nm" è[Ix'kranNd अाान चेजानीयाद् namaÒ shÌhrÌ-shkËhankarËnand a- ātmānam cet vijānīyāt gäpadaguuäpadaMbj bujmnNmne अयमीित पषपषू  ꠰ -pËdËmbu-janmane ayam asmi iti pūruṣaḥ sioivlasmhamoh कमछकय कामाय kim icchan kasya kāmāya savilËsa-mahË-moha- शररमनसरु े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.

अया तु रभाये माधानभतााू asyāḥ śruteḥ abhiprāyaḥ -adhiṣṭhāna-bhūtātmā ससयगयग वचायतवचायत े ꠰ कटथासकू टथासचप ु ꠰ samyak atra vicāryate kūṭastha-asaṅga-cit-vapuḥ जीवयजीवुय या तितिृ  अयाेयायासताऽसे  jīvan-muktasya yā tṛptiḥ anyonya-adhyāsataḥ asaṅga- सा तने वशदायते ꠱ धीथजीवाऽे पषू 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. अधानाशस यु माशय ितरकाराद् adhiṣṭhāna-aṃśa-saṃyuktam bhrama-aṃśasya tiraskārāt मामाशमवलशमवल बत े ꠰ अधानधानता ꠰ bhrama-aṃśam avalambate adhiṣṭhāna-pradhānatā यदा तदाह  सससारसार यदा तदा चदााहम् yadā tadā saṃsārī yadā tadā cit-ātmā aham इित एव  जीवाऽभमयते े ꠱ असाऽीिते बतु े 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.

लाककयवहारै ेऽह  असाऽहे  चदााहम ् laukika-vyavahare aham asaṅgaḥ aham cidātmā aham गगछामीयादकछामीयादके बधबधु  ꠰ इित शाीयत ꠰ gacchāmi iti ādike budhaḥ iti śastrīya-dṛṣṭitaḥ ववयैव चदाभास अहअहशदशद  ययुेेऽय vivicya eva cidābhāsam aham-śabdam prayuṅkte ayam कू टथा  ववित ꠱ कू टथ े 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 टथाऽीिते बाधाे ऽपे ताशनापे बाधे ेन kūṭasthaḥ asmi iti bodhaḥ api tādṛśena api bodhena मया चचितेेित का े वदवदतेत ् ꠰ सससारासारा े ह िनवततिनवतत े ꠰ mithyā cet na iti kaḥ vadet saṃsāraḥ hi nivartate न ह सयतयाभी यानपायानपाु ेे ह बलर् na hi satyatayā abhīṣṭam yakṣa-anurūpaḥ hi baliḥ रसपु वसपणम् ꠱ इयालाककाै 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.

अयमयपरावमे ् परामपराे े  च ayam iti aparokṣatvam parokṣam aparokṣam ca उयतयते चचददे ु यताम ् ꠰ ानमानमयद  ꠰ ucyate cet tat ucyatām jnānam ajnānam iti adaḥ वयकाशचैतयम् िनयापरापे ेऽप svayam-prakāśa-caitanyam nitya-aparokṣa-rūpe api अपराे  सदा यत ꠱ य याशम े 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 े दशमाऽतीिते वमेव दशमाऽसीिते na mṛtaḥ daśamaḥ asti iti tvam eva daśamaḥ asi iti वावचनुवावचन  तदा ꠰ गणयवा दशतदशत  ꠰ śrutvāāpta-vacanam tadā gaṇayitvā pradarśitaḥ परावे ने दशम अपरातयाे ावा paroksatvena daśamam aparokṣatayā jnātvā वे वगादला कवते ् ꠱ ययेव न रादिते 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.

अानावितवृ ेप ससारासच सन् ajnāna-āvṛti-vikṣepa- saṃsāra-āsakta-cittaḥ san वधानतयृ  ꠰ दाभास कदाचन ꠰ dvividha-jnāna-tṛptayaḥ cidābhāsaḥ kadācana शाकापगमे इयेते वयकाशकटथवयकाशकू टथ śoka-apagamaḥ iti ete svayam-prakāśa-kūṭastham याजनीयादािने ꠱ वतव  नवै वययमे ् 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 नात कू टथ अत कू टथ इयादाै na bhāti na asti kūṭasthaḥ asti kūṭasthaḥ iti ādau इित व स त ꠰ परापराे  ववे वावायाया ꠰ iti vakti prasaṅgataḥ parokṣam vetti vārtayā कता  भााहमीिते पाकटथपाकू टथ एवा kartā bhoktā aham asmi iti paścāt kūṭasthaḥ eva asmi वेप ितपत े ꠱ इयेव वे 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  भाे े येवमाद अमागेण वचायाथ kartā bhoktā iti evam ādi amārgeṇa vicārya atha शाशाकजातकजाते  मितमुित ꠰ नात ना े भाित चयसाचयसाे ै ꠰ śoka-jātam pramuncati na asti no bhāti ca iti asau कतकृ त  कयकृ य ापणीय वपरतयवितर् kṛtam kṛtyam prāpaṇīyam viparīta-vyavahṛtiḥ ामयेव तयित ꠱ अवतृ े कायमयते 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. देहयचदाभास ानयेन नेऽन् deha-dvaya-cidābhāsa- jnāna-dvayena naṣṭe asmin पा े ववपेप ईरत ꠰ अान े तकृ तावितृ  ꠰ rūpaḥ vikṣepaḥīritaḥ ajnāne tat-kṛta-āvṛtiḥ कतृवाखल  शाकेे  न भाित नात चये ेषा kartṛtva-ādi-akhilaḥ śokaḥ na bhāti na asti ca iti eṣā ससारायाऽये बधक ꠱ वधाप वनयित 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.

पराानताे े नयेद् अभानावरण े ने parokṣa-jnānataḥ naśyet abhāna-āvaraṇe naṣṭe असवावहहतृ तताे ता ꠰ जीववाराजीववारापसपसे यात ् ꠰ asattva-āvṛti-hetutā jīvatva-āropa-saṃkṣayāt अपरााननायाे कतृवाखल  शाके  aparokṣa-jnāna-nāśyā kartṛtva-ādi-akhilaḥ śokaḥ भानावहृ ते ता ꠱ ससाराय ि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. िनवृ े सवससारे अयमयपरावमे ् nivṛtte sarva-saṃsāre ayam iti aparokṣatvam िनयमवभासनातिनयमुवभासनात ् ꠰ उ तवध  भवभवतते ् ꠰ nitya-muktatva-bhāsanāt uktam tat dvividham bhavet िनरशािनरशा भविे िृ  वषयवकाशवाद् niraṅkuु śā bhavet tṛptiḥ viṣaya-svaprakāśatvāt पनु शाकासमे ुवात ् ꠱ धयायेव तदणात् 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.

पराानकाले ेऽप अह  ेयनुय parokṣa-jnāna-kāle api aham iti anullikhya वषयवकाशता ꠰ ातीयातीयवमेवमखुखतते ् ꠰ viṣaya-svaprakāśatā brahma asti iti evam ullikhet समा वकाशम् पराानमे ते samā brahma svaprakāśam parokṣa-jnānam etat na अतीयेव वबाधनाते ् ꠱ ात  बाधािनपणात ् ꠱ asti iti evam vibo dhanāt (50) bhrāntam bādha-anirūpaṇāt (51) With indirect knowledgg,e also, the self luminous Indirect knowledgg,e, knowing ' 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. दशमाऽतीयवाते  अाा ेित वााथे daśamaḥ asti iti vibhrāntam ātmā brahma iti vākya-arthe परापराानमीयतानमीयते े ꠰ िनश शषणषे णे वचारत े ꠰ parokṣa-jnānam īkṣyate niḥśeṣeṇavicārite ातीयप तयाद् ययते यद् brahma asti iti api tadvat syāt vyaktiḥ ullikkhyate yadvat अानावरण  समम् ꠱ दशमवमसीयत 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 े सदेवेयादवाेन daśamaḥ kaḥ iti praśne sat eva iti-ādi-vākyena वमवमवितेवेित िनराकृृ त े ꠰ सव  परापरातते  ꠰ tvam eva iti nirākṛte brahma-sattvam parokṣataḥ गणयवा वनेे सह गहीवागृहीवा तवमयाद gaṇayitvā svena saha gṛhītvā tat-tvam-asi-ādi- वमेव दशम  रेत ् ꠱ वाा समुखते ् 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. अाणादकाषे ेषु सय ानमनत च anna-prāṇa-ādi-kośeṣu satyam jnānam anantam ca सवचायसवचाय  पनपनु  पनपनु  ꠰ इयइयवेव वलणम् ꠰ suvicārya punaḥ punaḥ iti evam brahma-svalakṣaṇam अानदयमीवा उा गहाहतवगहाहतवु नेे ānanda-vyaktim īkṣitvā uktvā guha-āhitatvena लाययूयुजत ् ꠱ काशे ेवतते ् दशतम ् 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- kosha, as existence, knowledge, limitless. It then describes understood it to indicate brahman. the Self hidden in the five sheaths.

अवातरेण वाेन अालबनतया भाित avāntareṇa vākyena ālambanatayā bhāti परापराााे धीभधीभवतवेत ् ꠰ यायाऽययशऽययशे  दयाे ꠰ parokṣā brahma-dhīḥ bhavet yaḥ asmat-pratyaya-śabdayoḥ सववै महावा अत करणस sarvatra eva mahāvākya- antaḥkaraṇa-saṃbhinna- वचारादपराधीे ꠱ बाधे स वपदाभध 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 . indicated byy, the word, tvam (you ). मायापाधजे गा िने यपराते ैकय māyā-upādhiḥ jagat-yoniḥ pratyak-parokṣatā ekasya सवसववादलणवादलण ꠰ सतीयवपणसतीयवपणताू ता ꠰ sarvajnatva-ādi-lakṣaṇaḥ sadvitīyatva-pūrṇatā पारायशबले  सय वेत े यतताल् pārokṣya-śabalaḥ - viruddhyete yataḥ tasmāt अााकतपदाभध ꠱ लणा सवतत े 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).

तवमयादवाेषु अाता  शाय साताे tat-tvam-asi-ādi-vākyeṣu āstām śāstrasya siddhāntaḥ लणा भागलणा ꠰ यायुा वाापरावाापराधीधीे  ꠰ lakṣaṇā bhāga-lakṣaṇā yuktyā vākyātparokṣa-dhīḥ साऽयमयादवाथे वगादवाव ेव saḥ ayam iti-ādi-vākyastha- svarga-ādi-vākyavat na evam पदयारवे नापरा ꠱ दशम े यभचारत 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 जीवये अतकरणसाहय svataḥ aparokṣa-jīvasya antaḥkaraṇa-sāhitya- वमभवा छत ꠰ राहयाया  वशयत े ꠰ brahmatvam abhivānchataḥ rāhityābhyāmviśiṣyate नयेसापरावमेे ् उपाधजीवभावय naśyet siddha-aparokṣatvam upādhiḥ jīva-bhāvasya इित युमहयहा े ꠱ ताया नायथा 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.

अतावपृ ेण अतकरणसयागाद् atat-vyāvṛtti-rūpeṇa antaḥkaraṇa-santyāgāt सााधमखसााधमुखनने च ꠰ अवश े चदािन ꠰ sākṣāt vidhi-mukhena ca avaśiṣṭecit-ātmani वदातानाे  ववृ  याद् अह  ेित वाेन vedāntānām pravṛttiḥ syāt aham brahma iti vākyena धेयाचायभाषतम ् ꠱ व  साणीयत े ꠱ didhdvidhā iti ācārya-bhāṣitam (87) bhbrahmat vam sākṣiṇi īkṣyate (89) Teachers say that 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.' बतथचदाभासाु ै याननाशाय buddhi-tatstha-cidābhāsau brahmaṇi ajnāna-nāśāya ावप यातायाता े घटम् ꠰ वृ यािरप यािरपताताे ꠰ dvau api vyāpnutaḥ ghaṭam vṛtti-vyāptiḥ apekṣitā ताान  धया नयते ् वय फरणपवानफु रणपवान् tatra ajnānam dhiyā naśyet svayam sphuraṇa-rūpatvāt अभासेन घट फु रेत् ꠱ न अभास उपयुयते 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.

चदपावप ये ते े अत  बाधाे ऽपराे ाे ऽे cakṣuḥ-dīpau apekṣyete astu bodhaḥ aparokṣaḥ atra घटादघटाददशनेदशन े तथा ꠰ महावाात ् तथायसा ै ꠰ ghaṭa-ādeḥ darśane yathā mahāvākyāttathāpi asau न दपदशन ेे कत न ढ वणादनाम् na dīpa-darśane kintu na dṛḍhaḥ śravaṇa-ādīnām चरेकमपेयत े ꠱ अाचायै पनररणातु ् 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. and nididhyasana is prescribed by teachers. बाढ सत दाढय bāḍham santi hi adārḍhyasya हहतवतवे  यनुयनकताेकता ꠰ hetavaḥśruti-anekatā असायवमथय asambhāvyatvam arthasya वपरता 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.