vivekachudamani · 8. therefore the man of learning should strive his best for liberation, having...

VIVEKACHUDAMANISRI ADI SANKARACHARYA

(Translated by Swami Madhavananda)(Published by Advaita Ashrama, Kolkatta)

1. I bow to Govinda, whose nature is BlissSupreme, who is the Sadguru, who can beknown only from the import of all Vedanta,and who is beyond the reach of speechand mind. 2. For all beings a human birth is difficultto obtain, more so is a male body; rarerthan that is Brahmanahood; rarer still isthe attachment to the path of Vedicreligion; higher than this is erudition in thescriptures; discrimination between the Selfand not-Self, Realisation, and continuingin a state of identity with Brahman – thesecome next in order. (This kind of) Mukti(Liberation) is not to be attained exceptthrough the well-earned merits of ahundred crore of births. 3. These are three things which are rareindeed and are due to the grace of God –namely, a human birth, the longing forLiberation, and the protecting care of aperfected sage. 4. The man who, having by some meansobtained a human birth, with a male bodyand mastery of the Vedas to boot, isfoolish enough not to exert himself forself-liberation, verily commits suicide, for

he kills himself by clinging to thingsunreal. 5. What greater fool is there than the manwho having obtained a rare human body,and a masculine body too, neglects toachieve the real end of this life ? 6. Let people quote the Scriptures andsacrifice to the gods, let them performrituals and worship the deities, but there isno Liberation without the realisation ofone’s identity with the Atman, no, not evenin the lifetime of a hundred Brahmas puttogether. 7. There is no hope of immortality bymeans of riches – such indeed is thedeclaration of the Vedas. Hence it is clearthat works cannot be the cause ofLiberation. 8. Therefore the man of learning shouldstrive his best for Liberation, havingrenounced his desire for pleasures fromexternal objects, duly approaching a goodand generous preceptor, and fixing hismind on the truth inculcated by him. 9. Having attained the Yogarudha state,one should recover oneself, immersed inthe sea of birth and death by means ofdevotion to right discrimination. 10. Let the wise and erudite man, havingcommenced the practice of the realisationof the Atman give up all works and try to

cut loose the bonds of birth and death. 11. Work leads to purification of the mind,not to perception of the Reality. Therealisation of Truth is brought about bydiscrimination and not in the least by tenmillion of acts. 12. By adequate reasoning the convictionof the reality about the rope is gained,which puts an end to the great fear andmisery caused by the snake worked up inthe deluded mind. 13. The conviction of the Truth is seen toproceed from reasoning upon the salutarycounsel of the wise, and not by bathing inthe sacred waters, nor by gifts, nor by ahundred Pranayamas (control of the vitalforce). 14. Success depends essentially on aqualified aspirant; time, place and othersuch means are but auxiliaries in thisregard. 15. Hence the seeker after the Reality ofthe Atman should take to reasoning, afterduly approaching the Guru – who shouldbe the best of the knowers of Brahman,and an ocean of mercy. 16. An intelligent and learned man skilledin arguing in favour of the Scriptures andin refuting counter-arguments againstthem – one who has got the abovecharacteristics is the fit recipient of the

knowledge of the Atman. 17. The man who discriminates betweenthe Real and the unreal, whose mind isturned away from the unreal, whopossesses calmness and the alliedvirtues, and who is longing for Liberation,is alone considered qualified to enquireafter Brahman. 18. Regarding this, sages have spoken offour means of attainment, which alonebeing present, the devotion to Brahmansucceeds, and in the absence of which, itfails. 19. First is enumerated discriminationbetween the Real and the unreal; nextcomes aversion to the enjoyment of fruits(of one’s actions) here and hereafter;(next is) the group of six attributes, viz.calmness and the rest; and (last) is clearlythe yearning for Liberation. 20. A firm conviction of the mind to theeffect that Brahman is real and theuniverse unreal, is designated asdiscrimination (Viveka) between the Realand the unreal. 21. Vairagya or renunciation is the desireto give up all transitory enjoyments(ranging) from those of an (animate) bodyto those of Brahmahood (having alreadyknown their defects) from observation,instruction and so forth.

22. The resting of the mind steadfastly onits Goal (viz. Brahman) after havingdetached itself from manifold sense-objects by continually observing theirdefects, is called Shama or calmness. 23. Turning both kinds of sense-organsaway from sense-objects and placingthem in their respective centres, is calledDama or self-control. The best Uparati orself-withdrawal consists in the mind-function ceasing to be affected by externalobjects. 24. The bearing of all afflictions withoutcaring to redress them, being free (at thesame time) from anxiety or lament on theirscore, is called Titiksha or forbearance. 25. Acceptance by firm judgment as trueof what the Scriptures and the Guruinstruct, is called by sages Shraddha orfaith, by means of which the Reality isperceived. 26. Not the mere indulgence of thought (incuriosity) but the constant concentrationof the intellect (or the affirming faculty) onthe ever-pure Brahman, is what is calledSamadhana or self-settledness. 27. Mumukshuta or yearning for Freedomis the desire to free oneself, by realisingone’s true nature, from all bondages fromthat of egoism to that of the body –bondages superimposed by Ignorance.

28. Even though torpid or mediocre, thisyearning for Freedom, through the graceof the Guru, may bear fruit (beingdeveloped) by means of Vairagya(renunciation), Shama (calmness), and soon. 29. In his case, verily, whose renunciationand yearning for Freedom are intense,calmness and the other practices have(really) their meaning and bear fruit. 30. Where (however) this renunciation andyearning for Freedom are torpid, therecalmness and the other practices are asmere appearances, like water in a desert. 31. Among things conducive to Liberation,devotion (Bhakti) holds the supremeplace. The seeking after one’s real natureis designated as devotion. 32. Others maintain that the inquiry intothe truth of one’s own self is devotion. Theinquirer about the truth of the Atman whois possessed of the above-mentionedmeans of attainment should approach awise preceptor, who confers emancipationfrom bondage. 33. Who is versed in the Vedas, sinless,unsmitten by desire and a knower ofB r a h m a n par excellence, who haswithdrawn himself into Brahman; who iscalm, like fire that has consumed its fuel,who is a boundless reservoir of mercy thatknows no reason, and a friend of all good

people who prostrate themselves beforehim. 34. Worshipping that Guru with devotion,and approaching him, when he is pleasedwith prostration, humility and service, (he)should ask him what he has got to know: 35. O Master, O friend of those that bow tothee, thou ocean of mercy, I bow to thee;save me, fallen as I am into this sea ofbirth and death, with a straightforwardglance of thine eye, which sheds nectar-like grace supreme. 36. Save me from death, afflicted as I amby the unquenchable fire of this world-forest, and shaken violently by the windsof an untoward lot, terrified and (so)seeking refuge in thee, for I do not knowof any other man with whom to seekshelter. 37. There are good souls, calm andmagnanimous, who do good to others asdoes the spring, and who, havingthemselves crossed this dreadful ocean ofbirth and death, help others also to crossthe same, without any motive whatsoever. 38. It is the very nature of themagnanimous to move of their ownaccord towards removing others’ troubles.Here, for instance, is the moon who, aseverybody knows, voluntarily saves theearth parched by the flaming rays of thesun.

39. O Lord, with thy nectar-like speech,sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to adegree, issuing in streams from thy lips asfrom a pitcher, and delightful to the ear –do thou sprinkle me who am tormented byworldly afflictions as by the tongues of aforest-fire. Blessed are those on whomeven a passing glance of thy eye lights,accepting them as thine own. 40. How to cross this ocean ofphenomenal existence, what is to be myfate, and which of the means should Iadopt – as to these I know nothing.Condescend to save me, O Lord, anddescribe at length how to put an end tothe misery of this relative existence. 41. As he speaks thus, tormented by theafflictions of the world – which is like aforest on fire – and seeking his protection,the saint eyes him with a glance softenedwith pity and spontaneously bids him giveup all fear. 42. To him who has sought his protection,thirsting for Liberation, who duly obeys theinjunctions of the Scriptures, who is of aserene mind, and endowed with calmness– (to such a one) the sage proceeds toinculcate the truth out of sheer grace. 43. Fear not, O learned one, there is nodeath for thee; there is a means ofcrossing this sea of relative existence;

that very way by which sages have gonebeyond it, I shall inculcate to thee. 44. There is a sovereign means whichputs an end to the fear of relativeexistence; through that thou wilt cross thesea of Samsara and attain the supremebliss. 45. Reasoning on the meaning of theVedanta leads to efficient knowledge,which is immediately followed by the totalannihilation of the misery born of relativeexistence. 46. Faith (Shraddha), devotion and theYoga of meditation – these are mentionedby the Shruti as the immediate factors ofLiberation in the case of a seeker;whoever abides in these gets Liberationfrom the bondage of the body, which isthe conjuring of Ignorance. 47. It is verily through the touch ofIgnorance that thou who art the SupremeSelf findest thyself under the bondage ofthe non-Self, whence alone proceeds theround of births and deaths. The fire ofknowledge, kindled by the discriminationbetween these two, burns up the effects ofIgnorance together with their root. 48. Condescend to listen, O Master, to thequestion I am putting (to thee). I shall begratified to hear a reply to the same fromthy lips.

49. What is bondage, forsooth ? How hasit come (upon the Self) ? How does itcontinue to exist ? How is one freed fromit ? What is this non-Self ? And who is theSupreme Self ? And how can onediscriminate between them ? -- Do tell meabout all these. 50. The Guru replied: Blessed art thou !Thou hast achieved thy life’s end and hastsanctified thy family, that thou wishest toattain Brahmanhood by getting free fromthe bondage of Ignorance ! 51. A father has got his sons and others tofree him from his debts, but he has gotnone but himself to remove his bondage. 52. Trouble such as that caused by a loadon the head can be removed by others,but none but one’s own self can put a stopto the pain which is caused by hunger andthe like. 53. The patient who takes (the proper) dietand medicine is alone seen to recovercompletely – not through work done byothers. 54. The true nature of things is to beknown personally, through the eye of clearillumination, and not through a sage: whatthe moon exactly is, is to be known withone’s own eyes; can others make himknow it ? 55. Who but one’s own self can get rid of

the bondage caused by the fetters ofIgnorance, desire, action and the like, ayeeven in a hundred crore of cycles ? 56. Neither by Yoga, nor by Sankhya, norby work, nor by learning, but by therealisation of one's identity with Brahmanis Liberation possible, and by no othermeans. 57. The beauty of a guitar’s form and theskill of playing on its chords serve merelyto please a few persons; they do notsuffice to confer sovereignty. 58. Loud speech consisting of a shower ofwords, the skill in expounding theScriptures, and likewise erudition - thesemerely bring on a little personalenjoyment to the scholar, but are no goodfor Liberation. 59. The study of the Scriptures is uselessso long as the highest Truth is unknown,and it is equally useless when the highestTruth has already been known. 60. The Scriptures consisting of manywords are a dense forest which merelycauses the mind to ramble. Hence men ofwisdom should earnestly set aboutknowing the true nature of the Self. 61. For one who has been bitten by theserpent of Ignorance, the only remedy isthe knowledge of Brahman. Of what availare the Vedas and (other) Scriptures,

Mantras (sacred formulae) and medicinesto such a one ? 62. A disease does not leave off if onesimply utter the name of the medicine,without taking it; (similarly) without directrealisation one cannot be liberated by themere utterance of the word Brahman. 63. Without causing the objective universeto vanish and without knowing the truth ofthe Self, how is one to achieve Liberationby the mere utterance of the wordBrahman ? -- It would result merely in aneffort of speech. 64. Without killing one’s enemies, andpossessing oneself of the splendour of theentire surrounding region, one cannotclaim to be an emperor by merely saying,‘I am an emperor’. 65. As a treasure hidden undergroundrequires (for its extraction) competentinstruction, excavation, the removal ofstones and other such things lying aboveit and (finally) grasping, but never comesout by being (merely) called out by name,so the transparent Truth of the self, whichis hidden by Maya and its effects, is to beattained through the instructions of aknower of Brahman, followed by reflection,meditation and so forth, but not throughperverted arguments. 66. Therefore the wise should, as in thecase of disease and the like, personally

strive by all the means in their power to befree from the bondage of repeated birthsand deaths. 67. The question that thou hast askedtoday is excellent, approved by thoseversed in the Scriptures, aphoristic,pregnant with meaning and fit to be knownby the seekers after Liberation. 68. Listen attentively, O learned one, towhat I am going to say. By listening to itthou shalt be instantly free from thebondage of Samsara. 69. The first step to Liberation is theextreme aversion to all perishable things,then follow calmness, self-control,forbearance, and the utter relinquishmentof all work enjoined in the Scriptures. 70. Then come hearing, reflection on that,and long, constant and unbrokenmeditation on the Truth for the Muni. Afterthat the learned seeker attains thesupreme Nirvikalpa state and realises thebliss of Nirvana even in this life. 71. Now I am going to tell thee fully aboutwhat thou oughtst to know – thediscrimination between the Self and thenon-Self. Listen to it and decide about it inthy mind. 72. Composed of the seven ingredients,viz. marrow, bones, fat, flesh, blood, skinand cuticle, and consisting of the following

limbs and their parts – legs, thighs, thechest, arms, the back and the head: 73. This body, reputed to be the abode ofthe delusion of ‘I and mine’, is designatedby sages as the gross body. The sky, air,fire, water and earth are subtle elements.They – 74. Being united with parts of one anotherand becoming gross, (they) form the grossbody. And their subtle essences formsense-objects – the group of five such assound, which conduce to the happiness ofthe experiencer, the individual soul. 75. Those fools who are tied to thesesense-objects by the stout cord ofattachment, so very difficult to snap, comeand depart, up and down, carried amainby the powerful emissary of their pastaction. 76. The deer, the elephant, the moth, thefish and the black-bee – these five havedied, being tied to one or other of the fivesenses, viz. sound etc., through their ownattachment. What then is in store for manwho is attached to all these five. 77. Sense-objects are even more virulentin their evil effects than the poison of thecobra. Poison kills one who takes it, butthose others kill one who even looks atthem through the eyes. 78. He who is free from the terrible snare

of the hankering after sense-objects, sovery difficult to get rid of, is alone fit forLiberation, and none else – even thoughhe be versed in all the six Shastras. 79. The shark of hankering catches by thethroat those seekers after Liberation whohave got only an apparent dispassion(Vairagya) and are trying to cross theocean of samsara (relative existence),and violently snatching them away,drowns them half-way. 80. He who has killed the shark known assense-object with the sword of maturedispassion, crosses the ocean ofSamsara, free from all obstacles. 81. Know that death quickly overtakes thestupid man who walks along the dreadfulways of sense-pleasure; whereas onewho walks in accordance with theinstructions of a well-wishing and worthyGuru, as also with his own reasoning,achieves his end – know this to be true. 82. If indeed thou hast a craving forLiberation, shun sense-objects from agood distance as thou wouldst do poison,and always cultivate carefully the nectar-like virtues of contentment, compassion,forgiveness, straight-forwardness,calmness and self-control. 83. Whoever leaves aside what shouldalways be attempted, viz. emancipationfrom the bondage of Ignorance without

beginning, and passionately seeks tonourish this body, which is an object forothers to enjoy, commits suicide thereby. 84. Whoever seeks to realise the Self bydevoting himself to the nourishment of thebody, proceeds to cross a river bycatching hold of a crocodile, mistaking itfor a log. 85. So for a seeker after Liberation theinfatuation over things like the body is adire death. He who has thoroughlyconquered this deserves the state ofFreedom. 86. Conquer the dire death of infatuationover thy body, wife, children etc., --conquering which the sages reach thatSupreme State of Vishnu. 87. This gross body is to be deprecated,for it consists of the skin, flesh, blood,arteries and veins, fat, marrow and bones,and is full of other offensive things. 88. The gross body is produced by one’spast actions out of the gross elementsformed by the union of the subtleelements with each other, and is themedium of experience for the soul. That isits waking state in which it perceivesgross objects. 89. Identifying itself with this form, theindividual soul, though separate, enjoysgross objects, such as garlands and

sandal-paste, by means of the externalorgans. Hence this body has its fullestplay in the waking state. 90. Know this gross body to be like ahouse to the householder, on which restsman’s entire dealing with the externalworld. 91. Birth, decay and death are the variouscharacteristics of the gross body, as alsostoutness etc., childhood etc., are itsdifferent conditions; it has got variousrestrictions regarding castes and orders oflife; it is subject to various diseases, andmeets with different kinds of treatment,such as worship, insult and high honours. 92. The ears, skin, eyes, nose and tongueare organs of knowledge, for they help usto cognise objects; the vocal organs,hands, legs, etc., are organs of action,owing to their tendency to work. 93-94. The inner organ (Antahkarana) iscalled Manas, Buddhi, ego or Chitta,according to their respective functions:Manas, from its considering the pros andcons of a thing; Buddhi, from its propertyof determining the truth of objects; theego, from its identification with this bodyas one’s own self; and Chitta, from itsfunction of remembering things it isinterested in. 95. One and the same Prana (vital force)becomes Prana, Apana, Vyana, Udana

and Samana according to their diversity offunctions and modifications, like gold,water, etc. 96. The five organs of action such asspeech, the five organs of knowledgesuch as the ear, the group of five Pranas,the five elements ending with the ether,together with Buddhi and the rest as alsoNescience, desire and action – theseeight "cities" make up what is called thesubtle body. 97. Listen – this subtle body, called alsothe Linga body, is produced out of theelements before their subdividing andcombining with each other, is possessedof latent impressions and causes the soulto experience the fruits of its past actions.It is a beginningless superimposition onthe soul brought on by its own ignorance. 98-99. Dream is a state of the soul distinctfrom the waking state, where it shines byitself. In dreams Buddhi, by itself, takes onthe role of the agent and the like, owing tovarious latent impressions of the wakingstate, while the supreme Atman shines inIts own glory – with Buddhi as Its onlysuperimposition, the witness ofeverything, and is not touched by the leastwork that Buddhi does. As It is whollyunattached, It is not touched by any workthat Its superimpositions may perform. 100. This subtle body is the instrument forall activities of the Atman, who is

Knowledge Absolute, like the adze andother tools of a carpenter. Therefore thisAtman is perfectly unattached. 101. Blindness, weakness and sharpnessare conditions of the eye, due merely toits fitness or defectiveness; so aredeafness, dumbness, etc., of the ear andso forth – but never of the Atman, theKnower. 102. Inhalation and exhalation, yawning,sneezing, secretion, leaving this body,etc., are called by experts functions ofPrana and the rest, while hunger and thirstare characteristics of Prana proper. 103. The inner organ (mind) has its seat inthe organs such as the eye, as well as inthe body, identifying with them andendued with a reflection of the Atman. 104. Know that it is egoism which,identifying itself with the body, becomesthe doer or experiencer, and inconjunction with the Gunas such as theSattva, assumes the three different states. 105. When sense-objects are favourable itbecomes happy, and it becomesmiserable when the case is contrary. Sohappiness and misery are characteristicsof egoism, and not of the ever-blissfulAtman. 106. Sense-objects are pleasurable onlyas dependent on the Atman manifesting

through them, and not independently,because the Atman is by Its very naturethe most beloved of all. Therefore theAtman is ever blissful, and never suffersmisery. 107. That in profound sleep weexperience the bliss of the Atmanindependent of sense-objects, is clearlyattested by the Shruti, direct perception,tradition and inference. 108. Avidya (Nescience) or Maya, calledalso the Undifferentiated, is the power ofthe Lord. She is without beginning, ismade up of the three Gunas and issuperior to the effects (as their cause).She is to be inferred by one of clearintellect only from the effects Sheproduces. It is She who brings forth thiswhole universe. 109. She is neither existent nor non-existent nor partaking of both characters;neither same nor different nor both;neither composed of parts nor anindivisible whole nor both. She is mostwonderful and cannot be described inwords. 110. Maya can be destroyed by therealisation of the pure Brahman, the onewithout a second, just as the mistakenidea of a snake is removed by thediscrimination of the rope. She has herGunas as Rajas, Tamas and Sattva,named after their respective functions.

111. Rajas has its Vikshepa-Shakti orprojecting power, which is of the nature ofan activity, and from which this primevalflow of activity has emanated. From thisalso, mental modifications such asattachment and grief are continuallyproduced. 112. Lust, anger, avarice, arrogance,spite, egoism, envy, jealousy, etc., --these are the dire attributes of Rajas, fromwhich the worldly tendency of man isproduced. Therefore Rajas is a cause ofbondage. 113. Avriti or the veiling power is thepower of Tamas, which makes thingsappear other than what they are. It is thisthat causes man’s repeatedtransmigrations, and starts the action ofthe projecting power (Vikshepa). 114. Even wise and learned men and menwho are clever and adept in the vision ofthe exceedingly subtle Atman, areoverpowered by Tamas and do notunderstand the Atman, even thoughclearly explained in various ways. What issimply superimposed by delusion, theyconsider as true, and attach themselvesto its effects. Alas ! How powerful is thegreat Avriti Shakti of dreadful Tamas ! 115. Absence of the right judgment, orcontrary judgment, want of definite beliefand doubt – these certainly never desert

one who has any connection with thisveiling power, and then the projectingpower gives ceaseless trouble. 116. Ignorance, lassitude, dullness, sleep,inadvertence, stupidity, etc., are attributesof Tamas. One tied to these does notcomprehend anything, but remains likeone asleep or like a stock or stone. 117. Pure Sattva is (clear) like water, yetin conjunction with Rajas and Tamas itmakes for transmigration. The reality ofthe Atman becomes reflected in Sattvaand like the sun reveals the entire world ofmatter. 118. The traits of mixed Sattva are anutter absence of pride etc., and Niyama,Yama, etc., as well as faith, devotion,yearning for Liberation, the divinetendencies and turning away from theunreal. 119. The traits of pure Sattva arecheerfulness, the realisation of one’s ownSelf, supreme peace, contentment, bliss,and steady devotion to the Atman, bywhich the aspirant enjoys blisseverlasting. 120. This Undifferentiated, spoken of asthe compound of the three Gunas, is thecausal body of the soul. Profound sleep isits special state, in which the functions ofthe mind and all its organs aresuspended.

121. Profound sleep is the cessation of allkinds of perception, in which the mindremains in a subtle seed-like form. Thetest of this is the universal verdict, "I didnot know anything then". 122. The body, organs, Pranas, Manas,egoism, etc., all modifications, the sense-objects, pleasure and the rest, the grosselements such as the ether, in fact, thewhole universe, up to the Undifferentiated– all this is the non-Self. 123. From Mahat down to the gross bodyeverything is the effect of Maya: Theseand Maya itself know thou to be the non-Self, and therefore unreal like the miragein a desert. 124. Now I am going to tell thee of the realnature of the supreme Self, realisingwhich man is freed from bondage andattains Liberation. 125. There is some Absolute Entity, theeternal substratum of the consciousnessof egoism, the witness of the three states,and distinct from the five sheaths orcoverings: 126. Which knows everything thathappens in the waking state, in dream andin profound sleep; which is aware of thepresence or absence of the mind and itsfunctions; and which is the background ofthe notion of egoism. – This is That.

127. Which Itself sees all, but which noone beholds, which illumines the intellectetc., but which they cannot illumine. –This is That. 128. By which this universe is pervaded,but which nothing pervades, whichshining, all this (universe) shines as Itsreflection. – This is That. 129. By whose very presence the body,the organs, mind and intellect keep totheir respective spheres of action, likeservants ! 130. By which everything from egoismdown to the body, the sense-objects andpleasure etc., is known as palpably as ajar – for It is the essence of EternalKnowledge ! 131. This is the innermost Self, theprimeval Purusha (Being), whose essenceis the constant realisation of infinite Bliss,which is ever the same, yet reflectingthrough the different mental modifications,and commanded by which the organs andPranas perform their functions. 132. In this very body, in the mind full ofSattva, in the secret chamber of theintellect, in the Akasha known as theUnmanifested, the Atman, of charmingsplendour, shines like the sun aloft,manifesting this universe through Its owneffulgence.

133. The Knower of the modifications ofmind and egoism, and of the activities ofthe body, the organs and Pranas,apparently taking their forms, like the firein a ball of iron; It neither acts nor issubject to change in the least. 134. It is neither born nor dies, It neithergrows nor decays, nor does It undergoany change, being eternal. It does notcease to exist even when this body isdestroyed, like the sky in a jar (after it isbroken), for It is independent. 135. The Supreme Self, different from thePrakriti and its modifications, of theessence of Pure Knowledge, andAbsolute, directly manifests this entiregross and subtle universe, in the wakingand other states, as the substratum of thepersistent sense of egoism, and manifestsItself as the Witness of the Buddhi, thedeterminative faculty. 136.By means of a regulated mind andthe purified intellect (Buddhi), realisedirectly thy own Self in the body so as toidentify thyself with It, cross the boundlessocean of Samsara whose waves are birthand death, and firmly established inBrahman as thy own essence, be blessed. 137. Identifying the Self with this non-Self– this is the bondage of man, which is dueto his ignorance, and brings in its train themiseries of birth and death. It is through

this that one considers this evanescentbody as real, and identifying oneself withit, nourishes, bathes, and preserves it bymeans of (agreeable) sense-objects, bywhich he becomes bound as thecaterpillar by the threads of its cocoon. 138. One who is overpowered byignorance mistakes a thing for what it isnot; It is the absence of discrimination thatcauses one to mistake a snake for a rope,and great dangers overtake him when heseizes it through that wrong notion.Hence, listen, my friend, it is the mistakingof transitory things as real that constitutesbondage. 139. This veiling power (Avriti), whichpreponderates in ignorance, covers theSelf, whose glories are infinite and whichmanifests Itself through the power ofknowledge, indivisible, eternal and onewithout a second – as Rahu does the orbof the sun. 140. When his own Self, endowed with thepurest splendour, is hidden from view, aman through ignorance falsely identifieshimself with this body, which is the non-Self. And then the great power of rajascalled the projecting power sorely afflictshim through the binding fetters of lust,anger, etc., 141. The man of perverted intellect,having his Self-knowledge swallowed upby the shark of utter ignorance, himself

imitates the various states of the intellect(Buddhi), as that is Its superimposedattribute, and drifts up and down in thisboundless ocean of Samsara which is fullof the poison of sense-enjoyment, nowsinking, now rising – a miserable fateindeed! 142. As layers of clouds generated by thesun’s rays cover the sun and aloneappear (in the sky), so egoism generatedby the Self, covers the reality of the Selfand appears by itself. 143. Just as, on a cloudy day, when thesun is swallowed up by dense clouds,violent cold blasts trouble them, so whenthe Atman is hidden by intense ignorance,the dreadful Vikshepa Shakti (projectingpower) afflicts the foolish man withnumerous griefs. 144. It is from these two powers thatman’s bondage has proceeded – beguiledby which he mistakes the body for the Selfand wanders (from body to body). 145. Of the tree of Samsara ignorance isthe seed, the identification with the bodyis its sprout, attachment its tender leaves,work its water, the body its trunk, the vitalforces its branches, the organs its twigs,the sense-objects its flowers, variousmiseries due to diverse works are itsfruits, and the individual soul is the bird onit.

146. This bondage of the non-Self springsfrom ignorance, is self-caused, and isdescribed as without beginning and end. Itsubjects one to the long train of miseriessuch as birth, death, disease anddecrepitude. 147. This bondage can be destroyedneither by weapons nor by wind, nor byfire, nor by millions of acts – by nothingexcept the wonderful sword of knowledgethat comes of discrimination, sharpenedby the grace of the Lord. 148. One who is passionately devoted tothe authority of the Shrutis acquiressteadiness in his Svadharma, which aloneconduces to the purity of his mind. Theman of pure mind realises the SupremeSelf, and by this alone Samsara with itsroot is destroyed. 149. Covered by the five sheaths – thematerial one and the rest – which are theproducts of Its own power, the Self ceasesto appear, like the water of a tank by itsaccumulation of sedge. 150. On the removal of that sedge theperfectly pure water that allays the pangsof thirst and gives immediate joy, appearsunobstructed before the man. 151. When all the five sheaths have beeneliminated, the Self of man appears –pure, of the essence of everlasting andunalloyed bliss, indwelling, supreme and

self-effulgent. 152. To remove his bondage the wiseman should discriminate between the Selfand the non-Self. By that alone he comesto know his own Self as Existence-Knowledge-Bliss Absolute and becomeshappy. 153. He indeed is free who discriminatesbetween all sense-objects and theindwelling, unattached and inactive Self –as one separates a stalk of grass from itsenveloping sheath – and mergingeverything in It, remains in a state ofidentity with That. 154. This body of ours is the product offood and comprises the material sheath; itlives on food and dies without it; it is amass of skin, flesh, blood, bones and filth,and can never be the eternally pure, self-existent Atman. 155. It does not exist prior to inception orposterior to dissolution, but lasts only for ashort (intervening) period; its virtues aretransient, and it is changeful by nature; itis manifold, inert, and is a sense-object,like a jar; how can it be one’s own Self,the Witness of changes in all things ? 156. The body, consisting of arms, legs,etc., cannot be the Atman, for onecontinues to live even when particularlimbs are gone, and the different functionsof the organism also remain intact. The

body which is subject to another’s rulecannot be the Self which is the Ruler ofall. 157. That the Atman as the abidingReality is different from the body, itscharacteristics, its activities, its states,etc., of which It is the witness, is self-evident. 158. How can the body, being a pack ofbones, covered with flesh, full of filth andhighly impure, be the self-existent Atman,the Knower, which is ever distinct from it ? 159. It is the foolish man who identifieshimself with a mass of skin, flesh, fat,bones and filth, while the man ofdiscrimination knows his own Self, theonly Reality that there is, as distinct fromthe body. 160. The stupid man thinks he is thebody, the book-learned man identifieshimself with the mixture of body and soul,while the sage possessed of realisationdue to discrimination looks upon theeternal Atman as his Self, and thinks, "Iam Brahman". 161. O foolish person, cease to identifythyself with this bundle of skin, flesh, fat,bones and filth, and identify thyselfinstead with the Absolute Brahman, theSelf of all, and thus attain to supremePeace.

162. As long as the book-learned mandoes not give up his mistakenidentification with the body, organs, etc.,which are unreal, there is no talk ofemancipation for him, even if he be everso erudite in the Vedanta philosophy. 163. Just as thou dost not identify thyselfwith the shadow-body, the image-body,the dream-body, or the body thou hast inthe imaginations of thy heart, cease thouto do likewise with the living body also. 164. Identifications with the body alone isthe root that produces the misery of birthetc., of people who are attached to theunreal; therefore destroy thou this with theutmost care. When this identificationcaused by the mind is given up, there isno more chance for rebirth. 165. The Prana, with which we are allfamiliar, coupled with the five organs ofaction, forms the vital sheath, permeatedby which the material sheath engagesitself in all activities as if it were living. 166. Neither is the vital sheath the Self –because it is a modification of Vayu, andlike the air it enters into and comes out ofthe body, and because it never knows inthe least either its own weal and woe orthose of others, being eternally dependenton the Self. 167. The organs of knowledge togetherwith the mind form the mental sheath –

the cause of the diversity of things suchas "I" and "mine". It is powerful andendued with the faculty of creatingdifferences of name etc., It manifests itselfas permeating the preceding, i.e. the vitalsheath. 168. The mental sheath is the (sacrificial)fire which, fed with the fuel of numerousdesires by the five sense-organs whichserve as priests, and set ablaze by thesense-objects which act as the stream ofoblations, brings about this phenomenaluniverse. 169. There is no Ignorance (Avidya)outside the mind. The mind alone isAvidya, the cause of the bondage oftransmigration. When that is destroyed, allelse is destroyed, and when it ismanifested, everything else is manifested. 170. In dreams, when there is no actualcontact with the external world, the mindalone creates the whole universeconsisting of the experiencer etc. Similarlyin the waking state also; there is nodifference. Therefore all this (phenomenaluniverse) is the projection of the mind. 171. In dreamless sleep, when the mind isreduced to its causal state, there existsnothing (for the person asleep), as isevident from universal experience. Henceman’s relative existence is simply thecreation of his mind, and has no objectivereality.

172. Clouds are brought in by the windand again driven away by the sameagency. Similarly, man’s bondage iscaused by the mind, and Liberation too iscaused by that alone. 173. It (first) creates an attachment in manfor the body and all other sense-objects,and binds him through that attachmentlike a beast by means of ropes.Afterwards, the selfsame mind creates inthe individual an utter distaste for thesesense-objects as if they were poison, andfrees him from the bondage. 174. Therefore the mind is the only causethat brings about man’s bondage orLiberation: when tainted by the effects ofRajas it leads to bondage, and when pureand divested of the Rajas and Tamaselements it conduces to Liberation. 175. Attaining purity through apreponderance of discrimination andrenunciation, the mind makes forLiberation. Hence the wise seeker afterLiberation must first strengthen these two. 176. In the forest-tract of sense-pleasuresthere prowls a huge tiger called the mind.Let good people who have a longing forLiberation never go there. 177. The mind continually produces forthe experiencer all sense-objects withoutexception, whether perceived as gross or

fine, the differences of body, caste, orderof life, and tribe, as well as the varieties ofqualification, action, means and results. 178. Deluding the Jiva, which isunattached Pure Intelligence, and bindingit by the ties of body, organs and Pranas,the mind causes it to wander, with ideasof "I" and "mine", amidst the variedenjoyment of results achieved by itself. 179. Man’s transmigration is due to theevil of superimposition, and the bondageof superimposition is created by the mindalone. It is this that causes the misery ofbirth etc., for the man of non-discrimination who is tainted by Rajas andTamas. 180. Hence sages who have fathomed itssecret have designated the mind asAvidya or ignorance, by which alone theuniverse is moved to and fro, like massesof clouds by the wind. 181. Therefore the seeker after Liberationmust carefully purify the mind. When thisis purified, Liberation is as easy of accessas a fruit on the palm of one’s hand. 182. He who by means of one-pointeddevotion to Liberation roots out theattachment to sense-objects, renouncesall actions, and with faith in the RealBrahman regularly practices hearing, etc.,succeeds in purging the Rajasika natureof the intellect.

183. Neither can the mental sheath be theSupreme Self, because it has a beginningand an end, is subject to modifications, ischaracterised by pain and suffering and isan object; whereas the subject can neverbe identified with the objects ofknowledge. 184. The Buddhi with its modifications andthe organs of knowledge, forms theVijnanamaya Kosha or knowledge sheath,of the agent, having the characteristicswhich is the cause of man’stransmigration. 185. This knowledge sheath, which seemsto be followed by a reflection of the powerof the Chit, is a modification of the Prakriti,is endowed with the function ofknowledge, and always wholly identifiesitself with the body, organs, etc. 186-187. It is without beginning,characterised by egoism, is called theJiva, and carries on all the activities onthe relative plane. Through previousdesires it performs good and evil actionsand experiences their results. Being bornin various bodies, it comes and goes, upand down. It is this knowledge sheath thathas the waking, dream and other states,and experiences joy and grief. 188. It always mistakes the duties,functions and attributes of the orders oflife which belong to the body, as its own.

The knowledge sheath is exceedinglyeffulgent, owing to its close proximity tothe Supreme Self, which identifying Itselfwith it suffers transmigration throughdelusion. It is therefore a superimpositionon the Self. 189. The self-effulgent Atman, which isPure Knowledge, shines in the midst ofthe Pranas, within the heart. Thoughimmutable, It becomes the agent andexperiencer owing to Its superimposition,the knowledge sheath. 190. Though the Self of everything thatexists, this Atman, Itself assuming thelimitations of the Buddhi and wronglyidentifying Itself with this totally unrealentity, looks upon Itself as somethingdifferent – like earthen jars from the clayof which they are made. 191. Owing to Its connection with thesuper-impositions, the Supreme Self,even thou naturally perfect (transcendingNature) and eternally unchanging,assumes the qualities of thesuperimpositions and appears to act justas they do – like the changeless fireassuming the modifications of the ironwhich it turns red-hot. 192. The disciple questioned: Be itthrough delusion or otherwise that theSupreme Self has come to consider Itselfas the Jiva, this superimposition is withoutbeginning, and that which has no

beginning cannot be supposed to have anend either. 193. Therefore the Jivahood of the soulalso must have no end, and itstransmigration must continue for ever.How then can there be Liberation for thesoul ? Kindly enlighten me on this point, Orevered Master. 194. The Teacher said: Thou hast rightlyquestioned, O learned man ! Listentherefore attentively: The imaginationwhich has been conjured up by delusioncan never be accepted as a fact. 195. But for delusion there can be noconnection of the Self – which isunattached, beyond activity and formless– with the objective world, as in the caseof blueness etc., with reference to the sky. 196. The Jivahood of the Atman, theWitness, which is beyond qualities andbeyond activity, and which is realisedwithin as Knowledge and Bliss Absolute –has been superimposed by the delusionof the Buddhi, and is not real. Andbecause it is by nature an unreality, itceases to exist when the delusion is gone. 197. It exists only so long as the delusionlasts, being caused by indiscriminationdue to an illusion. The rope is supposedto be the snake only so long as themistake lasts, and there is no more snakewhen the illusion has vanished. Similar is

the case here. 198-199. Avidya or Nescience and itseffects are likewise considered asbeginningless. But with the rise of Vidyaor realisation, the entire effects of Avidya,even though beginningless, are destroyedtogether with their root – like dreams onwaking up from sleep. It is clear that thephenomenal universe, even thoughwithout beginning, is not eternal – likeprevious non-existence. 200-201. Previous non-existence, eventhough beginningless, is observed to havean end. So the Jivahood which isimagined to be in the Atman through itsrelation with superimposed attributes suchas the Buddhi, is not real; whereas theother (the Atman) is essentially differentfrom it. The relation between the Atmanand the Buddhi is due to a falseknowledge. 202. The cessation of thatsuperimposition takes place throughperfect knowledge, and by no othermeans. Perfect knowledge, according tothe Shrutis, consists in the realisation ofthe identity of the individual soul andBrahman. 203. This realisation is attained by aperfect discrimination between the Selfand the non-Self. Therefore one muststrive for the discrimination between theindividual soul and the eternal Self.

204. Just as the water which is verymuddy again appears as transparentwater when the mud is removed, so theAtman also manifests Its undimmed lustrewhen the taint has been removed. 205. When the unreal ceases to exist, thisvery individual soul is definitely realisedas the eternal Self. Therefore one mustmake it a point completely to removethings like egoism from the eternal Self. 206. This knowledge sheath(Vijnanamaya Kosha) that we have beenspeaking of, cannot be the Supreme Selffor the following reasons - because it issubject to change, is insentient, is alimited thing, an object of the senses, andis not constantly present: An unreal thingcannot indeed be taken for the realAtman. 207. The blissful sheath (AnandamayaKosha) is that modification of Nesciencewhich manifests itself catching a reflectionof the Atman which is Bliss Absolute;whose attributes are pleasure and therest; and which appears in view whensome object agreeable to oneselfpresents itself. It makes itselfspontaneously felt by the fortunate duringthe fruition of their virtuous deeds; fromwhich every corporeal being derives greatjoy without the least effort. 208. The blissful sheath has its fullest

play during profound sleep, while in thedreaming and wakeful states it has only apartial manifestation, occasioned by thesight of agreeable objects and so forth. 209. Nor is the blissful sheath theSupreme Self, because it is endowed withthe changeful attributes, is a modificationof the Prakriti, is the effect of past gooddeeds, and imbedded in the other sheathswhich are modifications. 210. When all the five sheaths have beeneliminated by the reasoning on Shrutipassages, what remains as theculminating point of the process, is theWitness, the Knowledge Absolute – theAtman. 211. This self-effulgent Atman which isdistinct from the five sheaths, the Witnessof the three states, the Real, theChangeless, the Untainted, theeverlasting Bliss – is to be realised by thewise man as his own Self. 212. The disciple questioned: After thesefive sheaths have been eliminated asunreal, I find nothing, O Master, in thisuniverse but a Void, the absence ofeverything. What entity is there leftforsooth with which the wise knower of theSelf should realise his identity. 213-214. The Guru answered: Thou hasrightly said, O learned man ! Thou artclever indeed in discrimination. That by

which all those modifications such asegoism as well as their subsequentabsence (during deep sleep) areperceived, but which Itself is notperceived, know thou that Atman – theKnower – through the sharpest intellect. 215. That which is perceived bysomething else has for its witness thelatter. When there is no agent to perceivea thing, we cannot speak of it as havingbeen perceived at all. 216. This Atman is a self-cognised entitybecause It is cognised by Itself. Hence theindividual soul is itself and directly theSupreme Brahman, and nothing else. 217. That which clearly manifests Itself inthe states of wakefulness, dream andprofound sleep; which is inwardlyperceived in the mind in various forms asan unbroken series of egoisticimpressions; which witnesses the egoism,the Buddhi, etc., which are of diverseforms and modifications; and whichmakes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou thisAtman, thy own Self, within thy heart. 218. Seeing the reflection of the sunmirrored in the water of a jar, the foolthinks it is the sun itself. Similarly thestupid man, through delusion, identifieshimself with the reflection of the Chitcaught in the Buddhi, which is Itssuperimposition.

219. Just as the wise man leaves asidethe jar, the water and the reflection of thesun in it, and sees the self-luminous sunwhich illumines these three and isindependent of them; 220-222. Similarly, discarding the body,the Buddhi and the reflection of the Chit init, and realising the Witness, the Self, theKnowledge Absolute, the cause of themanifestation of everything, which ishidden in the recesses of the Buddhi, isdistinct from the gross and subtle, eternal,omnipresent, all-pervading and extremelysubtle, and which has neither interior norexterior and is identical with one self –fully realising this true nature of oneself,one becomes free from sin, taint, deathand grief, and becomes the embodimentof Bliss. Illumined himself, he is afraid ofnone. For a seeker after Liberation thereis no other way to the breaking of thebonds of transmigration than therealisation of the truth of one’s own Self. 223. The realisation of one’s identity withBrahman is the cause of Liberation fromthe bonds of Samsara, by means of whichthe wise man attains Brahman, the Onewithout a second, the Bliss Absolute. 224. Once having realised Brahman, oneno longer returns to the realm oftransmigration. Therefore one must fullyrealise one’s identity with Brahman.

225. Brahman is Existence, Knowledge,Infinity, pure, supreme, self-existent,eternal and indivisible Bliss, not different(in reality) from the individual soul, anddevoid of interior or exterior. It is (ever)triumphant. 226. It is this Supreme Oneness whichalone is real, since there is nothing elsebut the Self. Verily, there remains no otherindependent entity in the state ofrealisation of the highest Truth. 227. All this universe which throughignorance appears as of diverse forms, isnothing else but Brahman which isabsolutely free from all the limitations ofhuman thought. 228. A jar, though a modification of clay,is not different from it; everywhere the jaris essentially the same as the clay. Whythen call it a jar ? It is fictitious, a fanciedname merely. 229. None can demonstrate that theessence of a jar is something other thanthe clay (of which it is made). Hence thejar is merely imagined (as separate)through delusion, and the component clayalone is the abiding reality in respect of it. 230. Similarly, the whole universe, beingthe effect of the real Brahman, is in realitynothing but Brahman. Its essence is That,and it does not exist apart from It. He whosays it does is still under delusion – he

babbles like one asleep. 231. This universe is verily Brahman –such is the august pronouncement of theAtharva Veda. Therefore this universe isnothing but Brahman, for that which issuperimposed (on something) has noseparate existence from its substratum. 232. If the universe, as it is, be real, therewould be no cessation of the dualisticelement, the scriptures would be falsified,and the Lord Himself would be guilty of anuntruth. None of these three is consideredeither desirable or wholesome by thenoble-minded.233. The Lord, who knows the secret of allthings has supported this view in thewords: "But I am not in them" … "nor arethe beings in Me". 234. If the universe be true, let it then beperceived in the state of deep sleep also.As it is not at all perceived, it must beunreal and false, like dreams. 235. Therefore the universe does not existapart from the Supreme Self; and theperception of its separateness is false likethe qualities (of blueness etc., in the sky).Has a superimposed attribute anymeaning apart from its substratum ? It isthe substratum which appears like thatthrough delusion. 236. Whatever a deluded man perceivesthrough mistake, is Brahman and

Brahman alone: The silver is nothing butthe mother-of-pearl. It is Brahman which isalways considered as this universe,whereas that which is superimposed onthe Brahman, viz. the universe, is merelya name. 237-238. Hence whatever is manifested,viz. this universe, is the SupremeBrahman Itself, the Real, the One withouta second, pure, the Essence ofKnowledge, taintless, serene, devoid ofbeginning and end, beyond activity, theEssence of Bliss Absolute – transcendingall the diversities created by Maya orNescience, eternal, ever beyond the reachof pain, indivisible, immeasurable,formless, undifferentiated, nameless,immutable, self-luminous. 239. Sages realise the Supreme Truth,Brahman, in which there is nodifferentiation of knower, knowledge andknown, which is infinite, transcendent, andthe Essence of Knowledge Absolute. 240. Which can be neither thrown awaynor taken up, which is beyond the reach ofmind and speech, immeasurable, withoutbeginning and end, the Whole, one’s verySelf, and of surpassing glory. 241-242. If thus the Shruti, in the dictum"Thou art That" (Tat-Tvam-Asi), repeatedlyestablishes the absolute identity ofBrahman (or Ishwara) and Jiva, denotedby the terms That (Tat) and thou (Tvam)

respectively, divesting these terms of theirrelative associations, then it is the identityof their implied, not literal, meaningswhich is sought to be inculcated; for theyare of contradictory attributes to eachother – like the sun and a glow-worm, theking and a servant, the ocean and a well,or Mount Meru and an atom. 243. This contradiction between them iscreated by superimposition, and is notsomething real. This superimposition, inthe case of Ishwara (the Lord), is Maya orNescience, which is the cause of Mahatand the rest, and in the case of the Jiva(the individual soul), listen – the fivesheaths, which are the effects of Maya,stand for it. 244. These two are the superimpositionsof Ishwara and the Jiva respectively, andwhen these are perfectly eliminated, thereis neither Ishwara nor Jiva. A kingdom isthe symbol of a king, and a shield of thesoldier, and when these are taken away,there is neither king nor soldier. 245. The Vedas themselves in the words"now then is the injunction" etc., repudiatethe duality imagined in Brahman. Onemust needs eliminate those twosuperimpositions by means of realisationsupported by the authority of the Vedas. 246. Neither this gross nor this subtleuniverse (is the Atman). Being imagined,they are not real – like the snake seen in

the rope, and like dreams. Perfectlyeliminating the objective world in this wayby means of reasoning, one should nextrealise the oneness that underlies Ishwaraand the Jiva. 247. Hence those two terms (Ishwara andJiva) must be carefully consideredthrough their implied meanings, so thattheir absolute identity may be established.Neither the method of total rejection northat of complete retention will do. Onemust reason out through the processwhich combines the two.248-249. Just as in the sentence, "This isthat Devadatta", the identity is spoken of,eliminating the contradictory portions, soin the sentence "Thou art That", the wiseman must give up the contradictoryelements on both sides and recognise theidentity of Ishwara and Jiva, noticingcarefully the essence of both, which isChit, Knowledge Absolute. Thus hundredsof scriptural texts inculcate the onenessand identity of Brahman and Jiva. 250. Eliminating the not-Self, in the light ofsuch passages as "It is not gross" etc.,(one realises the Atman), which is self-established, unattached like the sky, andbeyond the range of thought. Thereforedismiss this mere phantom of a bodywhich thou perceivest and hast acceptedas thy own self. By means of the purifiedunderstanding that thou art Brahman,realise thy own self, the KnowledgeAbsolute.

251. All modifications of clay, such as thejar, which are always accepted by themind as real, are (in reality) nothing butclay. Similarly, this entire universe whichis produced from the real Brahman, isBrahman Itself and nothing but That.Because there is nothing else whateverbut Brahman, and That is the only self-existent Reality, our very Self, thereforeart thou that serene, pure, SupremeBrahman, the One without a second. 252. As the place, time, objects, knower,etc., called up in dream are all unreal, sois also the world experienced here in thewaking state, for it is all an effect of one’sown ignorance. Because this body, theorgans, the Pranas, egoism, etc., are alsothus unreal, therefore art thou that serene,pure, supreme Brahman, the One withouta second. 253. (What is) erroneously supposed toexist in something, is, when the truthabout it has been known, nothing but thatsubstratum, and not at all different from it:The diversified dream universe (appearsand) passes away in the dream itself.Does it appear on waking as somethingdistinct from one’s own Self ? 254. That which is beyond caste andcreed, family and lineage; devoid of nameand form, merit and demerit; transcendingspace, time and sense-object – thatBrahman art thou, meditate on this in thy

mind. 255. That Supreme Brahman which isbeyond the range of all speech, butaccessible to the eye of pure illumination;which is pure, the Embodiment ofKnowledge, the beginningless entity – thatBrahman art thou, meditate on this in thymind. 256. That which is untouched by thesixfold wave; meditated upon by theYogi’s heart, but not grasped by thesense-organs; which the Buddhi cannotknow; and which is unimpeachable – thatBrahman art thou, meditate on this in thymind. 257. That which is the substratum of theuniverse with its various subdivisions,which are all creations of delusion; whichItself has no other support; which isdistinct from the gross and subtle; whichhas no parts, and has verily no exemplar– that Brahman art thou, meditate on thisin thy mind. 258. That which is free from birth, growth,development, waste, disease and death;which is indestructible; which is the causeof the projection, maintenance anddissolution of the universe – that Brahmanart thou, meditate on this in thy mind. 259. That which is free fromdifferentiation; whose essence is nevernon-existent; which is unmoved like the

ocean without waves; the ever-free; ofindivisible Form – that Brahman art thou,meditate on this in thy mind. 260. That which, though One only, is thecause of the many; which refutes all othercauses, but is Itself without cause; distinctfrom Maya and its effect, the universe;and independent – that Brahman art thou,meditate on this in thy mind. 261. That which is free from duality; whichis infinite and indestructible; distinct fromthe universe and Maya, supreme, eternal;which is undying Bliss; taintless – thatBrahman art thou, meditate on this in thymind. 262. That Reality which (though One)appears variously owing to delusion,taking on names and forms, attributes andchanges, Itself always unchanged, likegold in its modifications – that Brahmanart thou, meditate on this in thy mind. 263. That beyond which there is nothing;which shines even above Maya, whichagain is superior to its effect, the universe;the inmost Self of all, free fromdifferentiation; the Real Self, theExistence-Knowledge-Bliss Absolute;infinite and immutable – that Brahman artthou, meditate on this in thy mind. 264. On the Truth, inculcated above, onemust oneself meditate in one’s mind,through the intellect, by means of the

recognised arguments. By that means onewill realise the truth free from doubt etc.,like water in the palm of one’s hand. 265. Realising in this body the KnowledgeAbsolute free from Nescience and itseffects – like the king in an army – andbeing ever established in thy own Self byresting on that Knowledge, merge theuniverse in Brahman. 266. In the cave of the Buddhi there is theBrahman, distinct from the gross andsubtle, the Existence Absolute, Supreme,the One without a second. For one wholives in this cave as Brahman, O beloved,there is no more entrance into themother’s womb. 267. Even after the Truth has beenrealised, there remains that strong,beginningless, obstinate impression thatone is the agent and experiencer, which isthe cause of one’s transmigration. It hasto be carefully removed by living in a stateof constant identification with the SupremeSelf. Sages call that Liberation which isthe attenuation of Vasanas (impressions)here and now. 268. The idea of "me and mine" in thebody, organs, etc., which are the non-Self– this superimposition the wise man mustput a stop to, by identifying himself withthe Atman. 269. Realising thy own Inmost Self, the

Witness of the Buddhi and itsmodifications, and constantly revolvingthe positive thought, "I am That", conquerthis identification with the non-Self. 270. Relinquishing the observance ofsocial formalities, giving up all ideas oftrimming up the body, and avoiding toomush engrossment with the Scriptures, doaway with the superimposition that hascome upon thyself. 271. Owing to the desire to run aftersociety, the passion for too much study ofthe Scriptures and the desire to keep thebody in good trim, people cannot attain toproper Realisation. 272. For one who seeks deliverance fromthe prison of this world (Samsara), thosethree desires have been designated bythe wise as strong iron fetters to shackleone’s feet. He who is free from them trulyattains to Liberation. 273. The lovely odour of the Agaru(agalochum) which is hidden by apowerful stench due to its contact withwater etc., manifests itself as soon as theforeign smell has been fully removed byrubbing. 274. Like the fragrance of the sandal-wood, the perfume of the Supreme Self,which is covered with the dust of endless,violent impressions imbedded in the mind,when purified by the constant friction of

Knowledge, is (again) clearly perceived. 275. The desire for Self-realisation isobscured by innumerable desires forthings other than the Self. When theyhave been destroyed by the constantattachment to the Self, the Atman clearlymanifests Itself of Its own accord. 276. As the mind becomes graduallyestablished in the Inmost Self, itproportionately gives up the desires forexternal objects. And when all suchdesires have been eliminated, there takesplace the unobstructed realisation of theAtman. 277. The Yogi’s mind dies, beingconstantly fixed on his own Self. Thencefollows the cessation of desires. Thereforedo away with thy superimposition. 278. Tamas is destroyed by both Sattvaand Rajas, Rajas by Sattva, and Sattvadies when purified. Therefore do way withthy superimposition through the help ofSattva. 279. Knowing for certain that thePrarabdha work will maintain this body,remain quiet and do away with thysuperimposition carefully and withpatience. 280. "I am not the individual soul, but theSupreme Brahman" – eliminating thus allthat is not-Self, do away with thy

superimposition, which has come throughthe momentum of (past) impressions. 281. Realising thyself as the Self of all bymeans of Scripture, reasoning and by thyown realisation, do away thysuperimposition, even when a trace of itseems to appear. 282. The sage has no connection withaction, since he has no idea of acceptingor giving up. Therefore, through constantengrossment on the Brahman, do awaywith thy superimposition. 283. Through the realisation of the identityof Brahman and the soul, resulting fromsuch great dicta as "Thou art That", doaway with thy superimposition, with a viewto strengthening thy identification withBrahman. 284. Until the identification with this bodyis completely rooted out, do away with thysuperimposition with watchfulness and aconcentrated mind. 285. So long as even a dream-likeperception of the universe and soulspersists, do away with thysuperimposition, O learned man, withoutthe least break. 286. Without giving the slightest chance tooblivion on account of sleep, concern insecular matters or the sense-objects,reflect on the Self in thy mind.

287. Shunning from a safe distance thebody which has come from impurities ofthe parents and itself consists of flesh andimpurities – as one does an outcast – bethou Brahman and realise theconsummation of thy life. 288. Merging the finite soul in theSupreme Self, like the space enclosed bya jar in the infinite space, by means ofmeditation on their identity, always keepquiet, O sage. 289. Becoming thyself the self-effulgentBrahman, the substratum of allphenomena – as that Reality give up boththe macrocosm and the microcosm, liketwo filthy receptacles. 290. Transferring the identification nowrooted in the body to the Atman, theExistence-Knowledge-Bliss Absolute, anddiscarding the subtle body, be thou everalone, independent. 291. That in which there is this reflectionof the universe, as of a city in a mirror –that Brahman art thou; knowing this thouwilt attain the consummation of thy life. 292. That which is real and one’s ownprimeval Essence, that Knowledge andBliss Absolute, the One without a second,which is beyond form and activity –attaining That one should cease to identifyoneself with one’s false bodies, like an

actor giving up his assumed mask. 293. This objective universe is absolutelyunreal; neither is egoism a reality, for it isobserved to be momentary. How can theperception, "I know all", be true of egoismetc., which are momentary ? 294. But the real ‘I" is that whichwitnesses the ego and the rest. It existsalways, even in the state of profoundsleep. The Shruti itself says, "It isbirthless, eternal", etc. Therefore theParamatman is different from the grossand subtle bodies. 295. The knower of all changes in thingssubject to change should necessarily beeternal and changeless. The unreality ofthe gross and subtle bodies is again andagain clearly observed in imagination,dream and profound sleep. 296. Therefore give up the identificationwith this lump of flesh, the gross body, aswell as with the ego or the subtle body,which are both imagined by the Buddhi.Realising thy own Self, which isKnowledge Absolute and not to be deniedin the past, present or future, attain toPeace. 297. Cease to identify thyself with thefamily, lineage, name, form and the orderof life, which pertain to the body that islike a rotten corpse (to a man ofrealisation). Similarly, giving up ideas of

agency and so forth, which are attributesof the subtle body, be the Essence ofBliss Absolute. 298. Other obstacles are also observed toexist for men, which lead totransmigration. The root of them, for theabove reasons, is the first modification ofNescience called egoism. 299. So long as one has any relation tothis wicked ego, there should not be theleast talk about Liberation, which isunique. 300. Freed from the clutches of egoism,as the moon from those of Rahu, manattains to his real nature, and becomespure, infinite, ever blissful and self-luminous. 301. That which has been created by theBuddhi extremely deluded by Nescience,and which is perceived in this body as "Iam such and such" – when that egoism istotally destroyed, one attains anunobstructed identity with Brahman. 302. The treasure of the Bliss of Brahmanis coiled round by the mighty and dreadfulserpent of egoism, and guarded for itsown use by means of its three fiercehoods consisting of the three Gunas. Onlythe wise man, destroying it by severing itsthree hoods with the great sword ofrealisation in accordance with theteachings of the Shrutis, can enjoy this

treasure which confers bliss. 303. As long as there is a trace ofpoisoning left in the body, how can onehope for recovery ? Similar is the effect ofegoism on the Yogi’s Liberation. 304. Through the complete cessation ofegoism, through the stoppage of thediverse mental waves due to it, andthrough the discrimination of the innerReality, one realises that Reality as "I amThis". 305. Give up immediately thy identificationwith egoism, the agent, which is by itsnature a modification, is endued with areflection of the Self, and diverts one frombeing established in the Self – identifyingthyself with which thou hast come by thisrelative existence, full of the miseries ofbirth, decay and death, though thou artthe Witness, the Essence of Knowledgeand Bliss Absolute. 306. But for thy identification with thategoism there can never be anytransmigration for thee who art immutableand eternally the same, the KnowledgeAbsolute, omnipresent, the Bliss Absolute,and of untarnished glory. 307. Therefore destroying this egoism, thyenemy - which appears like a thornsticking in the throat of a man taking meal– with the great sword of realisation, enjoy

directly and freely the bliss of thy ownempire, the majesty of the Atman. 308. Checking the activities of egoismetc., and giving up all attachment throughthe realisation of the Supreme Reality, befree from all duality through the enjoymentof the Bliss of Self, and remain quiet inBrahman, for thou hast attained thy infinitenature. 309. Even though completely rooted out,this terrible egoism, if revolved in the mindeven for a moment, returns to life andcreates hundreds of mischiefs, like acloud ushered in by the wind during therainy season. 310. Overpowering this enemy, egoism,not a moment’s respite should be given toit by thinking on the sense-objects. That isverily the cause of its coming back to life,like water to a citron tree that has almostdried up. 311. He alone who has identified himselfwith the body is greedy after sense-pleasures. How can one, devoid of thebody-idea, be greedy (like him) ? Hencethe tendency to think on the sense-objectsis verily the cause of the bondage oftransmigration, giving rise to an idea ofdistinction or duality. 312. When the effects are developed, theseed also is observed to be such, andwhen the effects are destroyed, the seed

also is seen to be destroyed. Thereforeone must subdue the effects. 313. Through the increase of desiresselfish work increases, and when there isan increase of selfish work, there is anincrease of desire also. And man’stransmigration is never at an end. 314. For the sake of breaking the chain oftransmigration, the Sannyasin should burnto ashes those two; for thinking of thesense-objects and doing selfish acts leadto an increase of desires. 315-316. Augmented by these two,desires produce one’s transmigration. Theway to destroy these three, however, liesin looking upon everything, under allcircumstances, always, everywhere and inall respects, as Brahman and Brahmanalone. Through the strengthening of thelonging to be one with Brahman, thosethree are annihilated. 317. With the cessation of selfish actionthe brooding on the sense-objects isstopped, which is followed by thedestruction of desires. The destruction ofdesires is Liberation, and this isconsidered as Liberation-in-life 318. When the desire for realisingBrahman has a marked manifestation, theegoistic desires readily vanish, as themost intense darkness effectivelyvanishes before the glow of the rising sun.

319. Darkness and the numerous evilsthat attend on it are not noticed when thesun rises. Similarly, on the realisation ofthe Bliss Absolute, there is neitherbondage nor the least trace of misery. 320. Causing the external and internaluniverse, which are now perceived, tovanish, and meditating on the Reality, theBliss Embodied, one should pass one’stime watchfully, if there be any residue ofPrarabdha work left. 321. One should never be careless inone’s steadfastness to Brahman.Bhagavan Sanatkumara, who is Brahma’sson, has called inadvertence to be deathitself. 322. There is no greater danger for theJnanin than carelessness about his ownreal nature. From this comes delusion,thence egoism, this is followed bybondage, and then comes misery. 323. Finding even a wise man hankeringafter the sense-objects, oblivion tormentshim through the evil propensities of theBuddhi, as a woman does her dotingparamour. 324. As sedge, even if removed, does notstay away for a moment, but covers thewater again, so Maya or Nescience alsocovers even a wise man, if he is averse tomeditation on the Self.

325. If the mind ever so slightly straysfrom the Ideal and becomes outgoing,then it goes down and down, just as aplay-ball inadvertently dropped on thestaircase bounds down from one step toanother. 326. The mind that is attached to thesense-objects reflects on their qualities;from mature reflection arises desire, andafter desiring a man sets about havingthat thing. 327. Hence to the discriminating knowerof Brahman there is no worse death thaninadvertence with regard to concentration.But the man who is concentrated attainscomplete success. (Therefore) carefullyconcentrate thy mind (on Brahman). 328. Through inadvertence a mandeviates from his real nature, and the manwho has thus deviated falls. The fallenman comes to ruin, and is scarcely seento rise again. 329. Therefore one should give upreflecting on the sense-objects, which isthe root of all mischief. He who iscompletely aloof even while living, isalone aloof after the dissolution of thebody. The Yajur-Veda declares that thereis fear for one who sees the least bit ofdistinction. 330. Whenever the wise man sees the

least difference in the infinite Brahman, atonce that which he sees as differentthrough mistake, becomes a source ofterror to him. 331. He who identifies himself with theobjective universe which has been deniedby hundreds of Shrutis, Smritis andreasonings, experiences misery aftermisery, like a thief, for he does somethingforbidden. 332. He who has devoted himself tomeditation on the Reality (Brahman) andis free from Nescience, attains to theeternal glory of the Atman. But he whodwells on the unreal (the universe) isdestroyed. That this is so is evidenced inthe case of one who is not a thief and onewho is a thief. 333. The Sannyasin should give updwelling on the unreal, which causesbondage, and should always fix histhoughts on the Atman as "I myself amThis". For the steadfastness in Brahmanthrough the realisation of one’s identitywith It gives rise to bliss and thoroughlyremoves the misery born of nescience,which one experiences (in the ignorantstate). 334. The dwelling on external objects willonly intensify its fruits, viz. furthering evilpropensities, which grow worse andworse. Knowing this throughdiscrimination, one should avoid external

objects and constantly apply oneself tomeditation on the Atman. 335. When the external world is shut out,the mind is cheerful, and cheerfulness ofthe mind brings on the vision of theParamatman. When It is perfectlyrealised, the chain of birth and death isbroken. Hence the shutting out of theexternal world is the stepping-stone toLiberation. 336. Where is the man who being learned,able to discriminate the real from theunreal, believing the Vedas as authority,fixing his gaze on the Atman, theSupreme Reality, and being a seeker afterLiberation, will, like a child, consciouslyhave recourse to the unreal (the universe)which will cause his fall ? 337. There is no Liberation for one whohas attachment to the body etc., and theliberated man has no identification withthe body etc. The sleeping man is notawake, nor is the waking man asleep, forthese two states are contradictory innature. 338. He is free who, knowing through hismind the Self in moving and unmovingobjects and observing It as theirsubstratum, gives up all superimpositionsand remains as the Absolute and theinfinite Self. 339. To realise the whole universe as the

Self is the means of getting rid ofbondage. There is nothing higher thanidentifying the universe with the Self. Onerealises this state by excluding theobjective world through steadfastness inthe eternal Atman. 340. How is the exclusion of the objectiveworld possible for one who lives identifiedwith the body, whose mind is attached tothe perception of external objects, andwho performs various acts for that end ?This exclusion should be carefullypractised by sages who have renouncedall kinds of duties and actions andobjects, who are passionately devoted tothe eternal Atman, and who wish topossess an undying bliss. 341. To the Sannyasin who has gonethrough the act of hearing, the Shrutipassage, "Calm, self-controlled." Etc.,prescribes Samadhi for realising theidentity of the universe with the Self. 342. Even wise men cannot suddenlydestroy egoism after it has once becomestrong, barring those who are perfectlycalm through the Nirvikalpa Samadhi.Desires are verily the effect ofinnumerable births. 343. The projecting power, through the aidof the veiling power, connects a man withthe siren of an egoistic idea, and distractshim through the attributes of that.

344. It is extremely difficult to conquer theprojecting power unless the veiling poweris perfectly rooted out. And that coveringover the Atman naturally vanishes whenthe subject is perfectly distinguished fromthe objects, like milk from water. But thevictory is undoubtedly (complete and) freefrom obstacles when there is nooscillation of the mind due to the unrealsense-objects. 345. Perfect discrimination brought on bydirect realisation distinguishes the truenature of the subject from that of theobject, and breaks the bond of delusioncreated by Maya; and there is no moretransmigration for one who has been freedfrom this. 346. The knowledge of the identity of theJiva and Brahman entirely consumes theim pene t rab le forest of Avidya orNescience. For one who has realised thestate of Oneness, is there any seed left forfuture transmigration ? 347. The veil that hides Truth vanishesonly when the Reality is fully realised.(Thence follow) the destruction of falseknowledge and the cessation of miserybrought about by its distracting influence. 348. These three are observed in the caseof a rope when its real nature is fullyknown. Therefore the wise man shouldknow the real nature of things for thebreaking of his bonds.

349-350. Like iron manifesting as sparksthrough contact with fire, the Buddhimanifests itself as knower and knownthrough the inherence of Brahman. Asthese two (knower and known), the effectsof the Buddhi, are observed to be unrealin the case of delusion, dream and fancy,similarly, the modifications of the Prakriti,from egoism down to the body and allsense-objects are also unreal. Theirunreality is verily due to their beingsubject to change every moment. But theAtman never changes. 351. The Supreme Self is ever of thenature of eternal, indivisible knowledge,one without a second, the Witness of theBuddhi and the rest, distinct from thegross and subtle, the implied meaning ofthe term and idea "I", the embodiment ofinward, eternal bliss. 352. The wise man, discriminating thusthe real and the unreal, ascertaining theTruth through his illuminative insight, andrealising his own Self which is KnowledgeAbsolute, gets rid of the obstructions anddirectly attains Peace. 353. When the Atman, the One without asecond, is realised by means of theNirvikalpa Samadhi, then the heart’s knotof ignorance is totally destroyed. 354. Such imaginations as "thou", "I" or"this" take place through the defects of the

Buddhi. But when the Paramatman, theAbsolute, the One without a second,manifests Itself in Samadhi, all suchimaginations are dissolved for theaspirant, through the realisation of thetruth of Brahman. 355. The Sannyasin, calm, self-controlled,perfectly retiring from the sense-world,forbearing, and devoting himself to thepractice of Samadhi, always reflects onhis own self being the Self of the wholeuniverse. Destroying completely by thismeans the imaginations which are due tothe gloom of ignorance, he lives blissfullyas Brahman, free from action and theoscillations of the mind. 356. Those alone are free from thebondage of transmigration who, attainingSamadhi, have merged the objectiveworld, the sense-organs, the mind, nay,the very ego, in the Atman, the KnowledgeAbsolute – and none else, who but dabblein second-hand talks. 357. Through the diversity of thesupervening conditions (Upadhis), a manis apt to think of himself as also full ofdiversity; but with the removal of these heis again his own Self, the immutable.Therefore the wise man should everdevote himself to the practice ofNirvikalpa Samadhi, for the dissolution ofthe Upadhis. 358. The man who is attached to the Real

becomes Real, through his one-pointeddevotion. Just as the cockroach thinkingintently on the Bhramara is transformedinto a Bhramara. 359. Just as the cockroach, giving up theattachment to all other actions, thinksintently on the Bhramara and becomestransformed into that worm, exactly in thesame manner the Yogi, meditating on thetruth of the Paramatman, attains to Itthrough his one-pointed devotion to that. 360. The truth of the Paramatman isextremely subtle, and cannot be reachedby the gross outgoing tendency of themind. It is only accessible to noble soulswith perfectly pure minds, by means ofSamadhi brought on by an extraordinaryfineness of the mental state. 361. As gold purified by thorough heatingon the fire gives up its impurities andattains to its own lustre, so the mind,through meditation, gives up its impuritiesof Sattva, Rajas and Tamas, and attainsto the reality of Brahman. 362. When the mind, thus purified byconstant practice, is merged in Brahman,then Samadhi passes on from theSavikalpa to the Nirvikalpa stage, andleads directly to the realisation of the Blissof Brahman, the One without a second. 363. By this Samadhi are destroyed alldesires which are like knots, all work is at

an end, and inside and out there takesplace everywhere and always thespontaneous manifestation of one’s realnature. 364. Reflection should be considered ahundred times superior to hearing, andmeditation a hundred thousand timessuperior even to reflection, but theNirvikalpa Samadhi is infinite in its results. 365. By the Nirvikalpa Samadhi the truthof Brahman is clearly and definitelyrealised, but not otherwise, for then themind, being unstable by nature, is apt tobe mixed up with other perceptions. 366. Hence with the mind calm and thesenses controlled always drown the mindin the Supreme Self that is within, andthrough the realisation of thy identity withthat Reality destroy the darkness createdby Nescience, which is without beginning. 367. The first steps to Yoga are control ofspeech, non-receiving of gifts,entertaining of no expectations, freedomfrom activity, and always living in a retiredplace. 368. Living in a retired place serves tocontrol the sense-organs, control of thesenses helps to control the mind, throughcontrol of the mind egoism is destroyed;and this again gives the Yogi an unbrokenrealisation of the Bliss of Brahman.Therefore the man of reflection should

always strive only to control the mind.369. Restrain speech in the Manas, andrestrain Manas in the Buddhi; this againrestrain in the witness of Buddhi, andmerging that also in the Infinite AbsoluteSelf, attain to supreme Peace. 370. The body, Pranas, organs, manas,Buddhi and the rest – with whichsoever ofthese supervening adjuncts the mind isassociated, the Yogi is transformed, as itwere, into that. 371. When this is stopped, the man ofreflection is found to be easily detachedfrom everything, and to get the experienceof an abundance of everlasting Bliss. 372. It is the man of dispassion (Vairagya)who is fit for this internal as well asexternal renunciation; for thedispassionate man, out of the desire to befree, relinquishes both internal andexternal attachment. 373. It is only the dispassionate man who,being thoroughly grounded in Brahman,can give up the external attachment to thesense-objects and the internal attachmentfor egoism etc. 374. Know, O wise man, dispassion anddiscrimination to be like the two wings of abird in the case of an aspirant. Unlessboth are there, none can, with the help ofeither one, reach the creeper of Liberationthat grows, as it were, on the top of an

edifice. 375. The extremely dispassionate manalone has Samadhi, and the man ofSamadhi alone gets steady realisation;the man who has realised the Truth isalone free from bondage, and the freesoul only experiences eternal Bliss. 376. For the man of self-control I do notfind any better instrument of happinessthan dispassion, and if that is coupled witha highly pure realisation of the Self, itconduces to the suzerainty of absoluteIndependence; and since this is thegateway to the damsel of everlastingliberation, therefore for thy welfare, bedispassionate both internally andexternally, and always fix thy mind on theeternal Self. 377. Sever thy craving for the sense-objects, which are like poison, for it is thevery image of death, and giving up thypride of caste, family and order of life,fling actions to a distance. Give up thyidentification with such unreal things asthe body, and fix thy mind on the Atman.For thou art really the Witness, Brahman,unshackled by the mind, the One withouta second, and Supreme. 378. Fixing the mind firmly on the Ideal,Brahman, and restraining the externalorgans in their respective centres; with thebody held steady and taking no thoughtfor its maintenance; attaining identity with

Brahman and being one with It – alwaysdrink joyfully of the Bliss of Brahman inthy own Self, without a break. What is theuse of other things which are entirelyhollow ? 379. Giving up the thought of the non-Selfwhich is evil and productive of misery,think of the Self, the Bliss Absolute, whichconduces to Liberation. 380. Here shines eternally the Atman, theSelf-effulgent Witness of everything,which has the Buddhi for Its seat. Makingthis Atman which is distinct from theunreal, the goal, meditate on It as thy ownSelf, excluding all other thought. 381. Reflecting on this Atmancontinuously and without any foreignthought intervening, one must distinctlyrealise It to be one’s real Self. 382. Strengthening one’s identificationwith This, and giving up that with egoismand the rest, one must live without anyconcern for them, as if they were triflingthings, like a cracked jar or the like. 383. Fixing the purified mind in the Self,the Witness, the Knowledge Absolute, andslowly making it still, one must thenrealise one’s own infinite Self. 384. One should behold the Atman, theIndivisible and Infinite, free from alllimiting adjuncts such as the body,

organs, Pranas, Manas and egoism,which are creations of one’s ownignorance – like the infinite sky. 385. The sky, divested of the hundreds oflimiting adjuncts such as a jar, a pitcher, areceptacle for grains or a needle, is one,and not diverse; exactly in a similar waythe pure Brahman, when divested ofegoism etc., is verily One. 386. The limiting adjuncts from Brahmadown to a clump of grass are all whollyunreal. Therefore one should realise one’sown Infinite Self as the only Principle. 387. That in which something is imaginedto exist through error, is, when rightlydiscriminated, that thing itself, and notdistinct from it. When the error is gone,the reality about the snake falselyperceived becomes the rope. Similarly theuniverse is in reality the Atman. 388. The Self is Brahma, the Self isVishnu, the Self is Indra, the Self is Shiva;the Self is all this universe. Nothing existsexcept the Self. 389. The Self is within, and the Self iswithout; the Self is before and the Self isbehind; the Self is in the south, and theSelf is in the north; the Self likewise isabove as also below. 390. As the wave, the foam, the whirlpool,the bubble, etc., are all in essence but

water, similarly the Chit (KnowledgeAbsolute) is all this, from the body up toegoism. Everything is verily the Chit,homogeneous and pure. 391. All this universe known throughspeech and mind is nothing but Brahman;there is nothing besides Brahman, whichexists beyond the utmost range of thePrakriti. Are the pitcher, jug, jar, etc.,known to be distinct from the clay of whichthey are composed ? It is the deludedman who talks of "thou" and "I", as aneffect of the wine of Maya. 392. The Shruti, in the passage, "Whereone sees nothing else", etc., declares byan accumulation of verbs the absence ofduality, in order to remove the falsesuperimpositions. 393. The Supreme Brahman is, like thesky, pure, absolute, infinite, motionlessand changeless, devoid of interior orexterior, the One Existence, without asecond, and is one’s own Self. Is thereany other object of knowledge ? 394. What is the use of dilating on thissubject ? The Jiva is no other thanBrahman; this whole extended universe isBrahman Itself; the Shruti inculcates theBrahman without a second; and it is anindubitable fact that people of enlightenedminds who know their identity withBrahman and have given up theirconnection with the objective world, live

palpably unifold with Brahman as EternalKnowledge and Bliss. 395. (First) destroy the hopes raised byegoism in this filthy gross body, then dothe same forcibly with the air-like subtlebody; and realising Brahman, theembodiment of eternal Bliss – whoseglories the Scriptures proclaim – as thyown Self, live as Brahman. 396. So long as man has any regard forthis corpse-like body, he is impure, andsuffers from his enemies as also frombirth, death and disease; but when hethinks of himself as pure, as the essenceof good and immovable, he assuredlybecomes free from them; the Shrutis alsosay this. 397. By the elimination of all apparentexistences superimposed on the soul, thesupreme Brahman, Infinite, the Onewithout a second and beyond action,remains as Itself. 398. When the mind-functions are mergedin the Paramatman, the Brahman, theAbsolute, none of this phenomenal worldis seen, whence it is reduced to mere talk. 399. In the One Entity (Brahman) theconception of the universe is a merephantom. Whence can there be anydiversity in That which is changeless,formless and Absolute ?

400. In the One Entity devoid of theconcepts of seer, seeing and seen –which is changeless, formless andAbsolute – whence can there be anydiversity ? 401. In the One Entity which ischangeless, formless and Absolute, andwhich is perfectly all-pervading andmotionless like the ocean after thedissolution of the universe, whence canthere be any diversity ? 402. Where the root of delusion isdissolved like darkness in light – in thesupreme Reality, the One without asecond, the Absolute – whence can therebe any diversity ? 403. How can the talk of diversity apply tothe Supreme Reality which is one andhomogeneous ? Who has ever observeddiversity in the unmixed bliss of the stateof profound sleep ? 404. Even before the realisation of thehighest Truth, the universe does not existin the Absolute Brahman, the Essence ofExistence. In none of the three states oftime is the snake ever observed in therope, nor a drop of water in the mirage. 405. The Shrutis themselves declare thatthis dualistic universe is but a delusionfrom the standpoint of Absolute Truth.This is also experienced in the state ofdreamless sleep.

406. That which is superimposed uponsomething else is observed by the wise tobe identical with the substratum, as in thecase of the rope appearing as the snake.The apparent difference depends solelyon error. 407. This apparent universe has its root inthe mind, and never persists after themind is annihilated. Therefore dissolve themind by concentrating it on the SupremeSelf, which is thy inmost Essence. 408. The wise man realises in his heart,through Samadhi, the Infinite Brahman,which is something of the nature of eternalKnowledge and absolute Bliss, which hasno exemplar, which transcends alllimitations, is ever free and withoutactivity, and which is like the limitless sky,indivisible and absolute. 409. The wise man realises in his heart,through Samadhi, the Infinite Brahman,which is devoid of the ideas of cause andeffect, which is the Reality beyond allimaginations, homogeneous, matchless,beyond the range of proofs, establishedby the pronouncements of the Vedas, andever familiar to us as the sense of theego. 410. The wise man realises in his heart,through Samadhi, the Infinite Brahman,which is undecaying and immortal, thepositive Entity which precludes all

negations, which resembles the placidocean and is without a name, in whichthere are neither merits nor demerits, andwhich is eternal, pacified and One. 411. With the mind restrained in Samadhi,behold in thy self the Atman, of infiniteglory, cut off thy bondage strengthened bythe impressions of previous births, andcarefully attain the consummation of thybirth as a human being. 412. Meditate on the Atman, whichresides in thee, which is devoid of alllimiting adjuncts, the Existence-Knowledge-Bliss Absolute, the Onewithout a second, and thou shalt no morecome under the round of births anddeaths. 413. After the body has once been cast offto a distance like a corpse, the sage nevermore attaches himself to it, though it isvisible as an appearance, like the shadowof a man, owing to the experience of theeffects of past deeds. 414. Realising the Atman, the eternal,pure Knowledge and Bliss, throw far awaythis limitation of a body, which is inert andfilthy by nature. Then remember it nomore, for something that has beenvomited excites but disgust when called inmemory. 415. Burning all this, with its very root, inthe fire of Brahman, the Eternal and

Absolute Self, the truly wise manthereafter remains alone, as the Atman,the eternal, pure Knowledge and Bliss. 416. The knower of Truth does no morecare whether this body, spun out by thethreads of Prarabdha work, falls orremains – like the garland on a cow – forhis mind-functions are at rest in theBrahman, the Essence of Bliss. 417. Realising the Atman, the InfiniteBliss, as his very Self, with what object, orfor whom, should the knower of Truthcherish the body. 418. The Yogi who has attained perfectionand is liberated-in-life gets this as result –he enjoys eternal Bliss in his mind,internally as well as externally. 419. The result of dispassion isknowledge, that of Knowledge iswithdrawal from sense-pleasures, whichleads to the experience of the Bliss of theSelf, whence follows Peace. 420. If there is an absence of thesucceeding stages, the preceding onesare futile. (When the series is perfect) thecessation of the objective world, extremesatisfaction, and matchless bliss follow asa matter of course. 421. Being unruffled by earthly troubles isthe result in question of knowledge. Howcan a man who did various loathsome

deeds during the state of delusion,commit the same afterwards, possessedof discrimination ? 422. The result of knowledge should bethe turning away from unreal things, whileattachment to these is the result ofignorance. This is observed in the case ofone who knows a mirage and things ofthat sort, and one who does not.Otherwise, what other tangible result dothe knowers of Brahman obtain ? 423. If the heart’s knot of ignorance istotally destroyed, what natural cause canthere be for inducing such a man toselfish action, for he is averse to sense-pleasures ? 424. When the sense-objects excite nomore desire, then is the culmination ofdispassion. The extreme perfection ofknowledge is the absence of anyimpulsion of the egoistic idea. And thelimit of self-withdrawal is reached whenthe mind-functions that have beenmerged, appear no more. 425. Freed from all sense of reality of theexternal sense-objects on account of hisalways remaining merged in Brahman;only seeming to enjoy such sense-objectsas are offered by others, like one sleepy,or like a child; beholding this world as oneseen in dreams, and having cognition of itat chance moments – rare indeed is sucha man, the enjoyer of the fruits of endless

merit, and he alone is blessed andesteemed on earth. 426. That Sannyasin has got a steadyillumination who, having his soul whollymerged in Brahman, enjoys eternal bliss,is changeless and free from activity. 427. That kind of mental function whichcognises only the identity of the Self andBrahman, purified of all adjuncts, which isfree from duality, and which concernsitself only with Pure Intelligence, is calledillumination. He who has this perfectlysteady is called a man of steadyillumination. 428. He whose illumination is steady, whohas constant bliss, and who has almostforgotten the phenomenal universe, isaccepted as a man liberated in this verylife. 429. He who, even having his mindmerged in Brahman, is nevertheless quitealert, but free at the same time from thecharacteristics of the waking state, andwhose realisation is free from desires, isaccepted as a man liberated-in-life. 430. He whose cares about thephenomenal state have been appeased,who, though possessed of a bodyconsisting of parts, is yet devoid of parts,and whose mind is free from anxiety, isaccepted as a man liberated-in-life.

431. The absence of the ideas of "I" and"mine" even in this existing body whichfollows as a shadow, is a characteristic ofone liberated-in-life. 432. Not dwelling on enjoyments of thepast, taking no thought for the future andlooking with indifference upon the present,are characteristics of one liberated-in-life. 433. Looking everywhere with an eye ofequality in this world, full of elementspossessing merits and demerits, anddistinct by nature from one another, is acharacteristic of one liberated-in-life.434. When things pleasant or painfulpresent themselves, to remain unruffled inmind in both cases, through thesameness of attitude, is a characteristic ofone liberated-in-life. 435. The absence of all ideas of interior orexterior in the case of a Sannyasin, owingto his mind being engrossed in tasting thebliss of Brahman, is a characteristic ofone liberated-in-life. 436. He who lives unconcerned, devoid ofall ideas of "I" and "mine" with regard tothe body, organs, etc., as well as to hisduties, is known as a man liberated-in-life. 437. He who has realised hisBrahmanhood aided by the Scriptures,and is free from the bondage oftransmigration, is known as a manliberated-in-life.

438. He who never has the idea of "I" withregard to the body, organs, etc., nor thatof "it" in respect of things other than these,is accepted as one liberated-in-life. 439. He who through his illuminationnever differentiates the Jiva and Brahman,nor the universe and Brahman, is knownas a man liberated-in-life. 440. He who feels just the same when hisbody is either worshipped by the good ortormented by the wicked, is known as aman liberated-in-life. 441. The Sannyasin in whom the sense-objects directed by others are engulfedlike flowing rivers in the sea and produceno change, owing to his identity with theExistence Absolute, is indeed liberated. 442. For one who has realised the Truth ofBrahman, there is no more attachment tothe sense-objects as before: If there is,that man has not realised his identity withBrahman, but is one whose senses areoutgoing in their tendency. 443. If it be urged that he is still attachedto the sense-objects through themomentum of his old desires, the reply is– no, for desires get weakened throughthe realisation of one’s identity withBrahman. 444. The propensities of even a confirmed

libertine are checked in the presence ofhis mother; just so, when Brahman, theBliss Absolute, has been realised, theman of realisation has no longer anyworldly tendency. 445. One who is constantly practisingmeditation is observed to have externalperceptions. The Shrutis mentionPrarabdha work in the case of such aman, and we can infer this from resultsactually seen. 446. Prarabdha work is acknowledged topersist so long as there is the perceptionof happiness and the like. Every result ispreceded by an action, and nowhere is itseen to accrue independently of action. 447. Through the realisation of one’sidentity with Brahman, all the accumulatedactions of a hundred crore of cycles cometo nought, like the actions of dream-stateon awakening. 448. Can the good actions or dreadful sinsthat a man fancies himself doing in thedream-state, lead him to heaven or hellafter he has awakened from sleep ? 449. Realising the Atman, which isunattached and indifferent like the sky, theaspirant is never touched in the least byactions yet to be done. 450. The sky is not affected by the smellof liquor merely through its connection

with the jar; similarly, the Atman is not,through Its connection with the limitations,affected by the properties thereof. 451. The work which has fashioned thisbody prior to the dawning of knowledge, isnot destroyed by that knowledge withoutyielding its fruits, like the arrow shot at anobject. 452. The arrow which is shot at an objectwith the idea that it is a tiger, does not,when that object is perceived to be a cow,check itself, but pierces the object with fullforce. 453. Prarabdha work is certainly verystrong for the man of realisation, and isspent only by the actual experience of itsfruit; while the actions previouslyaccumulated and those yet to come aredestroyed by the fire of perfectknowledge. But none of the three at allaffects those who, realising their identitywith Brahman, are always living absorbedin that idea. They are verily thetranscendent Brahman. 454. For the sage who lives in his ownSelf as Brahman, the One without asecond, devoid of identification with thelimiting adjuncts, the question of theexistence of Prarabdha work ismeaningless, like the question of a manwho has awakened from sleep having anyconnection with the objects seen in thedream-state.

455. The man who has awakened fromsleep never has any idea of "I" or "mine"with regard to his dream-body and thedream-objects that ministered to thatbody, but lives quite awake, as his ownSelf. 456. He has no desire to substantiate theunreal objects, nor is he seen to maintainthat dream-world. If he still clings to thoseunreal objects, he is emphaticallydeclared to be not yet free from sleep. 457. Similarly, he who is absorbed inBrahman lives identified with that eternalReality and beholds nothing else. As onehas a memory of the objects seen in adream, so the man of realisation has amemory of the everyday actions such aseating. 458. The body has been fashioned byKarma, so one may imagine Prarabdhawork with reference to it. But it is notreasonable to attribute the same to theAtman, for the Atman is never theoutcome of work. 459. The Shrutis, whose words areinfallible, declare the Atman to be"birthless, eternal and undecaying". So,the man who lives identified with That,how can Prarabdha work be attributed ? 460. Prarabdha work can be maintainedonly so long as one lives identified with

the body. But no one admits that the manof realisation ever identifies himself withthe body. Hence Prarabdha work shouldbe rejected in his case. 461. The attributing of Prarabdha work tothe body even is certainly an error. Howcan something that is superimposed (onanother) have any existence, and how canthat which is unreal have a birth ? Andhow can that which has not been born atall, die ? So how can Prarabdha workexist for something that is unreal ? 462-463. "If the effects of ignorance aredestroyed with their root by knowledge,then how does the body live?" – it is toconvince those fools who entertain adoubt like this, that the Shrutis, from arelative standpoint, hypothesisePrarabdha work, but not for proving thereality of the body etc., of the man ofrealisation. 464. There is only Brahman, the Onewithout a second, infinite, withoutbeginning or end, transcendent andchangeless; there is no dualitywhatsoever in It. 465. There is only Brahman, the Onewithout a second, the Essence ofExistence, Knowledge and Eternal Bliss,and devoid of activity; there is no dualitywhatsoever in It. 466. There is only Brahman, the One

without a second, which is within all,homogeneous, infinite, endless, and all-pervading; there is no duality whatsoeverin It. 467. There is only Brahman, the Onewithout a second, which is neither to beshunned nor taken up nor accepted, andwhich is without any support, there is noduality whatsoever in It. 468. There is only Brahman, the Onewithout a second, beyond attributes,without parts, subtle, absolute andtaintless; there is no duality whatsoever inIt. 469. There is only Brahman, the Onewithout a second, whose real nature isincomprehensible, and which is beyondthe range of mind and speech; there is noduality whatsoever in It. 470. There is only Brahman, the Onewithout a second, the Reality, the Onewithout a second, the Reality, effulgent,self-existent, pure, intelligent, and unlikeanything finite; there is no dualitywhatsoever in It. 471. High-souled Sannyasins who havegot rid of all attachment and discarded allsense-enjoyments, and who are sereneand perfectly restrained, realise thisSupreme Truth and at the end attain theSupreme Bliss through their Self-realisation.

472. Thou, too, discriminate this SupremeTruth, the real nature of the Self, which isBliss undiluted, and shaking off thydelusion created by thy own mind, be freeand illumined, and attain theconsummation of thy life. 473. Through the Samadhi in which themind has been perfectly stilled, visualisethe Truth of the Self with the eye of clearrealisation. If the meaning of the(Scriptural) words heard from the Guru isperfectly and indubitably discerned, then itcan lead to no more doubt. 474. In the realisation of the Atman, theExistence-Knowledge-Bliss Absolute,through the breaking of one’s connectionwith the bondage of Avidya or ignorance,the Scriptures, reasoning and the words ofthe Guru are the proofs, while one’s ownexperience earned by concentrating themind is another proof. 475. Bondage, liberation, satisfaction,anxiety, recovery from illness, hunger andother such things are known only to theman concerned, and knowledge of theseto others is a mere inference. 476. The Gurus as well as the Shrutisinstruct the disciple, standing aloof; whilethe man of realisation crosses (Avidya)through Illumination alone, backed by thegrace of God. 477. Himself knowing his indivisible Self

through his own realisation and thusbecoming perfect, a man should standface to face with the Atman, with his mindfree from dualistic ideas. 478. The verdict of all discussions on theVedanta is that the Jiva and the wholeuniverse are nothing but Brahman, andthat liberation means abiding in Brahman,the indivisible Entity. While the Shrutisthemselves are authority (for thestatement) that Brahman is One without asecond. 479. Realising, at a blessed moment, theSupreme Truth through the aboveinstructions of the Guru, the authority ofthe Scriptures and his own reasoning, withhis senses quieted and the mindconcentrated, (the disciple) becameimmovable in form and perfectlyestablished in the Atman. 480. Concentrating the mind for sometime on the Supreme Brahman, he rose,and out of supreme bliss spoke asfollows. 481. My mind has vanished, and all itsactivities have melted, by realising theidentity of the Self and Brahman; I do notknow either this or not-this; nor what orhow much the boundless Bliss (ofSamadhi) is ! 482. The majesty of the ocean ofSupreme Brahman, replete with the swell

of the nectar-like Bliss of the Self, is verilyimpossible to express in speech, nor canit be conceived by the mind – in aninfinitesimal fraction of which my mindmelted like a hailstone getting merged inthe ocean, and is now satisfied with thatEssence of Bliss. 483. Where is the universe gone, bywhom is it removed, and where is itmerged ? It was just now seen by me, andhas it ceased to exist ? It is passingstrange ! 484. In the ocean of Brahman filled withthe nectar of Absolute Bliss, what is to beshunned and what accepted, what is other(than oneself) and what different ? 485. I neither see nor hear nor knowanything in this. I simply exist as the Self,the eternal Bliss, distinct from everythingelse. 486. Repeated salutations to thee, Onoble Teacher, who art devoid ofattachment, the best among the goodsouls and the embodiment of the essenceof Eternal Bliss, the One without a second– who art infinite and ever the boundlessocean of mercy: 487. Whose glance, like the shower ofconcentrated moonbeams, has removedmy exhaustion brought on by theafflictions of the world, and in a momentadmitted me to the undecaying status of

the Atman, the Bliss of infinite majesty ! 488. Blessed am I; I have attained theconsummation of my life, and am freefrom the clutches of transmigration; I amthe Essence of Eternal Bliss, I am infinite– all through thy mercy ! 489. I am unattached, I am disembodied, Iam free from the subtle body, andundecaying, I am serene, I am infinite, Iam taintless and eternal. 490. I am not the doer, I am not theexperiencer, I am changeless and beyondactivity; I am the essence of PureKnowledge; I am Absolute and identifiedwith Eternal Good. 491. I am indeed different from the seer,listener, speaker, doer and experiencer; Iam the essence of Knowledge, eternal,without any break, beyond activity,limitless, unattached and infinite. 492. I am neither, this nor that, but theSupreme, the illuminer of both; I amindeed Brahman, the One without asecond, pure, devoid of interior or exteriorand infinite. 493. I am indeed Brahman, the Onewithout a second, matchless, the Realitythat has no beginning, beyond suchimagination as thou or I, or this or that, theEssence of Eternal Bliss, the Truth.

494. I am Narayana, the slayer of Naraka;I am the destroyer of Tripura, theSupreme Being, the Ruler; I amknowledge Absolute, the Witness ofeverything; I have no other Ruler butmyself, I am devoid of the ideas of "I’ and"mine". 495. I alone reside as knowledge in allbeings, being their internal and externalsupport. I myself am the experiencer andall that is experienced – whatever I lookedupon as "this" or the not-Self previously. 496. In me, the ocean of Infinite Bliss, thewaves of the universe are created anddestroyed by the playing of the wind ofMaya. 497. Such ideas as gross (or subtle) areerroneously imagined in me by peoplethrough the manifestation of thingssuperimposed – just as in the indivisibleand absolute time, cycles, years, half-years, seasons, etc., are imagined. 498. That which is superimposed by thegrossly ignorant fools can never taint thesubstratum: The great rush of watersobserved in a mirage never wets thedesert tracts. 499. I am beyond contamination like thesky; I am distinct from things illumined,like the sun; I am always motionless likethe mountain; I am limitless like theocean.

500. I have no connection with the body,as the sky with clouds; so how can thestates of wakefulness, dream andprofound sleep, which are attributes of thebody, affect me ? 501. It is the Upadhi (superimposedattribute) that comes, and it is that alonewhich goes; that, again, performs actionsand experiences (their fruits), that alonedecays and dies, whereas I ever remainfirm like the Kula mountain. 501. For me who am always the same anddevoid of parts, there is neither engagingin work nor cessation from it. How can thatwhich is One, concentrated, without breakand infinite like the sky, ever strive ? 502. How can there be merits anddemerits for me, who am without organs,without mind, changeless, and formless –who am the realisation of Bliss Absolute ?The Shruti also mentions this in thepassage "Not touched", etc. 503. If heat or cold, or good or evil,happens to touch the shadow of a man’sbody, it affects not in the least the manhimself, who is distinct from the shadow. 504. The properties of things observed donot affect the Witness, which is distinctfrom the, changeless and indifferent – asthe properties of a room (do not affect) thelamp (that illumines it).

505. As the sun is a mere witness ofmen’s actions, as fire burns everythingwithout distinction, and as the rope isrelated to a thing superimposed on it, soam I, the unchangeable Self, theIntelligence Absolute. 506. I neither do nor make others do anyaction; I neither enjoy nor make othersenjoy; I neither see nor make others see; Iam that Self-effulgent, TranscendentAtman. 507. When the supervening adjunct(Upadhi) is moving, the resultingmovement of the reflection is ascribed byfools to the object reflected, such as thesun, which is free from activity – (and theythink) "I am the doer", "I am theexperiencer", "I am killed, oh, alas!" 508. Let this inert body drop down in wateror on land. I am not touched by itsproperties, like the sky by the propertiesof the jar. 509. The passing states of the Buddhi,such as agency, experience, cunning,drunkenness, dullness, bondage andfreedom, are never in reality in the Self,the Supreme Brahman, the Absolute, theone without a second. 510. Let there be changes in the Prakriti inten, a hundred, or a thousand ways, whathave I, the unattached Knowledge

Absolute, got to do with them ? Never dothe clouds touch the sky ! 511. I am verily that Brahman, the Onewithout a second, which is like the sky,subtle, without beginning or end, in whichthe whole universe from theUndifferentiated down to the gross body,appears merely as a shadow. 512. I am verily that Brahman, the Onewithout a second, which is the support ofall, which illumines all things, which hasinfinite forms, is omnipresent, devoid ofmultiplicity, eternal, pure, unmoved andabsolute.513. I am verily that Brahman, the Onewithout a second, which transcends theendless differentiations of Maya, which isthe inmost essence of all, is beyond therange of consciousness, and which isTruth, Knowledge, Infinity and BlissAbsolute. 514. I am without activity, changeless,without parts, formless, absolute, eternal,without any other support, the One withouta second. 515. I am the Universal, I am the All, I amtranscendent, the One without a second. Iam Absolute and Infinite Knowledge, I amBliss and indivisible. 516. This splendour of the sovereignty ofSelf-effulgence I have received by virtueof the supreme majesty of thy grace.

Salutations to thee, O glorious, noble-minded Teacher, salutations again andagain ! 517. O Master, thou hast out of sheergrace awakened me from sleep andcompletely saved me, who waswandering, in an interminable dream, in aforest of birth, decay and death created byillusion, being tormented day after day bycountless afflictions, and sorely troubledby the tiger of egoism. 518. Salutations to thee, O Prince ofTeachers, thou unnamable Greatness,that art ever the same and dost manifestthyself as this universe – thee I salute. 519. Seeing the worthy disciple, who hadattained the Bliss of the self, realised theTruth and was glad at heart, thusprostrating himself, that noble, idealTeacher again addressed the followingexcellent words: 520. The universe is an unbroken seriesof perceptions of Brahman; hence it is inall respects nothing but Brahman. See thiswith the eye of illumination and a serenemind, under all circumstances. Is one whohas eyes ever found to see all aroundanything else but forms? Similarly, what isthere except Brahman to engage theintellect of a man of realisation ? 521. What wise man would discard thatenjoyment of Supreme Bliss and revel in

things unsubstantial ? When theexceedingly charming moon is shining,who would wish to look at a painted moon? 522. From the perception of unreal thingsthere is neither satisfaction nor acessation of misery. Therefore, beingsatisfied with the realisation of the BlissAbsolute, the One without a second, livehappily in a state of identity with thatReality. 523. Beholding the Self alone in allcircumstances, thinking of the Self, theOne without a second, and enjoying theBliss of the Self, pass thy time, O noblesoul ! 524. Dualistic conceptions in the Atman,the Infinite Knowledge, the Absolute, arelike imagining castles in the air. Therefore,always identifying thyself with the BlissAbsolute, the One without a second, andthereby attaining Supreme Peace, remainquiet. 525. To the sage who has realisedBrahman, the mind, which is the cause ofunreal fancies, becomes perfectly tranquil.This verily is his state of quietude, inwhich, identified with Brahman, he hasconstant enjoyment of the Bliss Absolute,the One without a second. 526. To the man who has realised his ownnature, and drinks the undiluted Bliss of

the Self, there is nothing more exhilaratingthan the quietude that comes of a state ofdesirelessness. 527. The illumined sage, whose onlypleasure is in the Self, ever lives at ease,whether going or staying, sitting or lying,or in any other condition. 528. The noble soul who has perfectlyrealised the Truth, and whose mind-functions meet with no obstruction, nomore depends upon conditions of place,time, posture, direction, moral disciplines,objects of meditation and so forth. Whatregulative conditions can there be inknowing one’s own Self ? 529. To know that this is a jar, whatcondition, forsooth, is necessary exceptthat the means of knowledge be free fromdefect, which alone ensures a cognition ofthe object ? 530. So this Atman, which is an eternalverity, manifests Itself as soon as the rightmeans of knowledge is present, and doesnot depend upon either place or time or(internal) purity. 531. The consciousness, "I amDevadatta", is independent ofcircumstances; similar is the case with therealisation of the knower of Brahman thathe is Brahman. 532. What indeed can manifest That

whose lustre, like the sun, causes thewhole universe – unsubstantial, unreal,insignificant – to appear at all ? 533. What, indeed, can illumine thatEternal Subject by which the Vedas andPuranas and other Scriptures, as well asall beings are endowed with a meaning ? 534. Here is the Self-effulgent Atman, ofinfinite power, beyond the range ofconditioned knowledge, yet the commonexperience of all - realising which alonethis incomparable knower of Brahmanlives his glorious life, freed from bondage. 535. Satisfied with undiluted, constantBliss, he is neither grieved nor elated bysense-objects, is neither attached noraverse to them, but always disports withthe Self and takes pleasure therein. 536. A child plays with its toys forgettinghunger and bodily pains; exactly so doesthe man of realisation take pleasure in theReality, without ideas of "I" or "mine", andis happy. 537. Men of realisation have their foodwithout anxiety or humiliation by begging,and their drink from the water of rivers;they live freely and independently, andsleep without fear in cremation grounds orforests; their clothing may be the quartersthemselves, which need no washing anddrying, or any bark etc., the earth is theirbed; they roam in the avenue of the

Vedanta; while their pastime is in theSupreme Brahman. 538. The knower of the Atman, who wearsno outward mark and is unattached toexternal things, rests on this body withoutidentification, and experiences all sorts ofsense-objects as they come, throughothers’ wish, like a child. 539. Established in the ethereal plane ofAbsolute Knowledge, he wanders in theworld, sometimes like a madman,sometimes like a child and at other timeslike a ghoul, having no other clothes onhis person except the quarters, orsometimes wearing clothes, or perhapsskins at other times. 540. The sage, living alone, enjoys thesense-objects, being the veryembodiment of desirelessness – alwayssatisfied with his own Self, and himselfpresent at the All. 541. Sometimes a fool, sometimes asage, sometimes possessed of regalsplendour; sometimes wandering,sometimes behaving like a motionlesspython, sometimes wearing a benignantexpression; sometimes honoured,sometimes insulted, sometimes unknown– thus lives the man of realisation, everhappy with Supreme Bliss. 542. Though without riches, yet evercontent; though helpless, yet very

powerful, though not enjoying the sense-objects, yet eternally satisfied; thoughwithout an exemplar, yet looking upon allwith an eye of equality. 543. Though doing, yet inactive; thoughexperiencing fruits of past actions, yetuntouched by them; though possessed ofa body, yet without identification with it;though limited, yet omnipresent is he. 544. Neither pleasure nor pain, nor goodnor evil, ever touches this knower ofBrahman, who always lives without thebody-idea.545. Pleasure or pain, or good or evil,affects only him who has connections withthe gross body etc., and identifies himselfwith these. How can good or evil, or theireffects, touch the sage who has identifiedhimself with the Reality and therebyshattered his bondage ? 546. The sun which appears to be, but isnot actually, swallowed by Rahu, is said tobe swallowed, on account of delusion, bypeople, not knowing the real nature of thesun. 547. Similarly, ignorant people look uponthe perfect knower of Brahman, who iswholly rid of bondages of the body etc., aspossessed of the body, seeing but anappearance of it. 548. In reality, however, he restsdiscarding the body, like the snake its

slough; and the body is moved hither andthither by the force of the Prana, just as itlisteth. 549. As a piece of wood is borne by thecurrent to a high or low ground, so is hisbody carried on by the momentum of pastactions to the varied experience of theirfruits, as these present themselves in duecourse. 550. The man of realisation, bereft of thebody-idea, moves amid sense-enjoymentslike a man subject to transmigration,through desires engendered by thePrarabdha work. He himself, however,lives unmoved in the body, like a witness,free from mental oscillations, like the pivotof the potter’s wheel. 551. He neither directs the sense-organsto their objects nor detaches them fromthese, but stays like an unconcernedspectator. And he has not the least regardfor the fruits of actions, his mind beingthoroughly inebriated with drinking theundiluted elixir of the Bliss of the Atman. 552. He who, giving up all considerationsof the fitness or otherwise of objects ofmeditation, lives as the Absolute Atman,is verily Shiva Himself, and he is the bestamong the knowers of Brahman. 553. Through the destruction oflimitations, the perfect knower of Brahmanis merged in the One Brahman without a

second – which he had been all along –becomes very free even while living, andattains the goal of his life. 554. As an actor, when he puts on thedress of his role, or when he does not, isalways a man, so the perfect knower ofBrahman is always Brahman and nothingelse. 556. Let the body of the Sannyasin whohas realised his identity with Brahman,wither and fall anywhere like the leaf of atree, (it is of little consequence to him, for)it has already been burnt by the fire ofknowledge. 557. The sage who always lives in theReality – Brahman – as Infinite Bliss, theOne without a second, does not dependupon the customary considerations ofplace, time, etc., for giving up this mass ofskin, flesh and filth. 558. For the giving up of the body is notLiberation, nor that of the staff and thewater-bowl; but Liberation consists in thedestruction of the heart’s knot which isNescience. 559. If a leaf falls in a small stream, or ariver, or a place consecrated by Shiva, orin a crossing of roads, of what good or evileffect is that to the tree ? 560. The destruction of the body, organs,Pranas and Buddhi is like that of a leaf or

flower or fruit (to a tree). It does not affectthe Atman, the Reality, the Embodiment ofBliss – which is one’s true nature. Thatsurvives, like the tree. 561. The Shrutis, by setting forth the realnature of the Atman in the words, "TheEmbodiment of Knowledge" etc., whichindicate Its Reality, speak of thedestruction of the apparent limitationsmerely. 562. The Shruti passage, "Verily is thisAtman immortal, my dear", mentions theimmortality of the Atman in the midst ofthings perishable and subject tomodification. 563. Just as a stone, a tree, grass, paddy,husk, etc., when burnt, are reduced toearth (ashes) only, even so the wholeobjective universe comprising the body,organs, Pranas, Manas and so forth, are,when burnt by the fire of realisation,reduced to the Supreme Self. 564. As darkness, which is distinct (fromsunshine), vanishes in the sun’s radiance,so the whole objective universe dissolvesin Brahman. 565. As, when a jar is broken, the spaceenclosed by it becomes palpably thelimitless space, so when the apparentlimitations are destroyed, the knower ofBrahman verily becomes Brahman Itself.

566. As milk poured into milk, oil into oil,and water into water, becomes united andone with it, so the sage who has realisedthe Atman becomes one in the Atman. 567. Realising thus the extreme isolationthat comes of disembodiedness, andbecoming eternally identified with theAbsolute Reality, Brahman, the sage nolonger suffers transmigration. 568. For his bodies, consisting ofNescience etc., having been burnt by therealisation of the identity of the Jiva andBrahman, he becomes Brahman Itself;and how can Brahman ever have rebirth ? 569. Bondage and Liberation, which areconjured up by Maya, do not really exist inthe Atman, one’s Reality, as theappearance and exit of the snake do notabide in the rope, which suffers nochange. 570. Bondage and Liberation may betalked of when there is the presence orabsence of a covering veil. But there canbe no covering veil for Brahman, which isalways uncovered for want of a secondthing besides Itself. If there be, the non-duality of Brahman will be contradicted,and the Shrutis can never brook duality. 571. Bondage and Liberation areattributes of the Buddhi which ignorantpeople falsely superimpose on theReality, as the covering of the eyes by a

cloud is transferred to the sun. For thisImmutable Brahman is KnowledgeAbsolute, the One without a second andunattached. 572. The idea that bondage exists, andthe idea that it does not, are, withreference to the Reality, both attributes ofthe Buddhi merely, and never belong tothe Eternal Reality, Brahman. 573. Hence this bondage and Liberationare created by Maya, and are not in theAtman. How can there be any idea oflimitation with regard to the SupremeTruth, which is without parts, withoutactivity, calm, unimpeachable, taintless,and One without a second, as there canbe none with regard to the infinite sky ? 574. There is neither death nor birth,neither a bound nor a struggling soul,neither a seeker after Liberation nor aliberated one – this is the ultimate truth. 575. I have today repeatedly revealed tothee, as to one’s own son, this excellentand profound secret, which is the inmostpurport of all Vedanta, the crest of theVedas – considering thee an aspirant afterLiberation, purged of the taints of thisDark Age, and of a mind free from desires. 576. Hearing these words of the Guru, thedisciple out of reverence prostratedhimself before him, and with his

permission went his way, freed frombondage. 577. And the Guru, with his mind steepedin the ocean o f Existence and BlissAbsolute, roamed, verily purifying thewhole world – all differentiating ideasbanished from his mind. 578. Thus by way of a dialogue betweenthe Teacher and the disciple, has thenature of the Atman been ascertained forthe easy comprehension of seekers afterLiberation. 579. May those Sannyasins who areseekers after Liberation, who have purgedthemselves of all taints of the mind by theobservance of the prescribed methods,who are averse to worldly pleasures, andwho are of serene minds, and take adelight in the Shruti – appreciate thissalutary teaching ! 580. For those who are afflicted, in theway of the world, by the burning pain dueto the (scorching) sunshine of threefoldmisery, and who through delusion wanderabout in a desert in search of water – forthem here is the triumphant message ofShankara pointing out, within easy reach,the soothing ocean of nectar, Brahman,the One without a second – to lead themon to Liberation

OM TAT SAT !

vivekachudamani · 8. therefore the man of learning should strive his best for liberation, having...

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