Atmanandalahari

Chapter -2  4 topics Arjuna's Saranagati Jnana yoga Karma Yoga Sthithaprajnya Lakshna 

Introduction  Chapter -1

Summary of Tattva Bhoda text 

Karma – The Actions   कर्माणि कतिविधानि सन्तीति चेत् आगामिसञ्चितप्रारब्धभेदेन त्रिविधानि सन्ति ।   karmāṇi katividhāni santīti cet āgāmisañcitaprārabdhabhedena trividhāni santi .   If one is asked-how many kinds of karmas are there, {the reply is} there are three kinds of karmas, viz., agami, sanchita and prarabdha.   Agami karma 37. ज्ञानोत्पत्त्यनन्तरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म यदस्ति तदागामीत्यभिधीयते ।   jñānotpattyanantaraṃ jñānidehakṛtaṃ puṇyapāparūpaṃ karma yadasti tadāgāmītyabhidhīyate .   The results of actions, good or bad performed by the body of the realised soul {jnani} after the dawn of knowledge is known as agami.   Sanchita Karma   सञ्चितं कर्म किम् ? अनन्तकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं तिष्ठति तत् सञ्चितं ज्ञेयम् ।   sañcitaṃ karma kim ? anantakoṭijanmanāṃ bījabhūtaṃ sat yatkarmajātaṃ pūrvārjitaṃ tiṣṭhati tat sañcitaṃ jñeyam .   The result of actions performed in {all} previous births which are in seed form to give rise to endless crores of births in future is called Sanchita {accumulated} karma.   Prārabdha karma   प्रारब्धं कर्म किमिति चेत् । इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म तत्प्रारब्धं भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।   prārabdhaṃ karma kimiti cet . idaṃ śarīramutpādya iha loke evaṃ sukhaduḥkhādipradaṃ yatkarma tatprārabdhaṃ bhogena naṣṭaṃ bhavati prārabdhakarmaṇāṃ bhogādeva kṣaya iti .   Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called prarabdha karma.   Freedom from bondage of actions   सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति ।आगामि कर्म अपि ज्ञानेन नश्यति किंच आगामि कर्मणां नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति ।   sañcitaṃ karma brahmaivāhamiti niścayātmakajñānena naśyati .āgāmi karma api jñānena naśyati kiṃca āgāmi karmaṇāṃ nalinīdalagatajalavat jñānināṃ sambandho nāsti .   Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone. The agami karma is also destroyed by knowledge and the wise man is not affected by it-as a lotus leaf is not affected by the water on it {padma patram ivambhasa}. 41. किंच ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति तान्प्रति ज्ञानिकृतं आगामि पुण्यं गच्छति । ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म पापात्मकं तद्गच्छति । सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णन्ति ।   kiṃca ye jñāninaṃ stuvanti bhajanti arcayanti tānprati jñānikṛtaṃ āgāmi puṇyaṃ gacchati . ye jñāninaṃ nindanti dviṣanti duḥkhapradānaṃ kurvanti tānprati jñānikṛtaṃ sarvamāgāmi kriyamāṇaṃ yadavācyaṃ karma pāpātmakaṃ tadgacchati . suhṛdaḥ puṇyakṛtaṃ durhṛdaḥ pāpakṛtyaṃ gṛhṇanti .   Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraiseworthy and sinful actions done by the wise man. Conclusion   तथा चात्मवित्संसारं तीर्त्वा ब्रह्मानन्दमिहैव प्राप्नोति । तरति शोकमात्मवित् इति श्रुतेः । तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा । ज्ञानसम्प्राप्तिसमये मुक्ताऽसौ विगताशयः । इति स्मृतेश्च ।इति श्रीशङ्करभगवत्पादाचार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।   tathā cātmavitsaṃsāraṃ tīrtvā brahmānandamihaiva prāpnoti . tarati śokamātmavit iti śruteḥ . tanuṃ tyajatu vā kāśyāṃ śvapacasya gṛhe’tha vā . jñānasamprāptisamaye muktā’sau vigatāśayaḥ . iti smṛteśca .iti śrīśaṅkarabhagavatpādācāryapraṇītaḥ tattvabodhaprakaraṇaṃ samāptam .   Thus the knower of the self, having crossed samsara, attains supreme bliss here itself. The shruti affirms-the knower of the self goes beyond all sorrow. Let the wise man cast off his body in Kashi or in the house of a dog-eater {it is immaterial} because at the time of gaining knowledge {itself} he is liberated, being freed from all the results of his actions. So assert the smritis too.

  स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति । स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति । अविद्योपाधिः सन् आत्मा जीव इत्युच्यते । मायोपाधिः सन् ईश्वर इत्युच्यते । एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते । तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।   sthūlaśarīrābhimāni jīvanāmakaṃ brahmapratibimbaṃ bhavati . sa eva jīvaḥ prakṛtyā svasmāt īśvaraṃ bhinnatvena jānāti . avidyopādhiḥ san ātmā jīva ityucyate . māyopādhiḥ san īśvara ityucyate . evaṃ upādhibhedāt jīveśvarabhedadṛṣṭiḥ yāvatparyantaṃ tiṣṭhati tāvatparyantaṃ janmamaraṇādirūpasaṃsāro na nivartate . tasmātkāraṇānna jīveśvarayorbhedabuddhiḥ svīkāryā .   The reflection of Brahman, which identifies itself with the gross body, is called the jiva. This jiva by nature takes Ishwara to be different from himself or herself. The self conditioned by ignorance is called jiva. The self conditioned by maya is Isvara. So long as the notion that the jiva and Ishvara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Ishwara should not be accepted.   TAT TVAM ASI – An enquiry into the statement ‘THAT THOU ART’   ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः विरुद्धधर्माक्रान्तत्वात् । इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः । उपाधिविनिर्मुक्तं समाधिदशासम्पन्नं शुद्धं चैतन्यं त्वंपदलक्ष्यार्थः । एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः । उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः । एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।   nanu sāhaṃkārasya kiṃcijjñasya jīvasya nirahaṃkārasya sarvajñasya īśvarasya tattvamasīti mahāvākyāt kathamabhedabuddhiḥ syādubhayoḥ viruddhadharmākrāntatvāt . iti cenna . sthūlasūkṣmaśarīrābhimānī tvaṃpadavācyārthaḥ . upādhivinirmuktaṃ samādhidaśāsampannaṃ śuddhaṃ caitanyaṃ tvaṃpadalakṣyārthaḥ . evaṃ sarvajñatvādiviśiṣṭa īśvaraḥ tatpadavācyārthaḥ . upādhiśūnyaṃ śuddhacaitanyaṃ tatpadalakṣyārthaḥ . evaṃ ca jīveśvarayo caitanyarūpeṇā’bhede bādhakābhāvaḥ .   But the jiva is endowed with ego and his knowledge is limited, whereas, Iśvara is without ego and is omniscient. Then how can there be identity, as stated in the mahavakya, “That thou art’, between these two who are possessed of contradictory characteristics?   If there is such a doubt, no {it is not so}. That literal meaning of the word ‘thou’ is the one identified with the gross and subtle bodies. The implied meaning of the word ‘thou’ is pure awareness which is free from all conditionings. So also the literal meaning of the word ‘That is Ishwara having omniscience etc.; the implied meaning of the word that is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the jiva and Isvara from the standpoint of awareness.   jīvanmuktāḥ   एवं च वेदान्तवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि भूतेषु येषां ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः  ।ननु जीवन्मुक्तः कः ? यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी चिदाकाशरूपोऽस्मीति दृढनिश्चय रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥ ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः स्यात् ।   evaṃ ca vedāntavākyaiḥ sadgurūpadeśena ca sarveṣvapi bhūteṣu yeṣāṃ brahmabuddhirutpannā te jīvanmuktāḥ ityarthaḥ . nanu jīvanmuktaḥ kaḥ ? yathā deho’haṃ puruṣo’haṃ brāhmaṇo’haṃ śūdro’hamasmīti dṛḍhaniścayastathā nāhaṃ brāhmaṇaḥ na śūdraḥ na puruṣaḥ kintu asaṃgaḥ saccidānanda svarūpaḥ prakāśarūpaḥ sarvāntaryāmī cidākāśarūpo’smīti dṛḍhaniścaya rūpo’parokṣajñānavān jīvanmuktaḥ .. brahmaivāhamasmītyaparokṣajñānena nikhilakarmabandhavinirmuktaḥ syāt .   Thus by the words of Vedanta and the teachings of the satguru, those in whom the vision of the truth is born in all beings, are liberated while living {jīvanmuktah}. Then who is a jīvanmuktah? Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ‘I am unattached’ and of the nature of existence-consciousness-bliss, effulgent, the indweller of all and the formless awareness is a jīvanmuktah. By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas.  

  अथ चतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।   atha caturviṃśatitattvotpattiprakāraṃ vakṣyāmaḥ .   Now we shall explain the evolution of the twenty-four factors.   Aka - māyā   ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।   brahmāśrayā sattvarajastamoguṇātmikā māyā asti .   Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.   Evolution of the five elements     ततः आकाशः सम्भूतः । आकाशाद् वायुः । वायोस्तेजः । तेजस आपः । अभ्धयः पृथिवी ।   tataḥ ākāśaḥ sambhūtaḥ . ākāśād vāyuḥ . vāyostejaḥ . tejasa āpaḥ . abhdhayaḥ pṛthivī .   From that {maya}, space was born. From space, air. From air, fire. From fire, water. From water, earth.   Evolution of the Sattva aspect – The organs of perception   एतेषां पञ्चतत्त्वानां मध्ये आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् । वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् । अग्नेः सात्विकांशात् चक्षुरिन्द्रियं सम्भूतम् । जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् । पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।   eteṣāṃ pañcatattvānāṃ madhye ākāśasya sātvikāṃśāt śrotrendriyaṃ sambhūtam . vāyoḥ sātvikāṃśāt tvagindriyaṃ sambhūtam . agneḥ sātvikāṃśāt cakṣurindriyaṃ sambhūtam . jalasya sātvikāṃśāt rasanendriyaṃ sambhūtam . pṛthivyāḥ sātvikāṃśāt ghrāṇendriyaṃ sambhūtam .   Among these five great elements, out of the sattvic aspect of space, the organ of hearing, the ear, evolved. From the sattvic aspect of air, the organ of touch, the skin, evolved. From the sattvic aspect of fire, the organ of sight, the eye, evolved. From the sattvic aspect of water, the organ of taste, the tongue evolved. From the sattvic aspect of earth, the organ of smell, the nose, evolved. Antahkarana – The inner instruments   एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात् मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि । सङ्कल्पविकल्पात्मकं मनः । निश्चयात्मिका बुद्धिः । अहंकर्ता अहंकारः । चिन्तनकर्तृ चित्तम् ।   मनसो देवता चन्द्रमाः । बुद्धे ब्रह्मा । अहंकारस्य रुद्रः । चित्तस्य वासुदेवः ।   eteṣāṃ pañcatattvānāṃ samaṣṭisātvikāṃśāt manobuddhyahaṅkāra cittāntaḥkaraṇāni sambhūtāni . saṅkalpavikalpātmakaṃ manaḥ . niścayātmikā buddhiḥ . ahaṃkartā ahaṃkāraḥ . cintanakartṛ cittam . manaso devatā candramāḥ . buddhe brahmā . ahaṃkārasya rudraḥ . cittasya vāsudevaḥ .   From the total sattvic aspect of these five elements, the inner instruments of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is the moon, of the intellect, Brahma, of the ego, Rudra and of memory, Vasudeva.   Evolution of the Rajas aspect   एतेषां पञ्चतत्त्वानां मध्ये आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् । वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् । वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् । जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् । पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् । एतेषां समष्टिराजसांशात् पञ्चप्राणाः सम्भूताः । eteṣāṃ pañcatattvānāṃ madhye   ākāśasya rājasāṃśāt vāgindriyaṃ sambhūtam . vāyoḥ rājasāṃśāt pāṇīndriyaṃ sambhūtam . vanheḥ rājasāṃśāt pādendriyaṃ sambhūtam . jalasya rājasāṃśāt upasthendriyaṃ sambhūtam . pṛthivyā rājasāṃśāt gudendriyaṃ sambhūtam . eteṣāṃ samaṣṭirājasāṃśāt pañcaprāṇāḥ sambhūtāḥ .   Among these five elements, from the rajas aspect of space, the organ of speech is formed. From the rajas aspect of air, the organ of grasping, the hands are formed. From the rajas aspect of fire, the organ of locomotion, the legs are formed. From the rajas aspect of water, the organ of procreation is formed. From the rajasic aspect of earth, the anus is formed. From the total rajas aspect of these five elements, the five vital airs, pranas are formed. Evolution of the Tamasic aspect   एतेषां पञ्चतत्त्वानां तामसांशात् पञ्चीकृतपञ्चतत्त्वानि भवन्ति । पञ्चीकरणं कथम् इति चेत् । एतेषां पञ्चमहाभूतानां तामसांशस्वरूपम् एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक् तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् । तदा पञ्चीकरणं भवति । एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति । एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।   eteṣāṃ pañcatattvānāṃ tāmasāṃśāt pañcīkṛtapañcatattvāni bhavanti . pañcīkaraṇaṃ katham iti cet . eteṣāṃ pañcamahābhūtānāṃ tāmasāṃśasvarūpam ekamekaṃ bhūtaṃ dvidhā vibhajya ekamekamardhaṃ pṛthak tūṣṇīṃ vyavasthāpya aparamaparamardhaṃ caturdhāṃ vibhajya svārdhamanyeṣu ardheṣu svabhāgacatuṣṭayasaṃyojanaṃ kāryam . tadā pañcīkaraṇaṃ bhavati . etebhyaḥ pañcīkṛtapañcamahābhūtebhyaḥ sthūlaśarīraṃ bhavati . evaṃ piṇḍabrahmāṇḍayoraikyaṃ sambhūtam .   From the tamas aspect of these five elements, the grossified five elements are born. If it is asked how this panchikarana takes place, it is as follows. – The tamas aspect of each of the five elements divides into two equal parts. – One half of each remains intact. – The other half of each gets divided into four equal parts. – Then to the intact half of one element, one-eight portions from each of the other four elements gets joined. – Then panchikarana is completed. – From these five grossified elements, the gross body is formed. Thus, there is identity between the microcosm and the macrocosm. Five Elements  Sattva ( sense organs) Rajas ( organs of action) Tamas Akasa ( Space) Ear Speech Pancheekaranam- gross space Vayu ( Air) Skin Hands grasp Pancheekaranam- gross Vayu Agni ( Fire) Eye Legs- locomotion Pancheekaranam- gross fire Apah ( water) Tongue Organs of procreation Pancheekaranam- gross water Prtvi ( Earth) Nose Organs of excretion Pancheekaranam- gross earth   Total Sattva of all five elements together form Mind, intellect, memory and ego  Total rajas of all five elements together form five prana    

आत्मा तर्हि कः ? सच्चिदानन्दस्वरूपः । सत्किम् ? कालत्रयेऽपि तिष्ठतीति सत् । चित्किम् ? ज्ञानस्वरूपः । आनन्दः कः ? सुखस्वरूपः । एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।   ātmā tarhi kaḥ ? saccidānandasvarūpaḥ . satkim ? kālatraye’pi tiṣṭhatīti sat . citkim ? jñānasvarūpaḥ . ānandaḥ kaḥ ? sukhasvarūpaḥ . evaṃ saccidānandasvarūpaṃ svātmānaṃ vijānīyāt .   Then what is the self? It is of the nature of existence, consciousness, bliss. What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence. What is consciousness? It is of the nature of absolute knowledge. What is bliss? It is of the nature of absolute happiness. Thus one should know oneself to be of the nature of existence-consciousness-bliss.  

Pañca kośā – The five sheaths   18. पञ्च कोशाः के ? अन्नमयः  प्राणमयः  मनोमयः  विज्ञानमयः  आनन्दमयश्चेति ।   pañca kośāḥ ke ? annamayaḥ prāṇamayaḥ manomayaḥ vijñānamayaḥ ānandamayaśceti .   What are the five sheaths? They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya. annamaya kośā – The food sheath 19.   अन्नमयः कः ? अन्नरसेनैव भूत्वा  अन्नरसेनैव वृद्धिं प्राप्य  अन्नरूपपृथिव्यां यद्विलीयते  तदन्नमयः कोशः स्थूलशरीरम् ।   annamayaḥ kaḥ ? annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram .   What is annamaya kośā? That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.   prāṇamaya kośā – The vital air sheath   प्राणमयः कः ? प्राणाद्याः पञ्चवायवः  वागादीन्द्रियपञ्चकं मिलित्वा यो भवति प्राणमयः कोशः ।   prāṇamayaḥ kaḥ ? prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ .   What is Prāṇamayaḥ kośaḥ? The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.   manomaya kośā – The mental sheath 21.   मनोमयः  कः ? मनश्च  ज्ञानेन्द्रियपञ्चकं  मिलित्वा यो भवति  स मनोमयः कोशः । manomayaḥ kośaḥ kaḥ ?   manaśca jñānendriyapañcakaṃ militvā yo bhavati sa manomayaḥ kośaḥ .   What is Manomayaḥ kośaḥ?The mind and the five sense organs of perception together form the mental sheath.   vijñānamaya kośā – The intellectual sheath 22.   विज्ञानमयः कः ? बुद्धिज्ञानेन्द्रियपञ्चकं  मिलित्वा यो भवति  स विज्ञानमयः कोशः vijñānamayaḥ kaḥ ?   buddhijñānendriyapañcakaṃ militvā yo bhavati sa vijñānamayaḥ kośaḥ .   What is Vijñānamayaḥ kośaḥ? The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.   ānandamaya kośā – The intellectual sheath   आनन्दमयः कः ? एवमेव कारणशरीरभूत अविद्यास्थमलिनसत्त्वं प्रियादिवृत्तिसहितं सत्  आनन्दमयः कोशः । एतत्कोशपञ्चकम् ।   ānandamayaḥ kaḥ ? evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ . etatkośapañcakam .   What is Anandamaya kośaḥ? Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath. These are the five sheaths.   pañcakośātita – Beyond the five sheaths     मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नम् मदीयत्वेन ज्ञातमात्मा न भवति ॥   madīyaṃ śarīraṃ madīyāḥ prāṇāḥ madīyaṃ manaśca madīyā buddhirmadīyaṃ ajñānamiti svenaiva jñāyate tadyathā madīyatvena jñātaṃ kaṭakakuṇḍala gṛhādikaṃ svasmādbhinnaṃ tathā pañcakośādikaṃ svasmādbhinnam madīyatvena jñātamātmā na bhavati ..   Just as bangles, earrings, house etc., known as ‘mine are all other than knower ‘me’, so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect, and my knowledge and are therefore not the self.  

VERSE 5    एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां पूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम्‌। प्राक्कर्म प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतां प्रारब्धं त्विह भुज्यताम् अथ परब्रह्मात्मना स्थीयताम् ‌॥ ५ ॥   ekānte sukhamāsyatāṃ paratare cetaḥ samādhīyatāṃ pūrṇātmā susamīkṣyatāṃ jagadidaṃ tadbādhitaṃ dṛśyatām . prākkarma pravilāpyatāṃ citibalānnāpyuttaraiḥ śliṣyatāṃ prārabdhaṃ tviha bhujyatām atha parabrahmātmanā sthīyatām || 5 ||   || TRANSLATION 1 ||   33 . Sit in meditation in solitude. 34 . Quieten your mind in the ultimate reality. 35 . Realise and see the Self in everything, everywhere.  36 . Recognise that the finite Universe is a mere projection of Self . 37 .Destroy the effects of past deeds through the strength of knowledge.( Sanchita) 38 . Through wisdom become detached from future actions ( Agami ) No doership, enjoyership . 39 . Experience and exhaust " Prarabdha " the arrow that has already realeased . 40 . Thereafter live eternally as BRAHMAN. 

वाक्यार्थश्च विचार्यतां श्रुतिशिरः पक्षः समाश्रीयतां दुस्तर्कात्सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम्‌। ब्रह्मास्मीति विभाव्यताम् अहरहर्गर्वः परित्यज्यतां देहेऽहंमतिरुझ्यतां बुधजनैर्वादः परित्यज्यताम्‌ ॥ ३ ॥   vākyārthaśca vicāryatāṃ śrutiśiraḥpakṣaḥ samāśrīyatāṃ dustarkātsuviramyatāṃ śrutimatastarko'nusandhīyatām . brahmāsmīti vibhāvyatām aharahargarvaḥ parityajyatāṃ dehe'hammatirujjhyatāṃ budhajanairvādaḥ parityajyatām || 3 ||   || TRANSLATION 1 ||   17 . Reflect upon the meaning of the Upanishadic teachings. 18 . Take refuge/ Embrace the vision of scriptures. 19 . Give up erroneous arguments . 20 . Dwell upon the discriminative rationale of scriptures 21 . Meditate upon " I AM BRAHMAN " . 22 . Day by day, give your pride, vanity, and arrogance. 23 . Give up the delusory misconception — " I am the body " . 24 . Give up totally the tendency to argue with wise people . VERSE 4    क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यतां स्वाद्वन्नं न तु याच्यतां विधिवशात्प्राप्तेन सन्तुष्यताम्‌। शीतोष्णादि विषह्यतां न तु वृथा वाक्यं समुच्चार्यतां औदासीन्यमभीप्स्यतां जनकृपानैष्ठुर्यमुत्सृज्यताम्‌ ॥ ४ ॥   kṣudvyādhiśca cikitsyatāṃ pratidinaṃ bhikṣauṣadhaṃ bhujyatāṃ svādvannaṃ na tu yācyatāṃ vidhivaśāt prāptena santuṣyatām . śītoṣṇādi viṣahyatāṃ na tu vṛthā vākyaṃ samuccāryatā- audāsīnyamabhīpsyatāṃ janakṛpānaiṣṭhuryamutsṛjyatām || 4 ||   || TRANSLATION 1 ||   25 . Consider hunger as an illness and treat it.  26 . Treat hunger with food as medicine- Eat it as Bhiksha. 27 . Do not seek delicious food . 28 . Be content upon whatever comes to you . 29 . Endure all the pairs of opposites : heat, cold, pleasures, pain etc. 30. Do not engage in useless talk . 31 . Cultivate indifference and avoid groupism. 32 . Save yourself from the meshes of other peoples' kindness .  

Verse 1 and 2    VERSE 1    वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतां तेनेशस्य विधीयताम् अपचितिः काम्ये मतिस्त्यज्यताम्‌। पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयतां आत्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम्‌ ॥ १ ॥   vedo nityamadhīyatāṃ taduditaṃ karma svanuṣṭhīyatāṃ teneśasya vidhīyatām apacitiḥ kāmye matistyajyatām . pāpaughaḥ paridhūyatāṃ bhavasukhe doṣo'nusandhīyatām ātmecchā vyavasīyatāṃ nijagṛhāttūrṇaṃ vinirgamyatām || 1 ||   TRANSLATION    01 . Study the Vedas daily . 02 . Perform diligently the duties ordained by them . 03 . Dedicate all those actions to GOD . 04 . Turn your mind away from desires. 05 . Cleanse yourself of sins 06 . Know the limitations of worldly pleasures.  07 . Strive to discover your true Self. 08 . Escape from the attachment of your home . VERSE 2    सङ्गः सत्सु विधीयतां भगवतो भक्तिर्दृढाऽऽधीयतां शान्त्यादिः परिचीयतां दृढतरं कर्माशु सन्त्यज्यताम्‌। सद्विद्वानुपसृप्यतां प्रतिदिनं तत्पादुका सेव्यतां ब्रह्मैकाक्षरमर्थ्यतां श्रुतिशिरोवाक्यं समाकर्ण्यताम्‌ ॥ २ ॥   saṅgaḥ satsu vidhīyatāṃ bhagavato bhaktirdṛḍhā''dhīyatāṃ śāntyādiḥ paricīyatāṃ dṛḍhataraṃ karmāśu santyajyatām . sadvidvānupasṛpyatāṃ pratidinaṃ tatpādukā sevyatāṃ brahmaikākṣaramarthyatāṃ śrutiśirovākyaṃ samākarṇyatām || 2 ||    TRANSLATION 1    09 . Seek company of wise people. 10 . Cultivate deep devotion to GOD . 11 . Cultivate virtues such as quietude. 12 . Give up actions that are not required any longer for spiritual growth . 13 . Approach a wise teacher to learn . 14 . Everyday serve The Teacher . 15 . Seek the meaning of OM, the Immutable. (Ask for Brahma Vidya) 16 . Listen in depth to the scriptures.

The three states  Waking, dreaming and deep sleep states Turia- That which is beyond all three states Panca Kosha Five sheaths where indentification happens Annamaya, Pranamaya, Manomaya, Vijjnanamaya, Anandamaya  

Subtle body Total of 17  - Five sense organs, five orgnas of action, Five Prana, Mind and Buddhi  Casual body anadhi- No origin Avidhya- Ignorance

Śarīratrayam (The three bodies) What is Atma? The principle of Neti Neti The gross, subtle and the causal – other than these 3 bodies; Beyond the five sheaths; The Witness of the three states of consciousness; Of the nature of Existence-Knowledge-Bliss. What is Gross Body? That which is made up of the 5 great elements that have undergone the process of Grossification; born as a result of good actions of the past for experiences such as joy, sorrow, etc. –the counter to experience these. The six modifications that body undergoes. Asti (Existence): This is confirmed by the ‘presence’ in the womb. ii) Jayate (Birth): The child emerges into the outer world. iii) Vardhate (Growth): With nourishment and Prana the body grows to maturity. iv) Viparinamate (Maturity): It becomes an adult body. v) Apakshiyate (Decay): The withdrawal phase begins (hair greys, sight weakens,etc) vi) Vinashyati (Death): The elements return to where they came from  

  கேள்விகள் 21-28 தத்துவ விசாரணை அவசியமா? நனவிற்கும் கனவிற்கும் உள்ள வேற்றுமை  நூல் படிப்பு தேவையா? சுகம்  நிராசை  ஞானதிருஷ்டி  விசாரணை தியானம் வேறுபாடு  முக்தி   

கேள்விகள் 16-20 ஸ்வரூபத்தின் இயல்பு எல்லாம் ஈசன் செயல்   பக்தியின் பெருமை  வைராக்கியம் என்றால் என்ன? கடவுள், குருவால்  ஜீவனனை  முக்தனாக்க முடியதா?  

கேள்விகள் 11-15   நான் யார் என்ற நினைவு சதாகாலமும் இருக்க உபாயம் என்ன? மனம் அடங்குவதற்கு உபாயங்கள் என்ன?  விஷய வாசனை எப்போது அடங்கும்? நிரந்தரமாய் ஸ்வரூப சிந்தனையில் இருக்க முடியுமா ? விசாரணை எதுவரையில் வேண்டும் ?

Mumuksutvam (Liberation)   मुमुक्षुत्वं किम् ? मोक्षो मे भूयाद् इति इच्छा । एतत् साधनचतुष्टयम् । ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति । mumukṣutvaṃ kim ? mokṣo me bhūyād iti icchā etat sādhanacatuṣṭayam . Tatah tattva vivekasya adhikāriṇo bhavanti .   Tattvaviveka (Enquiry into truth)      तत्त्वविवेकः कः ?  आत्मा सत्यं तदन्यत् सर्वंमिथ्येति। आत्मा कः ?  स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन्  अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन्  यस्तिष्ठतिस आत्मा ।  Tattva vivekah kah? Aatmaa satyam, tad anyat sarvam mithyaa iti. Aatmaa kah?  Sthoola sookshma kaarana shareeraad vyatiriktah; Pancha kosha ateetah;  Avasthaa traya saakshee;  Satchidaananda swaroopah san;  Yah tishthati sah aatmaa.  

Sakshi Not an experience, for all experience flickers and fades. Not a state, for all states arrive in time and leave in space. I am not what appears. I am that to which appearing happens. The seer never becomes the seen. The knower never steps into the known. Between them dances a fragile divide, but I… I am the light in which both arise. The body is known. The eye is known. The mind is known. Even the absence of mind is quietly known in deep sleep. Speech ripples, silence deepens, thoughts parade, their absence too, All are witnessed. None are me. Who am I? Not the knower, for the knower comes and goes like a title worn for a moment. Hearer, seer, thinker, feeler, roles assumed, roles dissolved. I am not “this” or “that” I, just am. Sat, quietly undeniable. I, self-reveal never needing a mirror Chit, the light behind all lights.   I, am the ananda, limitless joy.   I pervade time and space Ahankara flickers like a thought trying to be solid. Sometimes present, sometimes gone, but I watch both arrival and departure of the ahankara. Even in sleep, where mind dissolves into night, I return and say, “I slept.” The final dissolving tripod known, knowing, knower, all sink back like waves in the ocean The wave rises—water is. Wave falls—water is. The moon borrows light from sun, mind borrows from Atma. Mind changes, I do not. I am the thread stringing all beads into one, connecting the past with the present connecting the present with the future Sakshi, they call me, witness. But even that is a name placed upon the nameless. The sun does not think, “I illumine.” It simply shines. So too, I do not witness I just be. unnegatable negator unobjectifiable subject unexperienceable experience Unattached. Unmoved. Unbroken. Asanga. That is me!

Śamādisādhanasampattiḥ (The six-fold wealth) शमादिसाधनसम्पत्तिः का ? शमो दम उपरम  तितिक्षा श्रद्धा समाधानं च इति । शमः कः ? मनोनिग्रहः । दमः कः ? चक्षुरादिबाह्येन्द्रियनिग्रहः । उपरमः कः ? स्वधर्मानुष्ठानमेव । तितिक्षा का ? शीतोष्णसुखदुःखादिसहिष्णुत्वम् । श्रद्धा कीदृशी ? गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा । समाधानं किम् ? चित्तैकाग्रता ।   śamādisādhanasampattiḥ kā ? śamo dama uparamastitikṣā śraddhā samādhānaṃ ca iti . samaḥ kah? mano nigrahaḥ| damaḥ kah? cakṣurādibāhyendriyanigrahaḥ . uparamaḥ kah? svadharmānuṣṭhānameva . titikṣā kā?śītoṣṇasukhaduḥkhādisahiṣṇutvam . Shraddhaa kee-drishee? Guru, vedaanta,vaakya aadi-shu, vishvaasah shraddhah Samadhanam kim? Chitta ekaagrataa