mind went elsewhere” thus अन्यत्व-अनुभूतितः due to the experience of the otherness क्षुध्-तृष्-भ्यां पीडितः tormented by hunger an thirst प्राणः prana (vital air) मम-अयं इति भेदतः च and due to differences such as “mine” and “this” । तयोः द्रष्टा the seer of those two (mind and prana) ताभ्यां पृथक् is separate from those two यथा just as घट-द्रष्टा the seer of the pot घटात् (पृथक्) (अस्ति) is separate from the pot

 

Verses 11 &12

 

सुप्तौ लीना-अस्ति या बोधे सर्वं व्याप्नोति देहकम् ।

चित्-छायया च सम्बद्धा न सा बुद्धिः-भवान्-द्विज ॥११॥

नाना-रूपवती बोधे सुप्तौ लीना-अतिचञ्चला ।

यतः दृक्-एकरूपः-त्वं पृथक्-तस्य प्रकाशकः ॥१२॥

 

द्विज, भवान् न सा बुद्धिः या सुप्तौ लीना अस्ति बोधे चित्-छायया सम्बद्धा सर्वं देहकम् व्याप्नोति च ॥ यतः सुप्तौ लीना, बोधे नाना-रूपवती, (बुद्धिः) अतिचञ्चला (अस्ति) । तस्य प्रकाशकः त्वं दृक् एकरूपः पृथक् (असि) ॥

 

द्विज O Twice-born (one who has been initiated into education through the sacred thread ceremony) भवान् न सा बुद्धिः you are not that intellect या सुप्तौ लीना अस्ति which rests during sleep बोधे during waking चित्-छायया सम्बद्धा associated with the reflected consciousness सर्वं देहकम् entire body व्याप्नोति pervades च and यतः Since सुप्तौ during sleep लीना dissolved (inactive) बोधे during waking state नाना-रूपवती of multiple forms (बुद्धिः) the intellect अतिचञ्चला (अस्ति) is extremely fickle तस्य प्रकाशकः its illuminator त्वं you दृक् the seer एकरूपः of a single form (homogeneous) पृथक् (असि) are separate (from it)

 

Verse-13

 

सुप्तौ देह-आदि-अभावे-अपि तेषां साक्षी भवान् यतः ।

स्व-अनुभूति-स्वरूपत्वात्-न-अन्यः-तस्य-अस्ति भासकः ॥१३॥

 

यतः सुप्तौ देह-आदि-अभावे-अपि तेषां भवान् । स्व-अनुभूति-स्वरूपत्वात् तस्य अन्यः भासकः न अस्ति ॥

 

यतः because सुप्तौ during sleep देह-आदि-अभावे-अपि even though the body, etc. (sense organs, mind, intellect) are absent तेषां साक्षी भवान् (still) you are their witness स्व-अनुभूति-स्वरूपत्वात् due to its (the Self’s) inherent nature of self-illumination (i.e., awareness) तस्य भासकः अन्यः न अस्ति there is no other illuminator

 

Verse-14

 

प्रमाणं बोधयन्तं तं बोधं मानेन ये जनाः ।

बुभुत्सन्ते त एधोभि:-दग्धुं वाञ्छन्ति पावकम् ॥१४॥

 

ये जनाः प्रमाणं बोधयन्तं तं बोधं मानेन बुभुत्सन्ते त एधोभि: पावकं दग्धुं वाञ्छन्ति ॥

 

ये जनाः those people प्रमाणं बोधयन्तं तं बोधं that awareness which powers all the means of knowledge मानेन through intellectual conception बुभुत्सन्ते wish to know त they एधोभि: through fuel पावकं दग्धुं वाञ्छन्ति want to burn fire

 

Verse-15

 

विश्वम्-आत्मा-अनुभवति तेन-असौ न-अनुभूयते ।

विश्वं प्रकाशयति-आत्मा तेन-असौ न प्रकाश्यते ॥१५॥

 

आत्मा विश्वम् अनुभवति, तेन असौ न अनुभूयते । आत्मा विश्वं प्रकाशयति तेन असौ न प्रकाश्यते ॥

 

आत्मा the Self विश्वम् अनुभवति cognizes the universe तेन by it (the universe) असौ न अनुभूयते this (Self) cannot be cognized आत्मा the Self विश्वं प्रकाशयति illumines the universe तेन by it (the universe) असौ न प्रकाश्यते this (Self) cannot be illumined

 

Verse-16

 

ईदृशं तादृशं न-एतत्-न परोक्षं सत्-एव यत् ।

तत्-ब्रह्म त्वं न देह-आदि-दृश्यरूपः-असि सर्व-दृक् ॥१६॥

 

यत् सत् एव, न ईदृशं तादृशं न परोक्षं तत् एतत् सर्व-दृक् ब्रह्म त्वं असि, न देह-आदि-दृश्यरूपः ॥ त्वं

 

यत् that which सत् एव this is pure existence न ईदृशं तादृशं does not have qualities like this and that न परोक्षं and cannot be known through indirect means तत् एतत् सर्व-दृक् that seer of all ब्रह्म Brahman त्वं असि you are न not देह-आदि-दृश्यरूपः not the body and other objects of sight

 

Verse-17

 

इदत्वेन-एव यद्-भाति सर्वं तत्-च निषिध्यते ।

अवाच्य-तत्त्वम्-अनिदं न वेद्यं स्वप्रकाशतः ॥१७॥

 

(तत् ब्रह्म) इदत्वेन एव यद् भाति तत् सर्वं च निषिध्यते ।

(तत् ब्रह्म) अनिदं अवाच्य-तत्त्वम् स्वप्रकाशतः न वेद्यं (अस्ति) ॥

 

(तत् ब्रह्म) that Brahman इदत्वेन एव यद् भाति whatever appears with “this”-ness तत् सर्वं च निषिध्यते negates all that (तत् ब्रह्म) that Brahman अनिदं is “not this” (i.e., not an object of experience) अवाच्य-तत्त्वम् its nature cannot be expressed in words स्वप्रकाशतः due to its self-effulgence न वेद्यं (अस्ति) it cannot be known

 

Verse-18

 

सत्यं ज्ञानम्-अनन्तं च ब्रह्म-लक्षणम्-उच्यते ।

सत्यत्वात्-ज्ञान-रूपत्वात्-अनन्तत्वात्- त्वम्-एव हि ॥१८॥

 

सत्यं ज्ञानम् अनन्तं च ब्रह्म-लक्षणम्-उच्यते ।

सत्यत्वात् ज्ञान-रूपत्वात् अनन्तत्वात्- त्वम् एव हि (ब्रह्म असि) ॥

 

सत्यं existence ज्ञानम् awareness अनन्तं च and limitlessness ब्रह्म-लक्षणम्-उच्यते is said to be the definition of Brahman सत्यत्वात् due to (your) existence ज्ञान-रूपत्वात् due to (your) awareness अनन्तत्वात् due to (your) unlimitedness त्वम् (ब्रह्म) एव हि you are none other than (Brahman) indeed

 

Verse-19

 

सति देह-आदि-उपाधौ स्यात्-जीवः-तस्य नियामकः ।

ईश्वरः शक्ति-उपाधित्वात्-द्वयोः-बाधे स्वयंप्रभः ॥१९॥

 

देह-आदि-उपाधौ सति जीवः स्यात् । शक्ति-उपाधित्वात् तस्य नियामकः ईश्वरः (स्यात्) । द्वयोः बाधे (ब्रह्म) स्वयंप्रभः (भवति) ॥

 

देह-आदि-उपाधौ सति when limiting adjuncts such as body and others (sense organs, mind, intellect) are present जीवः स्यात् it becomes the individual soul शक्ति-उपाधित्वात् due to the limiting adjunct of Shakti (Maya) तस्य नियामकः ईश्वरः स्यात् it becomes God, its controller (individual soul’s controller) द्वयोः बाधे when both (the limiting adjuncts) are negated (ब्रह्म) स्वयंप्रभः (भवति) Brahman becomes self-evident

 

Verse-20

 

अपेक्ष्यते-अखिलैः-मानै:-न यत्-मानम्-अपेक्षते ।

वेद-वाक्यं प्रमाणं तत्-ब्रह्म-आत्म-अवगतौ मतम् ॥२०॥

 

यत् अखिलैः मानै: अपेक्ष्यते, (यत्) न मानम् अपेक्षते, तत्-ब्रह्म-आत्म-अवगतौ वेद-वाक्यं मतम् प्रमाणं ॥

 

यत् अखिलैः मानै: अपेक्ष्यते that which is is expected (depended upon by) by all the instruments of knowledge (यत्) मानम् न अपेक्षते that which does not expect (depend on) (any) instrument of knowledge तत्-ब्रह्म-आत्म-अवगतौ in understanding that Brahman or Self वेद-वाक्यं Vedic statement (eg. “You are That”) प्रमाणं मतम् is accepted as the valid instrument of knowledge

 

Verse-21

 

अतः हि तत्-त्वम्-असि-आदि-वेद-वाक्यं प्रमाणतः ।

ब्रह्मणः-अस्ति यया युक्त्या सा-अस्माभिः सम्प्रकीर्त्यते ॥२१॥

 

अतः हि यया युक्त्या तत्-त्वम्-असि-आदि-वेद-वाक्यं ब्रह्मणः प्रमाणतः अस्ति, सा अस्माभिः सम्प्रकीर्त्यते ॥

 

अतः हि therefore indeed यया युक्त्या that stratagem by which तत्-त्वम्-असि-आदि-वेद-वाक्यं the Vedic statement such as “You are that”, etc. ब्रह्मणः प्रमाणतः अस्ति is (used as) the instrument for knowing Brahman सा अस्माभिः सम्प्रकीर्त्यते that (stratagem) is praised by us

 

Verse-22

 

शोधिते त्वं-पद-अर्थे हि तत्-त्वम्-असि-आदि चिन्तितम् ।

सम्भवेत्-न-अन्यथा तस्मात्-शोधनं कृतम्-आदितः ॥२२॥

 

त्वं पद अर्थे शोधिते हि तत्-त्वम्-असि-आदि चिन्तितम् सम्भवेत्, न अन्यथा । तस्मात् आदितः (त्वं पद अर्थम्) शोधनं कृतम् ॥

 

त्वं पद अर्थे शोधिते हि only when the meaning of the word “you” is clarified तत्-त्वम्-असि-आदि चिन्तितम् सम्भवेत् is it possible to think about “You are that”, etc.  न अन्यथा not otherwise तस्मात् therefore आदितः first त्वं पद अर्थम् the meaning of the word “you” शोधनं कृतम् is clarified

 

Verse-23

 

देहेन्द्रिय-आदि-धर्मान्-यः स्वात्मनि-आरोपयन्-मृषा ।

कर्तृत्व-आदि-अभिमानी च वाच्य-अर्थः-त्वम्-पदस्य सः ॥२३॥

 

यः देहेन्द्रिय-आदि धर्मान् स्वात्मनि मृषा आरोपयन् कर्तृत्व-आदि-अभिमानी च सः त्वम्-पदस्य वाच्य-अर्थः ॥

 

यः one who देहेन्द्रिय-आदि body, sense organs, etc. धर्मान् qualities स्वात्मनि in the Self मृषा falsely आरोपयन् attributing कर्तृत्व-आदि-अभिमानी च and considers himself to be the the doer, etc. सः he त्वम्-पदस्य वाच्य-अर्थः is the literal meaning of the word “you”

 

Verse-24

 

देह-इन्द्रिय-आदि-साक्षी यः-तेभ्यः भाति विलक्षणः ।

स्वयं बोध-स्वरूपत्वात्-लक्ष्य-अर्थः-त्वम्-पदस्य सः ॥२४॥

 

यः स्वयं-बोध स्वरूपत्वात् देह-इन्द्रिय-आदि-साक्षी, तेभ्यः विलक्षणः भाति, सः त्वम् पदस्य लक्ष्य-अर्थः ॥

 

यः one who स्वयं बोध-स्वरूपत्वात् due to inherent self-awareness देह-इन्द्रिय-आदि-साक्षी is the witness of the body, sense organs, etc. तेभ्यः विलक्षणः भाति is different from them सः he त्वम् पदस्य लक्ष्य-अर्थः is the intended meaning of the word “you”

 

Verse-25

 

वेदान्त-वाक्य-संवेद्य-विश्व-अतीत-अक्षर-अद्वयम् ।

विशुद्धं यत्-स्व-संवेद्यं लक्ष्य-अर्थः-तत्-यदस्य सः ॥२५॥

 

यत् वेदान्त-वाक्य-संवेद्य विशुद्धं विश्व-अतीत अक्षर-अद्वयम् स्व-संवेद्यं सः तत्-यदस्य लक्ष्य-अर्थः ॥

 

यत् that which वेदान्त-वाक्य-संवेद्य is known through Vedantic statements विशुद्धं is pure विश्व-अतीत transcends the universe अक्षर-अद्वयम् is imperishable and non-dual स्व-संवेद्यं is self-knowing  सः तत्-यदस्य लक्ष्य-अर्थः that is the intended meaning of the word “that” which

 

Verse-26

 

सामान-अधिकरण्यं हि पदयोः-तत्-त्वमोः-द्वयोः ।

सम्बन्धः-तेन वेदान्तैः-र्ब्रह्म-ऐक्यं प्रतिपाद्यते ॥२६॥

 

तत्-त्वमोः द्वयोः पदयोः सम्बन्धः सामान-अधिकरण्यं हि ।

तेन र्ब्रह्म-ऐक्यं वेदान्तैः प्रतिपाद्यते ॥

 

तत्-त्वमोः द्वयोः पदयोः सम्बन्धः the relationship between the two words “that” and “you” सामान-अधिकरण्यं हि is indeed that of residing in the same substratum (i.e., congruence or identity) तेन through that र्ब्रह्म-ऐक्यं the oneness of Brahman (and the individual soul) वेदान्तैः by Vedantas (Upanishads) प्रतिपाद्यते is established

 

Verses 27 & 28

 

भिन्न-प्रवृत्ति-हेतुत्वे पदयो:-एक-वस्तुनि ।

वृत्तित्वं यत्-तथा-एव-एक-विभक्ति-अन्तकयोः-तयोः ॥२७॥

सामान-अधिकरण्यं तत्-सम्प्रदायिभिः-ईरितम् ।

तथा पद-अर्थयोः-एव विशेषण-विशेष्यता ॥२८॥

 

पदयो: भिन्न-प्रवृत्ति-हेतुत्वे एक-विभक्ति-अन्तकयोः तयोः तथा एव एक-वस्तुनि वृत्तित्वं यत् तत् सामान-अधिकरण्यं सम्प्रदायिभिः ईरितम् । तथा एव पद-अर्थयोः विशेषण-विशेष्यता॥

 

पदयो: of two words भिन्न-प्रवृत्ति-हेतुत्वे which denote different meanings एक-विभक्ति-अन्तकयोः तयोः of those two (words) the same case-ending (i.e. being in apposition) तथा एव at the same time एक-वस्तुनि वृत्तित्वं existence in a single substance यत् that  तत् that सामान-अधिकरण्यं  “samana adhikaranam”  सम्प्रदायिभिः ईरितम् it is said by those who know the tradition (i.e., grammarians) तथा एव then  पद-अर्थयोः of the meanings of the two words विशेषण-विशेष्यता adjective-noun (qualifier- qualified) (relation)

 

Verses 29 & 30

 

अयं सः स:-अयम्-इतिवत्-सम्बन्धः भवति द्वयोः ।

प्रत्यक्त्वं सद्वितीयत्वं परोक्षत्वं च पूर्णता ॥२९॥

परस्पर-विरुद्धं स्यात्-ततः भवति लक्षणा ।

लक्ष्य-लक्षण-सम्बन्धः पद-अर्थ-प्रत्यक्-आत्मनोः ॥३०॥

 

अयं सः, स: अयम् इतिवत् द्वयोः सम्बन्धः भवति । प्रत्यक्त्वं परोक्षत्वं सद्वितीयत्वं पूर्णता च परस्पर-विरुद्धं स्यात् । ततः लक्षणा भवति । पद-अर्थ-प्रत्यक्-आत्मनोः लक्ष्य-लक्षण सम्बन्धः (भवति) ।।

 

अयं सः this is that स: अयम् that is this इतिवत् as though द्वयोः of the two (words) सम्बन्धः relationship भवति becomes प्रत्यक्त्वं परोक्षत्वं direct perceivability (and) indirect perceivability सद्वितीयत्वं पूर्णता च and duality (and) wholeness परस्पर-विरुद्धं स्यात् are mutually opposing ततः लक्षणा भवति therefore it becomes an indirect indication पद-अर्थ-प्रत्यक्-आत्मनोः between the the word and its meaning (i.e., the Self) लक्ष्य-लक्षण सम्बन्धः (भवति) the relationship is that of indicator and indicated

 

Verse-31

 

मान-अन्तर-उपरोधात्-च मुख्य-अर्थस्य-अपरिग्रहे ।

मुख्य-अर्थस्य-अविनाभूते प्रवृत्तिर्लक्षण-उच्यते ॥३१॥

 

मान-अन्तर उपरोधात् च मुख्य-अर्थस्य अपरिग्रहे ।

मुख्य-अर्थस्य-अविनाभूते प्रवृत्ति र्लक्षणा उच्यते ॥३१॥

 

मुख्य-अर्थस्य अपरिग्रहे when the primary meaning cannot be accepted मान-अन्तर उपरोधात् च and when it (the meaning) is in contradiction to normal understanding मुख्य-अर्थस्य-अविनाभूते प्रवृत्ति taking (some other) inherent aspect of the primary meaning र्लक्षणा उच्यते is called lakshana

 

Verse-32

 

त्रि-विधा लक्षणा ज्ञेया जहति-अजहती तथा ।

अन्य-उभय-आत्मिका ज्ञेया तत्र-आद्या न-एव सम्भवेत् ॥३२॥

 

लक्षणा त्रि-विधा ज्ञेया । जहति अजहती तथा अन्य उभय-आत्मिका ज्ञेया । तत्र आद्या न-एव सम्भवेत् ॥

 

लक्षणा lakshana त्रि-विधा three types ज्ञेया are to be known जहति jahati (i.e., jahat lakshana) अजहती ajahati (i.e. ajahat lakshana) तथा similarly अन्य other उभय-आत्मिका dual nature (i.e jahatajahat lakshana) ज्ञेया are to be known तत्र among them आद्या the first (i.e. jahat lakshana) न-एव not at all सम्भवेत् possible (suitable)

 

Verse-33

 

वाच्य-अर्थम्-अखिलं त्यक्त्वा वृत्तिः स्यात्-या तत्-अन्विते ।

गङ्गायां घोष: इतिवत्-जहती लक्षणा हि सा ॥३३॥

 

अखिलं वाच्य-अर्थम् त्यक्त्वा तत्-अन्विते वृत्तिः या स्यात् सा

जहती लक्षणा हि, गङ्गायां घोष: इतिवत् ॥

 

अखिलं वाच्य-अर्थम् the entire word meaning त्यक्त्वा giving up तत्-अन्विते an associated meaning वृत्तिः या स्यात् which is meant सा that जहती लक्षणा हि is indeed jahat lakshana गङ्गायां घोष: इतिवत् like “a herdsmen’s hamlet in the Ganges”

 

Verse-34

 

वाच्य-अर्थस्य-एक-देशस्य प्रकृते त्याग इष्यते ।

जहती सम्भवेत्-न-एव सम्प्रदाय-विरोधतः ॥३४॥

 

प्रकृते वाच्य-अर्थस्य एक-देशस्य त्याग इष्यते । (अतः) सम्प्रदाय-विरोधतः जहती न सम्भवेत् एव ॥

 

प्रकृते In reality (in the sentence “You are that”) वाच्य-अर्थस्य of the word meaning एक-देशस्य त्याग giving up of one part इष्यते is desired (intended) (अतः) therefore सम्प्रदाय-विरोधतः due to contradiction with the scriptures जहती jahat lakshana न सम्भवेत् एव is not at all possible

 

Verse-35

 

वाच्य-अर्थम्-अपरित्यज्य वृत्तिः-अन्य-अर्थके तु या ।

कथिता-इयम्-अजहती शोणः-अयं धावति-इतिवत् ॥३५॥

 

वाच्य-अर्थम् अपरित्यज्य अन्य-अर्थके तु या वृत्तिः इयम् अजहती कथिता, शोणः अयं धावति इतिवत् ॥

 

वाच्य-अर्थम् अपरित्यज्य without giving up the word meaning अन्य-अर्थके तु but in another meaning या वृत्तिः what is meant इयम् this अजहती कथिता is called ajahat lakshana शोणः अयं धावति इतिवत् like, this red runs

 

Verse-36

 

न सम्भवति सा-अपि-अत्र वाच्यार्थे-अतिविरोधतः ।

विरोध-अंश-परित्यागः दृश्यते प्रकृते यतः ॥३६॥

 

यतः प्रकृते वाच्यार्थे अतिविरोधतः विरोध-अंश-परित्यागः दृश्यते अत्र सा अपि न सम्भवति ॥

 

यतः due to प्रकृते वाच्यार्थे अतिविरोधतः extreme contradiction with the sentence meaning (in the sentence “You are That”) विरोध-अंश-परित्यागः दृश्यते the giving up of contradictory part is seen अत्र here सा अपि न सम्भवति that (ajahat lakshana) is also not possible (applicable)

 

Verse-37

 

वाच्य-अर्थस्य-एकदेशं च परित्यज्य-एकदेशकम् ।

या बोधयति सा ज्ञेया तृतीया भागलक्षणा ॥३७॥

 

वाच्य-अर्थस्य एकदेशं च परित्यज्य एकदेशकम् या बोधयति सा तृतीया भागलक्षणा ज्ञेया ॥

 

वाच्य-अर्थस्य of the word meaning एकदेशं च परित्यज्य giving up one part एकदेशकम् another part या बोधयति which is meant सा तृतीया that third (lakshana) भागलक्षणा bhagalakshana ज्ञेया is to be known

 

Verses 38, 39 & 40 (first half)

 

सः-अयं विप्र इदं वाक्यं बोधयति-आदितः-तथा ।

तत्-कालत्व-विशिष्टं च तथा-एतत्-काल-संयुतम् ॥३८॥

अतः-तयोः-विरुद्धं तत्-कालत्व-आदि-धर्मकम् ।

त्यक्त्वा वाक्यं यथा विप्र-पिण्डं बोधयति-ईरितम् ॥३९॥

तथा-एव प्रकृते तत्-त्वम्-असी-इति-अत्र श्रुतौ शृणु ।

 

“सः अयं विप्र” - इदं वाक्यं आदितः तथा तत्-कालत्व-विशिष्टं तथा-एतत्-काल-संयुतम् च (विप्रं) बोधयति । अतः यथा यथा तयोः विरुद्धं तत्-कालत्व-आदि धर्मकम् त्यक्त्वा वाक्यं विप्र-पिण्डं बोधयति (इति) ईरितम् तथा एव प्रकृते तत्-त्वम्-असी-इति अत्र श्रुतौ शृणु ।।

 

“सः अयं विप्र” “That is this Brahmin” इदं वाक्यं this sentence आदितः in the beginning तथा in the same way तत्-कालत्व-विशिष्टं the person associated with that time तथा in the same way एतत्-काल-संयुतम् (विप्रं) च the (Brahmin) associated with this time also बोधयति indicates अतः therefore यथा just as तयोः of those two विरुद्धं contradictory तत्-कालत्व-आदि धर्मकम् attributes of that time, etc. (i.e., attributes of this time) त्यक्त्वा having given up वाक्यं sentence विप्र-पिण्डं the individual Brahmin बोधयति indicates (इति) ईरितम् thus it is said तथा similarly एव alone प्रकृते in reality तत्-त्वम्-असी-इति “You are That” thus अत्र श्रुतौ शृणु there in the scriptures, listen

 

Verses 40 (second half), 41 & 42 (first half)

 

प्रत्यक्त्व-आदीन्-परित्यज्य जीव-धर्मान्-त्वमःपदात् ॥४०॥

सर्वज्ञत्व-परोक्ष-आदीन्-परित्यज्य ततः पदात् ।

शुद्धं कूटस्थम्-अद्वैतं बोधयति-आदरात्-परम् ॥४१॥

तत्-त्वमोः पदयोः-ऐक्यम्-एव तत्-त्वम्-असि-इति-अलम् ।

 

त्वमःपदात् प्रत्यक्त्व-आदीन् जीव-धर्मान् परित्यज्य, ततः पदात् सर्वज्ञत्व-परोक्ष-आदीन् परित्यज्य, तत्-त्वम्-असि इति तत्-त्वमोः पदयोः ऐक्यम् एव शुद्धं कूटस्थम् अद्वैतं परम् आदरात् अलम् बोधयति ।।

 

त्वमःपदात् from the word “you” प्रत्यक्त्व-आदीन् individuality, etc. जीव-धर्मान् qualities of the individual soul परित्यज्य having given up ततः पदात् from the word “that” सर्वज्ञत्व-परोक्ष-आदीन् omniscience, invisibility, etc. परित्यज्य having given up तत्-त्वम्-असि इति the sentence “You are That” तत्-त्वमोः पदयोः of the words “you” and “that” ऐक्यम् one-ness (non-difference) एव alone शुद्धं pure कूटस्थम् unchanging अद्वैतं non-dual परम् supreme आदरात् reverentially अलम् adeptly बोधयति indicates

 

 

Verses 42 (second half) & 43 (first half)

 

इत्थम्-ऐक्य-अवबोधेन सम्यक्-ज्ञानं दृढं नयैः ॥४२॥

अहं ब्रह्म-इति विज्ञानं यस्य शोकं तरति-असौ ।

 

इत्थम् नयैः ऐक्य-अवबोधेन सम्यक् ज्ञानं दृढं यस्य “अहं ब्रह्म” इति विज्ञानं असौ शोकं तरति ।।

 

इत्थम् नयैः through such guidances ऐक्य-अवबोधेन by understanding the one-ness सम्यक् ज्ञानं दृढं यस्य the one who has clear  and firm knowledge “अहं ब्रह्म” इति विज्ञानं the wisdom of “I am Brahman” असौ he शोकं sorrow तरति overcomes

 

Verses 43 (second half), 44 & 45 (first half)

 

आत्मा प्रकाशमानः-अपि महावाक्यैः-तथा-एकता ॥४३॥

तत्-त्वमोः-बोध्यते-अथ-अपि पौर्वा-अपर्य-अनुसारतः ।

तथा-अपि शक्यते न-एव श्रीगुरोः करुणां विना ॥४४॥

अपरोक्षयितुं लोके मूढै: पण्डित-मानिभिः ।

 

आत्मा प्रकाशमानः अपि तथा महावाक्यैः पौर्वा-अपर्य-अनुसारतः तत्-त्वमोः एकता बोध्यते अथ-अपि तथा-अपि लोके पण्डित-मानिभिः मूढै: श्रीगुरोः करुणां विना न-एव अपरोक्षयितुं शक्यते ।।

 

आत्मा the Self प्रकाशमानः अपि even though evident तथा and similarly महावाक्यैः by the mahavakyas (great sayings) पौर्वा-अपर्य-अनुसारतः by reading them in the proper context तत्-त्वमोः एकता the one-ness of “that” and “you” बोध्यते is known अथ-अपि even though तथा-अपि even then लोके in the world पण्डित-मानिभिः by those who consider themselves to be scholars मूढै: by such fools श्रीगुरोः करुणां विना without the compassion of the guru न-एव अपरोक्षयितुं शक्यते not at all possible to know directly

 

Verses 45 (second half) & 46 (first half)

 

अन्तःकरण-संशुद्धौ स्वयं ज्ञानं प्रकाशते ॥ ४५ ॥

वेदवाक्यै:-अतः किं स्यात्-गुरुणा-इति न साम्प्रतम् ।

 

अन्तःकरण संशुद्धौ वेदवाक्यै: ज्ञानं स्वयं प्रकाशते अतः गुरुणा किं स्यात् इति न साम्प्रतम् ।।

 

अन्तःकरण संशुद्धौ when the mind is pure वेदवाक्यै: through the Upanishadic statements ज्ञानं स्वयं प्रकाशते the knowledge (of the Self) will relveal by itself अतः गुरुणा किं स्यात् therefore what is the need for a guru इति thus न साम्प्रतम् it is not proper

 

Verses 46 (second half) & 47 (first half)

 

आचार्यवान्-पुरुषः हि वेद-इति-एवं श्रुतिः-जगौ ॥४६॥

अनादौ-इह संसारे बोधकः गुरुः-एव हि ।

 

श्रुतिः आचार्यवान् पुरुषः हि वेद इति एवं जगौ । अनादौ इह संसारे बोधकः गुरुः एव हि ॥

 

श्रुतिः the Vedas आचार्यवान् पुरुषः हि a man who has a guru alone वेद knows इति एवं thus जगौ have asserted अनादौ beginning-less इह संसारे in this transmigratory state (of repeated births and deaths) बोधकः गुरुः एव हि the guru alone is the teacher indeed

 

Verses 47 (second half) & 48 (first half)

 

अतः ब्रह्म-आत्म-वस्तु-ऐक्यं ज्ञात्वा दृश्यम्-असत्तया ॥४७॥

अद्वैते ब्रह्मणि स्थेयं प्रत्यक्-ब्रह्म-आत्मना सदा ।

 

अतः ब्रह्म-आत्म-वस्तु-ऐक्यं ज्ञात्वा दृश्यम् असत्तया (ज्ञात्वा) सदा प्रत्यक्-ब्रह्म-आत्मना अद्वैते ब्रह्मणि स्थेयं ।।

 

अतः therefore ब्रह्म-आत्म-वस्तु-ऐक्यं ज्ञात्वा having known the one-ness of Brahman (Cosmic Soul) and Atman (individual soul) entities दृश्यम् असत्तया (ज्ञात्वा) having known that world to be unreal सदा always प्रत्यक्-ब्रह्म-आत्मना as the Brahman that is not the individual being अद्वैते ब्रह्मणि in the non-dual Brahman स्थेयं must stay

 

Verses 48 (second half) & 49 (first half)

 

तत्-प्रत्यक्षात्-परिज्ञातम्-अद्वैत-ब्रह्म-चित्-घनम् ॥४८॥

प्रतिपाद्यं तत्-एव-अत्र वेदान्तैः-न द्वयं जडम् ।

 

तत् चित्-घनम् अद्वैत-ब्रह्म प्रत्यक्षात् परिज्ञातम् । तत् एव अत्र वेदान्तैः प्रतिपाद्यं, न द्वयं जडम् ॥

 

तत् that चित्-घनम् profound consciousness अद्वैत-ब्रह्म non-dual Brahman प्रत्यक्षात् परिज्ञातम् should be directly perceived तत् that एव alone अत्र here वेदान्तैः by the Upanishads प्रतिपाद्यं propounded न जडम् द्वयं not the inert duality

 

Verses 49 (second half) & 50 (first half)

 

सुख-रूपं चित्-अद्वैतं दुःख-रूपम्-असत्-जडम् ॥४९॥

वेदान्तैः-तत्-द्वयं सम्यक् निर्णीतं वस्तुतः नयात् ।

 

अद्वैतं चित् ख-रूपं । असत् जडम् दुःख-रूपम् । तत्-द्वयं नयात् वस्तुतः वेदान्तैः सम्यक् निर्णीतं ।।

 

अद्वैतं चित् non-dual consciousness ख-रूपं is of the nature of joy असत् जडम् the unreal inert दुःख-रूपम् is of the nature of sorrow तत्-द्वयं those two नयात् through logic वस्तुतः from the nature of objects वेदान्तैः by the Upanishads सम्यक् निर्णीतं has been well ascertained

 

Verses 50 (second half) & 51 (first half)

 

अद्वैतम्-एव सत्यं त्वं विद्धि द्वैतम्-असत्-सदा ॥५०॥

शुद्धे कथम्-अशुद्धः स्यात् दृश्यं मायामयं ततः ।

 

अद्वैतम् एव सत्यं द्वैतम् सदा असत् त्वं विद्धि । शुद्धे अशुद्धः कथम् स्यात् । ततः दृश्यं मायामयं ॥

 

अद्वैतम् non-dual एव alone सत्यं is real द्वैतम् duality सदा always असत् unreal त्वं विद्धि you know शुद्धे in the pure अशुद्धः impurity कथम् स्यात् how can there be ततः therefore दृश्यं मायामयं the seen (universe) is illusory

 

Verses 51 (second half) & 52 (first half)

 

शुक्तौ रूप्यं मृषा यद्वत्-तथा विश्वं परात्मनि ॥५१॥

विद्यते न स्वतः सत्त्वं न-अन्यतः सत्त्वम्-अस्ति हि ।

 

यद्वत् शुक्तौ रूप्यं मृषा विद्यते तथा विश्वं परात्मनि (मृषा विद्यते) । (तस्य) सत्त्वं स्वतः न अस्ति । अन्यतः सत्त्वम् न (अस्ति) हि ॥

 

यद्वत् just as शुक्तौ in the nacre (oyster shell, or mother of pearl) रूप्यं silver मृषा falsely विद्यते is present तथा similarly विश्वं the universe परात्मनि in the Brahman (मृषा विद्यते) appears falsely (तस्य) its सत्त्वं reality स्वतः न अस्ति is not inherent अन्यतः other सत्त्वम् reality न (अस्ति) हि is not there indeed

 

Verses 52 (second half) & 53 (first half)

 

बाध्यत्वात्-न-एव सत्-द्वैतं न-असत्-प्रत्यक्ष-भानतः ॥५२॥

सत्-असत्-न विरुद्धत्वात्-ततः-अनिर्वाच्यम्-एव तत् ।

 

द्वैतं बाध्यत्वात् न एव सत् । प्रत्यक्ष-भानतः न असत् । विरुद्धत्वात् न सत्-असत् । ततः तत् अनिर्वाच्यम् एव ॥

 

द्वैतं duality (the manifold universe) बाध्यत्वात् due to disappearance (i.e. non-permanence) न एव सत् is not real at all प्रत्यक्ष-भानतः due to its preceivability न असत् it not unreal विरुद्धत्वात् due to contradiction न सत्-असत् is not both real and unreal ततः therefore तत् it (universe) अनिर्वाच्यम् एव is indescribable alone

 

Verses 53 (second half) & 54 (first half)

 

यः पूर्वम्-एकः एव-आसीत्-सृष्ट्वा पश्चात्-इदं जगत् ॥५३॥

प्रविष्टः जीव-रूपेण स: एव-आत्मा भवान्-परः ।

 

यः पूर्वम् एकः एव आसीत् पश्चात् इदं जगत् सृष्ट्वा जीव-रूपेण प्रविष्टः स: परः आत्मा एव भवान् ॥

 

यः he who पूर्वम् in the beginning एकः एव आसीत् was one alone पश्चात् later इदं जगत् सृष्ट्वा having projected this world जीव-रूपेण in the form of the living being प्रविष्टः entered स: he परः आत्मा the supreme self एव alone भवान् you are

 

Verses 54 (second half) & 55

 

 

सत्-चित्-आनन्द एव त्वं विस्मृत्य-आत्मतया परम् ॥५४॥

जीव-भावम्-अनुप्राप्तः सः एव-आत्मा-असि बोधतः ।

अद्वय-आनन्द-चित्-मात्रः शुद्धः साम्राज्यम्-आगतः ॥५५॥

 

त्वं सत्-चित्-आनन्द एव । आत्मतया परम् विस्मृत्य जीव-भावम् अनुप्राप्तः । बोधतः अद्वय-आनन्द-चित्-मात्रः शुद्धः सः एव आत्मा असि । साम्राज्यम्-आगतः ॥

 

त्वं you सत्-चित्-आनन्द एव are none other than existence-consciousness-bliss आत्मतया by real nature परम् the Supreme Brahman विस्मृत्य having forgotten जीव-भावम् अनुप्राप्तः have assumed the identity of an individual soul बोधतः through realization अद्वय-आनन्द-चित्-मात्रः non-dual, bliss, pure awareness शुद्धः pure सः एव आत्मा that Self alone असि you are साम्राज्यम्-आगतः you have attained universal sovereignty (through liberation)

 

Verse-56

 

कर्तृत्व-आदीनि यानि-आसन्-त्वयि ब्रह्म-अद्वये परे ।

तानि-इदानीं विचार्य त्वं किं-स्वरूपाणि वस्तुतः ॥५६॥

 

ब्रह्म-अद्वये परे त्वयि यानि कर्तृत्व-आदीनि आसन् तानि वस्तुतः किं स्वरूपाणि इदानीं त्वं विचार्य ॥

 

ब्रह्म-अद्वये in the non-dual Brahman परे in the Supreme त्वयि in you यानि which all कर्तृत्व-आदीनि (qualities) such as doership, etc. आसन् are present तानि those वस्तुतः in reality किं स्वरूपाणि of what nature इदानीं now त्वं you विचार्य enquire

 

Verse 57 (first half)

 

अत्र-एव शृणु वृत्तान्तम्-अपूर्वं श्रुति-भाषितम् ।

 

अत्र एव श्रुति-भाषितम् अपूर्वं वृत्तान्तम् शृणु ॥

 

अत्र एव at this point श्रुति-भाषितम् said by Upanishads अपूर्वं wonderful वृत्तान्तम् tale शृणु listen

 

Verses 57 (second half) & 58 (first half)

 

कश्चित्-गान्धार-देशीयः महा-रत्न-विभूषितः ॥५७॥

स्वगृहे स्वाङ्गणे सुप्तः प्रमत्तः सन्-कदाचन ।

 

कदाचन कश्चित् गान्धार-देशीयः महा-रत्न-विभूषितः स्वगृहे स्वाङ्गणे प्रमत्तः सन् सुप्तः ॥

 

कदाचन once कश्चित् गान्धार-देशीयः a citizen of Gandhara kingdom महा-रत्न-विभूषितः wearing precious gems स्वगृहे in his own home स्वाङ्गणे in his own room प्रमत्तः सन् सुप्तः was in deep sleep

 

Verses 58 (second half), 59 and 60

 

रात्रौ चोरैः समागत्य भूषणानां प्रलोभितैः ॥५८ ॥

बद्धवा देश-अन्तरं चोरैः-नातः सन्-गहने वने ।

भूषणानि-अपहृत्य-अपि बद्धा-अक्ष-कर-पादकः ॥५९॥

निक्षिप्त: विपिने-अतीव कुश-कण्टक-वृश्चिकैः ।

व्याल-व्याघ्र-आदिभिः-च-एव संकुले तरु-सङ्कटे ॥६०॥

 

रात्रौ भूषणानां प्रलोभितैः चोरैः समागत्य बद्धवा देश-अन्तरं नितः सन् गहने वने भूषणानि अपहृत्य अपि चोरैः बद्धा-अक्ष-कर-पादकः अतीव कुश-कण्टक-वृश्चिकैः व्याल-व्याघ्र-आदिभिः-च-एव संकुले तरु-सङ्कटे विपिने निक्षिप्त: ॥

 

रात्रौ in the night भूषणानां प्रलोभितैः चोरैः by thieves who were covetous of his ornaments समागत्य having arrived बद्धवा having bound देश-अन्तरं नितः सन् as though taken to another country गहने वने in a dense forest भूषणानि अपहृत्य अपि even after stealing his ornaments चोरैः by the thieves बद्धा-अक्ष-कर-पादकः with eyes, hands and legs bound (tied up) अतीव कुश-कण्टक-वृश्चिकैः full of grass, thorns, scorpions व्याल-व्याघ्र-आदिभिः च एव and snakes, tigers, etc. संकुले तरु-सङ्कटे विपिने in a dense, deeply-wooded forest निक्षिप्त: was thrown

 

Verses -61, 62 and 63

 

व्याल-आदि-दुष्टसत्त्वेभ्यः महा-अरण्ये भय-अतुरः ।

शिला-कण्टक-दर्भ-आद्यैः-देहस्य प्रतिकूलकैः ॥६१॥

क्रियमाणे विलुठने विशीर्ण-अङ्गः-असमर्थकः ।

क्षुत्-तृष्-आतप-वायु-अग्नि-आदिभिः-तप्त:-अति-तापकैः ॥६२॥

बन्ध-मुक्तौ तथा देश-प्राप्तौ-एव सुदुःख-धीः ।

ददृशे कञ्चित्-आक्रोशन्-एकं तत्र-एव तस्थिवान् ॥६३॥

 

महा-अरण्ये व्याल-आदि दुष्टसत्त्वेभ्यः भय-अतुरः विलुठने क्रियमाणे शिला-कण्टक-दर्भ-आद्यैः देहस्य प्रतिकूलकैः विशीर्ण-अङ्गः असमर्थकः क्षुत्-तृष्-आतप-वायु-अग्नि-आदिभिः अति-तापकैः तप्त: सुदुःख-धीः बन्ध-मुक्तौ तथा देश-प्राप्तौ एव कञ्चित् एकं आक्रोशन् तत्र-एव तस्थिवान् ददृशे ॥

 

महा-अरण्ये in the huge forest व्याल-आदि दुष्टसत्त्वेभ्यः भय-अतुरः suffering from fear of snakes and other harmful creatures विलुठने क्रियमाणे while wallowing on the ground शिला-कण्टक-दर्भ-आद्यैः देहस्य प्रतिकूलकैः विशीर्ण-अङ्गः with limbs that were hurt by stones, thorns, sharp grass and other objects inimical to the body असमर्थकः weakened क्षुत्-तृष्-आतप-वायु-अग्नि-आदिभिः अति-तापकैः तप्त: afflicted by extreme discomforts such as hunger, thirst, heat, wind, fire, etc. सुदुःख-धीः with an extremely sorrowful mind बन्ध-मुक्तौ तथा then on freeing himself from the bonds देश-प्राप्तौ एव for reaching his place कञ्चित् एकं  आक्रोशन् shouting for help तत्र-एव तस्थिवान् remaining there itself ददृशे he was seen

 

Verses 64 & 65

 

तथा राग-आदिभिः-वर्गैः शत्रुभिः-दुःख-दायिभिः ।

चोरैः-देह-अभिमान-आद्यैः स्व-आनन्द-धन-हारिभिः ॥६४॥

ब्रह्म-आनन्दे प्रमत्तः स्व-अज्ञान-निद्रा-वशीकृतः ।

बद्धः-त्वं बन्धनैः-भोगतृष्णा-ज्वर-आदिभिः-दृढम् ॥६५॥

 

तथा ब्रह्म-आनन्दे प्रमत्तः स्व-अज्ञान-निद्रा-वशीकृतः त्वं दुःख-दायिभिः राग-आदिभिः शत्रुभिः वर्गैः स्व-आनन्द-धन-हारिभिः देह-अभिमान-आद्यैः चोरैः भोगतृष्णा-ज्वर-आदिभिः बन्धनैः दृढम् बद्धः

 

तथा in the same way ब्रह्म-आनन्दे प्रमत्तः forgetful of the blissful nature of the true Self स्व-अज्ञान-निद्रा-वशीकृतः overpowered by the stupor of self-ignorance त्वं you दुःख-दायिभिः by the producers of sorrow राग-आदिभिः by desire, etc. शत्रुभिः वर्गैः by the group of enemies स्व-आनन्द-धन-हारिभिः by the robbers of the wealth of self-bliss देह-अभिमान-आद्यैः चोरैः by thieves such as body-identification, etc. भोगतृष्णा-ज्वर-आदिभिः by thirst for pleasure, fever, etc. बन्धनैः by bonds दृढम् firmly बद्धः bound

 

Verse-66

 

अद्वय-आनन्द-रूपात्-त्वां प्रच्याव्य-अतीव धूर्तकैः ।

दूर-नीतः-असि देहेषु संसार-आरण्य-भूमिषु ॥६६॥

 

धूर्तकैः अद्वय-आनन्द-रूपात् त्वां अतीव प्रच्याव्य संसार-अरण्य-भूमिषु देहेषु दूर-नीतः असि ॥

 

धूर्तकैः by the rogues अद्वय-आनन्द-रूपात् from the bliss of non-duailty त्वां you अतीव प्रच्याव्य being extremely removed संसार-अरण्य-भूमिषु in the forest of transmigratory existence देहेषु in the body दूर-नीतः carried afar असि are

 

Verses 67 & 68 (first half)

 

सर्व-दुःख-निदानेषु शरीर-आदि-त्रयेषु च ।

नाना-योनिषु कर्म-अन्ध-वासना-निर्मितासु च ॥६७॥

प्रवेशितः-असि सृष्टः-असि बद्ध-स्वानन्द-दृष्टितः ।

 

सर्व-दुःख-निदानेषु शरीर-आदि-त्रयेषु च कर्म-अन्ध-वासना-निर्मितासु नाना-योनिषु च प्रवेशितः असि । बद्ध-स्वानन्द-दृष्टितः

सृष्टः असि ॥

 

सर्व-दुःख-निदानेषु into the root of all sorrow शरीर-आदि-त्रयेषु च and into the three bodies (gross, subtle and causal) कर्म-अन्ध-वासना-निर्मितासु caused by impressions of blind action नाना-योनिषु च and in various wombs प्रवेशितः असि you have entered बद्ध-स्वानन्द-दृष्टितः due to the tying-up (blockage) of the innate self-bliss सृष्टः असि you are born

 

Verses 68 (second half) & 69

 

अनादि-कालम्-आरभ्य दुःखं च-अनुभवमन्-सदा ॥६८॥

जन्म-मृत्यु-जरा-दोष-नरक-आदि-परम्पराम् ।

निरन्तरं विषण्णः-अनुभवन्-अत्यन्त-शोकवान् ॥६९॥

 

अनादि-कालम् आरभ्य सदा दुःखं अनुभवमन् जन्म-मृत्यु-जरा-दोष-नरक-आदि परम्पराम् अनुभवन् च अत्यन्त-शोकवान् निरन्तरं विषण्णः ॥

 

अनादि-कालम् आरभ्य since beginningless time सदा दुःखं अनुभवमन् always experiencing sorrow जन्म-मृत्यु-जरा-दोष-नरक-आदि परम्पराम् succession of births, deaths, old ages, diseases, lower worlds, etc. अनुभवन् experiencing च and अत्यन्त-शोकवान् extremely sad निरन्तरं विषण्णः constantly despondent

 

Verse-70

 

अविद्याभूत-बन्धस्य निवृत्तौ दुःखदस्य च ।

स्वरूप-आनन्द-सम्प्राप्तौ सत्य-उपायं न लब्धवान् ॥७०॥

 

दुःखदस्य अविद्याभूत-बन्धस्य निवृत्तौ स्वरूप-आनन्द-सम्प्राप्तौ च सत्य-उपायं न लब्धवान् ॥

 

दुःखदस्य giving sadness अविद्याभूत-बन्धस्य the bond caused by ignorance निवृत्तौ for cessation स्वरूप-आनन्द-सम्प्राप्तौ च and also to obtain inherent bliss सत्य-उपायं right means न लब्धवान् have not gained

 

Verses 71, 72 & 73

 

यथा गान्धार-देशीय:-चिरं दैवात्-दयालुभिः ।

कैश्चित्-पान्थैः परिप्राप्तैः-मुक्त-दृष्टि-आदि-बन्धनः ॥७१॥

सः स्व-स्थैः-उपदिष्टः-च पण्डितः निश्चित-आत्मकः ।

ग्रामात्-ग्राम-अन्तरं गच्छन्-मेधावी मार्ग-तत्परः ॥७२॥

गत्वा गान्धार-देशं सः स्व-गृहं प्राप्य पूर्ववत् ।

बान्धवैः सम्परिष्वक्तः सुखी भूत्वा स्थितः-अभवत् ॥७३॥

 

यथा गान्धार-देशीय: चिरं दैवात् परिप्राप्तैः दयालुभिः कैश्चित् पान्थैः मुक्त-दृष्टि-आदि-बन्धनः सः स्व-स्थैः उपदिष्टः च पण्डितः निश्चित-आत्मकः मेधावी मार्ग-तत्परः ग्रामात् ग्राम-अन्तरं गच्छन् सः गान्धार-देशं गत्वा स्व-गृहं प्राप्य बान्धवैः सम्परिष्वक्तः सुखी भूत्वा पूर्ववत् स्थितः अभवत् ॥

 

यथा  just as गान्धार-देशीय: the citizen of Gandhara kingdom चिरं after a long time दैवात् due to good fortune परिप्राप्तैः by those who reached दयालुभिः by compassionate people कैश्चित् पान्थैः by some travellers मुक्त-दृष्टि-आदि-बन्धनः being liberated from his blindfold and other ropes सः he  स्वस्थैः by confident people उपदिष्टः being advised च and पण्डितः learned निश्चित-आत्मकः resolute मेधावी intelligent मार्ग-तत्परः focused on the road ग्रामात् ग्राम-अन्तरं गच्छन् travelling from village to village सः he गान्धार-देशं गत्वा having gone to Gandhara kingdom स्व-गृहं प्राप्य having reached his own home बान्धवैः सम्परिष्वक्तः encircled by his relatives सुखी भूत्वा having become happy पूर्ववत् स्थितः अभवत् became as he was earlier

 

Verses 74, 75, 76 & 77

 

त्वम्-अपि-एवम्-अनेकेषु दुःखदायिषु जन्मसु ।

भ्रान्तः दैवात्-शुभे मार्गे जात-श्रद्धः सुकर्मकृत् ॥७४॥

वर्ण-आश्रम-आचारपरः-अवाप्त-पुण्य-महा-उदयः ।

ईश्वर-अनुग्रहात्-लब्ध-ब्रह्मवित्-गुरु-सत्तमः ॥७५ ॥

विधिवत्-कृत-संन्यासः विवेक-आदि-युतः सुधीः ।

प्राप्त-ब्रह्म-उपदेशः-अद्य वैराग्य-अभ्यासतः परम् ॥७६ ॥

पण्डितः-तत्र मेधावी युक्त्या वस्तु विचारयन् ।

निदिध्यासन-सम्पन्नः प्राप्तः हि त्वं परं पदम् ॥७७॥

 

एवम् त्वम् अपि अनेकेषु दुःखदायिषु जन्मसु भ्रान्तः दैवात् शुभे मार्गे जात-श्रद्धः सुकर्मकृत् वर्ण-आश्रम-आचारपरः अवाप्तपुण्य-महा-उदयः ईश्वर-अनुग्रहात् लब्ध-ब्रह्मवित्-गुरु-सत्तमः विधिवत् कृत-संन्यासः विवेक-आदि-युतः सुधीः परम् वैराग्य-अभ्यासतः

अद्य प्राप्त-ब्रह्म-उपदेशः तत्र पण्डितः मेधावी युक्त्या वस्तु विचारयन् निदिध्यासन-सम्पन्नः त्वं परं पदम् प्राप्तः हि ॥

 

एवम् thus (in the same way) त्वम् you अपि too अनेकेषु दुःखदायिषु जन्मसु भ्रान्तः blunderer in many sorrow-filled births दैवात् due to good fortune शुभे मार्गे जात-श्रद्धः in whom faith in the good path was born सुकर्मकृत् doer of good deeds वर्ण-आश्रम-आचारपरः practicer of the code of varna (inherent tendencies) and ashrama (life stages) अवाप्तपुण्य-महा-उदयः achiever of great deeds due to virtue ईश्वर-अनुग्रहात् due to God’s grace लब्ध-ब्रह्मवित्-गुरु-सत्तमः one who has obtained an excellent guru who is a knower of Brahman विधिवत् कृत-संन्यासः practicing renunciation as per the rules विवेक-आदि-युतः endowed with discrimation, etc. सुधीः possessor of a good intellect परम् वैराग्य-अभ्यासतः due to supreme dispassion and practice अद्य today (now) प्राप्त-ब्रह्म-उपदेशः having gained instructions about Brahman तत्र पण्डितः in that being learned मेधावी with good intellect युक्त्या वस्तु विचारयन् enquiring into objects through logic निदिध्यासन-सम्पन्नः endowneded with meditation त्वं you परं पदम् प्राप्तः हि have indeed obtained a higher state

 

Verse-78 & 79

 

अतः ब्रह्म-आत्म-विज्ञानम्-उपदिष्टं यथा-विधि ।

मया-आचार्येण ते धीर सम्यक्-तत्र प्रयत्नवान् ॥७८॥

भूत्वा विमुक्त-बन्धः-त्वं छिन्न-द्वैत-आत्म-संशयः ।

निर्द्वन्द्वः निःस्पृहः भूत्वा विचरस्व यथा-सुखम् ॥७९॥

 

धीर अतः आचार्येण मया ते ब्रह्म-आत्म-विज्ञानम् यथा विधि उपदिष्टं । तत्र सम्यक् प्रयत्नवान् भूत्वा त्वं विमुक्त-बन्धः छिन्न-द्वैत-आत्म-संशयः निर्द्वन्द्वः निःस्पृहः भूत्वा यथा-सुखम् विचरस्व ॥

 

धीर O, intelligent one अतः therefore आचार्येण मया by me the teacher ते to you ब्रह्म-आत्म-विज्ञानम् the knowledge about Brahman and Atman यथा विधि in the appropriate manner उपदिष्टं has been taught तत्र सम्यक् प्रयत्नवान् भूत्वा त्वं putting your efforts into this विमुक्त-बन्धः being liberated from bondage छिन्न-द्वैत-आत्म-संशयः dispelling doubts about the world and the Self निर्द्वन्द्वः without dualities निःस्पृहः without desires भूत्वा being यथा-सुखम् as per your pleasure विचरस्व move about

 

Verse-80

 

वस्तुत: निष्प्रपञ्चः-असि नित्य-मुक्तः स्वभावतः ।

न ते बन्ध-विमोक्षौ स्तः कल्पितौ तौ यतः-त्वयि ॥८०॥

 

वस्तुत: स्वभावतः निष्प्रपञ्चः नित्य मुक्तः असि । ते बन्ध-विमोक्षौ न स्तः । यतः त्वयि तौ कल्पितौ ॥

 

वस्तुत: really speaking स्वभावतः by nature निष्प्रपञ्चः without (any assocication with) the world नित्य मुक्तः forever liberated असि you are ते for you बन्ध-विमोक्षौ bondage and liberation न स्तः are not there यतः because त्वयि in you तौ those two (bondage and liberation) कल्पितौ are superimposed

 

Verse-81

 

न निरोधः न च-उत्पत्तिः-न बद्धः न च साधकः ।

न मुमुक्षु:-न वै मुक्तः इति-एषा परमार्थता ॥८१॥

 

न निरोधः न उत्पत्तिः च, न बद्धः न साधकः च, न मुमुक्षु: न वै मुक्तः इति एषा परमार्थता ॥

 

न निरोधः no dissolution न उत्पत्तिः च and no creation न बद्धः no bondage न साधकः च and no striver न मुमुक्षु: no desirer of liberation न वै मुक्तः and indeed no liberation इति एषा परमार्थता this is the truth

 

 

Verses 82 & 83

 

श्रुति-सिद्धान्त-सारः-अयं तथा-एव त्वं स्वया धिया ।

संविचार्य निदिध्यास्य निज-आनन्द-आत्मकं परम् ॥८२॥

साक्षात्-कृत्वा-अपरिच्छिन्न-अद्वैत-ब्रह्म-अक्षरं स्वयम् ।

जीवन्-एव विनिर्मुक्तः विश्रान्तः शान्तिम्-आश्रय ||८३॥

 

अयं श्रुति-सिद्धान्त-सारः । तथा-एव त्वं स्वया धिया संविचार्य निदिध्यास्य निज-आनन्द-आत्मकं परम् अपरिच्छिन्न-अद्वैत-ब्रह्म-अक्षरं स्वयम् साक्षात्-कृत्वा जीवन्-एव विनिर्मुक्तः विश्रान्तः शान्तिम्-आश्रय ॥

 

अयं this श्रुति-सिद्धान्त-सारः is the essence of the demonstrated conclusion of the Upanishads तथा-एव in the same manner त्वं you स्वया धिया through your own intellect संविचार्य having properly enquired निदिध्यास्य having medidated on it निज-आनन्द-आत्मकं truly blissful परम् superior अपरिच्छिन्न-अद्वैत-ब्रह्म-अक्षरं unlimited non-dual imperishable Brahman स्वयम् by yourself साक्षात्-कृत्वा having realized जीवन्-एव while living itself विनिर्मुक्तः liberated विश्रान्तः calm शान्तिम्-आश्रय abide in peace

 

Verse-84

 

विचारणीया: वेदान्ता: वन्दनीय: गुरुः सदा ।

गुरूणां वचनं पथ्यं दर्शनं सेवनं नृणाम् ॥८४॥

 

वेदान्ता: विचारणीया: । सदा गुरुः वन्दनीय: । गुरूणां वचनं दर्शनं सेवनं नृणाम् पथ्यं ॥

 

वेदान्ता: the Upanishads विचारणीया: must be enquired into सदा always गुरुः the teacher वन्दनीय: must be respected गुरूणां of the teachers वचनं speech दर्शनं viewing सेवनं service नृणाम् of humans पथ्यं beneficial

 

Verse-85

 

गुरु:-ब्रह्म स्वयं साक्षात्-सेव्यः वन्द्यः मुमुक्षुभिः ।

न-उद्वेजनीय एव-अयं कृतज्ञेन विवेकिना ॥८५॥

 

स्वयं साक्षात् ब्रह्म गुरु: मुमुक्षुभिः सेव्यः वन्द्यः । कृतज्ञेन विवेकिना अयं न उद्वेजनीय एव ॥

 

स्वयं by himself साक्षात् directly ब्रह्म of the nature of Brahman गुरु: the teacher मुमुक्षुभिः by the spiritual seekers सेव्यः is to be served वन्द्यः is to be respected कृतज्ञेन by a grateful person विवेकिना by a wise person अयं he न उद्वेजनीय एव should not be hurt at all

 

Verse-86

 

यावत्-आयुः-त्वया वन्द्यः वेदान्तः गुरुः-ईश्वरः ।

मनसा कर्मणा वाचा श्रुतिः-एव-एषः निश्चयः ॥८६॥

 

त्वया यावत् आयुः मनसा कर्मणा वाचा वेदान्तः गुरुः ईश्वरः वन्द्यः। एषः निश्चयः श्रुतिः एव ॥

 

त्वया by you यावत् आयुः as long as you live मनसा with your mind कर्मणा with your actions वाचा with your words वेदान्तः the Upanishads गुरुः the teacher ईश्वरः God वन्द्यः to be revered एषः this निश्चयः determination श्रुतिः एव is the prescription indeed

 

Verse-87

 

भाव-अद्वैतं सदा कुर्यात्-क्रिय-अद्वैतं न कर्हिचित् ।

अद्वैतं त्रिषु लोकेषु ना-अद्वैतं गुरुणा सह ॥८७॥

 

भाव-अद्वैतं सदा कुर्यात् क्रिय-अद्वैतं न कर्हिचित् ।

अद्वैतं त्रिषु लोकेषु । गुरुणा सह अद्वैतं न ॥

 

भाव-अद्वैतं non-duality in attitude सदा always कुर्यात् must be done क्रिय-अद्वैतं non-duality in actions न not कर्हिचित् anywhere अद्वैतं non-duailty त्रिषु लोकेषु in the three worlds गुरुणा सह with the teacher अद्वैतं non-duality न should not be done

 

Prosody (Chandas)

 

Tattvopadeśaḥ is composed in the Anushtubh chandaḥ (metre).

 

Chanting (audio file in mp3 format)