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Tapobhiḥ Kṣīṇa-Pāpānāṃ for Those Who Are

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Tapobhiḥ Kṣīṇa-Pāpānāṃ for Those Who Are Verse 1 Verse 2 tapobhiḥ kṣīṇa-pāpānāṃ bodho 'nya-sādhanebhyo hi For those who are purified by austerities, As opposed to other spiritual practices, śāntānāṃ vīta-rāgiṇām sākṣān mokṣaika-sādhanam who are contemplative, free from desire, self-knowledge is the direct means for enlightenment, mumukṣūṇām apekṣyo 'yam pākasya vahnivaj jñānaṃ and seeking enlightenment, just as fire is the direct means for cooking. ātma-bodho vidhīyate vinā mokṣo na sidhyati Atma Bodha has been composed. Without self-knowledge, enlightenment is impossible. Verse 3 Verse 4 avirodhitayā karma paricchanna ivājñānāt Other spiritual practices can coexist with ignorance, Because the true self, atma, is covered by ignorance, nāvidyāṃ vinivartayet tan-nāśe sati kevalaḥ so they can't remove ignorance. when that ignorance is removed vidyāvidyāṃ nihantyeva svayaṃ prakāśate hyātmā Self-knowledge alone removes ignorance, atma reveals itself, tejas-timira-saṅghavat meghāpāye 'ṃśumān iva like light removes darkness. like the sun reveals itself when clouds drift away. Verse 5 Verse 6 ajñāna-kaluṣaṃ jīvaṃ saṃsāraḥ svapna-tulyo hi A person, tainted by ignorance, The world is like a dream, jñānābhyāsād vinirmalam raga-dveṣādi-saṅkulaḥ is purified when ignorance vanishes filled with pleasant and unpleasant experiences. due to self-knowledge. svakāle satyavad bhāti kṛtvā jñānaṃ svayaṃ naśyej It seems real Then, that self-knowledge itself vanishes, prabodhe satyasad bhavet jalaṃ kataka-reṇuvat until you wake up and discover that it's not. like the powder used to purify water. Verse 7 Verse 8 tāvat satyaṃ jagad bhāti sac-cid-ātmany anusyūte The world seems absolutely real, Created from the sentient, underlying reality, śuktikā-rajataṃ yathā nitye viṣṇau prakalpitāḥ like a glittering seashell seems like a piece of silver, eternal and all-pervasive, yāvan na jñāyate brahma vyaktayo vividhāḥ sarvā until brahman is discovered are all things that exist, sarvādhiṣṭhānam advayam hāṭake kaṭakādivat as the world's underlying non-dual reality. like a bracelet made from gold. Verse 9 Verse 10 yathākāśo hṛṣīkeśo nānopādhivaśād eva Like the space in many pots, The attributes of bodies, nānopādhigato vibhuḥ jāti-varṇāśramādayaḥ all-pervasive consciousness dwells in many bodies like caste, color, status, etc. tad-bhedād bhinnavad bhāti ātmany āropitās toye and seems divided by them. are superimposed on atma, tan-nāśe kevalo bhavet rasa-varṇādi bhedavat In the absence of pots or bodies, like different tastes & colors superimposed on water. space and consciousness remain undivided. Verse 11 Verse 12 paṃcīkṛta-mahābhūta- paṃca-prāṇa-mano-buddhi- Composed of physical elements Having five vital forces, mind, intellect, saṃbhavaṃ karma-saṃcitam daśendriya-samanvitam and born due to karma and ten faculties, śarīraṃ sukha-duḥkhānāṃ apaṃcīkṛta-bhūtotthaṃ is the physical body, where pleasure and pain made of subtle elements, bhogāyatanam ucyate sūkṣmāṅgaṃ bhogasādhanam are experienced. the subtle body is the means for experience. Verse 13 Verse 14 anādyavidyānirvācyā paṃcakośādi-yogena Beginningless, indescribable ignorance In the presence of the five sheaths, kāraṇopādhir ucyate tat-tan-maya iva sthitaḥ is said to be the causal body. atma seems to acquire their natures, upādhi-tritayād anyam śuddhātmā nīla-vastrādi- Distinct from these three bodies like in the presence of a blue cloth, ātmānam avadhārayet yogena sphaṭiko yathā is your inner self, atma, which you should discern. a clear crystal appears blue. Verse 15 Verse 16 vapus tuṣādibhiḥ kośair sadā sarvagato 'py ātmā Like rice kernels covered by husk, Even though atma is all-pervasive, yuktaṃ yukty-avaghātataḥ na sarvatrāvabhāsate by threshing it with reason, it doesn't appear everywhere. ātmānam antaraṃ śuddhaṃ buddhāv evāvabhāseta atma, the pure, inner Self, In the mind alone it shines, viviñcyāt taṇḍulaṃ yathā svaccheṣu pratibimbavat should be separated. like a reflection on a shiny surface. Verse 17 Verse 18 dehendriya-mano-buddhi- vyāpṛteṣv indriyeṣv ātmā Separate from your body, senses, mind, intellect, When your body, mind and senses are active, prakṛtibhyo vilakṣaṇam vyāpārīvāvivekinām and world, independent atma also seems to be active, due to ignorance, tad-vṛtti-sākṣiṇaṃ vidyād dṛśyate 'bhreṣu dhāvatsu as the witness of them all – like when clouds drift across the moon, ātmānaṃ rājavat sadā dhāvann iva yathā śaśī like a king – atma should be known thus. it’s the moon that seems to move. Verse 19 Verse 20 ātma-caitanyam āśritya dehendriya-guṇān karmāṇy With the help of the conscious self, atma, The qualities & activities of your body, mind & senses dehendriya-mano-dhiyaḥ amale sac-cid-ātmani your body, mind and senses are attributed to pure consciousness, atma, svakriyārtheṣu vartante adhyasyanty avivekena engage in various activities, like due to ignorance, sūryālokaṃ yathā janāḥ gagane nīlatādivat people engage in activities with the help of sunlight. like blueness is falsely attributed to space. Verse 21 Verse 22 ajñānān mānasopādheḥ rāgecchā-sukha-duḥkhādi Due to ignorance, your mind's Desire, pleasure, pain, etc. kartṛtvādīni cātmani buddhau satyāṃ pravartate qualities and activities are attributed to atma, are experienced when your mind is active, kalpyante 'mbu-gate candre suṣuptau nāsti tan-nāśe like when the moon is reflected in water, but cease to exist in dreamless sleep, when your mind is inactive. calanādi yathāmbhasaḥ the water's ripples are attributed to the moon. tasmād buddhes tu nātmanaḥ Therefore, they belong to your mind, not to the conscious self, atma. Verse 23 Verse 24 prakāśo 'rkasya toyasya ātmanaḥ sac-cid-aṃśaś ca The sun's nature is brightness, water's nature When atma's pure existence and consciousness śaityam agner yathoṣṇatā buddher vṛttir iti dvayam is coolness, and fire's nature is hotness. So too, are united with your mind's activities, svabhāvaḥ sac-cid-ānanda- saṃyojya cāvivekena atma's nature is existence, consciousness, fullness, then due to ignorance nitya-nirmalatātmanaḥ jānāmīti pravartate changelessness and purity. you experience being an individual person. Verse 25 Verse 26 ātmano vikriyā nāsti rajju-sarpavad ātmānaṃ Atma is unchanging consciousness, Like misidentifying a rope as a snake, buddher bodho na jātviti jīvaṃ jñātvā bhayaṃ vahet and your mind is itself insentient. misidentifying atma as a limited person causes fear. jīvaḥ sarvam alaṃ jñātvā nāhaṃ jīvaḥ parātmeti Considering yourself an individual person, a jiva, If you know, "I am atma, not a jiva," jñātā draṣṭeti muhyati jñātaṃ cen nirbhayo bhavet you wrongly assume that you see and know objects. then you will have no fear. Verse 27 Verse 28 ātmāvabhāsayaty eko svabodhe nānyabodhecchā Atma alone reveals No other consciousness is required to reveal buddhyādīnīndriyāṇy api bodha-rūpatayātmanaḥ the activities of your mind and senses, the self-revealing conscious Self, atma, dīpo ghaṭādivatsv ātmā na dīpasyānya-dīpecchā like a shining lamp reveals a clay pot. like no other lamp is required jaḍais tair nāvabhāsyate yathā svātma-prakāśane But your mind & senses, being insentient, to see a lamp shining by itself. cannot reveal atma. Verse 29 Verse 30 niṣidhya nikhilopādhīn āvidyakaṃ śarīrādi After negating your body, mind and senses Your body, mind and senses, born of ignorance, neti netīti vākyataḥ dṛśyaṃ budbudavat kṣaram with the teaching, “Neti neti – I am not all this,“ are as impermanent as bubbles in water. vidyād aikyaṃ mahāvākyair etad-vilakṣaṇaṃ vidyād using the mahavakyas, you should realize the oneness You should know you are independent of them, jīvātma-paramātmanoḥ ahaṃ brahmeti nirmalam of your consciousness and brahman. thinking, "I am pure brahman." Verse 31 Verse 32 dehānyatvān na me janma- amanastvān na me duḥkha- "Because I am not my body, I have no birth, "Because I am not my mind, I have no suffering, jarā-kārśya-layādayaḥ rāga-dveṣa-bhayādayaḥ old age, decay or death. desire, aversion or fear. śabdādi-viṣayaiḥ saṅgo aprāṇo hyamanāḥ śubhra I have no association with worldly objects Independent of my prana and mind, I am pure consciousness, nirindriyatayā na ca because I am independent of my senses." ityādi śruti-śāsanāt as the scriptures say." Verse 33 Verse 34 nirguṇo niṣkriyo nityo aham ākāśavat sarvaṃ "Attribute-free, motionless, eternal, "I am like space, nirvikalpo niraṃjanaḥ bahir-antar-gato 'cyutaḥ thought-free, stainless, inside and outside of everything, immutable, nirvikāro nirākāro sadā sarva-samaḥ siddho unchanging and formless – always content, perfect, nitya-mukto 'smi nirmalaḥ niḥsaṅgo nirmalo 'calaḥ I am eternally free and pure." detached, pure, and immovable." Verse 35 Verse 36 nitya-śuddha-vimuktaikam evaṃ nirantarābhyastā "Eternally pure and free, Through constant practice of these contemplations, akhaṇḍānandam advayam brahmaivāsmīti vāsanā undivided fullness, non-dual, the conviction, “I am brahman” satyaṃ jñānam anantaṃ yat haraty avidyāvikṣepān real, conscious and limitless – removes ignorance and identification, paraṃ brahmāham eva tat rogāniva rasāyanam I am indeed that supreme
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