भाेयाना भाेृशेषवान् इित यायेन सवाद्

bhogyānām bhoktṛ-śeṣatvāt
bhoktṛ śeṣatvāt iti nyāyena
ā sarvasmāt
āt
मा भा
भाेये
यवनरयताम
वनुरयताम् ꠰ भाेयजातारधी ꠰
भा
mā bhogyeṣu anurajyatām bhogya-jātāt virakta-dhīḥ
भाे
े येेव धानेऽ
े ताेे उपस
 य ता ीित
ीि 
bhoktari eva pradhāne ataḥ upasaṃhṛtya
p ṃ ṛ y tām p
prītim
ऽनुराग त वधसित ꠱ भाेयेव बुभुसते ꠱
anurāgam
ā t
tam vidhitsati
idhit ti (202) bhoktari evam bubhutsate (204)

Objects are for the sake of the enjoyer.

enjoyer They should IIn this
thi way, one should
h ld become
b indifferent
i diff t to
t all
ll
not be loved for their own sake. Since the enjoyer is objects of enjoyment, withdrawing one's love for
primary love should be given to him.
primary, him Thus it is th
them, and
d desire
d i instead
i t d to
t know
k the
th enjoyer
j (atma).
( t )
taught.

दनवधूव ववता भाेृतव

srak candana vadhū vastra
srak-candana-vadhū-vastra- vivincatā
i i tā bhoktṛ-tattvam
bh kt t tt

सवणा
स वणादषु
दष पामर ꠰ जादादवसता
जादाद वसता ꠰
suvarṇa-ādiṣu pāmaraḥ jāgrat-ādiṣu asaṅgatā

अमाेे यथा तत् अवययितरे

ि े काया
apramattaḥ
p ḥyyathā tadvat anvaya-vyatirekābhyām
y y y

न माित भाेर ꠱ साययवसीयते ꠱

na pramādyati bhoktari (205) sākṣiṇi adhyavasīyate (210)

Like a lowly person is focused on garlands,

garlands sandal By di
B discriminating
i i ti the
th truth
t th off the
th enjoyer
j through
th h
paste, women, clothes, gold, etc, so too, one should method of anvaya-vyatireka, the detached nature of
not waver in being focused on the enjoyer (atma).
(atma) th witness
the it to
t all
ll three
th states
t t off experience
i can be
b
known.
िषु धामस याेय एव ववेचते तवे
triṣu dhāmasu yat bhogyam evam vivecite tattve

भाेा भाे
भाा भागग यवे
यवत्
त ꠰ वामयशदत
वामयश दत ꠰
bhoktā bhogaḥ ca yat bhavet vijnānamaya-śabditaḥ

तेे याेे वलण

 साीी 
चदाभासाे े वकार याेे
tebhyaḥ
y ḥ vilakṣaṇaḥ
ṣ ṇ ḥ sākṣī
ṣ cidābhāsaḥ
ḥ vikārī y
yaḥ
ḥ

चााेऽह सदाशव ꠱ भाेृव तय शयते ꠱

cinmātraḥ aham sadāśivaḥ (215) bhoktṛtvam tasya śiṣyate (216)

Distinct from the enjoyed,

enjoyed enjoyer,
enjoyer and enjoyment in When truth (of atma) has been discerned in this way
way,
all three states of experience, I am the witness, pure what remains is the enjoyer, changing cidabhasa,
consciousness ever auspicious.
consciousness, auspicious known as the vijnanamaya kosha.
kosha

वलयाेऽयय सयादाै ववय नाश िनय

vilayaḥ
il ḥ apii asya supti-ādau
ti ād vivicya
i i nāśam
āś niścitya
iś it

साणा नभयते
नुभय
ू त ꠰ पनभाे
पु
नभाग
ग   न वाछित ꠰
sākṣiṇā hi anubhūyate punaḥ bhogam na vānchati

एताश ववभाव मुमूषु शायताे

 े भूमाैै
etādṛśam
ṛ sva-svabhāvam mumūrṣaḥ
ṣ ḥ śāyitaḥ
y ḥ bhūmau

ववन पुन पुन ꠱ ववाह काेऽभवाछित ꠱

vivinakti punaḥ punaḥ (218) vivāham kaḥ abhivānchati (219)

The resolution
Th l ti off it (cidabhasa)
( id bh ) iin deep
d sleep
l i
is Having
H i di
discerned
d (atma)
( t ) and d having
h i determined
d t i d that
th t
experienced by the witness. Observing this again (cidabhasa) is subject to destruction, one no longer
and
d again,
i one can know k one's
' true
t nature
t to
t be
b d i
desires pleasure.
l What
Wh t dying
d i man lying
l i on the
th
thus. ground desires marriage?
इयभेय भाेारम् थूल सू कारण च
iti abhipretya bhoktāram sthūlam sūkṣmam kāraṇam ca

अापयवशया
अापयवश या ꠰ शरर िवध
शरर िवध ृ
तमतम् ꠰
ākṣipati aviśaṅkayā śarīram trividham smṛtam

कय कामायेिे त तत अवय िवधाे

ि  ऽ े येेव
kasya
y kāmāya
y iti tataḥ
ḥ avaśyam
y trividhaḥ
ḥ asti eva

शररानुवराे न ह ꠱ त ताेचताे वर ꠱

śarīra-anujvaraḥ na hi (222) tatra tatra ucitaḥ jvaraḥ (223)

Having considered thus

thus, rejecting the enjoyer Bodies are of three types - gross,
gross subtle and causal.
causal
without doubt, the text says "he would not afflict the Certainly, they are subject to three kinds of
body" after saying "for whose gratification."
gratification " corresponding afflictions.
afflictions

एते वरा शररे षु चदाभासे वत काेऽप

ete jvarāḥ śarīreṣu cidābhāse svataḥ kaḥ api

िष वाभावका मता ꠰

िषु वराे नात यतत ꠰
वरा
triṣu svābhāvikāḥ matāḥ jvaraḥ na asti yataḥ citaḥ

 ग
वयाे
े े त वरैै तािन
ि काशैक
ै वभाववम्
viyoge
y g tu jjvaraiḥ
ḥ tāni p
prakāśa-eka-svabhāvatvam

शररायेव नासते ꠱ एव  न चेतरत् ꠱

śarīrāni eva na āsate (227) eva dṛṣṭam na ca itarat (229)

These afflictions are natural to the three bodies.

bodies No affliction affects cidabhasa itself because its true
When the bodies become free from afflictions, they nature is seen to be consciousness alone, not
cease to function.
function otherwise.
otherwise
चदाभासेऽयसाया पुदारे षु तयस
cidābhāse api asaṃbhāvyāḥ putra-dāreṣu tapyatsu

वरा साण का कथा ꠰ तपॎमीित यथा वृथ

ृ ा ꠰
jvarāḥ sākṣiṇi kā kathā tapāmi iti yathā vṛthā

एवमेव
े ैकता मेन
े े मयते पु
मयत पषतद
षतद्
evam api
p ekatām mene manyate puruṣaḥ tadvat

चदाभासाे वया ꠱ अाभासाेऽयभमयते ꠱

cidābhāsaḥ hi avidyayā (230) ābhāsaḥ api abhimanyate
abhiman ate (233)

These afflictions cannot affect cidabhasa,

cidabhasa what to Just as a person feels afflicted when his son or wife
speak of sakshi. Due to ignorance, cidabhasa suffers, so too, cidabhasa is identified (with
identifies with them
them. afflictions).
afflictions)

ववय ातमुझवा अयथावतसपाद

vivicya bhrāntim ujjhitvā ayathā vastu sarpa ādi
ayathā-vastu-sarpa-ādi-

वमयगणयन
वम यगणयन् सदा ꠰ ान हत
ान हेत पलायने
पलायन ꠰
svam api agaṇayan sadā jnānam hetuḥ palāyane


चतयसाण
  काच् रुानेऽ
े हधीवताै
ी ै
cintayan
y sākṣiṇam
ṣṇ kasmāt rajju-jnāne
jj j ahi-dhī-dhvastau

शररमनुसरे त् ꠱ कृतमयनुशाेचित ꠱
śarīram anusaṃjvaret (234) kṛtam api anuśocati (235)

Having discerned (atma)

(atma), having rejected error
error, not Mistaking a rope for a snake is the cause for running
counting oneself, always contemplating on the away. When the rope is known and the illusion of
sakshi how could one afflict one's body?
sakshi, snake destroyed,
destroyed one feels ashamed.
ashamed
मयाभयाेगदाेषय याैवराये थताे राज
mithyā abhiyoga doṣasya
mithyā-abhiyoga-doṣasya yauvarājye
āj sthitaḥ
thit ḥ rāja-
āj

ायवसये ꠰
ायवसय प
पु
 साायवाछया ꠰
prāyaścitta-prasiddhaye putraḥ sāmrājya-vānchayā

मापयवाान
  राजानुकार भवित
ि
kṣamāpayan
ṣ p y iva ātmānam rāja-anukārī
j bhavati

साण शरण गत ꠱ तथा सायनुकाययम् ꠱

sākṣiṇam śaraṇam gataḥ (236) tathā sākṣi-anukārī ayam (240)

For the error of false accusation,

accusation one apologizes to The son off a king,
Th ki heir
h i to
t the
th throne
th and
d desiring
d ii t
to
for the sake of atonement. Similarly, one seeks become king, imitates his father. So too, this
refuge in sakshi-atma.
sakshi atma ( id bh
(cidabhasa) ) iimitates
it t the
th sakshi.
k hi

दशमाेऽप शरताड दशमामृितलाभेन

daśamaḥ api śiraḥ-tāḍaṃ
śiraḥ tāḍaṃ d ś
daśama-amṛti-lābhena
ti lābh

दबा
द बुा न रादित
राेदित ꠰ जाताे हषा
जाता हषाे णयथाम्
णयथाम ꠰
rudan buddhvā na roditi jātaḥ harṣaḥ vraṇa-vyathām

 
शराे े णत मासेन
े ि ध
ितराे
े ेे मुलाभस्
śiraḥ-vraṇaḥ
ḥ ṇ ḥ tu māsena tirodhatte mukti-lābhaḥ
ḥ

शनै शायित नाे तदा ꠱ तथा ारधदुखताम् ꠱

śanaiḥ śāmyati no tadā (247) tathā prārabdha-duḥkhitām (248)

The tenth man

man, who cried and beat his head,
head stops Learning
L i that
th t the
th tenth
t th is
i alive,
li he
h rejoices
j i and
d
crying when he gains knowledge. But the wounds to forgets the pain of his wounds. So too, becoming
his head will slowly heal in a month.
month enlightened,
li ht d one forgets
f t the
th paini due
d tot prarabdha
bdh
karma.
शमययाैषधेनाय कमछित वााे
śamayati auṣadhena ayam kim icchan iti vākya-uktaḥ
vākya uktaḥ

दशम व
व ण
ण यथा ꠰ शाेकमाे उदरत
शाकमा उदरत ꠰
daśamaḥ svam vraṇam yathā śoka-mokṣaḥ udīritaḥ

भाेग
े ेन शमयवै
 त
ै त् अाभासय वथैष
ै ा
bhogena
g śamayitvā
y etad ābhāsasya hi avasthā eṣā

ारध मुयते तथा ꠱ षी तृित साम ꠱

prārabdham mucyate tathā (250) ṣaṣṭī
ṭī tṛptiḥ
t tiḥ tu
t saptamī
t ī (251)

Like the tenth man heals his wounds with medicine,

medicine The verse,
verse 'Desiring
Desiring what?
what?' indicates freedom from
so too, having exhausted one's prarabdha karma, suffering. This is the sixth state for cidabhasa. The
one is liberated.
liberated seventh state is perfect contentment.
contentment

साुशा वषयैतृिर् िनाभे ानशाैचे

sāṅkuṣā viṣayaiḥ tṛptiḥ nidrā-bhikṣe
id ā bhik snāna-śauce
ā ś
इय तृ
इय तििन
ििनररशा
ु शा ꠰ नेछाम न कराम
नछाम कराेम च ꠰
iyam tṛptiḥ niraṅkuśā na icchāmi na karomi ca
कृत कृय ापणीय
ी  ारेे कपयत

kṛtam kṛtyam prāpaṇīyam draṣṭāraḥ
ṣṭ ḥ cet kalpayanti
p y
ामयेव तृयित ꠱ क मे यादयकपनात् ꠱
prāptam
ā t iti eva tṛpyati
t ti (252) kim me syāt anya-kalpanāt (258)
The contentment due to objects is limited
limited, but this I do not desire to sleep
sleep, beg for alms,
alms or bathe,
bathe nor
contentment limitless. This contentment is feeling do I perform these acts. If observers project these
that everything is done,
done everything is achieved.
achieved upon me,
me how do their projections affect me?
ववाततवाते वपयताे िनदयासेत्
śṛṇvantu ajnāta-tattvāḥ
ajnāta tattvāḥ te viparyastaḥ nidhidhyāset

जानन का
जानन् काणाे
णायहम
यहम् ꠰ क यानमवपय
यानमवपययात्
यात ꠰
jānan kasmāt śṛṇomi aham kim dhyānam aviparyayāt

मयता सशयापा
 देेहाववपया
 स  
manyantām saṃśaya-āpannāḥ deha-ātmatva-viparyāsam
p y

न मयेऽहमसशय ꠱ न कदाचजायहम् ꠱
na manye aham
h asaṃśayaḥ
ś ḥ (260) na kadācit bhajāmi aham (261)
Let the ignorant listen (to Vedanta). Having gained One with erroneous convictions should practice
knowledge, why should I listen? Those with doubts nididhyasana. I never experience confusion of the
should reflect. I have no doubts, so I do not reflect. body and self.
self In the absence of erroneous
convictions, why should I practice nididhyasana?

अह मनुय इयाद वेपाे नात याे

aham manuṣyaḥ iti ādi-
ādi vikṣepaḥ na asti yasmāt me

यवहाराे
यवहारा वना
वनायमम
यमुम् ꠰ न समाधतताे
समाधतता मम ꠰
vyavahāraḥ vinā api amum na samādhiḥ tataḥ mama


वपया स
  चरायत
  ेपाेे वा समाधवा
वे  
viparyāsam cira-abhyasta- vikṣepaḥ vā samādhiḥ vā

वासनाताेऽवकपते ꠱ मनस याकारण ꠱

vāsanātaḥ
ā āt ḥ avakalpyate
k l t (262) manasaḥ
ḥ syāt
āt vikāriṇaḥ
ikā i ḥ (265)

Even in the absence of erroneous convictions,

convictions I Because there is no distraction for me
me, I have no
behave like a man due to the impressions from need for samadhi. Both distraction and absorption
many prior births.
births belong to the changing mind.
mind
यवहाराे लाैककाे वा अथवा कृतकृयाेऽप
vyavahāraḥ laukikaḥ vā athavā kṛta-kṛtyaḥ
kṛta kṛtyaḥ api

शाीयाेऽययथाप
शाीयाऽ य यथाप वा ꠰ लाेकानहकायया
लाकानु हका यया ꠰
śāstrīyaḥ vā anyathā api vā loka-anugraha-kāmyayā

ममाकतर लेे पय शाीये

ी ण े ैव मागेण
े
mama akartuḥ alepasya śāstrīyeṇa eva mārgeṇa

यथारध वतताम् ꠱ वतेऽ

 ह का मम ित ꠱
yathā
thā ārabdham
ā bdh pravartatām
t tā (267) varte
t aham
h kā mama kṣatiḥ
k tiḥ (268)

Whatever worldly,
worldly religious,
religious or other activities arise Or, even though I am fulfilled
Or fulfilled, I can act according the
for me, an uninvolved non-doer, let them take place scriptures for the sake of the world. What do I have
according to my prarabdha karma.
karma to lose?

वपुवाधीषु िनबध वृनाेप

 युा चेन्
vapuḥ-vāk-dhīṣu
ḥ āk dhī nirbandhaḥ
i b dh ḥ pravṛttiḥ na upayuktā cet

कमणाे न त
कमणा त साण ꠰ िनव
िनवृ
 ापयु
ाेपययते
यत ꠰
karmiṇaḥ na tu sākṣiṇi nivṛttiḥ kva upayujyate

ािनन
ि सायलेे पवेे बाेध
े हेत
े ि नव
 ृ ेद
े ्
jjnāninaḥ
ḥ sākṣi-alepatve
ṣ p bodha-hetuḥ
ḥ nirvṛttiḥ
ṛ ḥ cet

िनबधाे नेतर ह ꠱ बुभुसाया तथेतरा ꠱

nirbandhaḥ na itaratra hi (272) bubhutsāyām tathā itarā (276)

Restrictions on body
body, speech,
speech and mind are for Doubt: Action is useless.
useless
doers of actions, not for the sakshi. For the Reply: What is the use inaction?
enlightened being an uninvolved witness,
enlightened, witness there can Doubt: Inaction helps one gain knowledge.
be no restriction. Reply: Action can also help one know.
नावा नाप तकाय अादाववया चै
na avidyā na api tat-kāryam
tat kāryam ādau avidyayā citraiḥ

बाेध बाधत
बाध बाधतमह
महित
ित ꠰ वकायैज माणया ꠰
वकायजृ
bodham bādhitum arhati svakāryaiḥ jṛmbhamāṇayā

पुरैव तवबाेध
े न
े युा बाेध
े ाेऽ
े जयसाेऽ
े 
purā eva tattva-bodhena yuddhvā bodhaḥ ajayat saḥ adya

बाधते ते उभे यत ꠱ सढाे बायता कथम् ꠱

bādhit te
bādhite t ubhe
bh yataḥ
t ḥ (278) sudṛḍhaḥ
d ḍh ḥ bādhyatām
bādh tā katham
k th (281)

Ignorance and its effects cannot negate knowledge At first, knowledge conquered powerful ignorance
because both of these are already negated by and its various effects. Now, that knowledge is more
knowledge of reality.
reality firm. How could it be obstructed?

िततवानतकाय वाेाशा मये

tiṣṭhantu ajnāna-tat-kārya-
ajnāna tat kārya vidvān cet tādṛśām madhye

शवा बाधन
बाेधन
े मारता ꠰ ितेदनराे
ितदनुराधत
धत ꠰
śavāḥ bodhena māritāḥ tiṣṭhet tat-anurodhataḥ

न भीितबी
ीि ीधसाज कायेन
े मनसा वाचा
na bhītiḥ
ḥ bodha-samrājaḥ
j ḥ kāyena manasā vācā

कित युत तय तै ꠱ कराेयेवाखला या ꠱

kīrtiḥ pratyuta tasya taiḥ (282) k
karoti
ti eva akhilāḥ
khilāḥ kriyāḥ
k i āḥ (285)

Let the corpses of ignorance and its effects,

effects If the enlightened is among people performing
destroyed by knowledge, remain. The emperor of actions, he acts accordingly, performing all
knowledge fears them not
not. On the contrary,
contrary they necessary actions with his body,
body mind and speech.
speech
proclaim his glory.
एष मये बुभुसूना अधताडताे वा
eṣa madhye bubhutsūnām adhikṣiptas tāḍitaḥ vā

यदा ितदा
ितेदा पु
पन
न ꠰ बाले न वपता तदा ꠰
बालन
yadā tiṣṭhet tadā punaḥ bālena svapitā tadā

बाेध
े ायैैषा या
 सवा न ाित
 ि न कुयेत
े
bodhāya eṣām kriyāḥ sarvāḥ na kliśnāti na kupyeta

दूषययजत वयम् ꠱ बाल युत लालयेत् ꠱

dū
dūṣayan t j t svayam (286)
tyajatu bāl
bālam pratyuta
t t lālayet
lāl t (288)

If he is among people seeking knowledge

knowledge, for the When a father is disrespected or beaten by his child,
child
sake of teaching, he shows the defects of all actions he is neither hurt nor angry. On the contrary, he
and himself gives them up.
up plays with the child.
child

येनाय नटनेना कृतकृयतया तृ

yena ayam naṭanena atra kṛta kṛtyatayā tṛptaḥ
kṛta-kṛtyatayā

बयते
बु
यत कायमव
कायमेव तत
तत् ꠰ ाायतया
ाा यतया पु
पन
न ꠰
budhyate kāryam eva tat prāpta-prāpyatayā punaḥ

अबाेध
े ाैैवायत् तृयेेव वमनसा
ajna-prabodhāt
j p na eva anyat
y tṛpyan evam svamanasā

कायमय तद ꠱ मयतेऽसाै िनरतरम् ꠱

kāryam asti atra tat-vidaḥ (290) manyate
t asau nirantaram
i t (291)

Through
Th h whatever
h t behavior
b h i the th ignorant
i t can be
b Perfectly content,
content having achieved all to be
enlightened, that is the duty of the wise. Except for achieved, having obtained all to be obtained, feeling
enlightening
li ht i the
th ignorant,
i t there
th is
i no other
th duty
d t for
f satisfied with his mind he always thinks thus:
satisfied,
wise.
धयाेऽह धयाेऽह िनय अहाे शामहाे शाम्
dhanyaḥ aham dhanyaḥ aham nityam aho śāstram aho śāstram

वाानमसा वे
व
 ꠰ अहाे गु
अहा गरहाे
रहा गु
ग
 ꠰
svātmānam anjasā vedmi aho guruḥ aho guruḥ

धयाेऽ
े ह धयाेऽ
े ह  अहाेे ानमहाेे ानम्
dhanyaḥ aham dhanyaḥ aham brahma- aho jjnānam aho jjnānam

नदाे वभाित मे पम्꠱ अहाे सखमहाे सखम् ꠱

ā
ānandaḥ
d ḥ vibhāti
ibhāti me spaṣṭam
ṭ (292) aho sukham aho sukham (297)
Blessed am II, for I always know myself truly! Oh! Great are the scriptures!
Blessed am I, for the fullness of reality shines Oh! Great is the guru!
clearly for me! Oh! Great is knowledge!
Oh! Great is happiness!