Published by

International Vedanta Mission

www.vmission.org.in / vmission@gmail.com

Atma Bodhaof Shri Adi Shankaracharya

(with meaning in Hindi and English)

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vkRecks/k

1-1-1-1-1- riksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~Aeqeq{kw.kkeis{;ks·;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks·;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks·;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks·;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks·;a vkRecks/kksfHk/kh;rsAA

ftUgksaus vius ikiksa dks ri ds }kjk {kh.k fd;k gS rFkkftldk eu 'kkUr vkSj jkxkfn nks"kksa ls jfgr gS] ,sls eks{kds bPNqd lk/kdksa ds fy, vkRecks/k xzaFk dh jpuk dh tk

jgh gSA

I am composing the Atma-Bodha, this treatise of the Knowl-

edge of the Self, for those who have purified themselves by aus-

terities and are peaceful in heart and calm, who are free from

cravings and are desirous of liberation.

2-2-2-2-2- cks/kks·U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kks·U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kks·U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kks·U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kks·U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~AikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAA

ftl izdkj vfXu Hkkstu idkus ds fy, izR;{k lk/kugS] mlh izdkj eks{k ds fy, izR;{k lk/ku Kkuek= gSA

fcuk Kku ds eks{k dHkh Hkh lEHko ugha gksrkA

Just as the fire is the direct cause for cooking, so without

Knowledge no emancipation can be had. Compared with all other

forms of discipline Knowledge of the Self is the one direct means

for liberation.

3-3-3-3-3- vfojksf/kr;k deZ uk·fo|ka fofuorZ;sr~Avfojksf/kr;k deZ uk·fo|ka fofuorZ;sr~Avfojksf/kr;k deZ uk·fo|ka fofuorZ;sr~Avfojksf/kr;k deZ uk·fo|ka fofuorZ;sr~Avfojksf/kr;k deZ uk·fo|ka fofuorZ;sr~Afo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AA

vkRecks/k%

vkse~ Jh xq#H;ks ue%

vFk Jh 'kadjkpk;Z fojfpr

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vKku dks u"V djus ds fy, deZ lk/ku:i ugha gksldrk D;ksafd deZ vKku dk fojks/kh ugha gSA tSls izdk'kgh ?kksj vU/kdkj dks nwj dj ldrk gS] oSls ,d ek= Kku

gh vKku dk fojks/kh gksus ds dkj.k mls u"V dj ldrk gSA

Action cannot destroy ignorance, for it is not in conflict with or

opposed to ignorance. Knowledge does verily destroy ignorance

as light destroys deep darkness.

4-4-4-4-4- ifjfPNé bokdk'kkr~ rék'ks lfr dsoy%AifjfPNé bokdk'kkr~ rék'ks lfr dsoy%AifjfPNé bokdk'kkr~ rék'ks lfr dsoy%AifjfPNé bokdk'kkr~ rék'ks lfr dsoy%AifjfPNé bokdk'kkr~ rék'ks lfr dsoy%ALo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAALo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAALo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAALo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAALo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAA

vKku ds dkj.k gh vkdk'kor~ vlhe vkRek lhekvksals ;qDr izrhr gksrh gSA vKku dk uk'k gksus ij leLrHksnksa ls jfgr vifjfPNé vkRek mlh izdkj ls izdkf'kr

gksrh gS] tSls cknyksa ds gV+us ij lw;Z izdkf'kr gksrk gSA

The Soul appears to be finite because of ignorance. When

ignorance is destroyed the Self which does not admit of any

multiplicity truly reveals itself by itself: like the Sun when the clouds

pass away.

5-5-5-5-5- vKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AAÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AAÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AAÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AAÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AA

vKkuls dyqf"kr tho Kkuo`fÙkdks mRié djds mldsfujUrj vH;kl ls 'kq) gks tkrk gSA ;g Kkuo`fÙk thodks'kq) djds Lor% Hkh u"V gks tkrh gS] tSls drdpw.kZikuhdh xUndks lkQ djds Lo;a cSB+ tkrk gSA

Constant practice of knowledge purifies the Self (‘Jivatman’),

stained by ignorance and then disappears itself – as the powder of

the ‘Kataka-nut’ settles down after it has cleansed the muddy water.

6-6-6-6-6- lalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%ALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AA

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jkx&}s"kkfn ls ;qDr ;g lalkjLoIu ds leku gSAtcrd LoIukoLFkk esa gS] rcrd gh ;g lRLo:i izrhr

gksrk gSA fdUrq tx tkus ij >wBk fn[kus yxrk gSA

The world which is full of attachments, aversions, etc., is like

a dream. It appears to be real, as long as it continues but appears

to be unreal when one is awake (i.e., when true wisdom dawns).

7-7-7-7-7- rkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkA;kkoé Kk;rs czã lokZf/k"Bkue};e~AA;kkoé Kk;rs czã lokZf/k"Bkue};e~AA;kkoé Kk;rs czã lokZf/k"Bkue};e~AA;kkoé Kk;rs czã lokZf/k"Bkue};e~AA;kkoé Kk;rs czã lokZf/k"Bkue};e~AA

txr~ rcrd lR; izrhr gksrk gS] tcrd mldsvf/k"Bku v}; Lo:i czã dk lk{kkRdkj ugha gksrk gSAtSls lhih esa pkanh dk Hkze rcrd gh gksrk gS] tcrd

lhih dk Kku ugha gksrk gSA

The Jagat appears to be true (Satyam) so long as Brahman,

the substratum, the basis of all this creation, is not realised. It is

like the illusion of silver in the mother-of pearl.

8-8-8-8-8- miknkus·f[kyk/kkjs txfUr ijes'ojsAmiknkus·f[kyk/kkjs txfUr ijes'ojsAmiknkus·f[kyk/kkjs txfUr ijes'ojsAmiknkus·f[kyk/kkjs txfUr ijes'ojsAmiknkus·f[kyk/kkjs txfUr ijes'ojsAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAA

lc ds miknku dkj.k vkSj vk/kkj :i ijes'oj esa gh;g txr~ mRifÙk] fLFkfr vkSj y; dks mlh izdkj izkIrgksrk gS fd tSls ty esa cqycqysa vkfn uke&:i dh mRifÙk

vkfn gksrh gSA

Like bubbles in the water, the worlds rise, exist and dissolve

in the Supreme Self, which is the material cause and the prop of

everything.

9-9-9-9-9- lfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AA

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txr~ ds leLr inkFkZ lfPpr~ Lo:i] fuR;] loZO;kidfo".kq :ih vf/k"Bku ij mlh izdkj vkjksfir fd;s tkrs gS]

ftl izdkj Lo.kZ esa daxu bR;kfn vkHkw"k.kA

All the manifested world of things and beings are projected

by imagination upon the substratum which is the Eternal All-

pervading Vishnu, whose nature is Existence-Intelligence; just as

the different ornaments are all made out of the same gold.

10-10-10-10-10- ;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%Arn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AArn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AArn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AArn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AArn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AA

tSls loZO;kih vkdk'k fHké&2 mikf/k ds dkj.k vusdizrhr gksrk gS] rFkk mikf/k ds u"V gksus ij ,d gks tkrkgS] oSls gh fHké&2 mikf/k ds dkj.k vusd izrhr gksusokyh,d gh loZO;kid lÙkk mikf/k ds ckf/kr gksus ij ,d gks

tkrh gSA

The All-pervading Akasa appears to be diverse on account of

its association with various conditionings (Upadhis) which are dif-

ferent from each other. Space becomes one on the destruction of

these limiting adjuncts: So also the Omnipresent Truth appears to

be diverse on account of Its association with the various Upadhis

and becomes one on the destruction of these Upadhis.

11-11-11-11-11- ukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%AvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AA

fHké&fHké mikf/k;ksa ds lkFk lEcU/k ds dkj.k tkfr]o.kZ] vkJe bR;kfn vkRek ij vkjksfir fd;s tkrs gS] tSls

ty esa jl] jax vkdkj vkfn vkjksfir fd;k tkrk gSA

Because of Its association with different conditionings such

ideas as caste, colour and position are super-imposed upon the

Atman, as flavour, colour, etc., are super-imposed on water.

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12-12-12-12-12- iaphÑiaphÑiaphÑiaphÑiaphÑregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~A'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA

iwoZdeksZa }kjk fuf'pr rFkk iaphÑr egkHkwrksa ls fufeZrgqvk ;g LFkwy 'kjhj lq[k nq%[k ds vuqHkoksa dk lk/ku

vFkok Hkksx dk vk;ru dgk tkrk gSA

Determined for each individual by his own past actions and

made up of the Five elements – that have gone through the process

of “five-fold self-division and mutual combination” (Pancheekarana)

– are born the gross-body, the medium through which pleasure

and pain are experienced, the tent-of-experiences.

13-13-13-13-13- iapizk.keukscqf) n'ksfUnz;lefUore~Aiapizk.keukscqf) n'ksfUnz;lefUore~Aiapizk.keukscqf) n'ksfUnz;lefUore~Aiapizk.keukscqf) n'ksfUnz;lefUore~Aiapizk.keukscqf) n'ksfUnz;lefUore~AviaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AAviaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AAviaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AAviaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AAviaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AA

iakp izk.k] ikap KkusfUnz;ka] ikap desZfUnz;ka] eu vkSjcqf)& bu l=g oLrqvksa ds lewg:i viaphÑr egkHkwrksa ls

fufeZr ;g lw{e 'kjhj lq[k nq%[k ds vuqHkoksa dk lk/ku gSA

The five Pranas, the ten organs and the Manas and the Buddhi,

formed from the rudimentary elements (Tanmatras) before their

“five-fold division and mutual combination with one another”

(Pancheekarana) and this is the subtle body, the instruments-of-

experience (of the individual).

14-14-14-14-14- vuk|fo|kfuokZP;k dkj.kksikf/k#P;rsAvuk|fo|kfuokZP;k dkj.kksikf/k#P;rsAvuk|fo|kfuokZP;k dkj.kksikf/k#P;rsAvuk|fo|kfuokZP;k dkj.kksikf/k#P;rsAvuk|fo|kfuokZP;k dkj.kksikf/k#P;rsAmikf/kf=r;knU;n~ vkRekueo/kkj;sr~AAmikf/kf=r;knU;n~ vkRekueo/kkj;sr~AAmikf/kf=r;knU;n~ vkRekueo/kkj;sr~AAmikf/kf=r;knU;n~ vkRekueo/kkj;sr~AAmikf/kf=r;knU;n~ vkRekueo/kkj;sr~AA

vfuoZpuh; vkSj vukfn vfo|k dkj.k'kjhj gSA vkRek

bu rhuksa mikf/k;ksa ls eqDr gS & ;g fu'p; djksA

Avidya which is indescribable and beginningless is the Causal

Body. Know for certain that the Atman is other than these three

conditioning bodies (Upadhis).

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15-15-15-15-15- iapdks'kkfn;ksxsu rÙkUe; bo fLFkr%Aiapdks'kkfn;ksxsu rÙkUe; bo fLFkr%Aiapdks'kkfn;ksxsu rÙkUe; bo fLFkr%Aiapdks'kkfn;ksxsu rÙkUe; bo fLFkr%Aiapdks'kkfn;ksxsu rÙkUe; bo fLFkr%A'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA

ftl izdkj LQfVd vius lehiLFk oL= vkfn ds uhysjax ds dkj.k uhyk izrhr gksrk gS] mlh izdkj 'kq) vkRekikap dks'kksa dh lféf/k ds dkj.k mlds xq.kksa ls ;qDr izrhr

gksus yxrh gSA

In its identification with the five-sheaths the Immaculate Atman

appears to have borrowed their qualities upon Itself; as in the case

of a crystal which appears to gather unto itself colour of its vicinity

(blue cloth, etc.,)

16-16-16-16-16- oiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%AoiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%AoiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%AoiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%AoiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%AvkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAAvkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAAvkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAAvkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAAvkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAA

'kq)Lo:i vkRek dks iapdks'kksa ls ;qfDriwoZd foosd ds}kjk oSls gh i`Fkd~ djuk pkfg,] tSls pkoy dks mlds

fNydksa ls i`Fkd~ fd;k tkrk gSA

Through discriminative self-analysis and logical thinking one

should separate the Pure self within from the sheaths as one

separates the rice from the husk, bran, etc., that are covering it.

17-17-17-17-17- lnk loZxrks·I;kRek u loZ=koHkklrsAlnk loZxrks·I;kRek u loZ=koHkklrsAlnk loZxrks·I;kRek u loZ=koHkklrsAlnk loZxrks·I;kRek u loZ=koHkklrsAlnk loZxrks·I;kRek u loZ=koHkklrsAcq)kosokoHkklsr LoPNs"kq izfrfcEcor~AAcq)kosokoHkklsr LoPNs"kq izfrfcEcor~AAcq)kosokoHkklsr LoPNs"kq izfrfcEcor~AAcq)kosokoHkklsr LoPNs"kq izfrfcEcor~AAcq)kosokoHkklsr LoPNs"kq izfrfcEcor~AA

vkRek ;|fi loZO;kid gS] fQj Hkh lHkh inkFkksZ esamldk vkHkkl ugha gksrk gS] bldk vuqHko 'kq)cqf) esa gh

gksrk gSA tSls LoPN niZ.k esa izfrfcEc fn[kkbZ iM+rk gSA

The Atman does not shine in everything although He is All-

pervading. He is manifest only in the inner equipment, the intellect

(Buddhi): just as the reflection in a clean mirror.

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18-18-18-18-18- nsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~AnsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~AnsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~AnsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~AnsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~Arn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAArn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAArn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAArn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAArn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAA

vkRek dks lnSo izÑfrds dk;Z 'kjhj] bfUnz;ka] eu]

cqf) ls foy{k.k lc ds lk{kh ,oa jktk dh Hkkafr gh tkusaA

One should understand that the Atman is always like the King,

distinct from the body, senses, mind and intellect, all of which con-

stitute the matter (Prakriti); and is the witness of their functions.

19-19-19-19-19- O;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~AO;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~AO;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~AO;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~AO;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~An`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAAn`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAAn`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAAn`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAAn`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAA

vfoosdh vKkuo'kkr~ eu vkSj bfUnz;ksa ds dk;Zdykiksadks lfPpnkuUn vkRek ij v/;Lr dj nsrs gS] tSls vkdk'kesa nh[kkbZ iM+us okyh uhfyek dks vKkuh vkdk'k dk ghjax eku ysrs gSaA

The moon appears to be running when the clouds move in

the sky. Likewise to the non-discriminating person the Atman

appears to be active when It is observed through the functions of

the sense-organs.

20-20-20-20-20- vkRepSrU;ekfJR; nsgsfUnz;euksf/k;%AvkRepSrU;ekfJR; nsgsfUnz;euksf/k;%AvkRepSrU;ekfJR; nsgsfUnz;euksf/k;%AvkRepSrU;ekfJR; nsgsfUnz;euksf/k;%AvkRepSrU;ekfJR; nsgsfUnz;euksf/k;%ALofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AALofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AALofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AALofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AALofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AA

vkRepSrU; dk vkJ; ysdj tM+ gkssrs gq, Hkh nsg]bfUnz;] eu vkSj cqf) vkfn mlh izdkj ls viuh viuhfØ;k,a djrh gS] tSls lw;Z dh lféf/k esa leLr euq";vius deZ esa iszfjr gksrs gSA

Depending upon the energy of vitality of Consciousness (Atma

Chaitanya) the body, senses, mind and intellect engage themselves

in their respective activities, just as men work depending upon the

light of the Sun.

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21-21-21-21-21- nsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuAnsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuAnsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuAnsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuAnsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuAv/;L;UR;foosdsu xxus uhyrkfnor~AAv/;L;UR;foosdsu xxus uhyrkfnor~AAv/;L;UR;foosdsu xxus uhyrkfnor~AAv/;L;UR;foosdsu xxus uhyrkfnor~AAv/;L;UR;foosdsu xxus uhyrkfnor~AA

vfoosdh vKkuo'kkr~ eu vkSj bfUnz;ksa ds dk;Zdykiksadks lfPpnkuUn vkRek ij v/;Lr dj nsrs gS] tSls vkdk'kesa nh[kus okyh uhfyek dks vKkuh yksx vkdk'k dk gh jaxeku ysrs gSaA

Fools, because they lack in their powers of discrimination su-

perimpose on the Atman, the Absolute-Existence-Knowledge (Sat-

Chit), all the varied functions of the body and the senses, just as

they attribute blue colour and the like to the sky.

22-22-22-22-22- vKkukUekulksik/ks% dr`ZRoknhfu pkRefuAvKkukUekulksik/ks% dr`ZRoknhfu pkRefuAvKkukUekulksik/ks% dr`ZRoknhfu pkRefuAvKkukUekulksik/ks% dr`ZRoknhfu pkRefuAvKkukUekulksik/ks% dr`ZRoknhfu pkRefuAdYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AAdYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AAdYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AAdYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AAdYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AA

tSls vKku ds dkj.k ty dh papyrk vkfn mlesaizfrfcfEcr pUnzek dh eku yh tkrh gS] oSls gh eu dsdrkZiu vkfn mikf/k;ka vKkuo'kkr~ vkRek ds xq.k ekufy;s tkrs gSA

The tremblings that belong to the waters are attributed through

ignorance to the reflected moon dancing on it: likewise agency of

action, of enjoyment and of other limitations (which really belong

to the mind) are delusively understood as the nature of the Self

(Atman).

23-23-23-23-23- jkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsAjkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsAjkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsAjkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsAjkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsAlq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AAlq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AAlq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AAlq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AAlq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AA

jkx&}s"k] lq[k&nq%[k rFkk bPNk vkfn eu ds vUrxZrdh fofo/k o`fÙk;ksa dk lq"kqfIr voLFkk esa dksbZ vfLrRo ughagksrk gS] fdUrq cqf) ds txus ds mijkUr gqvk djrh gSAblls ;g fl) gksrk gS fd ;g leLr fodkj cqf) ds gS]vkRek ds ughaA

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Attachment, desire, pleasure, pain, etc., are perceived to exist

so long as Buddhi or mind functions. They are not perceived in

deep sleep when the mind ceases to exist. Therefore they belong

to the mind alone and not to the Atman.

24-24-24-24-24- izdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkAizdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkAizdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkAizdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkAizdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkALoHkko% lfPpnkuUn fuR;fueZyrkReu%AALoHkko% lfPpnkuUn fuR;fueZyrkReu%AALoHkko% lfPpnkuUn fuR;fueZyrkReu%AALoHkko% lfPpnkuUn fuR;fueZyrkReu%AALoHkko% lfPpnkuUn fuR;fueZyrkReu%AA

tSls lw;Z dk LoHkko izdk'k Lo:i] ty dk 'khryrk]vkSj vfXu dk m".krk vkfn gSA oSls gh vkRek Lo:ir%lfPpnkuUn] fuR; ,oa 'kq) Lo:i gh gSaA

Just as luminosity is the nature of the Sun, coolness of water

and heat of fire, so too the nature of the Atman is Eternity, Purity,

Reality, Consciousness and Bliss.

25-25-25-25-25- vkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~AvkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~AvkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~AvkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~AvkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~Ala;ksT; pkfoosdsu tkukehfr izorZrsAAla;ksT; pkfoosdsu tkukehfr izorZrsAAla;ksT; pkfoosdsu tkukehfr izorZrsAAla;ksT; pkfoosdsu tkukehfr izorZrsAAla;ksT; pkfoosdsu tkukehfr izorZrsAA

vkRek dk lr~&fpr~ va'k vkSj cqf)&o`fÙk bu nksuksa dsvfoosdiw.kZ la;ksx ls ^eSa tkurk gwa *bl o`fÙk dh mRifÙkgksrh gSA

By the indiscriminate blending of the two – the Existence-

Knowledge-aspect of the Self and the thought-wave of the intel-

lect – there arises the notion of “I know”.

26-26-26-26-26- vkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrAvkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrAvkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrAvkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrAvkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrAtho% loZeya KkRok Kkrk nz"Vsfr eqáfrAAtho% loZeya KkRok Kkrk nz"Vsfr eqáfrAAtho% loZeya KkRok Kkrk nz"Vsfr eqáfrAAtho% loZeya KkRok Kkrk nz"Vsfr eqáfrAAtho% loZeya KkRok Kkrk nz"Vsfr eqáfrAA

psru Lo:i vkRek esa dksbZ fodkj ugha gks ldrs gSrFkk tM+ cqf) esa tkuus dk lkeF;Z ugha gks ldrk gSA¼fpnkHkkl :ih½ tho vius vKku vkSj vfoosd ds dkj.kvius dks ek= drkZ] nz"Vk vkfn eku dj eksfgr gksrk gSA

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vkRecks/k

Atman never does anything and the intellect of its own accord

has no capacity to experience ‘I know’. But the individuality in us

delusorily thinks he is himself the seer and the knower.

27-27-27-27-27- jTtqliZonkRekua thoks KkRok Hk;a ogsr~AjTtqliZonkRekua thoks KkRok Hk;a ogsr~AjTtqliZonkRekua thoks KkRok Hk;a ogsr~AjTtqliZonkRekua thoks KkRok Hk;a ogsr~AjTtqliZonkRekua thoks KkRok Hk;a ogsr~Aukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AAukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AAukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AAukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AAukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AA

vkRek dks tho ekuus ls O;fDr mlh izdkj ls Hk;Hkhrgksrk gS] tSls jLlh dks lkai le>us lsA tc O;fDr ;gtku ysrk gS fd ge tho ugha gS] fdUrq ijekRek gh gS]mlh le; og leLr Hk; ls eqDr gks tkrk gSA

Just as the person who regards a rope as a snake is over-

come by fear, so also one considering oneself as the ego (Jiva) is

overcome by fear. The ego-centric individuality in us regains fear-

lessness by realising that It is not a Jiva but is Itself the Supreme

Soul.

28-28-28-28-28- vkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiAvkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiAvkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiAvkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiAvkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiAnhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAAnhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAAnhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAAnhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAAnhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAA

tSls nhid }kjk ?kVkfn fo"k; izdkf'kr fd;s tkrs gS]oSls gh vkRek }kjk cqf) vkSj bfUnz;ka vkfn dj.k izdkf'krgksrs gSA cqf) vkfn Lor% tM+ gksus ds dkj.k u viusvkidks] vkSj u ghs vU; dks izdkf'kr dj ldrh gS

Just as a lamp illumines a jar or a pot, so also the Atman illumines

the mind and the sense organs, etc. These material-objects by

themselves cannot illumine themselves because they are inert.

29-29-29-29-29- Locks/ks ukU;cks/ksPNk cks/k:ir;kReku%ALocks/ks ukU;cks/ksPNk cks/k:ir;kReku%ALocks/ks ukU;cks/ksPNk cks/k:ir;kReku%ALocks/ks ukU;cks/ksPNk cks/k:ir;kReku%ALocks/ks ukU;cks/ksPNk cks/k:ir;kReku%Au nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAAu nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAAu nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAAu nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAAu nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAA

tSls nhiddks Lo;adks izdkf'kr djus ds fy;s vU; nhidh vko';drk ugha gS] oSls gh KkuLo:i vkRekdks

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vkRecks/k

Lo;adks tkuus ds fy;s vU; Kku dh vko';drk ugha gSA

A lighted-lamp does not need another lamp to illumine its light.

So too, Atman which is Knowledge itself needs no other knowledge

to know it.

30-30-30-30-30- fuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%Afuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%Afuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%Afuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%Afuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%Afo|knsD;a egkokD;S% thokReijekReuks%AAfo|knsD;a egkokD;S% thokReijekReuks%AAfo|knsD;a egkokD;S% thokReijekReuks%AAfo|knsD;a egkokD;S% thokReijekReuks%AAfo|knsD;a egkokD;S% thokReijekReuks%AA

^usfr usfr* Jqfr&okD;ksa ds }kjk lHkh mikf/k;ksa dkfu"ks/k djds egkokD; }kjk yf{kr thokRe&ijekRek dh,drk dks tkusaA

By a process of negation of the conditionings (Upadhis)

through the help of the scriptural statement ‘It is not this, It is not

this’, the oneness of the individual soul and the Supreme Soul, as

indicated by the great Mahavakyas, has to be realised.

31-31-31-31-31- vkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~Avkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~Avkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~Avkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~Avkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~A,rf}y{k.ka fo|knga czãsfr fueZye~AA,rf}y{k.ka fo|knga czãsfr fueZye~AA,rf}y{k.ka fo|knga czãsfr fueZye~AA,rf}y{k.ka fo|knga czãsfr fueZye~AA,rf}y{k.ka fo|knga czãsfr fueZye~AA

vfo|k vFkkZr~ dkj.k'kjhj ls LFkwy'kjhj rd lc 'kjhjn`'; gS] ikuh ds cqn~cqnsa dh Hkkafr uk'koku~ gSA blls loZFkkfoy{k.k fueZyrÙo czã ^ge* gS] ,slk fu'p; djsaA

The body, etc., up to the “Causal Body” – Ignorance – which

are objects perceived, are as perishable as bubbles. Realise

through discrimination that I am the ‘Pure Brahman’ ever com-

pletely separate from all these.

32-32-32-32-32- nsgkU;Roké es tUetjkdk';Zy;kn;%AnsgkU;Roké es tUetjkdk';Zy;kn;%AnsgkU;Roké es tUetjkdk';Zy;kn;%AnsgkU;Roké es tUetjkdk';Zy;kn;%AnsgkU;Roké es tUetjkdk';Zy;kn;%A'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA

eSa 'kjhj ls foy{k.k gwa] vr,o tUe] tjk] {k;] e`R;qvkfn "kM~fodkj eq>esa ugha gSA eSa bfUnz;ksa ls jfgr gwa] vr%'kCnkfn fo"k;ksa ls esjk dksbZ lEcU/k ugha gSA

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I am other than the body and so I am free from changes such

as birth, wrinkling, senility, death, etc. I have nothing to do with the

sense objects such as sound and taste, for I am without the sense-

organs.

33-33-33-33-33- veuLRoké es nq%[k jkx}s"k Hk;kn;%AveuLRoké es nq%[k jkx}s"k Hk;kn;%AveuLRoké es nq%[k jkx}s"k Hk;kn;%AveuLRoké es nq%[k jkx}s"k Hk;kn;%AveuLRoké es nq%[k jkx}s"k Hk;kn;%Avizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AAvizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AAvizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AAvizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AAvizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AA

eSa eu ugha gwa] blfy, nq%[k] jkx] }s"k vkSj Hk;bR;kfn Hkh esjs ugha gSA ̂ eSa vizk.k] veu rFkk 'kq) gwa* ;gJqfr Hkh crkrh gSA

I am other than the mind and hence, I am free from sorrow,

attachment, malice and fear, for “HE is without breath and without

mind, Pure, etc.”, is the Commandment of the great scripture, the

Upanishads.

34-34-34-34-34- fuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%AfuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%AfuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%AfuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%AfuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%AfufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AAfufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AAfufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AAfufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AAfufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AA

eSa fuxqZ.k] fuf"Ø;] fuR;] fufoZdYi] fufoZdkj] fujkdkjfuR;eqDr vkSj fueZy gwaA

I am without attributes and actions; Eternal (Nitya) without

any desire and thought (Nirvikalpa), without any dirt (Niranjana),

without any change (Nirvikara), without form (Nirakara), ever-

liberated (Nitya Mukta) ever-pure (Nirmala).

35-35-35-35-35- vgekdk'koRloZa cfgjUrxZrks·P;qr%Avgekdk'koRloZa cfgjUrxZrks·P;qr%Avgekdk'koRloZa cfgjUrxZrks·P;qr%Avgekdk'koRloZa cfgjUrxZrks·P;qr%Avgekdk'koRloZa cfgjUrxZrks·P;qr%Alnk loZle 'kq)ks fuLlaxks fueZyks·py%AAlnk loZle 'kq)ks fuLlaxks fueZyks·py%AAlnk loZle 'kq)ks fuLlaxks fueZyks·py%AAlnk loZle 'kq)ks fuLlaxks fueZyks·py%AAlnk loZle 'kq)ks fuLlaxks fueZyks·py%AA

eSa vkdk'k dh rjg lc ds vUnj&ckgj O;kIr]vifjorZu'khy] lnk vkSj loZ= leku] 'kq)] vlax] fueZy

vkSj vpy gwaA

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Like the space I fill all things within and without. Changeless

and the same in all, at all times I am pure, unattached, stainless

and motionless.

36-36-36-36-36- fuR; 'kq)foeqDrSde~ v[k.MkuUne};e~AfuR; 'kq)foeqDrSde~ v[k.MkuUne};e~AfuR; 'kq)foeqDrSde~ v[k.MkuUne};e~AfuR; 'kq)foeqDrSde~ v[k.MkuUne};e~AfuR; 'kq)foeqDrSde~ v[k.MkuUne};e~AlR;a KkueuUr ;Rija czãkgeso rr~AAlR;a KkueuUr ;Rija czãkgeso rr~AAlR;a KkueuUr ;Rija czãkgeso rr~AAlR;a KkueuUr ;Rija czãkgeso rr~AAlR;a KkueuUr ;Rija czãkgeso rr~AA

eSa og gh ijczã rÙo gwa] tks fuR;] 'kq)] eqDr ,d]v[k.M] vkuUn] v}; rFkk lR;] Kku] vuUr Lo:i gSA

I am verily that Supreme Brahman alone which is Eternal,

Pure and Free, One, indivisible and non-dual and of the nature of

Changeless-Knowledge-Infinite.

37-37-37-37-37- ,oa fujUrjkH;Lrk czãSokLehfroklukA,oa fujUrjkH;Lrk czãSokLehfroklukA,oa fujUrjkH;Lrk czãSokLehfroklukA,oa fujUrjkH;Lrk czãSokLehfroklukA,oa fujUrjkH;Lrk czãSokLehfroklukAgjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AAgjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AAgjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AAgjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AAgjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AA

bl izdkj fujUrj vH;kl ls mRié ^eSa czã gwa* ;glaLdkj vKku vkSj rTtfur fo{ksi dk mlh izdkj uk'kdj nsrk gS tSls vkS"kf/k ds lsou ls jksx dh fuo`fÙk gqvkdjrh gSA

The impression “I am Brahman” thus created by constant prac-

tice destroys ignorance and the agitation caused by it, just as

medicine or Rasayana destroys disease.

38-38-38-38-38- fofoDrns'k vklhuks fojkxks foftrsfUnz;%AfofoDrns'k vklhuks fojkxks foftrsfUnz;%AfofoDrns'k vklhuks fojkxks foftrsfUnz;%AfofoDrns'k vklhuks fojkxks foftrsfUnz;%AfofoDrns'k vklhuks fojkxks foftrsfUnz;%AHkko;sdekRekua reuUreuU;/kh%AAHkko;sdekRekua reuUreuU;/kh%AAHkko;sdekRekua reuUreuU;/kh%AAHkko;sdekRekua reuUreuU;/kh%AAHkko;sdekRekua reuUreuU;/kh%AA

,dkUr LFkku esa fLFkr gksdj] lc ls jkxkfn jfgrgksdj rFkk bfUnz;ksa dks o'k esa djrs gq, vuUr Lo:i ,dvkRerÙo dk vuU; Hkko ls fpUru djsaA

Sitting in a solitary place, freeing the mind from desires and

controlling the senses, meditate with unswerving attention on the

Atman which is One without-a-second.

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39-39-39-39-39- vkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%AvkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%AvkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%AvkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%AvkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%AHkko;sdsekRekua fueZykdk'koRlnkAAHkko;sdsekRekua fueZykdk'koRlnkAAHkko;sdsekRekua fueZykdk'koRlnkAAHkko;sdsekRekua fueZykdk'koRlnkAAHkko;sdsekRekua fueZykdk'koRlnkAA

foosdh iq#"k foosdiwoZd lEiw.kZ n`'; txr~dks viusesafoyhu djds vkdk'kor~ fueZy vkRek dk lnk fpUru djsaA

The wise one should intelligently merge the entire world-of-

objects in the Atman alone and constantly think of the Self ever as

contaminated by anything as the sky.

40-40-40-40-40- :io.kkZfnda loZa fogk; ijekFkZfor~A:io.kkZfnda loZa fogk; ijekFkZfor~A:io.kkZfnda loZa fogk; ijekFkZfor~A:io.kkZfnda loZa fogk; ijekFkZfor~A:io.kkZfnda loZa fogk; ijekFkZfor~Aifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAAifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAAifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAAifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAAifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAA

ijekFkZfor~ lEiw.kZ uke&:ikRed txr~ds izfr lR;rkdh cqf)dks R;kxdj ifjiw.kZ fpnkuUnLo:iesa vofLFkr gkstkrk gSA

He who has realised the Supreme, discards all his identifica-

tion with the objects of names and forms. (Thereafter) he dwells

as an embodiment of the Infinite Consciousness and Bliss. He

becomes the Self.

41-41-41-41-41- Kkr`KkuKs;Hksn% ijs ukRefu fo|rsAKkr`KkuKs;Hksn% ijs ukRefu fo|rsAKkr`KkuKs;Hksn% ijs ukRefu fo|rsAKkr`KkuKs;Hksn% ijs ukRefu fo|rsAKkr`KkuKs;Hksn% ijs ukRefu fo|rsAfpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAAfpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAAfpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAAfpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAAfpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAA

ijekRek fpnkuUnLo:i gksus ds dkj.k muesa Kkrk]Kku] Ks; dk Hksn ugha gSA ,d gksus ds dkj.k ogLo;aizdkf'kr gSA

There are no distinctions such as “Knower”, the “Knowledge”

and the “Object of Knowledge” in the Supreme Self. On account of

Its being of the nature of endless Bliss, It does not admit of such

distinctions within Itself. It alone shines by Itself.

42-42-42-42-42- ,oekRekj.kkS /;ku&eFkus lrra ÑrsA,oekRekj.kkS /;ku&eFkus lrra ÑrsA,oekRekj.kkS /;ku&eFkus lrra ÑrsA,oekRekj.kkS /;ku&eFkus lrra ÑrsA,oekRekj.kkS /;ku&eFkus lrra ÑrsAmfnrkoxfrTokZyk lokZKkusU/kua ngsr~AAmfnrkoxfrTokZyk lokZKkusU/kua ngsr~AAmfnrkoxfrTokZyk lokZKkusU/kua ngsr~AAmfnrkoxfrTokZyk lokZKkusU/kua ngsr~AAmfnrkoxfrTokZyk lokZKkusU/kua ngsr~AA

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,oa vkRek dks vj.kh cukdj /;ku :i eaFku fd;ktkrk gS] blls KkukfXu mRié gksrh gS] rFkk mldh izp.M

Tokyk leLr vKku bU/kudks tykdj HkLe dj nsrh gSA

When this the lower and the higher aspects of the Self are

well churned together, the fire of knowledge is born from it, which

in its mighty conflagration shall burn down all the fuel of ignorance in

us.

43-43-43-43-43- v#.ksuso cks/ksu iwoZa lUrels ârsAv#.ksuso cks/ksu iwoZa lUrels ârsAv#.ksuso cks/ksu iwoZa lUrels ârsAv#.ksuso cks/ksu iwoZa lUrels ârsAv#.ksuso cks/ksu iwoZa lUrels ârsArr vkfoHkZosnkRek Lo;esoka'kqekfuoAArr vkfoHkZosnkRek Lo;esoka'kqekfuoAArr vkfoHkZosnkRek Lo;esoka'kqekfuoAArr vkfoHkZosnkRek Lo;esoka'kqekfuoAArr vkfoHkZosnkRek Lo;esoka'kqekfuoAA

tSls v#.kksn; ls lw;ksZn; ls iwoZ gh vU/kdkj nwj gkstkrk gS] oSls gh vkRelk{kkRdkj ls iwoZ Kku ls vKku dh

fuof`Ùk gks tkrh gSA

The Lord of the early dawn (Aruna) himself has already looted

away the thick darkness, when soon the sun rises. The Divine

Consciousness of the Self rises when the right knowledge has

already killed the darkness in the bosom.

44-44-44-44-44- vkRek rq lrra izkIrks·fi vizkIronfo|;kAvkRek rq lrra izkIrks·fi vizkIronfo|;kAvkRek rq lrra izkIrks·fi vizkIronfo|;kAvkRek rq lrra izkIrks·fi vizkIronfo|;kAvkRek rq lrra izkIrks·fi vizkIronfo|;kArék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAArék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAArék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAArék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAArék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAA

vkRek fuR; izkIr gh gS] fdUrq vfo|k ds dkj.k ogvizkIror~ izrhr gksrk gSA vfo|k dk uk'k gksus ij vkRekdk oSls gh vuqHko gksrk gSA tSls vius gh xys esa iM+s gkjdks [kks;k gqvk le> dj <wa<+us ij gh xys esa izkIr gks x;k gksA

Atman is an ever-present Reality. Yet, because of ignorance

it is not realised. On the destruction of ignorance Atman is realised.

It is like the missing ornament of one’s neck.

45-45-45-45-45- LFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkALFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkALFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkALFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkALFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkAthoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAAthoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAAthoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAAthoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAAthoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAA

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vU/kdkj ds dkj.k [kEHks esa Hkwr dh izrhrh dh rjg ghvKku ds dkj.k czã tho dh rjg izrhr gksrk gSA tho dkrkfÙod:i tku ysus ij thoHkko lekIr gks tkrk gSA

Brahman appears to be a ‘Jiva’ because of ignorance, just as

a post appears to be a ghost. The ego-centric-individuality is de-

stroyed when the real nature of the ‘Jiva’ is realised as the Self.

46-46-46-46-46- rRoLo:ikuqHkokn~ mRiéa KkueatlkArRoLo:ikuqHkokn~ mRiéa KkueatlkArRoLo:ikuqHkokn~ mRiéa KkueatlkArRoLo:ikuqHkokn~ mRiéa KkueatlkArRoLo:ikuqHkokn~ mRiéa KkueatlkAvga eesfr pkKkua ck/krs fnXHkzekfnor~AAvga eesfr pkKkua ck/krs fnXHkzekfnor~AAvga eesfr pkKkua ck/krs fnXHkzekfnor~AAvga eesfr pkKkua ck/krs fnXHkzekfnor~AAvga eesfr pkKkua ck/krs fnXHkzekfnor~AA

rÙo ds vuqHko tfur Kku ls ^eSa* vkSj ^esjk* ;gvKku mlh izdkj 'kh?kz gh nwj gks tkrk gS] tSls fd fn'kkvksa

ds Bhd&Bhd Kku ls rRlEcU/kh HkzeA

The ignorance characterised by the notions ‘I’ and ‘Mine’ is

destroyed by the knowledge produced by the realisation of the

true nature of the Self, just as right information removes the wrong

notion about the directions.

47-47-47-47-47- lE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~AlE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~AlE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~AlE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~AlE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~A,da p loZekRekue~ bZ{krs Kkup{kq"kkAA,da p loZekRekue~ bZ{krs Kkup{kq"kkAA,da p loZekRekue~ bZ{krs Kkup{kq"kkAA,da p loZekRekue~ bZ{krs Kkup{kq"kkAA,da p loZekRekue~ bZ{krs Kkup{kq"kkAA

ftls lE;d~ vuqHkotU; Kku gks x;k gS og ;ksxhvius esa gh leLr txr~ dks rFkk lc dks vius vkRek dhrjg Kkup{kq ds }kjk ns[krk gSA

The Yogi of perfect realisation and enlightenment sees through

his “eye of wisdom” (Gyana Chakshush) the entire universe in his

own Self and regards everything else as his own Self and nothing

else.

48-48-48-48-48- vkReSosna txRloZe~ vkReuks·U;é fo|rsAvkReSosna txRloZe~ vkReuks·U;é fo|rsAvkReSosna txRloZe~ vkReuks·U;é fo|rsAvkReSosna txRloZe~ vkReuks·U;é fo|rsAvkReSosna txRloZe~ vkReuks·U;é fo|rsAe`nkS ;}n~?kVknhfu LokRekua loZeh{krsAAe`nkS ;}n~?kVknhfu LokRekua loZeh{krsAAe`nkS ;}n~?kVknhfu LokRekua loZeh{krsAAe`nkS ;}n~?kVknhfu LokRekua loZeh{krsAAe`nkS ;}n~?kVknhfu LokRekua loZeh{krsAA

ftl izdkj ls feÍh ds cus gq, ?kV vkfn feÍh gh gS]mlh izdkj ls Kkuoku~ ns[krk gS fd ;g leLr txr~

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gekjh vkRek gh gS] ge ls fHké dqN Hkh ugha gSA

Nothing whatever exists other than the Atman: the tangible

universe is verily Atman. As pots and jars are verily made of clay

and cannot be said to be anything but clay, so too, to the enlightened

soul and that is perceived is the Self.

49-49-49-49-49- thoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~AthoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~AthoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~AthoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~AthoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~AlfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AAlfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AAlfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AAlfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AAlfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AA

thoUeqDr fo}ku viuh leLr iwoZ mikf/k;ksadk R;kxdjds lfPpnkuUn Lo:i czã gks tkrk gSA tSls dhVd lrrHkzej dk /;ku djrs gq, Hkzej:i gks tkrk gSA

A liberated one, endowed with Self-knowledge, gives up the

traits of his previously explained equipments (Upadhis) and because

of his nature of Sat-chit-ananda, he verily becomes Brahman like

(the worm that grows to be) a wasp.

50-50-50-50-50- rhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~ArhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~ArhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~ArhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~ArhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~A;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA

;ksxh iq#"k eksglkxj dks ikj dj] jkx&}s"k :ihjk{klksa dks ekj dj 'kkfUr ls ,d:i gksdj vkRek esa ghje.k djrk gSA

After crossing the ocean of delusion and killing the monsters

of likes and dislikes, the Yogi who is united with peace dwells in

the glory of his own realised Self – as an Atmaram.

51-51-51-51-51- ckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%AckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%AckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%AckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%AckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%A?kVLFknhioRLoLFk% LokUrjso izdk'krsAA?kVLFknhioRLoLFk% LokUrjso izdk'krsAA?kVLFknhioRLoLFk% LokUrjso izdk'krsAA?kVLFknhioRLoLFk% LokUrjso izdk'krsAA?kVLFknhioRLoLFk% LokUrjso izdk'krsAA

cká vfuR; lq[k dh vklfDr dk R;kx djds vkRekuUnesa r`Ir thoUeqDr vius Hkhrj ?kV esa fLFkr nhid dh rjgLo;a gh nsnhI;eku gksrk gSA

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The self-abiding Jivan Mukta, relinquishing all his attachments

to the illusory external happiness and satisfied with the bliss derived

from the Atman, shines inwardly like a lamp placed inside a jar.

52-52-52-52-52- mikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%Amikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%Amikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%Amikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%Amikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%AloZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAAloZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAAloZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAAloZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAAloZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAA

og eqfu mikf/k;ksa esa fLFkr gksdj Hkh vkdk'k dh rjgmuds xq.kksa ls vfyIr jgrk gS] rFkk lcdqN tkurs gq, HkhvKkuh dh rjg jgrs gq, ok;qor~ fopj.k djrk gSA

Though he lives in the conditionings (Upadhis), he, the con-

templative one, remains ever unconcerned with anything or he

may move about like the wind, perfectly unattached.

53-53-53-53-53- mikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%Amikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%Amikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%Amikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%Amikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%Atys tya fo;};ksfEu rstLrstfl ok ;FkkAAtys tya fo;};ksfEu rstLrstfl ok ;FkkAAtys tya fo;};ksfEu rstLrstfl ok ;FkkAAtys tya fo;};ksfEu rstLrstfl ok ;FkkAAtys tya fo;};ksfEu rstLrstfl ok ;FkkAA

eqfu mikf/k dk mu O;kid rÙo fo".kq esa foy; gkstkus ij fufoZ'ks"k rÙo esasa mlh izdkj ls izos'k dj tkrk gS]tSls ty esa ty] vkdk'k vkdk'k esa rFkk vfXu rÙo

vfXu esa foyhu gks tkrk gSA

On the destruction of the Upadhis, the contemplative one is

totally absorbed in ‘Vishnu’, the All-pervading Spirit, like water into

water, space into space and light into light.

54-54-54-54-54- ;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA

ftlls vf/kd bl txr~ esa u dksbZ ykHk gS] u mllsc<+dj dksbZ lq[k gS] rFkk mlls egku~ dksbZ Kku ugha gSmls gh czã tkuksaA

Realise That to be Brahman, the attainment of which leaves

nothing more to be attained, the blessedness of which leaves no

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other blessing to be desired and the knowledge of which leaves

nothing more to be known.

55-55-55-55-55- ;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA

ftls ns[kus ds mijkUr vkSj dqN ns[kus ;ksX; ugha jgtkrk gS] tks gksus ds mijkUr vU; dqN cuuk 'ks"k ughajgrk gS rFkk ftls tkuus ds mijkUr bl txr~ esa u dqNtkuus ;ksX; 'ks"k jgrk gS] mls gh rqe czã tkuksA

Realise that to be Brahman which, when seen, leaves noth-

ing more to be seen, which having become one is not born again

in this world and which, when knowing leaves nothing else to be

known.

56-56-56-56-56- fr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~Afr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~Afr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~Afr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~Afr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~AvuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AAvuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AAvuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AAvuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AAvuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AA

tks mij Hkh gS] uhps Hkh gS] tks lfPpnkuUn] v};vuUrLo:i fuR;] ,dek= iw.kZrÙo gS] mls rqe czã tkuksaA

Realise that to be Brahman which is Existence-Knowledge-

Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and

which fills all the quarters – above and below and all that exists

between.

57-57-57-57-57- vr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~Avr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~Avr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~Avr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~Avr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~Av[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AAv[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AAv[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AAv[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AAv[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AA

ftls osnkUr'kkL= fu"ks/k y{k.kk ls yf{kr djrs gS] mu,d] v};&v[k.MkuUn Lo:irÙo dks gh czã tkuksaA

Realise that to be Brahman which is Non-dual, Indivisible,

One and Blissful and which is indicated in Vedanta as the Immutable

Substratum, realised after the negation of all tangible objects.

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58-58-58-58-58- v[k.MkuUn:iL; rL;kuUnyokfJrk%Av[k.MkuUn:iL; rL;kuUnyokfJrk%Av[k.MkuUn:iL; rL;kuUnyokfJrk%Av[k.MkuUn:iL; rL;kuUnyokfJrk%Av[k.MkuUn:iL; rL;kuUnyokfJrk%Aczãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AAczãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AAczãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AAczãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AAczãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AA

ml v[k.M vkuUnLo:i] czãkuUn ds yoys'k ij ghczãk vkfn nsork vkfJr gS vkSj os lHkh viuh viuh 'kfDrds vuqikÙk esa gh ml vkuUn dk miHkksx dj ikrs gSA

Deities like Brahma and others taste only a particle, of the

unlimited Bliss of Brahman and enjoy in proportion their share of

that particle.

59-59-59-59-59- r|qDref[kya oLrq O;ogkjLrnfUor%Ar|qDref[kya oLrq O;ogkjLrnfUor%Ar|qDref[kya oLrq O;ogkjLrnfUor%Ar|qDref[kya oLrq O;ogkjLrnfUor%Ar|qDref[kya oLrq O;ogkjLrnfUor%ArLekRloZxra czã {khjs lfiZfjokf[kysAArLekRloZxra czã {khjs lfiZfjokf[kysAArLekRloZxra czã {khjs lfiZfjokf[kysAArLekRloZxra czã {khjs lfiZfjokf[kysAArLekRloZxra czã {khjs lfiZfjokf[kysAA

leLr inkFkZ czã ds }kjk gh O;kIr gSA rFkk leLrps"Vk,a czã ds dkj.k gh lEHko gSA vr% czã leLr inkFkksZaesa mlh rjg O;kIr gS] tSls nw/k esa eD[kuA

All objects are pervaded by Brahman. All actions are possible

because of Brahman: therefore Brahman permeates everything

as butter permeates milk.

60-60-60-60-60- vu.oLFkwyegªLoe~ vnh?kZeteO;;e~Avu.oLFkwyegªLoe~ vnh?kZeteO;;e~Avu.oLFkwyegªLoe~ vnh?kZeteO;;e~Avu.oLFkwyegªLoe~ vnh?kZeteO;;e~Avu.oLFkwyegªLoe~ vnh?kZeteO;;e~Av:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AAv:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AAv:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AAv:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AAv:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AA

tks u lw{e gS] u LFkwy] u NksVk gS] u cM+kA ftlesau tUe gS] u fodkj o ifjorZuA rFkk tks :i] xq.k] o.kZvkSj uke ls jfgr gSA mls rqe czã tkuksA

Realise that to be Brahman which is neither subtle nor gross:

neither short nor long: without birth or change: without form,

qualities, colour and name.

61-61-61-61-61- ;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA

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ftlds izdk'k ls lw;Z vkfn izdkf'kr gksrs gSA fdUrq tksfdlh vU; ds izdk'k ls izdkf'kr ugha gksrk gSA ftlls ;glc dqN izdkf'kr gksrk gS mls rqe czã tkuksaA

That by the light of which the luminous, orbs like the Sun and

the Moon are illuminated, but which is not illumined by their light,

realise that to be Brahman.

62-62-62-62-62- Lo;eUrcZfgO;kZI; Hkkl;éf[kya txr~ALo;eUrcZfgO;kZI; Hkkl;éf[kya txr~ALo;eUrcZfgO;kZI; Hkkl;éf[kya txr~ALo;eUrcZfgO;kZI; Hkkl;éf[kya txr~ALo;eUrcZfgO;kZI; Hkkl;éf[kya txr~Aczã izdk'krs ofg~u izrIrk;lfi.Mor~AAczã izdk'krs ofg~u izrIrk;lfi.Mor~AAczã izdk'krs ofg~u izrIrk;lfi.Mor~AAczã izdk'krs ofg~u izrIrk;lfi.Mor~AAczã izdk'krs ofg~u izrIrk;lfi.Mor~AA

czã lEiw.kZ txr~ds vUnj&ckgj O;kIr gksdj Lo;adks,sls izdkf'kr djrk gS tSls ris gq, yksgs ds xksysesa vfXuA

Pervading the entire universe outwardly and inwardly the Su-

preme Brahman shines of Itself like the fire that permeates a red-

hot iron-ball and glows by itself.

63-63-63-63-63- txf}y{k.ka czã czã.kks·U;é fdapuAtxf}y{k.ka czã czã.kks·U;é fdapuAtxf}y{k.ka czã czã.kks·U;é fdapuAtxf}y{k.ka czã czã.kks·U;é fdapuAtxf}y{k.ka czã czã.kks·U;é fdapuAczãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAAczãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAAczãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAAczãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAAczãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAA

czã txr~ ls vR;Ur foy{k.k gSA rFkk czã ls fHkédqN Hkh ugha gSA ;fn czã ls fHké dqN izrhr gksrk gS rskog feF;k gh gSA

Brahman is other than this, the universe. There exists nothing

that is not Brahman. If any object other than Brahman appears to

exist, it is unreal like the mirage.

64-64-64-64-64- n`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~An`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~An`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~An`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~An`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~ArÙoKkukPp rn~czã lfPpnkuUne};e~AArÙoKkukPp rn~czã lfPpnkuUne};e~AArÙoKkukPp rn~czã lfPpnkuUne};e~AArÙoKkukPp rn~czã lfPpnkuUne};e~AArÙoKkukPp rn~czã lfPpnkuUne};e~AA

tks dqN Hkh ;gka ns[kk o lquk tkrk gS og czã ls fHkédqN Hkh ugha gSA rRo dk Kku gks tkus ij ;g txr~ v};]lfPpnkuUn Lo:i czã gh izrhr gksus yxrk gSA

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vkRecks/k

All that is perceived, or heard, is Brahman and nothing else.

Attaining the knowledge of the Reality, one sees the Universe as

the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.

65-65-65-65-65- loZxa lfPpnkRekua Kkp{kqfuZjh{krsAloZxa lfPpnkRekua Kkp{kqfuZjh{krsAloZxa lfPpnkRekua Kkp{kqfuZjh{krsAloZxa lfPpnkRekua Kkp{kqfuZjh{krsAloZxa lfPpnkRekua Kkp{kqfuZjh{krsAvKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AAvKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AAvKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AAvKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AAvKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AA

;|fi vkRek loZO;kih] lfPpRLo:i gSA fdUrq ogKkup{kq ls gh tkuh tkrh gSA vKku ls vkofjr p{kq ds}kjk mls ns[kk ugha tk ldrkA tSls vU/kk izdkf'kr gks jgslw;Z dks ugha ns[k ldrkA

Though Atman is Pure Consciousness and ever present eve-

rywhere, yet It is perceived by the eye-of-wisdom alone: but one

whose vision is obscured by ignorance he does not see It; as the

blind do not see the resplendent Sun.

66-66-66-66-66- Jo.kkfnfHk#n~nhIr KkukfXuifjrkfir%AJo.kkfnfHk#n~nhIr KkukfXuifjrkfir%AJo.kkfnfHk#n~nhIr KkukfXuifjrkfir%AJo.kkfnfHk#n~nhIr KkukfXuifjrkfir%AJo.kkfnfHk#n~nhIr KkukfXuifjrkfir%AthoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AAthoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AAthoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AAthoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AAthoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AA

'kkL= ds Jo.kkfn ls KkukfXu dks izTTofyr dj tholeLr vKkutfur efyurkls eqDr gks Lo.kZ dh rjgizdkf'kr gksrk gSA

The ‘Jiva’ free from impurities, being heated in the fire of knowl-

edge kindled by hearing and so on, shines of itself like gold.

67-67-67-67-67- ânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~Aânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~Aânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~Aânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~Aânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~AloZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AAloZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AAloZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AAloZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AAloZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AA

ftl le; ân;kdk'k esa mfnr gksus okyk Kku dk lw;ZvKkukU/kdkj dk uk'k djrk gS] rc loZO;kid rFkklokZ/kkj czã Lo;a izdkf'kr gksrk gS] rFkk vf[ky txr~ dksHkh izdkf'kr djrk gSA

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AA vkse~ rRlr~ AA------------------------------

International Vedanta Mission

www.vmission.org.in / vmission@gmail.com

The Atman, the Sun of Knowledge that rises in the sky of the

heart, destroys the darkness of the ignorance, pervades and

sustains all and shines and makes everything to shine.

68-68-68-68-68- fnXns'kdkyk|uis{; loZxafnXns'kdkyk|uis{; loZxafnXns'kdkyk|uis{; loZxafnXns'kdkyk|uis{; loZxafnXns'kdkyk|uis{; loZxa'khrkfnâféR;lq[ka fujatue~A'khrkfnâféR;lq[ka fujatue~A'khrkfnâféR;lq[ka fujatue~A'khrkfnâféR;lq[ka fujatue~A'khrkfnâféR;lq[ka fujatue~A

;LLokRerhFkZ Hktrs fofuf"Ø;%;LLokRerhFkZ Hktrs fofuf"Ø;%;LLokRerhFkZ Hktrs fofuf"Ø;%;LLokRerhFkZ Hktrs fofuf"Ø;%;LLokRerhFkZ Hktrs fofuf"Ø;%l loZfoRloZxrks·e`rks Hkosr~AAl loZfoRloZxrks·e`rks Hkosr~AAl loZfoRloZxrks·e`rks Hkosr~AAl loZfoRloZxrks·e`rks Hkosr~AAl loZfoRloZxrks·e`rks Hkosr~AA

ftl O;fDr us lc deksZa dks Hkyh Hkkafr R;kx dj fn;kgS rFkk tks ns'k] dky] vkSj fn'kk ij voyfEcr u gksdjloZO;kid] lnhZ&xehZ vkfn }U}ksa ls ijs] fuR; vkuUnLo:ivkSj fujatu vius vkRe:ih rhFkZ dk lsou djrk gS] ogloZK vkSj loZO;kid gks tkrk gS vkSj ve`rRo dks izkIrdjrk gSA

He who renouncing all activities, who is free of all the limita-

tions of time, space and direction, worships his own Atman which

is present everywhere, which is the destroyer of heat and cold,

which is Bliss-Eternal and stainless, becomes All-knowing and All-

pervading and attains thereafter Immortality.