I prostrate myself before the true teacher—before him who is revealed by the conclusions of all systems of Vedantic philosophy, but is himself unknown, Govinda the supreme bliss. (1)
Among sentient creatures birth as a man is difficult of attainment, among human beings manhood, among men to be a Brahmana, among Brahmanas desire to follow the path of Vedic Dharma, and among those, learning. But the spiritual knowledge which discriminates between spirit and non-spirit, the practical realization of the merging of oneself in Brahmatman and final emancipation from the bonds of matter are unattainable except by the good karma of hundreds of crores of incarnations. (2)
These three, so difficult of attainment, are acquired only by the kindness of the (Devas) Gods, humanity, desire for emancipation, and the guidance of (spiritually) Great Men. (3)
One who, having with difficulty acquired a human incarnation and in that manhood a knowledge of the scriptures, through delusions does not labour for emancipation, is a suicide destroying himself in trying to attain illusive objects. (4)
Who is there on this earth with soul more dead than he who, having obtained a human incarnation and a male body, madly strives for the attainment of selfish objects? (5)
He may study the scriptures, propitiate the gods (by sacrifices), perform religious ceremonies, or offer devotion to the gods, yet he will not attain salvation even during the succession of a hundred Brahma-yugas, except by the knowledge of union with the spirit. (6)
The immortality attained through the acquisition of any objective condition (such as that of a god) is liable to end, as it is distinctly stated in the scriptures (sruti) that Karma is never the cause of emancipation. (7)
Therefore the wise man strives for his salvation, having renounced his desires for the enjoyment of external objects, and betakes himself to a true and great teacher and accepts his teaching with an unshaken soul. (8)
And by the practice of right discrimination attained by the path of Yoga he rescues the soul—the soul drowned in the sea of conditioned existence. (9)
After giving up all karma for the purpose of removing the bonds of conditioned existence, those wise men with resolute minds should endeavour to gain a knowledge of their own Atman. (10)
Actions are for the purification of the heart, not for the attainment of the real substance. The substance can be attained by right discrimination, but not by any amount of Karma. (11)
A perception of the fact that the object seen is a rope will remove the fear and sorrow which result from the illusory idea that it is a serpent. (12)
The knowledge of an object is only gained by perception, by investigation, or by instruction, but not by bathing or giving of alms, or by a hundred retentions of the breath. (13)
The attainment of the object principally depends upon the qualification of him who desires to attain; all artifices and the contingencies arising from circumstances of time and place are merely accessories. (14)
Therefore he who desires to know the nature of his own atman, after having reached a Guru who has got brahmajnana and is of a kindly disposition, should proceed with his investigation. (15)
One who has a strong intellect, who is a learned man, and who has powers of comprehension, is a man qualified for such an investigation. (16)
He, only, is considered worthy to inquire into Spirit who is without attachment, without desire, having sama and the other qualifications and who is desirous of obtaining emancipation. (17)
For this purpose there exist four kinds of preparatory training, so say the wise; with them the attempt will be successful; without them unsuccessful. (18)
The first is reckoned to be the discrimination of the eternal and the transitory; then follows renunciation of the desire to enjoy the fruits of action here and hereafter. (19)
Thirdly, the six possession beginning with Sama; and fourthly, aspiration for emancipation. Brahman is true, the transitory world is a delusion; such is the form of the final conclusion which is said to be the discrimination between the transitory and the eternal. Renunciation of desire consists in giving up the pleasures of sight, hearing, etc. Also in giving up all pleasure derivable from all transitory objects of enjoyment from the physical body up to Brahma, the creator, after repeatedly pondering over their defects and shortcomings. (20, 21, 22)
The undisturbed concentration of mind upon the object of perception is called sama. Dama is said to be the confinement to their own proper sphere of organs of action and of sensual perceptions, after having turned them back from objects of sense. A condition not related to or depending on the external world is true uparati. (23, 24)
The endurance of all pain and sorrow without thought of retaliation, without dejection and without lamentation, is said to be titiksa. (25)
Fixed meditation upon the teachings of sastra and guru with a belief in the same by means of which the object of thought is realized, is described as Sraddhé. (26)
Constant fixing of the mind on the pure spirit is called samadhana. But not amusing the mind by delusive worldly objects. (27)
Mumuksutva is the aspiration to be liberated by knowing one’s true self from all created bonds, beginning with the feeling of personality and ending with the identification of oneself with the physical body by ignorance. (28)
Even should the qualifications enumerated be possessed in a low or moderate degree, still these qualifications will be strengthened and improved by absence of desire, by Sama and the other qualities and the kindness of the teacher, and will bear fruit. (29)
In one in whom absence of desire and aspiration for emancipation are prominent, Sama and the other qualifications will be productive of great results. (30)
When absence of desire and aspiration for emancipation are feeble, there will be but indications of Sama and the other qualifications, as of water in a mirage. (31)
Among the instruments of emancipation, the supreme is devotion. Meditation upon the true form of the real Self is said to be devotion. (32)
Some say devotion is meditation on the nature of one’s atman. He who possesses all these qualifications is one who is fit to know the true nature of atman. (33)
Such a person must approach the guru through whom freedom from bondage is attainable; one who is wise, well versed in the scriptures, sinless, free from desire, knowing the nature of Brahman. (34)
One who has attained rest in spirit, like the flame which has attained rest when the fuel is consumed, and one whose kindness is not actuated by personal considerations, and who is anxious to befriend those that seek for help. (35)
Having obtained the guidance of such a preceptor through devotion, respectful demeanor and service, the object of one’s inquiry is to be addressed to him when he is not otherwise engaged. (36)
“Salutation to thee, O Lord, full of compassion, O friend of those who bend before thee. I have fallen into the ocean of birth and rebirth. Rescue me by thy never failing glance which rains the ambrosia of sincerity and mercy.” (37)
“Protect from death him who is heated by the roaring wild fire of changing life so difficult to extinguish, him who is oppressed and buffeted by the blasts of misfortune, since no other refuge do I know.” (38)
“The great and peaceful ones live regenerating the world like the coming of spring, and after having themselves crossed the ocean of embodied existence, help those who try to do the same thing, without personal motives.” (39)
“This desire is spontaneous, since the natural tendency of great souls is to remove the suffering of others just as the ambrosia-rayed moon of itself cools the earth heated by the harsh rays of the sun.” (40)
“O Lord, sprinkle me, heated as I am by the forest fire of birth and re-birth, gratify the ear with ambrosial words as they flow from the vessel of thy voice mingled with the essence of thy experience, of the pleasure afforded by brahmajhana, sacred and cooling. Happy are they who come into thy sight, even for a moment, for (they become) fit recipients and are accepted (as pupils).” (41)
“How shall I cross this ocean of birth and re-birth? What is my destiny, what means exist, O Lord, I know not. O Lord, kindly protect me, lighten the sorrows arising from birth and re-birth.” (42)
The great soul, beholding with eyes moistened with mercy the refuge-seeker who, heated by the forest fire of birth and re-birth, calls upon him thus, instantly bids him fear not. (43)
That wise one mercifully instructs in truth the pupil who comes to him desirous of emancipation, and practicing the right means for its attainment, tranquil-minded and possessed of Sama. (44)
The Master said:
Fear not, wise man, there is no danger for thee; there exists a means for crossing the ocean of birth and re-birth—that by which Yogis have crossed. I shall point it out to thee. (45)
There is an effectual means for the destruction of birth and re-birth by which, crossing the ocean of changing life, thou wilt attain to supreme bliss. (46)
By a proper comprehension of the purport of the Vedanta is produced the excellent knowledge; by that the great misery of birth and re-birth is terminated. (47)
It is directly pointed out by the sayings of the Scriptures that sraddha, bhakti, dhyana and Yoga, are the causes which bring about emancipation. Whoever abides by these, attains emancipation from the bondage of incarnated existence. (48)
By reason of ignorance a connection between you who are Paramatman and that which is not atman is brought about and hence this wheel of embodied existence. By the fire of wisdom arising from this discrimination the growth of ignorance is burnt up to its very roots. (49)
The Disciple said:
“O Lord, in mercy hear! I am proposing a question, and when I have heard the answer from your own mouth, I shall have accomplished my end.” (50)
“What is bondage? Whence is its origin? How is it maintained? How is it removed? What is non-spirit? What is the supreme spirit? How can one discriminate between them?” (51)
The Master said:
Thou art happy, thou hast obtained thy end, by thee thy family has been sanctified, in as much as thou wishest to become Brahman by getting rid of the bondage of avidya. (52)
Sons and others are capable of discharging a father’s debts; but no one except oneself can remove (his own) bondage. (53)
Others can remove the pain (caused by the weight of) burdens placed on the head, but the pain (that arises) from hunger and the like cannot be removed except by oneself. (54)
The sick man is seen to recover by the aid of medicine and proper diet; but not by acts performed by others. (55)
The nature of the one reality must be known by one’s own clear Spiritual perception and not through a pandit (learned man); the form of the moon must be known through one’s own eye, how can it be known through (the medium of) others? (56)
Who but oneself (atman) is capable of removing the bondage of avidya, kama and Karma (ignorance, passion and action) even in a thousand million of Kalpas? (57)
Liberation cannot be achieved except by the direct perception of the identity of the individual with the universal self; neither by Yoga (physical training), nor by Samkhya (speculative philosophy), nor by the practice of religious ceremonies, nor by mere learning. (58)
The form and beauty of the lute (vina) and skill in sounding its strings are for the entertainment of the people and not for the establishment of an empire (in the hearts of subjects through the good government of the king). (59)
Good pronunciation, command of language, exegetical skill and learning, are for the delectation of the learned and not for (obtaining) liberation. (60)
If the supreme truth remains unknown, the study of scriptures is fruitless; even if the supreme truth is known the study of the scriptures is useless (the study of the letter alone is useless, the spirit must be sought out by intuition). (61)
In a labyrinth of words the mind is lost like a man in a thick forest, therefore with great efforts must be learned the truth about oneself from him who knows the truth. (62)
Of what use are the Vedas to him who has been bitten by the snake of ignorance? (Of what use are) scriptures, incantations, or any medicine except the medicine of supreme knowledge? (63)
Disease is never cured by (pronouncing) the name of medicine without taking it; liberation is not achieved by the (pronunciation of the) word Brahman without direct perception. (64)
Without dissolving the world of objects, without knowing spiritual truth, where is eternal liberation from mere external words having no result beyond their mere utterance? (65)
Without the conquest of enemies, without command of the treasure of a vast country, by the mere words “I am a king”, it is impossible to become one. (66)
Hidden treasure does not come out at (utterance of) the simple word “out”, but there must be trustworthy information, digging and removal of stones; similarly, the pure truth, itself transcending the operation of maya (maya here meaning the force of evolution), is not obtained without the instruction of the knowers of the supreme, together with reflection, meditation, and so forth, and not by illogical inferences. (67)
Therefore wise men should endeavour by (using) all efforts to free themselves from the bondage of conditioned existence just as (all efforts are made) for the cure of disease. (68)
The excellent question now proposed by thee should be asked by those desirous of liberation, like a sage aphorism it is in agreement with the scriptures, it is brief and full of deep import. (69)
Listen attentively, O wise man, to my answer, for by listening thou shalt truly be freed from the bondage of conditioned existence. (70)
The chief cause of liberation of the mind is said to be complete detachment of the mind from transitory objects; after that (the acquirement of) Sama, dama, titiksa, and a thorough renunciation of all Karma (religious and other acts of the attainment of any personal desire). (71)
Then the wise student (should devote himself) daily without intermission to the study of the scriptures, to reflection and meditation on the truths therein contained; then (finally) having got rid of ignorance the wise man enjoys the bliss of Nirvana even while on this earth. (72)
The discrimination between spirit and non-spirit which it is now necessary for thee to understand is being related by me; listen carefully and realize it in thyself. (73)
The wise call this the gross body which is the combination of marrow, bone, fat, flesh, blood, chyle and semen and is made up of feet, breast, arms, back, head, limbs, and organs. It is the cause giving rise to ignorance and the delusion “I” and “my”. The subtle elements are akasa, air, fire, water and earth (the higher principles of these elements are to be understood here). (74, 75)
By mixture with one another they become the gross elements and causes of the gross body. Their functions are the production of the five senses and these are intended for the experience of their possessor. (76)
Those deluded ones who are bound to worldly objects by the bonds of strong desire, difficult to be broken, are forcibly carried along by the messenger, their own Karma, to heaven (svarga), earth and hell (naraka). (77)
Severally bound by the qualities of the five (senses) sound and the rest, five (creatures) meet with their death, namely the deer, elephant, moth, fish and black bee; what then of man bound by all (the senses) jointly? (78)
In point of virulence sensuous objects are more fatal than the poison of the black snake (Naja Tripudians); poison only kills one who imbibes it, but sensuous objects can kill (spiritually) even by their mere outward appearance (literally: by the mere sight of them). (79)
He who is free from the great bondage of desires, so difficult to avoid, is alone capable of liberation; not another, even though versed in the six systems of philosophy. (80)
Those only sentimentally desirous of liberation and only apparently free from passion, seeking to cross the ocean of conditioned existence, are seized by the shark of desire, being caught by the neck, forcibly dragged into the middle and drowned. (81)
He only who slays the shark of desire with the sword of supreme dispassion, reaches without obstacles the other side of the ocean of conditioned existence. (82)
The mind of him who treads the rugged path of sensuous objects becomes turbid, death awaits him at every step like a man who goes out on the first day of the month (according to the saying of the astrologers); but whoever treads the right path under the instruction of a guru or a good man who looks after his spiritual welfare, will obtain by his own intuition the accomplishment of his object; know this to be truth. (83)
If the desire for liberation exists in thee, sensuous objects must be left at a great distance as if they were poison, thou must constantly and fervently seek contentment as if it were ambrosia, also kindness, forgiveness, sincerity, tranquility and self-control. (84)
Whoever attends only to the feeding of his own body, doing no good to others and constantly avoids his own duty and not seeking liberation from the bondage caused by ignorance, kills himself. (85)
He who lives only to nourish his own body, is like one who crosses a river on an alligator thinking it to be a log of wood. (86)
For one desirous of liberation, desires pertaining to the body, etc., lead to the great death; he who is free from such desires is alone fit to gain liberation. (87)
Conquer the great death—desire for the (sake of) the body, wife, son, and so on. Having conquered it the ascetics (munis) enter the supreme abode of Visnu (i.e. attain union with the Logos who resides in the bosom of Parabrahman). (88)
This gross body which we condemn is made up of skin, flesh, blood, nerves, fat, marrow and bones, and is filled with filth. (89)
This gross body, produced out of the five gross elements themselves produced by the quintupling process, through previous Karma, is the vehicle of earthly enjoyments. In the waking state of that body gross objects are perceived. (90)
The ego embodied in this through the external organs enjoys gross objects such as the various forms of chaplets of flowers, sandal-wood, woman and so forth. Therefore it is conscious of the body in its waking state. (91)
Know that this great body, on which depend all the external manifestations of the purusa (dweller in the city, embodied one), is like the house of the householder. (92)
The products of the gross (body) are birth, decrepitude, and death. Its stages of development are childhood and the rest. To the body, subject to diseases, belong the innumerable regulations concerning caste and condition, as do also honour, disgrace, adulation and the like. (93)
Intellect, hearing, touch, sight, smell and taste (are called) senses by reason of their conveying perception of gross objects. Speech, hands, feet, etc., are called organs of action because through them acts are performed. (94)
The manas, buddhi, ahamkrti and citta, with their functions are called the internal instruments. Manas is (so called) by reason of (its) postulating and doubting; buddhi by reason of (its) property of (arriving at a) fixed judgment about objects; ahamkrti arises from egotism, and citta is so-called on account of its property of concentrating the mind on one’s own interest. (95, 96)
Vitality (praana), by the difference of its functions and modifications becomes like gold, water and so on, praana, apana, vyana, udana and samana. (97)
The five (faculties) beginning with speech, the five (organs) beginning with the ear, the five (vital airs) beginning with praana, the five (elements) beginning with akasa, buddhi (intellect) and the rest, avidya (ignorance) whence kama (desire) and Karma (action) constitute a body called suukshhma (subtle) body. (98)
Listen! This body produced from five subtle elements is called suukshhma as also linga (characteristic) shariira; it is the field of desires, it experiences the consequences of Karma (prior experience); it (with the kaarana shariira added) being ignorant, has no beginning, and is the upaadhi (vehicle) of atman. (99)
The characteristic condition of this body is the dreamy state; this state is distinguished from the waking state by the peculiar manner in which its senses work; in the dreamy state mind itself revives the condition created by the desires of the waking state. (100)
This body having attained the condition of the actor manifests itself. In it shines the absolute self (seventh principle) which has as its vehicle intellect (higher fifth principle) and which is unaffected by any Karma as if an independent witness. Because it (seventh principle) is free from all union, it is unaffected by the action of any upaadhi. (101)
This linga shariira performs all actions as the instrument of atman just as the chisel and other tools (perform the actions) of the carpenter; for this reason the atman is free from all union. (102)
The properties of blindness, weakness and adaptability exist on account of the good or bad condition of the eye; similarly deafness, dumbness and so on are properties of the ear and are not to be considered as belonging to the self. (103)
In-breathing, out-breathing, yawning, sneezing and so forth are actions of praana and the rest, say the wise men; the property of vitality is manifested in hunger and thirst. (104)
The internal organ is in communication with the path of the eye and the rest, and by reason of the specialising (of the whole) the ego (ahamkara) is manifested. (105)
This ego which is the subject of enjoyment and experience is to be known as ahamkara. It attains three conditions by association with the qualities, sattva, and the rest. (106)
By the agreeableness of objects it becomes happy and by the contrary unhappy; happiness and unhappiness are its properties and not of atman which is the eternal bliss. (107)
Objects become dear not in themselves but by reason of their usefulness to the self because the self is the most beloved of all. (108)
Therefore the atman is the eternal bliss, for it there is no pain. The bliss of the atman, dissociated from all objects which is experienced in dreamless slumber, is during waking perceived by direct cognition, by instruction and by inference. (109)
The supreme maya out of which all this universe is born, which is ParamesaSsakti (the power of the supreme Lord) called avyakta (unmanifested) and which is the beginningless avidya (ignorance) having the three gunas (qualities), is to be inferred through its effects by (our) intelligence. (110)
This maya is neither noumenal nor phenomenal nor is it essentially both; it is neither differentiated nor is it undifferentiated nor is it essentially both; it is neither particled nor is it unparticled nor is it essentially both; it is of the most wonderful and indescribable form. (111)
Its effects can be destroyed by the realization of the non-dual Brahman, as the illusion of the serpent in the rope is destroyed by the realization of the rope. The qualities of it are called rajas, tamas, and sattva and these are known by their effects. (112)
The power of rajas is extension (viksepa), which is the essence of action and from which the pre-existing tendencies to action were produced, and the modifications of the mind known as attachment and other qualities productive of sorrow are always produced by it. (113)
Lust and anger, greed, arrogance, malice, aversion, personality, jealousy and envy are the terrible properties of rajas; therefore by this quality is produced inclination to action, for this reason rajas is the cause of bondage. (114)
The power of tamas is called avriti (enveloping) by the force of which one thing appears as another; it is this force which is the ultimate cause of the conditioned existence of the ego and the exciting cause for the operation of the force of extension (viksepa). (115)
Even though intelligent, learned, skilful, extremely keen-sighted in self-examination and properly instructed in various ways, one cannot exercise discrimination, if enveloped by tamas; but, on account of ignorance, one considers as real that which arises out of error, and depends upon the properties of objects produced by error. Alas! for him! great is the enveloping power of tamas and irrepressible! (116)
Absence of right perception, contradictory thinking, thinking of possibilities, taking unsubstantial things for substance, belonging to rajas. One associated with rajas is perpetually carried away by its expansive power. (117)
Ignorance, laziness, dullness, sleep, delusion, folly and others are the qualities of tamas. One possessed by these perceives nothing correctly but remains as if asleep or like a post. (118)
Pure sattva, even though mixed with these two, in the same way as one kind of water mixes with another, becomes the means of salvation; (for) the reflection of the absolute self (Supreme spirit), received by sattva, sunlike manifests the universe of objects. (119)
The properties of mixed sattva are self-respect, self-regulation, self-control and the rest, reverence, regard, desire for liberation, godlike attributes and abstinence from evil. (120)
The properties of pure sattva are purity, perception of the atman within us, supreme tranquility, a sense of contentment, cheerfulness, concentration of mind upon the self by which a taste of eternal bliss is obtained. (121)
The unmanifested (avyaktam) indicated by these three qualities is the (cause of) kaarana shariira (causal body) of the ego. The state of its manifestation is dreamless slumber, in which the functions of all organs and of the buddhi are latent. (122)
Dreamless slumber is that state in which all consciousness is at rest, and intellect (buddhi) remains in a latent state; it is known as a state in which there is no knowledge. (123)
The body, organs, vitality, mind (manas), ego and the rest, all differentiations, the objects of sense, enjoyment and the rest, akasa and other elements composing this endless universe, including the avyaktam (unmanifested) are the not-spirit. (124)
Maya, all the functions of maya—from mahat to the body—know to be asat (prakriti or the unreal objectivity) like the mirage of the desert by reason of their being the non-ego. (125)
Now I shall tell you the essential form (svaruupa) of the supreme spirit (Paramatman), knowing which, man freed from bondage attains isolation (reality of being). (126)
An eternal somewhat, upon which the conviction relating to the ego rests, exists as itself, being different from the five sheaths and the witness of the three conditions. (127)
Who during waking, dreaming, and dreamless slumber knows the mind and its functions which are goodness and its absence—this is the ego. (128)
Who by himself sees (cognizes) everything, who is not seen by anyone, who vitalizes buddhi and the others and who is not vitalized by them—this is the atman. (129)
The atman is that by which this universe is pervaded, which nothing pervades, which causes all things to shine, but which all things cannot make to shine. (130)
By reason of its proximity alone the body, the organs, manas and buddhi, apply themselves to their proper objects as if applied (by some one else). (131)
By it having the form of eternal consciousness all objects from ahamkara to the body and pleasure and the rest are perceived as a jar (is perceived by us). (132)
This purusa, the essential atman, is primeval, perpetual, unconditioned, absolute happiness, eternally having the same form and being knowledge itself—impelled by whom speech (vak) and the vital airs move. (133)
This unmanifested spiritual consciousness begins to manifest like the dawn in the pure heart, and shining like the midday sun in the “cave of wisdom” illuminating the whole universe. (134)
The knower of the modifications (operations) of the manas and ahamkrti, of the actions performed by the body, organs and vitality present in them, as the fire is present in the iron (heated by fire), does not act nor modify, nor follow (their actions). (135)
That eternal is not born, does not die, or grow or decay or modify, is not itself dissolved by the dissolution of this body, as space (is not dissolved) by the dissolution of the jar. (136)
The supreme spirit (Paramatman), different from prakriti and its modifications, having for its essential characteristic pure consciousness, is unparticled, manifests this infinity of reality and unreality—the underlying essence of the notion “I”, “I”—manifests itself in the conditions, waking and the rest, as the witness (or subject) of buddhi. (137)
O disciple, with mind under control, directly perceive this, the atman in thyself as—“this I am”—through the tranquility of buddhi cross the shoreless sea of changeful existence, whose billows are birth and death, and accomplish thy end, resting firmly in the form of Brahman. (138)
Bondage is the conviction of the “I” as being related to the non-ego; from the ignorance (or error) arising out of this springs forth the same cause of the birth, death, and suffering of the individual so conditioned. And it is from this (error) alone that (he) nourishes, anoints and preserves this body mistaking the unreal for the real and gets enveloped in objects of sense in the same way as a cocoon maker (larva) gets enveloped in its own secretion. (139)
O friend listen! The notion of ego in one deluded by tamas becomes strengthened in this (asat). From such absence of discrimination springs forth the notion of rope in the snake. From this a mass of great suffering befalls the entertainer of such a notion. Therefore the acceptance of asat as the “I” is bondage. (140)
The enveloping power of tamas completely enshrouds this atman, having infinite powers (vibhava), manifested by the indivisible, eternal, non-dual power of knowledge, asrahu (the shadow of the moon) enshrouds the sun’s orb. (141)
On the disappearance from the atman of an individual’s knowledge of identity with it—a knowledge which possesses supremely stainless radiance,—the individual in delusion imagines this body which is not-self to be the Self. Then the great power of rajas called vikshhepa (extension) gives great pain to this individual by the ropes of bondage (such as) lust, anger, etc. (142)
This man of perverted intellect, being deprived of the real knowledge of the atman through being devoured by the shark of great delusion, is subject to conditioned existence on account of this expansive energy (vikshhepa). Hence he, contemptible in conduct, rises and falls in this ocean of conditioned existence, full of poison. (143)
As clouds produced (i.e. rendered visible) by the rays of the sun manifest themselves by hiding the sun, so egotism arising through connection with the atman manifests itself by hiding the real character of the atman (or ego). (144)
As on the unpropitious day when thick clouds devour the sun, sharp, cold blasts torment the clouds, so when the ego is without intermission enveloped by tamas the man with deluded buddhi is, by the intense expansive power (vikshhepa), goaded on by many sufferings. (145)
By these two powers is produced the bondage of the individual; deluded by these two he thinks the body to be the atman. (146)
Of the tree of conditioned life truly the seed is tamas, the sprout is the conviction that the body is the ego, attachment is the leaf, Karma truly is the sap, the body is the trunk, the vital airs are the branches of which the tops are the organs, the flowers the objects (of the organs), the fruit the variety of sufferings from manifold Karma, and jiva is the bird that feeds. (147)
The bondage of non-ego, rooted in ignorance, produces the torrent of all birth, death, sickness, old age and other evils of this (the jiva), which is in its own nature manifest without beginning or end. (148)
This bondage is incapable of being severed by weapons of offence or defence, by wind, or by fire or by tens of millions of acts, but only by the great sword of discriminative knowledge, sharp and shining, through the favour of Yoga. (149)
For a man having his mind fixed upon the conclusions of the Vedas there is the application to the duties prescribed for him; from such applications comes the self-purification of the jiva. In the purified buddhi is the knowledge of the supreme ego and from that is the extinction of conditioned life down to its roots. (150)
By the complete annihilation of the superimposition (adhyaasa) caused by ignorance the bondage of the ego is destroyed; on the destruction of bondage, misery caused by birth and death is also destroyed. (151)
The body is destroyed by Karma, but the atman is not destroyed; therefore the wise should destroy ignorance by the perception of the unity of the atman. (152)
The superimposition of the notion of the “I” on the body, which is produced by ignorance, is to be destroyed by knowledge alone, just as the superimposition of the snake on the rope is destroyed by the knowledge of the rope. (153)
As long as the ignorance of the supreme truth exists there is no destruction of bondage; therefore one should endeavour to destroy ignorance by the knowledge of the reality of the atman. (154)
The atman is not subject to birth and death, to growth or decay; it is eternal, unchanging, indivisible, and infinite. (155)
That which is seen is unreal, and that which is not seen is real; such is the determination arrived at by the wise; therefore give up the unreal and realize the real. (156)
The knower of truth realizes the atman as existence, consciousness and bliss absolute, and knows that there is nothing else beside it. (157)
That which appears in the waking, dreaming and dreamless states as the witness of these three conditions is the atman. (158)
The atman alone shines in all beings, being self-luminous, and all else shines by its light. (159)
That by which all this universe is known, but which is itself not known by anything else, is the atman. (160)
The atman is that which illumines the intellect and the senses, but which itself is not illumined by them. (161)
That which is the witness of the intellect, the ego, the body and their activities, and which is different from them all, is the atman. (162)
That which is changeless amid the changing, eternal amid the transient, is the atman. (163)
The atman is without parts, without actions, without attributes, without change, and without beginning or end. (164)
The atman is not touched by sorrow or joy, by virtue or vice, by merit or demerit. (165)
As the sun is not affected by the impurities of the earth, so the atman is not affected by the defects of the body and mind. (166)
The atman is self-existent, self-luminous, self-known, and self-sufficient. (167)
The atman is not the doer, nor the enjoyer, nor the agent of action; it is the witness of all actions. (168)
The atman is not bound, nor liberated; bondage and liberation are states of the mind alone. (169)
The atman is ever free, ever pure, ever enlightened, and ever blissful. (170)
He who knows the atman as such is freed from all bondage and attains supreme peace. (171)
This knowledge of the atman is attained by discrimination, reflection, meditation and the grace of the guru. (172)
He who, through ignorance, identifies the atman with the body, senses or mind, is bound; he who knows the atman as distinct from them is free. (173)
As a man mistakes a rope for a snake in the dark, so the ignorant mistake the atman for the body. (174)
As the knowledge of the rope destroys the illusion of the snake, so the knowledge of the atman destroys the illusion of bondage. (175)
Therefore one should strive with all one’s might to know the atman by the instruction of the wise. (176)
Without the knowledge of the atman, liberation is impossible, even though one may practice Yoga or study the scriptures for a long time. (177)
The study of the scriptures is meant for the removal of ignorance, not for mere learning. (178)
The scriptures declare that liberation is attained by knowledge alone, not by action. (179)
Action purifies the mind, but knowledge alone gives liberation. (180)
Therefore the wise man, having purified his mind by action, should seek knowledge of the atman. (181)
When ignorance is destroyed by knowledge, the sense of individuality is dissolved, and the atman shines forth in its own glory. (182)
Then the knower realizes that he is not the body, nor the senses, nor the mind, but the eternal atman. (183)
He sees the atman in all beings and all beings in the atman. (184)
He is free from fear, sorrow and delusion, and abides in eternal bliss. (185)
For him there is no return to bondage, for ignorance has been destroyed at its root. (186)
Such a knower of truth is called a jivanmukta, liberated while living. (187)
Though living in the body, he is not affected by its conditions, as the lotus leaf is not wetted by water. (188)
He performs actions without attachment, knowing them to be illusory. (189)
He neither desires nor avoids anything, being established in the self. (190)
For him pleasure and pain, gain and loss, honour and dishonour are all the same. (191)
He remains ever content, self-satisfied, and full of peace. (192)
He has no sense of “I” or “mine” with regard to the body or possessions. (193)
He sees all actions as belonging to nature, and himself as the unattached witness. (194)
He is free from all doubts and misconceptions, having realized the supreme truth. (195)
For such a one, the entire universe is nothing but the atman. (196)
There is nothing to be attained by him, nor anything to be avoided. (197)
He has crossed the ocean of conditioned existence and reached the shore of immortality. (198)
Such a liberated one, though appearing to act, does not really act at all. (199)
He abides in Brahman alone, seeing no second. (200)
This is the supreme state, the highest goal, the end of all striving. (201)
Thus, O disciple, know the atman to be thyself and be free. (202)
The wise declare that the realization of the atman is the highest good. (203)
All other attainments are insignificant in comparison with this knowledge. (204)
Therefore renounce all else and strive to know the atman. (205)
This knowledge destroys all sorrow and confers eternal bliss. (206)
He who realizes this truth is freed from the cycle of birth and death. (207)
Such is the teaching of the sages and the conclusion of the scriptures. (208)
Thus ends the discrimination of the atman from the non-atman. (209)
Now listen to the means by which this knowledge is firmly established. (210)
Constant meditation on the atman is the means to steady knowledge. (211)
By repeated practice, the mind becomes absorbed in the atman. (212)
When the mind is thus absorbed, ignorance is completely destroyed. (213)
Then the atman shines forth unobstructed, like the sun freed from clouds. (214)
This state is called samadhi, the culmination of Yoga. (215)
In this state, the distinction between knower, knowledge and known disappears. (216)
The yogi established in this state is freed from all bondage. (217)
He abides in supreme peace and bliss. (218)
This is the final emancipation taught by the scriptures. (219)
Thus the wise attain liberation by knowledge alone. (220)
Therefore, O disciple, strive earnestly for this realization. (221)
Abandon all doubts and fix thy mind on the atman. (222)
By the grace of the guru and the effort of the disciple, this knowledge arises. (223)
When this knowledge arises, all bondage is destroyed. (224)
Thus ends the instruction on liberation. (225)