Aparokshanubhuti Bengali

Author(s): Shankaracharya
Publisher: Unknown
Catalog link: https://jainqq.org/explore/034086/1

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SRI ADI SHANKARACHARYA'S APAROKSHANUBHUTI (OR) DIRECT SELF-REALIZATION srii aati cngkraaccaariyaarinnn aprookss anupuuti alltu neertti annnupvm arrimukm aprookss anupuuti ennnrr int pirkrnnm 144 culookngkllai konntttu. 'naannnee pirhmm' ennnrr anupvm aprookssmaak, ataavtu neerttiyaak alltu prtykssmaak eerrpttuvtrrku veennttiy caatnnnngkllai itil kuurrukirraar. jiivrkllaiyum pirpnycttaiyum veerraakt terintu konnttirukkum vrai atvait pirhm caakssaatkaarm eerrpttaatu. atrrkaak, caatnnn ctussttyttai mutlil kaattttukirraar. teehaatikll aatmaavll, jiiv svruupm onnnrrutaannn, atu pirhmmtaannn, pirpnycmum unnmaiyil pirhmttaik kaattttilum (pirhmttiliruntu) veerrll, veerrrrumaikku kaarnnm aknyaannnmtaannn ennnpnnnvrrrraip pl yuktikllaalum upnisst pirmaannngkllaalum tiirmaannnikkirraar. aatm vicaarm ceytu arrintu konntt tttuvttai annnupvttil attaivtrrku 15 angkngklluttnnn kuuttiy raaj yookttai niruupnnm ceykirraar. mnnnoo toossngkll atikmaak iruntaal int raaj yookttuttnnn htt yookttaiyum appiycikk veennttum. illaa vittttaal raaj yookm mttttum pootumaannntu. int caatnnnngkllaal eerrpttukirr nyaannn nissttaiyaik kaatttti ulkttoorinnn paarvaiyil teehmullllvraakt toonnnrriy pootilum nyaannnikllinnn paarvaiyil praarptmum kittaiyaatu ennnrru tiirmaannnittu 'praarptm mttttum enyci nirrkum' ennnk kuurrum curutiyinnn taatpryttaiyum (arttttaiyum villkkukirraar. kuru teevtaa svruupmaannn hriyinnn nmskaarttuttnnn tottngkum int nuulinnn kttaiciyil kuruvinnnittmum iicuvrnnnittmum pkti

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2 ullllvrkllukku caakssaatkaarmum mukti aannnntmum upteecikkirraar. mttttum viraivil culpmaak eerrpttum munnnnnnurai zrIharim paramAnandam upadeSTAramIzvaram / vyApakam sarvalokAnAM kAraNam taM namAmi ahaM |1| pirhm ennnrru 1) I bow down to Him to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe). 1) prmaannnnt svruupiyaannn sriihriyai naannn nmskrikkirreennn. avree kuru, avree iicuvrr. ellaa ulkngkllaiyum viyaapittu iruppvrum, avaikllukku kaarnnmaak iruppvrum avree. aparokSAnubhUtirvai procyate mokSa siddhaye / sadbhireSA prayatnena vIkSaNIyA muha urmuhuH ||2|| 2) Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught. 2) mookssm sittikk aprookss anupuuti/pirhm caakssaatkaar annnupvm ingku tellivaakc collppttukirrtu. itai mikunt pryttinnnttuttnnn (kttumaiyaannn muyrrciyuttnnn) caatukkll attikktti cintikk veennttum. naannnku caatnnnngkll sva varNAzrama dharmeNa tapasA haritoSaNAt / sAdhanaM prabhavetpuMsAM vairAgyAdi catuSTayam / / 3 / / 3) The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the

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Lord), through austerities and the performance of duties pertaining to their social order and stage in life. 3) avrvrklluttaiy vrnnttirrkum aacirmttirrkum eerrptttt trm anussttaannnttinnnaalum tvttaalum (tps) pkvaannnai cntoossppttuttuvtaalum mnnnitrkllukku vairaakkiym mutlaannn naannnku caatnnnngkll eerrpttum. vairaakkiym brahmAdi sthAvarAnteSu vairAgyaM vissyessvnu| yathaiva kAkaviSThAyAM vairAgyaM taddhi AGHTI8||| 4) The indifference with which one treats the excreta of a crow - such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya. 4) pirhmaa mutl staavrm (acaivrrrr poruttkll) vrai ellaa vissyngkllilum aacai innnmai vairaakkiymaakum. kaakkaiyinnn vissttaiyil/mlttil evvllvu verruppoo, avvllvu verruppu ellaa ulk vissyngkllilum irupptutaannn cutt vairaakkiymaakum. nittiy-anity vstu viveekm nityamAtma svarUpaM hi dRzyaM tdvipriitgm| evaM yo nizcayaH samyagviveko vastunaH sa ATHI 5) Atman (the seer) in itself is alone permanent, the seen is opposed to it (i.e., transient) - such a settled conviction is truly known as discrimination. 5) aatm svruupmtaannn nittiym. aatmaavirrku vipriitmaannn tnnnmai uttaiytu anittiym aakum. ivvitm tittmaak (urrutiyaak, niccymaak) tiirmaannnm eerrpttuvtee 'vstu viveekm' (pkuttrrivu) aakum. cmaati, ssttkm, cmm, tmm

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sadaiva vAsanA tyAgaH zamo'yamiti shbditH| nigraho bAhya vRttInAM dama squefuTET 6) Abandonment of desires at all times is called Shama and the restraint of the external functions of the organs is called Dhama. 6) eppolllutumee vaacnnnaikllai (iccaikllai) vittttu vittutl 'cmm' ennnrru collppttum. viruttikllai (ennnn alai) nikrhm (control/restraint) ceyvtu tmm ennn kuurrppttum. (oru tttvai anupvitt vissyttai mrrupttiyum annnupvikk veennttum ennnrr aacaiyait tuunnttum smskaarm 'vaacnnnai' ennnppttum.) uprti, titikssai viSayebhyaH parAvRttiH paramoparatirhi sA| sahanaM sarva duHkhAnAM titikSA sA zubhA HITIOTT | 7) Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha, which is conducive to happiness. 7) vissyngklliliruntu tirumputl cilaakkiymaannn (cirrnt, uyrnt, uttmmaannn) 'uprti' aakum. ellaa tukkngkllaiyum porruttuk kollllutl cupmaannn 'titikssai' ennnrru kuurrppttukirrtu. crttai, smaataannnm nigamAcArya vAkyeSu bhaktiH zraddheti vishrutaa| cittaikAgryaM tu sallakSye samAdhAnamiti smRtam / / 8 / / 8) Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana. 8) veet vaakkiyngkllilum kuruvinnn vaarttaikllilum ullll vicuvaacm 'crttai' ennnrru kuurrppttukirrtu. 'st' alltu

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5 mnnntai pirhmmaakiy kurriyil oru mukmaak nilai nirruttutl 'smaataannnm' ennnrru kuurrppttukirrtu. mumuksstvm saMsAra bandha nirmuktiH kathaM syAnme dayAnidhe / iti yA sudRDhA buddhi vaktavyA sA | 1911 9) When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) - such a burning desire is called Mumukshutha. pntngklliliruntu) 9) smsaarmaakiy (annnaittu ulk kttttiliruntu ennnkku epptti hee tyaanitee, vittutlai kittaikkum ennnrr tittmaannn (urrutiyaannn, niccymaannn) nmpikkai etuvoo atai mumuksstaa (tiivir mookss veettkai, aavl) ennnrru coll veennttum. tttuv vicaarm ukta sAdhana yuktena vicAraH puruSeNa hi / kartavyo jJAna siddhyarthamAtmanaH 448|190 || 10) Only that person, who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good. 10) meel kuurrpptttt (viveekm, vairaakkiym, cm aati ssttkm, mumuksstaa aakiy) caatnnnngklloottu kuuttiy mnnnitnnn tnnntu veennttupvnnnaak nyaannnm sittipptrrkaak aatm vicaarm ceyy veennttum. notpadyate vinA jJAnaM vicAreNAnyasAdhanaiH / yathA padArtha bhAnaM hi prakAzena vinA 01199/1

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11) Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light. 11) evvitm velliccmillaaml poonnnaal ptaarttngkll pirkaacikkaatoo, avvitmee, vicaarttai tvir veerru caatnnnngkllinnnaal nyaannnm unnttaakaatu. ko'haM kathamidaM jAtaM ko vA kartAsya vidyte| upAdAnaM kimastIha vicAraH THIS4Hg:TI97 ITI 12) Who am I ? How is this (world) created ? Who is its creator? Of what material is this (world) made? This is the way of that Vichara (enquiry). 12) naannn yaar? itu (jkt, ulkm) epptti eerrptttttu? itai unnttu pnnnniyvraak yaar irukkirraar? itu etaik konnttu ceyyppttttu ulllltu? ivvitm aaloocipptutaannn vicaarm. nAhaM bhUta gaNo deho nAhaM cAkSa gnnstthaa| etadvilakSaNaH kazcidvicAraH THISH:T|93||| 13) I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara. 13) pnyc puutngkllinnn kuuttttmaannn int criirm naannn all. appttiyee intiriyngkllinnn kuuttttmum naannn all. ivaikllukku ellaam maarruptttt lkssnnttoottu kuuttiy oruvnnnee naannn. ivvitm aaloocipptutaannn vicaarm ajJAna prabhavaM sarvaM jJAnena prviliiyte| saMkalpo vividhaH kartA vicAraH so'yamIdRzaH / / 14 / / 14) Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts

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(modifications of Anthahkaranam) must be the creator. Such is this Vichara. 14) "ellaam aknyaannnttinnnaal eerrpttttvai (toonnnrriyvai). nyaannnm eerrpttttvuttnnn ivai ellaam nnnnrraak mrraintu vittum. pl vitmaannn sngkrrpngkllee ellaavrrrraiyum unnttu pnnnnukirrtu'' ivvitm aaloocipptutaannn vicaarm. etayoryadupAdAnamekaM sUkSmaM sadavyayam / yathaiva mRddhaTAdInAM vicAraH so'ymiidRshH||15|| 15) The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara. 15) ivvirnnttirrkum upaataannnmaak irupptu onnnrraakvum suukssmmaakvum sttaakvum kurraivrrrrtaakvum irukkum. kuttm mutlaannnvaikllukku, mnn epptti upaataannnmoo, appttiyee. ivvitm aaloocipptutaannn vicaarm ahameko'pi sUkSmazca jJAtA sAkSI sdvyyH| tadahaM nAtra saMdeho vicAraH TISHT:TI9TTI 16) As Tam also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am "That" (i.e., Brahman). Such is this enquiry. 16) naannn oruvnnnaakvum suukssmnnnaakvum arripvnnnaakvum caattciyaakvum (saakssiyaakvum) kurraivrrrr struupnnnaakvum irukkirreennn. naannn meel kuurrpptttt jkttinnn upaataannn kaarnnmaannn prmaatmaataannn. itil cnteehm (snteehm, cngkai , aiym) illai . jkt kaarnn vstu, epptti onnnrraakvum cuukssmmaakvum arrikirrnnnaakvum caattciyaakvum (saakssiyaakvum) sttaakvum avyymaakvum irukkirrtoo,

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8 appttiyee naannnum irupptaal naannneetaannn avr (ant prmaatmaa). ivvitm aaloocipptutaannn vicaarm aknyaannn svruupm AtmA viniSkalo hyeko deho bahubhirAvRtaH / tayoraikyaM prapazyanti kimajJAnamataH 4R4||90|| 17) Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound, mistake, confuse) these two as one ! What else can be called ignorance but this? 17) aatmaa evvitp pirivum arrrru oruvraak iruppvr, teehmoo plvit veerrupaattuklluttnnn plvaak ulllltu. apptti iruntum ivvirnnttaiyum orumaippttutti paarkkirraarkll. itai vittp periy aknyaannnm veerru unnttaa? AtmA niyAmaDDha zcAntardeho niyamya bAhyakaH / tayoraikyaM prapazyanti kimajJAnamataH 4R4||9611 18) Atman the ruler of the body and is internal, the body is the ruled and is external; and yet, the people see (confound) these two as one! What else can be called ignorance but this? teehmoo 18) aatmaa eevukirrvr, ullllee iruppvr. eevppttum ptaarttm, velliyil ulllltu. iruntum avvirnnttaiyum onnnrraakp paarkkirraarkll. itai vitt veerru aknyaannnm ennnnnn unnttu? AtmA jJAnamayaH puNyo deho mAMsa mayo'zuciH / tayoraikyaM prapazyanti kimajJAnamataH 484119811 19) Atman is all consciousness and holy, the body is all flesh and impure; and yet, the people see

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(mistake) these two as one! What else can be called ignorance but this? 19) aatmaa nyaannn svruupm, teehmoo maamsttaal ceyypptttttu, acuttmaannntu, apptti iruntum avvirnnttaiyum onnnrraakp paarkkirraarkll. itai vitt veerru aknyaannnm ennnnnn unnttu? AtmA prakAzaka: svaccho dehastAmasa ucyte| tayoraikyaM prapazyanti kimajJAnamataH HTI?0||| 20) Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, the people see (mistake) these two as one! What else can be called ignorance but this? 20) aatmaa villngk vaippvr, nnnnku tellivaannnvr, teehmoo iruttttu mymaannntu ennnrru kuurrppttukirrtu. apptti iruntum, avvirnnttaiyum onnnrraakp paarkkirraarkll. itai vitt veerru aknyaannnm ennnnnn unnttu? AtmA nityo hi sadrUpo deho'nityo hysnmyH| tayoraikyaM prapazyanti kimajJAnamataH ITHTI?9||| 21) Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet the people see (mistake) these two as one ! What else can be called ignorance but this? 21) aatmaa nittiyr, st svruupr, teehmoo anittiym, asttiy svruupm, apptti iruntum, avvirnnttaiyum onnnrraakp paarkkirraarkll. itai vitt veerru aknyaannnm ennnnnn unnttu? AtmanastatprakAzatvaM ytpdaarthaavbhaasnm| nAgnyAdidIptivaddIptirbhavatyAndhyaM yato ARTI /

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10 22) The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights), darkness prevails at night (at some place or other). 22) mrrrr ptaarttngkllai teriyumptti ceyvtee aatmaavinnn pirkaacttnnnmai taannn. aannnaal, antp pirkaacm aknnni mutlaannnvaikllinnn pirkaacm poonnnrrtll (avaikllillaavittttaal) irvil (raattiriyil) iruttttu aaki vittukirrtu. (aatmaa eppolllutum illaiyennnrru aakaattinnnaal, atnnn pirkaacm eppolllutum kunnnrraatu kurraiyaatu, mngkaatu). deho'hamityayaM mUDho matvA tiSThatyaho janaH / mamAyamityapi jJAtvA ghaTadraSTeva ||33|| 23) How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore, apart/separate from him), even as a person who sees a pot (knows it as apart from him)! 23) kuttttaip paarttuk konnttirukkinnnrrvnnn pool "itu ennnnnnuttaiy criirm eppolllutum terintu konnttirukkumpootee, int muuttnnnaannn mnnnitnnn "naannn criirm" ennnrru ninnnaittuk konnttu nirrkinnnrraannnee, ennnnnn aaccriym! nyaannn svruupm brahmaivAhaM samaH zAntaH saccidAnandalakSaNaH / nAhaM deho hyasadrUpo jJAnamityucyate g:1128|| 24) I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am

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not the body, which is non-existence itself. This is called true Knowledge by the wise. 24) "naannn pirhmmee, smmaannnvnnn, caantnnn, sttaakvum cittaakvum aannnntmaakvum irukkum tnnnmai ullllvnnn. naannn asttiy svruupmaak irukkum teehmll" ennnrru unnrvtaiyee nyaannnmennnrru arrivaallikll colkirraarkll. nirvikAro nirAkAro nirvdyo'hmvyyH| nAhaM deho hyasadrUpo jJAnamityucyate Te:TIRIT 25) I am without any change, without any form, free from all blemish and decay. I am not the body, which is nonexistence itself. This is called true Knowledge by the wise. 25) "naannn maarrutlrrrrvnnn, uruvmrrrrvnnn, toossmrrrrvnnn, kurraivrrrrvnnn, asttiy svruupmaak irukkum teehm naannn all" ennnptee nyaannnmennnrru arrivaallikllaal collppttukirrtu. nirAmayo nirAbhAso nirviklpo'hmaattH| nAhaM deho hyasadrUpo jJAnamityucyate ge:TIRETT 26) I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not the body, which is non-existence itself. This is called true Knowledge by the wise. 26) "naannn viyaatiyrrrrvnnn, toorrrrmrrrrvnnn, snteehikk ittm arrrrvnnn, engkum prvi iruppvnnn, iruppvnnn. naannn asttiy svruupmaak irukkum teehm all" ituvee nyaannnmennnrru arrivaallikllaal collppttukirrtu

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nirguNo niSkriyo nityo nitymukto'hmcyutH| nAhaM deho hyasadrUpo jJAnamityucyate ge:TIRUTI | 27) I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not the body, which is nonexistence itself. This is called true Knowledge by the wise. 27) ''naannn kunnmrrrrvnnn, kiriyaiyrrrrvnnn (krummillaatvnnn), nittiynnn, eppolllutumee muktnnn (pntngkllillaatvnnn) nllluvaatvnnn, naannn ast ruupmaannn irukkum teehm all" ennnptee nyaannnmennnrru arrivaallikllaal collppttukirrtu nirmalo nizcalo'nantaH shuddho'hmjro'mrH| nAhaM deho hyasadrUpo jJAnamityucyate ge:TIRLITI 28) I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not the body, which is non-existence itself. This is called true Knowledge by the wise.) 28) "naannn alllukkrrrrvnnn, acaivrrrrvnnn, muttivrrrrvnnn, (muttivillaatvnnn), cuttnnn (cuttmaannnvnnn, jrai (muuppu) arrrrvnnn, mrnnm arrrrvnnn. naannn ast ruupmaannn teehm all" ennnptee nyaannnmennnrru arrivaallikllaal collppttukirrtu. teehm aatmaa all (a): pirtivaati keettkirraannn: svadehaM zobhanaM tyaktvA puruSAkhyaM ca sNmtm| kiM mUrkha zUnyamAtmAnaM dehAtItaM karoSi -TISIT 29) O you ignorant one! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent?

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29) purussnnn ennnrru alllaikkppttuvtaayum ellooraalum oppuk kollllpptttttaakvum alllkaakvum irukkinnnrr tnnn teehttai vittttu vittttu ee acttee, teehttirrkellaam appaarrptttttaak irukkinnnrr cuunnnyttai aatmaavaakc ceytu vittp paarkkirriiraa? (a):): vaati ptil kuurrukirraar: svAtmAnaM zrRNu mUrkha tvaM zrutyA yuktyA ca puurussm| dehAtItaM sadAkAraM sudurdarza 4q|gx|TET|3o || 30) O you ignorant one! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize. 30) ee acttee, unnnnnnuttaiy aatmaavaip prrrri veetttinnn muulmaakvum yuktiyinnnaalum colkirreennn. keell. purussnnn ennnkirr ant aatmaa teehngkllukku appaarrpttttvr. sttaiyee svruupmaakvuttaiyvr. ungkllaip pool ullllvrkllaal ellitil arriypptt iylaatvr. ahaM zabdena vikhyAta ka va sthitaH prH| sthUlatvAnnaikatAM prAptaH kathaM syAddehakaH YHITTI3911 31) The Supreme (Purusha) known as "I" (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ? | 31) 'naannn' ennnrr cptttinnnaal nnnnku pircittraannnvr, oruvraakvee iruppvr, ellaavrrrrilum meelaannnvr, stuul criirngklloo (stuul = velliyil teriyum kaannppttum/ tennnpttum/pulppttum) plvaak ullllnnn. purussnnn int verrukkt tkk teehmaak epptti irukk muttiyum? ahaM draSTutayA siddho deho dRzyatayA sthitH| mamAyamiti nirdezAtkathaM syAddehakaH YHITTIRIT

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14 32) "I" (ego) is well established as the subject of perception, whereas the body is the object. This is learnt from the fact that, when we speak of the body, we say: "This is mine." So, how can this body be Purusha? 32) naannn paarkkirrvnnnaak iruppvnnn, teehm paarkkppttuvtaak irukkinnnrrtu. tvirvum/ meelum, "itu ennnnnnuttaiytu" ennnrru cuttttik kaatttt muttikirrtu. apptti irukk purussnnn int verrukkt tkk teehmaak epptti irukk muttiyum? ahaM vikArahInastu deho nityaM vikAravAn / iti pratIyate sAkSAtkathaM syAddehakaH 9H|||33|| 33) It is a fact of direct experience that the "I" (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha? 33) naannn oru pootum maarrupaattu attaiyaaml oree nilaiyil iruppvnnn, criirmoo eppolllutum maarrutl attaintu konnttee irukkirrtu. int vissym neerttiyaak nmkkut terikirrtu. ittnnnai vittiyaacngkll irukk, purussnnn epptti teehmaak irukkk kuuttum? yasmAtparamiti zrutyA tayA puruSa lakSaNam / vinirNItaM vizuddhena kathaM syAddehakaH 9417113811 34) Wise men have ascertained the (real) nature of Purusha from that Shruti text, "(There is nothing) higher than He (Purusha)," etc. So how can this body be Purusha ? 34) ant veetttinnnaal "etrrku meelaak onnnrrum kittaiyaatoo) ennnrru purussnnnuttaiy lkssnnm ati cutt tnnnmai ennnrru nnnnku nirnnym ceyyppttttirukkinnnrrtu. ant purussnnn verrukkttkk teehmaak epptti irukk muttiyum?

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sarvaM puruSa veti sUkte puruSa sNjnyite| apyucyate yataH zrutyA kathaM syAddehakaH YHITTI3911 35) Again, the Shruti has declared in the Purusha Sukta that "All this is verily the Purusha". So how can this body be Purusha? 35) puruss suuktttilum veetttinnnaal "itu ellaam purussnnnee" ennnrru colliyirukkinnnrr pootu, purussnnn int alp teehmaak epptti irukk muttiyum? asaGgaH puruSaH prokto bRhadAraNyake'pi c| anantamalasaMsRSTaH kathaM syAddehakaH HITTIZE IT 36) So also, it is said in Brihadaranyaka: "The Purusha is completely unattached." How can this body, wherein inhere innumerable impurities be the Purusha? 36) piruhtaarnnyk upnisstttilum "int purussnnn evvit prrrrutlum arrrrvnnn'' ennnrru collppttttirukkinnnrraannn. ellaiyillaat mlngkllaal ceerntu ceyyppttttirukkinnnrr int verrukkt tkk teehmaak, purussnnn epptti irukk muttiyum? tatraiva ca samAkhyAtaH svayaM jyotirhi puurussH| jaGa: para prakAzyo'yaM kathaM syAddehakaH HIFTI30|| 37) There again it is clearly stated that "the Purusha is selfillumined." So, how can the body which is inert (insentient) and illumined by an external agent be the Purusha? 37) ant piruhtaarnnyk upnisstttileeyee "purussnnn svym jooti svruupnnn" ennnrru collppttttirukkinnnrraannn. jttmaakvum veerronnnrrinnnaal villkkpptt veennttiytaayum irukkinnnrr int verrukkt tkk teehmaak, purussnnn epptti irukk muttiyum? prokto'pi karma kANDena hyAtmA dehaadvilkssnnH| nityazca tatphalaM bhuGkte deha 4IGICHITHTIALIT

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38) Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life). 38) veetttil ullll krm kaannttttil kuutt teehttai vitt veerraak oru aatmaa irupptaakvum teehm villlunt pirrku ant aatmaa alllivrrrrvnnnaak iruntu krumngkllinnn pynnnkllai annnupvipptaakvum collppttttirukkirrtu. aatlaal, teehttaik kaattttilum aatmaa veerru. lingk criirm aatmaa all liGgaM cAneka saMyuktaM calaM dRzyaM vikAri c| avyApakamasadrUpaM tatkathaM HITLET|38|| 39) Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So, how can this be the Purusha? | 39) lingkmennnkirr suukssm criirttil pl vstukkll ceerntirukkinnnrrnnn. atu acaivuttaiytu, nyaannnttirrku vissymaannntu, maarrutl attaiyk kuuttiytu, viyaapkmllaattu, asttiy svruupmaannntu. ant suukssm criirm epptti int purussnnnaak irukk muttiyum? evaM dehadvayAdanya AtmA puruSa iishvrH| sarvAtmA sarvarUpazca sarvAtIto'hamavyayaH / / 40 / / 40) The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet, transcends them all. 40) ivvitm (stuul, suukssm ennnkirr) irnnttu teehngkllukkum veerru pttttvraak iruppvree aatmaa. avree purussnnn, iicuvrr, ellaavrrrrirrkum aatmaavaak

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17 iruppvr. ellaa ruupngkllaiyum trippvr, ellaavrrrrirrkum appaarrpttttvr, kurraivrrrrvr. avrtaannn naannn. jkt pirhmttait tvir veerrll ityAtmadehabhAnena g/189/1 41) Thus, the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But, what end of human life is served thereby? prapaJcasyaiva satyatA / yathoktA tarkazAstreNa tataH kiM 41) ivvitm aatmaa teehmaakt toonnnrruvtnnnaal jkt sttiymtaannn ennnrru trkk caastirttil collppttukirrtu. aannnaal, atnnnaal purussaarttmaannn mookssm sittikkumaa (kittaikkumaa)? ityAtmadehabhedena dehAtmatvaM nivAritam / idAnIM dehabhedasya hyasattvaM sphuTamucyate / / 42 / / 42) Thus, the view that the body is the Atman has been denounced, by the enunciation of the difference between the Atman and the body. Now, is clearly stated the unreality of the difference between the two. 42) ivvitm aatmaa veerru, teehm kaarnnttaal teehmee aatmaa ennnptu ippolllutu teehm veerru vaastvmillai/unnmaiyll ennnrru veerru ennnrr mrrukkpptttttu. ennnptum tellivaakc collppttukirrtu. caitanyasyaikarUpatvAd bhedo yukto na karhicit / jIvatvaM ca mRSA jJeyaM rajjvAM sarpa graho |18311 43) No division in Consciousness is admissible, at any time, as it is always one and the same. Even the

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18 individuality of the Jiva must be known as false, like the delusion of a snake in a rope. 43) caitnnnym (pirknyai/Consciousness) oree vitmaak irupptaal atil eppolllutum veerrrrumai poruntaatu. aakaiyaal, kyirrrril paampu ennnrru ennnnuvtu epptti vaastvmillaiyoo, appttiyee (caitnnnyttinnnittttil) jiivnnnaak irukkum tnnnmai poy/unnmaiyll arriy veennttum. ennnrru rajjvajJAnAtkSaNenaiva yadvajjurhi sarpiNI / bhAti tadvaccitiH sAkSAdvizvAkAreNa $118811 44) As through the ignorance of the real nature of the rope, the very rope appears, in an instant, as a snake, so also, does pure Consciousness appear in the form of the phenomenal universe, without undergoing any change. 44) kyirrrrinnn (kyirrrraip prrrriy) arriyaamaiyaal, oree kssnnttil, antk kyirru paampu ruupttuttnnn toonnnrrukinnnrrtoo, appttiyeetaannn tnnnitt (cuttmaannn) caitnnnym neer/prtykssmaak pirpnycmaakt toonnnrrukinnnrrtu. upAdAnaM prapaJcasya brahmaNo'nyanna vidyate / tasmAtsarva prapaJco'yaM brahmaivAsti na EUR118911 45) There exists no other material cause of this phenomenal universe, except Brahman. Hence, this whole universe is but Brahman and nothing else. pirpnycttirrku upaataannn kaarnnm pirhmttaik kaattttilum/tvir, veerru etuvum kittaiyaatu. aakaiyaal, int pirpnycmum pirhmmeeyaakum. pirhmttai annnrri veerrll. vyApyavyApakatA mithyA sarvamAtmeti shaasnaat| iti jJAte pare tattve bhedasyAvasaraH 2:118811

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46) From such declaration (of the Shruti), as "All this is Atman," it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect? 46) ellaamee aatmaa ennnrru (veetttil) collppttttu irukkinnnrrpttiyaal viyaapikkppttuvtu onnnrru, viyaapittu irupptu onnnrru, ennnrr veerrrrumai vaastvmillai/ unnmaiyll. zrutyA nivAritaM nUnaM nAnAtvaM sva mukhena hi| kathaM bhAso bhavedanyaH sthite TIRARU ||89|| 47) Certainly, the Shruti has directly denied manifoldness in Brahman. The Non-dual Cause being an established fact, how could the Phenomenal Universe be different from It? 47) veetm tnnn vaayinnnaaleeyee veerrrrumaiyai niccymaak mrruttirukkirrtu. irnnttrrrrtaannn kaarnn vstu irukkum pootu atil toonnnrrum toorrrrm veerraak irukk muttiyum? doSo'pi vihitaH zrutyA mRtyo ma'tyuM sa gcchti| iha pazyati nAnAtvaM mAyayA vaJcito HTTI8ZTI 48) Moreover, the Shruti has condemned (the belief in variety) in the words: "The person who," being deceived by Maya, "sees variety in this (Brahman), goes from death to death." 48) maayaiyinnnaal eemaarrrrm attaint mnnnitnnn pirhmttinnnittttil veerrrrumaiyaip paarttaal avnnn mrnnttiliruntu mrnnttaiyee attaikirraannn ennnrru veetttinnnaal toossmum kuutt collppttttu irukkinnnrrtu. brahmaNaH sarva bhUtAni jAyante paramAtmanaH / tasmAdetAni brahmaiva bhavantItyavadhArayet / / 49 / /

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49) Inasmuch as all beings are born of Brahman, the Supreme Atman, they must be understood to be verily Brahman. 49) unnttaavtellaam prmaatmaavaannn pirhmttiliruntutaannn unnttaakinnnrrnnn. aakaiyaal, ivai yaavum pirhmmeetaannn ennnrru tiirmaannnittuk kollll veennttum. aa brahmaiva sarvanAmAni rUpANi vividhAni c| karmANyapi samagrANi bibhartIti milgo||| 50) The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions. 50) ellaap peyrkllaiyum pl vitmaannn ruupngkllaiyum ellaac ceylkllaiyum taangkuvtu pirhmmtaannn ennnrru veetm kuurrukirrtu. suvarNAjjAyamAnasya suvarNatvaM ca shaashvtm| brahmaNo jAyamAnasya brahmatvaM ca tathA ugaT|y9|| 51) Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman. 51) tngkttinnnaal eerrptttttu epptti eppolllutum tngkmeetaannnoo, appttiyee pirhmttinnnittttiliruntu unnttaannntu eppolllutum pirhmmaakveetaannn irukkum. jiivnnnum pirhmttait tvir veerrll svalpamapyantaraM kRtvA jiivaatmprmaatmnoH| yo'vatiSThati mUDhAtmA bhayaM Trfurfer+T|4?TI 52) Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman. 52) jiivaatmaavirrkum prmaatmaavirrkum veerrrrumaiyai konycmeennnum/cirriteennnum oru muuttnnn muttttaall mttaiynnn

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21 ceytu konnttiruppaannneeyaannnaal avnnnukku pymtaannn ennnrru (veetttil) collppttttu irukkinnnrrtu. yatrAjJAnAdbhavedddvaitamitarastatra pazyati / Atmatvena yadA sarvaM netarastatra cANvapi / / 53 / / 53) When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least. 53) eppolllutu arriyaamaiyaal irnnttu ennnrru eerrpttukinnnrrtoo, appolllutu onnnrru mrrrronnnrraip paarkkum, eppolllutu taannnaakvee/tnnnmymaakvee. ellaam terikirrtoo, appolllutu mrrrronnnrru cirritllvum kittaiyaatu. yasminsarvANi bhUtAni hyAtmatvena vijAnataH / na vai tasya bhavenmoho na ca otsfe4:119811 54) In that state, when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality. 54) eppolllutu oruvnnn ellaap poruttkllaiyum taannn ennnptaakvee nnnnrraak arrikirraannnoo, appolllutu irnnttaavtrrrrvnnn ennnrr kaarnnttaal avnnnukku moohm irukkaatu, cookmum irukkaatu. ayamAtmA hi brahmaiva sarvAtmakatA fRG:/ iti nirdhAritaM zrutyA bRhadAraNyasaMsthayA / / 55 / / 55) The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman. 55) int aatmaa pirhmmeetaannn, ellaa svruupmaakvum iruppvr ennnrru piruhtaarnnyk upnisstttil ullll veet vaakkiym tiirmaannnmaakc colkirrtu. anubhUto'pyayaM loko vyavahArakSamo'pi 47/ aso yathA svapna 3Page #22
56) This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment. 56) int pirpnycm annnupvikkp ptttt pootilum, viyvhaarm ceyy muttint pootilum svpnnnm/knnnvu pool ast svruupmee aakum, attutt kssnnttileeyee paatikkppttukirrtaal. svapno jAgaraNe'lIka: svapne'pi na hi jaagrH| dvayameva laye nAsti layo'pi hyubhayorna q||g0|| 57) The dream (experience) is unreal, in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either. 57) jaakrt/villlippu kaalttil svpnnnm poy, svpnnn kaalttil jaakrt pirpnycm illai. irnnttumee nll tuukkttil (sussuptiyil illai . tuukkmum (sussuptiyum mrrrr irnnttu cmyngkllil illai. trayamevaM bhavenmithyA gunntryvinirmitm| asya draSTA guNAtIto nityo ARTHIT:||yLTI 58) Thus, all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself. 58) ivvitm (stvm, rjs, tms ennnkirr) (muunnnrru) mukkunnngkllaal eerrptttt (jaakrt, svpnnn, sussupti ennnkirr) immuunnnrrum poyyee aakum. immuunnnrraiyum paarttuk konnttirukkirrvr kunnngkllukku meel pttttvr, nittiyr, oruvraak ullllvr, caitnnny (Consciousness) sv ruupr.

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yadvanmRdi ghaTabhrAntiM zuktau vA rjtsthitim| tadvadbrahmaNi jIvatvaM bhrAntyA pazyati na Tqr:||STIL 59) Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one's own self). 59) epptti mnnnnil kuttm ennnrr mykkttaiyum killinyclil velllli irupptaakvum paarkkirraannnoo, atee maatirittaannn piraantiyinnnaal pirhmttil jiivt tnnnmaiyai kaannkirraannn, taannnaakp paarpptillai. yathA mRdi ghaTo nAma kanake kunnddlaabhidhaa| zuktau hi rajatakhyAti vazabdastathA RTIE0||| 60) Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva. 60) evvitm mnnnnaak irupptil kuttm ennnkirr peyroo, tngkttil kunnttlm ennnkirr peyroo, killinyclil velllliyinnn toorrrrmoo, avvitmtaannn pr vstuvil (prm porull), jiivnnn ennnkirr peyr. pirpnycm toorrrrmee yathaiva vyomni nIlatvaM yathA nIraM mrusthle| puruSatvaM yathA sthANau tadvadvizvaM faciefTIE9IT 61) Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman. 61) epptti aakaacttil niil vrnnmum, kaannnl velliyil epptti jlmum, epptti ptttt mrttil mnnnitnnnum, toonnnrrukinnnrrtoo, appttiyeetaannn caitnnny svruupraannn aatmaavil toonnnrrukinnnrrtu.

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yathaiva zUnye vetAlo gandharvANAM puraM ythaa| yathAkAze dvicandratvaM tadvatsatye J af:TITI 62) Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky is illusory), so is the appearance of the universe in Brahman. 62) onnnrru illaat ittttil veetaallm toonnnrruvtu poolum, appttiyee kntrv nkrm toonnnrruvtu poolum, aakaacttil irnnttu cntirnnnkll irupptaakt toonnnrruvtu poolumee sttiymaannn pirhmttil pirpnycttinnn iruppu. yathA taraGgakallolairjalameva sphurtylm| pAtrarUpeNa tAnaM hi brahmANDaughaistathAtmatA / / 63 / / 63) Just as it is water that appears as ripples and waves, or again, it is copper, that appears in the form of vessel, so, it is Atman that appears as the whole universe. 63) epptti jlmee cirriy alaikllaakvum periy alaikllaakvum nnnnrraakt toonnnrrukinnnrrtoo, epptti taamirmtaannn ceppu paattirmaakvum toonnnrrukinnnrrtoo, appttiyee pirhmaannttk kuuttttngkllaak toonnnrruvtum aatm tttuvm taannn. ghaTanAmnA yathA pRthvI paTanAmnA hi tntvH| jagannAmnA cidAbhAti jJeyaM TITCulqr:T|48|| 64) Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so, it is Atman that appears under the name of the universe. This Atman is to be known by negating the names. 64) mnn taannn kuttm ennnrr peyruttnnn toonnnrrukinnnrrtu. nuulkll taannn vstirm (tunni, aattai, uttai ennnrr peyruttnnn toonnnrrukinnnrrtu. appttiyee, caitnnnym taannn jkt ennnrr peyruttnnn toonnnrrukinnnrrtu. attu atu atu illaat kaarnnttinnnaal arriyk kuuttiytu (mnn

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illaiyaannnaal kuttm illai, nuul illaiyaannnaal vstirm illai , appttiyee caitnnnym (Consciousness) illaiyaannnaal jkt illai.) sarvo'pi vyavahArastu brahmaNA kriyate jnaiH| ajJAnAnna vijAnanti mRdeva hi ef4||ETT 65) People perform all their actions in and through Brahman, (but, on account of ignorance, they are not aware of that), just as, through ignorance, persons do not know that jars and other earthenwares are nothing, but earth. 65) jnnnngkllaal ceyyppttum ellaa viyvhaarmum pirhmttuttnnntaannn ceyyppttukirrtu. arriyaamaiyinnnaal, itai avrkll unnrvtillai. kuttm mutlaannn yaavaiyum mnn taannnee, allvaa? kAryakAraNatA nityamAste ghaTamRdoryathA / tathaiva zrutiyuktibhyAM prapaJcabrahmaNoriha / / 66 / / 66) Just as there ever exist the relation of cause and effect between earth and a jar, so, does the same relation exist between Brahman and the phenomenal world; this has been established here, on the strength of scriptural texts and reasoning. 66) evvitm kuttm kaariym, mnn kaarnnm ennnrr stiti/nilai tvrraaml irukkinnnrrtoo, appttiyee, pirpnycttirrkum pirhmttirrkum cmpntm ennnptu veetttinnnaalum yuktiyinnnaalum sittikkirrtu. gRhyamANe ghaTe yadvanmRttikA bhAti vai blaat| vIkSyamANe prapaJce'pi brahmaivAbhAti HISHTIE0TT | 67) Just as (the consciousness of) earth forces itself upon our mind, while thinking of a jar, so also, does (the idea of) ever-shining Brahman flash on us, while contemplating on the phenomenal world.

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26 67) kuttttai arriyum pootu, epptti mnnnnum kttttaaymaakp pirkaacikkirrtoo, appttiyee jkt paarkkppttum pootu, pirhmmtaannn villkkmaakt terikirrtu. sadaivAtmA vizuddho'pi zuddha bhAti rajjurjJAnino'jJAnino'nizam / / 68 / / G| yathaiva dvividhA 68) Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one. 68) (oree vitmaak irukkum) kyirru arrintvnnnukku oru vitmaakvum arriyaatvnnnukku veerru vitmaakvum, aak iru vitmaak irvil toonnnrruvtu poolvee, eppolllutum cuttmaak irukkinnnrr aatmaa eppolllutum acuttmaak toonnnrrukinnnrrtu. aatmaa teehmaakt toonnnrruvtu moohttaal yathaiva mRnmayaH kumbhastadvaddeho'pi cinmayaH / AtmAnAtmavibhAgo'yaM mudhaiva kriyate g:1148 || 69) Just as a jar is all earth, so also, is the body all Consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose. 69) epptti kuttm mnn mymoo, appttiyee teehmum cinnnmym (Consciousness). ivvitm irukkaiyil, aatmaa veerru anaatmaa veerru ennnrru vitvaannnkll/pnnttitrkll viinnaak vkukkirraarkll. sarpatvena yathA rajjU rajatatvena zuktikA / vinirNItA vimUDhena dehatvena tathAtmatA / / 70 / / 70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.

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27 70) nnnnrraak moohm attaintvnnn epptti kyirrrrai paampu ennnrrum killinyclai velllli ennnrrum tiirmaannnikkirraannnoo, appttittaannn aatmaavai teehmennnrru tiirmaannnikkirraannn. muuttnnn ghaTatvena yathA pRthvI paTatvenaiva tantavaH / vinirNItA vimUDhena dehatvena tathAtmatA / / 71 / / 71) Just as earth is thought of as a jar (made of it) and threads, as a cloth, so, is Atman, determined to be the body, by an ignorant person. 71) epptti mnnnnee kuttmaakvum nuulkllee vstirmaakvum muuttnnnaal tiirmaannnikkp pttukirrtoo, appttiyeetaannn muuttnnnaal aatmaa teehmaak tiirmaannnikkp pttukirrtu. kanakaM kuNDalatvena taraGgatvena vai jalam / vinirNItA vimUDhena dehatvena 4|103 | | 72) Just as gold is thought of as an ear-ring and water as waves, so, is the Atman, determined to be the body, by an ignorant person. 72) tngkttaiyee jlttaiyee alaikllaakvum muuttnnn tiirmaannnikkirraannn. appttiyeetaannn muuttnnn aatmaavai teehmennnrru tiirmaannnikkirraannn. kunnttlmaakvum puruSatvena vai sthANurjalatvena marIcikA / vinirNItA vimUDhena dehatvena tathAtmatA / / 73 / / 73) Just as the stump of a tree is mistaken for a human figure and a mirage for water, so, is the Atman determined to be the body, by an ignorant person. 73) kttttaiyaiyee mnnnussynnnaakvum kaannnlaiyee jlmaakvum muuttnnn tiirmaannnikkirraannn. appttiyeetaannn muuttnnn aatmaavai teehmennnrru tiirmaannnikkirraannn. gRhatvenaiva kASThAni khaGgatvenaiva lohatA / vinirNItA vimUDhena dehatvena tathAtmatA / / 74 / /

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74) Just as a mass of wood work is thought of as a house and iron as a sword, so, is the Atman determined to be the body, by an ignorant person. 74) mrk kttttaikllaiyee viittu ennnrrum irumpaik ktti ennnrrum muuttnnn tiirmaannnikkirraannn. appttiyee muuttnnn aatmaavai teehmennnrru tiirmaannnikkirraannn. aknyaannnm taannn moohttirrku kaarnnm yathA vRkSaviparyAso jalAdbhavati ksycit| tadvadAtmani dehatvaM pazyatyajJAnayogataH / / 75 / / / 75) Just as one sees the illusion of a tree on account of water, so does, a person on account of ignorance, see the Atman as the body. 75) oruvnnnukku jlttinnnaal mrngkll tlai kiilllaak irupptaakt toonnnrruvtu poolvee, arriyaamaiyinnn ceerkkaiyinnnaal aatmaavittttil teehttaip paarkkirraannn. potena gacchataH puMsaH sarvaM bhAtIva cnyclm| tadvadAtmani dehatvaM pshytyjnyaanyogtH|76|| 76) Just as to a person going in a boat everything appears to be in motion, so does one, on account of ignorance, see the Atman as the body. 76) oottttil kpplil pookinnnrr mnnnitnnnukku ellaamee acaivulllltu pool toonnnrrum. appttiyee taannn arriyaamaiyinnn ceerkkaiyinnnaal aatmaavittttil teehttnnnmai toonnnrrukinnnrrtu. pItatvaM hi yathA zubhra doSAdbhavati ksycit| tadvadAtmani dehatvaM 4344SITE:T|99|| 77) Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one on account of ignorance, see Atman as the body.

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29 77) oruvnnnukku knnnnil toossmiruntaal velluppaak irukkum porullil mnycll nirrm toonnnrrukinnnrrtu. atu pool, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teehttnnnmaiyaip paarkkirraannn bhramAtmakam / tadvadAtmani dehatvaM cakSurbhyAM bhramazIlAbhyAM sarvaM bhAti pshytyjnyaanyogtH| / 78 / / 78) Just as to a person with defective eyes everything appears to be defective, so does one, on account of ignorance, see the Atman as the body. 78) cullllum knnkllaal paarkkum ellaamee cullllvtaakt toonnnrrum. appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teehttnnnmaiyaip paarkkirraannn. alAtaM bhramaNenaiva vartulaM bhAti sUryavat / tadvadAtmani dehatvaM pazyatyajJAnayogataH / / 79 / / 79) Just as a firebrand, through mere rotation, appears circular like the sun, so does one, on account of ignorance, see the Atman as the body. 79) kollllik kttttai currrruvtaaleeyee, cuuriynnn vttttmaakt toonnnrrukinnnrrtu. ceerkkaiyinnnaal aatmaavittttil appttiyee, paarkkirraannn. pool aknyaannnttinnn teehttnnnmaiyaip mahattve sarvavastUnAmaNutvaM hyatidUrataH / tadvadAtmani dehatvaM pazyatyajJAnayogataH / / 80 / / 80) Just as all things that are really large appear to be very small owing to great distance, so does, one, on account of ignorance, see the Atman as the body. 80) ellaa vstukkllum periytaak irunt pootilum veku tuurttinnnaal, cirriytaakt toonnnrrum. appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn.

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sUkSmatve sarvavastUnAM sthUlatvaM copnetrtH| tadvadAtmani dehatvaM pshytyjnyaanyogtH||81|| 81) Just as all objects that are very small, appear to be large, when viewed through lenses, so does, one, on account of ignorance, see the Atman, as the body. 81) ellaa vstukkllum suukssmmaak irunt pootilum muukkuk knnnnaatti kaarnnmaak periytaakt toonnnrrum. appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. kAcabhUmau jalatvaM vA jalabhUmau hi kaactaa| tadvadAtmani dehatvaM pshytyjnyaanyogtH||82||| 82) Just as a surface of glass is mistaken for water, or vice versa, so does one, on account of ignorance, see the Atman as the body. 82) knnnnaattit traiyil jlt tnnnmaiyum jlmullll ittttil knnnnaattit tnnnmaiyum toonnnrrum. appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. yadvadagnau maNitvaM hi maNau vA vahnitA pumaan| tadvadAtmani dehatvaM pshytyjnyaanyogtH||83|| 83) Just as a person imagines a jewel in fire or vice versa, so does one, on account of ignorance, see the Atman as the body. 83) epptti oru mnnnitnnn tnnlil rtnnnt tnnnmaiyaiyum rtnnnttil tnnl tnnnmaiyaiyum paarkkirraannnoo, appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. abhreSu satsu dhAvatsu dhAvanniva yathA shshii| tadvadAtmani dehatvaM pshytyjnyaanyogtH||84|| 84) Just as when clouds move, the moon appears to be in motion, so does one, on account of ignorance, see the Atman as the body.

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84) vaastvmaak meekngkll oottukaiyil cntirnnn oottuvtaakt toonnnrruvtu pool, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. yathaiva digviparyAso mohAdbhavati ksycit| tadvadAtmani dehatvaM pshytyjnyaanyogtH||85|| 85) Just as a person through confusion loses all distinction between the different points of the compass, so does one, on account of ignorance, see the Atman as the body. 85) evvitm oruvnnnukku moohttinnnaal ticaikll maarrit toonnnrrumoo, appttiyee, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. yathA zazI jale bhAti caJcalatvena ksycit| tadvadAtmani dehatvaM pshytyjnyaanyogtH||86|| 86) Just as the moon (when reflected) in water appears to one as unsteady, so does one, on account of ignorance, see the Atman as the body. 86) jlm acaiyumpootu jlttil cntirnnn acaivtu pool epptti oruvnnnukkut toonnnrrumoo, atee pool, aknyaannnttinnn ceerkkaiyinnnaal aatmaavittttil teeht tnnnmaiyaip paarkkirraannn. evamAtmani najJAte dehAdhyAso hi jaayte| sa vAtmA parijJAto lIyate ca praatmni||87|| 87) Thus, through ignorance arises in Atman, the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman. 87) ivvitmaak, avityaiyinnnaal/aknyaannnttinnnaal aatmaavittttil, naannn teehm ennnkirr atyaasm (Superimposition) eerrpttukirrtu. ant atyaasm aatm

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32 svruupttai nnnnku arrintvuttnnn prmaatmaavittm mrraintu vittukirrtu. sarvamAtmatayA jJAtaM jagatsthAvarajaGgamam / abhAvAtsarvabhAvAnAM dehAnAM cAtmatA a:11 88) When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman? 88) staavr jngkmngkllttngkiy ellaa jkttum aatmaavaakvee arriyppttttu vitttttu. appolllutu ellaa vstukkllum (tnnnittu) iruppullllvaikllillaattaal aatmaavirrku teeht tnnnmai epptti vrum? AtmAnaM satataM jAnankAlaM naya mahAmate / prArabdhamakhilaM bhuJjannodvegaM kartumarhasi / / 89 / / 89) O enlightened one, pass your time always contemplating on Atman, while you are experiencing all the results of Prarabdha; for, it ill becomes you to feel distressed. 89) ee, nll putticaaliyee, ittaivittaaml aatmaavai arrintu konnttu praarpt krmaavinnnaal eerrpttuvtai ellaam anupvittuk konnttu kaalttaik kllli. evvitp prprppum veennttaam. nyaannnikku praarptmum kittaiyaatu utpanne'pyAtmavijJAne prArabdhaM naiva zAstrAttannirAkriyate'dhunA / / 90 / / iti yacchrayate 90) The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

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33 90) aatm nyaannnm eerrptttt pootilum praarptm (puurv jnnnm krm plnnn) vittuvtillai ennnrru collppttuvtai caastir pirmaannttaik konnttu ippolllutu niraakrikkppttukirrtu/ mrrukkppttukirrtu. tattvajJAnodayAdUrdhvaM prArabdhaM naiva vidyate / dehAdInAmasatyatvAdyathA svapnaH prabodhataH / / 91 / / 91) After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking. 91) aatm tttuv nyaannnm eerrptttt pirrku praarptm kittaiyvee kittaiyaatu. eennnennnrraal, tuukkttil iruntu villlittuk konntt pirrku svpnnnm epptti asttiymoo, appttiyee nyaannn tcaiyil, teehm mutlaannnvai yaavum asttiymee. karma janmAntarakRtaM prArabdhamiti kiirtitm| tattu janmAntarAbhAvAtpuMso naivAsti f8f0119311 92) That Karma, which is done in a previous life, is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego). 92) munnnnnnoru pirrviyil ceyypptttt krmaavee praarptm ennnrru collppttukirrtu. aannnaal, nyaannniyaannn purussnnnukku munnnnnnoru pirrvi ennnptu kittaiyaattinnnaal, avnnnukku praarptmum eppttiyum irukkaatu. svapnadeho yathAdhyastastathaivAyaM hi dehakaH / / adhyastasya kuto janma janmAbhAve sthitiH 118311 93) Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of

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birth (of the body) where is the room for that (i.e., Prarabdha) at all? 93) epptti svpnnnttil kaannppttum teehm klpitmoo (krrpnnnaiyoo), appttiyee taannn int alpmaannn jaakrt teehmum. klpitmaannn vstuvirrku jnnnmm epptti vrum? jnnnmmee illaaml irukkaiyil iruppu ennnptu engkiruntu vrum? upAdAnaM prapaJcasya mRdbhANDasyeva kthyte| ajJAnaM caiva vedAntaistasminnaSTe kva fasqii|l8||| 94) The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist? 94) kuttttirrku epptti mnn upaataannn kaarnnmoo, appttiyee pirpnycttirrku upaataannn kaarnnm aknyaannnm ennnrru veetaantttil collppttttirukkirrtu. ant (upaataannn kaarnnmaannn) aknyaannnm naacm attaint pirrku pirpnycm engkee irukk muttiyum? yathA rajju parityajya sarpa gRhNAti vai bhramAt / tadvatsatyamavijJAya jagatpazyati mUDha ef: T TI 95) Just as a person, out of confusion, perceives only the snake leaving aside the rope, so does, an ignorant person see only the phenomenal world, without knowing the reality. 95) kyirrrrai vittttu vittttu pirmttinnnaal (pirmai=mykkm, confusion) evvitm paampai paarkkirraannnoo, atee maatiri, sttiymaak ullll pirhmttai arrintu kollllaaml, moohttai attaint puttiyoottu kuuttiyvnnn jkttaip paarkkirraannn.

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35 rajjurUpe parijJAte sarpabhrAntirna tiSThati / adhiSThAne tathA jJAte prapaJcaH zUnyatAM gd/s&// 96) The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely. 96) kyirrrrinnn ruupm arriyppttttu vittttaal paampu ennnkirr pirmm nirrkaatu. appttiyee, jkttirrku atissttaa aannnmaak ullll pirhmm arriyppttttu vittttaal jkt onnnrrumillaaml aaki vittum. dehasyApi prapaJcatvAtprArabdhAvasthitiH kutaH / ajJAnijanabodhArthaM prArabdhaM vakti vai aariri:1181011 97) The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha. 97) teehmum pirpnycmeeyaannnpttiyaal praarptm epptti nilaikkum? aatm nyaannnmillaat jnnnngkllukku terivipptrrkaakttaannn veetm praarptttaip prrrri (unnttu ennnptu pool) colkirrtu. kSIyante cAsya karmANi tasmindRSTe parAvare / bahutvaM tanniSedhArthaM zrutyA gItaM ca vai 41911 98) "And all the actions of a man perish, when he realizes that (Atman) which is both the higher and the lower." Here, the clear use of the plural by the Shruti is intended to negate Prarabdha as well. 98) "meelaannntum kiilllaannntum aannn (kaarnnmaakvum kaariymaakvum ullll) ellaa porullkllaakvum irukkum ant pirhmttai caakssaatkaarm ceytu vittttaal avnnnuttaiy krmaakkll ncittu vittum" ennnrru veetm

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tellivaakc colliyirukkirrtu. (int vaakkiyttil krmaakkll ennnrru upyookittirukkum pnnnmai atai (praarpt krmaavai) mrrupptrrkaakttaannn. (smskirutttil eek vcnnnm, tvivcnnnm, phu vcnnnm, ennnrru muunnnrru vcnnnngkll irupptnnnaal, phu vcnnnttinnnaal collppttum ptaarttm kurrainttu muunnnrraavtu irukk veennttum. krmaakkll ennnrr phu vcnnn cptttaal snycitm, aakaami, praarptm ennnkirr muunnnrraiyumee kirhikk arrintu kollll veennttum. illaiyaannnaal, phu vcnnnttirrku arttm illai ennnrraaki vittum ucyate'jJairbalAccaitattadAnarthadvayAgamaH | vedAntamatahAnaM ca yato jJAnamiti zrutiH / / 99 / / 99) If the ignorant still arbitrarily maintain this, they will not only involve themselves in two absurdities, but will also run the risk of foregoing the Vedantic conclusion. So, one should accept those Shrutis alone, from which proceeds true knowledge. 99) arriyaatvrkll pittivaatmaak atu (praarptm) unnttu ennnrru colvaarklleeyaannnaal appolllutu irnnttu vit annnrttngkll vntu ceerum. veetaant sittaantngkllai kai vitttttaak aakum. atoottu kuutt "ytoo nyaannnm" ennnkirr veet vaakkiymum (kai vittp ptttttaak aakum). ptinnnaintu nyaannn angkngkll tripaJcAGgAnyatho vakSye pUrvoktasyaiva siddhye| taizca sarvaiH sadA kAryaM nididhyAsanameva g|l900 || 100) Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times. munnn collpptttt tttuv caakssaatkaarm sittipptrrkaakvee ptinnnaintu angkngkllaip 100) prrrri innni meel colkirreennn. avai ellaavrrrraiyum ceerttuk

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konnttutaannn eppolllutum nitityaasnnnm (aalllnt tiyaannnm = profound meditation) ceyy/ appiycikk veennttum. nityAbhyAsAdRte prAptirna bhvetsccidaatmnH| tasmAdbrahma nididhyAsejjijJAsuH zreyase fax4|l904||| 101) The Atman that is absolute existence and knowledge cannot be realized without constant practice. So, one seeking after knowledge, should long meditate upon Brahman for the attainment of the desired goal. 101) eppolllutum appiyaacm ceytaal ollliy sttaakvum cittaakvum ullll aatmaa kittttaatu. aakaiyaal, nyaannnm attaiy veennttum ennnrru ninnnaikkirrvnnn cireeycai utteecittu veku kaalm pirhmttai annnusntaannnm (tiyaannnm = meditate) ceyy veennttum. yamo hi niyamastyAgo maunaM dezazca kaaltH| AsanaM mUlabandhazca dehasAmyaM ca gfaref:T1902 ITI prANasaMyamanaM caiva pratyAhArazca dhaarnnaa| AtmadhyAnaM samAdhizca proktAnyaGgAni vai HIST1903||| 102-103) The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption. 102-103) ant ptinnnaintu angkngkll vricaiyaak collppttukirrtu. 1) ymm (control of the senses) 2) niymm (control of the mind) 3) tiyaakm (renunciation) 4) maunnnm (silence) 5) teecm (space) 6) kaalm (time) 7) aasnnnm (posture) 8) muulpntm (restraining root) 9) teeh caamym

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(equipoise of the body) 10) tiruk stiti (equipoise of the body) 11) piraann smy mnnnm (control of the vital forces) 12) pirtyaahaarm (withdrawal of the mind) 13) taarnnai (concentration) 14) aatm tiyaannnm (self-contemplation) 15) cmaati (complete absorption) ymm sarvaM brahmeti vijnyaanaadindriygraamsNymH| yamo'yamiti saMprokto'bhyasanIyo 15:15:T1908|| 104) The restraint of all the senses by means of such knowledge as "All this is Brahman" is rightly called Yama, which should be practiced again and again. 104) ellaam pirhmmee ennnrr arrivinnnaal intiriyk kuuttttttai attkkuvtai ymm ennnrru collppttukirrtu. itai attikktti appiyaacm ceyy veennttum. niymm sajAtIyapravAhazca vijaatiiytirskRtiH| niyamo hi parAnando niyamAtkriyate ge:T|9o4||| 105) The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise. 105) oree maatiriyaannn pirhmaakaar viruttiyait tottrntu pirvaahm pool ceyvtum virootmaannn viruttikllai tuurt tlllluvtum niymm aakum. int niymttaal arrivaallikllaal meelaannn aannnntm attaiyp pttukirrtu. tiyaakm tyAgaH prapaJcarUpasya cidaatmtvaavloknaat| tyAgo hi mahatAM pUjyaH sadyo mokSamayo 4:T|qoEIT

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39 106) The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation. | 106) pirpnycttinnn vttivm caitnnny svruupmee ennnrru paarpptnnnaal pirpnycttinnn vttivttai vittttu vittuvtu tiyaakm aakum. itiliruntee uttnnnee aneekmaak mookssm eerrpttuvtaal mhaannnkll itai mikvum puklllkirraarkll. maunnnm yato vAco nivartante aprApya manasA sh| yanmaunaM yogibhirgamyaM tadbhajetsarvadA ge:T|900||| 107) The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins. 107) "vaakku mnnntoottu ceerntu etnnnittm pooy attaiy muttiyaaml tirumpukinnnrrtoo, (atu pirhmm)" ennnrru irupptnnnaal maattirm arriyttkk nilai 'maunnnm' ennnppttum. atai arrivaalli eppolllutum ceevikk (ceevikk = respect, exercise, practice) veennttum. vAco yasmAnnivartante tadvaktuM kena shkyte| prapaJco yadi vaktavyaH so'pi Tlfiqar:||qo/TI iti vA tadbhavenmaunaM satAM shjsNjnyitm| girA maunaM tu bAlAnAM prayuktaM Suqifals:||qo3 || 108-109) Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence

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by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant. 108-109) etiliruntu vaakku tirumpi vittukinnnrrtoo, ant pirhmttaip prrrri yaaraal coll muttiyum? jkt/ulkttaip prrrri colllaamennnrraal, atuvum ivvitm ennnrru coll muttiyaaml anirvcnnniiymaak (Indescribable) irupptaal colvtrrku vaarttaikll illai. ivvitmaakvum st purussrkllukku shjmaakvum (shjm=kuuttp pirrnttu=congenital) ennnrru collppttum ant maunnnm eerrpttum. paalrkllukkaak (nyaannnikllaakaaml appiyaac tcaiyinnn aarmpttil iruppvrkllukkaak peeccai attkkuvtu maunnnm ennnrru pirhmttaip prrrri colvoorkll vitittirukkirraarkll. teecm AdAvante ca madhye ca jano yasminna vidyte| yenedaM satataM vyAptaM sa dezo vijanaH HT:T|940 || 110) That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times. 110) munnnnnnum pinnnnnnum engkee jnnnngkll kittaiyaatoo, etnnnaal itu ellaam ittai illaaml viyaapikkppttttu irukkinnnrrtoo, atuvee jnnnmrrrr teecm ennnrru krutppttukirrtu. kaalm kalanAtsarvabhUtAnAM brahmAdInAM nimesstH| kAlazabdena nirdiSTo hyakhaNDAnanda ISA:T199911 111) The non-dual (Brahman) that is bliss indivisible is denoted by the word 'time', since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.

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111) pirhmaa mutlaannn piraannikllai oru knn cimittttinnnaal unnttu pnnnnuvtnnnaal aknnttmaannn aannnnt svruupiyaak irnnttaavtrrrrtaak ullll pirhmmtaannn kaalm ennnrr cptttinnnaal kurrippittppttukirrtu. aasnnnm sukhenaiva bhavedyasminnajasraM brahmacintanam / AsanaM tadvijAnIyAnnetaratsukhanAzanam ||112 / / 112) One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one's happiness. 112) epptti iruntaal pirhmttaic cintipptu cukmaakvee ittaivittaaml eerrpttumoo, ataiyee aasnnnm ennnrru arriy veennttum. cukttaik kettukkk kuuttiy veerru etuvum aasnnnm aakaatu. siddhaM yatsarvabhUtAdi vishvaadhisstthaanmvyym| yasminsiddhAH samAviSTAstadvai siddhAsanaM fas:||993||| 113) That, which is well known as the origin of all beings and the support of the whole universe, which is immutable and, in which the enlightened are completely merged, that alone is known as Siddhasana (eternal Brahman). 113) etu eppolllutum sittmaak iruntu konnttu unnttaakirrvaikllukku ellaam kaarnnmaakvum jkttirrku atissttaannnmaakvum kurraivrrrrtaakvum irukkinnnrrtoo, etileeyee sitt purussrkll nilaittirukkirraarklloo, ataiyee sitt aasnnnm ennnrru arriy veennttum. muulpntm yanmUlaM sarvabhUtAnAM yanmUlaM cittbndhnm| mUlabandhaH sadA sevyo yogo'sau rAjayoginAm / / 114 / /

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114) That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins. 114) etu unnttaakum vstukkllukku ellaam veeroo, etai aataarmaak vaittuk konnttu mnnntai kttttuppttutt veennttumoo, ant muulpntm taannn eppolllutum ceevikkt tkunttu. atuvee raajyookm appiyaacippvrkllukku mikvum urittaannntu. teeh caamym aGgAnAM samatAM vidyAtsame brahmaNi liiyte| no cennaiva samAnatvamRjutvaM gargal|994|T 115) Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise, mere straightening of the body like that of a dried-up tree is no equipoise. 115) cmmaannn pirhmttil lym (absorption) eerrpttumeeyaannnaal, atai angkngkllinnn (of the Limbs) caamym (Equipoise) alltu teeh caamym ennnrru arriy veennttum. apptti pirhmttil lym eerrpttaaml kaaynt mrm pool uttl neeraak irupptu mttttum teeh caamymaakaatu. tirusstti, tiruk stiti dRSTiM jJAnamayIM kRtvA pazyedbrahmamayaM jgt| sA dRSTiH paramodArA na TIKHTHIqcilsh ||99|T 116) Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.

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116) nyaannn mymaannn tirussttiyai eerrpttuttik konnttu atnnnaal jkttai pirhm mymaak paarpptee cilaakkiymaannn (cirrnt, uyrnt, uttmmaannn) tirusstti. muukku nunnniyai paarttuk konnttu irupptu all. draSTradarzanadRzyAnAM virAmo yatra vA bhvet| dRSTistatraiva kartavyA na naasaagraavloknii||117||| 117) Or, one should direct one's vision to That alone, where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose. 117) paarkkirrvnnn, paarvai, paarkkppttum vstu (ennnrr muunnnrrum) nilaiyil illaaml pooy vittumoo, atil taannn tirussttiyai celutt veennttum. muukku nunnniyai paarpptu all. piraann smymnnnm cittAdisarvabhAveSu brahmatvenaiva bhaavnaat| nirodhaH sarvavRttInAM prANAyAmaH sa qee1|99|| 118) The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama. 118) cittm mutlaannn ellaa ptaarttngkllum pirhmmtaannn ennnrru paavipptnnnaal ckl viruttikllaiyum attkkuvtu piraannaayaamm ennnrru collppttukirrtu. niSedhanaM prapaJcasya recakAkhyaH smiirnnH| brahmaivAsmIti yA vRttiH pUrako q|giRa:T1999 TT | tatastadvRtti naizcalyaM kumbhakaH praannsNymH| ayaM cApi prabuddhAnAmajJAnAM ghrANa 9s T1970||| 119-120) The negation of the phenomenal world is known as Rechaka (breathing out), the thought, "I am verily Brahman', is called Puraka (breathing in), and the

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44 steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose. 119-120) pirpnycttai illai ennnrru tlllluvtu reeckm ennnrr vaayu aakum. naannn pirhmm taannn ennnrr virutti puurkm ennnrr vaayu ennnrru collppttukirrtu. atnnn pirrku, reeck puurkngkllukkup pinnn, ant viruttikllai acaiyaaml irukkc ceyvtu kumpkm ennnrr piraannaayaamm aakum. (ippolllutu collik konnttu vnt int vitm nyaannnikllukkuttaannn. aknyaannnikllukku piraann cnycaarttai nirootm ceyvtee/ attkkuvtee piraannaayaamm aakum.) pirtyaahaarm viSayeSvAtmatAM dRSTvA manasazciti mjjnm| pratyAhAraH sa vijJeyo'bhyasanIyo Hef:T1979||| 121) The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation. 121) vissyngkllum aatmaavee ennnrru unnrntu mnnntai caitnnnyttil muulllkumptti ceyvtu pirtyaahaarm ennnrru arriy veennttum. itai mookssttil aacai ullllvrkll appiyaacm ceyy veennttum. taarnnai yatra yatra mano yAti brahmaNastatra drshnaat| manaso dhAraNAyaiva dhAraNA sA parA HITI977ITT 122) The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).

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45 122) engkee engkeeyellaam mnnnm pookinnnrrtoo, angkee angkeeyellaam pirhmmee kaannppttuvtaal nilaikkc ceytlee uttmmaannn taarnnai krutppttukirrtu. mnnntai ennnrru aatm tiyaannnm brahmaivAsmIti sadvRttyA nirAlambatayA sthitiH / dhyAna zabdena vikhyAtA paramAnanda eri-1193311 123) Remaining independent of everything as a result of the unassailable thought, "I am verily Brahman," is well known by the word Dhyana (meditation), and is productive of supreme bliss. 123) naannn pirhmm taannn ennnrr cttiymaannn viruttiyuttnnn veerronnnrraiyum avlmpmaak/ tunnaiyaak/aataarmaak vaittuk kollllaaml irupptu tiyaannnm ennnrru pircitti perrrrtu. ituvee uttmmaannn aannnntttai kottukkum. cmaati nirvikAratayA vRttyA samyaksamAdhirjJAnasaMjJakaH / / 124 / / gf/ vRttivismaraNaM 124) The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge. brahmAkAratayA 124) oru vit maarrutlum innnrri pirhmaakaarmaakvee viruttiyaic ceytu meelum ant viruttiyaiyum nnnnku mrrntu nirrptu cmaati aakum. ituvee nyaannnm ennnrr peyrai uttaiytu. evaM cAkRtrimAnandaM tAvatsAdhu samabhyaset / vazyo yAvatkSaNAtpuMsaH prayuktaH sa 49424411924/1 125) The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under

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his full control, it arises spontaneously, in an instant when called into action. 125) ivvitmaak mnnnitnnnukku eevinnnvuttnnn oru kssnnttileeyee taannnaakvee int cmaati svaatiinnnmaak eerrpttum vrai int ceyyppttaat (svpaav sittmaannn) aannnntttait trum cmaatiyai nnnnku appiyaacm ceyy veennttum. tataH sAdhananirmukta: siddho bhavati yogiraatt| tatsvarUpaM na caikasya viSayo manaso fHT|978IL | 126) Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech. 126) pirrku caatnnnngkllai anussttikk veennttiy avciyttiliruntu vittupttttvnnnaak ant cireessttr sittraaki vittukirraar. avruttaiy svruupm yaaruttaiy mnnntirrkum vaakkukkum ettttk kuuttiy vissymaakaatu. samAdhau kriyamANe tu vighnA AyAnti vai blaat| anusaMdhAnarAhityamAlasyaM -Trailc=T1970TT | layastamazca vikSepo rasAsvAdazca shuunytaa| evaM yadvighnabAhulyaM tyAjyaM brahmavidA TIT:T197(IT | 127-128) While practicing Samadhi, there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles. 127-128) aannnaal, cmaatiyai appiyaacm ceyvtil plaatkaarmaak cil tttaikll vrum. avaiyaavnnn -- tottrcciyaak illaamai, coompl, vissy cukaannnupvttil

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aacai, tuukkm, anynyaannnm, velliyil illlupttl, ruciyai anupvittl, cuunnnymaak iruntu vittl, ivvitmaannn pl viknnnngkllai pirhm nyaannni mell mell vilkk veennttum. bhAvavRttyA hi bhAvatvaM zUnyavRttyA hi shuunytaa| brahmavRttyA hi pUrNatvaM tathA gfmvT1973 TIT 129) While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection. 129) irukkum ptaarttngkllil viruttiyai celuttinnnaal apptti irukkum tnnnmai eerrpttum. cuunnnymaak viruttiyai vaittuk konnttaal, cuunnnyt tnnnmai eerrpttum. appttiyee pirhmaakaarmaakvee viruttiyai vaittuk konnttaal, pripuurnnt tnnnmai eerrpttum. aakaiyaal, int pripuurnnt tnnnmaiyai appiyaacm ceyy veennttum. ye hi vRttiM jahatyenAM brahmAkhyAM pAvanI parAm / vRthaiva te tu jIvanti pazubhizca samA TRT:T|930 ||| 130) Those, who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts. 130) evrkll int pricuttmaannn utkirussttmaannn pirhmaakaar viruttiyai vittttu vittukirraarklloo, avrkll viinnaakvee jiivittirukkirraarkll. ant mnnnitrkll pcukkllukku/mirukngkllukku cmmaannnvrkll. ye hi vRttiM vijAnanti ye jJAtvA vrdhyntypi| te vai satpuruSA dhanyA vandyAste JHq||93911

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131) Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere. 131) evrkll int pirhmaakaar viruttiyai nnnnku appiycikk plllkt terintvrklloo, evrkll terintu meelum viruttiyai apivirutti ceykirraarklloo, avrkllee stpurussrkll, tnnnyrkll, muuvulkttilum avrkll nmskrikkt tkuntvrkll. yeSAM vRttiH samAvaddhA paripakvA ca sA pnH| te vai sadabrahmatAM prAptA netare Visafe :||937|| 132) Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.. 132) evrklluttaiy pirhmaakaar virutti nnnnku ellaa vitttilum viruttiyttaintu pripaakmttaintu (Ripe maturity) irukkinnnrrtoo, avrklltaannn sttaannn pirhmt tnnnmaiyai attaintvrkll. cptttai maattirm collik konnttirukkum mrrrrvrkll avvitm aak maattttaarkll. kuzalA brahmavArtAyAM vRttihInAH suraaginnH| te'pyajJAnitamA nUnaM punarAyAnti yAnti qT1933||| 133). Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance. 133) pirhmttaip prrrri peevtil kettttikkaarrkllaak maattirm iruntu konnttu pirhmaakaar virutti illaatvrkllaak nnnnku vissyngkllil aacai ullllvrkllaak iruppvrklloo anynyaannnikllaak irupptaal

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avciym (int smsaarttil) tirumpi vruvaarkll, mrrupttiyum poovaarkll. nimeSArdhaM na tiSThanti vRttiM brahmamayIM vinaa| yathA tiSThanti brahmAdyAH sanakAdyAH 5|C4:11938|| 134) The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others. 134) nyaannnikll arai nimissm kuutt pirhmaakaar virutti illaaml irukk maattttaarkll. pirhmaa mutlaannnvrkllum snnnkr mutlaannnvrkllum cukr mutlaannnvrkllum epptti iruntu vrukirraarklloo, nyaannnikll apptti iruntu vruvaarkll. kArye kAraNatAyAtA kAraNe na hi kaarytaa| kAraNatvaM svato gacchetkAryAbhAve fqqK:T1934//T 135) The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears. 135) kaariyttil kaarnnt tnnnmai vrum, kaarnnttil kaariyt tnnnmai vraatu. vicaarittup paarttaal kaariymillaat pootu kaarnnt tnnnmaiyum taannnaakvee vilki vittum. (tirussttaantm: kuttttil mnnnnaak irukkum tnnnmai irukkum, mnnnnil kuttmaak irukkum tnnnmai kittaiyaatu. kuttm illaat vissyttil mnnnnukku kaarnnm ennnrr peyree sittikkaatu.) atha zuddhaM bhavedvastu yadvai vaacaamgocrH| draSTavyaM mRddhaTenaiva dRSTAntena punaH punaH / / 136 / / 136) Then, that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot. 136) ivvitm kaarnnt tnnnmai, kaariyt tnnnmai irnnttumrrrru cuttmaak irukkum vstu vaakkukllukku

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50 ettttaattu. itai mnn kutt tirussttaantttinnnaal attikktti paarttu unnr veennttum. (kuttm mutlaannn kaariyt tnnnmaiyai attaiyaamlum, kuttm mutlaannn kaariyttirrku irukkum kaarnnmaakt tnnnmaiyaiyum attaiyaaml irukkum cuttmaannn mnn naam ruupmrrrrtaal viyvhaar yookkiymll). anenaiva prakAreNa vRttirbrahmAtmikA bhavet / udeti zuddhacittAnAM vRttijJAnaM tataH 48411930|| 137. In this way alone, there arises in the pure-minded, a state of awareness (of Brahman), which is, afterwards merged into Brahman. 137) itee pirkaarmaakttaannn, virutti pirhm vissymaak eerrpttum. atnnn pirrku, cuttmaannn cittttoottu kuuttiyvrkllukku pirhmaakaar virutti nyaannnm eerrpttum. kAraNaM vyatirekeNa pumAnAdau vilokayet / anvayena punastaddhi kArye nityaM |1937 1] 138) One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect. 138) mutlil (kaariyngklliliruntu) veerrupttutti mnnnitnnn kaarnn ptaartttaik kaann veennttum. pirrku, atee kaarnnm kaariyttil eppolllutum tottrntu irupptaak paarppaannn. (tirussttaantm: kuttm, ctttti, craavm mutlaannntukllukku tnnnit tnnniyaak eerrptttt lkssnnngkllai vilkkip potuvaak ulllltait terintu konnttaaltaannn ivnnnukku kaarnnmaannn mnnnninnn tnnnmai teriyum. kaarnnmaannn mnnnninnn tnnnmai terint pirrku, atu tnnn tnnnmaiyai vittaamleeyee kuttm mutlaannn kaariyngkllil uutturuvi iruntu vruvtaip paarkklaam.

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kArye hi kAraNaM pazyetpazcAtkAryaM visrjyet| kAraNatvaM svato nazyedavaziSTaM 1qaf:T/939 || 139) One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes. 139) kaariyttil kaarnnttaip paarkk veennttum. pirrku (kaariyttirrku kaarnnttait tvir tnnnittu iruppuk kittaiyaatu ennnrru terint pirrku), kaariyttai vittttu vitt veennttum. kaariymennnptu poonnnvuttnnn) kaarnnm ennnkirr viyvhaarm taannnee naacm attaintu vittum. pirrku, minycinnn svruupmaak mnnnnnnm ceypvnnn aaki vittuvaannn. bhAvitaM tIvravegeNa vastu ynnishcyaatmnaa| pumAMstaddhi bhavecchIghraM jJeyaM THAcqT1980 || 140) A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm. 140) oru mnnnitnnn tiivirmaannn veekttuttnnn niccy puttiyuttnnn oru vstuvai paavnnnai ceytu vruvaannnaakil, pulllu epptti vnnttaak aaki vittukirrtoo, ivnnnum arriy veennttiy ant vstuvaakvee viraivil aaki vittuvaannn. adRzyaM bhAvarUpaM ca srvmetccidaatmkm| sAvadhAnatayA nityaM svAtmAnaM =Tqadge:T1989TTI 141) The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself. 141) itu ellaam knn mutlaannnvaikllukku vissym aakaattum aatmaa struupmumaannn citsvruupmeeyaakum ennnrru arrivaalliyaannnvnnn eppolllutum jaakkirtaiyuttnnn tnnn aatm svruupttai anusntaannnm ceyy veennttum.

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dRzyaM hyadRzyatAM nItvA brahmAkAreNa cintyet| vidvAnnityasukhe tiSTheddhiyA fasvgf|||987 || 142) Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss. 142) (knn mutlaannnvaikllaal) paarkkppttuvtai ellaam paarkk muttiyaat kaarnn ruupmaannn)taakc ceytu pirhmaakaarmaakvee anusntaannnm ceyy veennttum. vitvaannnaak iruppvnnn caitnnny rsm nirmpiy puttiyuttnnn nittiymaay cuk svruupmaak ullll pirhmttileeyee nilaittu nirrk veennttum. ebhiraGgaH samAyukto rAjayoga udaahRtH| kiMcitpakvakaSAyANAM haThayogena Vigr:||1983 || 143) Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated. 143) int 15 angkngklluttnnn nnnnku kuuttiytu raaj yookm ennnppttum. toossngkll konycmaakvee pkkuvmaannnvrkllukku int raaj yookttuttnnn htt yookttaiyum appiycikk veennttum. paripakvaM mano yeSAM kevalo'yaM ca siddhidH| gurudaivatabhaktAnAM sarveSAM sulabho UqITTI988||| 144) For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.

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144) evrklluttaiy mnnns nnnnku pripaakm attaintirukkirrtoo, avrkllukku int raaj yookm tnnnittee sittiyaik kottukkum. kuruvinnnittmum pkvaannnittmum pkti ullll yaavrukkum viraivil culpmaak attaiyt tkktu. zrIgovindabhagavatpUjyapAdaziSyasya iti zrImatparamahaMsaparivrAjakAcAryasya zrImacchaMkarabhagavataH kRtau aparokSAnubhUtiH samAptA / / aprookss anupuuti murrrriytu Please send corrections to rameshramanan@yahoo.co.uk