1. The Crest Jewel of Discrimination
Part V
From 239 to 300
©Ã©ÊÁ úÁƙ¥Á›Ã
Vivaeka Choodaamani
The Crest Jewel of Discrimination

2. £ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
€žËíœÁ ¬ÃžÂãÏœÁÏ
The Doctrine of Monism
£ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma

3. ¡Á§Á£ëÿÁé €œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ
©ÃªÁÅžÁã ©ÃüÂÚþÁÁþÁÏ þçÁÏüþÁ¥÷,
¡ÁëªÂÏœÁ¥Á ÂžÁêþÁà©ÃÿÄþÁ¥ÁÃë¦ÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ÁÆ¡Á¥÷ ||
atah parabrahma sad adwiteeyam
visuddha vijnaana ghanam niranjanam,
prasaantam aadyanta viheenam akriyam
nirantara ananda rasa swaroopam ||
VC 239

4. The supreme The Supreme Brahman is Itself the Real,
The one without a second, pure,
The essence of knowledge
Taintless, serene
Devoid of beginning and end
Beyond activity
The essence of Bliss Absolute
Continued ……

5. ÃÏúÞÞÁÏ úÁÂ¬Ãà þçÁ¬Áà¥Á ¦Á ÁÇœÁ¬Á§Áí¤ÊžÁÏ
þçÁ¬Áà¥Á Â¦Á ÂÁÇœÁ¬Á§Áí¤ÊžÁÏ
þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷
€§ÁÆ¡Á¥Á©ÁêÁà¥ÁþÂŽê¥Á©Áê¦ÁÏ
üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ úÁÂ¬Ãà ||
nirasta maayaa krita sarva bhaedam
nityam dhruvam nishkalam apramaeyam
aroopam avyaktam anaakhyam avyayam
jyotih swayam kinchid idam chakaasti ||
VC 240

6. The supreme Transcending all the diversities created by Maaya
Eternal, ever beyond the reach of pain,
Indivisible, immeasurable, formless,
Undifferentiated, nameless, immutable
And self-luminous.

7. ¡Á§ÁÏ œÁœÁàíÏ üÂÚœÁÇüÊÚ¦ÁüÂÚþÁªÁÆþÁê¥ÁþÁþÁàÏ þçÃíÁ¨åÁ¥÷,
Ê©Á¨ÂŽ›ÝúÃþÂéœÁëÏ ¡Á§ÁÏ œÁœÁàíÏ ©ÃžÁŧÁÅçÂÐ ||
jnaatru jnaeya jnaana soonyam anantam nir vikalpakam,
kaevala akhanda chinmaatram param tattwam vidur buthaah ||
VC 241

8. Supreme Truth The sages realize the Supreme Truth, Brahman,
In which there is no differentiation of knower, knowledge and known, - the three attributes
Which is infinite (Anantam), – the three limits of time, place and person
Transcendent (Nirwikalpa)– the three stages of birth, growth and decay
And the unique essence of Knowledge Absolute

9. £ëÿÁé ¡Áõ§ÁßÏ €ÿʦÁ¥ÁþÁűžʦÁÏ ¥ÁþÍ©ÂúÂ¥ÁÍúÁ§Á¥÷,
€¡Áë¥Ê¦Á¥ÁþžÁêþÁàÏ £ëÿÁé ¡Áõ§ÁߥÁÿÁÏ ¥ÁÿÁÐ ||
ahaeyam anupaadaeyam mano vaachaam agocharam,
apramaeyam anaadyantam brahma poornam aham mahah ||
VC 242

10. One’s very Self Which can be neither rejected nor accepted
Which is beyond the reach of mind and speech
Immeasurable, without beginning and end,
The Whole, one’s very Self - of surpassing glory

11. œÁœÁí¥Á¬Ã œÁœÁàíÏ ¡ÁžÂ¤Âê¥Á¤ÃŸÄ¦Á¥Á ÂþÁ¦ÉÂ
œÁœÁàíÏ ¡ÁžÂ¤Âê¥Á¤ÃŸÄ¦Á¥Á ÂþÁ¦ÉÂ
§ÁçëöÁéœÁéþÍÐ ªÍŸÃœÁ¦É§ÁêžÄœÁá¥÷,
ªÁÅëœÂêœÁ¦É¬ÁàœÁàí¥Á¬ÄœÃ¬Á¥Áê
ÊÁœÁí¥Ê©Á ¡ÁëœÃ±ÂžÁêœÊ ¥ÁÅÿÁÅÐ ||
tat twam padaabhyaam abhidheeya maanayor
brahma atmanoh sodhitayor yadeettham,
srutyaa tayos tattwam aseeti samyag
yaekatwam yaeva pratipaadyatae muhuh ||
VC 243

12. “Thou Art That” Tat – ‘That’ means literally – the Eswara
and denotes the Paramaatma
Twam – ‘You’ (I) literally means the Jeeva
and denotes the Jeevatma or Pratyag Atma
Asi – ‘Are’ means literally Jeeva-Eswara Ikyam
and denotes Parmaatma–Pratyagaatma oneness

13. What is implied ?
Thus, if the Sruti repeatedly establishes the absolute identity of Brahman and Jeeva, denoted by the terms That (Tat) and Thou (Twam) respectively
Divesting these terms of their relative associations
It is the identity of their implied, not literal, meanings which is sought here to be inculcated.
Contd ……

14. ¡Á§Á¥Á ›ťʧÍíÐ ‰ÁêÏ œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦ÉÂ
¡Á§Á¥Á Â›Å¥Ê§ÍíÐ
‰ÁêÏ œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦ÉÂ
§ÃäÁžÁêœÊþÍêþÁê ©Ã§ÁÅžÁãŸÁ§Ãé›ÍÐ,
ŽžÍêœÁ¤ÂþÍí§Ã©Á §Âü¤ÁÇœÁê¦ÉÂÐ
ÁƱÂϣŧªÍêÐ ¡Á§Á¥Á Â›Å¥Ê§ÍíÐ ||
Ikyam tayor lakshitayor na vaachyayor
nigadyatae anyonya viruddha dharminoh,
khadyota bhaanvor iva raaja bhrityayoh
koopa amburaasyoh parama anum yaervoh ||
VC 244

15. Identity – how ? The Sun and a glow worm The King and a servant
The Ocean and a well
The Mount Meru and an atom
Please observe the contradictory attributes of these pairs and the implied similarities
Same is the identity of the Paramaatma and a Jeevatma

16. The intricate analysis
Bhaga Tyaaga Lakshana Siddhaanatam
Jaha Lakshana : Leaving the contradictory part and taking the implied meaning – e.g. Gangaayam Ghoshah – meaning the milk men’s village in river Ganges – here, there can be no village in the middle of Ganga – it implies the village on the banks of Ganga.
Contd……

17. The intricate analysis
Bhaga Tyaaga Lakshana Siddhaanatam
2. Ajaha Lakshana : Not leaving the contradictory part and but taking the implied meaning – e.g. manchah krosanti – meaning the crying cots. – as there can be no cot which can cry – it implies the people on the cots who are crying – here the cots are not left but taken along with the people on them
Contd……

18. The intricate analysis
Bhaga Tyaaga Lakshana Siddhaanatam
Jahad ajaha (bhaaga) Lakshana : Leaving part of the contradictory part and taking part of it along with the implied meaning – e.g.
Soyam daevadattah – meaning this man is that Devadatta himself. – here, how this man of this time, this description, these attributes be that Devadatta of some yester time ? – The qualities of this man and those of Devadatta are taken. The time, place and other differences are left out.

19. The Grand Declarations
Maha vaakya chatustayam
Pajnaanam Brahma – Our chaitanya is the Brahman - Rig Veda
Aham Brahmaasmi – ‘I’ (inner Self) am the Brahman -Yajur Veda
Tat Twam Asi – Thou art That – You are that (paramaatma) – Saama Veda
Ayam Atmaa Brahma – That atma (pratyag atma) is the Brahman – Adharva Veda

20. ¥ÁöÁžÂžÃÂ§Á›Ï œÁ¦É§Ãí§ÍŸÍ ¦Á¥ÁűŸà Á¨ÃåœÍ
þÁ ©Â¬Áà©ÁÐ ÁªÃÖžÁűŸçʫÁÐ,
ƒªÁ¬Áê ¥Á Â¦Á Â ¥ÁöÁžÂžÃÂ§Á›Ï
üÄ©Á¬Áê Â§ÁêÏ ªÁÅë›Å ¡ÁÏúÁÍªÂÐ ||
tayor virodho ayamupaadhi kalpito
na vaastavah kaschid upaadhir yaeshah,
eesasya maayaa mahaad aadi kaaranam
jeevasya kaaryam srunu panchakosaah ||
VC 245

21. The contradiction ? Listen sishya !
The contradiction between them is created by
Superimposition and not something real
The superimposition in the case of Iswara is the Maaya or Avidya or Nescience from which the great power, Mahat and the rest emanated.
In the case of Jeeva it consists of the five layered daeha

22. þÁ ¤ÁýÍ þÁ §Âü ˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂÐ
þÁ ¤ÁýÍ þÁ §ÂüÂ
ˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂÐ
¬Á¥ÁêùÄä §Â¬Ê©Á ¡Á§Í þÁ üÄ©ÁÐ,
§ÂüêÏ þÁ§ÊþÁâë¬Áê ¤Áý¬Áê ŽÊýÁ
¬Áà¦É§Á±ÍÿÊþÁ¤ÁýÍ þÁ§Âü ||
yaetaa vupaadhee para jeevayos tayoh
samyag neeraasa yaeva paro na jeevah,
raajyam naraendrasya bhatasya khaetakah
tayor apohae na bhato na raajaa ||
VC 246

23. No Iswara, No Jeeva
Thus these are the super impositions of Iswara and Jeeva
When these are perfectly eliminated,
There is neither the Jeeva nor Iswara.
A kingdom is the symbol of the king and shield that of a soldier
When these are taken away, there is neither the king nor the soldier – (what remain are only two men of same status).

24. žÊªÁ ‚œÃ ªÁÅëœÃÐ €ÂœÁ žÊªÁ ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ
þëʟÁœÃ £ëÿÁé›Ã Á¨ÃåœÁÏ žÁí¦Á¥÷,
ªÁÅëœÃ ¡Áë¥Á Â›ÂþÁŏÁÇÿÄœÁ ¦ÁōÂàê
œÁ¦É§Ãä§Â¬ÁÐ Á§Á›Ä¦Á ˆ©Á¥÷ ||
athaata aadaesa iti srutih swayam
nishaedhati brahmani kalpitam dwayam,
sruti pramaana anugriheeta yuktyaa
tayor niraasah karaneeya yaevam ||
VC 247

25. Repudiate the duality The Vedas themselves in the words
“Adhaata aadaesa iti - Not nitya but aadesa or aagantuka”
repudiate the duality imagined in the Brahman.
Necessarily one needs to eliminate those two superimpositions by means of the realization – supported by the authority of the Vedas.

26. þÊžÁÏ þÊžÁÏ þÊžÁÏ þÊžÁÏ Á¨ÃåœÁœÂíþÁä ¬ÁœÁêÏ
§ÁüÎØ žÁÇ«ÁÛ©ÂꨩÁœÁðí¡Áä©ÁúÁÖ,
‚œÁáÏ žÁǪÁêÏ ³ÂŸÁŦÁōÂàê©Áê±ÍÿÁê
üÊÚ¦ÁÐ ¡ÁªÂ֞ʍÁ¤Â©Á¬Áà¦É§ÁêÐ ||
naedam naedam kalpitatwaan na satyam
rajjou drishtavya alavat swapna vachcha,
ittham drisyam saadhu yuktya avyapohya
jnaeyah paschaad yaeka bhaavas tayoryah ||
VC 248

27. Nay this ! Nay this !
(The Atman is) Neither this gross nor this subtle universe
Being imagined – they are not real – like the snake seen in the rope, and like dreams.
Perfectly eliminating the objective world in this way by means of reasoning,
One should next realize the oneness that underlies Iswara and Jeeva.

28. þÂ¨Ï üÿÁœÂê œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á  ¬ÁŨ¯Îê œÁ¦É§ÁŽ›ËݍÁ§Á¬ÁœÁí¬ÃžÁã¦Ê,
œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á Â ¬ÁŨ¯Îê
œÁ¦É§ÁŽ›ËݍÁ§Á¬ÁœÁí¬ÃžÁã¦Ê,
þÂ¨Ï üÿÁœÂê þÁœÁÂ üÿÁœÂê
ÃÏœÁƤÁ¦Á Â§ËáÁœÁ¦Ë©Á ¤Â©Áê¥÷ ||
tatastu tou lakshanayaa su lakshyou
tayor akhandaika rasatwa siddhayae,
na alam jahatyaa na tathaa jahatyaa
kimtu ubhayaarthaika tayaiva bhaavyam ||
VC 249

29. ‘The combined’ method Hence those two terms, Iswara and Jeeva
Must be carefully considered with their implied meanings,
So that their absolute identity may be established.
Neither the method of total rejection nor the one of complete retention will work here to explain.
On must reason it through a process which combines the two – namely the ‘Jagada ajahati’

30. œÁœÁàí¥Á¬ÄœÃ ©ÂÊê ¬ÁžÊ©ÁžÁœÍà ¦Á¥ÃœÄÿÁ úˍÁœÂ
©Ã§ÁÅžÁãŸÁ§ÂéϪÁ¥Á±Â¬Áê ÁÁêœÊ,
¦ÁÂ œÁÂ œÁœÁàí¥Á¬ÄœÃ ©ÂÊê
©Ã§ÁÅžÁãŸÁ§ÂéþÁŤÁ¦ÁœÁë ÿÃœÂí ||
sadaevadatto ayamiteeha chaikataa
viruddha dharmaamsam apaasya kathyatae,
yathaa tathaa tattwam aseeti vaakyae
viruddha dharma anubhayatra hitwaa ||
VC 250

31. ‘The combined’ is apt
Just as in this sentence – ‘This is that Devadatta’
the identity is spoken of, eliminating the contradictory portions (such as the differences in time, place etc., between them),
similarly, in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides
and recognize the identity of Iswara with Jeeva.
Noticing carefully the essence of both, which is
Chit – Knowledge absolute – This is the ‘scripture’.

32. ¥ÁöÁ©ÂÁêªÁœÊþÁ ¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á  ¬ÁžÂœÁéþÍ
¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á Â ¬ÁžÂœÁéþÍ
§ÁŽ›Ý¤Â©ÁÐ ¡Á§ÃúĦÁœÊ £ÅŸËÐ,
ˆ©ÁÏ ¥ÁöÁ©ÂÁêªÁœÊþÁ ÁÁêœÊ
£ëöÁéœÁéþͧˍÁê¥ÁŽ›Ý¤Â©ÁÐ ||
samlakshya chinmaatra tayaa sadaatmanor
akhanda bhaavah paricheeyatae budhaih,
Evam mahaa vaakyasataena kathyatae
Brahmaatmanor aikyam akhanda bhaavah ||
VC 251

33. Scriptures Reiterate
The wise man thus gives up the contradictory aspects of Jeeva and Iswara
Noticing carefully that the essence of both is Chit, Knowledge Absolute.
Thus hundreds of scriptural texts reiterate the oneness and identity of Brahman and Jeeva.

34. £ëÿÁéÿÁ¥ÃœÊêþÁ €¬ÁÆᨥÜÊêœÁžÁ¬ÁþÃä§Á¬Áê
¬ÃžÁãÏ ¬ÁíœÍ ©Íê¥Á©ÁžÁ¡ÁëœÁ§ÁÑê¥÷,
€œÍ ¥ÁÇ´Â¥Á ÂœÁë¥ÃžÁÏ ¡ÁëœÄœÁÏ
üÿÄÿà ¦ÁœÂðíœÁéœÁ¦Á Â ÁÇÿÄœÁ¥÷,
£ëÿÁéÿÁ¥ÃœÊêþÁ ©ÃªÁÅžÁã£ÅžÂãê
©ÃžÃã ¬Áí¥Á ÂœÁéþÁ¥ÁŽ›Ý£ÍŸÁ¥÷ ||
asthoolam ityaetad asan nirasya
siddham swato vyomavad apratarkyam,
ato mrishaa maatram idam prateetam
jahee hi yat swa atma tayaa griheetam,
brahma aham ityaena visuddha buddhyaa
viddhi swam aatmanam akhandabodham||
VC 252

35. Thou art Brahman Thus by renouncing the gross (relative) objects
after eliminating the non-self in the light of the discrimination of the absolute from relative
One realizes the Atman, which is self established as chaitanya, infinite like the sky and beyond the range of thought.
Therefore, dismiss the mere phantom of this body which you perceive and accept as your Self.
Understand ‘thou art Brahman’, thy very Self, the Knowledge Absolute.

36. œÁ³ÂéœÁàœÁàí¥Á¬Ã ¥ÁÇœÂѧÁêÏ ¬ÁÁ¨Ï Áýžà ¬ÁœÁœÁÏ ¥ÁÇþÂéœÁë¥Ê©Â¤ÃœÁ
¬ÁàžÁíœÁðüØþÃœÁÏ ¬ÁžÂœÁéÁ¥ÃžÁÏ ¬ÁþÂéœÁë¥Ê©ÂŽÃ¨¥÷,
¦Á³ÂéþÂä¬Ãà¬ÁœÁÐ ¡Á§ÁÏ Ã¥Á¡Ã œÁœÁðœÁêÏ ¬Á œÂé ¬Áí¦ÁÏ
œÁ³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ ||
mrit kaaryam sakalam ghataadi satatam mrin maatram yaeva abhitah
tadwat sajjanitam sadaatmakam idam san maatram yaeva akhilam,
yasmaan na asti satah param kim api tat satyam sa aatmaa swayam
tasmaat tat twam asi prasaantam amalam brahma adwayam yat param||
VC 253

37. You are the Brahman
All modifications of clay, such as a pot, which are always accepted by the mind as real are in reality,
nothing but clay. Similarly, this entire universe which is the product of the real Brahman, is
Brahman itself and nothing but That.
Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our Self,
Therefore You are that serene, pure, Supreme Brahman, the one without a second.

38. œÁ³ÂéœÁàœÁàí¥Á¬Ã þÞÂëÁ¨ÃåœÁ žÊªÁÂ¨ ©Ã«Á¦ÁüÂÚœÂëžÃ ¬Á§ÁíÏ ¦ÁÂ
¥ÃÂê œÁžÁížÃöÁ¡Ã üÁëœÃ üÁœÂðíüÂÚþÁÂ§ÁêœÁíœÁÐ,
¦Á³ÂéžÊ©Á¥ÃžÁÏ ªÁ§Ä§ÁÁ§Á› ±Âë›ÂÿÁ¥Á ÂžÁê¡Áê¬Á
œÁà³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ ||
nidraa kalpita daesa kaala vishayajna atraadi sarwam yathaa
mithyaa tadwad iha api jaagrati jagat swaajnaan akaaryatwatah,
yasmaad yaevam idam sareera karana praana aham aadyapyasat
tasmaat tat twam asi prasaantam amalam brahma adwayam yat param||
VC 254

39. You are the Brahman
As the place, time, objects, knower, etc., called up in dream are all unreal, so also is
The world experienced here in the walking state -
for it is all the effect of one’s own ignorance.
Because this body, the organs, the praanas, egoism, etc., are also thus unreal,
Therefore art thou that serene, pure, Supreme Brahman, the one without a second.

40. £ëÿÁé œÁœÁàí¥Á¬Ã üÂœÃþĜà ÁŨÍœÁëžÁƧÁÁÏ
þÂ¥Á§ÁÆ¡ÁÁÅ›žÍ«Á©Á§ÃØœÁ¥÷,
žÊªÁÂ¨©Ã«Á¦Á ÂœÃ©Á§Ãà¦Á
žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
jaati neeti kula gotra dooragam
naama roopa guna dosha varjitam,
daesa kaala vishaya ati vartiyad
brahma tat twam asi bhaavaya atmani ||
VC 255

41. That Brahman thou art That which is beyond caste and creed
family and lineage;
devoid of name and form,
merit or demerit;
transcending space, time and sense-objects –
That Brahman art thou;
Meditate on this in thy mind.

42. £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁœÁå§ÁÏ ¬ÁÁ¨ ©ÂÁÍúÁ§ÁÏ ÍúÁ§ÁÏ ©Ã¥Á¨£ÍŸÁúÁ¯ÁÅ«ÁÐ,
ªÁÅžÁãúÞÁÔþÁ¥ÁþžéÁ¬ÁÅà¦Á
žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
yat param sakala vaag agocharam
gocharam vimala bodha chakshushah,
suddha chid ghanam anaadi vastuyad
brahma tat twam asi bhaavaya atmani ||
VC 256

43. That Brahman thou art
That Supreme Brahman which is beyond the range of all speech, but
accessible to the eye of pure illumination;
which is pure, the embodiment of Knowledge Absolute,
the beginning less entity –
That Brahman art thou;
Meditate on this in thy mind.

44. £ëÿÁé œÁœÁàí¥Á¬Ã «Á™Ãè§ÁƧÃé¤Ã§Á¦Éà ¦ÉÃÿÁÇ
žÂè©ÃœÁÏ þÁÁ§Á›Ë§Ãí¤Â©ÃœÁ¥÷,
£ÅžÁãê©ÊžÁê ¥ÁþÁ©ÁžÁê¤ÁƜà ¦Á
žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
shadbhir oormibhir ayogi yogihrud
bhaavitam na karanair vibhaavitam,
buddhya avaedyam anavadya bhooti yad
brahma tat twam asi bhaavaya atmani ||
VC 257

45. That Brahman thou art
That which is untouched by the six-fold wave – (decay, death, hunger, thirst, grief and delusion)
meditated upon by the Yogis in their hearts
but not grasped by the sense organs;
which the Buddhi cannot know;
and which is unimpeachable –
That Brahman art thou;
Meditate on this in thy mind.

46. £ëÿÁé œÁœÁàí¥Á¬Ã ¤ÂëþÃàÁ¨ÃåœÁüÁœÁѨªÁë¦ÁÏ
³ÂíªÁë¦ÁÏ úÁ ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷,
þëÁÑ¨Ï þçÁÅ¡Á¥Á ÂþÁ¥ÁÇžÃã¥Á
žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
bhraanti kalpita jagat kala asrayam
swa asrayam cha sad asad vilakshanam,
nishkalam nirupamaanam vriddhimat
brahma tat twam asi bhaavaya atmani ||
VC 258

47. That Brahman thou art
That which is the substratum of the universe with its various subdivisions,
which are all creations of delusion;
which Itself has no other support;
which is distinct from the gross and subtle;
which has no parts, and has verily no exemplar –
That Brahman art thou;
Meditate on this in thy mind.

48. £ëÿÁé œÁœÁàí¥Á¬Ã üþÁé©ÁÇžÃã ¡Á§Ã›œÁê¡Á¯Á¦Á ©ÂêŸÃþªÁþÁ©ÃÿÄþÁ¥Á©Áê¦Á¥÷,
©ÃªÁí¬ÁÇ«ÁÛê©ÁþÁÁ ÂœÁ Â§Á›Ï
£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
janma vriddhi parinaty apakshaya
vyaadhi naasana viheenam avyayam,
viswa srishty avanaghaata kaaranam
brahma tat twam asi bhaavaya atmani ||
VC 259

49. That Brahman thou art
That which is free from birth, growth, development. waste, disease and death;
which is indestructible;
which is the cause of the projection, maintenance and dissolution of the universe –
That Brahman art thou;
Meditate on this in thy mind.

50. £ëÿÁé œÁœÁàí¥Á¬Ã €¬Áà¤ÊžÁ¥ÁþÁ±Â¬ÁਯÁ›Ï þìÁà§ÁùÓü¨§ÂªÃþêÁÖ¨¥÷,
þÃœÁê¥ÁōÁà¥Á©Ã¤ÁÁà ¥ÁƧÃà¦Á
žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
astabhaedam anapaasta lakshanam
nistaranga jalaraasi nischalam,
nitya muktam avibhakta moortiyad
brahma tat twam asi bhaavaya atmani ||
VC 260

51. That Brahman thou art That which is free from differentiation;
whose essence is never non-existent;
which is unmoved like the ocean without waves;
the ever free; of indivisible form –
That Brahman art thou;
Meditate on this in thy mind.

52. £ëÿÁé œÁœÁàí¥Á¬Ã ˆÁ¥Ê©Á ¬ÁžÁþʍÁ Â§Á›Ï Â§Á›ÂÏœÁ§Áþç¬ÁÂ§Á›¥÷,
Â§ÁêÂ§Á›©Ã¨¯Á›Ï ¬Áí¦ÁÏ
£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
Ekamaeva sadanaeka kaaranam
kaarana antara niraasa kaaranam,
kaarya kaarana vilakshanam swayam
brahma tat twam asi bhaavaya atmani ||
VC 261

53. That Brahman thou art That which, though One only,
is the cause of the many;
which refutes all other causes,
but is itself without cause;
distinct from Maaya and
its effects, the universe; and independent –
That Brahman art thou;
Meditate on this in thy mind.

54. £ëÿÁé œÁœÁàí¥Á¬Ã þçÃíÁ¨åÁ¥ÁþÁ¨å¥Á¯Á§ÁÏ ¦Áœ÷ ¯Á§Â¯Á§Á©Ã¨¯Á›Ï ¡Á§Á¥÷,
þÃœÁê¥Á©Áê¦Á¬ÁÅŽÏ þçÁÏüþÁÏ
£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
nir vikalpakam analpam aksharam
yat kshara akshara vilakshanam param,
nityam avyaya sukham niranjanam
brahma tat twam asi bhaavaya atmani ||
VC 262

55. That Brahman thou art That which is free from duality;
which is infinite and indestructible;
distinct from the universe and Maaya;
supreme, eternal, which is
undying Bliss; taintless –
That Brahman art thou;
Meditate on this in thy mind.

56. £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁžÃí¤ÂœÃ ¬ÁžÁþʍÁÂ ¤Áë¥Á Â
¦ÁžÃí¤ÂœÃ ¬ÁžÁþʍÁÂ ¤Áë¥Á Â
þÂä¥Á§ÁÆ¡ÁÁÅ›©ÃÃë¦Á ÂœÁéþÂ,
ÿÊ¥Á©ÁœÁðí¦Á¥Á©ÃÃë¦ÁÏ ¬ÁžÂ
£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
yad vibhaati sad anaekathaa bhramaan
naama roopa guna vikriya atmanaa,
haemavat swayam avikriyam sadaa
brahma tat twam asi bhaavaya atmani ||
VC 263

57. That Brahman thou art That Reality which (though One)
appears variously owing to delusion,
taking on names and forms,
attributes and changes,
Itself always unchanged,
like Gold in its modifications –
That Brahman art thou;
Meditate on this in thy mind.

58. £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁúÁ֍¬ÁàêþÁ¡Á§ÁÏ ¡Á§ÂœÁå§ÁÏ
¡ÁëœÁêÊÁ§Á¬Á¥Á ÂœÁ騯Á›¥÷,
¬ÁœÁêúÃœÁÅðŽ¥ÁþÁþÁà¥Á©Áê¦ÁÏ
£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||
yachch akaastya na param paraat param
pratyag yaeka rasam aatma lakshanam,
satya chit sukham anantam avyayam
brahma tat twam asi bhaavaya atmani ||
VC 264

59. That Brahman thou art That beyond which there is nothing;
Which shines even above Maaya,
Which again is superior to its effect,
The universe; the inmost Self of all,
Free from differentiation; the Real Self,
The Existence-Knowledge-Bliss Absolute;
Infinite and immutable –
That Brahman art thou;
Meditate on this in thy mind.

60. Á§ÂϣũÁœÊàþÁ „Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁéþà ¬Áí¦ÁÏ
„Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁéþà ¬Áí¦ÁÏ
¤Â©Á¦Á ¡ÁëÃœÁ ¦ÁōÃà¤Ã§Ãã¦Á Â,
¬ÁϪÁ¦Á ÂžÃ§ÁÿÃœÁÏ Á§ÂϣũÁ
œÊàþÁ œÁœÁàíþÏÁ¥É ¤Á©Ã«ÁêœÃ ||
uktam artham imam aatmani swayam
bhaavaya prathita yuktibhir dhiyaa,
samsayaadi rahitam karaambuvat
taena tattwa nigamo bhavishyati ||
VC 265

61. Water in the Palm On the truth inculcated in these ten slokaas
one must one-self meditate in one’s mind,
through the intellect, by means of analysis.
Introspection and free from doubt etc.,
by that means one will realize the Truth
the essence of all teachings –
like water in the palm of one’s hand

62. ©Ã¨Â¡Á¦Á £ëÿÁé›Ã ¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ
¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ
©ÃüÂÚ¦Á ¬ÁÏÊ þÁÇ¡Á©ÁúÁÖ ¬ËþÊê,
œÁžÂªÁë¦ÁÐ ³ÂíœÁéþà ¬Á§ÁížÂ ¬ÃáœÍ
©Ã¨Â¡Á¦Á £ëÿÁé›Ã ©ÃªÁíüÂœÁÏ ||
sambodha maatram parisuddha tattwam
vijnaaya sanghae nrupavaccha sainyae,
tada asrayah swa atmani sarvadaa sthito
vilaapaya brahmani viswajaatam ||
VC 266

63. Dissolve this universe
Dear Sishyaa !
Just a king is the director and dictator of his army
Yet, by himself, he is ever free
Realize that in this body, the Knowledge Absolute,
The Atman is ever free from nescience and its effects –
So ever establish in your own-self,
and by resting on that Knowledge,
thus, merge the universe in the Brahman.

64. þÁ œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ
£ÅžÎ㠏ÁÅöÁ¦Á ÂÏ ¬ÁžÁ¬ÁžÃí¨¯Á›Ï £ëöÁé¬Ãà ¬ÁœÁêÏ ¡Á§Á¥ÁžÃíœÄ¦ÁÏ, œÁžÂœÁéþ¦É €œÁë ©Á¬ÊžÁÅÓöÁ¦Á ÂÏ ¡ÁôþÁ§Áä œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ ||
buddhau guhaayaam sad asad vilakshanam
brahma asti satyam param adwiteeyam,
tad aatmanaayo atra vasaed guhaayaam
punar na tasya anga guhaa pravaesah ||
VC 267

65. No more rebirth In the profound caves of the Buddhi
There is the Brahman,
distinct from the gross and subtle,
The Existence Absolute, Supreme,
The One without a second.
For one who lives in this cave as Brahman,
O ! Beloved, there is no more rebirth.

66. ©Â¬ÁþÂœÂþÁ©ÁÏ üÂÚœÊ ©Á¬ÁÅà©Áê¡Ã £¨©ÁœÄ ©Â¬ÁþžçʴÂ
Á§Âà ¤ÍÂà¡ÁêÿÁ¥ÃœÃ žÁǚ¦Á Â¬Áê ¬Áϳ§Á ÿÊœÁÅÐ,
¡ÁëœÁêÁâÇ´ÂÛêœÁéþà þéÁ¬ÁœÂ ³Â¡ÁþʦÁ Â ¡Áë¦ÁœÂä
þÁÅéÃàÏ ±ÂëÿÁŬÁàžÃÿÁ ¥ÁÅþÁ¦É ©Â¬ÁþÂœÂþÁ©ÁÏ ¦Áœ÷ ||
jnaatae vastuvyapi balavatee vaasanaadir yaeshaa
kartaa bhokta apy ahamiti dridhaaya asya samsaara haetuh,
pratyag drishtya atmani nivasataa sa apanaeyaa prayatnaan
muktim praahus tadiha munayo vaasanaa taanavam yat ||
VC 268

67. Attenuation of Vasanas
Even after the Truth has been realized,
there still remains that strong, beginning less, obstinate impression that one is
the agent and experiencer, which
is the cause of one’s transmigration.
It has to be carefully removed with great effort - by living in a state of constant identification with the Supreme Self.
Sages call this attenuation of vasanas as mukti

68. €ŸÂê³Í¦ÁÏ €ÿÁÏ ¥Á¥ÊœÃ ¦É ¤Â©Í žÊöÁ¯Â žÂ©ÁþÂœÁéþÃ,
€ŸÂê³Í¦ÁÏ þçÁ¬Áà©Íê ©ÃžÁÅ´Â ³ÂíœÁéþëÁܦÁ Â ||
aham mamaeti yo bhaavo daeha akshaa daavan aatmani,
adhyaasoyam nirastavyo vidushaa swa atma nishthayaa ||
VC 269

69. Me and Mine The firm belief of ‘Me and Mine’ in the
body, organs, etc., which are the non-Self; -
This is termed as the Adhyaasa.
This Adhyaasa or superimposition
must be put to a stop by the wise man and
he must identify himself with the Brahman.

70. ³ÍÿÁÏ üÂÚœÂí¬ÁíÏ ¡ÁëœÁêÂœÂéþÁÏ £ÅžÃã œÁžÁíÇœÃà ³Â¯Ã›Ã¥÷,
³ÍÿÁ¥ÃœÊê©Á ¬ÁžÁíÇœÂàêþÂœÁéþÂêœÁé¥ÁœÃÏ üÿà ||
jnaatwaa swam pratyag aatmaanam buddhi tadwritti saakshinim,
so aham ityaeva sad vrittya anaatmanya atma matim jahi ||
VC 270

71. ‘I am That’ Thus by realizing thy own inmost Self;
the witness of the Buddhi and its modifications,
and constantly revolving the positive thought,
‘So aham’ or ‘I am That’ ,
conquer this identification with non-Self.

72. The Evolution Kaama daasoham = I am the slave of desires
Maa daasoham = Let me not be a slave
Daasoham = I am (your) slave
Soham = I am that – I am Brahman

73. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
¨ÍÂþÁÅ©Á§ÁàþÁÏ œÁíÂàí œÁíÂàí žÊöÁþÁÅ©Á§ÁàþÁ¥÷,
ªÂ³ÂàëþÁÅ©Á§ÁàþÁÏ œÁíÂàí ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
loka anuvartanam twaktwaa twaktwaa daeha anuvartanam,
saastra anuvartanam twaktwaa swa adhyaasa apanaam kuru ||
VC 271

74. Vaasana Trayam Loka Vaasanas
Passion towards money, woman and possessions and exhibition of possessions and hating others greatness
Deha Vaasanas
Extreme care in body makeup, ornamentation and passion towards nurturing the body and beauty
Saastra Vaasanas
Regular bhajans and daily chores of prolonged ritualistic chanating, deep interest in controversies

75. Carefully Avoid Relinquishing involvement in the social formalities
Giving up of all ideas of decorating the body,
Avoiding too much engrossment with the scriptural details,
Do away with the superimposition that has come upon thyself.

76. üÂÚþÁÏ þËä©Á ü¦ÁœÊ ¨ÍÁ©Â¬ÁþÁ¦Á  üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á ¡à úÁ,
¨ÍÁ©Â¬ÁþÁ¦Á Â üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á Â¡Ã úÁ,
žÊÿÁ©Â¬ÁþÁ¦Á Â üÂÚþÁÏ ¦ÁÂ©ÁþËä©Á ü¦ÁœÊ ||
loka vaasanayaa jantoh saastra vaasanaya api cha,
daeha vaasanayaa jnaanam yathaavan naiva jaayatae ||
VC 272

77. Success Eludes Success in the attainment of Liberation eludes the one
who is on the run after the society and status,
Who has the passion for too much involvement in scriptural controversies
And who has the desire to keep the body trim and decorated
Such person cannot attain liberation

78. Â§ÂÁÇÿÁ¥É¯ÁÏ ¬Áϳ§ÁÂ§ÂÁÇÿÁ¥É¯Á¥ÃúÍ×
§Á¦ÉÂ¥Á¦ÁÏ ±ÂžÁþãžÁãªÁÇÏŽ¨¥÷,
©ÁžÁþÃà œÁž÷ üÂÚÐ ¡Áýũ¬ÁþÂœÁë¦ÁÏ
¦É³ÂéžÃí¥ÁōÁàÐ ¬Á¥Áš˜à ¥ÁōÃà¥÷ ||
samsaara kaaraa griha moksham ichchor
ayomayam paada nibaddha srunkhalam,
vadanti tad jnaah patu vaasanaa trayam
yo asmaad vimuktah samupaiti muktim ||
VC 273

79. The Imprisoned
For the one who seeks to be delivered out from the prison of this world (miseries of samsaara),
These three vaasanas are described and designated by the wise (tat jnaah) as strong iron fetters to shackle one’s feet.
He who is free from these vaasanas only truly attains liberation.

80. ¬ÁϐÁ§Áï›ÊþË©Á ü¨ÂžÃ¬ÁÏ©Á§ÁÓ©ÁªÂœÁåë¤ÁÆœÁ
žÁŧÁÓþÁãŸÁƜÁ§ÁŞéÁê©Â¬ÁþÂ,
¬ÁϐÁ§Áï›ÊþË©Á ©Ã¤ÂœÃ ¬Á¥Áê
ÃíŸÁƦÁ¥Á ÂþÊ ¬ÁœÃ £ÂÿÁêÁþÊã ||
jalaadi samvarga vasaat prabhoota
durgandha dhoota agaru divya vaasanaa,
sangharshanaenaiva vibhaati samyag
vidhooyamaanae sati baahya gandhae ||
VC 274

81. The real fragrance
The lovely and appealing fragrance of the Agaru (agalochum or incense)
is hidden by the powerful stench due to its contact with polluted water etc.,
But the original fragrance manifests itself as soon as the foreign smell has been fully removed by rubbing (drying etc.,)

82. úÁþÁâþÁÁþÁã©ÁœÁÅðæýÂ
€þÁàÐ ªÃëœÂþÁþÁà žÁŧÁþÁà©Â¬ÁþÂ
ŸÁƨĩèñÂà ¡Á§Á¥Á ÂœÁé©Â¬ÁþÂ,
¡ÁëüÂڜìÁϐÁ§Áï›œÍ ©ÃªÁÅžÂã
¡ÁëœÄ¦ÁœÊ úÁþÁâþÁÁþÁã©ÁœÁÅðæý ||
antah srita ananta duranta vaasanaa
dhoolee viliptaa paramaatma vaasanaa,
prajna ati sangharshanato visuddhaa
prateeyatae chandana gandhavat sphutaa ||
VC 275

83. Like the sandal-wood Like the fragrance of the sandal-wood,
the perfume of the Supreme Self,
which is covered with the dust of endless, violent impressions or vaasanaas imbedded in the mind,
when purified with the constant friction of knowledge,
It ( the Self) becomes clearly perceived.

84. ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ €þÂœÁé ©Â¬ÁþÂü¨ˬÃà§Í ¤ÁƜœÁé ©Â¬ÁþÂ,
þÃœÂêœÁéþëÁܦÁ Â œÊ´ÂÏþÂªÊ ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ ||
anaatma vaasanaa jaalai stiro bhootaatma vaasanaa,
nitya atma nishthayaa taeshaam naasae bhaati swayam sphutam ||
VC 276

85. Manifests Itself The desire for Self-realization is obscured by
innumerable desires for things other than the Self.
When these desires are destroyed by constant contemplation of the Self,
The Atman clearly manifests Itself - on Its own accord.

86. ¡ÁëœÃ£þÁãªÁÆþÂê ¦ÁÂ ¦ÁÂ ¡ÁëœÁêÁ©Á¬ÃáœÁÏ ¥ÁþÁ
¬ÁàÂ œÁÂ ¥ÁŖ֜à £ÂÿÁê©Â¬ÁþÂÐ,
þêÊî«Á ¥ÉÂ¯Ê ¬ÁœÃ ©Â¬ÁþÂþÂ
¥Á ÂœÂéþÁŤÁÆœÃÐ ¡ÁëœÃ£þÁãªÁÆþÂê ||
yathaa yathaa pratyag avasthitam manas
tathaa tathaa muinchati baahyavaasanaah,
nissaesha mokshae sati vaasanaanaam
aatmaanubhootih pratibandha soonyaa ||
VC 277

87. Unobstructed
As the mind becomes gradually established in the Innermost Self,
proportionately it gives up the desires for external objects.
And when all such desires have been eliminated,
there takes place the unobstructed realization of the Atman.

88. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
³ÂíœÁéþÊê©Á ¬ÁžÂ¬ÃáœÂí ¥ÁþÍ þÁªÁêœÃ ¦ÉÃþÁÐ,
©Â¬ÁþÂþÂÏ ¯Á¦ÁªÂÖœÁÐ ³ÂíÂê ³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
swa atmanyaeva sadaa sthitwaa mano nasyati yoginah,
vaasanaanaam kshayatschaatah swa athyaasa apanayam kuru ||
VC 278

89. Get rid of
The Yogi’s mind vanishes (dies) - means it does not bother about gross things.
Being constantly fixed on his own Self.
Thence follows the cessation of desires.
Therefore do away with your superimposition (swa-adhyaasa)
Yogah karmasu kausalam
Samtawam Yoga uchyatae

90. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
œÁ¥ÉžÂí¤ÂêÏ §ÁüÐ ¬ÁœÂàíœÁðœÁàíÏ ªÁÅžÊãþÁ þÁªÁêœÃ,
œÁ³ÂéœÁðœÁàí¥Á©Á«ÁÛ¤Áê ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
tamodwaabhyaam rajah sattwaat sattwam suddhaena nasyati,
tasmaat sattwam avashtabhya swa athyaasa apanayam kuru ||
VC 279

91. Get rid of The tamas or Ignorance is destroyed by Rajas and Sattwa
Sattwam destroys the Rajas
Sattwam by Pure Brahman (nirguna)
Therefore, do away with your super-imposition with the help of Sattwa guna to start with and realize thereafter the pure Brahman.

92. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
±Âë§Á£ãÏ ¡Áô«ÁêœÃ ©Á¡Áô§ÃœÃ þêÃÖœÁê þêÁÖ¨Ð,
ŸË§Áê¥Á Â¨Ï£ê ¦ÁœÊäþÁ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
praarabdham pushyati vapur iti nischitya nischalah,
dhairyam aalambya yatnaena swa adhyaasa apanayam kuru ||
VC 280

93. Actions beget future
Make a firm conviction that this body will work and maintain itself according to the past or present karmas (prarabdam)
Remain steady and quite in your mind and be steadfast come what may ! (because you have no say on many things)
With patience and utmost care do away with your superimposition (wrong identity)
Karmanyaeva adhikaarasate, maa phaleshu

94. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
þÂÿÁÏ üÄ©ÁÐ ¡Á§ÁÏ £ëÿÊéœÊêœÁžÂíê©ÁÇœÃà¡Áõ§ÁíÁ¥÷,
©Â¬Áþ©ʏÁœÁÐ ±Âë±Âà ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
na aham jeevah param brahmaetyae tadwya avritti poorwakam,
vaasanaa vaegatah praaptaa swa adhyaasa apanayam kuru ||
VC 281

95. Result of Vasanas
“I am not this individual Jeeva (with the attachment and gunas of the sareera),
but I am the Supreme Brahamn” (the nirguna swaroopa) – thus
eliminating all that is non-Self,
do away with the thy superimposition
which is the result of the momentum of vasanas (impressions) of may past births.

96. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
ªÁÅëœÂê¦ÁōÂàê ³ÂíþÁŤÁÆœÂê
üÂÚœÂí³Â§ÂíœÁéê ¥Á ÂœÁéþÁÐ,
ÁíúÞ¤¬ÁœÁÐ ±Âë¡Áà
³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
srutyaa yuktyaa swa anubhootyaa
jnaatwaa saarwaatmyam aatmanah,
kwachid aabhaasatah praapta
swa adhyaasa apanayam kuru ||
VC 282

97. The Sruti Vaakyas Sarvam Kalvidam Brahma Vaasudaevah Sarvamitih
Naraayanah Sarvamidam
Brahmaivaedam Sarvam
Poornamadah Poornamidam

98. Do away Realizing thyself as the Self of all by means of
Sriptural injunctions (Sruti Vaakyas))
by appropriate reasoning (yukti)
by thy own realization (swanubhavam)
do away with thy superimposition
even though a trace of it, the illusion
(abhaasa) seems to remain.

99. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
€þžÂþÁ©Ã¬Á§ÂÓ¤Âê¥Ä«ÁþÂä¬Ãà Ãë¦Á Â ¥ÁÅþÊÐ,
œÁžÊÁþëÁܦÁ Â þÃœÁêÏ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
Anaadaana visargaabhyaam eeshan naasti kriyaa munaeh,
tadaeka nishthayaa nityam swa adhyaasa apanayam kuru ||
VC 283

100. Get rid of
The sages have not even a trace of connection with whatever action - attachment of accepting or the detachment of giving-up.
Therefore, with such a mind of neutral disposition
with constant engrossment on the Brahman,
do away with thy superimposition.

101. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
œÁœÁàí¥Á³ÂêžÃ©ÂÍêœÁá£ëöÁéœËéÁœÁí£ÍŸÁœÁÐ,
£ëÿÁé›ÂêœÁéœÁížÂ§ÂÞê¦Á ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
tattwamasyaadi vaakyottha brahma atmaikatwa bodhatah,
brahmany aatmatwadaardhyaaya swa adhyaasa apanayam kuru ||
VC 284

102. (the four maaha vakyams)
Do away
Through the realization of the identity of Brahman and the soul, and understanding that you are the Brahman
Resulting from such great dicta as
“Thou Art That” (tat twam asi) and the like
do away with your superimposition
and strengthen thy identity with Brahman
(the four maaha vakyams)

103. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
€ÿÁÏ ¤Â©Á¬Áê žÊÿʬÃéþÃäÐ ªÊ«Á©Ã¨¦Á Â©ÁŸÃ,
³Â©ÁŸÂþÊþÁ ¦ÁōÂàœÂéê³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
aham bhaavasya daehaesminnih saesha vilaya avadhi,
saavadhaanaena yukta atmyaa swa adhyaasa apanayam kuru ||
VC 285

104. Disprove to thyself
Until thy identification with body (aham bhaavam) is completely rooted out,
with watchful and concentrated mind - work on this false concept and disprove to thyself
and do away with thy superimposition

105. ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ
¡ÁëœÄœÃ§ÄØ©ÁüÁœÍÐ ¬Áí¡Áä©ÁžÂèœÃ ¦Á Â©ÁœÂ,
œÂ©ÁþÃä§ÁÏœÁ§ÁÏ ©ÃžÁíþ÷ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||
prateetir jeeva jagatoh swapnavad bhaati yaavataa,
taavannirantaram vidwan swa adhyaasa apanayam kuru ||
VC 286

106. Without respite O ! Learned man !
So long as even a dream-like perception of the universe and souls and false identity persists (the plurality or dwaita) –
with out respite, and with the least break
strive and do away with thy superimposition.

107. úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ
úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ
þÞÁë¦Á Â ¨ÍÁ©Â§Âà¦Á ÂÐ ªÁ£ÂâžÊ§Á¡Ã ©Ã¬ÁéÇœÊÐ,
ÁíúÃþÂä©Á¬Á§ÁÏ žÁœÂí úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ||
nidrayaa loka vaartaayaah sabdaadaer api vismrutaeh,
kwachin na avasaram datwaa chintaya atmaanam aatmani||
VC 287

108. Giving no room Without giving the slightest chance to oblivion
on account of sleep (forgetfulness) or concern in secular matters (loka vaartaya) or sense objects (sound etc)
giving no room to such thoughts
Reflect on the Self in thy mind.
Dadyan na avasaram kinchit kaamadeenam managapi,
Aasuptaer aamrutaeh kaalam nayaed vaedaanta chintaya

109. £ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á ¥Á œ¡ÜÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ,
¥Á ÂœÂ¡ÃœÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ,
œÁêÂàí úÁ›Âݨ©ÁžÁÆâ§ÁÏ £ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á ||
maataa pitror malod bhootam mala maamsa mayam vapuh,
tyaktwaa chandaalavad dooram brahmee bhooya kritee bhava ||
VC 288

110. Body is, but filth
You see ! This body is the product of all impurities
generated out of the confluence of blood and semen from the mother and father from the urinary passages.
It can be best described only as filth and feces (chandaalavat)
It is but natural that it could only be impure and it deserves nothing but shunning.
But, you are the Brahman – realize this I say !

111. œÁêüêœÂÏ¥Á¨¤Â›Ý©Áœ÷ ¬Áí¡ÁëÂªÁ¥ÁŸÃ´ÂÜþÁÏ ¬Áí¦ÁϤÁƦÁ ¬ÁžÂœÁéþÃ,
£ëöÁé›Ý¥Á¡Ã ¡Ã›ÂÝ›ÝÏ œÁêüêœÂÏ ¥Á¨¤Â›Ý©Áœ÷ ||
swaprakaasam adhishthaanam swayam bhooya sadaatmani,
brahmaandam api pindaandam tyajyataam mala bhaandavat ||
VC 289

112. Will you ever crave for filthy pot of fecal matter !
The fecal pot
Thus becoming thyself, the self-effulgent Brahman,
the substratum all phenomena – as the Reality
give up both the macrocosm (brahmandam)
and the microcosm (pindaandam),
and discard this filthy receptacle
Will you ever crave for filthy pot of fecal matter !

113. œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ
ÁýªÁÏ ¥ÁöÁÂªÁ ‚©ÂœÂéþÁÏ ¡Á§ÂœÁéþÃ,
©Ã¨Â±ÂêŽÏ™Á¤Â©ÊþÁ œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ ||
ghataakaasam mahaakaasa iva atmaanam paraatmani,
vilaapya akhanda bhaavaena tooshneem bhava sadaa munae ||
VC 290

114. Be silent
Once you destroy the pot (ghatam), the sky, that was hither to reflecting in the pot,
has no more separate identity and it merges with the universal sky.
Similarly destroy this ghata daeha concept and merge with the supreme Brahman.
Ever absorb that infinite nature of yours and then observe silence (detachment in action).

115. Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ úޜÁéþà ¬ÁžÂþÁÏžÊ žÊöÁ§Áƚ¥ÁÿÁϟæÁ¥÷,
þéʪÁê ¨ÃϏÁ¥ÁÅœÁðÇüê Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ ||
chidaatmani sadaanandae daeha aroodhaam ahamdhiyam',
nivaesya lingam utsrujya kaevalobhava sarwadaa ||
VC 291

116. Discard false Identity
Transfer the identification now rooted in the body (daehaaroodham)
to the Atman (which is your really identity)
which is the Existence-Knowledge-Bliss Absolute (sadaananda chidaatma).
Discard the subtle body identity (Mr. So and so) (linga sareera bhaava)
Be thou ever alone and independent.

117. žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁœËàë«Á üÁžÂ¤Â³Í žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁÂ,
œÁžÁçëÿÁÁÁéÿÁ¥ÃœÃ üÂÚœÂí ÁÇœÁÁÇœÍê ¤Á©Ã«Áê¬Ã ||
yattraisha jagadaabhaaso darpanaantah puram yathaa,
tadbrahmaaahamiti jnaatwaa kritakrityo bhavishyasi ||
VC 292

118. Like a city in a mirror
That Brahman art thou – in which all this refection of you, yours and all this universe is occurring
just as a city is reflected in a mirror.
If you know this truth you shall attain the consummation of this very birth and life.
That is the real fulfillment (krita kritya)

119. ªË¨Æ«Á©Áœ÷ ¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á žÁêÏ
¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á ÂžÁêÏ
úÞÁžÁí¦Á ÂþÁÏžÁ¥Á§ÁÆ¡Á¥ÁÃë¦Á¥÷,
œÁžÊœÁê ¥ÃÂê©Á¡Áô§ÁÅœÁðÇüËœÁ
úËרƫÁ©ÁžÊí«Á¥ÁűœÁà¥Á ÂœÁéþÁÐ ||
yat satya bhootam nija roopam aadyam
chid adwaya anandam aroopam akriyam,
tad yaetya mithyaa vapur utsrujaitah
sailooshavad vaesham upaattam aatmanah ||
VC 293

120. Just like an actor That which is Real and one’s primeval Essence
That knowledge and Bliss Absolute
The one without a second
Which is beyond form and activity –
Attaining That, one should cease to
identify one’s false bodies,
just as an actor giving up his assumed mask (dress at the end of his role play)

121. üÂþÂ¥ÁêÿÁϬÁ§ÁíÏ ¬Á§ÂíœÁéþ žÁǪÁê¥ÃžÁÏ ¥ÁÇ«Ë©Á
þË©ÂÿÁ¥Á§ÁáÐ ¯Á›ÃÁœÁížÁ§ÁîþÂœ÷,
üÂþÂ¥ÁêÿÁÏ ¬Á§Áí¥ÃœÃ ¡ÁëœÄœÃÐ
ÁÅœÍÿÁ¥Á ÂžÊÐ ¯Á›ÃÁ¬Áê ¬ÃŸÊêœ÷ ||
sarwaatmanaa drisyamidam mrishaiva
naivaahamarthah kshanikatwa darsanaat,
jaanaamy aham sarwam iti prateetih
kutohamaadaeh kshanikasya sidhyaet ||
VC 294

122. I know all ? This objective universe is absolutely unreal;
neither is egoism a reality;
for it can be observed to be very momentary
How can the perception, “I know all” -
be true if that ‘I’ (ego) itself is momentary ?

123. €ÿÁÏ ¡ÁžÂ§ÁáÏ €ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á žà ³Â¯Ä
€ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á ÂžÃ ³Â¯Ä
þÃœÁêÏ ¬ÁÅ«ÁűÂë©Á¡Ã ¤Â©ÁžÁ§ÁîþÂœ÷,
£ÆëœÊÿÁêüÍ þÃœÁê ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ
œÁœÁåëœÁêÂœÂé ¬ÁžÁ¬ÁžÃí ¨¯Á›Ð ||
aham padaartha stwahamaadi saakshee
nityam sushupraavapi bhaavadarsanaat,
brootaehyajo nitya iti Srutih swayam
tat pratyagaatmaa sadasad vilakshanah ||
VC 295

124. That real “I”
But the Real “I” is that which witnesses the ego and the rest of the layers
This real “I” exists always even the state of profound sleep.
Thus the Sruti (Veda) itself says –
It is Birth less and Eternal (ajo nityah) etc.,
Therefore, the Pratyag aatma (the indwelling chaitanya) - is not this gross or subtle body.

125. þÃœÍê©ÃÂ§Í ©ÃÂ§Ã›ÂÏ ¬Á§Áí©ÃÂ§Á©ÊœÂà þÃœÍê©ÃÂ§Í ¤Á©ÃœÁÅÏ ¬Á¥Á§ÁñœÃ,
¥ÁþͧÁÁ ¬Áí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýÏ
¡ÁôþÁÐ ¡ÁôþÁ§ÁâÇ«ÁÛ¥Á¬ÁœÁàí¥ÊœÁ¦ÉÂÐ ||
vikaarinaam sarwa vikaaravaettaa
nityovikaaro bhavitum samarhati,
manoratha swapna sushuptishu sphutam
punah punar drishtam asattwam aetayoh ||
VC 296

126. The changeless The knower of all changes in things subject to change
must necessarily be eternal and changeless.
The unreality of the gross and subtle bodies
is again and again clearly observed in imagination in wakeful state, dream and profound sleep.

127. Â¨œÁë¦Á  £ÂŸÁêÏ €œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ
Â¨œÁë¦Á Â £ÂŸÁêÏ
€œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ
¡Ã›ÂݤåÁ ÂþÃþÁê¡Ã £ÅžÃãÁ¨ÃåœÊ,
Â¨œÁë¦Á Â £ÂŸÁê¥ÁŽÏ™Á£ÍŸÁÏ
üÂÚœÂí¬Áí¥Á ÂœÂéþÁ¥ÁÅ¡Ëÿà ªÂϜå÷ ||
atobhimaanam tyaja maamsa pindae
pindaabhimaaninyapi buddhikalpitae,
kaalatrayaa baadhyam akhanda bodham
jnaatwaa swamaatmaanam upaihi saantim ||
VC 297
VC 297

128. Uninfluenced by time
Therefore, give up the identification with this lump of flesh, the gross body
as well as the ego or the subtle body
which are both the imaginations of buddhi.
Realizing thy own Self, which is knowledge Absolute which
is never under the influence of time (past, present and future – kala triya)
thus, please attain to peace.

129. §Áâë ªÁ©Á œÁêü¤åÁ ÂþÁÏ ÁŨÍœÁëþÂ¥Á §ÁƱªÁë¥Ê´Âí§ÁâëªÁ©ÂªÃëœÊ«ÁÅ,
œÁêü¤åÁ ÂþÁÏ ÁŨÍœÁëþÂ¥Á
§ÁƱªÁë¥Ê´Âí§ÁâëªÁ©ÂªÃëœÊ«ÁÅ,
¨ÃϏÁ¬ÁêŸÁ§ÂéþÁ¡ÃÁ§ÁàǜžÄÏ
¬ÁàêÂàí ¤Á©ÂŽ›Ý¬ÁÅŽ¬Áí§ÁÆ¡ÁÐ ||
tyaja abhimaanam kulagotra naama
roopa asramaeshwa ardra sava asritaeshu,
lingasya dharmaanapi kartrutaadeem
styaktwaa bhavaakhanda sukhaswaroopah ||
VC 298

130. Rotten corpse
Stop identifying thyself with family, lineage, name and order of life
which pertain to the body which is one day a rotten corpse.
Similarly give up the ideas of agency and so forth (kartrutwa etc.,) which are attributes of the subtle body.
Be ever the essence of Bliss Absolute.

131. ¡ÁëÁ¥Á©ÃÂ§Í ¬ÁþÁàêþÊê ¡ÁëœÃ£ÏŸÂÐ ¡ÁôϬÁÐ ¬Áϳ§ÁÿÊœÁ©Í žÁÇ´ÂÛÐ,
œÊ´Â¥Ê´ÂÏ ¥ÁÆ¨Ï ¡ÁëÁ¥Á©ÃÂ§Í ¤Á©ÁœÁêÿÁύ§ÁÐ ||
santyanyae pratibandhaah punsah samsaarahaetavo drishtaah,
taeshaam yaeshaam moolam prathama vikaaro bhavatyahamkaarah ||
VC 299

132. ahamkara is the fundamental culprit
First culprit
Other obstacles (such as desires) are also observed to exist for men,
which lead to transmigration.
Of course, the root of all of them, for the afore said reasons, is the first modification of nescience – called egoism.
ahamkara is the fundamental culprit

133. €ÿÁύ§ʛ žÁŧœÁéþ ¦Á ©ÁœÂðêœÁðí¬Áê ¬ÁÏ£ÏÍ ÿÁύ§ʛ žÁŧœÁéþÂ,
¦Á Â©ÁœÂðêœÁðí¬Áê ¬ÁÏ£ÏÍ ÿÁύ§ʛ žÁŧœÁéþÂ,
œÂ©ÁþÁä ¨ÊªÁ¥Á ÂœÂë¡Ã ¥ÁōÃà©Â§Âà ©Ã¨¯Á›Â ||
Yaavat syaat swasya sambantho ahamkaaraena duraatmanaa,
taavan na laesa maatra api mukti vaartaa vilakshanaa ||
VC 300

134. Wicked ego So long as one has any relation to this wicked ego,
there shall be no mention of even the word about liberation.
This is unique – remember.

135. End of Part – V
Continued in Part - VI