sangeeta vedanta by swami...

Sangeeta Vedanta

VIVEKACHUDAMANI or

CREST JEWEL OF WISDOM of

Sri Sankaracharya

In Song

By

Swami Suryadevananda

www.suryadevananda.org

(FOR FREE DISTRIBUTION ONLY)

AN ANANDA KUTIR PUBLICATION

Sangeeta Vedanta by Swami Suryadevananda 2

First Electronic Edition: September 2010

AN ANANDA KUTIR PUBLICATION

© 2010 Swami Suryadevananda

All Rights Reserved

This book is for free distribution and personal use only and can be downloaded free from www.suryadevananda.org. Sale of this book is prohibited. Kindly request prior written permission from the author via the website if you wish to reproduce any part of this material in any way.


DEDICATED TO

Gurudev Sri Swami Sivananda


CONTENTS Introduction by Dr. Medha Sachdev ......................................................................................................................................... 6 Preface ............................................................................................................................................................................................................ 12 Note of Gratitude and Appreciation ....................................................................................................................................... 13 I. FIRST STEPS ON THE PATH ..................................................................................................................................................... 14

1. Prologue ................................................................................................................................................................................. 14 2. The Fourfold Means for Salvation .................................................................................................................... 17 3. The Appeal to the Higher Self ............................................................................................................................... 21 4. The Beginning of the Teaching ............................................................................................................................ 22

II. SELF, POTENCIES, SHEATHS ................................................................................................................................................ 29 1. The Sheaths ......................................................................................................................................................................... 29 2. The Three Potencies .................................................................................................................................................... 37 3. Bondage and Freedom ............................................................................................................................................... 44 4. The Freeing of the Self ................................................................................................................................................ 47 5. The Food Sheath .............................................................................................................................................................. 49 6. The Vital Sheath ............................................................................................................................................................... 52 7. The Mental Sheath ......................................................................................................................................................... 52 8. The Intellect Sheath ...................................................................................................................................................... 57

III. THE WITNESS ................................................................................................................................................................................... 62 1. The Manifest and Hidden Self .............................................................................................................................. 62 2. The Bliss Sheath ............................................................................................................................................................... 64 3. Self: The Witness ............................................................................................................................................................. 65 4. Thou Art That .................................................................................................................................................................... 72 5. The Manifest and the Hidden Self ..................................................................................................................... 75

IV. FINDING THE REAL SELF ........................................................................................................................................................ 81 1. Bondage Through Imagination ........................................................................................................................... 81 2. The Way to Liberation ................................................................................................................................................ 82 3. Selfhood Transferred to Things Not Self ..................................................................................................... 83 4. The Real in Things Unreal ....................................................................................................................................... 86

V. THE POWER OF MIND IMAGES ............................................................................................................................................ 89 VI. FREE EVEN IN LIFE ................................................................................................................................................................... 110

1. Freedom Here and Now ......................................................................................................................................... 110 2. The Liberated Sage ..................................................................................................................................................... 120

VII. THE THREE KINDS OF WORKS ..................................................................................................................................... 124 VIII. GURU AND DISCIPLE ............................................................................................................................................................ 131

1. Further Instructions .................................................................................................................................................. 131 2. Song of Liberation ....................................................................................................................................................... 133

IX. THE PERFECT SAGE .................................................................................................................................................................. 143 X. FOR EVER FREE .............................................................................................................................................................................. 150

1. The Serpent’s Slough ................................................................................................................................................ 150 2. The Self Endures .......................................................................................................................................................... 153 3. Benediction ....................................................................................................................................................................... 155

Sanskrit Words ..................................................................................................................................................................................... 158 End Notes .................................................................................................................................................................................................. 162


Sangeeta Vedanta VIVEKACHUDAMANI

or

CREST JEWEL OF WISDOM

of

SRI SANKARACHARYA

IN SONG

BY SWAMI SURYADEVANANDA


INTRODUCTION

BY DR. MEDHA SACHDEV Till the Upanishadic period Monotheism was prevalent. Later on many other ‘isms’ sprouted from the very same concept which in turn gave birth to many great scholars throughout the world. No doubt, the credit goes to India the motherland of the Vedas where the first scriptures were ever revealed to the sages of yore. Based on this Vedic knowledge is the philosophy of the Vedanta whose mastermind is none other than Sri Adi Sankaracharya. Viveka Chudamani, “The Crest Jewel of Wisdom”, comprising 580 verses, is a small treatise on the Advaita philosophy revealing and guiding the path of salvation to the seekers of truth.

The Upanishad declares:

Kshurasya dhara nishita duratyaya Durgama pathastatkavayo vadanti.

(Kathopanishad, I.3.14)

i.e., Treading this path is like walking on the edge of a razor.

The text begins with Sankaracharya’s homage to the Almighty followed by describing the pre-requisites or both with dash essential for liberation: human birth, desire for liberation and the company of the learned ones:

These three things Most hard to attain Precious human birth Aspiration and guru.

It must not be forgotten that even the smallest particle of this universe has its own soul and rational power to ascend higher realms but it is lying in a dormant state. Only the human mind has the perennial light shining in him, though in a reflected manner. It is covered by the veil of ignorance which needs to be removed in the company of the great souls. Man has to become a superman, a divine being; he has to attune himself with that one God of the universe who sustains all the values of the world of which we all are integral parts. But heart-rending is the fact that the Acharya explains further. He says that having attained a human birth, if one does not aspire for knowledge and emancipation, one is the destroyer of oneself. He is the slayer of his own self. So declares the Upanishad:

Asurya nam te lokah Andhena tamasavritah; Tanste pretyabhigachchhanti Ye ke chatmahano janah.

(Isavasya Upanishad, 3)

i.e., Covered with blind darkness are the worlds to which go the people (after leaving their bodies) who are the slayers of their souls.


Since aeons man is hankering after little desires and whirling in the pool of transmigration again and again. Then what is to be done? The author has put it in his words thus:

The wise should therefore Abandon all desires For enjoyment and pleasure And approach a true teacher

With the soul intent On the object of teaching Should study as a disciple With mind fixed on the goal.

Hence, striving for freedom, purification of mind, self-examination and contemplation on truth lead a person to insight.

Sankaracharya has laid stress on ‘Sadhan Chatushtaya’ – fourfold means for salvation. These are ‘Nityanitya vastu vivekah’ (discrimination between changing and unchanging), ‘ihamutra phala bhoga viragya’ (dispassion or detachment from the fruits of actions, here and hereafter), ‘shama, dama, uparati, titiksha, shraddha, samadhana’ (six qualities) and ‘mumukshutva’ (thirst for liberation). Beautifully explaining all these, Swamiji pens it thus:

Fiery thirst for liberation Mind ever alert that discerns Established in equanimity And the grace of the guru

Obviously, the seeker’s yearning for liberation must be intense like the raging fire – only then these qualities will bring the desired fruit.

Refuge of the revered Master can work wonders to a true disciple as the following lines reveal:

Having themselves crossed over Fearful currents of samsara Having no motive Help others to cross too

It is the nature of great souls To spontaneously relieve Pain and suffering of others Of their own accord.

In verses 35 to 40, the disciple prays to the Lord to pour upon him elixir bliss of Brahman. One asks this boon only on being tormented by the afflictions of this transient world. After the battle of the Mahabharata was over, Lord Krishna asked Kunti to ask for a boon. She replied, “O Krishna! I want only sorrows so that I can remember you.” When such a condition comes, the disciple goes to his Guru so that he can show him the right path.


The Guru is very kind and compassionate. In the words of Sankaracharya: Astyupayo mahankashchitsamsara bhayanasanah Tena tirtva bhavambhodhim paramanandamapsyasi.

(Viveka Chudamani, 46)

To the thirsty seekers, the Guru says: Don’t fear learned one There is no death for you. There is indeed a way for Crossing ocean of samsara

The Upanishad declares: Nayamatma balahinena labhyah Na medhaya a bahudha srutena.

(Mandukopanishad, III.2.4)

This Atman is not achieved by a weak person. Even the intelligent ones cannot identify it, nor can it be sought by listening too much to the scriptures. It is attained only through God’s grace.

A question arises in the mind of the disciple as to what exactly bondage is. This query itself indicates the inner goodwill of the seeker after truth. Swami Suryadevananda has put it in a very simple and direct language. To the seeker, the Guru replies thus:

Who but oneself Indwelling Atman Can free you from bondage Caused by ignorance…

Liberation is not had By mechanical practices Of yoga or sankhya Or by deeds of learning.

But liberation is possible By realization of oneness Of identity with Brahman And by no other means.

Further it is explained that ignorance is the cause of sorrows and self-realization is the only cure.

Verses 72-107 explain the five sheaths of this mortal body. These five sheaths are: physical sheath (anamayaya kosha), vital sheath (pranamaya kosha), mind sheath (manomaya kosha), intellect sheath (viyanamaya kosha), and bliss sheath (anandamaya kosha).


Starting with the gross physical sheath, subtle and subtler aspects of existence and innermost bliss are described step by step. An important factor about these sheaths as described in the Supreme Knowledge by Swami Brahmananda is that the five sheaths are not real substantial coverings of the Atman. “They are like the rope-snake superimposition given to us to help meditation and finally to be de-superimposed, leaving the non-dual Atman alone. Through this meditation one merges the food sheath in the vital force sheath, the vital force sheath should then be merged in its cause – the mind sheath which in turn should be identified with the intellect sheath and finally the intellect sheath should be identified with its cause – bliss sheath. Having come up to the bliss sheath, one should transcend that too and become one with the supreme Brahman Atman which is beyond all cause and effect.”

This is how one can control the mind through meditation and take it from gross to subtle and subtler exalted position because the mind is initially a bundle of unfulfilled desires. At the same time, one should not forget that being inspired by the spiritual goal, all desires wane away and one starts loving the self. As Swami Suryadevananda puts it:

Atman is self of all Thus the only beloved Thus ever blissful Never suffering misery.

Viveka Chudamani describes the three potencies: ‘Sattva’, ‘Rajas’ and ‘Tamas’. This visible universe, made of the three gunas, is just an illusion (maya). How eloquently this idea is shown:

Maya can be overcome By removing snake from rope Realizing pure Brahman Always secondless.

But how to realize Brahman? “Atmanam viddhi – Know thyself” is the dictum. Knowledge of the Atman is not objective knowledge. Only a learned Guru can instruct the disciple that to get freedom from bondage, one has to be wise in discrimination of the self and non-self. Finally, it culminates in the identification of the individual soul with the Universal Soul. Identification here does not mean that the individual soul becomes Brahman. It is an experience of merging the soul in the Absolute. Swami Krishnananda, the great philosopher says in Heart and Soul of Spiritual Practice: “It is very difficult to grasp this secret. Would you like to be drowned in the ocean of the Absolute? May be it is the Absolute but who would like to be drowned? Would you like to be drowned in an ocean of nectar? Of course, nectar is very good but who would like to be drowned? The idea of drowning is terrible. . . In as much as it is taken for granted that we all want ultimate freedom, and ultimate freedom is the only recognition of the imperishable soul in us, it becomes a lifelong task on the part of everyone. . . because nothing can be more dear than one’s own self.” Thus the Guru replies:


Sarve yenanubhuyante yah svayam nanubhuyate Tamatmanam neditaram viddhi buddaya susukshmaya .

(Viveka Chudamani, 216)

i.e., That by which all phenomena Starting with the thought Of ‘me’ is experienced But itself experienced by none else.

Know thou that Atman The real Knower Through the purified And sharpest intellect

Thought-provoking are these mystical lines. Our senses of perception, hearing, smell, taste and touch can experience the enjoyments of outer world but the power they think they have is not of their own. It is the light of the Atman which enlightens all senses. The entire universe is shining in the light of Brahman:

Tasya bhasa sarvamidam vibhati.

He alone is the door in waking, dream and sleep state. In deep sleep, one daily meets Him but due to ignorance one is not able to realize Him. One feels one slept well but who feels thus? It is a mystery. So instructs the Upanishad:

Uttishthata jagrata, prapyavarannibodhata.

(Kathopanishad, 3.19)

He alone is the witness of all the stages of life. Hence O man! Arise, awake and having reached the learned ones, realize the Atman. Awake from the slumber of ignorance!

Thus indicating all the prerequisites and showering upon him the knowledge the spiritual seeker ought to have, the sruti declares:

Tattvamasi – Thou art That.

(Chhandogya Upanishad, VI.8.7)

It is in the form of instruction on the identity of the self with the Higher Self.

Gurudev Swami Sivananda once said, “It is the greatest declaration ever made on the face of the earth. It is the profoundest teaching ever given since the dawn of creation.” Thou art That; That which is within you and outside you; That which is everywhere and at all times. So writes Swami Suryadevananda in his poetic language:

You are non-different From Supreme Brahman


Thou art That One without a second.

In his words again:

Realize Brahman Embodiment of Bliss As thy own self And live in Brahman.

(verses 241-251)

Knowledge is Being: not informatory knowledge but subject knowledge. For that one has to learn the art of total thinking: complete meditation.

To conclude, I would like to offer my ocean deep regards and reverence to Swami Suryadevananda who gave me this noble chance to write some words on his Sangeeta Vedanta. It is indeed wonderful, simple, lucid, eloquent and soul-stirring. I hope wise seekers will be benefited with this glorious work. Jai Gurudev!

In the service of Gurudev,

Dr. Medha Sachdev

Date: 24.7.2010

Assistant Professor in English (Ph.D.) Tika Ram Kanya Mahavidyalaya, Aligarh (U.P., India)


PREFACE Vedanta deals with the indivisibility of all things, you and me included. Systemized much later, in the earlier stages it was merely a dialogue or series of dialogues between master and disciple that took intellectual doubts to their logical conclusion and hence, ended learning. This laid the foundation for deep contemplation and direct realization.

Direct realization must happen! – or we are left with concepts, mere words that do not have the power to bring inner clarity. Through the words, you are learning about yourself and therefore, study of vedanta is the study of the self in stages, culminating in direct experience.

Songs have a unique way of driving home points that are diffucult to grasp or elusive, as they are not limited by the rules and structure of language. Songs use language but are not used by language. What the finger is pointing to is more important than the finger itself.

I have discovered this in the Inspiring English Philosophical Songs of Swami Sivananda, and this work is offered in the humble footsteps that follow this inspiration. The tune is simple and the rhythm is set to a four line verse for symmetry. Where it was felt to have five or six lines, I have indented them so it cues you to follow the same tune as the earlier lines so that the next verse may begin afresh.

One does not need any singing ability or talent for these songs – as the message is the music! The first few times you may find yourself concentrating on the words and tune, on the singing. If you continue without becoming mechanical, you will find yourself listening to the words of the song which is being sung. If you continue and stay alert, you will then find yourself contemplating of the meaning of the song which is being sung and heard. If you are determined and ever alert, finally something wonderful happens! – will find yourself meditating on that which the words point to while the song is being sung and listened.

I have found singing Swami Sivananda’s English Philosophical Songs to be the best meditations and have been immeasureably inspired by them. The essence of all teachings is contained in his magnificent songs. Simplicity of mind and heart is needed, together with discipline in regularity of effort till it becomes natural – not the singing, but all that follows as a result.

Wishing you a glorious journey through song!


15 August 2010


NOTE OF GRATITUDE AND APPRECIATION I wish to express my gratitude and deep appreciation to Sivananda-Usha for her invaluable help in the edit, review and preparation of this book.

To Dr. Medha Sachdev for her most inspiring and most generous introduction to this work.

To all the Great Sages and Saints who have passed on this wisdom, my reverential gratitude.

To Sri Sankaracharya for the gift of 'Vivekachudamani' or The Crest Jewel of Discrimination and all his other teachings.

Finally, to Gurudev Swami Sivananda, at whose feet this work is offered.


8 September 2010


I. First Steps on the Path 1. PROLOGUE (Verses 1 – 15)

Sankaracharya:

I prostrate to Govinda Narayana True guru thou art Sadasiva Supreme bliss thou art Narayana Resort of all vedanta Sadasiva

1

Most difficult to attain Narayana Is a human birth Sadasiva Especially if one has Narayana Real discrimination Sadasiva

Desire for liberation Narayana From birth and death Sadasiva Is very hard to obtain Narayana Takes many lives of struggle Sadasiva

Third comes by God’s grace Narayana Refuge with a great sage Sadasiva A priceless boon Narayana Is guidance of a master Sadasiva

2

These three things Narayana Most hard to obtain Sadasiva Precious human birth Narayana Aspiration and guru Sadasiva

3

Achieving a human birth Narayana Aspiration and knowledge Sadasiva If one does not strive Narayana For self-liberation Sadasiva

It is self-destruction Narayana Just like suicide Sadasiva As one destroys himself Narayana By clinging to the unreal Sadasiva


4

Who is more foolish Narayana Than one who is careless Sadasiva Of one’s own welfare Narayana Obtaining human birth Sadasiva

Obtaining wisdom Narayana Desire for liberation Sadasiva Shelter of a guru Narayana Keys to liberation Sadasiva

5

Merely quoting scriptures Narayana Performing sacrifices Sadasiva Or performing rites Narayana Or worshiping the deities Sadasiva

Will not bring liberation Narayana In millions of years Sadasiva Without recognizing Narayana Oneness with Atma Sadasiva

6

Upanishad1

Liberation is not possible Sadasiva declares Narayana

By means of wealth Narayana Or by means of actions Sadasiva

7

The wise should therefore Narayana Abandon all desires Sadasiva For enjoyment and pleasure Narayana And approach a true teacher Sadasiva

With the soul intent Narayana On the object of teaching Sadasiva Should study as a disciple Narayana With mind fixed on the goal Sadasiva

8

Let him by the Self Narayana Raise the Self Sadasiva Sunk in the ocean Narayana Of this samsara Sadasiva


Let him follow Narayana The true yoga-path Sadasiva Towards complete union Narayana By direct-realization Sadasiva

9

Abandoning actions Narayana With motivations Sadasiva Devoted to study Narayana Of the Self Sadasiva

Strive for freedom Narayana From all limitations Sadasiva And from all bondage Narayana Of this samsara Sadasiva

10

Action can purify mind Narayana It does not liberate Sadasiva But real viveka Narayana Helps recognize reality Sadasiva

11

Steady examination Narayana Leads to the insight Sadasiva Of reality of the rope Narayana Giving illusion of the snake Sadasiva

12

Meditation on truth Narayana Indicated by scriptures Sadasiva Will bring realization Narayana Not bathing, gifts or acts Sadasiva

13

Success depends on Narayana Qualifications2

Locality, time and such Narayana of seeker Sadasiva

Are not of importance Sadasiva 14

The sincere seeker should Narayana Should take refuge Sadasiva In a real master Narayana Who is a knower of Truth Sadasiva

One full of kindness Narayana An ocean of compassion Sadasiva


He should then begin Narayana Meditation on the Atman Sadasiva

15

2. THE FOURFOLD MEANS FOR SALVATION Sadhana Chatushtaya

(Verses 16 – 34)

Sankaracharya:

One with a strong intellect Narayana With knowledge and wisdom Sadasiva Who can reason and discern Narayana Is qualified to investigate Sadasiva

16

He is considered worthy Narayana Who has vairagya and viveka Sadasiva Deep longing for liberation Narayana He is qualified to investigate Sadasiva

17

The wise tell us of Narayana The fourfold qualities Sadasiva Which will help one succeed Narayana Without which one will fail Sadasiva

18

The wise have extolled Narayana Fourfold qualifications Sadasiva First is discrimination between Narayana Changing and unchanging Sadasiva

Second is dispassion Narayana For fruits of actions Sadasiva Third is the six qualities3

Fourth is thirst for liberation Sadasiva Narayana

19

A certainty like this Narayana The Eternal is the real Sadasiva Fleeting world is the unreal Narayana Is what is needed Sadasiva

Real viveka is Narayana Discrimination between Sadasiva


Things that are lasting Narayana And things unlasting Sadasiva

20

Real vairagya is Narayana A perpetual willingness Sadasiva To give up all sensual Narayana Self-indulgence Sadasiva

To give up craving Narayana For what is not Eternal Sadasiva Through the remembrance Narayana Of their insufficiency Sadasiva

21

Mind steady in its goal Narayana Not on changing objects Sadasiva By knowing their defects Narayana Is sama or calmness Sadasiva

22

Senses steady in their source Narayana Not pulled by sense perceptions Sadasiva Nor by external objects Narayana Is dama or self-control Sadasiva

A condition of the mind Narayana Not impelled by objects Sadasiva Or anything external Narayana Is uparati or self-withdrawal Sadasiva

23

Enduring all afflictions Narayana Without retaliation Sadasiva Or inner disturbance Narayana Is titiksha or endurance Sadasiva

24

An honest confidence Narayana In the teaching Sadasiva And in the teacher Narayana This is the faith Sadasiva

By means of which Narayana To gain the treasure Sadasiva


To realize the Truth Narayana Is considered sraddha Sadasiva

25

The intentness of soul Narayana On the pure Eternal Sadasiva This is right meditation Narayana Not fancy indulgence Sadasiva

This steady abidance Narayana Is called samadhana Sadasiva

26

The thirst for freedom Narayana From bondage of ignorance Sadasiva By realizing one’s true nature Narayana Is called mumukshutva Sadasiva

27

Even if the seeker Narayana Has less of the qualities Sadasiva Success is still possible Narayana If there is strength in these Sadasiva

Fiery thirst for freedom Narayana Mind ever alert that discerns Sadasiva Established in equanimity Narayana And the grace of the guru Sadasiva

28

It is only the seeker Narayana Whose yearning for liberation Sadasiva Is intense like raging fire Narayana That the qualities are useful Sadasiva

29

If there is weakness Narayana In yearning for liberation Sadasiva In true renunciation Narayana And in calmness Sadasiva

Results will be feeble Narayana Without much substance Sadasiva As an appearance Narayana Like water in a mirage Sadasiva


30

The chief cause Narayana Of freedom is devotion Sadasiva The intentness of soul Narayana On its own nature Sadasiva

This intentness Narayana On reality of Self Sadasiva Is also considered Narayana Supreme devotion Sadasiva

31

Some have said that Narayana Devotion is self-enquiry Sadasiva The qualities are necessary Narayana As is the refuge of a guru Sadasiva

32

The guru should be Narayana Well-versed in scriptures Sadasiva Blameless in nature Narayana Knower of God Sadasiva

Ever peaceful Narayana Like fuelless fire Sadasiva Full of selfless kindness Narayana Friend of all that lives Sadasiva

33

Serving the teacher Narayana With true devotion Sadasiva And aspiration Narayana For the Eternal Sadasiva

Finding harmony Narayana With the teacher Sadasiva Seek the needed Narayana Knowledge of Self Sadasiva

34


3. THE APPEAL TO THE HIGHER SELF (Verses 35 – 40)

Disciple:

I seek thy refuge Narayana O revered Master Sadasiva Thou art a friend Narayana Of the bowed-down Sadasiva

O ocean of compassion Narayana Save me with thy glance Sadasiva Bestowing grace like nectar Narayana I’m drowning in samsara Sadasiva

35

Save me from death Narayana Burning fire of samsara Sadasiva Being blown about by Narayana Winds of circumstances Sadasiva

Save me please Narayana For I am afraid Sadasiva And take refuge in thee Narayana No one else to help me Sadasiva

36

Great ones like thee Narayana Calm and magnanimous Sadasiva Living for the good of all Narayana Just like the spring Sadasiva

Having themselves crossed over Narayana Fearful currents of samsara Sadasiva Having no motive Narayana Help others to cross too Sadasiva

37

It is the nature of great souls Narayana To spontaneously relieve Sadasiva Pain and suffering of others Narayana Of their own accord Sadasiva

Just as the moon Narayana Protects life on earth Sadasiva


From the burning rays Narayana Of the fierce sun Sadasiva

38

O Lord, pour upon me Narayana Elixir bliss of Brahman Sadasiva Springing from thy lips Narayana So pure and cooling Sadasiva

For I am tormented Narayana By samsara’s afflictions Sadasiva Like raging forest fire Narayana Blessed—who get thy glance Sadasiva

39

How to cross this samsara? Narayana What should I do? Sadasiva What means to employ? Narayana What will be my fate? Sadasiva

Kindly in thy mercy Narayana Lord, show me the way Sadasiva To end samsara’s pain Narayana For I understand nothing! Sadasiva

40

4. THE BEGINNING OF THE TEACHING (Verses 41 – 71)

Sankaracharya:

As the disciple said this Narayana Very much tormented Sadasiva By the fire of samsara Narayana Seeking the sage’s protection Sadasiva

The sage looked at him Narayana With a look of compassion Sadasiva Urging him to abandon fear Narayana Being in the sage’s refuge Sadasiva

41

To the one who has Narayana Sought his protection Sadasiva


Thirsting for liberation Narayana Who obeys the scriptures Sadasiva

Who is of serene mind Narayana Endowed with calmness Sadasiva To him out of grace Narayana The sage begins the teachings Sadasiva

42

Guru:

Don’t fear learned one Narayana There is no death for you Sadasiva There is indeed a way for Narayana Crossing ocean of samsara Sadasiva

The very way Narayana Sages have taken Sadasiva In earlier days Narayana I will teach you how Sadasiva

43

There is a great means Narayana That ends all fear Sadasiva Allows crossing samsara Narayana Bestowing ultimate joy Sadasiva

44

Contemplating the meaning Narayana Of teachings of vedanta Sadasiva And meditating upon them Narayana Eliminates pain of samsara Sadasiva

45

Faith, devotion and meditation Narayana Are declared by scriptures Sadasiva As the means to liberation Narayana For the sincere seeker Sadasiva

He who abides in these Narayana Will achieve liberation Sadasiva From bondage to the body Narayana Created by ignorance Sadasiva

46

Through touch of ignorance Narayana


Self became involved Sadasiva In the bonds of non-self Narayana And from that in samsara Sadasiva

The fire of knowledge Narayana Born of discrimination Sadasiva Between self and non-self Narayana Burns ignorance and its root Sadasiva

47

Disciple:

The disciple pleaded Narayana Kindly, O Master Sadasiva Hear in compassion Narayana The questions I ask Sadasiva

So that when I hear Narayana The answer from thy lips Sadasiva I shall be able to practice Narayana And be gratified Sadasiva

48

What exactly is bondage? Narayana How does it come about? Sadasiva How does it remain? Narayana How is one freed? Sadasiva

What exactly is non-self? Narayana What is Supreme Self? Sadasiva How do they differ? Narayana Please enlighten me Sadasiva

49

Guru:

The guru replied Narayana You are indeed blessed Sadasiva You have achieved Narayana Life’s true purpose Sadasiva

And sanctified your family Narayana In that you wish for Sadasiva Freedom from bondage Narayana Due to ignorance Sadasiva


50

Children are able to Narayana Free parents from debts Sadasiva But none but himself Narayana Can remove his bondage Sadasiva

51

A painful growth on the body Narayana Can be removed by others Sadasiva But pain like hunger Narayana Has to end by oneself only Sadasiva

52

One recovers from sickness Narayana By proper diet and medicine Sadasiva Not through treatment Narayana Undertaken by any others Sadasiva

53

The truth of things Narayana Is to be known personally Sadasiva Through direct-realization Narayana Not through scholars Sadasiva

How can one know Narayana Just what the moon is? Sadasiva It has to be seen by oneself Narayana How can others do it for you? Sadasiva

54

Who but oneself Narayana Indwelling Atman Sadasiva Can free you from bondage Narayana Caused by ignorance Sadasiva

Of your real nature Narayana And your desires Sadasiva And their consequences Narayana Even in thousands of years Sadasiva

55

Liberation is not had Narayana By mechanical practices Sadasiva Of yoga or sankhya Narayana Or by deeds or learning Sadasiva


But liberation is possible Narayana By realization of oneness Sadasiva Of identity with Brahman Narayana And by no other means Sadasiva

56

The beauty of a lute Narayana And the skill in playing it Sadasiva Can please a few people Narayana But cannot give perfection Sadasiva

57

In the same way Narayana Fancy speech and words Sadasiva Or mastery in scriptures Narayana Do not bring liberation Sadasiva

They can bring some enjoyment Narayana And impress a few people Sadasiva But they will not confer Narayana The prized fruit of liberation Sadasiva

58

The study of scriptures Narayana Serves no purpose Sadasiva So long as Truth Narayana Remains unknown Sadasiva

The study of scriptures Narayana Is equally useless Sadasiva When the highest truth Narayana Has already been known Sadasiva

59

Tangle of words is a forest Narayana Which makes mind wander Sadasiva So wise strive to know Narayana True nature of the Self Sadasiva

60

For one bitten Narayana By serpent of ignorance Sadasiva The only remedy Narayana Is knowledge of Brahman Sadasiva

Scriptures and practices Narayana Will not bring recovery Sadasiva


Ignorance is the cause Narayana Self-realization the cure Sadasiva

61

An illness is not cured Narayana By repeating the names Sadasiva Of medicines and treatment Narayana Without directly taking it Sadasiva

In the same way Narayana Liberation requires Sadasiva Direct experience Narayana To awaken from ignorance Sadasiva

62

Just reciting or quoting Narayana Names and utterances Sadasiva Will not cause one’s Narayana Ignorance to vanish Sadasiva

Without causing Narayana World as truth to vanish Sadasiva Without self-knowledge Narayana There is no liberation Sadasiva

63

One cannot become a king Narayana By saying ‘I am king’ Sadasiva Without defeating one’s enemies Narayana And conquest of country Sadasiva

64

A hidden treasure Narayana Requires effort to unearth Sadasiva It will never come out Narayana By merely calling it Sadasiva

The ultimate Treasure Narayana Is hidden by Maya Sadasiva Needs instruction from a knower Narayana And self-effort to attain Sadasiva

65

The wise should exert Narayana With all their ability Sadasiva


For freedom from bondage Narayana Just as cure from a disease Sadasiva

66

The question asked today Narayana Is excellent and precise Sadasiva Full of meaning Narayana Fit to be known by all seekers Sadasiva

67

O wise one do listen Narayana Attentively to what I say Sadasiva Listening very carefully Narayana Will bring freedom from samsara Sadasiva

68

The first step to liberation Narayana Is distaste for the changing Sadasiva Then serenity, self-control Narayana And forbearance Sadasiva

Renunciation of all actions Narayana Driven by any motives Sadasiva Whether they be good ones Narayana Or they be bad ones Sadasiva

69

After carefully listening Narayana Reflect on the teachings Sadasiva Then unbroken meditation Narayana On the truth indicated Sadasiva

The wise will then experience Narayana Nirvikalpa samadhi4

And attain here and now Narayana Sadasiva

The bliss of nirvana Sadasiva

70

Now I will explain Narayana The distinction between Sadasiva Self and non-self Narayana Kindly absorb it in mind Sadasiva

71


II. Self, Potencies, Sheaths 1. THE SHEATHS

Koshas (Verses 72 - 107)

Guru:

The body consists of Narayana Marrow, bone, fat, Sadasiva Flesh, blood, Narayana Skin and cuticle Sadasiva

The body is composed of Narayana Legs, thighs Sadasiva Chest, arms Narayana Back and the head Sadasiva

It is the seat of Narayana ‘I’ and ‘mine’ delusion Sadasiva The wise call this Narayana The gross body Sadasiva

It is made of Narayana The subtle elements Sadasiva Space, air, fire Narayana Water and earth Sadasiva

72 - 73

When elements combine Narayana They form the gross body Sadasiva While in their subtle essence Narayana They form the sense-objects Sadasiva

The five sense-objects Narayana Such as sound and others Sadasiva Conduce to the happiness Narayana Of the experiencing soul Sadasiva

74

Fools are bound to senses Narayana By the strong ropes of desire Sadasiva They are carried here and there Narayana Under the sway of karmic pull Sadasiva


75

The deer, the elephant Narayana Moth, fish and wasp Sadasiva Have died being tied Narayana To just one sense Sadasiva

Through their attachment Narayana Then what about man Sadasiva Who is attached Narayana To all five senses Sadasiva

76

Sense-objects are deadlier Narayana Than a cobra’s poison Sadasiva Which kills one bitten Narayana Not just by mere sight Sadasiva

77

Only he who is free Narayana From terrible sense hankering Sadasiva So difficult to overcome Narayana Is fit for liberation Sadasiva

Not the learned scholar Narayana Though versed in six shastras5

78

Sadasiva

Shark of longing grasps Narayana Those with superficial Sadasiva Desire for liberation Narayana And half-baked vairagya Sadasiva

And throttles the throat Narayana As they try to cross Sadasiva The ocean of samsara Narayana And drowns them halfway Sadasiva

79

He who has killed the shark Narayana Known as sense-object Sadasiva With the sword of Narayana Firm dispassion Sadasiva

He alone can cross over Narayana The turbulent ocean Sadasiva Of raging samsara Narayana


Free from all obstacles Sadasiva 80

Death quickly overtakes Narayana The stupid who follow Sadasiva The dreadful path Narayana Of sense-pleasures Sadasiva

But the wise man Narayana Who achieves his purpose Sadasiva Follows guru’s guidance Narayana Achieves life’s goal truly Sadasiva

81

If you really have Narayana Strong desire for liberation Sadasiva Shun the sense-objects Narayana From distance like poison Sadasiva

Cultivate carefully Narayana The divine qualities Sadasiva Of contentment, compassion Narayana Forgiveness, straight-forwardness Sadasiva

Forbearance, honesty Narayana Calmness and self-control Sadasiva

82

He who ignores Narayana What should be attempted Sadasiva Liberation from bondage Narayana And beginningless ignorance Sadasiva

And passionately seeks Narayana To nourish this body Sadasiva An object for others Narayana Commits suicide by doing so Sadasiva

83

He who seeks to realize Self Narayana While pampering the body Sadasiva Is crossing a river while holding Narayana A crocodile mistaken as a log Sadasiva

84

Infatuation with body and such Narayana Are death for the seeker Sadasiva


One overcoming this infatuation Narayana Is worthy of liberation Sadasiva

85

Conquer this death Narayana Of infatuation Sadasiva Over body, wife Narayana And with children Sadasiva

Freedom is possible Narayana Sages have overcome Sadasiva And they have attained Narayana Supreme state of Vishnu6

86

Sadasiva

Depreciate the gross body Narayana Knowing it consists of Sadasiva Flesh, blood, sinews Narayana Veins, fat, marrow Sadasiva

Held up by bones Narayana Full of offensive things Sadasiva

87

The material body Narayana Arises from past action Sadasiva By a combination of Narayana Gross and subtle elements Sadasiva

It is the medium of experience Narayana For the soul’s journey Sadasiva In the waking state Narayana It perceives gross objects Sadasiva

88

Through identity with the body Narayana The soul though separate Sadasiva Enjoys gross objects Narayana Like garlands and sandal-paste Sadasiva

It does this by means Narayana Of external sense organs Sadasiva Therefore the body Narayana Has full play in waking state Sadasiva

89


Know this material body Narayana Like house of a householder Sadasiva Through which one deals Narayana With the external world Sadasiva

90

Birth, old age and death Narayana Are body’s characteristics Sadasiva As are such conditions Narayana As stoutness and childhood Sadasiva

It has different restrictions Narayana Like caste, occupation Sadasiva Subject to disease, treatment Narayana Like worship, insult, honor Sadasiva

91

Ears, skin, eyes, nose and tongue Narayana Are organs of knowledge Sadasiva Since they help us Narayana To experience the objects Sadasiva

Voice, hands, feet and bowels Narayana Are organs of action Sadasiva It is through them Narayana There is tendency to work Sadasiva

92

The inner instrument Narayana Is called antahkarna Sadasiva Has manas, buddhi, chitta Narayana Its different functions Sadasiva

Manas considers pros and cons Narayana Buddhi determines truth of things Sadasiva Chitta identifies with the body Narayana And remembers its interests Sadasiva

94 - 94

The same prana becomes Narayana Prana, apana, vayana Sadasiva Udana and samana Narayana Depending on its functions Sadasiva

Just like the modifications Narayana Of gold, water and such Sadasiva


95

The five organs of knowledge Narayana The five organs of action Sadasiva The group of five pranas Narayana And the five elements Sadasiva

Together with the buddhi Narayana Nescience, desire and action Sadasiva These eight ‘cities’ Narayana Make up the subtle body Sadasiva

96

This subtle body Narayana Also called linga sharira Sadasiva Produced out of the elements Narayana Before division and combination Sadasiva

It contains the samskaras Narayana Or impressions of habit Sadasiva Causes the soul to experience Narayana Fruits of its past action Sadasiva

It is beginningless dehadyas Narayana Or superimposition Sadasiva On the soul brought about Narayana By its own ignorance Sadasiva

97

Dream state of the soul Narayana Is distinct from waking Sadasiva Where it shines by itself Narayana Taking on all the roles Sadasiva

It does this from samskaras Narayana Impressions from waking state Sadasiva Here the supreme Atman Narayana Shines in its own glory Sadasiva

With buddhi as superimposition Narayana Atman remains witness Sadasiva Not at all affected Narayana By the work of buddhi Sadasiva

As it is wholly unattached Narayana It is not at all touched Sadasiva


By any of the work Narayana Or the superimposition Sadasiva

98 - 99

Subtle body is instrument Narayana For the activities of Atman Sadasiva Who is knowledge-absolute Narayana Like axe for the carpenter Sadasiva

Therefore Atman remains Narayana Always perfectly unattached Narayana

100

Blindness and good sight Narayana Are conditions of the eye Sadasiva Either due to its defectiveness Narayana Or to its fitness Sadasiva Similarly deafness and dumbness Narayana Are conditions of the ear Sadasiva But these are never Narayana Of Atman the Knower Sadasiva

101

Inhalation and exhalation Narayana Yawning, sneezing, secretion Sadasiva Are described by experts Narayana As functions of prana Sadasiva

While hunger and thirst Narayana Are characteristics of prana Sadasiva

102

The inner instrument Narayana Also called antahkarna Sadasiva Has its seat in such organs Narayana As eye and others in body Sadasiva

Feeling a oneness with them Narayana By reflection of the Atman Sadasiva

103

It is really this ahamkara Narayana That is called egoism Sadasiva Identifying with the body Narayana Becoming doer and experiencer Sadasiva


This it does in conjunction Narayana With the three gunas Sadasiva Sattva, rajas and tamas Narayana Assuming three different states Sadasiva

104

When senses are favorable Narayana It becomes very happy Sadasiva And when not favorable Narayana It becomes very miserable Sadasiva

So happiness and misery Narayana Are characteristics of egoism Sadasiva And never of Narayana The ever-blissful Atman Sadasiva

105

The senses are enjoyable Narayana Only because the Atman Sadasiva Manifesting as the many Narayana Is the Atman alone Sadasiva

Atman is Self of all Narayana Thus the only beloved Sadasiva Thus ever blissful Narayana Never suffering misery Sadasiva

106

In deep sleep we experience Narayana Bliss of the Atman Sadasiva Independent of sense objects Narayana This is attested in sruti Sadasiva

This is also verified Narayana In direct perception Sadasiva And also declared Narayana In tradition and inference Sadasiva

107


2. THE THREE POTENCIES The Three Gunas (Verses 108 - 135)

Guru:

Ignorance is called avidya Narayana It is also called Maya Sadasiva Also called the undifferentiated Narayana Power of the Lord Sadasiva

Without beginning is Maya Narayana Made up of the three gunas Sadasiva Superior to the effects Narayana It is always the cause Sadasiva

Inferred by those Narayana With clear intellect Sadasiva From effects produced Narayana From which comes the world Sadasiva

108

Maya is neither existent Narayana Nor is Maya non-existent Sadasiva Nor is Maya either Narayana Nor different is Maya Sadasiva

Not composed of parts Narayana Nor indivisible is Maya Sadasiva Nor are either of these Maya Narayana Most wonderful and indescribable Sadasiva

109

Maya can be overcome Narayana By removing snake from rope Sadasiva Realizing pure Brahman Narayana Always secondless Sadasiva

Maya has three gunas Narayana Rajas, tamas and sattva Sadasiva These qualities of Maya Narayana Are named after their functions Sadasiva

110


Rajas has projecting power Narayana Known as vikshepa-shakti Sadasiva The nature of activity Narayana And source of primeval flow Sadasiva

Rajas is source of distraction Narayana And of mental modifications Sadasiva Such as attachment and grief Narayana Which are continually produced Sadasiva

111

Lust, anger, greed, pride Narayana Envy, egoism and jealousy Sadasiva Are the effects of rajas Narayana From which come all problems Sadasiva

It is through this rajas Narayana Worldly tendency comes about Sadasiva Understand this very well Narayana Rajas is the cause of bondage Sadasiva

112

Tamas has power of veiling Narayana Known also as avriti Sadasiva It makes things appear Narayana Other than what they are Sadasiva

It at once activates rajas Narayana The distracting power of projection Sadasiva Causing repeated blunders Narayana Causing repeated transmigration Sadasiva

113

Even wise and learned men Narayana Who are adept in knowledge Sadasiva Can be overcome by tamas Narayana And fail to realize it Sadasiva

They do not understand Atman Narayana Though explained in many ways Sadasiva What is presented by delusion Narayana Which they consider to be true Sadasiva

They then go on to attach Narayana Themselves to its effects Sadasiva


Alas avriti is so powerful Narayana The dreadful shakti of tamas Sadasiva

114

Absence of right judgment Narayana Or presence of confusion Sadasiva Bewilderment too lingers Narayana As do lingering doubts Sadasiva

These never desert one Narayana Friendly with avriti Sadasiva This avriti never ceases Narayana To repay with endless trouble Sadasiva

115

Ignorance, laziness, dullness Narayana Sleep, carelessness, stupidity Sadasiva Are all the attributes of Narayana This dulling quality of tamas Sadasiva

One who is tied to these Narayana Does not understand anything Sadasiva But remains as if asleep Narayana Just like a wooden post Sadasiva

116

Sattva is purity Narayana And clear like water Sadasiva Mixed with rajas and tamas Narayana Results in rounds of samsara Sadasiva

Reality of the Atman Narayana Reflects in sattva Sadasiva Like the sun illuminates Narayana The entire world Sadasiva

117

When virtue mixes with sattva Narayana There is absence of pride Sadasiva You see yama and niyama Narayana Faith, devotion and such Sadasiva

Yearning for liberation Narayana Called mumukshutva Sadasiva Other divine qualities Narayana Firmly turning from unreal Sadasiva


118

Of the traits of pure sattva Narayana Foremost is cheerfulness Sadasiva Realization of the Self Narayana Supreme peace and contentment Sadasiva

Bliss and steady devotion Narayana To the Atman Sadasiva By which the seeker Narayana Enjoys everlasting bliss Sadasiva

119

This inexpressible power Narayana Compound of the three gunas Sadasiva Is the causal body Narayana Of the individual jiva Sadasiva

Deep sleep is its domain Narayana In which all activity Sadasiva Of mind and organs Narayana Are for the time suspended Sadasiva

120

Deep sleep is the cessation Narayana Of all kinds of perception Sadasiva The mind remains Narayana In a seed-state Sadasiva

All verify this experience Narayana When asked about deep sleep Sadasiva The answer will always be Narayana ‘I did not know anything’ Sadasiva

121

The body, its functions Narayana Prana, manas and ahamkar Sadasiva Or vital energy, mind and ego Narayana And all other modifications Sadasiva

Such as ether and others Narayana Verily the whole universe Sadasiva Including Maya and Prakriti Narayana All this is the non-self Sadasiva


122

From what is called mahat Narayana Which is cosmic intelligence Sadasiva Down to the gross body Narayana Everything is effect of Maya Sadasiva

These including Maya Narayana Know to be the non-Self Sadasiva Therefore unreal Narayana Like mirage in desert Sadasiva

123

Now I will tell you Narayana Of the true nature Sadasiva Of what is called Paramatman Narayana Or the supreme Self Sadasiva

By understanding which Narayana One attains freedom Sadasiva From bondage of samsara Narayana Attains kaivalya or liberation Sadasiva

124

The Absolute Reality Narayana Is the eternal substratum Sadasiva Of the consciousness of egoism Narayana It is unchanging Sadasiva

Witness of three states Narayana Waking, dreaming and sleep Sadasiva Distinct from five koshas Narayana Covering the unchanging Sadasiva

125

That which knows Narayana Everything that happens Sadasiva In the three states Narayana Of waking, dream and sleep Sadasiva

That which is aware of Narayana Presence or absence of mind Sadasiva Background of ego notion Narayana This is That Sadasiva


126

Which Itself sees all Narayana Which none can behold Sadasiva Which experiences all Narayana Which illumines all Sadasiva

Which illumines intellect Narayana But that which Itself Sadasiva Cannot be illumined Narayana This is That Sadasiva

127

By which this universe Narayana Is pervaded Sadasiva But which nothing Narayana Can pervade Sadasiva

Which by shining Narayana This universe shines Sadasiva As its reflection Narayana This is That Sadasiva

128

By whose mere presence Narayana Body, senses, mind Sadasiva Do their proper functions Narayana Just like servants Sadasiva

129

By which everything Narayana From the ego to the body Sadasiva Is tangible like a jar Narayana Is eternal consciousness Sadasiva

130

This is the innermost Self Narayana The primeval Purusha Sadasiva Whose very essence is Narayana Bliss-Absolute Sadasiva

Reflecting modifications Narayana Itself ever unchanging Sadasiva By which organs and pranas Narayana Perform their functions Sadasiva


131

In this pure nature Narayana The light of the Atman Sadasiva Shines gloriously Narayana In the inner space Sadasiva

The glorious Atman Narayana Itself effulgent Sadasiva Illuminates everything Narayana Like the sun in space Sadasiva

132

That which is Knower Narayana Of modifications Sadasiva Of mind and egoism Narayana Of body and prana Sadasiva

Apparently taking their forms Narayana Like fire in iron Sadasiva Neither acting nor subject Narayana To any change at all Sadasiva

133

It is never born nor dies Narayana Never grows nor decays Sadasiva Never ever changes Narayana It is Eternal Sadasiva

It never ceases to be Narayana When the body dies Sadasiva Like space in a jar Narayana It is always independent Sadasiva

134

The Supreme Self Narayana Different from Prakriti Sadasiva And its modifications Narayana Is Satchitananda Sadasiva

It directly manifests Narayana As this universe Sadasiva In the states of Narayana Waking and dreaming Sadasiva


As the substratum Narayana Of sense of egoism Sadasiva And manifests Itself Narayana As witness of the buddhi Sadasiva

135

3. BONDAGE AND FREEDOM (Verses 136 - 147)

Guru:

By means of mind disciplined Narayana And buddhi made pure Sadasiva Directly realize the Self Narayana By identity with Atman Sadasiva

Cross the ocean of samsara Narayana Whose waves are birth and death Sadasiva Firmly established in Brahman Narayana Be completely fulfilled Sadasiva

136

Identifying the Self Narayana With the non-self Sadasiva Is the bondage of man Narayana Due to ignorance Sadasiva

This brings the miseries Narayana Of birth and death Sadasiva Considering body as Self Narayana And identifying with it Sadasiva

Pampering it with the best Narayana One becomes bound Sadasiva Just like the caterpillar Narayana By the threads of its cocoon Sadasiva

137

One in confusion Narayana Sees something not there Sadasiva Like snake in the rope Narayana Through imagination Sadasiva

Pain is experienced Narayana By mistaking appearances Sadasiva


For the unchanging reality Narayana And this constitutes bondage Sadasiva

138

The glorious Atman Narayana Is Knowledge-Absolute Sadasiva Indivisible, eternal Narayana And secondless Sadasiva

But veiling power of avriti Narayana Which produces ignorance Sadasiva Covers the Atman Narayana As rahu7

139

covers the sun Sadasiva

Losing identity with Atman Narayana Pure and resplendent Sadasiva Man identifies himself Narayana With body in ignorance Sadasiva

Immediately rajas Narayana Called power of projection Sadasiva Begins the harassing bondage Narayana Through desire, anger and such Sadasiva

140

When a man has fallen Narayana To almost being swallowed Sadasiva By the shark of ignorance Narayana He assumes to himself Sadasiva

The conditions imposed on him Narayana Are indeed most pitiful Sadasiva He wanders rising and sinking Narayana In the great ocean of samsara Sadasiva

141

Just as the clouds Narayana Arising from sun’s rays Sadasiva Cover the sun Narayana And alone appear Sadasiva

So also egoism Narayana Arising from one’s Self Sadasiva


Covers reality of Self Narayana And appears by itself Sadasiva

142

Just as the sun Narayana Is covered by clouds Sadasiva On a cloudy and cold day Narayana And is troubled by them Sadasiva

Same is the case of Atman Narayana Hidden by dense ignorance Sadasiva Vikshepa-shakti’s8

And is troubled by endless grief Sadasiva afflictions Narayana

143

From these two powers Narayana Man’s bondage arises Sadasiva Confused by them Narayana He commits the mistake Sadasiva

He mistakes the body Narayana As the real Self Sadasiva And wanders aimlessly Narayana In the forest of samsara Sadasiva

144

Of the tree of samsara Narayana Seed is ignorance Sadasiva Sprout is body-identification Narayana Tender leaves are attachment Sadasiva

Work is its water Narayana Trunk is the body Sadasiva Branches are prana Narayana Organs are twigs Sadasiva

Sense-objects are flowers Narayana The various miseries Sadasiva Caused by selfish works Narayana Are its fruits Sadasiva

The bird on the tree Narayana Is the bound jiva Sadasiva

145


The root of ignorance Narayana Is ignorance between Sadasiva What is not-self Narayana With the real Self Sadasiva

It subjects one to Narayana Tremendous suffering Sadasiva Such as birth and death Narayana Disease and old age Sadasiva

146

This bondage cannot Narayana Be destroyed by weapons Sadasiva Not by wind or fire Narayana Or millions of acts Sadasiva

The only weapon Narayana Is the sword of knowledge Sadasiva That comes through viveka Narayana Sharpened by God’s grace Sadasiva

147

4. THE FREEING OF THE SELF (Verses 148 - 153)

Guru:

One who has faith in srutis Narayana Achieves steadiness in swadharma Sadasiva Which is one’s own duty Narayana Which brings purity of mind Sadasiva

One with a pure mind Narayana Realizes the Supreme Lord Sadasiva Then samsara is destroyed Narayana Completely—root and branch Sadasiva

148

Covered by five koshas Narayana Food sheath and others Sadasiva Which are all the products Narayana Of Atman’s power Itself Sadasiva

The Atman ceases to appear Narayana Like water in a tank Sadasiva


When it is covered Narayana With things like algae Sadasiva

149

On removing the algae Narayana The clean, thirst-quenching Sadasiva Joy-inducing water Narayana Is revealed to man Sadasiva

150

When five sheaths are removed Narayana Atman shines in its own light Sadasiva Pure, eternally blissful Narayana Indwelling, supreme, self-effulgent Sadasiva

151

To be free from bondage Narayana The wise must discriminate Sadasiva Between self and non-self Narayana By that he will be full of joy Sadasiva

He becomes happy and fulfilled Narayana By recognizing himself Sadasiva As Satchitananda Narayana Existence-Consciousness-Bliss-Absolute Sadasiva

152

Just as you separate Narayana Pith from the munja grass Sadasiva So also you must separate Narayana Atman from its coverings Sadasiva

Discriminate non-self from Self Narayana Be detached from all action Sadasiva Become completely free Narayana And identify with Atman Sadasiva

153


5. THE FOOD SHEATH Annamaya Kosha

(Verses 154 - 164)

Guru:

This body is made of food Narayana It constitutes the material sheath Sadasiva It depends on food Narayana And dies without it Sadasiva

A mass of skin, flesh, blood Narayana Bones and filth Sadasiva Can never be eternally pure Narayana As self-existent Atman Sadasiva

154

Body did not exist before birth Narayana Will not exist after death Sadasiva It lasts for a short period Narayana Its qualities are transitory Sadasiva

It is not a single thing Narayana But inert like an earthen pot Sadasiva How can this be true self Narayana Which is witness of all changes? Sadasiva

155

The body consisting Narayana Of arms, legs and such Sadasiva Though missing some limbs Narayana One continues to live Sadasiva

The internal organs Narayana Of the body Sadasiva Continue as well Narayana Though missing some limbs Sadasiva

Body which is controlled Narayana By another rule Sadasiva Cannot be the Controller Narayana Which is the Ruler of all Sadasiva

156


The different states Narayana Have one observer Sadasiva Maintaining continuity Narayana This is self-evident Sadasiva

The abiding Reality Narayana Is different from that Sadasiva Within which it abides Narayana Witness is the Atman Sadasiva

157

How can the body Narayana Heap of bones with flesh Sadasiva Full of filth Narayana And highly impure Sadasiva

Be self-existent Atman Narayana Which is the Knower Sadasiva And always remains Narayana Ever distinct from it Sadasiva

158

The foolish person Narayana Identifies with the body Sadasiva Which is a heap Narayana Of flesh, fat and bones Sadasiva

The wise person Narayana Knows the Atman Sadasiva Is the only Reality Narayana Distinct from the body Sadasiva

159

The foolish one thinks Narayana That he is the body Sadasiva The scholar thinks Narayana He’s a mixture of body and soul Sadasiva

The sage who has Narayana Through viveka Sadasiva Attained self-realization Narayana Identity with Brahman Sadasiva

160


Cease to identify Narayana Self with the body Sadasiva Which is a bundle Narayana Of skin, flesh and bones Sadasiva

Identify instead Narayana With Absolute Brahman Sadasiva The Self of all Narayana And attain supreme Peace Sadasiva

161

As long as the scholar Narayana Does not abandon Sadasiva Misidentification with Narayana Body, organs and such Sadasiva

There is no hope Narayana Of moksha for him Sadasiva Even with his learning Narayana Of vedanta philosophy Sadasiva

162

Just as you do not Narayana Identify with the shadow Sadasiva Or the reflected image Narayana Or the dream body Sadasiva

Just as you do not Narayana Identify with the body Sadasiva Caused by imagination Narayana Identify not with this body Sadasiva

163

Identification with body Narayana Is the root cause Sadasiva Producing misery Narayana In cycle of birth and death Sadasiva

For those who Narayana Are attached to the unreal Sadasiva Therefore with great care Narayana Destroy this notion Sadasiva

When this identification Narayana Caused by the mind Sadasiva


Is abandoned Narayana There is no chance of rebirth Sadasiva

164

6. THE VITAL SHEATH Pranamaya Kosha

(Verses 165 - 166)

Guru:

The prana joined Narayana To five karma indriyas Sadasiva Which are organs of action Narayana Form the vital sheath Sadasiva

This pranamaya kosha Narayana Permeates the food sheath Sadasiva Engages in all activities Narayana As if it were living Sadasiva

165

This pranamaya kosha Narayana Is not the Atman Sadasiva It is a modification Narayana Of prana-vayu or life force Sadasiva

Like the air we breathe Narayana It enters and leaves the body Sadasiva Not knowing the truth Narayana Entirely dependent on Atman Sadasiva

166

7. THE MENTAL SHEATH Manomaya Kosha

(Verses 167 - 183)

Guru:

The five organs of knowledge Narayana Known as the jnana indriyas Sadasiva Together with the mind Narayana Form the manomaya kosha Sadasiva

This mental sheath Narayana Creates differences Sadasiva


Is the cause of distinctions Narayana Such as ‘I’ and ‘mine’ Sadasiva

It manifests itself Narayana As permeating Sadasiva The vital sheath Narayana Or pranamaya kosha Sadasiva

167

The manomaya kosha Narayana Is the sacrificial fire Sadasiva Which is fed with the fuel Narayana Of numerous desires Sadasiva

By the sense organs Narayana Which serve as priests Sadasiva And set ablaze Narayana By the sense objects Sadasiva

Which act as a stream Narayana Of oblations Sadasiva Bringing about Narayana This phenomenal universe Sadasiva

168

There is no avidya Narayana Or innate ignorance Sadasiva Outside the mind Narayana Mind itself is avidya Sadasiva

This mind is nothing Narayana But a bundle of thoughts Sadasiva Cause of bondage Narayana Cause of transmigration Sadasiva

When mind is destroyed Narayana All else is destroyed Sadasiva When mind manifests Narayana All else manifests Sadasiva

169

In the dream state Narayana There is no actual contact Sadasiva With the external world Narayana Mind alone creates Sadasiva


The whole universe Narayana Experiencer and such Sadasiva

It is same in waking state Narayana There is no difference Sadasiva Therefore all this Narayana Is projection of the mind Sadasiva

170

In the deep sleep state Narayana When mind is reduced Sadasiva To it causal state Narayana There exists nothing Sadasiva

For the one sleeping Narayana Is universal experience Sadasiva

So man’s relative existence Narayana Is only a creation Sadasiva Of his mind Narayana Having no objective reality Sadasiva

171

Cloud is gathered by wind Narayana And driven away by it too Sadasiva Bondage is caused by the mind Narayana Liberation is caused by it alone Sadasiva

172

The mind first creates Narayana Attachment to the body Sadasiva And then to sense objects Narayana Binds through attachment Sadasiva

Just like a beast Narayana Bound by ropes Sadasiva

Then the same mind Narayana Creates utter distaste Sadasiva For the same sense objects Narayana As if they were poison Sadasiva

And frees him from Narayana The bondage it created Sadasiva

173

Mind is the cause Narayana Is the only cause Sadasiva


That brings bondage Narayana Or liberation Sadasiva

When soiled by rajas Narayana It causes bondage Sadasiva Purified of rajas and tamas Narayana It causes liberation Sadasiva

174

Increasing sattva Narayana Through viveka Sadasiva And through vairagya Narayana Mind makes for moksha Sadasiva

Hence the wise seeker Narayana Wishing for moksha Sadasiva Must first strengthen both Narayana Viveka and vairagya Sadasiva

175

In the great forest Narayana Of sense-pleasures Sadasiva Prowls a fierce tiger Narayana Called the mind Sadasiva

Let good people Narayana Who have a longing Sadasiva For liberation Narayana Never go there Sadasiva

176

The mind continually creates Narayana For the experiencer Sadasiva All sense-objects Narayana Without exception Sadasiva

Whether gross or fine Narayana Whether male or female Sadasiva Whether rich or poor Narayana Regardless of means and results Sadasiva

177

Deluding the jiva Narayana Which by its nature Sadasiva


Is unattached Narayana Pure intelligence Sadasiva

Binds jiva to the body Narayana To the organs and pranas Sadasiva And makes it wander Narayana With ideas of ‘I’ and ‘mine’ Sadasiva

Amidst varied enjoyments Narayana Of results it achieves Sadasiva

178

One’s rebirth is due Narayana To the evil of dehadyasa Sadasiva Or superimposition Narayana Created by the mind alone Sadasiva

This causes the misery Narayana Of birth, death and suffering Sadasiva For those not discriminating Narayana Tainted by rajas and tamas Sadasiva

179

Therefore wise sages Narayana Who have realized its secret Sadasiva Call the mind avidya Narayana Or ignorance Sadasiva

By this the universe Narayana Is moved back and forth Sadasiva Like big groups of clouds Narayana Blown about by the wind Sadasiva

180

Therefore the seeker Narayana Set on liberation Sadasiva Must very carefully Narayana Purify the mind Sadasiva

When mind is purified Narayana Liberation is as easy Sadasiva As access to a fruit Narayana In the palm of one’s hand Sadasiva

181


By one-pointed devotion Narayana Abandon motivated action Sadasiva Abandon all attachment Narayana To all sense objects Sadasiva

Have faith in real Brahman Narayana Be regular in sadhana Sadasiva Purge self of all rajas Narayana And restore pure intellect Sadasiva

182

This manomaya kosha Narayana Cannot be the Atman Sadasiva Because it has a beginning Narayana Modifications and an end Sadasiva

It is characterized Narayana By much pain and suffering Sadasiva It is an object of consciousness Narayana Atman is pure subject Sadasiva

183

8. THE INTELLECT SHEATH Vijnanamaya Kosha

(Verses 184 - 197)

Guru:

The buddhi or intellect Narayana With its modifications Sadasiva And jnana indriyas Narayana Or five organs of knowledge Sadasiva

Form the vijnanamaya kosha Narayana Of the knowledge sheath Sadasiva It causes repeated rebirth Narayana In this samsara Sadasiva

184

This vijnanamaya kosha Narayana Is a distant reflection Sadasiva Of the power of chit Narayana Also called consciousness Sadasiva


It is modification of Prakriti Narayana Having function of knowledge Sadasiva But always identified Narayana With body, organs and such Sadasiva

185

It is without beginning Narayana Characterized by egoism Sadasiva Called the jiva Narayana It carries on all activities Sadasiva

Acting on the relative plane Narayana Performs good and evil Sadasiva Through force of desires Narayana And experiences their results Sadasiva

Being born in different bodies Narayana This comes up and goes down Sadasiva This drifts in three states Narayana This experiences joy and grief Sadasiva

186 - 187

It always mistakes duties Narayana Functions and attributes Sadasiva Which belong to the body Narayana Considering it as its own Sadasiva

This vijnanamaya kosha Narayana Is exceedingly effulgent Sadasiva Due to closeness with Atman Narayana With which it identifies Sadasiva

It suffers transmigration Narayana Due to complete delusion Sadasiva As it is a superimposition Narayana On the real Atman Sadasiva

188

The self-effulgent Atman Narayana Which is pure knowledge Sadasiva Shines in the midst of prana Narayana And within the true heart Sadasiva

Although itself motionless Narayana Becomes actor and experiencer Sadasiva


While identified with Narayana Dehadyas or superimposition Sadasiva

189

Atman is Self of everything Narayana It assumes the limitations Sadasiva Of the buddhi of intellect Narayana By wrong identification Sadasiva

It identifies with unreal entity Narayana Seeing itself as different Sadasiva Like earthen jars from clay Narayana Of which they are made Sadasiva

190

Atman is perfection Narayana And always unchanging Sadasiva It assumes limitations Narayana Due to identity with superimpositions Sadasiva

It assumes the qualities Narayana Of the superimpositions Sadasiva Acting just as they do Narayana Like fire in heated iron Sadasiva

191

Disciple:

The disciple questioned Narayana Is it by mistake or other reason Sadasiva The supreme Self has come Narayana To regard itself as a jiva Sadasiva

This superimposition Narayana Is without beginning Sadasiva But without beginning Narayana How can it have an end Sadasiva

192

Therefore the jivahood Narayana Of the soul seems endless Sadasiva And its transmigration too Narayana Must continue forever Sadasiva

How can there be moksha Narayana Or liberation for the soul Sadasiva


Kindly do enlighten me Narayana On this point revered master Sadasiva

193

Guru:

The guru replied Narayana You have rightly questioned Sadasiva O dear learned one Narayana Listen very attentively Sadasiva

The confusion is conjured up Narayana It is only delusion Sadasiva Due to imagination Narayana And not a reality Sadasiva

194

Except for this delusion Narayana There is no real connection Sadasiva For the pure Atman Narayana Unattached and formless Sadasiva

This objective world Narayana Is very much like blueness Sadasiva Appearing as the sky Narayana Having no reality Sadasiva

195

Existence as a jiva Narayana Is due to mistaken intellect Sadasiva Identifying itself with its own light Narayana The inner joy of understanding Sadasiva

Which is beyond qualities Narayana And beyond activity Sadasiva

Jivahood does not really exist Sadasiva When the illusion ceases Narayana It ceases as well Sadasiva Having no real existence of its own Narayana

196

Jivahood will exist Narayana As long as delusion lasts Sadasiva Caused by indiscrimination Narayana Due to an illusion Sadasiva


Just as the rope Narayana Is seen as a snake Sadasiva When the illusion ends Narayana So does the snake Sadasiva

197


III. The Witness 1. THE MANIFEST AND HIDDEN SELF

(Verses 198 - 209)

Guru:

Avidya and its effects Narayana Are indeed beginningless Sadasiva But these do have an end Narayana With vidya or self-realization Sadasiva

They can be destroyed Narayana Root and branch—completely Sadasiva Like the waking up Narayana From a dream Sadasiva

This phenomenal universe Narayana Is without beginning Sadasiva But it is not eternal Narayana Just like jivahood Sadasiva

198 - 199

Earlier jivahood Narayana Though non-existent Sadasiva And beginningless Narayana Does have an end Sadasiva

Thus the jivahood Narayana A result of ignorance Sadasiva Due by superimposition Narayana Is also unreal Sadasiva

Entirely different Narayana Is the Atman Sadasiva Mistaken with the buddhi Narayana Due to confusion Sadasiva

200 - 201

Ending superimposition Narayana Takes place Sadasiva Through perfect knowledge Narayana And by no other means Sadasiva

Perfect knowledge Narayana According to srutis Sadasiva


Is realization of identity Narayana Of Atman with Brahman Sadasiva

202

Realization is attained Narayana By perfect viveka Sadasiva Between real and unreal Narayana Atman and anatman Sadasiva

Therefore strive Narayana For perfect viveka Sadasiva Between Self and non-self Narayana Atman and anatman Sadasiva

203

Like muddy water Narayana Rendered clean again Sadasiva Appears transparent Narayana When mud is removed Sadasiva

So also when Narayana Inner coloring is removed Sadasiva Atman is once again Narayana Beheld in its radiance Sadasiva

204

When the unreal Narayana Ceases to exist Sadasiva Atman is realized Narayana As true Self Sadasiva

Therefore one must Narayana Remove egoism Sadasiva Ideas of ‘I’ and ‘mine’ Narayana Covering the Atman Sadasiva

205

This vijnanamaya kosha Narayana We have been discussing Sadasiva Cannot be the Atman Narayana For the following reason Sadasiva

It is subject to change Narayana Insentient and limited Sadasiva An object of the senses Narayana And not constantly present Sadasiva


Such an unreal thing Narayana Constantly changing Sadasiva Cannot be taken Narayana For the real Atman Sadasiva

206

2. THE BLISS SHEATH Anandamaya Kosha

(Verses 207 - 210)

Guru:

The anandamaya kosha Narayana Or the blissful sheath Sadasiva A modification of ignorance Narayana Catching reflection of Atman Sadasiva

Atman is bliss absolute Narayana Always at rest Sadasiva Appears when agreeable Narayana Objects present themselves Sadasiva

It is spontaneously felt Narayana During virtuous deeds Sadasiva From which everyone gets Narayana Great joy without struggle Sadasiva

207

Anandamaya kosha Narayana Or the bliss sheath Sadasiva Has its fullest play Narayana While in deep sleep Sadasiva

In the waking state Narayana Only partial manifestation Sadasiva When desirable objects Narayana Happen to appear Sadasiva

208

This anandamaya kosha Narayana Is not the Atman Sadasiva Because it also Narayana Is subject to change Sadasiva


Modification of Prakriti Narayana The effect of good karma Sadasiva Is tied with other koshas Narayana Which are also modifications Sadasiva

209

When all five koshas Narayana Have been eliminated Sadasiva By reasoning of truths Narayana Disclosed in the srutis Sadasiva

What remains finally Narayana Is the Witness Sadasiva Knowledge-Absolute Narayana Resplendent Atman Sadasiva

210

3. SELF: THE WITNESS Atman

(Verses 211 - 240)

Guru:

Self-effulgent Atman Narayana Distinct from five koshas Sadasiva Witness of three states Narayana Is the Real Sadasiva

It is untainted Narayana Everlasting Bliss Sadasiva To be realized Narayana By the wise as Self Sadasiva

211

Disciple:

After transcending Narayana The five unreal koshas Sadasiva I find a nothingness Narayana In absence of everything Sadasiva

There is but a void Narayana What remains for a seeker Sadasiva To identify with Narayana Kindly enlighten me Sadasiva


212

Guru:

The guru answered Narayana You have rightly spoken Sadasiva Dear learned one Narayana Skilled in discrimination Sadasiva

That by which all phenomena Narayana Starting with the thought Sadasiva Of ‘me’ is experienced Narayana But Itself experienced by none else Sadasiva

Know thou that Atman Narayana The real Knower Sadasiva Through the purified Narayana And sharpest intellect Sadasiva

213 - 214

That which is witnessed Narayana By something else Sadasiva Has the perceiver Narayana As its witness Sadasiva

When there is no other Narayana To witness a thing Sadasiva We cannot speak of it Narayana As being witnessed at all Sadasiva

215

Self-awareness is Atman Narayana Conscious of Itself Sadasiva Therefore the jiva Narayana Is identical with Brahman Sadasiva

216

The atman manifests Narayana Identical in the three states Sadasiva Waking, dream and deep sleep Narayana The one inward manifestation Sadasiva

Witness of forms and changes Narayana Ahamkara, buddhi and such Sadasiva And as satchitananda Narayana Existence-consciousness-bliss-absolute Sadasiva


217

Seeing the reflection Narayana Of the sun in jar of water Sadasiva The ignorant think Narayana It is the sun itself Sadasiva

The ignorant through delusion Narayana Identify with the reflection Sadasiva Of consciousness in intellect Narayana Superimposition of Atman Sadasiva

218

The wise ignore the jar Narayana Water and sun’s reflection in it Sadasiva Seeing the self-luminous sun Narayana Illumining these independently Sadasiva

219

When discarding the body Narayana The buddhi with chit reflected Sadasiva Realizing the witness Narayana Atman—knowledge-absolute Sadasiva

The cause of manifestation Narayana Of everything at all times Sadasiva Hidden in recesses of buddhi Narayana Distinct from gross and subtle Sadasiva

Eternal, omnipresent Narayana All-pervading, extremely subtle Sadasiva Has neither interior nor exterior Narayana Is identical with one’s Self Sadasiva

Fully realizing one’s true nature Narayana Frees one from sin and taint Sadasiva Death, suffering and rebirth Narayana Becoming embodiment of Bliss Sadasiva

Illumined himself, afraid of none Narayana Only way to end samsara Sadasiva Is but the realization of truth Narayana Regarding nature of Atman Sadasiva

220 - 222


Direct realization of Narayana Oneness with Brahman Sadasiva Is the cause for liberation Narayana From the bonds of samsara Sadasiva

By means of which Narayana The wise attain Brahman Sadasiva One without a second Narayana Bliss Absolute Sadasiva

223

Having realized Brahman Narayana One no longer returns Sadasiva To this cycle of rebirth Narayana The pains of samsara Sadasiva

Therefore it is essential Narayana That you must realize Sadasiva By direct realization Narayana Unity with Brahman Sadasiva

224

Brahman is existence Narayana Knowledge, infinity Sadasiva Pure, supreme Narayana Self-existent, eternal Sadasiva

Indivisible bliss Narayana Non-different from jiva Sadasiva Without exterior or interior Narayana Ever triumphant Sadasiva

225

The Supreme Oneness Narayana Alone is the Reality Sadasiva In self-realization Narayana There is only Atman Sadasiva

226

This entire universe Narayana Appears only as diversity Sadasiva There is nothing but Brahman Narayana Free from any limitations—endless Sadasiva


227

Jar is modification of clay Narayana Not different from clay Sadasiva Everywhere jar is the same Narayana Never different from clay Sadasiva

The why do you call it a jar? Narayana A mistake of imagination Sadasiva The name ‘jar’ is assigned Narayana Because of shape not Reality Sadasiva

228

None can demonstrate Narayana Truth of jar is something else Sadasiva Other than very substance Narayana Clay of which it is made Sadasiva

Hence, jar is imagined Narayana As separate through delusion Sadasiva Substance of clay alone is Narayana The only reality of jar Sadasiva

229

Similarly the whole universe Narayana Being the effect of Brahman Sadasiva Has no separate existence Narayana Existence is itself Brahman Sadasiva

Brahman is the essence Narayana Of all this existence Sadasiva Whoever says differently Narayana Babbles like one in sleep Sadasiva

230

This universe is verily Brahman Narayana Is declaration of the vedas Sadasiva That which is superimposed Narayana Has no existence from substratum Sadasiva

231

If in this universe Narayana Diversity is reality Sadasiva There would be no end Narayana To the principle of duality Sadasiva


Scriptures would be false Narayana The Lord guilty of untruth Sadasiva None of these is acceptable Narayana To the wise and great ones Sadasiva

232

Lord knows reality of all things Narayana Says in the Bhagavad Gita9

“But I am not in them” Narayana Sadasiva

“Things do not exist in me” Sadasiva

233

If the universe is a reality Narayana It must be real in deep sleep too Sadasiva Since it is not perceived in sleep Narayana It must be unreal—like a dream Sadasiva

234

Therefore the universe Narayana Has no separate existence Sadasiva Apart from the Supreme Self Narayana Appearances are false Sadasiva

Does a superimposed attribute Narayana Have meaning apart from substratum Sadasiva Substratum only appears Narayana As universe through delusion Sadasiva

235

Whatever a deluded one Narayana Experiences in his delusion Sadasiva It is still always Brahman Narayana Silver is only mother-of-pearl Sadasiva

It is always Brahman Narayana Mistaken for the universe Sadasiva Whereas the superimposed Narayana On Brahman is just a name Sadasiva

236

Hence, whatever is manifested Narayana Is Supreme Brahman Itself Sadasiva Reality—one without a second Narayana Pure, essence of knowledge Sadasiva


Taintless, serene Narayana Without beginning Sadasiva Without end Narayana Beyond activity Sadasiva

Essence of Bliss Absolute Narayana Transcending all diversity Sadasiva Created by Maya’s jugglery Narayana Eternal—beyond the reach of pain Sadasiva

Indivisible, immeasurable Narayana Formless, undifferentiated Sadasiva Nameless, indestructible Narayana Eternally self-luminous Sadasiva

237 - 238

Seers realize Brahman Narayana Devoid of differentiation Sadasiva Of the knower or knowledge Narayana And the known Sadasiva

Which is infinite Narayana Which is transcendent Sadasiva And the essence of Narayana Knowledge Absolute Sadasiva

239

What cannot be discarded Narayana Nor can be taken up Sadasiva Beyond reach of mind Narayana Beyond reach of speech Sadasiva

What is immeasurable Narayana Without beginning or end Sadasiva What is whole—one’s very Self Narayana And of unsurpassed glory Sadasiva

240


4. THOU ART THAT Tat Tvam Asi

(Verses 241 - 251)

Guru:

The sruti declares Narayana Tat-Tvam-Asi—Thou art That Sadasiva Proclaiming identity Narayana Of Brahman and jiva Sadasiva

Jiva is denoted by ‘Tat’ Narayana And ‘Tvam’ respectively Sadasiva Divesting these terms Narayana Of their relative associations Sadasiva

Hence it is implied identity Narayana Not the literal meanings Sadasiva That should be understood Narayana For they are contrary attributes Sadasiva

Like sun and glow-worm Narayana Like a king and servant Sadasiva Like ocean and well Narayana Or Mount Meru and an atom Sadasiva

241 - 242

Contradiction between them Narayana Is created by superimposition Sadasiva But in reality Narayana It is not something real Sadasiva

Superimposition on Brahman Narayana Is Maya or nescience Sadasiva The cause of mahat Narayana And all the rest Sadasiva

In the case of jiva Narayana It is the five koshas Sadasiva And effects of Maya Narayana Creating distinctions Sadasiva

243

These two are superimpositions Narayana On Lord and jiva respectively Sadasiva


When these are eliminated Narayana There is neither Brahman nor jiva Sadasiva

The kingdom of a king Narayana And the shield of a soldier Sadasiva When taken away Narayana Leave neither king nor soldier Sadasiva

244

Vedas use the words Narayana ‘Now then the teaching’ Sadasiva To remove the duality Narayana Imagined in Brahman Sadasiva

One must eliminate Narayana These two superimpositions Sadasiva By means of realization Narayana Backed by the scriptures Sadasiva

245

‘Not this, not this’10

Means that nothing Sadasiva Narayana

One can think of is real Narayana Like rope mistaken for snake Sadasiva

By means of reasoning Narayana Eliminate objective appearance Sadasiva Realize the underlying oneness Narayana Of Brahman and jiva Sadasiva

246

The two terms Narayana Brahman and jiva Sadasiva Must be carefully considered Narayana Till oneness is grasped Sadasiva

Neither total rejection Narayana Nor total acceptance Sadasiva But direct recognition Narayana Of unity in identity Sadasiva

247

When it is said Narayana ‘This is Devadatta’ Sadasiva Identity is indicated Narayana


By rejecting contraries Sadasiva

Similarly in saying Narayana ‘Thou art That’ Sadasiva It’s essential to give up Narayana Contradictory elements Sadasiva On both sides and recognize Narayana Identity of Brahman and jiva Sadasiva Seeing essence of both Narayana Which is pure consciousness Sadasiva

And knowledge-absolute Narayana In this way many scriptures Sadasiva Declare the oneness Narayana Of Brahman and jiva Sadasiva

248 - 249

In accordance with Narayana ‘It is nothing material’11

Eliminate the unreal Narayana Sadasiva

And realize Atman Sadasiva Which like sky is pure Narayana Alone and beyond thought Sadasiva

Eliminate also Narayana This purely illusory body Sadasiva Which you have Narayana Identified yourself with Sadasiva

Then recognizing Narayana ‘I am Brahman’ Sadasiva With purified understanding Narayana Realize Self as Brahman Sadasiva

250

All modifications of clay Narayana Such as the jar Sadasiva Mind insists are real Narayana Though clay in reality Sadasiva

Similarly the universe Narayana Produced by Brahman Sadasiva Is Brahman Itself Narayana Nothing but Brahman Sadasiva

Because there is nothing Narayana Other than Brahman Sadasiva


Only self-existent Reality Narayana The very Self Sadasiva

You are non-different Narayana From Supreme Brahman Sadasiva Thou art That Narayana One without a second Sadasiva

251

5. THE MANIFEST AND THE HIDDEN SELF (Verses 252 - 268)

Guru:

Just as things like places Narayana Time, objects and observer Sadasiva Imagined in dream Narayana Are appearances only Sadasiva

Similarly the world Narayana Experienced in waking state Sadasiva Produced by ignorance Narayana Is appearance only Sadasiva

Similarly body and organs Narayana Pranas and ahamkar Sadasiva Appearing to be real Narayana Are also unreal Sadasiva

Therefore art thou Narayana That serene and pure Sadasiva Supreme Brahman Narayana One without a second Sadasiva

252

What appears to exist Narayana Seems not to exist Sadasiva When substratum is seen Narayana To be non-different from it Sadasiva

The perceived diversity Narayana Of this dream universe Sadasiva Appears and passes Narayana In the dream itself Sadasiva


It does not appear Narayana On waking Sadasiva As something distinct Narayana From one’s own self Sadasiva

253

Beyond birth and creed Narayana Beyond family and lineage Sadasiva Without name and form Narayana Without merit and demerit Sadasiva

Beyond space and time Narayana Beyond sense-objects Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

256

That Supreme Brahman Narayana Beyond range of speech Sadasiva Can be realized Narayana By eye of illumination Sadasiva

Embodiment of Knowledge Narayana Beginningless entity Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

257

That which is untouched Narayana By the sixfold wave12

Is meditated upon Narayana Sadasiva

By the yogi’s heart Sadasiva

Not grasped by sense organs Narayana Unknown to the buddhi Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

256

Substratum of the universe Narayana With all its subdivision Sadasiva All creations of delusion Narayana Itself without any support Sadasiva


Not gross or subtle Narayana Without parts or image Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

257

Free from birth and growth Narayana Development and decay Sadasiva Disease and death Narayana Always indestructible Sadasiva

Cause of projection Narayana Maintenance and dissolution Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

258

Free of parts Narayana Eternal existence Sadasiva Unmoved like the ocean Narayana Without waves Sadasiva

Eternally free Narayana Indivisible Form Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

259

Though One only Narayana The cause of the many Sadasiva Refuting other causes Narayana Itself is causeless Sadasiva

Distinct from Maya Narayana It’s effects are independent Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

260

Free from duality Narayana Infinite, indestructible Sadasiva Distinct from the universe Narayana Distinct from Maya Sadasiva


Supreme, eternal Narayana Eternal Bliss, pure Sadasiva That Brahman thou art Narayana Mediate and realize Sadasiva

261

The single Reality Narayana Appears as many Sadasiva Due to delusion Narayana With names and forms Sadasiva

Itself always unchanged Narayana Like gold in modifications Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

262

That, beyond which Narayana There is nothing Sadasiva Eternally shines Narayana Above Maya Sadasiva

Superior to its effect Narayana Innermost Self of all Sadasiva Always uniform Narayana Real Self of all Sadasiva

Satchitananda Narayana Infinite and eternal Sadasiva That Brahman thou art Narayana Meditate and realize Sadasiva

263

One should meditate Narayana Within oneself Sadasiva With the mind well-controlled Narayana On the truth declared here Sadasiva

Then the truth will be Narayana Disclosed free from doubt Sadasiva Like water in the palm Narayana Of one’s hand Sadasiva

264

Realizing one’s true nature Narayana As pure consciousness Sadasiva


Stay established in Self Sadasiva Like a king in an army Narayana

Being ever established Narayana In thy own Self Sadasiva Resting on that Knowledge Narayana Merge universe in Brahman Sadasiva

265

In the cave of buddhi Narayana Resplendent Brahman Sadasiva Distinct from the gross Narayana Distinct from the subtle Sadasiva Existence-Absolute Narayana Supreme, secondless Sadasiva

For one who lives Narayana In this cave as Brahman Sadasiva He returns no more Narayana To a mother’s womb Sadasiva

266

Even after realization Narayana Still remains an impression Sadasiva One is the agent, experiencer Narayana The cause of transmigration Sadasiva

Must be carefully removed Narayana By living in a state Sadasiva Ever established in Brahman Narayana Ever identified with Brahman Sadasiva

The sages call this Narayana Liberation which is Sadasiva Destruction of vasanas Narayana Here and now Sadasiva

267

Idea of ‘me’ and ‘mine’ Narayana In the body and senses Sadasiva Which are the non-Self Narayana A superimposition Sadasiva

They must be abandoned Narayana By wise people Sadasiva


By remaining identified Narayana With the Atman Sadasiva

268


IV. Finding the Real Self 1. BONDAGE THROUGH IMAGINATION

(Verses 269 - 272)

Guru:

Realize innermost Self Narayana Witness of the buddhi Sadasiva And its modifications Narayana Destroy bonds of ignorance Sadasiva

Meditate on the truth Narayana Of ‘I am That’ Sadasiva End all identification Narayana With the non-Self Sadasiva

269

Abandon observance Narayana Of social formalities Sadasiva Give up all ideas Narayana Of pampering the body Sadasiva

Avoid too much study Narayana Of the scriptures Sadasiva Remove the superimposition Narayana That has come upon thyself Sadasiva

270

Owing to the desire Narayana To run after society Sadasiva Passion for learning Narayana Obsession with the body Sadasiva

People cannot attain Narayana Proper realization Sadasiva

271

For one seeking freedom Narayana From the prison of samsara Sadasiva Those desires are seen Narayana As iron chains on one’s feet Sadasiva

He who is free of them Narayana Truly attains liberation Sadasiva


272

2. THE WAY TO LIBERATION (Verses 273 - 276)

Guru:

The beautiful fragrance Narayana Of aloe wood Sadasiva Is masked by odor Narayana Through contamination Narayana

But the fragrance Narayana Manifests once again Sadasiva When the foreign smell Narayana Is rubbed clean Sadasiva

273

Just like the fragrance Narayana Of sandal-wood Sadasiva Is not experienced Narayana When covered by dust Sadasiva

The perfume of Atman Narayana Covered by impressions Sadasiva Removed by Knowledge Narayana Is once again experienced Sadasiva

274

Desire for liberation Narayana Is covered by desires Sadasiva For things other Narayana Than the Self Sadasiva

When they are destroyed Narayana By identification with Atman Sadasiva The Atman clearly manifests Narayana Of Its own accord Sadasiva

275

As the mind gradually Narayana Is established in Atman Sadasiva It proportionately gives up Narayana Desires for external objects Sadasiva


When all such desires Narayana Have been abandoned Sadasiva There takes place Narayana Realization of Atman Sadasiva

276

3. SELFHOOD TRANSFERRED TO THINGS NOT SELF Atman to Anatman

(Verses 277 - 287)

Guru:

The yogi’s mind dies Narayana Being steadied on Atman Sadasiva Desires leave him Narayana So does superimposition Sadasiva

277

Eliminate tamas Narayana By sattva and rajas Sadasiva Eliminate rajas Narayana By sattva Sadasiva

Eliminate superimposition Narayana With the help of sattva Sadasiva Transcend sattva Narayana By purification Sadasiva

278

Knowing for certain Narayana That prarabdha work Sadasiva Will maintain this body Narayana Remain quiet Sadasiva

Do away with Narayana Thy superimposition Sadasiva Carefully, intelligently Narayana And with patience Sadasiva

279

‘I am not the jiva Narayana But Supreme Brahman’ Sadasiva Thus do eliminate Narayana All that is not Atman Sadasiva


Do away with Narayana Thy superimposition Sadasiva Which has come through Narayana Momentum of impressions Sadasiva

280

Realizing yourself Narayana As Atman of all Sadasiva By means of scripture Narayana Reasoning and realization Sadasiva

Abandon this baggage Narayana Of superimpositions Sadasiva In all forms and traces Narayana As they appear Sadasiva

281

The sage is disconnected Narayana With motivated action Sadasiva Since he has no idea Narayana Of accepting or quitting Sadasiva

Therefore through constant Narayana Abidance in Brahman Sadasiva Abandon completely Narayana Baggage of superimposition Sadasiva

282

Realizing the identity Narayana Of jiva and Brahman Sadasiva Aided by truths Narayana Such as ‘Thou Art That’ Sadasiva

Abandon completely Narayana False superimposition Sadasiva By the strengthening of Narayana Identification with Brahman Sadasiva

283

Until the identification Narayana With body is abandoned Sadasiva Focus on removing Narayana The superimpositions Sadasiva


With eternal vigilance Narayana With steady vairagya Sadasiva Based on viveka Narayana Without remission Sadasiva

284

So long as even Narayana Faint awareness Sadasiva Of world and jiva Narayana As truth still linger Sadasiva

Eliminate superimpositions Narayana Which are their cause Sadasiva O learned one Narayana Without remission Sadasiva

285

Without slackness Narayana Without carelessness Sadasiva Without any excuse Narayana Without any break Sadasiva

For secular matters Narayana For sense objects Sadasiva Ceaselessly meditate Narayana On the Atman Sadasiva

286

Shunning as distant Narayana The body made up Sadasiva Of flesh and impurities Narayana Like an outcaste Sadasiva

Abide in Brahman Narayana Realize Brahman Sadasiva Attain fulfillment Narayana Attain goal of life Sadasiva

287


4. THE REAL IN THINGS UNREAL (Verses 288 - 298)

Guru:

Merge the finite soul Narayana With the Supreme Soul Sadasiva Like space in a jar Narayana With infinite space Sadasiva

By means of meditation Narayana On their identity Sadasiva And remain witness Narayana O dear sage Sadasiva

288

Restore the condition Narayana Restore thy true Self Sadasiva Self-effulgent Brahman Narayana Substratum of everything Sadasiva

Abide in Brahman Narayana Abandon macrocosm Sadasiva Abandon microcosm Narayana As two filthy receptacles Sadasiva

289

Transfer identification Narayana Now rooted in body Sadasiva To the Atman Narayana Satchitananda Sadasiva

Then do discard Narayana The subtle body Sadasiva Be thou ever alone Narayana Ever independent Sadasiva

290

That in which Narayana There is this reflection Sadasiva Of the universe Narayana Like a city in a mirror Sadasiva

That Brahman thou art Narayana Know this directly Sadasiva


By direct realization Narayana Attain fulfillment of life Sadasiva

291

That which is real Narayana One’s primeval essence Sadasiva Satchitananda Narayana One without a second Sadasiva

Beyond form and activity Narayana Attaining That Sadasiva Abandon false identifications Narayana Like actor shedding masks Sadasiva

292

This objective universe Narayana Has no reality Sadasiva Neither does egoism Narayana As they are momentary Sadasiva

How can the idea Narayana ‘I know everything’ Sadasiva Be true of something Narayana Itself momentary? Sadasiva

293

But the real ‘I’ Narayana Witness of ‘I’-thought Sadasiva Continually exists Narayana Even in deep sleep Sadasiva

The sruti says Narayana “It is unborn, eternal”13

That Paramatman is distinct Narayana Sadasiva

From gross and subtle bodies Sadasiva 294

The knower of changes Narayana In changing things Sadasiva Must itself be permanent Narayana And unchanging Sadasiva

The unreality of extremes Narayana Of gross and subtle bodies Sadasiva Is very clearly observed Narayana In imagination, dream and sleep Sadasiva


295

Therefore abandon Narayana Identification with body Sadasiva A lump of flesh and filth Narayana As well as the ego Sadasiva

Abandon identification Narayana With subtle body also Sadasiva They’re imaginations only Narayana Of the buddhi Sadasiva

Realize the Atman Narayana Knowledge-Absolute Sadasiva Undeniable, Eternal Narayana Attain everlasting peace Sadasiva

296

Abandon identification Narayana With family and lineage Sadasiva Name and form Narayana And order of life Sadasiva

These pertain to body Narayana Corpse to the realized Sadasiva

Similarly abandon Narayana Ideas of agency Sadasiva They pertain to subtle body Narayana Be Satchitananda Sadasiva

297

There are other obstacles Narayana Which cause samsara Sadasiva The root is ignorance Narayana Called ahamkara Sadasiva

298


V. The Power of Mind Images (Verses 299 - 378)

Guru:

As long as one maintains Narayana Identity with wicked ego Sadasiva Forget talk of liberation Narayana Which is something different Sadasiva

299

Freed from the clutches Narayana Of this ahamkara Sadasiva Its sense of doership Narayana Like moon from eclipse Sadasiva

Attain your true nature Narayana Attain infinity Sadasiva Be ever blissful Narayana Be always self-luminous Sadasiva

300

Creations of buddhi Narayana Are creations of ignorance Sadasiva They stem from the notion Narayana Of ‘I am such and such’ Sadasiva

When this egoism Narayana Is completely destroyed Sadasiva One attains identity Narayana With Brahman Sadasiva

301

The treasure of bliss Narayana Of Supreme Brahman Sadasiva Is fiercely guarded Narayana By serpent of egoism Sadasiva

Having three hoods Narayana Of the three gunas Sadasiva Which must be destroyed Narayana By the sword of realization Sadasiva

In accordance with Narayana Teachings of the srutis Sadasiva


For one to enjoy Narayana Everlasting bliss Sadasiva

302

As long as there is Narayana Even a trace of poison Sadasiva Left in the body Narayana There is no recovery Sadasiva

Similar is the case Narayana With poison of egoism Sadasiva And effect of recovery Narayana For yogi’s liberation Sadasiva

302

The total cessation Narayana Of this egoism Sadasiva By ending all Narayana Mental modifications Sadasiva

Through discrimination Narayana Of the inner Reality Sadasiva Is the way to Realize Narayana The Truth ‘I am This’ Sadasiva

303

Abandon completely Narayana Identification with egoism Sadasiva Which by its nature Narayana Is untruth, modification Sadasiva

It stops you from resting Narayana In your true nature Sadasiva It thrusts you into Narayana Suffering of samsara Sadasiva

Therefore sever Narayana All ties with the ego Sadasiva For you are the Witness Narayana Pure satchitananda Sadasiva

305

But for your own Narayana Identification with egoism Sadasiva


There can be no samsara Narayana As true nature is eternal Sadasiva

Abandon identification Narayana With this terrible egoism Sadasiva Realize your true nature Narayana Of satchitananda Sadasiva

And put an end Narayana To the wheel of samsara Sadasiva

306

Destroy this egoism Narayana Your dire enemy Sadasiva A thorn in the throat Narayana Of one taking a meal Sadasiva

With sword of realization Narayana And enjoy directly Sadasiva Bliss of thy glory Narayana Majesty of Atman Sadasiva

307

Check activity of egoism Narayana Give up all attachment Sadasiva By self-realization Narayana Put an end to duality Sadasiva

Enjoy bliss of Atman Narayana Abide silently in Truth Sadasiva For you have attained Narayana Realization of Brahman Sadasiva

308

Even though seemingly Narayana Completely rooted out Sadasiva This terrible egoism Narayana Returns ever strengthened Sadasiva

If even for a moment Narayana The mind revolves Sadasiva Old samskaras incarnate Narayana With ever renewed power Sadasiva

They mercilessly inflict Narayana Hundreds of miseries Sadasiva


Like clouds ushered by winds Narayana During the rainy season Sadasiva

309

Overpowering this enemy Narayana Egoism or ahamkara Sadasiva Requires zero opportunity Narayana To dwell on sense objects Sadasiva

Sense objects nourish Narayana The seeds of egoism Sadasiva Like water to a citrus tree Narayana Which has almost dried up Sadasiva

310

One identified with body Narayana Has hunger for sense objects Sadasiva One not identified with body Narayana Cannot have sense hunger Sadasiva

Hunger for sense objects Narayana Is the cause for rebirth Sadasiva Giving rise to an idea Narayana Of distinction or duality Sadasiva

311

When effects are encouraged Narayana Seeds are nourished Sadasiva When effects are transcended Narayana Seeds are made infertile Sadasiva

Therefore one transcends Narayana Attraction of the effects Sadasiva

312

When desires increase Narayana Selfish actions increase Sadasiva Inflaming more desires Narayana Increasing rebirth cycles Sadasiva

313

To end cycle of rebirth Narayana The Sannyasin should burn Sadasiva To ashes these two Narayana Beyond resurrection Sadasiva


Thinking of sense-objects Narayana And any selfish actions Sadasiva

314

These three increase karma Narayana First is selfish work Sadasiva Then dwelling on sense objects Narayana Then desire for sense objects Sadasiva The way to destroy these Narayana Is to look upon everything Sadasiva Under all circumstances Narayana As pervaded by Brahman Sadasiva

Behold the one Self Narayana In all and as all Sadasiva All-pervading Brahman Narayana Inner Self of all Sadasiva

Through strengthening Narayana Identity with Brahman Sadasiva You will once and for all Narayana Put an end to samsara Sadasiva

315 - 316

When selfish actions cease Narayana Dwelling on sense objects Sadasiva Also ceases followed by Narayana Destruction of desires Sadasiva

Freedom from desires Narayana Is considered liberation Sadasiva Here and now Narayana State of jivanmukti Sadasiva

317

When desire for Brahman Narayana Is firmly established Sadasiva Egoistic desires vanish Narayana Like night at sunrise Sadasiva

318

Darkness and it effects Narayana Are not noticeable Sadasiva


When the sun rises Narayana So in realization too Sadasiva

Only bliss absolute Narayana No trace of sorrow Sadasiva No trace of bondage Narayana No trace of misery Sadasiva

319

Eliminating the notions Narayana Of external and internal Sadasiva Things of matter and thought Narayana By vigilance and viveka Sadasiva

One should live life Narayana Alert and carefully Sadasiva For there will be residue Narayana Of karma still to come Sadasiva

320

Never allow carelessness Narayana In steadfastness to Brahman Sadasiva Master Sanatkumara14

“Carelessness is death” says Narayana

15

321

Sadasiva

The greatest danger Narayana For the jnani Sadasiva Is carelessness Narayana About his real nature Sadasiva

From this comes delusion Narayana Then comes egoism Sadasiva Then comes bondage Narayana Then comes misery Sadasiva

322

Even wise people Narayana Hanker after sense objects Sadasiva And are tormented Narayana By their carelessness Sadasiva

When vigilance drops Narayana The sense objects assail Sadasiva


Just like a sweetheart Narayana To her infatuated lover Sadasiva

323

Just as the algae Narayana Cleared of water Sadasiva Does not stay off Narayana Even for a moment Sadasiva

So also does Maya Narayana Even to wise people Sadasiva Whose mind turns to objects Narayana And slacken in vigilance Sadasiva

324

If the mind strays Narayana Even very slightly Sadasiva From the ideal Narayana It becomes outgoing Sadasiva

There is rapid fall Narayana Just like a ball Sadasiva Dropped down stairs Narayana Bouncing as it falls Sadasiva

325

The mind attached Narayana To sense objects Sadasiva Thinks of their qualities Narayana And desires arise Sadasiva

Then after desiring Narayana The mind thinks further Sadasiva And finds a way Narayana To have the sense object Sadasiva

326

To the wise yogi Narayana With mind fixed on goal Sadasiva There’s no worse death Narayana Than slipping in abidance Sadasiva

One who is always rooted Narayana Attains complete success Sadasiva


Therefore be firmly rooted Narayana Always abiding in Brahman Sadasiva

327

From carelessness one turns Narayana From one’s true nature Sadasiva One who has deviated Narayana Experiences a fall Sadasiva

One who has fallen Narayana Comes to ruin Sadasiva It is most difficult Narayana To rise once again Sadasiva

328

Therefore abandon Narayana Dwelling on sense objects Sadasiva Root of all mischief Narayana Be indifferent to them Sadasiva

The vedas declare Narayana There is great fear Sadasiva For one seeing even little Narayana Distinction in things Sadasiva

329

Whenever a wise man Narayana Sees the least difference Sadasiva In infinite Brahman Narayana It costs him dearly Sadasiva

The difference he sees Narayana Through carelessness Sadasiva Becomes source of terror Narayana And fear for him Sadasiva

330

He who identifies Narayana With the objective universe Sadasiva Which has been denied Narayana By srutis and smritis Sadasiva

Also by reasoning Narayana Experiences misery Sadasiva


Just like a thief Narayana Doing the forbidden Sadasiva

331

One who is devoted Narayana To meditation on Brahman Sadasiva Is released from ignorance Narayana And attains glory of Atman Sadasiva

One who dwells Narayana On the unreal Sadasiva Faces destruction Narayana Just as a thief Sadasiva

332

Sannyasin should abandon Narayana Dwelling on the unreal Sadasiva Which causes bondage Narayana And fix his mind on Atman Sadasiva

He should always feel Narayana ‘I myself am This’ Sadasiva Steadfastness in Brahman Narayana Through direct identity Sadasiva

Gives rise to bliss Narayana And removes misery Sadasiva Born of ignorance Narayana Which one experiences Sadasiva

333

Dwelling on objects Narayana Intensifies its fruits Sadasiva The evil tendencies Narayana Which only grow worse Sadasiva

Knowing through viveka Narayana Avoid external objects Sadasiva Constantly apply self Narayana To meditation on Atman Sadasiva

335

When external world Narayana Is firmly shut out Sadasiva The mind is cheerful Narayana Cheerful mind has darshan Sadasiva


When perfectly realized Narayana No more samsara Sadasiva The chain of birth and death Narayana Is once and for all broken Sadasiva

Therefore shutting out Narayana The external world Sadasiva Is the stepping stone Narayana To liberation Sadasiva

335

A learned person Narayana Able to discriminate Sadasiva Between real and unreal Narayana Based on the scriptures Sadasiva

With mind set on Atman Narayana Seeking liberation Sadasiva Will not run after objects Narayana And cause his own downfall Sadasiva

336

There is no liberation Narayana For one attached Sadasiva To the body and such Narayana He is asleep Sadasiva

One who is awake Narayana Has no identification Sadasiva With body and such Narayana Both states are distinct Sadasiva

337

He is free who Narayana Beholds the Self Sadasiva In all objects Narayana As the substratum Sadasiva

He abandons concepts Narayana And superimpositions Sadasiva Remains as the Absolute Narayana And the infinite Self Sadasiva

338


To realize the universe Narayana As the Self Sadasiva Is the means for Narayana Getting rid of bondage Sadasiva

One realizes this state Narayana Excluding the unreal Sadasiva Identifying with the Real Narayana Being steadfast in Atman Sadasiva

339

How is renouncing Narayana The objective world Sadasiva Possible for one Narayana Attached to objects Sadasiva

Performing acts Narayana Towards that end Sadasiva

Renunciation requires Narayana Careful undertaking Sadasiva By those sages Narayana Extricated from duties Sadasiva Actions and objects Narayana And completely devoted Sadasiva To the eternal Atman Narayana Seeking only liberation Sadasiva

340

To the sannyasin Narayana Undergone sravana Sadasiva Attentive hearing Narayana The sruti passages Sadasiva

Calm and controlled Narayana Samadhi is prescribed Sadasiva For realizing identity Narayana Of universe with Self Sadasiva

341

Even the wise Narayana Cannot abruptly kill egoism Sadasiva If already strong Narayana Except very few Sadasiva


Those always calm Narayana Through nirvikalpa samadhi Sadasiva Desires are verily effects Narayana Of innumerable births Sadasiva

342

The projecting power Narayana Called viksepa Sadasiva Is helped by veiling power Narayana Called avarna Sadasiva

These connect a man Narayana With the siren of ego Sadasiva And distract him Narayana Through its attributes Sadasiva

343

It is very difficult Narayana To conquer viksepa Sadasiva Unless avarna Narayana Is thoroughly uprooted Sadasiva

And this avarna Narayana Over the Atman Sadasiva Naturally vanishes Narayana Distinguishing subject Sadasiva

From the objects Narayana Like milk from water Sadasiva

But when the victory Narayana Is fully complete Sadasiva And free from obstacles Narayana When there is not Sadasiva

Mind’s oscillation Narayana Due to sense objects Sadasiva

344

Perfect discrimination Narayana Born of direct realization Sadasiva Distinguishes true nature Narayana Of subject from object Sadasiva

Breaks bonds of delusion Narayana Created by Maya Sadasiva


No more transmigration Narayana For one attaining freedom Sadasiva

345

Knowledge of identity Narayana Of jiva and Brahman Sadasiva Burns up the forest Narayana Of avidya or ignorance Sadasiva

For one who has realized Narayana State of Oneness Sadasiva There is no seed left Narayana For future transmigration Sadasiva

346

The veil that hides Truth Narayana Vanishes completely Sadasiva Only when Reality Narayana Is fully realized Sadasiva

Therefore destroy Narayana All superimpositions Sadasiva End the suffering Narayana Caused by distraction Sadasiva

347

These three are present Narayana Veiling, false knowledge Sadasiva And also suffering Narayana While snake in the rope Sadasiva

The wise should know Narayana Real nature of things Sadasiva For breaking his bonds Narayana And ending these three Sadasiva

348

Iron appears as sparks Narayana Through contact with fire Sadasiva Buddhi appears as Brahman Narayana Through inference with Brahman Sadasiva

Effects of the buddhi Narayana Knower and known Sadasiva


Are observed to be unreal Narayana In delusion and dream Sadasiva

Modifications of Prakriti Narayana From egoism to body Sadasiva And all sense objects Narayana Are similarly unreal Sadasiva

Their unreality is due to Narayana Their being subject to change Sadasiva At every moment Narayana But Atman never changes Sadasiva

349 - 350

The Supreme Self Narayana Eternal by nature Sadasiva Knowledge-Absolute Narayana One without a second Sadasiva

Witness of buddhi Narayana Distinct from being Sadasiva And from non-being Narayana Implied in the term ‘I’ Sadasiva

351

The wise discriminate Narayana Real from unreal Sadasiva Asserting the truth Narayana Through insight Sadasiva

They realize Self Narayana As knowledge-absolute Sadasiva And break the bonds Narayana To attain perfect peace Sadasiva

352

When secondless Atman Narayana Is realized by means Sadasiva Of nirvikalpa samadhi Narayana Ignorance is destroyed Sadasiva

353

Motions of you, me, it Narayana Are defects of the buddhi Sadasiva


But when the Absolute Narayana Manifests in samadhi Sadasiva Such notions dissolve Narayana For the seeker Sadasiva

Through realization Narayana Of secondless Brahman Sadasiva

354

The peaceful sannyasin Narayana Disciplined and withdrawn Sadasiva Always meditative Narayana Sees all as the self Sadasiva

Abandoning false notions Narayana Created by confusion Sadasiva Abides happily in Brahman Narayana Freed from delusion Sadasiva

355

Attaining to samadhi Narayana Merging the objective world Sadasiva With subjective Atman Narayana Free from transmigration Sadasiva

These are the free ones Narayana Not learned experts Sadasiva Who delight in discussion Narayana And second-hand talks Sadasiva

356

Through the diversity Narayana Of limiting adjuncts Sadasiva Man also himself Narayana Is full of diversity Sadasiva

But with the removal Narayana Of these upadhis Sadasiva He reverts to true Self Narayana The Unchangeable Sadasiva

Therefore the wise Narayana Should be devoted to Sadasiva Abidance in samadhi Narayana To remove these upadhis Sadasiva


357

Abiding in the Real Narayana One becomes Real Sadasiva Through firm abidance Narayana And unwavering devotion Sadasiva

Just as the grub Narayana Becomes a bee Sadasiva Intent on being one Narayana With full concentration Sadasiva

358

Grub abandons attachment Narayana To all other actions Sadasiva Concentrating on the wasp Narayana It transforms into wasp Sadasiva

In exactly the same way Narayana Yogi meditating on Brahman Sadasiva Attains to Brahman Narayana By steadfast devotion Sadasiva

359

Truth of Brahman Narayana Is extremely subtle Sadasiva It cannot be reached Narayana By the outrushing mind Sadasiva

It is only accessible Narayana To those with pure minds Sadasiva By a mind made subtle Narayana Through meditation and samadhi Sadasiva

360

Gold that is purified Narayana In the fire of a furnace Sadasiva Loses its impurities Narayana And achieves its true nature Sadasiva

Mind when purified Narayana Through ceaseless meditation Sadasiva Loses its impurities Narayana Of rajas, tamas, even sattva Sadasiva

Attains to its true state Narayana The Reality of Brahman Sadasiva


361

By constant meditation Narayana The purified mind Sadasiva Merges in Brahman Narayana In stages of samadhi Sadasiva

This leads directly Narayana To attainment of bliss Sadasiva By realization of Brahman Narayana One without a second Sadasiva

362

This samadhi destroys Narayana Knots of all desires Sadasiva Actions flow naturally Narayana As one’s real nature Sadasiva

363

Reflection on the heard Narayana Also called manana Sadasiva Is superior to hearing Narayana Which is called sravana Sadasiva

Meditation is Narayana Superior to reflection Sadasiva Nirvikalpa samadhi Narayana Has infinite results Sadasiva

364

By nirvikalpa samadhi Narayana Truth of Brahman Sadasiva Is clearly realized Narayana Not so otherwise Sadasiva

For mind is unstable Narayana Restless by nature Sadasiva It gets easily mixed up Narayana With other perceptions Sadasiva

365

With a calm mind Narayana With senses controlled Sadasiva Drown the mind in Brahman Narayana Within your own Self Sadasiva


Through direct realization Narayana Of your true identity Sadasiva Destroy darkness of ignorance Narayana Which is beginningless Sadasiva

366

First steps in yoga Narayana Control of speech Sadasiva Non-receiving of gifts Narayana Having no expectations Sadasiva

Freedom from actions Narayana Driven by any motives Sadasiva And simple living Narayana With high thinking Sadasiva

367

Living in seclusion Narayana Brings control of senses Sadasiva Control of desires Narayana And control of mind Sadasiva

Control of mind Narayana Brings destruction of ego Sadasiva Allowing realization of Narayana Bliss of Brahman Sadasiva

Therefore one who seeks Narayana Freedom from bondage Sadasiva Should strive primarily Narayana To control the mind Sadasiva

368

Restrain speech in manas Narayana Restrain manas in buddhi Sadasiva Restrain buddhi in sakshi Narayana Or the real Witness Sadasiva

Merge that also Narayana In Infinite Absolute Self Sadasiva The Supreme Brahman Narayana Attain supreme Peace Sadasiva

369

If associated with either Narayana Body, pranas, organs Sadasiva


Manas, buddhi or others Narayana They become one’s identity Sadasiva

370

When associations stop Narayana The yogi finds it easy Sadasiva To detach from everything Narayana And attain bliss of Reality Sadasiva

371

One with vairagya Narayana Is able to renounce Sadasiva As the desire to be free Narayana Breaks all attachment Sadasiva

372

One with vairagya Narayana Well grounded in Brahman Sadasiva Can give up external Narayana And internal attachments16

373 Sadasiva

Dispassion and discrimination Narayana Or vairagya and viveka Sadasiva Are for the seeker Narayana Like two wings of the bird Sadasiva

Unless both are there Narayana None can with just one wing Sadasiva Reach the height of liberation Narayana On top of the creeper Sadasiva

374

Those steady in vairagya Narayana Alone have samadhi Sadasiva The man of samadhi Narayana Gets steady realization Sadasiva

One realizing Truth Narayana Is free from bondage Sadasiva The freed soul Narayana Experiences eternal Bliss Sadasiva

375

For a man of self-control Narayana There’s no better instrument Sadasiva


For being happy Narayana Than steady vairagya Sadasiva

Vairagya combined with Narayana Realization of Atman Sadasiva Gives absolute independence Narayana Is the gateway to liberation Sadasiva

For thy own welfare Narayana Have steady vairagya Sadasiva Internal and external Narayana Mind steady on Atman Sadasiva

376

Cut off all craving Narayana For sense objects Sadasiva Which are like poison Narayana The very image of death Sadasiva

Give up false pride Narayana Of caste and family Sadasiva Of social standing Narayana And selfish actions Sadasiva

Abandon identification Narayana With unreal things Sadasiva Such as the body Narayana Fix the mind on Atman Sadasiva

For thou art in truth Narayana Witness, Brahman Sadasiva Unshackled by mind Narayana Secondless, Supreme Sadasiva

377

Fixing mind on Brahman Narayana Restraining external organs Sadasiva In respective centers Narayana With body held steady Sadasiva

Taking no thought Narayana Of body’s maintenance Sadasiva Attain identity with Brahman Narayana Be one with Brahman Sadasiva


Drink Bliss of Brahman Narayana In thy own self Sadasiva Of what use are other things Narayana Which are entirely hollow Sadasiva

378


VI. Free Even in Life 1. FREEDOM HERE AND NOW

Jivanmukti (Verses 379 - 424)

Guru:

Stop thinking of non-Self Narayana Which produces misery Sadasiva Think only of Atman Narayana Which brings liberation Sadasiva

379

Here eternally shines Atman Narayana Self-effulgent witness of all Sadasiva Which has for its seat Narayana Intellect of buddhi Sadasiva

Making Atman the goal Narayana Meditate on Atman Sadasiva As thy own Self Narayana Excluding other thoughts Sadasiva

380

Reflecting on Atman Narayana Without remission Sadasiva Have direct realization Narayana Of Atman as Self Sadasiva

381

Strengthen identification Narayana With the Atman Sadasiva Renounce egoism Narayana Live without its concern Sadasiva

Treat egoism and such Narayana Like trifling things Sadasiva Like a cracked jar Narayana Or something useless Sadasiva

382

Fixing purified mind Narayana On Witness or Atman Sadasiva Knowledge-Absolute Narayana Slowly making it still Sadasiva


One must then realize Narayana Identity with Atman Sadasiva

383

Behold the Atman Narayana Indivisible and Infinite Sadasiva Free from all upadhis Narayana Like body and organs Sadasiva

Free from the manas Narayana And serpent of egoism Sadasiva All creations of ignorance Narayana Like the infinite sky Sadasiva

384

Space when freed Narayana Of limiting adjuncts Sadasiva Such as containers Narayana Is one and not diverse Sadasiva

Exactly the same way Narayana Is Pure Brahman Sadasiva Divested of egoism Narayana Is verily One Sadasiva

385

All the upadhis Narayana Or limiting adjuncts Sadasiva From Brahma to grass Narayana Are completely unreal Sadasiva

Therefore realize Narayana Thy Infinite Self Sadasiva Resplendent Atman Narayana As the only Principle Sadasiva

386

When rightly seen Narayana What was mistaken in error Sadasiva For something else Narayana Is always what it was Sadasiva

Snake error is removed Narayana When reality of rope is seen Sadasiva


So too with the universe Narayana For reality is the Atman Sadasiva

387

Self is Brahma, Vishnu Narayana Self is Indra, Shiva Sadasiva Self is all this universe Narayana Nothing exists but the Self Sadasiva

388

Self is within and without Narayana Self is front and behind Sadasiva Self is south and north Narayana Self is above and below Sadasiva

389

Just as waves and foam Narayana Whirlpool and bubbles Sadasiva Are really just water Narayana So consciousness is all this Sadasiva

From the body Narayana Up to egoism Sadasiva Everything is verily Narayana Pure consciousness Sadasiva

391

This universe known Narayana Through speech and mind Sadasiva Is nothing but Brahman Narayana Nothing else exists Sadasiva

Are jugs or jars Narayana Distinct from the clay Sadasiva The deluded see ‘I’ and ‘you’ Narayana Confused by wine of Maya Sadasiva

392

The sruti tells us Narayana “When one sees nothing else” 17

To help us remove Narayana Sadasiva

False superimpositions Sadasiva

392


The Supreme Brahman Narayana Like the sky is pure Sadasiva Absolute, infinite Narayana Motionless, changeless Sadasiva

No interior or exterior Narayana Without a second Sadasiva One’s own Self Narayana Nothing else to know Sadasiva

393

What more to say? Narayana Jiva is Brahman Sadasiva Universe is Brahman Narayana There is nothing else Sadasiva

Enlightened ones know Narayana Identity with Brahman Sadasiva Renounce false connections Narayana Abiding as satchitananda Sadasiva

394

First destroy all hopes Narayana Raised by egoism Sadasiva In this filthy gross body Narayana And with subtle body Sadasiva

Realize Brahman Narayana Embodiment of bliss Sadasiva As thy own Self Narayana And live in Brahman Sadasiva

395

As long as one has Narayana Regard for this body Sadasiva He is impure and suffers Narayana From his enemies Sadasiva

From birth and death Narayana And from disease Sadasiva

But when he thinks Narayana Of himself as Atman Sadasiva The essence of good Narayana And immovable Sadasiva


He becomes free of them Narayana Say the srutis Sadasiva

396

Eliminating upadhis Narayana False notions within Sadasiva Secondless Brahman Narayana Remains as Itself Sadasiva

397

When the mind’s functions Narayana Are merged in Brahman Sadasiva The world is not seen Narayana It is reduced to talk Sadasiva

398

In non-dual Brahman Narayana The universe is a phantom Sadasiva There can be no diversity Narayana In the changeless Absolute Sadasiva

399

In the One Entity Narayana Devoid of concepts Sadasiva Of seer, seeing and seen Narayana Changeless and formless Sadasiva

In that Absolute Narayana How comes diversity? Sadasiva

400

In the One Entity Narayana Changeless, formless Sadasiva Absolute, all-pervading Narayana Motionless like ocean Sadasiva

After dissolution Narayana Of the universe Sadasiva How can there be Narayana Any diversity Sadasiva

401

When the root of delusion Narayana Dissolves like darkness in light Sadasiva


In the supreme Reality Narayana One without a second Sadasiva

In that Absolute Narayana How can there be Sadasiva Any diversity Narayana Without duality Sadasiva

402

How can diversity Narayana Apply to Supreme Reality Sadasiva Which is one in essence Narayana And homogeneous Sadasiva

Who has observed Narayana Diversity in deep sleep Sadasiva When there is no distinction Narayana Only unmixed joy Sadasiva

403

Even before realization Narayana The universe does not exist Sadasiva In absolute Brahman Narayana The Essence of Existence Sadasiva

The snake in the rope Narayana Is not observed Sadasiva In the three states of time Narayana Just as water in mirage Sadasiva

404

The srutis declare Narayana The dualistic universe Sadasiva Is only delusion Narayana In view of absolute Truth Sadasiva

This is also our experience Narayana In the state of deep sleep Sadasiva

405

Anything superimposed Narayana On something else Sadasiva The wise see as identical Narayana With the substratum Sadasiva


As the snake which appears Narayana To be seen in the rope Sadasiva The difference seen Narayana Depends solely on error Sadasiva

406

The apparent universe Narayana Is rooted in the mind Sadasiva It never persists Narayana When mind is destroyed Sadasiva

Therefore dissolve the mind Narayana By concentrating it Sadasiva On the Supreme Self Narayana Thy innermost Essence Sadasiva

407

The wise realize Narayana Within through samadhi Sadasiva Infinite Brahman Narayana As satchitananda Sadasiva

Without any other Narayana Without limitations Sadasiva Like the limitless sky Narayana Ever free and indivisible Sadasiva

408

The wise realize Narayana Within through samadhi Sadasiva Infinite Brahman Narayana Devoid of ideas Sadasiva

Without cause or effect Narayana The Supreme Reality Sadasiva Beyond imaginations Narayana One without a second Sadasiva

Beyond range of proofs Narayana Established in the vedas Sadasiva Familiar to us Narayana As the work of ego Sadasiva

409


The wise realize Narayana Within through samadhi Sadasiva Infinite Brahman Narayana Undecaying and immortal Sadasiva

The positive Entity Narayana Precludes all negations Sadasiva Like the placid ocean Narayana Having no name Sadasiva

In this there are no Narayana Merits or demerits Sadasiva For It is eternal Narayana Peaceful and One Sadasiva

410

With the mind still Narayana Resting in samadhi Sadasiva Behold Self or Atman Narayana Of infinite glory Sadasiva

Cut off thy bondage Narayana Strengthened by samskaras Sadasiva Attain goal of life Narayana In self-realization Sadasiva

411

Meditate on Atman Narayana Which resides in thee Sadasiva Devoid of all upadhis Narayana Or limiting adjuncts Sadasiva

Nature of satchitananda Narayana One without a second Sadasiva You will put an end Narayana To birth and death cycle Sadasiva

412

Removing identification Narayana From this body Sadasiva The sage never again Narayana Attaches himself to it Sadasiva

Though body appears Narayana It is seen as a shadow Sadasiva


Owning to the momentum Narayana Of the past karma Sadasiva

414

Realizing the Atman Narayana Pure satchitananda Sadasiva Abandon all limitations Narayana Of the inert body Sadasiva

Remember it no more Narayana For it has been vomited Sadasiva And excites only disgust Narayana When recalled again Sadasiva

415

Burning all this Narayana To its very root Sadasiva In the fire of Brahman Narayana Eternal, Absolute Self Sadasiva

Hence the wise remain Narayana Alone as the Atman Sadasiva The eternal, pure Narayana Knowledge and bliss Sadasiva

415

Let the knower of Truth Narayana Care not for the body Sadasiva Spun of prarabdha Narayana If it falls or remains Sadasiva

Like garland on a cow Narayana The sage is indifferent Sadasiva His mind rests in Brahman Narayana The essence of bliss Sadasiva

416

Realizing the Atman Narayana As his blissful Self Sadasiva For what and for whom Narayana Should he cherish the body Sadasiva

417

The perfected yogi Narayana Is liberated in life Sadasiva


Enjoys eternal bliss Narayana Within and without Sadasiva

418

Knowledge is the result Narayana Of vairagya or dispassion Sadasiva Withdrawal from sense-pleasures Narayana Results from that knowledge Sadasiva

This leads to experience Narayana Of the bliss of Self Sadasiva And the fruit that follows Narayana Peace beyond understanding Sadasiva

418

If early steps are missed Narayana Later ones are useless Sadasiva The series has to be perfect Narayana To end this samsara Sadasiva

What follows will be Narayana Extreme satisfaction Sadasiva And matchless bliss Narayana As a matter of course Sadasiva

420

Being unruffled Narayana By any earthly trouble Sadasiva Is the result of this Narayana Wonderful knowledge Sadasiva

How can a man Narayana Do shameful deeds again Sadasiva Under delusion as earlier Narayana When having viveka Sadasiva

421

Result of this knowledge Narayana Should be a turning away Sadasiva From the unreal Narayana A result of ignorance Sadasiva

Just as one knows Narayana Mirage is illusion Sadasiva


Otherwise what result Narayana Do the enlightened attain Sadasiva

422

When the knot of ignorance Narayana Is totally destroyed Sadasiva What cause can there be Narayana For selfish actions Sadasiva

For the enlightened Narayana Do not seek sense-pleasures Sadasiva

423

When the sense objects Narayana Are no longer desired Sadasiva It is the culmination Narayana Of vairagya or dispassion Sadasiva

Perfection of knowledge Narayana Is absence of ego impulse Sadasiva Limit of withdrawal Narayana Is merger of mind-functions Sadasiva

When even tempted Narayana They appear no more Sadasiva

424

2. THE LIBERATED SAGE Jivanmukta

(Verses 425 - 437)

Guru:

Freed from illusion Narayana Of sense-objects as real Sadasiva On account of staying Narayana Merged in Brahman Sadasiva

He seems to enjoy Narayana Objects offered by others Sadasiva But sees things as a child Narayana Or as world in dream Sadasiva

Rare is such a man Narayana Who enjoys fruits of merit Sadasiva He alone is blessed Narayana And esteemed on earth Sadasiva


425

The sannyasin whose soul Narayana Is wholly merged in Brahman Sadasiva Is fully enlightened Narayana And enjoys eternal bliss Sadasiva

He is changeless Narayana And free from activity Sadasiva

426

The mental purification Narayana Which identifies jiva Sadasiva One with Brahman Narayana Is free of upadhis Sadasiva

Freedom from all duality Narayana Is called illumination Sadasiva One steady in this Narayana Is a stithaprajna18

427

Sadasiva

He whose illumination Narayana Is well established Sadasiva Has forgotten ignorance Narayana Is a jivanmukta Sadasiva

428

One merged in Brahman Narayana Is still always alert Sadasiva But not of characteristics Narayana Of the waking condition Sadasiva

His realization Narayana Is free of desires Sadasiva And he is accepted Narayana As a jivanmukta Sadasiva

429

He whose samsaric concerns Narayana Have been fully appeased Sadasiva Though possessed of body Narayana With all its parts Sadasiva

Is still partless Narayana Mind free of anxiety Sadasiva


He is accepted Narayana As a jivanmukta Sadasiva

430

Absence of notions Narayana Of ‘I’ and ‘mine’ Sadasiva Even while in body Narayana Which follows as a shadow Sadasiva

Is a characteristic Narayana Of a jivanmukta Sadasiva

431

Not dwelling on the past Narayana Enjoyments and such Sadasiva Ignoring the future Narayana Indifferent to the present Sadasiva

Are characteristics Narayana Of a jivanmukta Sadasiva

432

Looking everywhere Narayana With equal vision Sadasiva On things appearing Narayana With fault and faultless Sadasiva

Knowing full well Narayana These are just natures Sadasiva Is a characteristic Narayana Of a jivanmukta Sadasiva

433

When pleasant and painful Narayana Present themselves Sadasiva He remains unruffled Narayana In an attitude of sameness Sadasiva


434

Absence of ideas Narayana Of internal and external Sadasiva In the sannyasin Narayana Due to abidance in Brahman Sadasiva



435

One living unconcerned Narayana Without false notions Sadasiva Of ‘I’ and ‘mine’ Narayana With regard to body Sadasiva

As well as to duties Narayana Is known as a jivanmukta Sadasiva

436

He who has realized Narayana With the help of scriptures Sadasiva Is free from transmigration Narayana Is known as a jivanmukta Sadasiva

437


VII. The Three Kinds of Works (Verses 438 - 468)

Guru:

He who never thinks Narayana Of the body as ‘I’ Sadasiva With regard to the body Narayana Is a jivanmukta Sadasiva

He who never thinks Narayana Of the body as ‘it’ Sadasiva In regard to other things Narayana Is a jivanmukta Sadasiva

438

He who never differentiates Narayana Between jiva and Brahman Sadasiva Nor universe and Brahman Narayana Is known as a jivanmukta Sadasiva

439

He who feels the same Narayana In praise by some Sadasiva In censure by others Narayana Is known as a jivanmukta Sadasiva

440

The sannyasin in whom Narayana Things imposed on him Sadasiva Like flowing rivers Narayana By anyone at all Sadasiva

Stays always unchanged Narayana Strengthening the feeling Sadasiva Of identity with Brahman Narayana He is a jivanmukta Sadasiva

441

He has no attachment Narayana To sense-objects as before Sadasiva If there is attachment Narayana He has not yet realized Sadasiva

But is one whose senses Narayana Are still outwardly turned Sadasiva


442

If it is said Narayana Attachments to sense-objects Sadasiva Are due to old samskaras Narayana It is not at all true Sadasiva

Desires get weakened Narayana Through realization Sadasiva Of one’s identity Narayana With Brahman Sadasiva

443

The impulses of even Narayana The passionate are checked Sadasiva In the presence of Narayana His own mother Sadasiva

In the same way Narayana When Brahman is realized Sadasiva The man of realization Narayana No longer has old tendencies Sadasiva

444

For one who is constantly Narayana Practicing meditation Sadasiva It may be observed Narayana He has external perceptions Sadasiva

Srutis mention prarabdha Narayana Is at work in his case Sadasiva You can infer this Narayana From results actually seen Sadasiva

445

Results of prarabdha Narayana Are still at work Sadasiva As long as there is idea Narayana Of happiness and such Sadasiva

Action lies Narayana Before any result Sadasiva Nowhere is it seen Narayana Independent of it Sadasiva


446

With direct realization Narayana Of identity with Brahman Sadasiva All the old karmas Narayana Are completely wiped out Sadasiva

Like the actions Narayana In dream on waking up Sadasiva

447

Can good or bad actions Narayana Performed in dream Sadasiva Lead one to heaven or hell Narayana After one has awakened? Sadasiva

448

Realizing the Atman Narayana Unattached and indifferent Sadasiva Just like space Narayana The aspirant is never touched Sadasiva

449

Space is not affected Narayana By liquor in a jar Sadasiva So also for the Atman Narayana Through contact with things Sadasiva

450

The karma that has Narayana Fashioned this body Sadasiva Prior to realization Narayana Is not destroyed Sadasiva

By the knowledge Narayana Of realization Sadasiva It will yield its fruits Narayana Like an arrow in flight Sadasiva

451

The arrow fired Narayana At a tiger Sadasiva Cannot be checked Narayana If it is a cow Sadasiva

It pierces the target Narayana With full force Sadasiva


452

The effects of prarabdha Narayana Are even strong for the wise Sadasiva They are eliminated Narayana Only by enduring them Sadasiva

But the effects of Narayana Sanchita19 and agami20

Are destroyed only by Narayana Sadasiva

The fire of Realization Sadasiva

These do not affect Narayana Those who have realized Sadasiva They are continually Narayana Identified with Brahman Sadasiva

454

The sage who sees Narayana Self as Brahman Sadasiva Without a second Narayana And without upadhis21

Question of prarabdha

Sadasiva

22

Has no meaning Sadasiva Narayana

Just as no connection Narayana With dream when awake Sadasiva

455

He who has awoken Narayana Has no distinctions Sadasiva As ‘I’, ‘mine’ or ‘this’ Narayana For body or things Sadasiva

He lives fully awake Narayana As his own Self Sadasiva

456

He has no desire Narayana To enliven the unreal Sadasiva Nor is he eager Narayana To maintain the dream-world Sadasiva

If he still clings Narayana To unreal objects Sadasiva He is surely not Narayana Awake from sleep Sadasiva


456

In the same way Narayana One absorbed in Brahman Sadasiva Lives identified with Narayana The all-pervading Brahman Sadasiva

Eating, sleeping and such Narayana Are to the realized Sadasiva But a recollection Narayana Of objects seen in dream Sadasiva

457

The body has been Narayana Created by karma Sadasiva The force of prarabdha Narayana Is of our own making Sadasiva

It is not reasonable Narayana To blame this on Atman Sadasiva Which is beginningless Narayana Untouched by karma Sadasiva

458

Sruti tells us Narayana In Katha Upanishad Sadasiva Atman is birthless Narayana Eternal and undecaying Sadasiva

So how can prarabdha Narayana Work in the one Sadasiva Who has identified Narayana Himself with Brahman? Sadasiva

459

Prarabdha continues Narayana As long as one lives Sadasiva Identified with body Narayana Not so otherwise Sadasiva

One who has realized Narayana Does not identify Sadasiva With the body Narayana And avoids prarabdha Sadasiva


460

Attributing prarabdha Narayana To body is error Sadasiva The body is Narayana A superimposition Sadasiva

How can the unreal Narayana Have a birth Sadasiva How can the unborn Narayana Ever die at all Sadasiva

How can prarabdha Narayana Exist for something Sadasiva That is unreal Narayana Like the body Sadasiva

461

If the effects of ignorance Narayana Are completely destroyed Sadasiva By knowledge of Self Narayana How can the body exist? Sadasiva

Just to clear doubts Narayana Srutis speak of prarabdha Sadasiva From a relative standpoint Narayana Just for instruction Sadasiva

Not to prove reality Narayana Of the realized Sadasiva

462 - 463

There is only Brahman Narayana One without a second Sadasiva Infinite, beginningless Narayana Endless, transcendent Sadasiva

Changeless and Narayana Without duality Sadasiva

464

There is only Brahman Narayana One without a second Sadasiva Essence of existence Narayana Satchitananda Sadasiva

Without activity Narayana Without duality Sadasiva


465

There is only Brahman Narayana One without a second Sadasiva Which is within all Narayana And homogeneous Sadasiva

Infinite, endless Narayana And all-pervading Sadasiva Without duality Narayana The Reality of all Sadasiva

466

There is only Brahman Narayana One without a second Sadasiva Neither to be shunned Narayana Nor held onto Sadasiva

Without any support Narayana Without duality Sadasiva

467

There is only Brahman Narayana One without a second Sadasiva Beyond attributes Narayana Without parts Sadasiva

Subtle, absolute Narayana Taintless, non-dual Sadasiva

468


VIII. Guru and Disciple 1. FURTHER INSTRUCTIONS

(Verses 469 - 519)

Guru:

There is only Brahman Narayana One without a second Sadasiva Of incomprehensible nature Narayana Beyond the range Sadasiva

Of mind and speech Narayana Without duality Sadasiva

469

There is only Brahman Narayana Secondless, self-existent Sadasiva Unique, the only Reality Narayana Self-effulgent and pure Sadasiva

470

Sannyasins who have abandoned Narayana Attachments and desires Sadasiva Serene and self-restrained Narayana Realize the Supreme Truth Sadasiva

Attaining Supreme Bliss Narayana Through Self-realization Sadasiva

471

You should also by viveka Narayana Seek this Supreme Truth Sadasiva The real nature of the Self Narayana Undiluted Bliss Sadasiva

By shaking off delusion Narayana Created by your own mind Sadasiva Be free and illuminated Narayana Attain the goal of life Sadasiva

472

With a mind perfectly stilled Narayana Through samadhi Sadasiva Visualize the truth of Self Narayana With eye of clear realization Sadasiva


If the meaning of words Narayana Heard from the guru Sadasiva Is perfectly discerned Narayana It will end all doubts Sadasiva

473

In the realization Narayana Of pure Atman Sadasiva Satchitananda Narayana Which ends avidya Sadasiva

Scriptures, reasoning Narayana Words of guru, concentration Sadasiva Are the proofs Narayana Till direct experience Sadasiva

474

Bondage, liberation Narayana Satisfaction, anxiety Sadasiva Require direct experience Narayana Or it is only inference Sadasiva

475

Gurus and srutis teach Narayana The wise cross samsara Sadasiva By means of wisdom Narayana And grace of the Lord Sadasiva

476

Knowing the true Self Narayana Through Self-realization Sadasiva Stay united with Atman Narayana With mind free of duality Sadasiva

477

Vedanta concludes Narayana As does direct experience Sadasiva That jiva is identical Narayana With non-dual Brahman Sadasiva

This entire universe Narayana Is nothing but Brahman Sadasiva Liberation means Narayana Ever abiding in Brahman Sadasiva


478

Realizing at right time Narayana The Supreme Truth Sadasiva Through the teachings Narayana Of guru and scriptures Sadasiva

Also by reasoning Narayana With senses quieted Sadasiva And mind concentrated Narayana Be established in Brahman Sadasiva

479

2. SONG OF LIBERATION (Verses 480 - 519)

Guru:

Concentrating the mind Narayana For some time on Brahman Sadasiva He rose from meditation Narayana And spoke these words Sadasiva

480

Disciple:

My mind and its activities Narayana Have melted and vanished Sadasiva Realizing true identity Narayana Of Self and Brahman Sadasiva

I do not know this Narayana Nor do I know not-this Sadasiva Nor what or how much Narayana Boundless bliss of samadhi Sadasiva

481

The majesty of Brahman Narayana Full of ananda Sadasiva Is impossible to express Narayana Or be conceived by mind Sadasiva

In a fraction of which Narayana The mind has melted Sadasiva Like snow on the ocean Narayana Now satisfied in Bliss Sadasiva


482

Where is the universe Narayana By whom is it removed Sadasiva Where is it merged Narayana It was just seen by me Sadasiva

It has ceased to exist Narayana What a great wonder Sadasiva

483

In the ocean of Brahman Narayana Filled with Absolute Bliss Sadasiva What is to be abandoned Narayana What is to be shunned Sadasiva

What is other than Self Narayana What is different Sadasiva

484

I neither see nor hear Narayana Nor know anything else Sadasiva I exist as blissful Self Narayana Distinct from everything else Sadasiva

485

Repeated salutations to thee Narayana O noble guru Sadasiva Devoid of attachment Narayana Best among good souls Sadasiva

Embodiment of Eternal Bliss Narayana One without a second Sadasiva Who art infinite Narayana Boundless ocean of mercy Sadasiva

486

Guru whose glance Narayana Like a shower of moonbeams Sadasiva Has removed exhaustion Narayana Brought on by samsara Sadasiva

Who in a moment Narayana Admitted me to Sadasiva Undecaying status of Atman Narayana Bliss of infinite majesty Sadasiva


487

Blessed am I Narayana Attaining life’s goal Sadasiva Free from rebirth Narayana Essence of Eternal Bliss Sadasiva

Infinite am I Narayana All through thy mercy Sadasiva

488

I am unattached Narayana Free of physical body Sadasiva Free from subtle body Narayana And undecaying Sadasiva

I am serene Narayana Infinite am I Sadasiva I am taintless Narayana Eternal am I Sadasiva

489

I am not the doer Narayana Not the experiencer Sadasiva I am changeless Narayana And beyond activity Sadasiva

I am the essence Narayana Of Pure Knowledge Sadasiva Absolute and identical Narayana With Eternal Good Sadasiva

490

I am different Narayana From seer, listener Sadasiva Speaker, doer Narayana And experiencer Sadasiva

I am essence of Knowledge Narayana Eternal, undivided Sadasiva Actionless, limitless Narayana Unattached and infinite Sadasiva

491

I am neither this Narayana Nor am I that Sadasiva


I am the illuminer Narayana Of both of them Sadasiva

I am without second Narayana I am Brahman Sadasiva Devoid of interior Narayana Or exterior and infinite Sadasiva

492

I am indeed Brahman Narayana Without a second Sadasiva Matchless Reality Narayana And beginningless Sadasiva

Beyond imagination Narayana As ‘you’, ‘I’ or ‘that’ Sadasiva Eternal Bliss Narayana And the Truth Sadasiva

493

I am slayer of Naraka Narayana I am Narayana Sadasiva Destroyer of Tripura Narayana Ruler and Supreme Being Sadasiva

I am Knowledge Absolute Narayana Witness of everything Sadasiva The only ruler Narayana Devoid of ‘I’ or ‘mine’ Sadasiva

494

I alone reside Narayana As knowledge in all Sadasiva As their internal Narayana And external support Sadasiva

I am experiencer Narayana Of all experienced Sadasiva Earlier seen as Narayana This or non-Self Sadasiva

495

In my blissful Self Narayana Waves of universes Sadasiva


Are created and destroyed Narayana By wind of Maya Sadasiva

496

Ideas such as gross Narayana Or the subtle Sadasiva Are wrongly imagined Narayana Under confusion Sadasiva

Through superimpositions Narayana On manifested things Sadasiva Just as in eternal time Narayana Cycles are imagined Sadasiva

497

Superimpositions Narayana By the ignorant Sadasiva Can never taint Narayana The substratum Sadasiva

The rush of water Narayana Seen in a mirage Sadasiva Never does wet Narayana The dry desert sand Sadasiva

498

I am beyond contamination Narayana Just like space Sadasiva Distinct from the illumined Narayana Just like the sun Sadasiva

Motionless am I Narayana Just like the mountain Sadasiva I am limitless Narayana Just like the ocean Sadasiva

499

I am not connected Narayana With this body Sadasiva Just like the sky Narayana Unconnected with clouds Sadasiva

How can the states Narayana Of waking, dreaming Sadasiva


And of deep sleep Narayana Ever affect me Sadasiva

500

Upadhi alone comes Narayana Upadhi alone goes Sadasiva Upadhi alone acts Narayana Upadhi alone experiences Sadasiva

Upadhi alone decays Narayana Upadhi alone dies Sadasiva I ever remain firm Narayana Like Mount Kula Sadasiva

501

I am always the same Narayana Without any parts Sadasiva Neither working Narayana Nor ceasing from it Sadasiva

How can the One Narayana Which is indivisible Sadasiva Infinite like the sky Narayana Strive for anything Sadasiva

502

How can there be Narayana Merits or demerits Sadasiva For the organless Narayana Without mind or form Sadasiva

Who is changeless Narayana Realization of Bliss Absolute Sadasiva Sruti also mentions Narayana As “Not affected”23

503

Sadasiva

If heat or cold Narayana Pleasant or unpleasant Sadasiva Happen to touch Narayana The shadow of a body Sadasiva

It does not affect Narayana The person himself Sadasiva


Who is quite distinct Narayana From his shadow Sadasiva

504

Qualities of things seen Narayana Do not affect the Witness Sadasiva Who is quite distinct Narayana From all of them Sadasiva

Changeless and unaffected Narayana Just as properties of a room Sadasiva Do not affect the lamp Narayana That illumines it Sadasiva

505

Just like the sun is Narayana Mere witness of actions Sadasiva Just as the fire Narayana Burns without distinction Sadasiva

As rope with a snake Narayana Superimposed on it Sadasiva I am unchangeable Self Narayana The Intelligence Absolute Sadasiva

506

I am neither the doer Narayana Nor the instigator Sadasiva I am neither the enjoyer Narayana Nor promoter of enjoyment Sadasiva

I neither see Narayana Nor cause others to see Sadasiva I am Self-effulgent Narayana Transcendent Atman Sadasiva

507

When upadhis move Narayana The resulting movement Sadasiva Of reflection is ascribed Narayana By the ignorant to the reflected Sadasiva

Like the sun is always Narayana Free from any activity Sadasiva


But the ignorant associate Narayana Action and experience Sadasiva

508

Let this body drop Narayana In water or land Sadasiva I remain untouched Narayana Like space in a jar Sadasiva

509

Passing states of buddhi Narayana As agency, experience Sadasiva Cunning, drunkenness Narayana Bondage and freedom Sadasiva

These are never in reality Narayana The Supreme Brahman Sadasiva Perfect Absolute Narayana Without a second Sadasiva

510

Let Prakriti change Narayana In millions of ways Sadasiva It does not affect me Narayana I am Knowledge Absolute Sadasiva

Just like the clouds Narayana Never touch the sky Sadasiva I am never affected Narayana I am always unattached Sadasiva

511

I am non-dual Brahman Narayana Subtle like space Sadasiva I am beginningless Narayana I am endless Sadasiva

In me the universe Narayana From unmanifest Prakriti Sadasiva To manifested matter Narayana Appears as a shadow Sadasiva

512

I am non-dual Brahman Narayana Support of all Sadasiva


Illuminer of All Narayana With infinite forms Sadasiva

I am omnipresent Narayana Without duality Sadasiva Eternal and pure Narayana Unmoved and absolute Sadasiva

513

I am non-dual Brahman Narayana Transcending all Sadasiva Differentiations of Maya Narayana Innermost essence of all Sadasiva

Beyond range of Narayana Even consciousness Sadasiva Truth, Knowledge Narayana Infinity, Bliss-Absolute Sadasiva

514

I am actionless Narayana I am changeless Sadasiva I am partless Narayana I am formless Sadasiva

I am imageless Narayana I am eternal Sadasiva I am supportless Narayana I am non-dual Sadasiva

515

I am universal Narayana I am the All Sadasiva I am transcendent Narayana I am non-dual Sadasiva

I am the Absolute Narayana I am Knowledge-Absolute Sadasiva I am all Bliss Narayana I am indivisible Sadasiva

516

This splendor of sovereignty Narayana Of Self-effulgence Sadasiva


I have received by virtue Narayana Of thy supreme grace Sadasiva

Salutations to thee Narayana O glorious guru Sadasiva Thou art indeed noble Narayana Salutations again and again Sadasiva

517

O glorious guru Narayana All due to thy grace Sadasiva I have awakened Narayana And been saved Sadasiva

From the wandering Narayana In the fire of samsara Sadasiva Created by avidya Narayana Tormented by tiger of egoism Sadasiva

518

Salutations to thee Narayana O King of gurus Sadasiva Of unnamable greatness Narayana Ever the same Sadasiva

You who are manifest Narayana As all that is seen Sadasiva As this universe Narayana Salutations to thee Sadasiva

519


IX. The Perfect Sage (Verses 519 - 548)

Sankaracharya:

Seeing the worthy disciple Narayana Who had attained the truth Sadasiva By Self-realization Narayana Thus prostrating himself Sadasiva

The best of teachers Narayana And great-souled guru Sadasiva Spoke to him again Narayana These noble words Sadasiva

520

Guru:

The universe is an expansion Narayana Of its idea in Brahman Sadasiva Hence it is in all respects Narayana Nothing but Brahman Sadasiva

See Brahman everywhere Narayana In all states and conditions Sadasiva Through the eye of insight Narayana With a serene mind Sadasiva

Just as one with eyes Narayana Beholds all the forms Sadasiva One who has realized Narayana Beholds all as Brahman Sadasiva

521

What wise person Narayana Would discard joy Sadasiva Of bliss of Self Narayana For the unsubstantial Sadasiva

When the real moon Narayana Is there in its beauty Sadasiva Who would be happy Narayana With a painted moon Sadasiva


522

Perceiving the unreal Narayana Does not satisfy Sadasiva Nor end misery Narayana Therefore abide in Atman Sadasiva

Be satisfied with realization Narayana Of Bliss Absolute Sadasiva One without a second Narayana Live happily in Atman Sadasiva

523

Behold Atman alone Narayana In all circumstances Sadasiva Think always of Atman Narayana One without a second Sadasiva

Enjoy bliss of Atman Narayana Bliss of thy own Self Sadasiva Thus O noble soul Narayana Pass thy time wisely Sadasiva

524

Duality in Atman Narayana Knowledge-absolute Sadasiva Is like building castles Narayana In the thin air Sadasiva

Always identify with Atman Narayana One without a second Sadasiva Attain supreme peace Narayana Remain forever serene Sadasiva

525

The mind of the sage Narayana Who has realized Sadasiva Is free of confusion Narayana And is perfectly tranquil Sadasiva

In a state of quietude Narayana Identified with Brahman Sadasiva He constantly enjoys Narayana Bliss-Absolute Sadasiva


526

One who has realized Narayana The true nature of Atman Sadasiva Abides in pure Bliss Narayana Completely satisfied Sadasiva

This satisfaction brings Narayana A state of quietude Sadasiva Which comes from Narayana Being desireless Sadasiva

527

The illumined sage Narayana Whose pleasure is Self Sadasiva Lives peacefully doing Narayana What needs to be done Sadasiva

528

One who has Narayana Perfectly realized the Truth Sadasiva Has no mental limitations Narayana Such as conditions Sadasiva

Free of place and time Narayana Direction or discipline Sadasiva All limitations cease Narayana Upon knowing the self Sadasiva

529

To know this is a jar Narayana What else is needed Sadasiva Except direct knowledge Narayana Which ensures cognition Sadasiva

530

When Atman manifests Narayana In direct-realization Sadasiva Nothing else is needed Narayana It is the Self of all Sadasiva

531

The feeling ‘I am’ Narayana Is independent of Sadasiva


Any circumstances Narayana As in realization Sadasiva

Of the knower of Brahman Narayana That he is Brahman Sadasiva

532

How can something else Narayana Without substance and unreal Sadasiva Illuminate that by which Narayana The universe shines? Sadasiva

533

What can illumine Narayana The Knower by whom Sadasiva The scriptures and all beings Narayana Have any meaning at all Sadasiva

534

Self-effulgent Atman Narayana Of infinite power Sadasiva Beyond conditioned knowledge Narayana Yet the experience of all Sadasiva

Realizing which alone Narayana The knower of Brahman Sadasiva Lives his glorious life Narayana Freed from bondage Sadasiva

535

He is satisfied with Narayana Undiluted Bliss Sadasiva Neither grieved nor elated Narayana By sense-objects Sadasiva

Neither attached Narayana Nor averse to them Sadasiva He enjoys and delights Narayana In the bliss of the Self Sadasiva

536

Just as a child Narayana Plays with a toy Sadasiva Ignores hunger Narayana And discomfort Sadasiva


So also a realized one Narayana Delights in Reality Sadasiva Without the ideas Narayana Of ‘I’ or ‘mine’ Sadasiva

537

Realized ones Narayana Are free from anxiety Sadasiva Eating food that comes Narayana Without humiliation Sadasiva

Drinking water from streams Narayana Living independent and free Sadasiva Sleeping without fear Narayana In cemetery or forest Sadasiva

Their clothing is space Narayana Needing no washing or drying Sadasiva Their bed is the earth Narayana They roam in Vedanta Sadasiva

They delight in Narayana The Supreme Brahman Sadasiva

538

The knower of Atman Narayana Has no outward mark Sadasiva He is unattached Narayana To external things Sadasiva

He rests on this body Narayana Without identification Sadasiva Experiencing sense-objects Narayana Just as they appear Sadasiva

Through the wish of others Narayana Just like a child Sadasiva

539

Established in Knowledge Narayana He wanders freely Sadasiva Sometimes like a madman Narayana Or a child or a ghost Sadasiva

Sometimes for clothes Narayana He has the quarters Sadasiva


At other times Narayana Simple clothes or skins Sadasiva

540

The sage, living alone Narayana Enjoys without desire Sadasiva Satisfied in the Self Narayana Himself present in All Sadasiva

541

He behaves differently Narayana Sometimes wandering Sadasiva As a sage or a fool Narayana Gentle or venomous Sadasiva

Admired or despised Narayana Honored or insulted Sadasiva Quite often unknown Narayana Happily in Bliss of Self Sadasiva

542

Though without riches Narayana Yet ever content Sadasiva Though helpless Narayana Yet very powerful Sadasiva

Without sense-objects Narayana Yet fully satisfied Sadasiva Though without equal Narayana Yet seeing all as equal Sadasiva

543

Though doing Narayana Yet inactive Sadasiva Though experiencing Narayana Yet untouched Sadasiva

Though embodied Narayana Yet unattached Sadasiva Though limited Narayana Yet all-pervading Sadasiva

544

Pleasure nor pain Narayana Good nor evil Sadasiva


Do not touch the Knower Narayana One without egoism Sadasiva

545

Pleasure or pain Narayana Good or evil Sadasiva Affect only him Narayana Identified with body Sadasiva

How can these Narayana Or their effects Sadasiva Touch the sage Narayana Identified with Brahman Sadasiva

Thereby broken Narayana Are the chains of bondage Sadasiva

546

During an eclipse Narayana The sun appears Sadasiva To be swallowed up Narayana But it is only an illusion Sadasiva

547

Similarly the ignorant Narayana See the Knower of Brahman Sadasiva One free of bondages Narayana As still bound to body Sadasiva

548


X. For Ever Free 1. THE SERPENT’S SLOUGH

(Verses 549 - 561)

Guru:

The Knower of Brahman Narayana Always remains free Sadasiva Though having a body Narayana Moves about freely Sadasiva

Discarding the body Narayana As a snake does its skin Sadasiva

549

Just as a log Narayana Is carried by currents Sadasiva So also his body Narayana Is carried by karma Sadasiva

Into conditions Narayana It must pass through Sadasiva For experiences Narayana Of past momentum Sadasiva

550

One who has realized Narayana Is free from body-idea Sadasiva He moves freely Narayana Unhampered by prarabdha Sadasiva

Lives as a witness Narayana Free of body and mind Sadasiva Just like the pivot Narayana Of the potter’s wheel Sadasiva

551

He is not attracted Narayana Nor does he repel Sadasiva The sense-organs Narayana From their objects Sadasiva

Staying unconcerned Narayana Like a spectator Sadasiva


Without regard Narayana For the fruit of actions Sadasiva

552

He who has abandoned Narayana Judgment and choice Sadasiva And motivations Narayana He is ever content Sadasiva

He abides in Atman Narayana Is verily Siva Himself Sadasiva

553

Through destruction Narayana Of all upadhis Sadasiva The Knower merges Narayana In changeless Brahman Sadasiva

He attains liberation Narayana While still living Sadasiva Thereby attains Narayana The goal of life Sadasiva

554

Just as an actor Narayana Puts on a garb Sadasiva He plays the role Narayana Assigned to him Sadasiva

He never forgets Narayana His true nature Sadasiva Unbroken abidance Narayana In Supreme Brahman Sadasiva

555

Let the body Narayana Of the sannyasin Sadasiva Who has realized Narayana Fall like a leaf Sadasiva

It matters little Narayana For it has been burnt Sadasiva By the burning fire Narayana Of self-knowledge Sadasiva


556

The sage who abides Narayana In the Reality of Brahman Sadasiva As Infinite Bliss Narayana One without a second Sadasiva

Does not depend Narayana On considerations Sadasiva Of place and time Narayana To abandon the body Sadasiva

557

Abandoning the body Narayana Is not liberation Sadasiva Nor is the staff Narayana Or the water-bowl Sadasiva

Liberation consists Narayana In the destruction Sadasiva Of knots of ignorance Narayana That bind the heart Sadasiva

558

If a leaf falls Narayana In a small stream Sadasiva A river or road Narayana Or place of Siva Sadasiva

How is it good Narayana Or bad for the tree Sadasiva

559

Destruction of body Narayana Organs, prana and buddhi Sadasiva Is like leaf or flower Narayana To a tree Sadasiva

Atman is unaffected Narayana Embodiment of Bliss Sadasiva One’s true nature Narayana Surviving like the tree Sadasiva

560

Sruti declares Narayana The nature of Atman Sadasiva


With the words Narayana “Mass of Knowledge”24

Indicating Its Reality Narayana

Sadasiva

And also implying Sadasiva Destruction is Narayana Of limitations alone Sadasiva

561

2. THE SELF ENDURES (Verses 562 - 574)

Guru:

Sruti declares Narayana “Atman is immortal”25

Amidst changing things Narayana Sadasiva

Subject to destruction Sadasiva 562

As a stone or a tree Narayana Or grass of paddy Sadasiva When they are burnt Narayana Are reduced to earth Sadasiva

Even so the universe Narayana From body to mind Sadasiva Burnt by realization Narayana Are reduced to Self Sadasiva

563

Just as darkness Narayana Is distinct from light Sadasiva It disappears in Narayana The light of the sun Sadasiva

So also this universe Narayana Disappears in Brahman Sadasiva

564

When the jar is broken Narayana Space unites with space Sadasiva When limitations are broken Narayana Knower becomes Brahman Sadasiva

565


Milk poured in milk Narayana Oil poured in oil Sadasiva Water poured in water Narayana Becomes one with itself Sadasiva

So also the sage Narayana Realizing Atman Sadasiva Becomes one with Narayana Self as Brahman Sadasiva

566

The sage realizing Narayana Indivisibility of Brahman Sadasiva No longer returns Narayana To cycle of samsara Sadasiva

567

The body of ignorance Narayana Burnt by realization Sadasiva Eliminates the jivahood Narayana Brahman cannot be born Sadasiva

568

Bondage and liberation Narayana Are Maya’s creations Sadasiva Not existing in Atman Narayana Indivisible Reality Sadasiva

Just as the snake Narayana Seen in the rope Sadasiva

569

Bondage and liberation Narayana Are relevant in ignorance Sadasiva There is no ignorance Narayana In non-dual Brahman Sadasiva

570

Bondage and liberation Narayana Are attributes of buddhi Sadasiva Falsely superimposed Narayana On the Reality Sadasiva

Like the cloud Narayana Covers the sun Sadasiva


Brahman is Absolute Narayana One without a second Sadasiva

571

Bondage is an idea Narayana Non-bondage also Sadasiva Attributes of the buddhi Narayana Never of Eternal Brahman Sadasiva

572

Bondage and liberation Narayana Are creations of Maya Sadasiva Never in infinite Atman Narayana Eternally unlimited Sadasiva

Indivisible, actionless Narayana Indestructible, calm Sadasiva Without any blemish Narayana Like the infinite space Sadasiva

573

There is neither death Narayana Nor is there birth Sadasiva Neither is one bound Narayana Nor does one struggle Sadasiva

Neither is there a seeker Narayana Nor a liberated one26

Only changeless Brahman Narayana Sadasiva

This is Ultimate Truth Sadasiva

574

3. BENEDICTION (Verses 575 - 580)

Guru:

I have repeatedly Narayana Revealed to thee Sadasiva As to one’s own son Narayana This profound secret Sadasiva

Innermost import Narayana Of all vedanta Sadasiva


Which is the crest Narayana Of all the vedas Sadasiva

Finding you a qualified Narayana Seeker of Truth Sadasiva Without impurities Narayana And without desires Sadasiva

575

Conclusion:

Hearing the words Narayana Of the noble guru Sadasiva The disciple in reverence Narayana Prostrated before him Sadasiva

With his permission Narayana He went his way Sadasiva Free from bondage Narayana And liberated Sadasiva

576

The guru also Narayana With mind absorbed Sadasiva In Truth and Bliss Narayana Roamed purifying All Sadasiva

577

Thus through dialogue Narayana Between a noble guru Sadasiva And a qualified disciple Narayana Truth has been taught Sadasiva

The nature of Atman Narayana Has been instructed Sadasiva For easy understanding Narayana Of seekers of liberation Sadasiva

578

May those sannyasins Narayana Seeking liberation Sadasiva Having been purified Narayana By the practices Sadasiva


Free from desires Narayana With serene minds Sadasiva Who delight in sruti Narayana Revere this teaching Sadasiva

579

For those afflicted Narayana By the scorching fire Sadasiva Of this samsara Narayana Wandering thirstily Sadasiva

Here are inspiring words Narayana Teachings of Sankara Sadasiva Pointing the way Narayana Within easy reach Sadasiva

The soothing ocean Narayana Of Brahmic Nectar Sadasiva One without a second Narayana Leading to liberation Sadasiva

580

Thus ends ‘The Crest-Jewel of Wisdom’ of Sri Sankaracharya, disciple at the Holy Lotus Feet of Govinda his teacher, supreme Swan, the Wanderer of the world.

|| iti śaṁkarācāryaviracitaṁ vivekacuḍāmaṇi ||

|| om tatsat ||

End


SANSKRIT WORDS agami karma now produced to be enjoyed later ahamkar the ego principle ahamkara the ego principle at work ananda pure unalloyed bliss anandamaya kosha according to vedanta, there are five sheaths which form the vehicle for the soul's experience; the anandamaya kosha is the innermost sheath of bliss enveloped by ignorance, keeping one's true nature hidden anatman not-self; insentient annamaya kosha according to vedanta, there are five sheaths which form the vehicle for the soul's experience; the annamaya kosha is the food sheath or the physical body antahkarna the inner instrument apana the five aspects or functions of the prana have different names, the apana is that aspect which functions as down-going breath; excretion functions; ejection Atma/Atman one's true nature, also called the Self or Soul avarna veil of ignorance brought about and maintained by tamas avidya veil of ignorance: nescience avriti veiling power of tamas Bhagavad Gita one of the three main scriptures of the Hindu Cannon called 'Prasthana Traye'; the dialogue between Lord Krishna and Arjuna Brahman Absolute Reality; not only omnipotent but all power itself; not only omniscience but all knowledge itself; not only omnipresent but existence itself buddhi intellect; understanding; reason chitta the total indivisible mind dama control of the outer senses; one of the sixfold virtues darshan insight; vision; making visible; beholding dehadyas/dehadyasa attachment/identification with the body devadatta cousin of the Buddha gunas quality born of nature guru teacher; preceptor Indra chief of gods, ruler of heaven; the Rain God indriyas the sense of perception; sense-organs


jiva the individual soul or ego jivanmukti one who is liberated while living jnana indriyas organs of knowledge or perception jnani sage of wisdom kaivalya transcendental state of Absolute Independence; liberation of moksha; isolation; final beatitude; emancipation karma action operating through the Law of Cause and Effect karmic (pull) inclination to action through the Law of Cause and Effect Katha Upanishad one of the main Upanishads; dialogue between Nachiketas and Yama koshas the physical body linga sharira the subtle body, the astral body mahat cosmic mind manana thinking; reflection manas mind manomaya kosha mind sheath Maya the illusory power of Brahman moksha liberation mumukshutva intense longing for liberation munja (grass) a tough grass used in making ropes naraka abodes of darkness Narayana a proper name for Bhagavan; term used by etymology means a Being that supports all beings, that is reached by them and that helps them to do so; one who pervades all things; one who sleeps on waters nirvikalpa samadhi state referred to by jnana yogis that is without any modifications of the mind nirvana liberation; final emancipation niyama second step in raja yoga; internal and external purification, contentment, austerity, study, worship of God; observance Paramatman the Supreme Soul prakriti causal matter, Shakti; name of pradhana of the sankhyas prana/pranas vital energy; life breath pranamaya kosha one of the five sheaths of the Atma consisting of the pranas or vital energy and the karmaendriyas or organs of action prana-vayu vital air that moves in the chest prarabdha that portion of total karma stock that determines present life Purusha the Supreme Being; applies also to Bhagavan, the soul abiding in all; the best of the purushas Rahu one of the nine planets in Vedic astrology


rajas one of the three aspects of cosmic energy; principle of dynamism in nature that brings about all changes; quality that generates passion and restlessness Sadasiva of Siva, ever-auspicious sadhana chatushtaya fourold qualifications of an aspirant: viveka, vairagya, satsampat and mumukshutva sakshi Witnessing principle; Seer; Kutastha which passively observes the actions of the body and senses; witness sama calmness of mind induced by eradication of vasanas samadhana mental balance samadhi the state of super-consciousness where Absoluteness is experienced samana one of the five pranas or vital airs of the human body that does the function of digestion samsara the wheel of transmigration, cycle of births and deaths samskaras impressions in the subconscious mind Sanatkumara Brahma’s son, prominent teacher in the Chhandogya Upanishad sanchita the sum total of all actions done by the jiva during countless previous births out of which a prarabdha or stock is allotted for every new birth sankhya analytical study of the material world sannyasin renunciate, monk; last stage of Hindu life - the stage of spiritual meditation satchidananda Existence-Knowledge-Bliss-Absolute; Brahman sattva light; purity; reality shakti power; energy; force; the Divine Power or becoming; the apparent dynamic aspect of Eternal Being shastras sacred scriptures; words of authority Siva/Shiva aspect of God: Auspicious One sraddha faith sravana listening to scriptures sruti(s) the vedas; revealed scriptures of the Hindus; that which is heard stithaprajna he who is unshakably established in super-consciousness; perfect yogi swadharma one's own prescribed duty in life according to eternal law tamas ignorance; inertia; darkness; dullness tat twam asi That thou art - one of the four mahavakyas; this is found in the Chhandogya Upanishad titiksha bearing with equanimity the pair of opposites, heat and cold, pleasure and pain and respectful and disrespectful; endurance


Tripura Indian state; mythological: meaning three cities constructed by a demon, destroyed by god Tripurantaka, an aspect of Shiva udana one of the fine vital airs functioning in the human body upadis/upadhis a superimposed thing or attribute that veils and gives a colored view of the substance beneath it; limiting adjunct; makes the Absolute appear limited uparati satiety in the enjoyment of sense-objects; surfeit; absolute calmness; tranquility vairagya dispassion; uncoloredness vasanas latent subtle desire; tendency created in enjoyment which induces repetition capable of developing into action; the impression of action that remains unconsciously in the mind vayana vital energy support inhalation and exhalation vedanta the end of the vedas; the upanishads; the school of Hindu

thoughts based primarily on the upanishads, upholding the doctrine of pure non-dualism or conditioned non-dualism

vidya Knowledge of Brahman; a process of meditation or worship vijnanamaya kosha one of the sheaths of the soul consisting of the principle intellect or buddhi viksepa the tossing of mind which obstructs concentration vikshepa-shakti the power of Maya that projects the universe and causes movement and superimposition Vishnu All-Pervading One viveka ever-present discrimination between the real and unreal yama the God of Death and dispenser of justice; the first limb of raja yoga being self-restraint yogi one who practices Yoga; one who strives earnestly for union with God; an aspirant going through any course of spiritual discipline; one going particularly through the scheduled course of raja yoga; one who is established in yoga; a perfected one

http://en.wikipedia.org/wiki/Tripurantaka�

http://en.wikipedia.org/wiki/Shiva�


END NOTES

1 Brihadaranyaka Upanishad II.iv.2: Sage Yajnavalkya’s instructions to his wife Maitreyi 2 The qualifications are mentioned in verses 16 and 17 3 Shadsampat or the six qualities: sama or serenity, dama or restraint, uparati or satiation, titiksha or forbearance, sraddha or faith and samadhana or balance of mind 4 Nirvikalpa Samadhi: a state wherein one experiences non-duality; no difference between the subject and object 5 Darshan Shastras: called the six schools of philosophy 6 Rig Veda: I. xxii. 20-21 7 Rahu: one of the nine planets in vedic astrology 8 Vikshepa-shakti: projecting power of rajas 9 Bhagavad Gita: IX.5 10 Brihadaranyaka Upanishad 2.3.6 11 Brihadaranyaka Upanishad 3.8.8 12 Shad-urmis or sixfold wave: aging, death, hunger, thirst, sorrow and delusion, which overtake the body and mind 13 Katha Upanishad 1.2.18 14 Brahma’s son, prominent teacher in the Chhandogya Upanishad 15 Mahabharata 5.42.43 16 External attachments to sense objects and internal attachments for egoism, etc. 17 Chhandogya Upanishad 7.24.1 18 Stithaprajna: one of steady illumination 19 Sanchita: total stock or accumulation of karma from which a portion is encountered in this birth 20 Agami: karma accumulated in this life, added to total stock of karmas 21 Upadhi: limiting adjuncts 22 Prarabdha: Fruit-bearing karma is the portion of accumulated karma that has “ripened” and appears as a particular problem in the present life. 23 Brihadaranyaka Upanishad 4.3.22 24 Brihadaranyaka Upanishad 4.5.13 25 Brihadaranyaka Upanishad 4.5.14 26 Amritabindu Upanishad 10

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