nm" è[Ix'kranNd अाान चेजानीयाद् namaÒ shÌhrÌ-shkËhankarËnand a- ātmānam cet vijānīyāt gäpadaguuäpadaMbj bujmnNmne अयमीित पषपषू ꠰ guru-pËdËmbu-janmane ayam asmi iti pūruṣaḥ sioivlasmhamoh कमछकय कामाय kim icchan kasya kāmāya savilËsa-mahË-moha- शररमनसरु ेत् ꠱ g[ahg[asWkkmR,e śarīram anusanjtjvaret (1) grËha-grËsaika-karmane (1.1) Salutations to the lotus feet of my guru, When a person has realized his true nature , desiring Sri Shankarananda, whose only work is to destroy what and for whose sake would he afflict his body? the great monster of delusion along with its effects.
अया तु रभाये माधानभतााू asyāḥ śruteḥ abhiprāyaḥ bhrama-adhiṣṭhāna-bhūtātmā ससयगयग वचायतवचायत े ꠰ कटथासकू टथासचप ु ꠰ samyak atra vicāryate kūṭastha-asaṅga-cit-vapuḥ जीवयजीवुय या तितिृ अयाेयायासताऽसे jīvan-muktasya yā tṛptiḥ anyonya-adhyāsataḥ asaṅga- सा तने वशदायते ꠱ धीथजीवाऽे पषू ꠱ sā tena viśadāyate (2) dhīstha-jīvaḥ atra pūruṣaḥ (5)
In this chapter, the meaning of this verse in inquired The substratum of illusion is immutable, non- into. Thereby the perfect contentment of a liberated relational consciousness. Due to superimposition, person is clearly explained . associated with the intellect, it becomes a person. अधानाशस यु माशय ितरकाराद् adhiṣṭhāna-aṃśa-saṃyuktam bhrama-aṃśasya tiraskārāt मामाशमवलशमवल बत े ꠰ अधानधानता ꠰ bhrama-aṃśam avalambate adhiṣṭhāna-pradhānatā यदा तदाह सससारसार यदा तदा चदााहम् yadā tadā aham saṃsārī yadā tadā cit-ātmā aham इित एव जीवाऽभमयते े ꠱ असाऽीिते बतु े ꠱ iti evam jīvaḥ abhimanyat e (7) asaṅgaḥ asmi iti bddhtbuddhyate (8)
When the conscious substratum is wrongly When identification with the bodyyg and mind is given identified with the body and mind, one identifies as up and one identifies with the substratum, then one an individual person subject to worldly suffering . realizes oneself as non-relational pure consciousness.
लाककयवहारै ेऽह असाऽहे चदााहम ् laukika-vyavahare aham asaṅgaḥ aham cidātmā aham गगछामीयादकछामीयादके बधबधु ꠰ इित शाीयत ꠰ gacchāmi iti ādike budhaḥ iti śastrīya-dṛṣṭitaḥ ववयैव चदाभास अहअहशदशद ययुेेऽय vivicya eva cidābhāsam aham-śabdam prayuṅkte ayam कू टथा ववित ꠱ कू टथ े के वले बुध ꠱ kūṭasthāt tam vikivakṣati (12) kūṭasthe klkevale bdhbudhaḥ (13)
From the worldly standpoint , when the wise say 'I From the scriptural standpoint , "I" means non- am going', they mean reflected consciousness, relational pure consciousness. The wise use the differentiated from unchanging consciousness . word "I" with reference to the unchanging non-dual Self. कू टथाऽीिते बाधाे ऽपे ताशनापे बाधे ेन kūṭasthaḥ asmi iti bodhaḥ api tādṛśena api bodhena मया चचितेेित का े वदवदतेत ् ꠰ सससारासारा े ह िनवततिनवतत े ꠰ mithyā cet na iti kaḥ vadet saṃsāraḥ hi nivartate न ह सयतयाभी यानपायानपाु ेे ह बलर् na hi satyatayā abhīṣṭam yakṣa-anurūpaḥ hi baliḥ रसपु वसपणम् ꠱ इयालाककाै जना ꠱ rajju-sarpa-visarpaṇam (16) iti āhuḥ lkiklaukikā janāḥ (17)
(Doubt) The thought, "I am unchanging By such knowledge , worldly suffering comes to an consciousness" is illusory. end. There is a saying that sacrifice offered to a (Reply) Who denies it? The movement of a rope- deity must be appropriate to that deity. snake is not accepted as real.
अयमयपरावमे ् परामपराे े च ayam iti aparokṣatvam parokṣam aparokṣam ca उयतयते चचददे ु यताम ् ꠰ ानमानमयद ꠰ ucyate cet tat ucyatām jnānam ajnānam iti adaḥ वयकाशचैतयम् िनयापरापे ेऽप svayam-prakāśa-caitanyam nitya-aparokṣa-rūpe api अपराे सदा यत ꠱ य याशम े यथा ꠱ aparokṣam sadā yataḥ (21) dvayam syāt daśame yathā (22) (Doubt) The word 'this' (()in the verse) refers to Even thouggyy,h it is always directly known, we speak of something knowable. the Self as being known directly or indirectly, or as ((py),Reply) True, because consciousness is being known or unknown, as in the story of the tenth self luminous and directly experienced. man. न मृता े दशमाऽतीिते वमेव दशमाऽसीिते na mṛtaḥ daśamaḥ asti iti tvam eva daśamaḥ asi iti वावचनुवावचन तदा ꠰ गणयवा दशतदशत ꠰ śrutvāāpta-vacanam tadā gaṇayitvā pradarśitaḥ परावे ने दशम अपरातयाे ावा paroksatvena daśamam aparokṣatayā jnātvā वे वगादला कवते ् ꠱ ययेव न रादिते ꠱ vetti svarga-ādi-lklokava t(26) hṛṣyati eva na roditi (27) When told, "The tenth is not dead," he has indirect When told, "You are the tenth,,g," after being shown, knowledge of the tenth, like knowledge about having counted, and gaining direct knowledge, he heaven, etc. stoppygs crying and rej oices.
अानावितवृ ेप ससारासच सन् ajnāna-āvṛti-vikṣepa- saṃsāra-āsakta-cittaḥ san वधानतयृ ꠰ दाभास कदाचन ꠰ dvividha-jnāna-tṛptayaḥ cidābhāsaḥ kadācana शाकापगमे इयेते वयकाशकटथवयकाशकू टथ śoka-apagamaḥ iti ete svayam-prakāśa-kūṭastham याजनीयादािने ꠱ वतव नवै वययमे ् ꠱ yojanīyaḥ cit-ātitmani (28) svattttattvam na eva ve tti ayam (29) In knowingg, the Self, there are seven stag es: Reflected consciousness, with a mind absorbed in ignorance, covering, projecting, indirect knowledge, worldly activities, does not know its true nature as direct knowledgg,e, cessation of gg,rief, and perfect self evident unchanggging consciousness. contentment. न भाित नात कू टथ अत कू टथ इयादाै na bhāti na asti kūṭasthaḥ asti kūṭasthaḥ iti ādau इित व स त ꠰ परापराे ववे वावायाया ꠰ iti vakti prasaṅgataḥ parokṣam vetti vārtayā कता भााहमीिते पाकटथपाकू टथ एवा kartā bhoktā aham asmi iti paścāt kūṭasthaḥ eva asmi वेप ितपत े ꠱ इयेव वे वचारत ꠱ vikṣepam pratipad yat e (30) iti evam vetti vicārataḥ (31) "Unchanggging consciousness does not app ear or One gggains indirect knowledge that unchanggging exist" are conclusions due to covering. "I am the consciousness exists from teachings. Then through doer and enjjyoyer" are conclusions due to p roj ection. self-inqqy,uiry, one directly knows "I am unchanggging consciousness."
कता भाे े येवमाद अमागेण वचायाथ kartā bhoktā iti evam ādi amārgeṇa vicārya atha शाशाकजातकजाते मितमुित ꠰ नात ना े भाित चयसाचयसाे ै ꠰ śoka-jātam pramuncati na asti no bhāti ca iti asau कतकृ त कयकृ य ापणीय वपरतयवितर् kṛtam kṛtyam prāpaṇīyam viparīta-vyavahṛtiḥ ामयेव तयित ꠱ अवतृ े कायमयते ꠱ prāptititam iti eva tuṣyati (32) āvṛteḥ kāryam iṣyate (36) One is freed from notions of being doer and enjjyoyer Due to imppproper inq uiry, to conclude "Unchang gging which cause suffering. One feels content having consciousness does not exist or appear" is accomplished all to be accomppgglished and gaining all incorrect thinkinggg due to covering. to be gained. देहयचदाभास ानयेन नेऽन् deha-dvaya-cidābhāsa- jnāna-dvayena naṣṭe asmin पा े ववपेप ईरत ꠰ अान े तकृ तावितृ ꠰ rūpaḥ vikṣepaḥīritaḥ ajnāne tat-kṛta-āvṛtiḥ कतृवाखल शाकेे न भाित नात चये ेषा kartṛtva-ādi-akhilaḥ śokaḥ na bhāti na asti ca iti eṣā ससारायाऽये बधक ꠱ वधाप वनयित ꠱ saṃsāra-ākhyaḥ asya bdhkbandhakaḥ (37) diidhdvividhā api vinaśyati (44) Identification of reflected consciousness with the When iggyynorance is destroyed by the two kinds of body and mind is called projection. It causes one's knowledge, its effects - covering and the notion 'It bondage to doership,,g etc. and to the suffering of does not appear or exist' - also perish. worldly life.
पराानताे े नयेद् अभानावरण े ने parokṣa-jnānataḥ naśyet abhāna-āvaraṇe naṣṭe असवावहहतृ तताे ता ꠰ जीववाराजीववारापसपसे यात ् ꠰ asattva-āvṛti-hetutā jīvatva-āropa-saṃkṣayāt अपरााननायाे कतृवाखल शाके aparokṣa-jnāna-nāśyā kartṛtva-ādi-akhilaḥ śokaḥ भानावहृ ते ता ꠱ ससाराय िनवतत े ꠱ hi abhāna-āvṛti-htthetutā (45) saṃsāra-ākhyaḥ niittvartate (46) Indirect knowledggye destroys the notion that it does When the covering is destroyy,ed, due removing the not exist. Direct knowledge destroys the notion that projection of individuality, the suffering of worldly it does not appear. life due to doership, etc. is removed. िनवृ े सवससारे अयमयपरावमे ् nivṛtte sarva-saṃsāre ayam iti aparokṣatvam िनयमवभासनातिनयमुवभासनात ् ꠰ उ तवध भवभवतते ् ꠰ nitya-muktatva-bhāsanāt uktam tat dvividham bhavet िनरशािनरशा भविे िृ वषयवकाशवाद् niraṅkuु śā bhavet tṛptiḥ viṣaya-svaprakāśatvāt पनु शाकासमे ुवात ् ꠱ धयायेव तदणात् ꠱ punaḥ śoka-asamudbhavāt (47) dhiyā api evam tttat īkṣaṇāt (49) When worldlyyg suffering is destroyyyed by the The direct knowledge of the Self as 'this' (in the revelation of one’s eternal freedom, unfettered verse) is twofold: the Self is self luminous, and the contentment is gained due to the absence of intellect perceives it as self luminous. suffering.
पराानकाले ेऽप अह ेयनुय parokṣa-jnāna-kāle api aham brahma iti anullikhya वषयवकाशता ꠰ ातीयातीयवमेवमखुखतते ् ꠰ viṣaya-svaprakāśatā brahma asti iti evam ullikhet समा वकाशम् पराानमे ते samā brahma svaprakāśam parokṣa-jnānam etat na अतीयेव वबाधनाते ् ꠱ ात बाधािनपणात ् ꠱ asti iti evam vibo dhanāt (50) bhrāntam bādha-anirūpaṇāt (51) With indirect knowledgg,e also, the self luminous Indirect knowledgg,e, knowing 'Brahman exists' but nature is the same, due to the knowledge that the not 'I am Brahman', is not erroneous because it self-luminous brahman exists. cannot be negated. दशमाऽतीयवाते अाा ेित वााथे daśamaḥ asti iti vibhrāntam ātmā brahma iti vākya-arthe परापराानमीयतानमीयते े ꠰ िनश शषणषे णे वचारत े ꠰ parokṣa-jnānam īkṣyate niḥśeṣeṇavicārite ातीयप तयाद् ययते यद् brahma asti iti api tadvat syāt vyaktiḥ ullikkhyate yadvat अानावरण समम् ꠱ दशमवमसीयत ꠱ ajnāna-āvaraṇam samam (57) daśamaḥ titvam asi iti at aḥ (58) The statement 'The tenth lives' is not false; it is With ppproper inq uiry into the statement 'The Self is indirect knowledge. Similarly, the indirect knowledge Brahman,' direct knowledge is realized just as 'Brahman exists' is not false. In both cases the with the statement, 'You are the tenth'. covering of ignorance is the same.
दशम क इित े सदेवेयादवाेन daśamaḥ kaḥ iti praśne sat eva iti-ādi-vākyena वमवमवितेवेित िनराकृृ त े ꠰ सव परापरातते ꠰ tvam eva iti nirākṛte brahma-sattvam parokṣataḥ गणयवा वनेे सह गहीवागृहीवा तवमयाद gaṇayitvā svena saha gṛhītvā tat-tvam-asi-ādi- वमेव दशम रेत ् ꠱ वाा समुखते ् ꠱ svam eva daśamam smaret (59) vākyāttkti vyaktim samullikhet (61) When he asks "Where is the tenth?" and told "You Texts like 'Before creation, brahman alone existed', are" then having counted along with himself, he give indirect knowledge of brahman. recognizes himself as the tenth. But understanding the text 'That thou art' gives direct knowledge. अाणादकाषे ेषु सय ानमनत च anna-prāṇa-ādi-kośeṣu satyam jnānam anantam ca सवचायसवचाय पनपनु पनपनु ꠰ इयइयवेव वलणम् ꠰ suvicārya punaḥ punaḥ iti evam brahma-svalakṣaṇam अानदयमीवा उा गहाहतवगहाहतवु नेे ānanda-vyaktim īkṣitvā uktvā guha-āhitatvena लाययूयुजत ् ꠱ काशे ेवतते ् दशतम ् ꠱ bhbrahma-lklakṣma api ayūyujtjat (65) kośeṣu etttat pra darśitam (66) (Bhṛgu))gq having inquired into the five koshas and The scripture first speaks of the nature of Brahman having discovered the ananda-maya kosha, as existence, knowledge, limitless. It then describes understood it to indicate brahman. the Self hidden in the five sheaths.
अवातरेण वाेन अालबनतया भाित avāntareṇa vākyena ālambanatayā bhāti परापराााे धीभधीभवतवेत ् ꠰ यायाऽययशऽययशे दयाे ꠰ parokṣā brahma-dhīḥ bhavet yaḥ asmat-pratyaya-śabdayoḥ सववै महावा अत करणस sarvatra eva mahāvākya- antaḥkaraṇa-saṃbhinna- वचारादपराधीे ꠱ बाधे स वपदाभध ꠱ vicārāt aparokṣa-dhīḥ (69) bdhbodhaḥ saḥ tvam-pada-abidhaḥ (71) Indirect knowledge of brahman can be gained from The consciousness which is the basis for the word other scriptural statements, but direct knowledge is and idea "I", which is intertwined with the mind, is ggyqyained by inquiry into the mahavakyas. indicated byy, the word, tvam (you ). मायापाधजे गा िने यपराते ैकय māyā-upādhiḥ jagat-yoniḥ pratyak-parokṣatā ekasya सवसववादलणवादलण ꠰ सतीयवपणसतीयवपणताू ता ꠰ sarvajnatva-ādi-lakṣaṇaḥ sadvitīyatva-pūrṇatā पारायशबले सय वेत े यतताल् pārokṣya-śabalaḥ satya- viruddhyete yataḥ tasmāt अााकतपदाभध ꠱ लणा सवतत े ꠱ ādi-ātktmakaḥ tttat-pada-abhidhaḥ (72) lklakṣaṇā saṃpravartttate (73) Consciousness conditioned by māyā, as the cause Immediate-direct, dual-complete - because these for the universe, characterized as is all knowing etc, qualities in one thing are contradictory, the implied known indirectly, whose nature is existence,,, etc, is meaning must be emppyloyed. indicated by the word tat (that).
तवमयादवाेषु अाता शाय साताे tat-tvam-asi-ādi-vākyeṣu āstām śāstrasya siddhāntaḥ लणा भागलणा ꠰ यायुा वाापरावाापराधीधीे ꠰ lakṣaṇā bhāga-lakṣaṇā yuktyā vākyātparokṣa-dhīḥ साऽयमयादवाथे वगादवाव ेव saḥ ayam iti-ādi-vākyastha- svarga-ādi-vākyavat na evam पदयारवे नापरा ꠱ दशम े यभचारत ꠱ padayoḥ iva na aparā (74) daśame vyabhicārataḥ (80) In statements like 'tat tvam asi,,p' the implied meaning (()Doubt:) Througggp,yh reasoning and scripture, only by partial elimination is to be used, not others, as in indirect knowledge is gained, as in the case of the case of "This is that Devadatta." heaven. ((py)Reply:) Not so , because in the case of the tenth man it is otherwise. वताऽपराे जीवये अतकरणसाहय svataḥ aparokṣa-jīvasya antaḥkaraṇa-sāhitya- वमभवा छत ꠰ राहयाया वशयत े ꠰ brahmatvam abhivānchataḥ rāhityābhyāmviśiṣyate नयेसापरावमेे ् उपाधजीवभावय naśyet siddha-aparokṣatvam upādhiḥ jīva-bhāvasya इित युमहयहा े ꠱ ताया नायथा ꠱ iti yukti ḥ mahhtiati aho (81) bhbrahmat āyāḥ ca na anyathā (85) For a person knowing himself directly, gaining The difference between Jiva and Brahman is due to (indirect) knowledge of brahman would destroy that the presence or absence of the conditioning knowledge. Such reasoning is amazing! medium of mind. There is no other difference.
अतावपृ ेण अतकरणसयागाद् atat-vyāvṛtti-rūpeṇa antaḥkaraṇa-santyāgāt सााधमखसााधमुखनने च ꠰ अवश े चदािन ꠰ sākṣāt vidhi-mukhena ca avaśiṣṭecit-ātmani वदातानाे ववृ याद् अह ेित वाेन vedāntānām pravṛttiḥ syāt aham brahma iti vākyena धेयाचायभाषतम ् ꠱ व साणीयत े ꠱ didhdvidhā iti ācārya-bhāṣitam (87) bhbrahmat vam sākṣiṇi īkṣyate (89) Teachers say that Vedanta reveals Brahman both by After negggating the mind, when only consciousness negating what is it is not and by affirming positive remains, the witness's nature as brahman is characteristics. revealed by the statement 'I am Brahman.' बतथचदाभासाु ै याननाशाय buddhi-tatstha-cidābhāsau brahmaṇi ajnāna-nāśāya ावप यातायाता े घटम् ꠰ वृ यािरप यािरपताताे ꠰ dvau api vyāpnutaḥ ghaṭam vṛtti-vyāptiḥ apekṣitā ताान धया नयते ् वय फरणपवानफु रणपवान् tatra ajnānam dhiyā naśyet svayam sphuraṇa-rūpatvāt अभासेन घट फु रेत् ꠱ न अभास उपयुयते ꠱ ābhāsena ghaṭaḥ sphthuret (91) na ābhāsaḥ upayujjtyate (92) A ppyot is known by means of both intellect and Coggynition by the intellect is re quired to destroy reflected consciousness. Ignorance is removed by ignorance of brahman. But because it is self- the intellect,,p and the pot is revealed by reflected luminous, reflected consciousness is not necessary. consciousness.
चदपावप ये ते े अत बाधाे ऽपराे ाे ऽे cakṣuḥ-dīpau apekṣyete astu bodhaḥ aparokṣaḥ atra घटादघटाददशनेदशन े तथा ꠰ महावाात ् तथायसा ै ꠰ ghaṭa-ādeḥ darśane yathā mahāvākyāttathāpi asau न दपदशन ेे कत न ढ वणादनाम् na dīpa-darśane kintu na dṛḍhaḥ śravaṇa-ādīnām चरेकमपेयत े ꠱ अाचायै पनररणातु ् ꠱ cakṣuḥ ekam apekṣyate (93) ācāryaiḥ punaḥ īraṇāt (97) The eyyge and light are both necessar y to see a p,pot, Even thouggggh direct knowledge is gained from the but not so in seeing a lamp - only the eye is mahavakya, it might not be firm. So further sravana, necessary. manana and nididhyasana is prescribed by teachers. बाढ सत दाढय bāḍham santi hi adārḍhyasya हहतवतवे यनुयनकताेकता ꠰ hetavaḥśruti-anekatā असायवमथय asambhāvyatvam arthasya वपरता च भावना ꠱ viparītā ca bhāvanā (99) The causes for lack of firmness are: apparently contradictory texts, doubts about the possibility of direct knowledgg,e, and incorrect habitual thinking.