VIVEKACŪḌĀMAṆI TEXT
1. I bow to God, the True Guru and Supreme Bliss, Who is imperceptible by the senses, but is revealed in the teachings of Vedānta.
2. For living beings, a human birth is hard to obtain. Harder than that is manhood, harder still is to be born a Brahmin, and harder than that is to be on the path of knowledge. The hardest still is to be on the highest spiritual path that brings liberation in the form of discrimination between Self and non-self, the realization of the unity of Self and Brahman. That is not achieved without the purification of performing good deeds for countless lives.
3. Although rare, these three qualities can be obtained by divine grace: human birth, desire for liberation, and the association with a saint (a guru).
4. But, having obtained a human birth capable of understanding spiritual teachings, one who forgoes the Self by not striving for liberation is a fool. Those who cling to untruth only hurt themselves.
5. What fool would, having achieved this rare human body, neglect his own salvation?
6. Even if one should recite scriptures, perform sacrifices and religious rites, or worship deities hundreds of times, there is still no liberation without realizing the oneness of Brahman and the Self.
7. Scripture declares that liberation is not the result of religious acts, so do not expect to acquire immortality from them.
8. The wise should strive for liberation by renouncing the desire to acquire external sense pleasures, approach a spiritual guide established in Truth, and fix his mind on the prescribed goal.
9. With determination and right discernment, one should lift himself up from the depths of the ocean of mundane existence, reaching the state of unity.
10. The wise, having given up all actions that bind one to material existence, should strive for liberation and begin the practice of Self-realization.
11. Good works are for purifying the mind, but not for the realization of Truth. That is attained by inquiry and not by countless good deeds.
12. Through the process of inquiry, one determines that what was thought to be a large snake is actually a rope, destroying the fear and distress created by an illusion.
13. It is clear that conviction of the Truth comes through the investigation of sound instruction and not by ablution, charity, or even a hundred breath exercises.
14. The expectation for success depends on the qualifications of the seeker, however method, time, place, etc., are additional factors.
15. Therefore, having approached a knower of Brahman, an ocean of mercy and perfect Guru, one should perform inquiry with the desire to realize his True Self.
16. A person fit for Self-knowledge is intelligent and well versed, able to discern truth from falsehood, and has these four characteristics:
17. Discernment; dispassion; the six qualities, beginning with tranquility; and a desire for liberation. Only one with these qualities is considered fit to inquire into Brahman.
18. The wise have said that those who possess these four qualities are true seekers and that those who lack these qualities will be unsuccessful.
19. These qualities are described here as follows:
1) Discernment: to discriminate between the eternal and the perishable.
2) Dispassion: indifference to the enjoyment of the fruits of one’s actions, in this world and the next.
3) The six treasured qualities of: tranquility, self-control, sense-control, forbearance, faith, and concentration.
4) Desire for liberation: the meaning is obvious.
20. Discernment is described as the discrimination between the eternal and the fleeting in the form of: “Brahman, being eternal, is real and the world, being temporary, is unreal.”
21. True detachment is the desire to abandon objects of enjoyment since, from what is seen and heard, it is known that all entities, from Brahmā, the Creator to the smallest, will perish.
Comment: From discernment, one understands that only Brahman is eternal and that everything else is temporary, that all form and all bodies, from the highest heavenly being to the lowest demon in hell, will perish. Therefore, the pursuit of pleasures, in this world or the next, is senseless as these pleasures can only provide fleeting gratification.
22. Having abandoned sense objects, due to repeatedly seeing their faults, one fixes his mind on the goal of Self; that is called tranquility of mind.
23. Having turned away from sense objects, fix both the cognitive and active functions (indriyas) in their respective spheres. That is called self-control. Withdrawing the senses from external activities is the best sense-control.
24. Enduring all suffering without retribution or thoughts of enmity is called forbearance.
25. Faith is a firm conviction that the words of the guru and scriptures are true. That is how Reality is achieved, according to the wise.
Comment: This definition of faith is less about belief or trust and more about being able to recognize the truth.
26. Not indulging the restless mind, but fixing it in the Pure, Eternal Brahman is called Samādhi (absorption concentration).
Comment: True Self always shines, but It is not recognized due to the outgoing and restless nature of the mind. When the mind is restrained, the Self becomes apparent as Being-Awareness-Bliss. That is Samādhi.
27. The bondage formed by ignorance begins with the ego and ends with the body. The desire to be free, by awakening to one’s True Nature is the desire for liberation.
28. Even if that desire is weak or middling, with detachment, tranquility, and the other qualities, along with the guru’s grace, it will develop and bear fruit.
29. And for one in whom detachment and the desire for liberation is intense, the fruits of tranquility and the other qualities will be significant.
30. But where both detachment and the desire for liberation are weak, tranquility and the other qualities are a mere appearance, like a mirage in the desert.
31. The most important factor for complete liberation is devotion. And true devotion is considered to be the contemplation of one’s True Nature.
32. In fact, contemplation of one’s own True Self is called the highest devotion. One who is endowed with that devotion and who wishes to realize the Self, should approach an enlightened teacher who can liberate him from bondage.
33. One who is versed in scripture, pure, and unaffected by desire; who has perfect knowledge of Brahman; who has peacefully expired into Brahman, like a fire that has run out of fuel; and who is an ocean of mercy and a friend of the wise.
34. Approaching that gracious guru with devotion, humility, respect, and service, one should ask for knowledge of the Self.
35. (The student says) Master, I bow to you, the ocean of mercy and friend of the weak. Please rescue me from the sea of transmigratory, mundane existence (saṁsāra) into which I have fallen. Your glance is like a shower of merciful nectar.
36. I am scorched by the uncontrollable forest-fire of transmigratory existence and shaken by the winds of misfortune. Terrified, I surrender to you; please rescue me from death. I know of no other refuge than you.
37. There are peaceful, magnanimous saints who are, like spring, a benefit to mankind. Having crossed over the dreadful sea of transmigratory existence themselves, they help others to cross over, with no ulterior motive.
38. The inclination to remove the distress of others is the nature of saints, just as the moon refreshes the earth that was scorched by the sun’s harsh rays.
39. For those who have been burned by the heat of this blazing forest-fire of mundane existence, your words are a pleasure to the ear, pure and cooling, with the knowledge of Brahman-Bliss. Lord, those who receive even a passing glance of your acceptance are blessed.
40. How, and by what means, will I cross this sea of mundane existence? Lord, I do not know anything. Please rescue me from this growing misery of transmigratory existence.
41. The great soul, seeing his disciple approach seeking refuge from the burning forest-fire of mundane existence, showers him with kindness and, quickly, dispels his fears.
42. The learned one who approaches a sage according to the injunctions, for a tranquil mind and liberation, should serve the guru who will instruct him, with kindness, in the Truth.
43. (The Guru says) There is nothing to fear, I will show you the path that the enlightened used to cross over this ocean of transmigratory, mundane existence.
44. It is the means that some saints used to remove the fear of transmigratory existence. Crossing over the ocean by this path, you will gain supreme bliss.
45. From inquiry into the meaning of the Vedānta, the highest knowledge is born. After that comes the destruction of the never ending misery of mundane existence.
46. For one who wants to be free of bondage, the scriptures state clearly that the means to liberation are faith, devotion, and Yoga meditation. Whoever is established in these practices, is free of the idea of being a body.
47. Your association of non-self with the Supreme Self is due to ignorance and from that comes the bondage of mundane existence. Discrimination between the two gives rise to the fire of awakening, which burns the effects of ignorance to the root.
48. The disciple said: Dear Master, please answer these questions of mine, as hearing your reply will be a blessing to me.
49. What is bondage? How did it come about? How does it remain? And, how is one liberated from it? What is non-self? What is the Supreme Self? And, how are the two distinguished? Please explain all this to me.
50. The Guru said: It is a blessing to you and your family that you desire to become one with Brahman and liberated from the bondage of ignorance.
51. A good son can repay his father’s debts, but one can only free himself from the bondage of ignorance.
52. A load placed on one’s head may be taken by another, but no one can relieve the pangs of hunger other than the one who feels them.
53. And, it is clear, that the sick must take the prescribed food and medicine in order to become healthy; no one else can do that for them.
54. The true form of objects can only be determined by one’s own eyes and not from a scholar’s description. What good is a description, when you can see the moon’s real form for yourself?
55. Who will be able, even in a hundred-million eons, to liberate you from the bonds of ignorance, desire, and action, if you do not do it yourself?
56. Liberation is attained by awakening to the oneness of Self and Brahman, and not by Yoga, Sāṅkhya, learning, actions, or anything else.
Comment: These methods may assist seekers along the way, but only the realization of one’s True Nature liberates one from bondage, since, until one experiences Reality for themselves, non-duality is only a concept.
57. The skillful playing of a stringed instrument, which creates beautiful music, is merely to entertain people and not to obtain sovereignty.
58. Clever arguments, articulate speech, proficiency in expounding scriptures, and the scholarship of the learned are all for enjoyment and not liberation.
59. Studying scriptures is useless if the Supreme Truth is not known and studying scriptures is useless when the Supreme Truth is known.
60. The net of words is a thick jungle that only confuses the mind; therefore, seekers of Truth should make the effort to investigate the truth of the Self.
61. The only remedy for the snake-bite of ignorance is the knowledge of Brahman. What good are the Vedas and scriptures? What good are mantras and other remedies?
62. One does not drive away an illness with the medicine’s name, but by taking the medicine. Likewise, one cannot be liberated by scripture, but by the realization of Self.
63. The scriptures are words with scant benefits for mankind. How can scriptural knowledge cause liberation without the destruction of world-causing ignorance and the realization of True Self?
64. One does not become a king just by saying the words “I am a king,” without controlling the kingdom’s wealth and conquering its enemies.
65. Buried treasure is not claimed by words, but by locating it through sound advice and investigation, going out and digging it up, and lifting it out of the ground. Likewise, knowledge of Brahman is obtained by instruction, reflection, and meditation. It is illusion that conceals the True Self, not poor reasoning.
66. Therefore, the wise should strive for liberation from mundane existence, just as one would endeavor to cure an illness.
67. The questions you ask are considered important by knowers of the scriptures. The meaning of those aphorisms is obscure, but they should be understood by those seeking liberation.
68. Now, pay attention to what I say and you will be liberated from the bondage of mundane existence.
69. The primary means to liberation is known to be complete disinterest in transient objects. From disinterest other qualities arise, such as self-control, forbearance, and complete detachment from one’s actions.
70. Then comes learning and reflection; then prolonged, uninterrupted meditation on Reality for a long time; and then, for the sage, the state of Self-awareness (nirvikalpa samādhi). The wise one, having reached the Supreme here, in this life, attains the bliss of nirvāṇa (extinction in Brahman).
71. What you need to understand now is the distinction between Self and non-self. I will describe that to you clearly; you should keep it in mind.
72. The body employs the following parts: feet, torso, arms, back, and head, made from marrow, bone, fat, flesh, blood, skin, and hair.
73. Proclaimed as “I” and “mine,” the body is called the “seat of delusion” by the enlightened; it is made of ether, air, fire, water, and earth; gross elements formed from subtle essences.
Comment: The elements can also be thought of as: volume, gasses, heat, liquids, and solids. They are the elemental components of the physical universe.
74. Becoming gross by being mixed with parts of one another, they are the cause of the gross body. The subtle elements become the five sense objects, such as sound and form. They are for the pleasure of the experiencer.
75. The foolish are bound to sense objects by the heavy chain of desire, which is very hard to tame. They come and go, up and down, swiftly conducted by the powerful envoy of their own actions.
76. The deer, elephant, moth, fish, and bee all meet their death due to attachment to sound, sensation, form, flavor, and fragrance respectively. So, how much worse is it for humans who are swayed by all five?
77. The evil of sense objects is worse than the poison of a black snake, because poison only kills those who take it, whereas sense objects effect whichever sense organ perceives it.
78. Only the one who is freed from the great bond of desire for sense objects, which is difficult to abandon, is worthy of liberation and no one else – not even scholars of the six philosophies.
79. Those desiring liberation, who have undertaken the journey to the other shore of this lake of existence, but who only possess the appearance of detachment, are drowned midway by the crocodile of desire who grabs them by the throat and quickly pulls them down.
80. But whoever kills that crocodile of desire for sense objects with the sword of complete indifference, reaches the other shore without any hindrance.
81. You should know that the one with a clouded intellect, who follows the dangerous path of sense objects, approaches death with every step. You should also know that with the guidance of a virtuous guru and meditation, Reality shines forth and the goal of liberation is obtained.
82. If you truly wish for liberation then leave sense objects at a great distance, as if they were poison, and always, carefully, practice contentment, compassion, forbearance, sincerity, tranquility, and self-control.
83. One should give up the timeless, bondage of ignorance. Liberation from the body is the ultimate goal, therefore whoever clings to sustaining the body as one’s self is committing suicide.
84. Sustaining the existence of the body (as self) while seeking Self-realization is like crossing a river while holding onto a crocodile, mistaking it for a log.
85. Infatuation with the body is a horrible death for the seeker of liberation; this infatuation must be completely overcome for one to be worthy of the state of liberation.
86. You should destroy this horrible death of infatuation with body, wife, children, etc. Conquering that, sages have achieved the Supreme Seat of God.
87. A collection of skin, flesh, blood, sinew, fat, marrow, and bone; filled with urine and feces; this gross body is loathsome.
88. Quintuplicating the subtle essences forms the gross elements (of the body) which is born due to past actions. It is the abode of enjoyment for the Self, which experiences gross objects in the wakeful state.
Comment: Quintuplication (pañcīkaraṇam) is the process by which the subtle essences are compounded with one another to produce the gross elements that make up the physical universe.
89. Through the external sense functions, the individual person enjoys a variety of gross objects, such as flower garlands, sandalwood, sex, etc., and identifies himself as the doer. That is the description of the body in the wakeful state.
90. Understand that this gross body is like the house of the house-holder, it is the resting place for the person’s whole, external, mundane existence.
91. The gross body is subject to birth, old-age, and death by its nature; it passes through stages, such as childhood, etc.; it has various forms, such as fat, thin, etc.; it observes customs, such as class and orders of life; it is subject to many diseases and distinctions, such as honor, dishonor, etc.
92. The ears, skin, eyes, nose, and tongue are the organs of knowledge, through which objects are perceived. Voice, hands, feet, anus, and genitals are the organs of action, by which actions are performed.
93. The “inner-organ” consists of mind, intellect, ego, and memory; these are known by their functions. The mind’s function is conception and doubt. The intellect is the seat of determining the truth of things.
94. The ego is the concept of self as “I am” and memory is the quality of retaining the thought of things.
Comment: The “inner-organ” is the name for the complete psychic entity. It consists of the mind (manas) the seat of thought and conceptualization, the intellect (buddhi) the faculty of discernment, the ego (ahaṁkara – literally “I-maker”) which is responsible for self-identification, and memory (citta) where thoughts are stored.
95. Vital air (prāṇa) becomes the five airs, prāṇa, apāna, vyāna, udāna, and samāna based on its different functions, just as gold and water change form according to their function.
Comment: Prāṇa is the general term for the vital energy that maintains the body. It has five aspects with specific functions: prāṇa – exhalation, apāna – inhalation, vyāna – circulation, udāna – speech, samāna – digestion and assimilation.
96. The five organs of action, beginning with voice; the five organs of knowledge, beginning with the ears; the five vital airs, beginning with prāṇa; the five pure elements, beginning with ether; and the inner-organ, beginning with the mind; along with ignorance, desire, and action, are the eight cities that make up the subtle body.
97. Listen, this body is made of non-quintuplicated elements, therefore it is subtle by nature. As a result of past actions, it possesses the latent potencies of subliminal impressions (vāsanās). Due to its own timeless ignorance, it is superimposed on the Self.
98. Dream is where the subtle body shines by itself. In dream, the mind acts out the multitude of impressions gathered from its time in wakefulness.
99. Having assumed the state of agency, enjoyment, etc., it shines; but, by the mind being only a limited adjunct, it is the Supreme Self that illuminates that. Being the witness of all, the Self is not involved, even slightly, in the performance of actions and, due to that detachment, is not affected by anything the adjunct does.
100. The subtle body is just a means of activity for the Conscious Self, just like a hatchet is only a tool to a carpenter. There is no attachment.
101. Blindness, weakness, and cleverness depend on whether one has the qualities of sight, strength, and intelligence respectively. Deafness depends on the nature of the ears and not on the All-knowing Self.
102. The knowledgeable say that inhalation, exhalation, yawning, sneezing, and trembling are functions of vital-air, as are the laws of hunger and thirst.
103. The inner-organ is a reflection of the light of consciousness and identifies with the body and sense organs as “I” (or “mine”).
104. Know that it is the ego that identifies itself as the doer and enjoyer. Through association with the three qualities of nature: purity, activity, and inertia it experiences the three states of consciousness.
105. The ego is happy when sense objects are favorable and unhappy when they are not. These states of happiness and misery are the ego’s and not of the Ever-blissful Self.
106. Sense objects are not pleasing on their own, but their pleasure depends on the Self. Since there is never any misery in the Ever-blissful Self, It is the most beloved of all.
107. What is experienced in deep sleep is the bliss of the Self, free of objectivity. This has been made clear by scripture, direct experience, tradition, and inference.
108. The divine power of the Supreme Lord is called the Unmanifest. It is timeless ignorance in the form of the three qualities of nature. The wise know of this Māyā (illusion) from her effect, which manifests this whole universe.
Comment: Brahman, the Supreme Reality is transcendental and unaffected by mundane existence. Māyā is Brahman’s divine power of illusion, which manifests and controls the universe.
109. She is neither real nor unreal and not the nature of the two. She is neither divided nor whole and not the nature of the two. She is neither with parts nor without parts and not the nature of the two. She is a great wonder, indescribable by nature.
110. Awakening to one’s identity as the Pure, Non-dual Brahman destroys delusion, just as the discernment of the rope ends the illusion of (it being) a snake. Prakṛti (nature) has three components: Rajas – activity, Tamas – darkness, and Sattva – purity. These are known by their functions.
Comment: Prakṛti is unmanifest physical nature. It consists of three components called guṇas or qualities, because they produce certain characteristics in the components or matter that they influence.
111. Rajas is the restless energy of nature, it has the nature of activity. It is the origin of action and produces the endless mental modifications of passion, misery, and the like.
112. Desire, anger, greed, pride, spite, ego, envy, etc., these are the wicked characteristics caused by Rajas. The prevalence of Rajas in people is the cause of their bondage.
113. The quality of Tamas is the veiling power of nature by which one thing appears as something else. It is the main cause for the transmigratory existence of mankind, along with their inclination toward the restless energy of Rajas.
114. Whoever is bitten by the snake of Tamas, however wise, learned, or clever, will not completely comprehend the Subtle Self, even when It is fully explained in a variety of ways. Through delusion, one will consider what is superimposed on Brahman as real and cling to its characteristics. That is the mighty veiling power of Tamas.
115. It causes lack of judgment, contrary judgment, lack of understanding, and a false perception of reality. Association with this confusion does not leave and the restless power of nature causes constant harm.
116. Ignorance, laziness, dullness, sleep, negligence, and stupidity are the main characteristics of Tamas. Bound by these, one cannot understand anything and remains as if asleep or like a stump.
117. Sattva is pure, like water; however, in combination with the other two qualities, they facilitate mundane existence. Sattva is where the reflection of the Self shines as the image of Being, like the sun illuminating all matter.
118. Although mixed with the other qualities, the presence of Sattva causes one to abandon the unreal and to develop divine characteristics, such as humility, cleanliness, contentment, austerity, self-inquiry, non-violence, truthfulness, non-possessiveness, chastity, faith, devotion, and the desire for liberation.
119. The characteristics of pure Sattva are compassion, perception of True Self, absolute peace and contentment, rapture, and being fixed in the Supreme Self, which is the essence of everlasting bliss.
120. This unmanifest nature, with its three qualities, is called the causal body of the Self. Its distinct state is deep sleep, where all functions of the mind and sense organs disappear.
121. In deep sleep the mind is in its seed state, where all intellectual conception ceases. The universal description of that experience is: “I knew nothing.”
122. The body, sense organs, vital-airs, mind, ego, etc. and all their modifications; objective pleasures, etc.; the elements, starting with ether; the whole universe, up to and including unmanifest nature, are all non-self.
123. You should know that Māyā and all its effects, from the intellect to the body, are all non-self by nature and unreal, like the mirage of water in the desert.
124. Now, I will describe to you the true nature of the Supreme Self, which, having realized That, one is liberated from bondage and attains complete detachment.
125. It is self-sufficient, eternal, the source of I-consciousness, the witness of the three states and different from the five sheaths.
Comment: In both Yoga and Vedānta philosophies, the human being is described as having three bodies and five sheaths (koṣa). The sheaths, which envelop the True Self, can be thought of as lampshades; each shade dims and adds its own hue to the light of Self. (The three bodies have already been defined and the sheaths will be described starting in verse 154.)
126. This (Self) knows all of the mental functions, along with the presence of “I” in the wakeful and dream states, and their absence in deep sleep.
127. This (Self) sees all in Itself, but nothing sees It. It illuminates the intellect, ego, etc., but they do not illuminate It.
128. This (Self) pervades the universe, yet nothing pervades It. The nature of illumination, whatever shines, shines after It.
129. By Its mere presence the body, sense organs, mind, and intellect operate in their respective spheres, as if compelled.
130. The True Nature of Eternal Consciousness causes the ego, body, etc., which are inert – like a jar, to know sense objects, pleasure, pain, etc.
131. This Inner-Self is the Original Spirit, endless, whole, and the perception of joy. Always one by nature, It is the absolute consciousness by which speech and the vital-airs function.
132. Just as the sun shines in the sky, illuminating this world, the undifferentiated space in the heart-cave (the Self) shines, illuminating the intellect, which is the nature of purity (Sattva).
133. Knower of the modifications of the mind and ego, along with the activities of the body, sense organs, and vital-airs, but completely unchanged, like fire and iron;
Comment: Just as fire causes iron to change color and form, but remains unchanged itself, the Self illuminates the aggregate of body and mind, yet remains unchanged.
134. The Eternal Self is not born, nor does It die. It does not grow old, nor does It decay, and It does not undergo change. Even with the death of the body, It does not perish, just as the space in a jar does not vanish when the jar is broken.
135. The Supreme Self is distinct from the modifications of nature. The nature of pure awareness, It manifests all that is real and unreal, without distinction. Evident as “I-I,” It is the witness of the intellect in the three states of consciousness.
Comment: The Divine Self is the basis of I-consciousness and the witness of the wakeful, dream, and deep sleep states. One might argue that there is no I-consciousness in deep sleep, it being a state of unconsciousness. However, one retains I-consciousness in deep sleep. The proof is that one awakens with the knowledge that “I slept” and “I was unaware of anything.”
136. Direct knowledge of the Self comes from an intellect, purified by restraining the mind, that identifies its “I” with the True Self. One successfully crosses this shoreless ocean of mundane existence, with its waves of birth and death, by being firmly fixed in Brahman.
Comment: When the mind is still, the intellect abides in Self-awareness (see verse 26). This is the state of concentration that leads to a sattvic or purified intellect. From continued practice, one realizes that they are not an individual person and that their self is the Self of All.
137. Bondage is thinking of non-self as “I.” This ignorance in people causes the afflictions of birth and death to descend upon them. By considering this unreal body as the True Self, one nourishes, bathes, and maintains it with sense objects, like a silkworm that imprisons itself with its own thread.
138. Listen, due to the quality of darkness (Tamas) one mistakes the real for the unreal, just as lack of discernment causes one to mistake a rope for a snake. Then a multitude of disasters occur and one holds onto the delusion even more, grasping onto the unreal. That, my friend, is bondage.
139. The veiling power, which is the nature of Tamas, conceals the Self, like the demon Rāhu covers the sun; but, by the power of awakening, the endless bliss of the indivisible, eternal, non-dual Self bursts forth.
140. The pure splendor of man’s True Self is hidden in non-self and, due to delusion, he regards the body as “I.” From that delusion comes the bondage of other qualities, such as desire and anger, which arise from the restless power of Rajas and cause great distress.
141. By thinking that the various states displayed by the qualities of nature are his own, one’s Self-awareness is crushed in the jaws of the huge crocodile of delusion. He drifts, bobbing up and down, in the deep water of the boundless lake of mundane existence, with its waters poisoned by sense objects. A fool in a contemptible state.
142. Just as sunshine produces the formation of clouds, which spread until they block out the sun, so too does the ego, born of the Self, spread itself until it covers the Real Self.
143. When the sun is devoured by those dense clouds on a dreary day, it causes a cold, violent wind; so too, with Tamas always covering the Self, the restless energy of Rajas inflicts intense, severe misery on those with a deluded intellect.
144. Human bondage comes from the union of those two powers, by which the deluded mistake the body for the Self and wander in this transmigratory existence.
145. Mundane existence is a tree with Tamas as its seed, the idea of the body as self is its sprout, and desires are its buds. Karma waters the tree, whose trunk is the body and whose branches are the vital-airs. Its twigs are the sense organs and the sense objects are its flowers. The fruits of this tree are the various miseries born of the many kinds of actions and the individual soul is the bird who lives in the tree, eating its fruits.
146. Ignorance is the root of this self-bondage, which is described as innate and without beginning or end. It produces an endless flood of miseries, such as birth, death, disease, and old-age.
147. These bonds are not severed by swords, knives, wind, fire, nor by ten-million deeds, but only by the great sword of discriminative knowledge, sharpened by the loving grace of God.
148. Complete faith in scriptural authority and devotion to one’s prescribed duty brings purity of mind. The Supreme Self is perceived by a pure intellect and it is only that Self-realization that destroys the root of mundane existence.
Comment: Śaṅkara stated that one cannot achieve liberation through actions, but faith and the selfless performance of one’s duty purifies the mind. This is the first step toward spiritual knowledge; by following the path of action, one eventually develops a yearning to know God and a distain for the world. Then, though meditation, one purifies their intellect and is able to perceive the Self in samādhi, which develops discriminative wisdom, leading to Self-realization.
149. Just as algae gathers until it covers the pond, the five sheaths born of ignorance, conceal the splendor of the Self.
150. By completely removing that algae, the water becomes pure and can quench thirst and bestow great joy to the people.
151. And, when belief in the five sheaths as self is negated, this pure, eternal, blissful, singular, in-dwelling, self-radiant, Supreme Self shines through.
152. The wise should discriminate between True Self and non-self for liberation from bondage. Only by realizing one’s True Nature of Being-Awareness-Bliss does one become truly happy.
153. Just as one separates the blades from the stalks of Muñja grass, one must distinguish between the seen world and the Inner-Self, which is unattached and inactive. Then, by merging everything into the Self, one is liberated.
154. The food sheath is the body, which consists of food. It was created by food, it lives on food, and dies when food is withheld. It is a mass of skin, fat, flesh, blood, bones, and excrement. It cannot possibly be one’s eternally-pure Self.
155. This body exists at birth, not before or after; it is of uncertain nature, being subject to constant change; it is composed of parts; and it is an object of perception, like a jar. So, how can it be one’s Self, the knower of all the modifications of mind and body?
156. The body is composed of arms, legs, etc. It is not self, for even when one's limbs are removed, the Self lives. This is from Its being indestructible and not subject to another power, regulation, or ruler.
157. The Self is the witness of the body’s characteristics, actions, states, and the like. It should be self-evident that, due to Its distinct qualities, It alone is one’s True Self.
158. A heap of sticks covered with flesh and filled with filth, unmanageable and impure. With these qualities, how can this body be the Knower?
159. Foolish people consider the body, with its mass of skin, flesh, fat, bone, and feces to be “I.” But there are others who, through inquiry, know their true nature to be the Absolute Reality.
160. The foolish think, “I am only this body,” and the learned think, “I am a soul in a body;” but, the saint, who achieves discriminative understanding, knows his True Self is solely Brahman.
161. Foolish one, abandon the body with its mass of skin, flesh, fat, bone, and filth and realize the Self! Brahman is the Self of All. Practice Nirvikalpa Samādhi and enjoy the highest peace.
Comment: Nirvikalpa Samādhi is the highest state of meditative absorption, where the yogi abides in Self awareness (see Types of Samādhi in Meditation).
162. Although one may be learned and appear to have a complete understanding of Vedānta, there will be no liberation until he abandons self-identification, born of delusion, with the unreal body, sense organs, and such.
163. Just as you do not consider your shadow, reflection, dream-body, or imagined image as yourself, you should not identify yourself with this living body.
164. Thinking of the body as one’s self, people cling to the unreal. It is the seed of all misfortune in the form of birth, death, etc. But when, through effort, one removes that thought from the mind, he will not be born again.
165. The prāṇa sheath consists of vital energy; it is indicated by the five active functions (voice, locomotion, grasping, procreation, and elimination). As breath, it fills the food sheath and enables it to perform its functions.
166. Prāṇa is a modification of air and, like air, it comes in and goes out of the body. It does not know anything about what is desirable or undesirable in itself or anyone else. The prāṇa sheath is always dependent on another; therefore, it is not the Self.
167. The mind and the powers of perception make up the mental sheath, which is the cause of the concepts of “I” and “mine.” It is the powerful creator of name and form that pervades and enlivens the (two) sheaths already mentioned.
168. The fire of the mental sheath that consumes this universe is lit by the priests of the five senses, enhanced by the ghee of sense objects, and fueled by the many latent tendencies from past actions (vāsanās).
169. There is no ignorance without the mind. The mind is the cause of ignorance and the bondage of mundane existence. When the mind vanishes, everything vanishes and when the mind exists, everything arises.
170. There are no objects in dreams, everything is created by the mind’s power. The mind alone is the enjoyer, etc., of everything in the dream world. And there is no difference between that and wakefulness; everything is only a projection of the mind.
171. Everyone experiences that when the mind is lost in deep sleep, nothing exists; therefore, human existence is mind-made and not something real.
172. The wind brings clouds, but it also carries them away. Similarly, the mind causes bondage, but it can also make one fit for liberation.
173. By creating attachment to the body, sense objects, world, etc., the mind binds men, like an animal caught by a snare. The pure treat this world like a prison. That distaste (for the world) will release the mind from its bond.
174. Therefore, the mind is the cause that creates this bondage and liberation of living beings. A mind tarnished by the quality of Rajas (restlessness) causes bondage, while a pure (Sattvic) mind, free of Rajas and Tamas (darkness) causes liberation.
175. From pure Sattva, the mind obtains discernment and dispassion and becomes fit for liberation. Therefore, the wise, who desire liberation, should first develop those two qualities.
176. What is called mind is a huge tiger that roams in the jungle of sense objects; the pious, who desire liberation, should not go there.
177. The mind continually creates gross and subtle objects, along with distinctions of body, class, stages of life, creed, characteristics, actions, causes, and effects, all for the Enjoyer.
178. That, which is the nature of independent, pure consciousness, is tempted by the body, sense organs, and vital-airs and bound by the rope of “I” and “mine.” It wanders endlessly, enjoying the fruits of the mind’s making.
179. From the affliction of superimposition, the mind creates bondage and transmigration of the soul and, without discernment, the influence of Rajas and Tamas cause the miseries of birth, death, and the like.
180. Therefore, the mind is called “ignorance” by the wise, who know the truth. It is that alone, which causes the universe to revolve, just like the wind gathers the clouds.
181. Those who seek liberation must make an effort to purify their minds, for when the mind is purified, liberation is like a fruit in the hand.
182. The innate characteristics of Rajas are purged from the intellect by a one-pointed devotion to liberation, rooting out the craving for sense objects, renouncing all selfish actions, having faith in the Truth, and a dedication to hearing and reflecting.
183. The mental sheath cannot be the Supreme Self, since it has a beginning and an end, it has a fleeting nature, it is characterized by grief, and it is an object of perception. By discrimination between the Seer and the seen it is determined to be the seen.
184. The intellect, with its powers of reasoning and its modifications, is the knowledge sheath. It has the characteristic of agency, which is the cause for man’s transmigratory existence.
185. Accompanied by the reflected power of consciousness, the knowledge sheath is a modification of unmanifest nature. Due to its having the function of knowledge, it continuously identifies the body, senses, etc., as “I.”
186. It is the individual soul, the ego nature, that has carried out all the activities of mundane existence from time immemorial. It performs actions according to the tendencies of latent impressions and suffers the good and bad consequences of those actions.
187. Identifying with this knowledge sheath, one wanders through transmigratory existence, coming and going, born from various lower and higher wombs, experiencing pleasure and pain in the states of wakefulness, dream, and deep sleep.
188. Being associated with the body, etc., the ego constantly identifies orders of life, duty, actions, qualities, etc., as “mine.” The knowledge sheath appears conscious due to its proximity to the pure awareness of the Self and, through delusion, this adjunct is mistaken for the Self and subjected to transmigratory existence.
189. The light of the Self shines through the knowledge, mental, and prāṇa sheaths. The Self is immutable being, yet, by superimposition, It becomes the doer and enjoyer.
190. It assumes limitation by mistakenly identifying with the intellect. Although the Self is absolute being and the true nature of everything, one sees himself as different, the way one considers a clay pot to be something other than earth.
191. Although the nature of the Supreme Self is always transcendental and one, due to Its association with the adjunct, It appears to be limited, just like fire, which is formless, assumes the shape of the iron that it heats.
192. The student said: By delusion or otherwise the Supreme Self becomes an individual soul. Since that superimposition is without beginning, it must also be without end.
193. Therefore, this state of being an individual soul is eternal and transmigratory, mundane existence has no end. Please tell me, Teacher, how can I be liberated?
194. The esteemed teacher said: You have asked a very good question, my wise disciple, so listen carefully to my reply. Established facts are not produced by a mind confused by delusion.
195. The Self is independent, inactive, and formless; It is not bound to objects. It is only through delusion that It appears otherwise, just as the colorless sky appears blue.
196. It is the witness, without qualities, inactive, and experienced within as Awareness-Bliss. Due to a deluded intellect, the Self has obtained the state of being an individual soul, which is unreal. Upon the removal of this ignorance, that unreal state will no longer exist.
197. An error in judgment is caused by negligence and exists as long as the delusion. When a rope is mistaken for a snake, the snake vanishes as soon as the error is corrected.
198. The effect of ignorance is said to be without a beginning, but on the awakening of realization, that timeless effect of ignorance vanishes.
199. Although ignorance is considered to be without a beginning, it is not eternal. When this timeless ignorance ends, prior nonexistence becomes apparent, just as when one awakens from a dream, the entire dream-existence vanishes.
Comment: By “prior nonexistence” Śaṅkara means “reality”. When one wakes from a dream, the unreal, nonexistent dream world completely vanishes and is replaced by the prior reality of the wakeful state. Likewise, when one realizes their True Self, the unreal, nonexistent dream of being an individual being, composed of a body, mind, etc., in a world of objects, inhabited by other individual beings, comes to an end. In other words, one awakens to the Absolute Reality that existed prior to the false, mundane existence.
200. With the destruction of ignorance, reality is realized and the intellect, which appeared conscious due to its relationship with the Self, is seen to be an adjunct.
201. The state of being an individual soul is like that (a superimposition) and different from one’s True Nature. The connection of the Self with the intellect is the result of misconception.
202. That will come to an end with true knowledge and not otherwise. According to the scriptures, true knowledge is the realization of the oneness of Brahman and the Self.
203. That is only attained by the discernment of Self from non-self; therefore, what must be done is to distinguish between the ego and the Eternal Self.
204. When dirt is completely removed from muddy water it becomes clear; so too, when the darkness of ignorance ceases, the Self shines clearly.
205. Similarly, by realizing the distinction between the Eternal Self and non-self, the unreal comes to an end. Therefore, one should completely reject what is other than the Eternal Self, beginning with the ego.
206. The impermanent should never be considered to be eternal. Therefore, this knowledge sheath, which is subject to change, insentient, limited, irregular, and an object of perception, cannot be the Supreme Self.
207. This bliss sheath is a reflection of the bliss of the Self felt in the body. It is a modification of ignorance with the characteristic of pleasure that arises at the perception or attainment of the object of one’s desires. It is experienced by everyone at times of pleasure, good fortune, or when happy; but, saints experience it effortlessly as long as they live.
208. The bliss sheath always manifests in deep sleep and sometimes in dream and wakefulness when desired objects are perceived, obtained, or experienced.
209. This bliss sheath is clearly not the Divine Self due to its being a modification of nature, its being limited by its qualities, its being an effect caused by the performance of good deeds, and its being a part of an assembly of modifications (the other sheaths).
210. The idea of the five sheaths being one’s self has been refuted by reasoning and the scriptures; the conclusion of that denial is that only the Witness, whose nature is consciousness, remains.
211. That is the Self, distinguished from the five sheaths by being self-radiant, the witness of the three states, real, unchanging, and pure. That everlasting bliss is realized by the wise as their own true nature.
212. The disciple said: Dear Teacher, after refuting the five sheaths as the product of illusion, I belief the Self to be void. Therefore, what is to be realized by the wise as their real, true essence?
213. The revered teacher said: Wise disciple, you are clever in debate and well spoken. The modifications of the ego, etc., along with their absence, are witnessed by the Self.
214. That by which everything is perceived, but which is not Itself perceived, is the Self, the Knower. That is realized by a subtle intellect.
215. Whatever is being perceived, has that perceiver as its witness and anything which is not being perceived, has no witness.
216. Being the nature of absolute awareness, It perceives Itself; therefore, It is the Supreme Self and the others (the sheaths) are non-self.
Comment: The sheaths are all objects of perception; the body and senses are perceived by the mind and the mind is perceived by the Self. But the Self is not perceived by anything else. It is the Light of Consciousness, by which all things are known and not an object that can be perceived by the senses. The Self can be realized by one with a pure intellect, this does not mean that the intellect, which is insentient, perceives the Self, but that, essentially, the Self perceives Itself.
The sheaths are compared to a lamp with several lampshades, each shade modifying the light of the lamp. However, in the case of the person, the lampshades think that they are the source of the light. Realization, then, is similar to the shades recognizing that they are dull and that the lamp is the true source of light.
217. This Self manifests clearly in wakefulness, dream, and deep sleep as one’s inner-nature, which always shines within as “I-I” alone. The ego, intellect, etc. and their various forms and modifications are witnessed by this Self of eternal, conscious-bliss. Know that this Self throbs in your own heart.
218. The fool, on seeing the image of the sun reflected in a pot of water, believes it to be the sun. Likewise, being deluded, the ignorant assumes the adjunct, in which the Light of Consciousness dwells, to be “I.”
219. Just as one should disregard the pot, water, and reflected image and look up to find the sun remaining apart; so too, the wise know it is the light of the Self that illuminates the three.
220. The body, intellect, and the reflection of consciousness in the intellect, should be abandoned for the Self, dwelling in the heart-cave. That is the True Witness, the All-illuminating, Absolute Consciousness, distinct from the real or unreal.
Comment: The Supreme has been described as both Void and Non-void. Being beyond objectivity, Brahman cannot be perceived through the senses; therefore, in relative, objective consciousness, Brahman is Asat: unreal, non-being, void. However, in absolute consciousness, Brahman is Sat: Pure Being, the Real, the All, and Non-void.
221. Devoid of inside or outside, eternal, supreme, extremely subtle, and all-pervasive, there is nothing other than this Self. Having fully realized one’s True Nature, one becomes free from sin, suffering, and death.
222. A compact mass of bliss, the realized sage is free from sorrow and does not fear anything, anywhere. For the seeker of liberation, there is no way to be free from the bondage of mundane existence without realizing one’s True Nature.
223. By the realization of one’s identity as Brahman, which is the cause of liberation from mundane existence, the wise achieve unparalleled bliss.
224. Therefore, one should realize the unity of Brahman and the Self, for the knower of Brahman does not return to this transmigratory, mundane existence.
225. Brahman is truth, knowledge, endless, pure, supreme, self-fulfilled, unchanging eternal bliss; the Inner-Self, complete, constant, and victorious.
226. This Non-dual, Absolute Being is not different from oneself, but different from objective existence or non-existence; however, in the highest state of enlightenment, there is no difference.
227. This entire, known universe of diverse forms is the product of ignorance; it is all, only Brahman. Therefore, throw out all erroneous concepts.
228. A pot made of clay is not different from clay. It is the nature of clay throughout. There is no separate nature of “pot.” Then, what is a pot? It is merely an imagined, unreal name.
229. No one can prove that the pot is different, in essence, from clay. Since it is only clay, in reality, the pot is imagined, due to confusion. It is the same with the Highest Reality, Brahman.
230. This whole universe is an effect of the Real Brahman, therefore it is only That and nothing else. Whoever says it is not, suffers from delusion and is like someone talking in his sleep.
231. This universe is only Brahman. That is declared in the glorious Atharva Veda. This universe is solely Brahman, as the substratum is not different from what is imposed on it.
Comment: From the Atharva Veda: “All this world is indeed Brahman.”
232. If the world was real, the Self would not be immortal, the Vedas would have no authority, and the Lord would be a liar. And if these three things were true, it would be considered neither right nor beneficial by the wise.
233. The Lord, the Knower of Reality, said: “I do not abide in them and living beings do not abided in Me.” This means that He is indivisible.
Comment: “This whole world is pervaded by My unmanifest nature; all living beings abide in Me, but I do not abide in them. And those beings do not abide in Me. See My divine, mystic power, sustaining living beings and not residing in them; yet, My Self being the origin of those beings.” Bhagavad Gītā 9.4-5
This is the divine mystery. Brahman is the creator, maintainer, and destroyer of the universe, while at the same time being transcendental, unattached, and unaffected by the universe. Brahman is the Self in all beings, yet one, undivided, and immutable.
234. If the universe were real, it would be perceived in deep sleep; but, since nothing is perceived there, the universe is unreal, like a dream.
235. The world is not different from the Supreme Self, but appears so, like the rope mistaken for a snake. Since it only appears through delusion, how can the superimposed have any substance apart from its substratum?
236. Whatever appears to the deluded is Brahman, just as, through delusion, mother of pearl appears to be silver. But only Brahman is considered real and what is superimposed on Brahman is only a name.
237. Therefore, the Supreme Brahman is real, non-dual, untainted, a compact mass of pure intelligence, peaceful, inactive, and without beginning or end, the true nature of endless bliss.
238. Beyond all the difference created by illusion, Brahman is eternal joy, indivisible, unlimited, formless, unmanifest, nameless, and immutable. His light illuminates anything that shines.
239. The Supreme Truth realized by the wise transcends knower, known, and knowledge. It is Absolute Consciousness, without distinction, pure, and complete.
240. Beyond the range of mind and speech, immeasurable, without beginning or end, It is not held or let go. I am Brahman, the Full and Mighty.
241. The words “you” and “that” in the scriptural text, “You are That,” when clarified, plainly indicate the unity of Brahman and Self. This has been explained repeatedly.
242. The identity of the two is indicated and not necessarily expressed. As expressed, the two have opposite characteristics, like a firefly and the sun, a king and his servant, a well and the ocean, or an atom and Mount Meru.
243. The opposites are God, whose mystic power (Māyā) is the cause of the universe, and the five sheaths of the individual person, the effect of Māyā. These two are not real, but an imagined imposition.
244. When the two impositions are eliminated, there is neither Māyā nor the individual person, just as there is no king without a kingdom nor a soldier without a weapon.
245. The imagined duality in Brahman is rejected by the injunctions of the scriptures; so, based on scriptural authority and reasoning, the two impositions should be eliminated.
246. “Not this, not this,” they are unreal and imagined, like the snake seen in a rope or objects in a dream. Likewise, the sages, by Yoga, become free of the seen world and realize the oneness of the two (Brahman and Self).
Comment: In the great saying, “You are That,” one might assume that the word “You” refers to the individual person made of the five sheaths and that the word “That” refers to God. But, not only are these two not identical, they are opposites. The Lord is the Creator and the individual is part of the creation. However, when one looks past the limited adjunct, one sees that the word “You” refers to the Divine Self and the word “That “ refers to Brahman. This is also confirmed by the sages who have direct knowledge this unity.
247. The true meaning of these terms is clearly understood according to the rules of inference; however, it is not enough to use the methods of rejection or acceptance, but a combination of the two.
248. Just as in the sentence, “he is Devadatta,” it is understood that any temporary or contrary attributes are eliminated in identifying the subject. So too, in the text, “You are That,” all contrary attributes should be eliminated from the two.
Comment: In the sentence identifying Devadatta, it is understood that the person with the name Devadatta is meant and not the angry, sad, or happy Devadatta, or the Devadatta wearing blue, etc. Similarly, it should be understood that the words of the great saying refer to the Self and Brahman and not their temporary superimpositions.
249. From the numerous scriptural declarations describing the oneness of Brahman and the Self, and by observing the true nature of the two as absolute consciousness, the wise recognize that Undivided Reality.
Comment: Brahman and the Divine Self are absolute consciousness, which is singular. Absolute consciousness is consciousness without the subject – object paradigm; that is, absolute consciousness is not awareness of objectivity, but awareness itself.
250. (The scripture states:) “This Self is not gross;” therefore, you should reject the unreal and know, for yourself, that “I am only Brahman.” With a pure intellect, realize your True Nature as undivided awareness, self-sufficient, and indefinable, like space.
251. It is understood that the pot made of clay is entirely clay; similarly, the true nature of this world, born of the Real, is only the Absolute Realty. Since one’s own self is not different from that Reality, then you are that peaceful, perfect, non-dual Brahman, Who is supreme.
252. Just as in dreams, place, time, objects, their knower, etc., are all an imagined myth, so too, in wakefulness, the world is the effect of one’s imagination. Since this body, senses, vital-airs, ego, etc., are also unreal, then you are that peaceful, perfect, non-dual Brahman, Who is supreme.
253. When the reality of something imagined, due to a delusion, is discovered, it is not different from its substratum. Is the world situated in a dream different from what is seen on waking?
Comment: There is a similarity between something imagined and its basis, the imagined snake in a rope or the dream and wakeful states; but, only the substratum is real.
254. Brahman is beyond class, custom, family, and lineage; without name, form, qualities, or faults; and transcends place, time, and objectivity. You are That and you should meditate on That constantly.
255. Brahman is supreme, complete, and beyond the range of speech, yet attainable with the eye of unlimited consciousness; a compact mass of pure awareness, timeless, and real. You are That and you should meditate on That constantly.
256. Brahman is faultless and untouched by the six afflictions (hunger, thirst, sorrow, delusion, old age, and death) unperceivable by the sense organs and inconceivable by the mind, yet manifested in the heart of the yogi. You are That and you should meditate on That constantly.
257. Brahman is without parts and incomparable; He supports this world, invented by delusion, with only a fraction of Himself and is neither real nor unreal. You are That and you should meditate on That constantly.
258. The cause of creation, maintenance, and destruction of the universe, Brahman is immutable, free from birth, growth, maturity, decay, and death. You are That and you should meditate on That constantly.
259. Brahman is without difference; everlasting; steady, like a waveless ocean; undivided; and eternally free. You are That and you should meditate on That constantly.
260. Although only one reality, Brahman is the cause of the many, Who excludes all other causes, while being beyond cause and effect. You are That and you should meditate on That constantly.
261. Brahman is supreme, eternal, blissful, spotless, imperishable, without distinction, and beyond the mortal and the immortal. You are That and you should meditate on That constantly.
262. As gold appears in many forms, yet remains the same element, Brahman, by delusion, appears in various names and forms with mutable qualities and natures, yet He remains unchanged. You are That and you should meditate on That constantly.
263. Brahman is without a second, the Highest of the high, unending Being-Awareness-Bliss shining as the one essential Self within. You are That and you should meditate on That constantly.
264. One should contemplate, in his heart, what has been stated, continuously, with reasoning and understanding. From that, one becomes free from doubt, etc. and the truth of the Vedic texts, such as “You are That,” will be as clear as water in one’s hand.
265. Having realized the Absolute Reality and attained pure wisdom is like being a king surrounded by his army. Being eternally fixed in the refuge of one’s True Self, the created universe dissolves in Brahman.
266. In the cave of the intellect is Brahman, the Supreme, Non-dual Reality, beyond true and false. Whoever here, in this world, abides in the Self, in that cave, never enters the cave of the body again.
Comment: The “cave of the body” is the womb. The meaning is that one who abides in Self, is never born again.
267. Even when Reality is known, powerful, timeless impressions of previous actions, which cause this transmigratory existence of the “I,” the doer and enjoyer, are strong. By residing in the Inner-Self, those are removed. That weakening of the impressions of previous actions, through perseverance, is called liberation by the wise.
268. The wise remove the idea of non-self – body, sense organs, etc., superimposed on this Self as “I” and “mine,” by being fixed in the True Self.
269. Only by knowing your True Nature, the Inner-Self, the witness of the mind’s activities can you slay this identification with non-self.
270. You should give up your involvement in the world, renounce attending to the body, and abandon obedience to the scriptures and identification with the false self.
271. Due to the latent tendencies from impressions of world, body, and even scriptures, enlightenment is impossible.
272. Whoever desires liberation from this work-house of mundane existence, those threefold latent tendencies are the chains binding your feet. One who becomes free from those achieves liberation, according to the wise.
273. From contact with water, the heavenly fragrance of sandalwood is masked by an intense, bad odor. Only by scrubbing is the bad smell removed and then the true fragrance emerges completely.
274. Likewise, the sweet fragrance of the Supreme Self is polluted by the ingrained, primordial, and difficult to overcome latent tendencies. By the rubbing of meditation, the pure essence is revealed, like the fragrance of the untainted sandalwood.
275. The subliminal impressions of the Self are hidden by the subliminal impressions of non-self. By constantly being fixed in Self, those impressions of non-self are destroyed and then the Self fully shines.
276. One is freed from the outer latent tendencies to the extent that he establishes his mind within. When one is finally, completely free of those impressions, the hindrances to Self-realization disappear.
277. Abiding in True Self removes latent tendencies and extinguishes the mind of the yogi. Therefore, you should practice meditation to negate your superimposed self.
Comment: Śaṅkara stated that the Self is realized by a pure intellect and here he explains how the intellect is purified. By stilling the mind through meditation, one attains the state samādhi, which is the state of Self-awareness. By abiding in that state, the tendencies of previous experiences that feed the ego and cause mundane existence, are weakened. As those tendencies are eliminated, the intellect becomes pure and one realizes that the ego is a phantom and that one’s True Nature is one with Brahman.
278. Tamas (darkness) is overcome by the other two qualities (Rajas – restlessness and Sattva – purity). Then, separate Rajas from Sattva until Sattva is pure. Seeking Sattva, you should practice meditation to negate your superimposed self.
279. Understanding that the consequences of past actions sustain the body, with perseverance supported by a firm resolve, you should practice meditation to negate your superimposed self.
280. First, exclude non-self and know “I am the Supreme Brahman and not an individual person;” then, with the impetus of the present, positive impressions, you should practice meditation to negate your superimposed self.
281. By scriptures, reasoning, and direct experience, know yourself to be the Self of All. When there is even a trace of Its splendor, you should practice meditation to negate your superimposed self.
282. The sage does no work, but lives on the little received. By being established in the Eternal One, you should practice meditation to negate your superimposed self.
283. From glorious verses, such as “You are That,” understand the oneness of Brahman and the Self. Being rich in Brahman, you should practice meditation to negate your superimposed self.
284. Until the complete disappearance of the idea that “I am this body,” with a diligent, concentrated mind, you should practice meditation to negate your superimposed self.
285. Until the individual ego and this world appear like a dream, you should constantly perform meditation to negate your superimposed self.
286. Do not let sleep, worldly affairs, sense objects, or forgetfulness keep you from meditation on the Self.
287. Renounce the body consisting of impure flesh, which was born from the impurities of a mother and father. Avoid it like an outcaste and become one with Brahman, fulfilling the purpose of life.
288. The space in a pot merges into greater-space when the pot is broken, just as the self merges into the Supreme Self. By meditating on the Whole, the sage becomes eternally peaceful.
289. By knowing your real self to be the Self-luminous, Abode of All, you should reject the body and the world like a bowl of filth.
290. Having entered the subtle body, the I-thought is seated in the (gross) body; abandoning that, be permanently detached in the Self of Being-Awareness-Bliss.
291. Knowing “I am that Brahman,” you become one who has accomplished life’s purpose and this world becomes a mere appearance, like the reflection of a city in a mirror.
292. Your true nature is that Reality, which is primal, non-dual, awareness, bliss, formless, and inactive. Abandon the false body the way an actor discards the costume he used in a performance.
293. Everything seen is, by nature, false. Due to its being an object of perception, the ego is also unreal. The ego thinks, “I know everything;” but, how can a momentary “I” be real?
294. The true meaning of “I” is the Inner-Self, which is the eternal witness of the ego, etc., even in sleep. It is called unborn and eternal in the scriptures and is different from void and non-void.
295. The knower of everything mutable should be eternal and immutable. From what is seen again and again in imagination, dream, and deep sleep, it is evident that both the subtle and gross bodies are unreal.
296. Therefore, renounce your self-identification with a lump of flesh and an ego invented by the mind. By knowing your True Self, which is Absolute Consciousness, unaffected by past, present, and future, you attain peace.
297. Renounce self-identification with family, race, name, form, stage of life, and attachment to a limp corpse. Give up the qualities of the subtle body, such as being a doer, and be the nature of absolute joy.
298. There are different obstacles that cause this objective, mundane existence for mankind, but the root cause is the ego, the first modification of the intellect.
299. As long as one is attached to the ego, which is evil, there is not even the slightest talk of liberation, which is extraordinary.
300. Freed from the grip of the ego, one arrives at his True Nature, which, like the full moon, is perfect, always blissful, and self-luminous.
301. The deluded, whose mind is influenced by Tamas (darkness) believes, “I am this body.” Only by the total elimination of this belief will the obstacles to oneness with Brahman disappear.
302. The Bliss of Brahman is a treasure guarded by the ego, a mighty, dreadful serpent, which engulfs the Self with its three heads consisting of the qualities of nature. Eliminating this serpent by cutting off its heads, with the sword called realization by the scriptures, the wise become fit to enjoy that joyful treasure.
303. Can someone be healthy as long as the ill-effects of poison are manifest in his body? In the same manner, a yogi with an ego can never be liberated.
304. Restraining the multitude of thought-constructs puts an end to the powerful ego. By discernment of the Inner-Reality and realizing that “I am That,” one achieves Truth.
305. Quickly give up the idea of being the doer, which is how the ego, a mere reflection of the Self that is mutable in nature, deprives you of being established in your True Nature. Due to superimposition, you have attained a multitude of sorrows, such as birth, death, and old-age. Your inner-nature is the joy of awareness; this transmigratory existence is for the body.
306. The Self is one, omnipresent, perfect, and glorious, the nature of Being-Awareness-Bliss. Without the superimposition of the ego, the cause of mundane existence, you are never other than That.
307. This ego is a hazard, like the diner who finds a bone in his throat; therefore, slay your enemy with the sword of realization and freely enjoy the kingdom of the Self.
308. By obtaining the Supreme Goal, the functions of the ego cease and craving is abandoned. By direct experience of the Complete Self, you abide in Brahman, quietly free from duality.
309. Although the giant “I” is cut off at the root, it reappears when in the mind for even an instant; living again, it causes a hundred distractions, like the wind during a monsoon.
310. Having vanquished the enemy ego, give him no quarter by contemplating sense objects. That will only bring him back to life, like watering a dried-up citrus tree.
311. Those who lust for sensual pleasures identify the body as self. What else could cause such desire? Fixation with objectivity causes difference and attachment to difference causes the bondage of mundane existence.
312. It is observed that, with an increase in the effect, the origin also increases and with the termination of the effect, the origin also ends. Therefore, restrain the effect.
313. The growth of subliminal impressions (vāsanā) is an effect and the increase in the effect, increases latent tendencies, in every way. As a result, the transmigratory, mundane existence (saṁsāra) of mankind never ends.
314. Worldly thoughts and actions increase vāsanās; therefore, to sever the bonds of mundane existence, the seeker should burn those two.
Comment: Vāsanās are the subliminal impressions of past experiences. These impressions create latent tendencies that manifest as desire, attachment, etc. Vāsanās are the result of mundane existence, as well as the cause for its continuation. It’s a continuous cycle: mundane existence creates vāsanās, which lead to attachment to mundane existence, which leads to more vāsanās, and so on.
315. The growth of those two produce transmigratory existence of the soul. The means for the destruction of the three (worldly thoughts, actions, and their impressions) is to always, in every situation,
316. Everywhere, and in every way, view everything as solely Brahman. By the strength of the pure impressions of Reality, one destroys those three.
317. With the destruction of worldly actions, there is the end of worldly thoughts and, from that, the decay of (worldly) latent tendencies. The destruction of those latent tendencies brings the freedom known as “liberation while living.”
318. The latent tendencies of the ego, etc., even though well established, vanish on the blossoming of the pure impressions of righteousness, just as the darkness of night vanishes in the light of the rising sun.
319. Tamas (darkness) and the multitude of misfortunes it causes, will vanish on the rising of the sun of Truth. Likewise, on the realization of the bliss of the Non-dual Essence, there is no bondage or even a whiff of misery.
320. The perceived world vanishes when meditating on the Absolute Reality, which is a compact mass of bliss; therefore, while bound by past karma (being embodied) spend your time absorbed in Brahman, inside and out.
321. One should never neglect being fixed in Brahman. The son of Lord Brahmā said that negligence is death.
322. There is no other danger for the wise than to neglect his own True Nature. From that comes delusion, then the I-notion, then bondage, and then suffering.
323. Even the learned forget the Self by turning toward sense objects. Their intellects become agitated by evil, like an adulterer infatuated with a young woman.
324. When algae is removed from a pool, it stays clean for a mere instant before the water is covered again. So too with illusion and the learned who turn away from the Self.
325. What if the mind strays from Reality, even a little? It will become outgoing and fall, like a ball dropped down a flight of stairs.
326. When one ponders sense objects, he becomes attached to their qualities; from that attachment comes craving and engaging in sensual activities.
327. And, for the knower of Brahman who is in samādhi, negligence is worse than death. Therefore, be attentive, for whoever is accomplished in concentration reaches complete absorption in the Self.
328. But for the one who, due to negligence, falls off Self-awareness, he descends to hell without dying and is not seen rising again.
329. Therefore, you should give up contemplating sense objects, which is the cause of all spiritual harm, just as one in the grip of sickness must give up unwholesome things.
330. Whoever is completely detached, while living, achieves oneness at death and, as the Yajur Veda states, whoever sees difference lives in fear.
331. If the wise sees even the slightest duality in the Unlimited Brahman, then he will fear that which is perceived, in error, to be different.
332. Whoever identifies himself with this world, in spite of its rejection by hundreds of scriptures, traditions, and logical arguments, suffers misery after misery, like a thief who breaks the law.
333. One who is intent on being fixed in Reality reaches liberation and eternal glory in the Self. This is like the honest person who succeeds. But the one who is intent on being fixed in this false world of objectivity is like the thief who perishes.
334. Renouncing association with the unreal, the cause of bondage, the seeker should remain fixed in Self, knowing “I am This.” It is clearly steadiness in Brahman, through Self-realization, that gives joy and removes misery, the worst effect of ignorance.
335. Contemplation of the outside world will only increase the results of one’s harmful latent tendencies, which will only grow. Knowing this, one should discard external thoughts and, by discrimination of Self and non-self, constantly meditate on True Self.
336. When the mind is withdrawn from the outside world, it becomes pure and, in the pure mind, the Supreme Self is realized. From that pure vision, comes the end of the bondage of mundane existence. So, restraining the mind from outer objectivity is the path to liberation.
337. Would a learned person who discriminates between the Real and the unreal, who perceives the highest goal according to the scriptures, and who desires liberation hang on, like a child, to the unreal, knowing it to be the cause of one’s downfall?
338. The sleeping are not awake nor do the wakeful dream, because the two states have different qualities. Similarly, the liberated lack identification to the body, etc., while the bound are attached to being a body.
339. By realizing the Self is the substratum, the liberated knows himself to be inside and outside of all things, both animate and inanimate. Having renounced all superimpositions, what remains is the undivided and complete Self.
340. The cause of liberation from bondage is with the Self of All and there is nothing greater than realizing That. On rejecting the reality of the seen world and by being fixed in one’s True Self, one obtains realization of the Self of All.
341. How can one who is established in the body as a self, whose mind is enamored by objective experience and who acts accordingly become unattached to the world? Knowers of Truth, who desire everlasting bliss, should diligently fix their minds on the Supreme, Eternal Self by renouncing, completely, sense objects, actions, and duty.
342. For the ascetic who practices listening, the scriptural statement “tranquil and self-controlled,” establishes meditative concentration (samādhi) to achieve perfection in the Self of All.
343. Even the learned are not immediately able to destroy the ego that has grown strong; but, those who are established in the complete absorption called Nirvikalpa Samādhi, are free from the subliminal impressions (vāsanās) of endless existence.
Comment: The worldly vāsanās of mundane existence are countered by the pure vāsanās of samādhi. Overtime, the effects of the pure vāsanās lead to awakening. This is also stated in The Yoga Sūtas of Pantañjali, I. 50-51.
344. People are bewildered by the qualities of the deluding ego, along with the combination of the veiling and projecting powers of Māyā.
Comment: Māyā's veiling power conceals the True Self while her projecting power manifests the manifold universe.
345. It is difficult to fully conquer Māyā’s projecting power without stopping her veiling power. When one differentiates the Seer from the seen (Self from objectivity) as clearly as one can distinguish milk from water, the concealing of the Self will naturally end. Then the hindrances to victory over the projecting power vanish, as long as the mind is not fixed on unreal sense objects.
346. Real awakening is born of complete discrimination, which is discerning the true nature of the Seer and the seen. That breaks the bond of delusion created by Māyā, after which the liberated is never again subject to transmigration.
347. Discernment of the oneness of the Supreme and the Self is the fire that completely burns the thicket of ignorance. How can the seed of mundane existence sprout in one who has achieved the non-dual state?
348. The illusion of the veiling power ceases upon realization of the Absolute Truth. With the destruction of ignorance, the misery created by the projecting power also ends.
349. From that realization, this triad (of seen, seeing, and seer) is known to be a rope (and not the imagined snake). Therefore, for liberation from bondage, the wise should understand the true nature of Reality.
Comment: In the metaphor of the snake and the rope, only the rope, the substratum on which the snake is falsely imposed, is real. Awakening is the realization that the triad of object, subject, and perception, which make up this universe, is like the snake and that, like the rope, only Brahman, the substratum, is real.
350. From its association with the Real, a measure of Its nature manifests in the intellect, like the blending of fire and iron; however, the twofold effect of that association (subject and object) is unreal, as seen in delusion, dream, and imagination.
Comment: When iron comes in contact with fire, it takes on the qualities of fire, such as heat and color. Similarly, from its connection with the Self, Whose nature is Being-Awareness, the intellect acquires some of those qualities and (with the help of the ego) assumes that it is the knower.
351. The modifications of nature, from the ego to the body, and all the sense objects are unreal, due to their being in a constant state of change. But the Self, on the other hand, never changes.
352. Eternal, non-dual, undivided awareness, the singular witness of the intellect, and different from objective existence or non-existence the Supreme Self, the Bliss of Being is the reality indicated by the inner I-sense.
353. Therefore, the wise, having distinguished what is real and unreal, determines the Truth with the sight of his own enlightenment and, knowing his True Self as undivided awareness, is liberated in the end.
354. When, through complete absorption (Nirvikalpa Samādhi) the Non-dual Self is realized, the heart-knot of ignorance is completely terminated.
355. The clouded intellect invents this diverse world of I, you, this, etc. and it appears in the Divine Self, which is non-dual and without distinctions. When the Self shines in samādhi, Reality is ascertained and all distinctions disappear.
356. The seeker who is steadfast in tranquility, self-control, sense-withdrawal, forbearance, and the practice of samādhi meditation, achieves his own eternal state as the Self of All.
357. Those who are absorbed in samādhi dissolve their outgoing senses, mind, and ego in the Conscious Self. They alone are liberated from the bonds of existence and not others, who merely tell unintelligible stories.
358. This apparent diversity is from the adjunct superimposed on the Self. When the adjunct is removed, the Self is one. Therefore, to remove the adjunct, the wise should remain fixed in Nirvikalpa Samādhi.
359. One who is committed to the Real, achieves the state of the Real by being fixed in That, just as the grub becomes a wasp by contemplating on the wasp.
360. Discarding other practices, the grub becomes a wasp by meditating on the wasp; likewise, the yogi only reaches the truth of the Supreme Self by being fixed in meditation on That.
Comment: The myth being referred to here is of the wasp who captures a grub and, due to its fear of the wasp, the grub constantly thinks of the wasp until it is transformed into a wasp itself.
361. The true nature of the Supreme Self is extremely subtle and cannot be perceived by the gross senses. Only one who is constantly in samādhi becomes fit to perceive the Self, which is realized by a purified intellect.
362. When gold is refined, impurities are removed and the process brings out its true qualities; similarly, by meditation, the impurities of harmony, restlessness, and dullness are removed from the mind and it reaches the Truth.
363. Through the constant practice of meditation one experiences the essence of non-dual bliss; then, when the mind is perfected, one leaves Savikalpa Samādhi and merges in Brahman.
364. By this (Nirvikalpa) samādhi the knot of all subliminal impressions is completely destroyed and karma ends; one’s True Nature shines effortlessly within and without, everywhere and always.
365. Reflection should be considered a hundred times better than listening and constant meditation is a hundred-thousand times better than reflection; but, Nirvikalpa Samādhi is infinitely superior.
366. The true nature of Brahman is realized through Nirvikalpa Samādhi and not by some other means with a mind made unsteady by various concepts and modifications.
367. Therefore, you should constantly control the senses and direct a tranquil mind within. By removing the endless veil of ignorance, True Oneness is revealed.
Comment: These verses outline the practice of Yoga Meditation. By focusing the mind on a single object, the yogi withdraws his attention from the outgoing senses. When the mind is still, one experiences his True Nature, which is Being-Awareness-Bliss. This is the state of Savikalpa Samādhi, in which there is still a distinction between the Seer and the seen. From continued practice, the yogi goes from Savikalpa to Nirvikalpa Samādhi, which is complete absorption in the Self. (See Types of Samādhi in Meditation.)
368. The primary gateway to Yoga (union) is: controlling one’s speech, non-possessiveness, freedom from desire, indifference, and the continual practice of solitude.
369. Solitude and restraining the senses are the means to self-control and restraining the mind is the means to tranquility, which dissolves the subliminal impressions of the ego. From that, the essential bliss of the Immovable Brahman is realized by the yogi. Therefore, the sage should always, diligently, practice restraining the mind.
370. You should withdraw speech into the mind, mind into the intellect, and the intellect into the Witness; and by that dissolving into the fullness of the Undifferentiated Self, you will enjoy supreme peace.
371. With whichever adjunct – body, vital-force, sense organs, mind, or intellect, his consciousness is associated, the yogi becomes that.
372. By ending that connection, the sage becomes completely indifferent to worldly pleasures and the experience of everlasting bliss grows.
373. True indifference is renouncing both the inner and outer attachments, but only one who desires liberation is suitable for that renunciation.
374. Outer attachment is to sense objects and inner attachment is to the ego, etc. Only one established in Brahman is indifferent and able to renounce both.
375. You should understand that dispassion and wisdom are to a human, like having two wings is to a bird – both are needed to ascend to the pinnacle of liberation. It cannot be done with just one.
376. Those possessing great dispassion attain samādhi and only those firmly established in samādhi awaken to the Truth and attain liberation from bondage. They experience the eternal joy of being liberated in the Self.
377. I know of no greater producer of joy, for the self-controlled, than dispassion; when combined with Self-knowledge, it is superior to sovereignty over heaven and earth. You should always practice dispassion, as it is the gateway to the eternal maiden of liberation. For your happiness, always fix your mind in the True Self.
378. You should cut-off the desire for sense objects like poison. It is the weapon of death. Cast-off selfish actions and pride in social position, race, and stages of life. Abandon self-identification with the body, etc., and fix your consciousness in the Self. In reality, you are the Seer, free of thought, the Non-dual, Supreme Brahman.
379. With no thought given to its sustenance, keep the body steady, settle the sense-functions in their respective seats, and firmly fix the mind on Brahman, the Goal. Brahman and the Self are the same; when you achieve unity with That, you will ceaselessly drink the nectar of Brahman-Bliss, joyful in the Self. Then, what good are empty objects?
380. Giving up thoughts of non-self, the cause of misery, and contemplating the Self, the cause of liberation, Whose nature is bliss,
381. The Self-luminous, Absolute Witness of the knowledge sheath shines forth. Establishing that Reality as the goal, meditate on That as your own self with complete concentration.
382. With a one-pointed mind and a firm conviction, free of difference, this Self becomes apparent and is realized as one’s own true nature.
383. Become firm in the Self and renounce the ego, mind, etc. One should remain indifferent to those, as it is clear that they are mere objects, like a pot.
384. Little by little, by being steady (in meditation) and experiencing the fullness (of samādhi) the purified inner-organ settles in one’s True Nature, the Witness, Absolute Awareness.
385. One should realize the nature of the Self as free, undivided, and full, like great space, and the body, senses, vital-force, mind, ego, etc., as adjuncts produced by one’s own ignorance.
386. There are a hundred confines, such as pots, jars, and the like, but when freed, there is only one space, not many. So too, when one is liberated from the ego, mind, etc., there is only the Supreme, pure and one.
387. Everything, from Brahmā, the Creator down to a blade of grass, is an unreal adjunct; therefore, one should realize his true nature, which is one with the Self.
388. When one thing is mistaken for something else, upon discovering the truth, only the substratum remains. If a rope is mistaken for a snake, when the truth is realized, there is only a rope. It is the same with the universe and the True Self.
389. There is nothing other than the Self. Brahmā is Self; Viṣṇu is Self; Indra is Self; Śiva is Self; everything in this universe is the Self.
390. The Self is within; the Self is without; the Self is in front; the Self is behind; the Self is in the north; the Self is in the south; the Self is also above and below.
391. Just as waves, foam, eddy, bubbles, etc., are all water; so too, are the body, mind, senses, ego, etc., all only consciousness. All this is one essence – Absolute Consciousness.
392. This whole world, which is known through speech and mind, is Being. There is nothing beyond the limit of nature other than Being. What is pottery other than clay? Whoever says “I,” “you,” “this,” etc., is drunk on the wine of illusion.
393. In order to end the false imposition the scriptures repeatedly declare, “there is no other,” thereby negating duality.
394. The Self is Brahman, pure, like space, without distinction, motionless, devoid of inside or outside, supreme, and one without a second. What else is there to know?
395. What else is there to say? Whatever is found here (in this world) is clearly Brahman. The individual person and the whole expansive universe are only Brahman, Whom the scriptures declare as being one without a second. The enlightened realize, “I am only Brahman.” Having fully abandoned the external world, they always abide in the conscious bliss of the Self, becoming firmly established in Brahman.
396. Kill the desires raised by self-identification with the sheath of impurity (the body) and then, like the wind, forcibly disperse the subtle body. Knowing the renowned declaration of the Vedas, that you are the nature of eternal bliss, you should abide as Brahman.
397. As long as one adores this corpse-body, he will live with various afflictions, such as birth, death, and sickness. When one realizes his pure, immovable, auspicious nature, he becomes liberated. That is also stated in the scriptures.
398. When this semblance of reality, superimposed on the True Self, is rejected, there is only the fullness of the Supreme, Non-dual Brahman.
399. When the activities of the mind are restrained, there is no distinction between the Supreme Self and Brahman; then, the objective world of duality remains purely gossip.
400. This “universe” is merely an unreal fantasy in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
401. There is no seer, seeing, nor seen in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
402. Like the ocean at the end of an eon, there is complete fullness in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
403. Like darkness in the light, the cause of delusion vanishes in the Non-dual, Supreme Truth, Which is without distinction. So, where is there difference?
404. The Supreme Truth is one in nature. How can there be talk of difference in That? Deep sleep is nothing but bliss. Who perceives difference there?
405. At no time is a snake seen in the rope, nor a drop of water in a desert mirage. From the realization of Supreme Truth, the enlightened know that there is no distinction in Brahman; therefore, there is no universe in the Eternal Self.
406. The scriptures declare that this duality is merely an illusion and that the Supreme Reality is non-dual. This is clearly what is experienced in deep sleep.
Comment: In deep sleep the mind completely withdraws from objectivity and is absorbed into the Unmanifest. All perception of duality ends and one experiences complete peace.
407. It has been observed by the wise that the superimposed has no identity apart from its substratum. The belief that a rope is a snake is the result of a delusion.
408. The mind is the root of this difference; when the mind is absent, there is nothing. Therefore, absorb your mind in the Supreme Self within.
409. In samādhi, the wise experience the fullness of Brahman in the heart as the nature of pure bliss and everlasting awareness, unparalleled, unlimited, eternal, free, and unattached. That is indivisible and free of distinction, like infinite space.
410. In samādhi, the wise experience the fullness of Brahman in the heart as being without origin or change, incomprehensible, homogeneous, unrivaled, and far from the bondage of the mind. That is established by the declarations of the Vedas and always familiar as I-consciousness.
411. In samādhi, the wise experience the fullness of Brahman in the heart as undecaying, immortal, nameless, permanent, peaceful, and one. That is still, like a waveless ocean, beyond unreal objectivity and the modifications of the qualities of nature.
412. With the inner-organ absorbed in samādhi, one experiences the splendor of the Self; therefore, cut-off the bonds of your connection to existence, so that you may fulfill the purpose of human life.
413. You should meditate on the Self, which is Non-dual, Being-Awareness-Bliss, and completely free of all limitations; abiding in the Self, you will not be subject to the journey (of saṁsāra) again.
414. Knowing this corpse-like body to be a mere appearance, like one’s shadow, and the result of past actions, the sage is not attached to the body once it has been negated.
415. Having united with the unending, untainted nature of Conscious-Bliss, leave this adjunct of inert and impure nature in the distance. Then, never again think of this rejected thing, for one who dwells on sense objects is fit for reproach.
Comment: Throughout this text, Śaṅkara refers to the body as inert, corpse-like, impure, made of filth, etc. Some might reject this view, feeling that the body should be celebrated or that the body is a temple, etc. The body is composed of skin, bones, flesh, blood, hair, saliva, mucus, bile, urine, marrow, sinew, feces, etc. Individually these things are considered revolting, but the body they make up is considered attractive and desirable. This is the mystical power of illusion (Māyā). It is not the job of a great teacher to make people feel good about their bodies, but to shatter the illusion and help those who seek liberation realize the Truth.
416. Therefore, with your mind fixed in the pure bliss of Awareness, burn this fixation with non-self to the root and obtain the highest knowledge.
417. Being absorbed in the bliss of the Self, in Brahman, the knower of Truth is like a cow wearing a garland, indifferent to whether the body, strung on the thread of past karma, stays or goes.
418. Knowing the undivided bliss of the Self to be his own true nature, what purpose or desire does the knower of Truth have to maintain a body?
419. The realized yogi who is liberated while living, enjoys, inside and out, the fruit, which is the never-ending nectar of Self-bliss.
420. The fruit of dispassion is knowledge; the fruit of knowledge is abstinence; and the fruit of abstinence is the experience of true bliss.
421. But if these do not come in succession, then the preceding stage will not bear fruit and success, which is incomparable bliss, will naturally fail.
422. The fruit of the knowledge in question (Self-knowledge) is freedom from the anxiety of perceived misery, which is the result of various contemptible actions committed while in delusion. But, after attaining discernment, how can someone perform such actions?
423. The fruit of knowledge is escape from the unreal, while the fruit of ignorance is its pursuit. The difference (between them) is like the one who knows the water in the desert is a mirage and the one who does not. This is the benefit observed in the wise.
Comment: The one who knows the water in the desert is an illusion will not waste energy pursuing it, while the one who believes in the mirage, will pursue the illusion, making his situation worse.
424. If the destruction of the heart-knot of ignorance is complete, there is no desire for sense objects. What else, naturally, causes that inclination?
425. The culmination of dispassion is when there is no longer a desire for objective experience; the perfection of knowledge is the disappearance of the ego; and the summit of abstinence is the dissolution and non-production of mental activity.
426. By always being fixed in the nature of Brahman, one is liberated from attachment to external objects and, although he appears to others to be enjoying sense objects, he is like a sleepy baby who perceives this world like something in a dream. He is blessed and honored on this earth, enjoying the fruits of endless merit.
427. This yogi, who is established in wisdom and whose mind is absorbed in Brahman, without modification or activity, attains everlasting bliss.
428. Being purified and absorbed in the unity of Brahman and Self, Absolute Awareness without distinction, that state is called “enlightenment.” One well established in that (state) is said to be established in wisdom.
429. One is regarded as liberated while living who is fixed in discrimination and uninterrupted bliss and who goes about with no thought of the world.
430. One is regarded as liberated while living who, although his mind is absorbed (in Brahman) is attentive without the characteristic of wakefulness, which is desire.
431. One is regarded as liberated while living whose attachment to mundane existence has ceased, whose mind is free of anxiety, and who, while possessing parts, is whole.
432. When one considers the body like a shadow, without a sense of “I” or “mine” – this is a sign of being liberated while living.
433. Without concern for past or future and even indifferent to the present – this is a sign of being liberated while living.
434. Viewing everything in this diverse world equally, regardless of its faults – this is a sign of being liberated while living.
435. By viewing them equally in the Self, one is unaffected when receiving both pleasant and unpleasant things – this is a sign of being liberated while living.
436. Due to his mind being addicted to tasting the nectar of Brahman-Bliss, the yogi is unaware of what is outside or within – this is a sign of being liberated while living.
437. When performing functions with the body, senses, etc., one remains indifferent, without thoughts of “I” and “mine” – this is someone who defines being liberated while living.
438. One who has, from the strength of the scriptures, realized Brahman in his Self and is completely free of the bondage of existence – this is the definition of being liberated while living.
439. One is regarded as liberated while living who never considers the body and sense organs as “I” or something else as “other.”
440. One is regarded as liberated while living who abandons the false notion of an individual soul and a personal god as forms of mundane existence and who realizes, by discrimination, that there is no difference, whatsoever, between Brahman and the Inner-Self, or between Brahman and creation. This is the definition of being liberated while living.
441. One who is same while being honored by saints or debased by sinners – this is the definition of being liberated while living.
442. As rivers flowing into the ocean produce no change, the liberated yogi is unaffected by the flood of sense objects; they merely merge into Absolute Being.
443. One who has realized the truth of Brahman is no longer involved in mundane existence and the one who looks outward is not a knower of Brahman.
444. But if one considers such worldliness as being driven by the subliminal impressions of past experience, that is wrong, since those impressions become faint after the realization of the oneness of Being.
445. As even the most lustful man’s desires are blunted in the presence of his mother, so too with the sage who realizes the fullness of Brahman-Bliss (he no longer lusts after sense objects).
446. The sage who abides in samādhi is perceived to have ordeals in the world, which the scriptures say is due to the fruits of past karma.
447. It is said that as long as there is the experience of pleasure, etc., it is the destiny from past karma. “This must be the fruit of previous actions, as there can be no fruit without actions.”
448. From the realization: “I am Brahman,” the karma accumulated over a hundred-million eons disappears. They are like the actions performed in a dream, which vanish upon waking.
449. Can the actions performed in a dream earn one heaven or hell upon waking?
450. Just as the sky is indifferent and unattached, the enlightened does not cling to any actions performed at anytime (past, present, or future).
451. The space surrounding a jar is not affected by the smell of the wine contained in it; similarly, the Self is not tainted by association with the characteristics of the limited adjunct.
452. (It is said:) “Work undertaken before the dawn of realization is not destroyed before giving its fruit, just like an arrow let loose toward its target cannot be retracted.
453. “If one releases the arrow thinking the target is a tiger, it does not stop when he realizes it is actually a cow, but it hits its mark with full force.
454. “Accumulated and impending karma are burned in the fire of knowledge, but destiny is more potent than the knower and is only extinguished by experiencing its fruits.” By realizing the oneness of Brahman and Self, and one’s identity with That, nothing, whatsoever, remains of the three types of karma, as Brahman is free of the characteristics of nature.
455. By having completely absorbed the limiting adjunct, the sage is fully established in himself as the Absolute Brahman, the Self. Dream objects do not exist in wakefulness; so, how can destiny exist for the sage?
Comment: Verse 446 started the discussion concerning karma and the enlightened sage. The Vedas teach that all experiences, good and bad, are the result of karma and that the body would not exist without residual karma. Therefore, it is karma that binds one to transmigratory existence. So if the enlightened is no longer bound by mundane existence, then why does he still have a body that experiences pleasure and pain? The Veda’s answer is that awakening only destroys accumulated (saṁcita) and impending (āgāmi) karma, but not karma that is active (prārabdha or destiny). That karma must be “used-up” through experiencing its results. It is like an arrow, which after release, cannot be retracted until it hits its target. However, this argument is rejected by Śaṅkara, who states that the realized sage is unaffected by the actions of mundane existence, just as one is unaffected by the actions performed in a dream. To the enlightened, there is little, if any, difference between wakefulness and dream.
456. One who is awake has no connection to the dream body nor any idea of “I,” “mine,” or “this” to the dream world, but identifies fully with the wakeful state.
457. He has no desire to accumulate false dream objects nor to validate the existence of the dream world. If there is any desire for those unreal things, he must still be sleeping.
458. One who abides in the Supreme Brahman by always being fixed in his True Self does not consider this world real, but continues eating, discharging, etc., like one observing things in a dream.
459. The body is formed by karma, so it is reasonable for destiny to apply to it; however, it does not apply to the Self, which is without beginning and not formed by karma.
460. The infallible words of the scriptures declare the Self to be unborn, eternal, and without end; so, how can there be destiny for one abiding in That?
461. As long as one identifies the body as one’s self, then destiny may be valid, but, when that (identification) is abandoned, destiny is negated.
462. And even the idea of destiny being applied to the body is delusion. How can a superimposition be real? Then, how can the unreal be born? And, how can the unborn die? So, how can there be destiny for the unreal?
463. The doubting fool thinks, “If the effects of ignorance are completely removed by knowledge; then, how does the body exist?"
464. So the scriptures speak of destiny to establish order for those with a worldly inclination; but, for the wise, they teach that the body, etc., is unreal, since the aim of the scriptures is the realization of the One, Supreme Reality.
465. Brahman is completely whole, without beginning or end, immeasurable, unchanging, and one without a second. In That there is no diversity whatsoever.
466. Brahman is a compact mass of being, awareness and eternal bliss; free of activity; and one without a second. In That there is no diversity whatsoever.
467. Brahman is the One Inner-essence, full, without end, omniscient, and one without a second. In That there is no diversity whatsoever.
468. Brahman is not taken, nor rejected, nor received, nor a recipient, and is one without a second. In That there is no diversity whatsoever.
469. Brahman is without qualities, parts, or distinction; subtle; spotless; and one without a second. In That there is no diversity whatsoever.
470. Brahman is incomprehensible in nature, beyond the range of though and speech, and one without a second. In That there is no diversity whatsoever.
471. Brahman is absolute being, self-perfected, pure intelligence, unique, and one without a second. In That there is no diversity whatsoever.
472. Dedicated yogis, who are tranquil and self-controlled, cast-off desire and reject sensual experience. Having realized the Supreme Truth from union with the Self, they obtain the highest emancipation at the end of this life.
473. Son, by expelling the delusion formed in your mind and ascertaining that your true nature is the Self, the Supreme Reality, a compact mass of bliss, you will become awakened, liberated, and achieve the ultimate goal of life.
474. If one completely considers, without hesitation, the meaning of what is heard (from the teacher and scriptures) he will never again speculate. Then, through samādhi, the sage with a steady mind perceives the truth of the Self directly with the eye of enlightenment.
475. The scriptures, reasoning, words of the guru, and one’s inner achievement are the means to Self-realization. Upon attaining the Self, Whose nature is Being-Knowledge-Bliss, one is liberated from the bondage related to ignorance of one’s True Nature.
476. Bondage and liberation, contentment and anxiety, well-being, hunger, etc., are only known to oneself; for everyone else, they are inferred.
Comment: The one who feels it, knows it. It is not enough to read spiritual texts and listen to the teachings of a guru, one has to internalize that knowledge through mediation and self-inquiry in order to realize, by direct experience, one’s true nature as the Absolute Reality.
477. Standing on the other shore, the teachers and scriptures enlighten the learned, since only through enlightenment and the grace of God can one cross over.
478. Through Self-realization, the perfected knows his true nature and lives intent in the Self with a mind free of distinction.
479. The conclusion of the Vedānta is this: the individual soul and the entire world are only Brahman, liberation is to be situated in the undivided nature of Brahman, and non-duality is based on scriptural authority.
480. Then, having understood the truth from the words of the teacher, the evidence of the scriptures, and through his own reasoning, with his senses restrained and his body steady, the disciple concentrated his mind and became fixed in the Self.
481. He remained in samādhi with his mind on the Supreme Brahman for sometime. Then, rising from this supreme bliss, he declared:
482. By having obtained oneness in Brahman and Self, the intellect has vanished and activity has melted away. I do not know this or not-this (since there is only Brahman) nor what or how great is this unfathomable joy.
483. The splendor of the Supreme Brahman is impossible to express in words or conceive with the mind. I am filled with a flood of nectar, which is an ocean of pure bliss; each minute particle of my mind is absorbed into the bliss of the Self, like monsoon hailstorms dispersed in the sea.
484. What a wonder! I do not see this world right now. Where has it gone? Who carried it away? Has it dissolved?
485. In the great sea of Brahman, filled with the nectar of absolute bliss, what is to be rejected? And what is to be accepted? What is different? And what is distinct?
486. I am True Self, with the nature of Awareness-Bliss, free of distinction. Here, I do not see, hear, or know anything.
487. I bow to you Great Teacher, free of attachment. You are truly the chief. I bow to the Great Lord, the true essence of eternal, non-dual bliss and the everlasting, boundless ocean of mercy,
488. Whose glance is like dense, falling moonbeams that remove the fatigue born of worldly pain. I have now obtained the undecaying splendor and complete bliss of the Self-state.
489. I am blessed. I have accomplished what needs to be done. I am liberated from the jaws of worldly existence. I am the nature of eternal bliss. I am full, by your kindness.
490. I am unattached, formless, without characteristics, and imperishable. I am peaceful, endless, pure, and ancient.
491. I am not a doer nor an enjoyer. I am free from change and activity. I am Sadāśiva (God) the nature of pure intelligence.
492. I am not the seer, hearer, speaker, nor the enjoyer. I am the eternal, perpetual, inactive, unlimited, free, complete, Conscious Self.
493. I am not this nor that, but the illuminator of both. I am Brahman, supreme and pure, devoid of within or without, whole, and one without a second.
494. Peerless, without beginning, true, and far from the distinctions of “I,” “you,” “this,” and “that.” I am Brahman alone, without a second, the one essence of eternal bliss and being.
495. I am Viṣṇu, Kṛṣṇa, and Śiva. I am the Supreme Soul and the Lord. I am absolute awareness, the complete witness. I am without God, I, or mine.
496. Through knowledge of the Self, I reside in all beings as their support within and without. I myself am the enjoyer and the enjoyed and absolutely everything that was previously perceived separately as this or not-this.
497. From the agitation of the winds of illusion, the waves of this manifold universe arise and dissolve, but in me there is only the undivided ocean of joy.
498. Just as distinctions, such as years, seasons, etc., are imagined in time, which is undivided and without distinction, the deluded invent notions of gross, subtle, etc., in me, due to the appearance of the superimposed world.
499. Just as the desert is not wetted by the waters of a mirage, the substratum is never tarnished by the defect superimposed on it by those blinded by delusion.
500. Like space, I am far beyond stain; like the sun, I am distinct from the illuminated; like the mountain, I am forever immovable; and, like the ocean, I am without bounds.
501. My relationship with the body is like that of the sky to the clouds; and as the sky is unaffected by clouds, how can wakefulness, dream, and deep sleep (which are of the body) be my nature?
502. It is only the limited adjunct that comes and goes, performs actions, and experiences their fruits. It, alone, grows old and dies. I, alone, remain fixed, like the Kula Mountains.
503. I am neither active nor inactive, but always one, undivided, constant, and without separate parts. How can that which is like space act?
504. How can I, the realization of perfect joy who is without sense organs, mind, form, or change, have virtues and vices? The scriptures also say that the Self is unaffected.
Comment: Referring to the various activities the Divine Self witnesses in the three states of consciousness, the Bṛhadāraṇyaka Upaniṣad (4.3.16) states: “That, being unattached, is unaffected by anything that it sees there.”
505. If one’s shadow is in contact with hot or cold, pleasant or unpleasant conditions, it does not affect the person.
506. Just as a witness is distinct and not affected by the qualities of the observed, and the lamp is unchanged and apart from the qualities of the house it lights, the characteristics of the body, senses, and mind never touch the Self.
507. Just as the sun is the witness of actions, fire is the agent of burning, and rope is the real object superimposed with the illusion of a snake, so too am I the Unchanging, Conscious Self.
508. I am not a doer, nor the agent of action; I am not an enjoyer, nor the agent of enjoyment; and I am not a seer, nor the agent of seeing. I am that self-luminous, Transcendental Self.
509. When the adjunct moves, the deluded believe the reflection of consciousness in the adjunct to be volition. It is like the sun, which appears to move, but is really stationary. The deluded believe, “I am the doer; I am the enjoyer; oh no, I am injured.”
Comment: The intellect is an adjunct superimposed on the Self. It is inert. It appears conscious due to the reflection of the Self, which is Being-Awareness.
510. Let this inert form fall on land or even in the water, I am not stained by its characteristics, just as space is not affected by the qualities of a jar.
511. Agency, enjoyment, evil, intoxication, stupidity, bondage, liberation, etc., are all distinctions of the mind, but they are not one’s True Self, the Supreme Brahman, whole and one.
512. Let there be changes in nature by the tens, hundreds, or even by the thousands. What is it to me? I am independent consciousness, as unaffected by those as the sky is by a cloud.
513. This universe, from the unmanifest to the gross, is merely a perceived reflection. That which is subtle, like space, and without beginning or end, is the Non-dual Brahman and I am only That.
514. That is the support of all, the light of all, all-pervasive, all-form, and all-void. That which is eternal, pure, fixed, and without distinction is the Non-dual Brahman and I am only That.
515. That which is completely beyond the manifold illusion, unattained by intellectual understanding, and the inner essence, which is the nature of eternal Being-Consciousness-Bliss is the Non-dual Brahman and I am only That.
516. I am inactive, unchanging, and eternal; I am without parts or form; I am without support and free of distinction; and I am without a second.
517. I am the non-dual, Self of All; I am all and beyond all; I am pure, distinct, unbroken awareness; I am bliss and I am constant.
518. Having attained the splendor of sovereignty of the Self and the world by the power of your grace and compassion, Teacher, I bow to you again and again.
519. By your mercy, Teacher, I have awakened from this grand illusion-made dream, where I wandered in the jungle of birth, old-age, and death, suffering numerous afflictions everyday, and was constantly tormented by the tiger of ego. You are my ultimate savior.
520. I bow to you, Highest Guru. I bow to That which is great and by Whose nature this whole universe shines. I bow to That always.
521. Seeing his best student realize the Truth and obtain the joy of Self, the noble guru’s heart was overjoyed. Then, the saint spoke again.
522. The world is the undivided perception of Brahman; therefore, with the eye of the Self and a mind tranquil in all situations, see only Brahman everywhere. What, other than form, is seen by those having eyes? Likewise, what else should knowers of Brahman do with the intellect other than delight in the Abode?
523. Just as no one would want to see a painting of the moon while the (real) moon is full and shining; what knower of Brahman would give up the realization of Supreme Bliss for the empty pleasures (of the world)?
524. There is no satisfaction or end of suffering from the enjoyment of unreal, material objects; but, with the realization of that Essence of Non-dual Bliss, one is contented and joyful. Therefore, you should always remain fixed in the Self.
525. By always contemplating and perceiving your Self as non-dual, you will spend time enjoying true bliss.
526. The Self is undivided awareness, free of distinction. Distinction is like an imagined city in the sky. Having attained that Supreme Peace, you should always practice silence.
527. And the utmost state of silence is cessation of the mind, the cause of the false concept of difference. In that state, the saint, the knower of Brahman, whose Self is Brahman, enjoys uninterrupted, non-dual bliss.
528. There is no greater cause of happiness than that utmost silence, which frees one from latent tendencies. One who realizes the true nature of the Self, drinks the nectar of true bliss.
529. Whether going, staying, sitting, lying down, or in any other condition, the wise should want to be like the sage who is always rejoicing in the Self.
530. The attainment of the Truth does not depend on place, time, position, direction, observations, objects, etc. When the sage’s mind is free of obstacles, the Self is realized. How is that reached by regulations and the like?
531. What regulation is considered necessary to realize, “this is a jar”? Without the means of acquiring direct knowledge, how can something be truly known?
532. This Eternal Self shines when there is the means of acquiring direct knowledge, no need for place, time, or even cleanliness.
533. Just as knowing, “I am Devadatta,” does not depend on anything external, the enlightened, knower of Brahman realizes, “I am Brahman.”
534. What insignificant, unreal, non-self can manifest That, which is like the brilliance of the sun that illuminates all the world?
535. (Brahman is) That by which the Vedas, scriptures, Purāṇas, and all existence has significance. So, how can those illuminate the Supreme Knower?
536. Only by realizing this Self, which is self-luminous, immeasurable, Absolute Consciousness, endless and powerful, is the great, knower of Brahman victorious and liberated from bondage.
537. 1.He is not depressed nor delighted by and not attached nor even averse to sense objects, but is satisfied with the continuous, essential bliss, playing and rejoicing in the Self.
538. The wise rejoice in the Self without thoughts of “I” and “mine,” just like a child becomes joyful when playing with a toy, forgetting hunger and bodily discomfort.
539. Being independent and free; eating what is given and drinking river-water, free of anxiety or humiliation; sleeping in cemeteries or forests, without fear; abandoning clothes that need washing, drying, etc.; with the directions for a home and the earth for a bed the ascetic wanders on the roads of Vedānta, playing in the Supreme Brahman.
540. The knower of Self, having taken hold of this vehicle of the body, fully experiences sense objects that come by divine will. Like a child, he is aimless and unattached to the external world.
541. Established in the space of awareness he wanders the earth like a drunk or like a child or like a ghost, with or without clothes, or even dressed in hides.
542. Although he is free of desire, the sage attains desirable things. He goes alone, always content by himself, his Self being the Self of All.
543. At times, the awakened appears wise and at times, like a fool; at times, confused and at times, like a powerful king; at times, gentle and at times, like a python. Sometimes he is respected and sometimes despised; but, wherever he goes, he always enjoys the highest bliss.
544. Although without wealth, he is always content; although without assistance, he is very powerful; although not enjoying objects, he is eternally satisfied; and, while having no equal, he sees all equally.
545. Although acting, he is inactive; although enjoying the fruits (of past actions) he is not the enjoyer; although embodied, he does not have a body; and although appearing separate, he is all-pervasive.
546. Being free of the body-concept, the knower of Brahman is never affected in desirable and undesirable or good and bad conditions.
547. Those who believe themselves to be gross bodies and such, feel happiness in good and sorrow in bad conditions; but, how can good, bad, or their fruits affect the sage who has eradicated bondage by realizing his True Self?
548. During an eclipse, deluded people say the sun is being swallowed by a demon, not knowing the real cause (of the eclipse).
549. Similarly, the deluded see the semblance of a body in those with perfect knowledge of Brahman, who have been liberated from the bondage of the body, etc., and judge them as being embodied.
550. Just as the cast-off skin of a snake is moved here, there, or wherever by the wind, this body exists due to the vital airs.
551. Just as wood is carried by a river to higher or lower ground, the body is carried by destiny during the time of its enjoyment.
552. One liberated from the body goes on experiencing active karma (prārabdha) created by latent tendencies, just like one subject to transmigratory existence; but, the perfected lives here (in this world) like a witness, in silence, without deviation, like the hub of a spinning wheel.
553. He neither seeks nor avoids objective experience, but remains like a spectator; nor does he care, even the slightest, for the fruits of actions, being drunk from the nectar of Self-bliss.
554. Having renounced obtaining the visible or invisible, one should abide solely with the Self. This foremost knower of Brahman is clearly God, Himself.
555. The perfect knower of Brahman is liberated, having accomplished the purpose of life even while living and, being Brahman, when the adjunct is gone, he dissolves into Brahman without a second.
556. Just as an actor is the same person with or without his costume, the superior, knower of Brahman is never other than Brahman.
557. The tree does not care where its decayed leaf falls. It is the same with the yogi who has become one with Brahman and whose body has already been consumed by the fire of consciousness.
558. Abiding in his True Self, the Non-dual Brahman, the sage who is complete and full of bliss, gives no consideration to a suitable place, time, etc., for giving up this heap of skin, flesh, and feces.
559. Liberation is abandoning the heart-knot of ignorance and not just giving up the body or accepting the staff and water-bowl (of an ascetic).
560. If the leaf falls in a stream or a river or a sacrificial ground or even in a place consecrated to God, what good or ill-fortune does it bring to the tree?
561. The loss of its leaves, flowers, and fruits is to the tree like the loss of the body, sense organs, vital-airs, and mind is to the Self, the nature of Being and Bliss.
562. The scriptures define the Self as a compact mass of consciousness, designating It as Truth. They also say that it is only the limited adjunct that is destroyed (at death).
563. The scriptures say, “This Self is indestructible,” declaring the Self as the immortal in the mortal and mutable.
564. When stones, trees, grass, grains, straw, etc., are scorched, they become earth; likewise, when the body, sense organs, breath, mind, along with all objectivity, are burned in the fire of knowledge, one achieves the state of the Supreme Self.
565. Just as darkness, having the opposite quality, vanishes in the light of the sun, the complete objective world dissolves in Brahman.
566. The space inside a jar becomes simply space when the jar is broken; likewise, when the limited adjunct is destroyed, the knower of Brahman is only Brahman.
567. Just as milk poured in milk, oil poured in oil, and water poured in water combine as one, the sage who knows the Self, merges into the Self.
568. Therefore, the yogi who attains the state of Brahman never returns (to this world) and, at death, unites completely with Undivided, Absolute Being.
569. The ignorance of (self-identification with) the body, mind, etc., is destroyed by the realization of the oneness of True Self and Brahman; so, how can Brahman be reborn?
570. In reality, bondage and liberation are the product of illusion and do not exist in the True Self, just as the rope has nothing to do with the appearance or disappearance of the illusion of a snake.
571. It may be argued that one is in bondage or liberation due to the existence or absence (respectively) of the veiling power of Māyā; but, there is no veiling in Brahman, as there is nothing other than Brahman to be veiled. If there was, it would negate non-duality and the scriptures that repudiate duality.
572. Just as clouds block one from seeing the sun, those with deluded intellects falsely impose bondage and liberation on Brahman, Which is non-dual, independent, and imperishable awareness.
573. The conviction that one is in bondage or not is a characteristic of the mind and not of the Eternal Reality.
574. Therefore, both bondage and liberation are created by illusion and are not in the Self, Which is undivided, inactive, peaceful, irreproachable, spotless, supreme, true, and without a second. How is there distinction in the Self, Which is like space?
575. There is no death and no rebirth, nor bondage, nor a practitioner. There is no seeker of liberation and no one to be liberated. This is the highest truth.
576. I have explained to you this profound secret of the Vedānta, the crown and goal of the Vedas, because you desire liberation, your mind is free of the evils and desires of this Age of Strife, and because I think of you as a son.
577. Having heard the guru’s words the disciple humbly bowed and, with his masters permission, withdrew, being fully liberated from bondage.
578. The guru, with his mind always immersed in the Ocean of Bliss, constantly roams, purifying the whole planet.
579. So, with this dialogue between teacher and student, those who desire liberation can easily comprehend the nature of the Self.
580. This teaching is for the benefit of those seekers of liberation who are attentive to their prescribed duties, cast-off all mental corruption, abandon worldly pleasures, have tranquil minds, and are devoted to the scriptures.
581. The journey of transmigratory existence is like wandering in the desert, afflicted by the heat of the burning sun, seeking the illusion of water; but, this composition of Śaṅkara causes one to overcome and realize the ocean of joy-producing nectar, the Non-dual Brahman Who is close at hand, attaining final emancipation.
2. For living beings, a human birth is hard to obtain. Harder than that is manhood, harder still is to be born a Brahmin, and harder than that is to be on the path of knowledge. The hardest still is to be on the highest spiritual path that brings liberation in the form of discrimination between Self and non-self, the realization of the unity of Self and Brahman. That is not achieved without the purification of performing good deeds for countless lives.
3. Although rare, these three qualities can be obtained by divine grace: human birth, desire for liberation, and the association with a saint (a guru).
4. But, having obtained a human birth capable of understanding spiritual teachings, one who forgoes the Self by not striving for liberation is a fool. Those who cling to untruth only hurt themselves.
5. What fool would, having achieved this rare human body, neglect his own salvation?
6. Even if one should recite scriptures, perform sacrifices and religious rites, or worship deities hundreds of times, there is still no liberation without realizing the oneness of Brahman and the Self.
7. Scripture declares that liberation is not the result of religious acts, so do not expect to acquire immortality from them.
8. The wise should strive for liberation by renouncing the desire to acquire external sense pleasures, approach a spiritual guide established in Truth, and fix his mind on the prescribed goal.
9. With determination and right discernment, one should lift himself up from the depths of the ocean of mundane existence, reaching the state of unity.
10. The wise, having given up all actions that bind one to material existence, should strive for liberation and begin the practice of Self-realization.
11. Good works are for purifying the mind, but not for the realization of Truth. That is attained by inquiry and not by countless good deeds.
12. Through the process of inquiry, one determines that what was thought to be a large snake is actually a rope, destroying the fear and distress created by an illusion.
13. It is clear that conviction of the Truth comes through the investigation of sound instruction and not by ablution, charity, or even a hundred breath exercises.
14. The expectation for success depends on the qualifications of the seeker, however method, time, place, etc., are additional factors.
15. Therefore, having approached a knower of Brahman, an ocean of mercy and perfect Guru, one should perform inquiry with the desire to realize his True Self.
16. A person fit for Self-knowledge is intelligent and well versed, able to discern truth from falsehood, and has these four characteristics:
17. Discernment; dispassion; the six qualities, beginning with tranquility; and a desire for liberation. Only one with these qualities is considered fit to inquire into Brahman.
18. The wise have said that those who possess these four qualities are true seekers and that those who lack these qualities will be unsuccessful.
19. These qualities are described here as follows:
1) Discernment: to discriminate between the eternal and the perishable.
2) Dispassion: indifference to the enjoyment of the fruits of one’s actions, in this world and the next.
3) The six treasured qualities of: tranquility, self-control, sense-control, forbearance, faith, and concentration.
4) Desire for liberation: the meaning is obvious.
20. Discernment is described as the discrimination between the eternal and the fleeting in the form of: “Brahman, being eternal, is real and the world, being temporary, is unreal.”
21. True detachment is the desire to abandon objects of enjoyment since, from what is seen and heard, it is known that all entities, from Brahmā, the Creator to the smallest, will perish.
Comment: From discernment, one understands that only Brahman is eternal and that everything else is temporary, that all form and all bodies, from the highest heavenly being to the lowest demon in hell, will perish. Therefore, the pursuit of pleasures, in this world or the next, is senseless as these pleasures can only provide fleeting gratification.
22. Having abandoned sense objects, due to repeatedly seeing their faults, one fixes his mind on the goal of Self; that is called tranquility of mind.
23. Having turned away from sense objects, fix both the cognitive and active functions (indriyas) in their respective spheres. That is called self-control. Withdrawing the senses from external activities is the best sense-control.
24. Enduring all suffering without retribution or thoughts of enmity is called forbearance.
25. Faith is a firm conviction that the words of the guru and scriptures are true. That is how Reality is achieved, according to the wise.
Comment: This definition of faith is less about belief or trust and more about being able to recognize the truth.
26. Not indulging the restless mind, but fixing it in the Pure, Eternal Brahman is called Samādhi (absorption concentration).
Comment: True Self always shines, but It is not recognized due to the outgoing and restless nature of the mind. When the mind is restrained, the Self becomes apparent as Being-Awareness-Bliss. That is Samādhi.
27. The bondage formed by ignorance begins with the ego and ends with the body. The desire to be free, by awakening to one’s True Nature is the desire for liberation.
28. Even if that desire is weak or middling, with detachment, tranquility, and the other qualities, along with the guru’s grace, it will develop and bear fruit.
29. And for one in whom detachment and the desire for liberation is intense, the fruits of tranquility and the other qualities will be significant.
30. But where both detachment and the desire for liberation are weak, tranquility and the other qualities are a mere appearance, like a mirage in the desert.
31. The most important factor for complete liberation is devotion. And true devotion is considered to be the contemplation of one’s True Nature.
32. In fact, contemplation of one’s own True Self is called the highest devotion. One who is endowed with that devotion and who wishes to realize the Self, should approach an enlightened teacher who can liberate him from bondage.
33. One who is versed in scripture, pure, and unaffected by desire; who has perfect knowledge of Brahman; who has peacefully expired into Brahman, like a fire that has run out of fuel; and who is an ocean of mercy and a friend of the wise.
34. Approaching that gracious guru with devotion, humility, respect, and service, one should ask for knowledge of the Self.
35. (The student says) Master, I bow to you, the ocean of mercy and friend of the weak. Please rescue me from the sea of transmigratory, mundane existence (saṁsāra) into which I have fallen. Your glance is like a shower of merciful nectar.
36. I am scorched by the uncontrollable forest-fire of transmigratory existence and shaken by the winds of misfortune. Terrified, I surrender to you; please rescue me from death. I know of no other refuge than you.
37. There are peaceful, magnanimous saints who are, like spring, a benefit to mankind. Having crossed over the dreadful sea of transmigratory existence themselves, they help others to cross over, with no ulterior motive.
38. The inclination to remove the distress of others is the nature of saints, just as the moon refreshes the earth that was scorched by the sun’s harsh rays.
39. For those who have been burned by the heat of this blazing forest-fire of mundane existence, your words are a pleasure to the ear, pure and cooling, with the knowledge of Brahman-Bliss. Lord, those who receive even a passing glance of your acceptance are blessed.
40. How, and by what means, will I cross this sea of mundane existence? Lord, I do not know anything. Please rescue me from this growing misery of transmigratory existence.
41. The great soul, seeing his disciple approach seeking refuge from the burning forest-fire of mundane existence, showers him with kindness and, quickly, dispels his fears.
42. The learned one who approaches a sage according to the injunctions, for a tranquil mind and liberation, should serve the guru who will instruct him, with kindness, in the Truth.
43. (The Guru says) There is nothing to fear, I will show you the path that the enlightened used to cross over this ocean of transmigratory, mundane existence.
44. It is the means that some saints used to remove the fear of transmigratory existence. Crossing over the ocean by this path, you will gain supreme bliss.
45. From inquiry into the meaning of the Vedānta, the highest knowledge is born. After that comes the destruction of the never ending misery of mundane existence.
46. For one who wants to be free of bondage, the scriptures state clearly that the means to liberation are faith, devotion, and Yoga meditation. Whoever is established in these practices, is free of the idea of being a body.
47. Your association of non-self with the Supreme Self is due to ignorance and from that comes the bondage of mundane existence. Discrimination between the two gives rise to the fire of awakening, which burns the effects of ignorance to the root.
48. The disciple said: Dear Master, please answer these questions of mine, as hearing your reply will be a blessing to me.
49. What is bondage? How did it come about? How does it remain? And, how is one liberated from it? What is non-self? What is the Supreme Self? And, how are the two distinguished? Please explain all this to me.
50. The Guru said: It is a blessing to you and your family that you desire to become one with Brahman and liberated from the bondage of ignorance.
51. A good son can repay his father’s debts, but one can only free himself from the bondage of ignorance.
52. A load placed on one’s head may be taken by another, but no one can relieve the pangs of hunger other than the one who feels them.
53. And, it is clear, that the sick must take the prescribed food and medicine in order to become healthy; no one else can do that for them.
54. The true form of objects can only be determined by one’s own eyes and not from a scholar’s description. What good is a description, when you can see the moon’s real form for yourself?
55. Who will be able, even in a hundred-million eons, to liberate you from the bonds of ignorance, desire, and action, if you do not do it yourself?
56. Liberation is attained by awakening to the oneness of Self and Brahman, and not by Yoga, Sāṅkhya, learning, actions, or anything else.
Comment: These methods may assist seekers along the way, but only the realization of one’s True Nature liberates one from bondage, since, until one experiences Reality for themselves, non-duality is only a concept.
57. The skillful playing of a stringed instrument, which creates beautiful music, is merely to entertain people and not to obtain sovereignty.
58. Clever arguments, articulate speech, proficiency in expounding scriptures, and the scholarship of the learned are all for enjoyment and not liberation.
59. Studying scriptures is useless if the Supreme Truth is not known and studying scriptures is useless when the Supreme Truth is known.
60. The net of words is a thick jungle that only confuses the mind; therefore, seekers of Truth should make the effort to investigate the truth of the Self.
61. The only remedy for the snake-bite of ignorance is the knowledge of Brahman. What good are the Vedas and scriptures? What good are mantras and other remedies?
62. One does not drive away an illness with the medicine’s name, but by taking the medicine. Likewise, one cannot be liberated by scripture, but by the realization of Self.
63. The scriptures are words with scant benefits for mankind. How can scriptural knowledge cause liberation without the destruction of world-causing ignorance and the realization of True Self?
64. One does not become a king just by saying the words “I am a king,” without controlling the kingdom’s wealth and conquering its enemies.
65. Buried treasure is not claimed by words, but by locating it through sound advice and investigation, going out and digging it up, and lifting it out of the ground. Likewise, knowledge of Brahman is obtained by instruction, reflection, and meditation. It is illusion that conceals the True Self, not poor reasoning.
66. Therefore, the wise should strive for liberation from mundane existence, just as one would endeavor to cure an illness.
67. The questions you ask are considered important by knowers of the scriptures. The meaning of those aphorisms is obscure, but they should be understood by those seeking liberation.
68. Now, pay attention to what I say and you will be liberated from the bondage of mundane existence.
69. The primary means to liberation is known to be complete disinterest in transient objects. From disinterest other qualities arise, such as self-control, forbearance, and complete detachment from one’s actions.
70. Then comes learning and reflection; then prolonged, uninterrupted meditation on Reality for a long time; and then, for the sage, the state of Self-awareness (nirvikalpa samādhi). The wise one, having reached the Supreme here, in this life, attains the bliss of nirvāṇa (extinction in Brahman).
71. What you need to understand now is the distinction between Self and non-self. I will describe that to you clearly; you should keep it in mind.
72. The body employs the following parts: feet, torso, arms, back, and head, made from marrow, bone, fat, flesh, blood, skin, and hair.
73. Proclaimed as “I” and “mine,” the body is called the “seat of delusion” by the enlightened; it is made of ether, air, fire, water, and earth; gross elements formed from subtle essences.
Comment: The elements can also be thought of as: volume, gasses, heat, liquids, and solids. They are the elemental components of the physical universe.
74. Becoming gross by being mixed with parts of one another, they are the cause of the gross body. The subtle elements become the five sense objects, such as sound and form. They are for the pleasure of the experiencer.
75. The foolish are bound to sense objects by the heavy chain of desire, which is very hard to tame. They come and go, up and down, swiftly conducted by the powerful envoy of their own actions.
76. The deer, elephant, moth, fish, and bee all meet their death due to attachment to sound, sensation, form, flavor, and fragrance respectively. So, how much worse is it for humans who are swayed by all five?
77. The evil of sense objects is worse than the poison of a black snake, because poison only kills those who take it, whereas sense objects effect whichever sense organ perceives it.
78. Only the one who is freed from the great bond of desire for sense objects, which is difficult to abandon, is worthy of liberation and no one else – not even scholars of the six philosophies.
79. Those desiring liberation, who have undertaken the journey to the other shore of this lake of existence, but who only possess the appearance of detachment, are drowned midway by the crocodile of desire who grabs them by the throat and quickly pulls them down.
80. But whoever kills that crocodile of desire for sense objects with the sword of complete indifference, reaches the other shore without any hindrance.
81. You should know that the one with a clouded intellect, who follows the dangerous path of sense objects, approaches death with every step. You should also know that with the guidance of a virtuous guru and meditation, Reality shines forth and the goal of liberation is obtained.
82. If you truly wish for liberation then leave sense objects at a great distance, as if they were poison, and always, carefully, practice contentment, compassion, forbearance, sincerity, tranquility, and self-control.
83. One should give up the timeless, bondage of ignorance. Liberation from the body is the ultimate goal, therefore whoever clings to sustaining the body as one’s self is committing suicide.
84. Sustaining the existence of the body (as self) while seeking Self-realization is like crossing a river while holding onto a crocodile, mistaking it for a log.
85. Infatuation with the body is a horrible death for the seeker of liberation; this infatuation must be completely overcome for one to be worthy of the state of liberation.
86. You should destroy this horrible death of infatuation with body, wife, children, etc. Conquering that, sages have achieved the Supreme Seat of God.
87. A collection of skin, flesh, blood, sinew, fat, marrow, and bone; filled with urine and feces; this gross body is loathsome.
88. Quintuplicating the subtle essences forms the gross elements (of the body) which is born due to past actions. It is the abode of enjoyment for the Self, which experiences gross objects in the wakeful state.
Comment: Quintuplication (pañcīkaraṇam) is the process by which the subtle essences are compounded with one another to produce the gross elements that make up the physical universe.
89. Through the external sense functions, the individual person enjoys a variety of gross objects, such as flower garlands, sandalwood, sex, etc., and identifies himself as the doer. That is the description of the body in the wakeful state.
90. Understand that this gross body is like the house of the house-holder, it is the resting place for the person’s whole, external, mundane existence.
91. The gross body is subject to birth, old-age, and death by its nature; it passes through stages, such as childhood, etc.; it has various forms, such as fat, thin, etc.; it observes customs, such as class and orders of life; it is subject to many diseases and distinctions, such as honor, dishonor, etc.
92. The ears, skin, eyes, nose, and tongue are the organs of knowledge, through which objects are perceived. Voice, hands, feet, anus, and genitals are the organs of action, by which actions are performed.
93. The “inner-organ” consists of mind, intellect, ego, and memory; these are known by their functions. The mind’s function is conception and doubt. The intellect is the seat of determining the truth of things.
94. The ego is the concept of self as “I am” and memory is the quality of retaining the thought of things.
Comment: The “inner-organ” is the name for the complete psychic entity. It consists of the mind (manas) the seat of thought and conceptualization, the intellect (buddhi) the faculty of discernment, the ego (ahaṁkara – literally “I-maker”) which is responsible for self-identification, and memory (citta) where thoughts are stored.
95. Vital air (prāṇa) becomes the five airs, prāṇa, apāna, vyāna, udāna, and samāna based on its different functions, just as gold and water change form according to their function.
Comment: Prāṇa is the general term for the vital energy that maintains the body. It has five aspects with specific functions: prāṇa – exhalation, apāna – inhalation, vyāna – circulation, udāna – speech, samāna – digestion and assimilation.
96. The five organs of action, beginning with voice; the five organs of knowledge, beginning with the ears; the five vital airs, beginning with prāṇa; the five pure elements, beginning with ether; and the inner-organ, beginning with the mind; along with ignorance, desire, and action, are the eight cities that make up the subtle body.
97. Listen, this body is made of non-quintuplicated elements, therefore it is subtle by nature. As a result of past actions, it possesses the latent potencies of subliminal impressions (vāsanās). Due to its own timeless ignorance, it is superimposed on the Self.
98. Dream is where the subtle body shines by itself. In dream, the mind acts out the multitude of impressions gathered from its time in wakefulness.
99. Having assumed the state of agency, enjoyment, etc., it shines; but, by the mind being only a limited adjunct, it is the Supreme Self that illuminates that. Being the witness of all, the Self is not involved, even slightly, in the performance of actions and, due to that detachment, is not affected by anything the adjunct does.
100. The subtle body is just a means of activity for the Conscious Self, just like a hatchet is only a tool to a carpenter. There is no attachment.
101. Blindness, weakness, and cleverness depend on whether one has the qualities of sight, strength, and intelligence respectively. Deafness depends on the nature of the ears and not on the All-knowing Self.
102. The knowledgeable say that inhalation, exhalation, yawning, sneezing, and trembling are functions of vital-air, as are the laws of hunger and thirst.
103. The inner-organ is a reflection of the light of consciousness and identifies with the body and sense organs as “I” (or “mine”).
104. Know that it is the ego that identifies itself as the doer and enjoyer. Through association with the three qualities of nature: purity, activity, and inertia it experiences the three states of consciousness.
105. The ego is happy when sense objects are favorable and unhappy when they are not. These states of happiness and misery are the ego’s and not of the Ever-blissful Self.
106. Sense objects are not pleasing on their own, but their pleasure depends on the Self. Since there is never any misery in the Ever-blissful Self, It is the most beloved of all.
107. What is experienced in deep sleep is the bliss of the Self, free of objectivity. This has been made clear by scripture, direct experience, tradition, and inference.
108. The divine power of the Supreme Lord is called the Unmanifest. It is timeless ignorance in the form of the three qualities of nature. The wise know of this Māyā (illusion) from her effect, which manifests this whole universe.
Comment: Brahman, the Supreme Reality is transcendental and unaffected by mundane existence. Māyā is Brahman’s divine power of illusion, which manifests and controls the universe.
109. She is neither real nor unreal and not the nature of the two. She is neither divided nor whole and not the nature of the two. She is neither with parts nor without parts and not the nature of the two. She is a great wonder, indescribable by nature.
110. Awakening to one’s identity as the Pure, Non-dual Brahman destroys delusion, just as the discernment of the rope ends the illusion of (it being) a snake. Prakṛti (nature) has three components: Rajas – activity, Tamas – darkness, and Sattva – purity. These are known by their functions.
Comment: Prakṛti is unmanifest physical nature. It consists of three components called guṇas or qualities, because they produce certain characteristics in the components or matter that they influence.
111. Rajas is the restless energy of nature, it has the nature of activity. It is the origin of action and produces the endless mental modifications of passion, misery, and the like.
112. Desire, anger, greed, pride, spite, ego, envy, etc., these are the wicked characteristics caused by Rajas. The prevalence of Rajas in people is the cause of their bondage.
113. The quality of Tamas is the veiling power of nature by which one thing appears as something else. It is the main cause for the transmigratory existence of mankind, along with their inclination toward the restless energy of Rajas.
114. Whoever is bitten by the snake of Tamas, however wise, learned, or clever, will not completely comprehend the Subtle Self, even when It is fully explained in a variety of ways. Through delusion, one will consider what is superimposed on Brahman as real and cling to its characteristics. That is the mighty veiling power of Tamas.
115. It causes lack of judgment, contrary judgment, lack of understanding, and a false perception of reality. Association with this confusion does not leave and the restless power of nature causes constant harm.
116. Ignorance, laziness, dullness, sleep, negligence, and stupidity are the main characteristics of Tamas. Bound by these, one cannot understand anything and remains as if asleep or like a stump.
117. Sattva is pure, like water; however, in combination with the other two qualities, they facilitate mundane existence. Sattva is where the reflection of the Self shines as the image of Being, like the sun illuminating all matter.
118. Although mixed with the other qualities, the presence of Sattva causes one to abandon the unreal and to develop divine characteristics, such as humility, cleanliness, contentment, austerity, self-inquiry, non-violence, truthfulness, non-possessiveness, chastity, faith, devotion, and the desire for liberation.
119. The characteristics of pure Sattva are compassion, perception of True Self, absolute peace and contentment, rapture, and being fixed in the Supreme Self, which is the essence of everlasting bliss.
120. This unmanifest nature, with its three qualities, is called the causal body of the Self. Its distinct state is deep sleep, where all functions of the mind and sense organs disappear.
121. In deep sleep the mind is in its seed state, where all intellectual conception ceases. The universal description of that experience is: “I knew nothing.”
122. The body, sense organs, vital-airs, mind, ego, etc. and all their modifications; objective pleasures, etc.; the elements, starting with ether; the whole universe, up to and including unmanifest nature, are all non-self.
123. You should know that Māyā and all its effects, from the intellect to the body, are all non-self by nature and unreal, like the mirage of water in the desert.
124. Now, I will describe to you the true nature of the Supreme Self, which, having realized That, one is liberated from bondage and attains complete detachment.
125. It is self-sufficient, eternal, the source of I-consciousness, the witness of the three states and different from the five sheaths.
Comment: In both Yoga and Vedānta philosophies, the human being is described as having three bodies and five sheaths (koṣa). The sheaths, which envelop the True Self, can be thought of as lampshades; each shade dims and adds its own hue to the light of Self. (The three bodies have already been defined and the sheaths will be described starting in verse 154.)
126. This (Self) knows all of the mental functions, along with the presence of “I” in the wakeful and dream states, and their absence in deep sleep.
127. This (Self) sees all in Itself, but nothing sees It. It illuminates the intellect, ego, etc., but they do not illuminate It.
128. This (Self) pervades the universe, yet nothing pervades It. The nature of illumination, whatever shines, shines after It.
129. By Its mere presence the body, sense organs, mind, and intellect operate in their respective spheres, as if compelled.
130. The True Nature of Eternal Consciousness causes the ego, body, etc., which are inert – like a jar, to know sense objects, pleasure, pain, etc.
131. This Inner-Self is the Original Spirit, endless, whole, and the perception of joy. Always one by nature, It is the absolute consciousness by which speech and the vital-airs function.
132. Just as the sun shines in the sky, illuminating this world, the undifferentiated space in the heart-cave (the Self) shines, illuminating the intellect, which is the nature of purity (Sattva).
133. Knower of the modifications of the mind and ego, along with the activities of the body, sense organs, and vital-airs, but completely unchanged, like fire and iron;
Comment: Just as fire causes iron to change color and form, but remains unchanged itself, the Self illuminates the aggregate of body and mind, yet remains unchanged.
134. The Eternal Self is not born, nor does It die. It does not grow old, nor does It decay, and It does not undergo change. Even with the death of the body, It does not perish, just as the space in a jar does not vanish when the jar is broken.
135. The Supreme Self is distinct from the modifications of nature. The nature of pure awareness, It manifests all that is real and unreal, without distinction. Evident as “I-I,” It is the witness of the intellect in the three states of consciousness.
Comment: The Divine Self is the basis of I-consciousness and the witness of the wakeful, dream, and deep sleep states. One might argue that there is no I-consciousness in deep sleep, it being a state of unconsciousness. However, one retains I-consciousness in deep sleep. The proof is that one awakens with the knowledge that “I slept” and “I was unaware of anything.”
136. Direct knowledge of the Self comes from an intellect, purified by restraining the mind, that identifies its “I” with the True Self. One successfully crosses this shoreless ocean of mundane existence, with its waves of birth and death, by being firmly fixed in Brahman.
Comment: When the mind is still, the intellect abides in Self-awareness (see verse 26). This is the state of concentration that leads to a sattvic or purified intellect. From continued practice, one realizes that they are not an individual person and that their self is the Self of All.
137. Bondage is thinking of non-self as “I.” This ignorance in people causes the afflictions of birth and death to descend upon them. By considering this unreal body as the True Self, one nourishes, bathes, and maintains it with sense objects, like a silkworm that imprisons itself with its own thread.
138. Listen, due to the quality of darkness (Tamas) one mistakes the real for the unreal, just as lack of discernment causes one to mistake a rope for a snake. Then a multitude of disasters occur and one holds onto the delusion even more, grasping onto the unreal. That, my friend, is bondage.
139. The veiling power, which is the nature of Tamas, conceals the Self, like the demon Rāhu covers the sun; but, by the power of awakening, the endless bliss of the indivisible, eternal, non-dual Self bursts forth.
140. The pure splendor of man’s True Self is hidden in non-self and, due to delusion, he regards the body as “I.” From that delusion comes the bondage of other qualities, such as desire and anger, which arise from the restless power of Rajas and cause great distress.
141. By thinking that the various states displayed by the qualities of nature are his own, one’s Self-awareness is crushed in the jaws of the huge crocodile of delusion. He drifts, bobbing up and down, in the deep water of the boundless lake of mundane existence, with its waters poisoned by sense objects. A fool in a contemptible state.
142. Just as sunshine produces the formation of clouds, which spread until they block out the sun, so too does the ego, born of the Self, spread itself until it covers the Real Self.
143. When the sun is devoured by those dense clouds on a dreary day, it causes a cold, violent wind; so too, with Tamas always covering the Self, the restless energy of Rajas inflicts intense, severe misery on those with a deluded intellect.
144. Human bondage comes from the union of those two powers, by which the deluded mistake the body for the Self and wander in this transmigratory existence.
145. Mundane existence is a tree with Tamas as its seed, the idea of the body as self is its sprout, and desires are its buds. Karma waters the tree, whose trunk is the body and whose branches are the vital-airs. Its twigs are the sense organs and the sense objects are its flowers. The fruits of this tree are the various miseries born of the many kinds of actions and the individual soul is the bird who lives in the tree, eating its fruits.
146. Ignorance is the root of this self-bondage, which is described as innate and without beginning or end. It produces an endless flood of miseries, such as birth, death, disease, and old-age.
147. These bonds are not severed by swords, knives, wind, fire, nor by ten-million deeds, but only by the great sword of discriminative knowledge, sharpened by the loving grace of God.
148. Complete faith in scriptural authority and devotion to one’s prescribed duty brings purity of mind. The Supreme Self is perceived by a pure intellect and it is only that Self-realization that destroys the root of mundane existence.
Comment: Śaṅkara stated that one cannot achieve liberation through actions, but faith and the selfless performance of one’s duty purifies the mind. This is the first step toward spiritual knowledge; by following the path of action, one eventually develops a yearning to know God and a distain for the world. Then, though meditation, one purifies their intellect and is able to perceive the Self in samādhi, which develops discriminative wisdom, leading to Self-realization.
149. Just as algae gathers until it covers the pond, the five sheaths born of ignorance, conceal the splendor of the Self.
150. By completely removing that algae, the water becomes pure and can quench thirst and bestow great joy to the people.
151. And, when belief in the five sheaths as self is negated, this pure, eternal, blissful, singular, in-dwelling, self-radiant, Supreme Self shines through.
152. The wise should discriminate between True Self and non-self for liberation from bondage. Only by realizing one’s True Nature of Being-Awareness-Bliss does one become truly happy.
153. Just as one separates the blades from the stalks of Muñja grass, one must distinguish between the seen world and the Inner-Self, which is unattached and inactive. Then, by merging everything into the Self, one is liberated.
154. The food sheath is the body, which consists of food. It was created by food, it lives on food, and dies when food is withheld. It is a mass of skin, fat, flesh, blood, bones, and excrement. It cannot possibly be one’s eternally-pure Self.
155. This body exists at birth, not before or after; it is of uncertain nature, being subject to constant change; it is composed of parts; and it is an object of perception, like a jar. So, how can it be one’s Self, the knower of all the modifications of mind and body?
156. The body is composed of arms, legs, etc. It is not self, for even when one's limbs are removed, the Self lives. This is from Its being indestructible and not subject to another power, regulation, or ruler.
157. The Self is the witness of the body’s characteristics, actions, states, and the like. It should be self-evident that, due to Its distinct qualities, It alone is one’s True Self.
158. A heap of sticks covered with flesh and filled with filth, unmanageable and impure. With these qualities, how can this body be the Knower?
159. Foolish people consider the body, with its mass of skin, flesh, fat, bone, and feces to be “I.” But there are others who, through inquiry, know their true nature to be the Absolute Reality.
160. The foolish think, “I am only this body,” and the learned think, “I am a soul in a body;” but, the saint, who achieves discriminative understanding, knows his True Self is solely Brahman.
161. Foolish one, abandon the body with its mass of skin, flesh, fat, bone, and filth and realize the Self! Brahman is the Self of All. Practice Nirvikalpa Samādhi and enjoy the highest peace.
Comment: Nirvikalpa Samādhi is the highest state of meditative absorption, where the yogi abides in Self awareness (see Types of Samādhi in Meditation).
162. Although one may be learned and appear to have a complete understanding of Vedānta, there will be no liberation until he abandons self-identification, born of delusion, with the unreal body, sense organs, and such.
163. Just as you do not consider your shadow, reflection, dream-body, or imagined image as yourself, you should not identify yourself with this living body.
164. Thinking of the body as one’s self, people cling to the unreal. It is the seed of all misfortune in the form of birth, death, etc. But when, through effort, one removes that thought from the mind, he will not be born again.
165. The prāṇa sheath consists of vital energy; it is indicated by the five active functions (voice, locomotion, grasping, procreation, and elimination). As breath, it fills the food sheath and enables it to perform its functions.
166. Prāṇa is a modification of air and, like air, it comes in and goes out of the body. It does not know anything about what is desirable or undesirable in itself or anyone else. The prāṇa sheath is always dependent on another; therefore, it is not the Self.
167. The mind and the powers of perception make up the mental sheath, which is the cause of the concepts of “I” and “mine.” It is the powerful creator of name and form that pervades and enlivens the (two) sheaths already mentioned.
168. The fire of the mental sheath that consumes this universe is lit by the priests of the five senses, enhanced by the ghee of sense objects, and fueled by the many latent tendencies from past actions (vāsanās).
169. There is no ignorance without the mind. The mind is the cause of ignorance and the bondage of mundane existence. When the mind vanishes, everything vanishes and when the mind exists, everything arises.
170. There are no objects in dreams, everything is created by the mind’s power. The mind alone is the enjoyer, etc., of everything in the dream world. And there is no difference between that and wakefulness; everything is only a projection of the mind.
171. Everyone experiences that when the mind is lost in deep sleep, nothing exists; therefore, human existence is mind-made and not something real.
172. The wind brings clouds, but it also carries them away. Similarly, the mind causes bondage, but it can also make one fit for liberation.
173. By creating attachment to the body, sense objects, world, etc., the mind binds men, like an animal caught by a snare. The pure treat this world like a prison. That distaste (for the world) will release the mind from its bond.
174. Therefore, the mind is the cause that creates this bondage and liberation of living beings. A mind tarnished by the quality of Rajas (restlessness) causes bondage, while a pure (Sattvic) mind, free of Rajas and Tamas (darkness) causes liberation.
175. From pure Sattva, the mind obtains discernment and dispassion and becomes fit for liberation. Therefore, the wise, who desire liberation, should first develop those two qualities.
176. What is called mind is a huge tiger that roams in the jungle of sense objects; the pious, who desire liberation, should not go there.
177. The mind continually creates gross and subtle objects, along with distinctions of body, class, stages of life, creed, characteristics, actions, causes, and effects, all for the Enjoyer.
178. That, which is the nature of independent, pure consciousness, is tempted by the body, sense organs, and vital-airs and bound by the rope of “I” and “mine.” It wanders endlessly, enjoying the fruits of the mind’s making.
179. From the affliction of superimposition, the mind creates bondage and transmigration of the soul and, without discernment, the influence of Rajas and Tamas cause the miseries of birth, death, and the like.
180. Therefore, the mind is called “ignorance” by the wise, who know the truth. It is that alone, which causes the universe to revolve, just like the wind gathers the clouds.
181. Those who seek liberation must make an effort to purify their minds, for when the mind is purified, liberation is like a fruit in the hand.
182. The innate characteristics of Rajas are purged from the intellect by a one-pointed devotion to liberation, rooting out the craving for sense objects, renouncing all selfish actions, having faith in the Truth, and a dedication to hearing and reflecting.
183. The mental sheath cannot be the Supreme Self, since it has a beginning and an end, it has a fleeting nature, it is characterized by grief, and it is an object of perception. By discrimination between the Seer and the seen it is determined to be the seen.
184. The intellect, with its powers of reasoning and its modifications, is the knowledge sheath. It has the characteristic of agency, which is the cause for man’s transmigratory existence.
185. Accompanied by the reflected power of consciousness, the knowledge sheath is a modification of unmanifest nature. Due to its having the function of knowledge, it continuously identifies the body, senses, etc., as “I.”
186. It is the individual soul, the ego nature, that has carried out all the activities of mundane existence from time immemorial. It performs actions according to the tendencies of latent impressions and suffers the good and bad consequences of those actions.
187. Identifying with this knowledge sheath, one wanders through transmigratory existence, coming and going, born from various lower and higher wombs, experiencing pleasure and pain in the states of wakefulness, dream, and deep sleep.
188. Being associated with the body, etc., the ego constantly identifies orders of life, duty, actions, qualities, etc., as “mine.” The knowledge sheath appears conscious due to its proximity to the pure awareness of the Self and, through delusion, this adjunct is mistaken for the Self and subjected to transmigratory existence.
189. The light of the Self shines through the knowledge, mental, and prāṇa sheaths. The Self is immutable being, yet, by superimposition, It becomes the doer and enjoyer.
190. It assumes limitation by mistakenly identifying with the intellect. Although the Self is absolute being and the true nature of everything, one sees himself as different, the way one considers a clay pot to be something other than earth.
191. Although the nature of the Supreme Self is always transcendental and one, due to Its association with the adjunct, It appears to be limited, just like fire, which is formless, assumes the shape of the iron that it heats.
192. The student said: By delusion or otherwise the Supreme Self becomes an individual soul. Since that superimposition is without beginning, it must also be without end.
193. Therefore, this state of being an individual soul is eternal and transmigratory, mundane existence has no end. Please tell me, Teacher, how can I be liberated?
194. The esteemed teacher said: You have asked a very good question, my wise disciple, so listen carefully to my reply. Established facts are not produced by a mind confused by delusion.
195. The Self is independent, inactive, and formless; It is not bound to objects. It is only through delusion that It appears otherwise, just as the colorless sky appears blue.
196. It is the witness, without qualities, inactive, and experienced within as Awareness-Bliss. Due to a deluded intellect, the Self has obtained the state of being an individual soul, which is unreal. Upon the removal of this ignorance, that unreal state will no longer exist.
197. An error in judgment is caused by negligence and exists as long as the delusion. When a rope is mistaken for a snake, the snake vanishes as soon as the error is corrected.
198. The effect of ignorance is said to be without a beginning, but on the awakening of realization, that timeless effect of ignorance vanishes.
199. Although ignorance is considered to be without a beginning, it is not eternal. When this timeless ignorance ends, prior nonexistence becomes apparent, just as when one awakens from a dream, the entire dream-existence vanishes.
Comment: By “prior nonexistence” Śaṅkara means “reality”. When one wakes from a dream, the unreal, nonexistent dream world completely vanishes and is replaced by the prior reality of the wakeful state. Likewise, when one realizes their True Self, the unreal, nonexistent dream of being an individual being, composed of a body, mind, etc., in a world of objects, inhabited by other individual beings, comes to an end. In other words, one awakens to the Absolute Reality that existed prior to the false, mundane existence.
200. With the destruction of ignorance, reality is realized and the intellect, which appeared conscious due to its relationship with the Self, is seen to be an adjunct.
201. The state of being an individual soul is like that (a superimposition) and different from one’s True Nature. The connection of the Self with the intellect is the result of misconception.
202. That will come to an end with true knowledge and not otherwise. According to the scriptures, true knowledge is the realization of the oneness of Brahman and the Self.
203. That is only attained by the discernment of Self from non-self; therefore, what must be done is to distinguish between the ego and the Eternal Self.
204. When dirt is completely removed from muddy water it becomes clear; so too, when the darkness of ignorance ceases, the Self shines clearly.
205. Similarly, by realizing the distinction between the Eternal Self and non-self, the unreal comes to an end. Therefore, one should completely reject what is other than the Eternal Self, beginning with the ego.
206. The impermanent should never be considered to be eternal. Therefore, this knowledge sheath, which is subject to change, insentient, limited, irregular, and an object of perception, cannot be the Supreme Self.
207. This bliss sheath is a reflection of the bliss of the Self felt in the body. It is a modification of ignorance with the characteristic of pleasure that arises at the perception or attainment of the object of one’s desires. It is experienced by everyone at times of pleasure, good fortune, or when happy; but, saints experience it effortlessly as long as they live.
208. The bliss sheath always manifests in deep sleep and sometimes in dream and wakefulness when desired objects are perceived, obtained, or experienced.
209. This bliss sheath is clearly not the Divine Self due to its being a modification of nature, its being limited by its qualities, its being an effect caused by the performance of good deeds, and its being a part of an assembly of modifications (the other sheaths).
210. The idea of the five sheaths being one’s self has been refuted by reasoning and the scriptures; the conclusion of that denial is that only the Witness, whose nature is consciousness, remains.
211. That is the Self, distinguished from the five sheaths by being self-radiant, the witness of the three states, real, unchanging, and pure. That everlasting bliss is realized by the wise as their own true nature.
212. The disciple said: Dear Teacher, after refuting the five sheaths as the product of illusion, I belief the Self to be void. Therefore, what is to be realized by the wise as their real, true essence?
213. The revered teacher said: Wise disciple, you are clever in debate and well spoken. The modifications of the ego, etc., along with their absence, are witnessed by the Self.
214. That by which everything is perceived, but which is not Itself perceived, is the Self, the Knower. That is realized by a subtle intellect.
215. Whatever is being perceived, has that perceiver as its witness and anything which is not being perceived, has no witness.
216. Being the nature of absolute awareness, It perceives Itself; therefore, It is the Supreme Self and the others (the sheaths) are non-self.
Comment: The sheaths are all objects of perception; the body and senses are perceived by the mind and the mind is perceived by the Self. But the Self is not perceived by anything else. It is the Light of Consciousness, by which all things are known and not an object that can be perceived by the senses. The Self can be realized by one with a pure intellect, this does not mean that the intellect, which is insentient, perceives the Self, but that, essentially, the Self perceives Itself.
The sheaths are compared to a lamp with several lampshades, each shade modifying the light of the lamp. However, in the case of the person, the lampshades think that they are the source of the light. Realization, then, is similar to the shades recognizing that they are dull and that the lamp is the true source of light.
217. This Self manifests clearly in wakefulness, dream, and deep sleep as one’s inner-nature, which always shines within as “I-I” alone. The ego, intellect, etc. and their various forms and modifications are witnessed by this Self of eternal, conscious-bliss. Know that this Self throbs in your own heart.
218. The fool, on seeing the image of the sun reflected in a pot of water, believes it to be the sun. Likewise, being deluded, the ignorant assumes the adjunct, in which the Light of Consciousness dwells, to be “I.”
219. Just as one should disregard the pot, water, and reflected image and look up to find the sun remaining apart; so too, the wise know it is the light of the Self that illuminates the three.
220. The body, intellect, and the reflection of consciousness in the intellect, should be abandoned for the Self, dwelling in the heart-cave. That is the True Witness, the All-illuminating, Absolute Consciousness, distinct from the real or unreal.
Comment: The Supreme has been described as both Void and Non-void. Being beyond objectivity, Brahman cannot be perceived through the senses; therefore, in relative, objective consciousness, Brahman is Asat: unreal, non-being, void. However, in absolute consciousness, Brahman is Sat: Pure Being, the Real, the All, and Non-void.
221. Devoid of inside or outside, eternal, supreme, extremely subtle, and all-pervasive, there is nothing other than this Self. Having fully realized one’s True Nature, one becomes free from sin, suffering, and death.
222. A compact mass of bliss, the realized sage is free from sorrow and does not fear anything, anywhere. For the seeker of liberation, there is no way to be free from the bondage of mundane existence without realizing one’s True Nature.
223. By the realization of one’s identity as Brahman, which is the cause of liberation from mundane existence, the wise achieve unparalleled bliss.
224. Therefore, one should realize the unity of Brahman and the Self, for the knower of Brahman does not return to this transmigratory, mundane existence.
225. Brahman is truth, knowledge, endless, pure, supreme, self-fulfilled, unchanging eternal bliss; the Inner-Self, complete, constant, and victorious.
226. This Non-dual, Absolute Being is not different from oneself, but different from objective existence or non-existence; however, in the highest state of enlightenment, there is no difference.
227. This entire, known universe of diverse forms is the product of ignorance; it is all, only Brahman. Therefore, throw out all erroneous concepts.
228. A pot made of clay is not different from clay. It is the nature of clay throughout. There is no separate nature of “pot.” Then, what is a pot? It is merely an imagined, unreal name.
229. No one can prove that the pot is different, in essence, from clay. Since it is only clay, in reality, the pot is imagined, due to confusion. It is the same with the Highest Reality, Brahman.
230. This whole universe is an effect of the Real Brahman, therefore it is only That and nothing else. Whoever says it is not, suffers from delusion and is like someone talking in his sleep.
231. This universe is only Brahman. That is declared in the glorious Atharva Veda. This universe is solely Brahman, as the substratum is not different from what is imposed on it.
Comment: From the Atharva Veda: “All this world is indeed Brahman.”
232. If the world was real, the Self would not be immortal, the Vedas would have no authority, and the Lord would be a liar. And if these three things were true, it would be considered neither right nor beneficial by the wise.
233. The Lord, the Knower of Reality, said: “I do not abide in them and living beings do not abided in Me.” This means that He is indivisible.
Comment: “This whole world is pervaded by My unmanifest nature; all living beings abide in Me, but I do not abide in them. And those beings do not abide in Me. See My divine, mystic power, sustaining living beings and not residing in them; yet, My Self being the origin of those beings.” Bhagavad Gītā 9.4-5
This is the divine mystery. Brahman is the creator, maintainer, and destroyer of the universe, while at the same time being transcendental, unattached, and unaffected by the universe. Brahman is the Self in all beings, yet one, undivided, and immutable.
234. If the universe were real, it would be perceived in deep sleep; but, since nothing is perceived there, the universe is unreal, like a dream.
235. The world is not different from the Supreme Self, but appears so, like the rope mistaken for a snake. Since it only appears through delusion, how can the superimposed have any substance apart from its substratum?
236. Whatever appears to the deluded is Brahman, just as, through delusion, mother of pearl appears to be silver. But only Brahman is considered real and what is superimposed on Brahman is only a name.
237. Therefore, the Supreme Brahman is real, non-dual, untainted, a compact mass of pure intelligence, peaceful, inactive, and without beginning or end, the true nature of endless bliss.
238. Beyond all the difference created by illusion, Brahman is eternal joy, indivisible, unlimited, formless, unmanifest, nameless, and immutable. His light illuminates anything that shines.
239. The Supreme Truth realized by the wise transcends knower, known, and knowledge. It is Absolute Consciousness, without distinction, pure, and complete.
240. Beyond the range of mind and speech, immeasurable, without beginning or end, It is not held or let go. I am Brahman, the Full and Mighty.
241. The words “you” and “that” in the scriptural text, “You are That,” when clarified, plainly indicate the unity of Brahman and Self. This has been explained repeatedly.
242. The identity of the two is indicated and not necessarily expressed. As expressed, the two have opposite characteristics, like a firefly and the sun, a king and his servant, a well and the ocean, or an atom and Mount Meru.
243. The opposites are God, whose mystic power (Māyā) is the cause of the universe, and the five sheaths of the individual person, the effect of Māyā. These two are not real, but an imagined imposition.
244. When the two impositions are eliminated, there is neither Māyā nor the individual person, just as there is no king without a kingdom nor a soldier without a weapon.
245. The imagined duality in Brahman is rejected by the injunctions of the scriptures; so, based on scriptural authority and reasoning, the two impositions should be eliminated.
246. “Not this, not this,” they are unreal and imagined, like the snake seen in a rope or objects in a dream. Likewise, the sages, by Yoga, become free of the seen world and realize the oneness of the two (Brahman and Self).
Comment: In the great saying, “You are That,” one might assume that the word “You” refers to the individual person made of the five sheaths and that the word “That” refers to God. But, not only are these two not identical, they are opposites. The Lord is the Creator and the individual is part of the creation. However, when one looks past the limited adjunct, one sees that the word “You” refers to the Divine Self and the word “That “ refers to Brahman. This is also confirmed by the sages who have direct knowledge this unity.
247. The true meaning of these terms is clearly understood according to the rules of inference; however, it is not enough to use the methods of rejection or acceptance, but a combination of the two.
248. Just as in the sentence, “he is Devadatta,” it is understood that any temporary or contrary attributes are eliminated in identifying the subject. So too, in the text, “You are That,” all contrary attributes should be eliminated from the two.
Comment: In the sentence identifying Devadatta, it is understood that the person with the name Devadatta is meant and not the angry, sad, or happy Devadatta, or the Devadatta wearing blue, etc. Similarly, it should be understood that the words of the great saying refer to the Self and Brahman and not their temporary superimpositions.
249. From the numerous scriptural declarations describing the oneness of Brahman and the Self, and by observing the true nature of the two as absolute consciousness, the wise recognize that Undivided Reality.
Comment: Brahman and the Divine Self are absolute consciousness, which is singular. Absolute consciousness is consciousness without the subject – object paradigm; that is, absolute consciousness is not awareness of objectivity, but awareness itself.
250. (The scripture states:) “This Self is not gross;” therefore, you should reject the unreal and know, for yourself, that “I am only Brahman.” With a pure intellect, realize your True Nature as undivided awareness, self-sufficient, and indefinable, like space.
251. It is understood that the pot made of clay is entirely clay; similarly, the true nature of this world, born of the Real, is only the Absolute Realty. Since one’s own self is not different from that Reality, then you are that peaceful, perfect, non-dual Brahman, Who is supreme.
252. Just as in dreams, place, time, objects, their knower, etc., are all an imagined myth, so too, in wakefulness, the world is the effect of one’s imagination. Since this body, senses, vital-airs, ego, etc., are also unreal, then you are that peaceful, perfect, non-dual Brahman, Who is supreme.
253. When the reality of something imagined, due to a delusion, is discovered, it is not different from its substratum. Is the world situated in a dream different from what is seen on waking?
Comment: There is a similarity between something imagined and its basis, the imagined snake in a rope or the dream and wakeful states; but, only the substratum is real.
254. Brahman is beyond class, custom, family, and lineage; without name, form, qualities, or faults; and transcends place, time, and objectivity. You are That and you should meditate on That constantly.
255. Brahman is supreme, complete, and beyond the range of speech, yet attainable with the eye of unlimited consciousness; a compact mass of pure awareness, timeless, and real. You are That and you should meditate on That constantly.
256. Brahman is faultless and untouched by the six afflictions (hunger, thirst, sorrow, delusion, old age, and death) unperceivable by the sense organs and inconceivable by the mind, yet manifested in the heart of the yogi. You are That and you should meditate on That constantly.
257. Brahman is without parts and incomparable; He supports this world, invented by delusion, with only a fraction of Himself and is neither real nor unreal. You are That and you should meditate on That constantly.
258. The cause of creation, maintenance, and destruction of the universe, Brahman is immutable, free from birth, growth, maturity, decay, and death. You are That and you should meditate on That constantly.
259. Brahman is without difference; everlasting; steady, like a waveless ocean; undivided; and eternally free. You are That and you should meditate on That constantly.
260. Although only one reality, Brahman is the cause of the many, Who excludes all other causes, while being beyond cause and effect. You are That and you should meditate on That constantly.
261. Brahman is supreme, eternal, blissful, spotless, imperishable, without distinction, and beyond the mortal and the immortal. You are That and you should meditate on That constantly.
262. As gold appears in many forms, yet remains the same element, Brahman, by delusion, appears in various names and forms with mutable qualities and natures, yet He remains unchanged. You are That and you should meditate on That constantly.
263. Brahman is without a second, the Highest of the high, unending Being-Awareness-Bliss shining as the one essential Self within. You are That and you should meditate on That constantly.
264. One should contemplate, in his heart, what has been stated, continuously, with reasoning and understanding. From that, one becomes free from doubt, etc. and the truth of the Vedic texts, such as “You are That,” will be as clear as water in one’s hand.
265. Having realized the Absolute Reality and attained pure wisdom is like being a king surrounded by his army. Being eternally fixed in the refuge of one’s True Self, the created universe dissolves in Brahman.
266. In the cave of the intellect is Brahman, the Supreme, Non-dual Reality, beyond true and false. Whoever here, in this world, abides in the Self, in that cave, never enters the cave of the body again.
Comment: The “cave of the body” is the womb. The meaning is that one who abides in Self, is never born again.
267. Even when Reality is known, powerful, timeless impressions of previous actions, which cause this transmigratory existence of the “I,” the doer and enjoyer, are strong. By residing in the Inner-Self, those are removed. That weakening of the impressions of previous actions, through perseverance, is called liberation by the wise.
268. The wise remove the idea of non-self – body, sense organs, etc., superimposed on this Self as “I” and “mine,” by being fixed in the True Self.
269. Only by knowing your True Nature, the Inner-Self, the witness of the mind’s activities can you slay this identification with non-self.
270. You should give up your involvement in the world, renounce attending to the body, and abandon obedience to the scriptures and identification with the false self.
271. Due to the latent tendencies from impressions of world, body, and even scriptures, enlightenment is impossible.
272. Whoever desires liberation from this work-house of mundane existence, those threefold latent tendencies are the chains binding your feet. One who becomes free from those achieves liberation, according to the wise.
273. From contact with water, the heavenly fragrance of sandalwood is masked by an intense, bad odor. Only by scrubbing is the bad smell removed and then the true fragrance emerges completely.
274. Likewise, the sweet fragrance of the Supreme Self is polluted by the ingrained, primordial, and difficult to overcome latent tendencies. By the rubbing of meditation, the pure essence is revealed, like the fragrance of the untainted sandalwood.
275. The subliminal impressions of the Self are hidden by the subliminal impressions of non-self. By constantly being fixed in Self, those impressions of non-self are destroyed and then the Self fully shines.
276. One is freed from the outer latent tendencies to the extent that he establishes his mind within. When one is finally, completely free of those impressions, the hindrances to Self-realization disappear.
277. Abiding in True Self removes latent tendencies and extinguishes the mind of the yogi. Therefore, you should practice meditation to negate your superimposed self.
Comment: Śaṅkara stated that the Self is realized by a pure intellect and here he explains how the intellect is purified. By stilling the mind through meditation, one attains the state samādhi, which is the state of Self-awareness. By abiding in that state, the tendencies of previous experiences that feed the ego and cause mundane existence, are weakened. As those tendencies are eliminated, the intellect becomes pure and one realizes that the ego is a phantom and that one’s True Nature is one with Brahman.
278. Tamas (darkness) is overcome by the other two qualities (Rajas – restlessness and Sattva – purity). Then, separate Rajas from Sattva until Sattva is pure. Seeking Sattva, you should practice meditation to negate your superimposed self.
279. Understanding that the consequences of past actions sustain the body, with perseverance supported by a firm resolve, you should practice meditation to negate your superimposed self.
280. First, exclude non-self and know “I am the Supreme Brahman and not an individual person;” then, with the impetus of the present, positive impressions, you should practice meditation to negate your superimposed self.
281. By scriptures, reasoning, and direct experience, know yourself to be the Self of All. When there is even a trace of Its splendor, you should practice meditation to negate your superimposed self.
282. The sage does no work, but lives on the little received. By being established in the Eternal One, you should practice meditation to negate your superimposed self.
283. From glorious verses, such as “You are That,” understand the oneness of Brahman and the Self. Being rich in Brahman, you should practice meditation to negate your superimposed self.
284. Until the complete disappearance of the idea that “I am this body,” with a diligent, concentrated mind, you should practice meditation to negate your superimposed self.
285. Until the individual ego and this world appear like a dream, you should constantly perform meditation to negate your superimposed self.
286. Do not let sleep, worldly affairs, sense objects, or forgetfulness keep you from meditation on the Self.
287. Renounce the body consisting of impure flesh, which was born from the impurities of a mother and father. Avoid it like an outcaste and become one with Brahman, fulfilling the purpose of life.
288. The space in a pot merges into greater-space when the pot is broken, just as the self merges into the Supreme Self. By meditating on the Whole, the sage becomes eternally peaceful.
289. By knowing your real self to be the Self-luminous, Abode of All, you should reject the body and the world like a bowl of filth.
290. Having entered the subtle body, the I-thought is seated in the (gross) body; abandoning that, be permanently detached in the Self of Being-Awareness-Bliss.
291. Knowing “I am that Brahman,” you become one who has accomplished life’s purpose and this world becomes a mere appearance, like the reflection of a city in a mirror.
292. Your true nature is that Reality, which is primal, non-dual, awareness, bliss, formless, and inactive. Abandon the false body the way an actor discards the costume he used in a performance.
293. Everything seen is, by nature, false. Due to its being an object of perception, the ego is also unreal. The ego thinks, “I know everything;” but, how can a momentary “I” be real?
294. The true meaning of “I” is the Inner-Self, which is the eternal witness of the ego, etc., even in sleep. It is called unborn and eternal in the scriptures and is different from void and non-void.
295. The knower of everything mutable should be eternal and immutable. From what is seen again and again in imagination, dream, and deep sleep, it is evident that both the subtle and gross bodies are unreal.
296. Therefore, renounce your self-identification with a lump of flesh and an ego invented by the mind. By knowing your True Self, which is Absolute Consciousness, unaffected by past, present, and future, you attain peace.
297. Renounce self-identification with family, race, name, form, stage of life, and attachment to a limp corpse. Give up the qualities of the subtle body, such as being a doer, and be the nature of absolute joy.
298. There are different obstacles that cause this objective, mundane existence for mankind, but the root cause is the ego, the first modification of the intellect.
299. As long as one is attached to the ego, which is evil, there is not even the slightest talk of liberation, which is extraordinary.
300. Freed from the grip of the ego, one arrives at his True Nature, which, like the full moon, is perfect, always blissful, and self-luminous.
301. The deluded, whose mind is influenced by Tamas (darkness) believes, “I am this body.” Only by the total elimination of this belief will the obstacles to oneness with Brahman disappear.
302. The Bliss of Brahman is a treasure guarded by the ego, a mighty, dreadful serpent, which engulfs the Self with its three heads consisting of the qualities of nature. Eliminating this serpent by cutting off its heads, with the sword called realization by the scriptures, the wise become fit to enjoy that joyful treasure.
303. Can someone be healthy as long as the ill-effects of poison are manifest in his body? In the same manner, a yogi with an ego can never be liberated.
304. Restraining the multitude of thought-constructs puts an end to the powerful ego. By discernment of the Inner-Reality and realizing that “I am That,” one achieves Truth.
305. Quickly give up the idea of being the doer, which is how the ego, a mere reflection of the Self that is mutable in nature, deprives you of being established in your True Nature. Due to superimposition, you have attained a multitude of sorrows, such as birth, death, and old-age. Your inner-nature is the joy of awareness; this transmigratory existence is for the body.
306. The Self is one, omnipresent, perfect, and glorious, the nature of Being-Awareness-Bliss. Without the superimposition of the ego, the cause of mundane existence, you are never other than That.
307. This ego is a hazard, like the diner who finds a bone in his throat; therefore, slay your enemy with the sword of realization and freely enjoy the kingdom of the Self.
308. By obtaining the Supreme Goal, the functions of the ego cease and craving is abandoned. By direct experience of the Complete Self, you abide in Brahman, quietly free from duality.
309. Although the giant “I” is cut off at the root, it reappears when in the mind for even an instant; living again, it causes a hundred distractions, like the wind during a monsoon.
310. Having vanquished the enemy ego, give him no quarter by contemplating sense objects. That will only bring him back to life, like watering a dried-up citrus tree.
311. Those who lust for sensual pleasures identify the body as self. What else could cause such desire? Fixation with objectivity causes difference and attachment to difference causes the bondage of mundane existence.
312. It is observed that, with an increase in the effect, the origin also increases and with the termination of the effect, the origin also ends. Therefore, restrain the effect.
313. The growth of subliminal impressions (vāsanā) is an effect and the increase in the effect, increases latent tendencies, in every way. As a result, the transmigratory, mundane existence (saṁsāra) of mankind never ends.
314. Worldly thoughts and actions increase vāsanās; therefore, to sever the bonds of mundane existence, the seeker should burn those two.
Comment: Vāsanās are the subliminal impressions of past experiences. These impressions create latent tendencies that manifest as desire, attachment, etc. Vāsanās are the result of mundane existence, as well as the cause for its continuation. It’s a continuous cycle: mundane existence creates vāsanās, which lead to attachment to mundane existence, which leads to more vāsanās, and so on.
315. The growth of those two produce transmigratory existence of the soul. The means for the destruction of the three (worldly thoughts, actions, and their impressions) is to always, in every situation,
316. Everywhere, and in every way, view everything as solely Brahman. By the strength of the pure impressions of Reality, one destroys those three.
317. With the destruction of worldly actions, there is the end of worldly thoughts and, from that, the decay of (worldly) latent tendencies. The destruction of those latent tendencies brings the freedom known as “liberation while living.”
318. The latent tendencies of the ego, etc., even though well established, vanish on the blossoming of the pure impressions of righteousness, just as the darkness of night vanishes in the light of the rising sun.
319. Tamas (darkness) and the multitude of misfortunes it causes, will vanish on the rising of the sun of Truth. Likewise, on the realization of the bliss of the Non-dual Essence, there is no bondage or even a whiff of misery.
320. The perceived world vanishes when meditating on the Absolute Reality, which is a compact mass of bliss; therefore, while bound by past karma (being embodied) spend your time absorbed in Brahman, inside and out.
321. One should never neglect being fixed in Brahman. The son of Lord Brahmā said that negligence is death.
322. There is no other danger for the wise than to neglect his own True Nature. From that comes delusion, then the I-notion, then bondage, and then suffering.
323. Even the learned forget the Self by turning toward sense objects. Their intellects become agitated by evil, like an adulterer infatuated with a young woman.
324. When algae is removed from a pool, it stays clean for a mere instant before the water is covered again. So too with illusion and the learned who turn away from the Self.
325. What if the mind strays from Reality, even a little? It will become outgoing and fall, like a ball dropped down a flight of stairs.
326. When one ponders sense objects, he becomes attached to their qualities; from that attachment comes craving and engaging in sensual activities.
327. And, for the knower of Brahman who is in samādhi, negligence is worse than death. Therefore, be attentive, for whoever is accomplished in concentration reaches complete absorption in the Self.
328. But for the one who, due to negligence, falls off Self-awareness, he descends to hell without dying and is not seen rising again.
329. Therefore, you should give up contemplating sense objects, which is the cause of all spiritual harm, just as one in the grip of sickness must give up unwholesome things.
330. Whoever is completely detached, while living, achieves oneness at death and, as the Yajur Veda states, whoever sees difference lives in fear.
331. If the wise sees even the slightest duality in the Unlimited Brahman, then he will fear that which is perceived, in error, to be different.
332. Whoever identifies himself with this world, in spite of its rejection by hundreds of scriptures, traditions, and logical arguments, suffers misery after misery, like a thief who breaks the law.
333. One who is intent on being fixed in Reality reaches liberation and eternal glory in the Self. This is like the honest person who succeeds. But the one who is intent on being fixed in this false world of objectivity is like the thief who perishes.
334. Renouncing association with the unreal, the cause of bondage, the seeker should remain fixed in Self, knowing “I am This.” It is clearly steadiness in Brahman, through Self-realization, that gives joy and removes misery, the worst effect of ignorance.
335. Contemplation of the outside world will only increase the results of one’s harmful latent tendencies, which will only grow. Knowing this, one should discard external thoughts and, by discrimination of Self and non-self, constantly meditate on True Self.
336. When the mind is withdrawn from the outside world, it becomes pure and, in the pure mind, the Supreme Self is realized. From that pure vision, comes the end of the bondage of mundane existence. So, restraining the mind from outer objectivity is the path to liberation.
337. Would a learned person who discriminates between the Real and the unreal, who perceives the highest goal according to the scriptures, and who desires liberation hang on, like a child, to the unreal, knowing it to be the cause of one’s downfall?
338. The sleeping are not awake nor do the wakeful dream, because the two states have different qualities. Similarly, the liberated lack identification to the body, etc., while the bound are attached to being a body.
339. By realizing the Self is the substratum, the liberated knows himself to be inside and outside of all things, both animate and inanimate. Having renounced all superimpositions, what remains is the undivided and complete Self.
340. The cause of liberation from bondage is with the Self of All and there is nothing greater than realizing That. On rejecting the reality of the seen world and by being fixed in one’s True Self, one obtains realization of the Self of All.
341. How can one who is established in the body as a self, whose mind is enamored by objective experience and who acts accordingly become unattached to the world? Knowers of Truth, who desire everlasting bliss, should diligently fix their minds on the Supreme, Eternal Self by renouncing, completely, sense objects, actions, and duty.
342. For the ascetic who practices listening, the scriptural statement “tranquil and self-controlled,” establishes meditative concentration (samādhi) to achieve perfection in the Self of All.
343. Even the learned are not immediately able to destroy the ego that has grown strong; but, those who are established in the complete absorption called Nirvikalpa Samādhi, are free from the subliminal impressions (vāsanās) of endless existence.
Comment: The worldly vāsanās of mundane existence are countered by the pure vāsanās of samādhi. Overtime, the effects of the pure vāsanās lead to awakening. This is also stated in The Yoga Sūtas of Pantañjali, I. 50-51.
344. People are bewildered by the qualities of the deluding ego, along with the combination of the veiling and projecting powers of Māyā.
Comment: Māyā's veiling power conceals the True Self while her projecting power manifests the manifold universe.
345. It is difficult to fully conquer Māyā’s projecting power without stopping her veiling power. When one differentiates the Seer from the seen (Self from objectivity) as clearly as one can distinguish milk from water, the concealing of the Self will naturally end. Then the hindrances to victory over the projecting power vanish, as long as the mind is not fixed on unreal sense objects.
346. Real awakening is born of complete discrimination, which is discerning the true nature of the Seer and the seen. That breaks the bond of delusion created by Māyā, after which the liberated is never again subject to transmigration.
347. Discernment of the oneness of the Supreme and the Self is the fire that completely burns the thicket of ignorance. How can the seed of mundane existence sprout in one who has achieved the non-dual state?
348. The illusion of the veiling power ceases upon realization of the Absolute Truth. With the destruction of ignorance, the misery created by the projecting power also ends.
349. From that realization, this triad (of seen, seeing, and seer) is known to be a rope (and not the imagined snake). Therefore, for liberation from bondage, the wise should understand the true nature of Reality.
Comment: In the metaphor of the snake and the rope, only the rope, the substratum on which the snake is falsely imposed, is real. Awakening is the realization that the triad of object, subject, and perception, which make up this universe, is like the snake and that, like the rope, only Brahman, the substratum, is real.
350. From its association with the Real, a measure of Its nature manifests in the intellect, like the blending of fire and iron; however, the twofold effect of that association (subject and object) is unreal, as seen in delusion, dream, and imagination.
Comment: When iron comes in contact with fire, it takes on the qualities of fire, such as heat and color. Similarly, from its connection with the Self, Whose nature is Being-Awareness, the intellect acquires some of those qualities and (with the help of the ego) assumes that it is the knower.
351. The modifications of nature, from the ego to the body, and all the sense objects are unreal, due to their being in a constant state of change. But the Self, on the other hand, never changes.
352. Eternal, non-dual, undivided awareness, the singular witness of the intellect, and different from objective existence or non-existence the Supreme Self, the Bliss of Being is the reality indicated by the inner I-sense.
353. Therefore, the wise, having distinguished what is real and unreal, determines the Truth with the sight of his own enlightenment and, knowing his True Self as undivided awareness, is liberated in the end.
354. When, through complete absorption (Nirvikalpa Samādhi) the Non-dual Self is realized, the heart-knot of ignorance is completely terminated.
355. The clouded intellect invents this diverse world of I, you, this, etc. and it appears in the Divine Self, which is non-dual and without distinctions. When the Self shines in samādhi, Reality is ascertained and all distinctions disappear.
356. The seeker who is steadfast in tranquility, self-control, sense-withdrawal, forbearance, and the practice of samādhi meditation, achieves his own eternal state as the Self of All.
357. Those who are absorbed in samādhi dissolve their outgoing senses, mind, and ego in the Conscious Self. They alone are liberated from the bonds of existence and not others, who merely tell unintelligible stories.
358. This apparent diversity is from the adjunct superimposed on the Self. When the adjunct is removed, the Self is one. Therefore, to remove the adjunct, the wise should remain fixed in Nirvikalpa Samādhi.
359. One who is committed to the Real, achieves the state of the Real by being fixed in That, just as the grub becomes a wasp by contemplating on the wasp.
360. Discarding other practices, the grub becomes a wasp by meditating on the wasp; likewise, the yogi only reaches the truth of the Supreme Self by being fixed in meditation on That.
Comment: The myth being referred to here is of the wasp who captures a grub and, due to its fear of the wasp, the grub constantly thinks of the wasp until it is transformed into a wasp itself.
361. The true nature of the Supreme Self is extremely subtle and cannot be perceived by the gross senses. Only one who is constantly in samādhi becomes fit to perceive the Self, which is realized by a purified intellect.
362. When gold is refined, impurities are removed and the process brings out its true qualities; similarly, by meditation, the impurities of harmony, restlessness, and dullness are removed from the mind and it reaches the Truth.
363. Through the constant practice of meditation one experiences the essence of non-dual bliss; then, when the mind is perfected, one leaves Savikalpa Samādhi and merges in Brahman.
364. By this (Nirvikalpa) samādhi the knot of all subliminal impressions is completely destroyed and karma ends; one’s True Nature shines effortlessly within and without, everywhere and always.
365. Reflection should be considered a hundred times better than listening and constant meditation is a hundred-thousand times better than reflection; but, Nirvikalpa Samādhi is infinitely superior.
366. The true nature of Brahman is realized through Nirvikalpa Samādhi and not by some other means with a mind made unsteady by various concepts and modifications.
367. Therefore, you should constantly control the senses and direct a tranquil mind within. By removing the endless veil of ignorance, True Oneness is revealed.
Comment: These verses outline the practice of Yoga Meditation. By focusing the mind on a single object, the yogi withdraws his attention from the outgoing senses. When the mind is still, one experiences his True Nature, which is Being-Awareness-Bliss. This is the state of Savikalpa Samādhi, in which there is still a distinction between the Seer and the seen. From continued practice, the yogi goes from Savikalpa to Nirvikalpa Samādhi, which is complete absorption in the Self. (See Types of Samādhi in Meditation.)
368. The primary gateway to Yoga (union) is: controlling one’s speech, non-possessiveness, freedom from desire, indifference, and the continual practice of solitude.
369. Solitude and restraining the senses are the means to self-control and restraining the mind is the means to tranquility, which dissolves the subliminal impressions of the ego. From that, the essential bliss of the Immovable Brahman is realized by the yogi. Therefore, the sage should always, diligently, practice restraining the mind.
370. You should withdraw speech into the mind, mind into the intellect, and the intellect into the Witness; and by that dissolving into the fullness of the Undifferentiated Self, you will enjoy supreme peace.
371. With whichever adjunct – body, vital-force, sense organs, mind, or intellect, his consciousness is associated, the yogi becomes that.
372. By ending that connection, the sage becomes completely indifferent to worldly pleasures and the experience of everlasting bliss grows.
373. True indifference is renouncing both the inner and outer attachments, but only one who desires liberation is suitable for that renunciation.
374. Outer attachment is to sense objects and inner attachment is to the ego, etc. Only one established in Brahman is indifferent and able to renounce both.
375. You should understand that dispassion and wisdom are to a human, like having two wings is to a bird – both are needed to ascend to the pinnacle of liberation. It cannot be done with just one.
376. Those possessing great dispassion attain samādhi and only those firmly established in samādhi awaken to the Truth and attain liberation from bondage. They experience the eternal joy of being liberated in the Self.
377. I know of no greater producer of joy, for the self-controlled, than dispassion; when combined with Self-knowledge, it is superior to sovereignty over heaven and earth. You should always practice dispassion, as it is the gateway to the eternal maiden of liberation. For your happiness, always fix your mind in the True Self.
378. You should cut-off the desire for sense objects like poison. It is the weapon of death. Cast-off selfish actions and pride in social position, race, and stages of life. Abandon self-identification with the body, etc., and fix your consciousness in the Self. In reality, you are the Seer, free of thought, the Non-dual, Supreme Brahman.
379. With no thought given to its sustenance, keep the body steady, settle the sense-functions in their respective seats, and firmly fix the mind on Brahman, the Goal. Brahman and the Self are the same; when you achieve unity with That, you will ceaselessly drink the nectar of Brahman-Bliss, joyful in the Self. Then, what good are empty objects?
380. Giving up thoughts of non-self, the cause of misery, and contemplating the Self, the cause of liberation, Whose nature is bliss,
381. The Self-luminous, Absolute Witness of the knowledge sheath shines forth. Establishing that Reality as the goal, meditate on That as your own self with complete concentration.
382. With a one-pointed mind and a firm conviction, free of difference, this Self becomes apparent and is realized as one’s own true nature.
383. Become firm in the Self and renounce the ego, mind, etc. One should remain indifferent to those, as it is clear that they are mere objects, like a pot.
384. Little by little, by being steady (in meditation) and experiencing the fullness (of samādhi) the purified inner-organ settles in one’s True Nature, the Witness, Absolute Awareness.
385. One should realize the nature of the Self as free, undivided, and full, like great space, and the body, senses, vital-force, mind, ego, etc., as adjuncts produced by one’s own ignorance.
386. There are a hundred confines, such as pots, jars, and the like, but when freed, there is only one space, not many. So too, when one is liberated from the ego, mind, etc., there is only the Supreme, pure and one.
387. Everything, from Brahmā, the Creator down to a blade of grass, is an unreal adjunct; therefore, one should realize his true nature, which is one with the Self.
388. When one thing is mistaken for something else, upon discovering the truth, only the substratum remains. If a rope is mistaken for a snake, when the truth is realized, there is only a rope. It is the same with the universe and the True Self.
389. There is nothing other than the Self. Brahmā is Self; Viṣṇu is Self; Indra is Self; Śiva is Self; everything in this universe is the Self.
390. The Self is within; the Self is without; the Self is in front; the Self is behind; the Self is in the north; the Self is in the south; the Self is also above and below.
391. Just as waves, foam, eddy, bubbles, etc., are all water; so too, are the body, mind, senses, ego, etc., all only consciousness. All this is one essence – Absolute Consciousness.
392. This whole world, which is known through speech and mind, is Being. There is nothing beyond the limit of nature other than Being. What is pottery other than clay? Whoever says “I,” “you,” “this,” etc., is drunk on the wine of illusion.
393. In order to end the false imposition the scriptures repeatedly declare, “there is no other,” thereby negating duality.
394. The Self is Brahman, pure, like space, without distinction, motionless, devoid of inside or outside, supreme, and one without a second. What else is there to know?
395. What else is there to say? Whatever is found here (in this world) is clearly Brahman. The individual person and the whole expansive universe are only Brahman, Whom the scriptures declare as being one without a second. The enlightened realize, “I am only Brahman.” Having fully abandoned the external world, they always abide in the conscious bliss of the Self, becoming firmly established in Brahman.
396. Kill the desires raised by self-identification with the sheath of impurity (the body) and then, like the wind, forcibly disperse the subtle body. Knowing the renowned declaration of the Vedas, that you are the nature of eternal bliss, you should abide as Brahman.
397. As long as one adores this corpse-body, he will live with various afflictions, such as birth, death, and sickness. When one realizes his pure, immovable, auspicious nature, he becomes liberated. That is also stated in the scriptures.
398. When this semblance of reality, superimposed on the True Self, is rejected, there is only the fullness of the Supreme, Non-dual Brahman.
399. When the activities of the mind are restrained, there is no distinction between the Supreme Self and Brahman; then, the objective world of duality remains purely gossip.
400. This “universe” is merely an unreal fantasy in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
401. There is no seer, seeing, nor seen in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
402. Like the ocean at the end of an eon, there is complete fullness in the One Reality, Which is unchanging, formless, and without distinction. So, where is there difference?
403. Like darkness in the light, the cause of delusion vanishes in the Non-dual, Supreme Truth, Which is without distinction. So, where is there difference?
404. The Supreme Truth is one in nature. How can there be talk of difference in That? Deep sleep is nothing but bliss. Who perceives difference there?
405. At no time is a snake seen in the rope, nor a drop of water in a desert mirage. From the realization of Supreme Truth, the enlightened know that there is no distinction in Brahman; therefore, there is no universe in the Eternal Self.
406. The scriptures declare that this duality is merely an illusion and that the Supreme Reality is non-dual. This is clearly what is experienced in deep sleep.
Comment: In deep sleep the mind completely withdraws from objectivity and is absorbed into the Unmanifest. All perception of duality ends and one experiences complete peace.
407. It has been observed by the wise that the superimposed has no identity apart from its substratum. The belief that a rope is a snake is the result of a delusion.
408. The mind is the root of this difference; when the mind is absent, there is nothing. Therefore, absorb your mind in the Supreme Self within.
409. In samādhi, the wise experience the fullness of Brahman in the heart as the nature of pure bliss and everlasting awareness, unparalleled, unlimited, eternal, free, and unattached. That is indivisible and free of distinction, like infinite space.
410. In samādhi, the wise experience the fullness of Brahman in the heart as being without origin or change, incomprehensible, homogeneous, unrivaled, and far from the bondage of the mind. That is established by the declarations of the Vedas and always familiar as I-consciousness.
411. In samādhi, the wise experience the fullness of Brahman in the heart as undecaying, immortal, nameless, permanent, peaceful, and one. That is still, like a waveless ocean, beyond unreal objectivity and the modifications of the qualities of nature.
412. With the inner-organ absorbed in samādhi, one experiences the splendor of the Self; therefore, cut-off the bonds of your connection to existence, so that you may fulfill the purpose of human life.
413. You should meditate on the Self, which is Non-dual, Being-Awareness-Bliss, and completely free of all limitations; abiding in the Self, you will not be subject to the journey (of saṁsāra) again.
414. Knowing this corpse-like body to be a mere appearance, like one’s shadow, and the result of past actions, the sage is not attached to the body once it has been negated.
415. Having united with the unending, untainted nature of Conscious-Bliss, leave this adjunct of inert and impure nature in the distance. Then, never again think of this rejected thing, for one who dwells on sense objects is fit for reproach.
Comment: Throughout this text, Śaṅkara refers to the body as inert, corpse-like, impure, made of filth, etc. Some might reject this view, feeling that the body should be celebrated or that the body is a temple, etc. The body is composed of skin, bones, flesh, blood, hair, saliva, mucus, bile, urine, marrow, sinew, feces, etc. Individually these things are considered revolting, but the body they make up is considered attractive and desirable. This is the mystical power of illusion (Māyā). It is not the job of a great teacher to make people feel good about their bodies, but to shatter the illusion and help those who seek liberation realize the Truth.
416. Therefore, with your mind fixed in the pure bliss of Awareness, burn this fixation with non-self to the root and obtain the highest knowledge.
417. Being absorbed in the bliss of the Self, in Brahman, the knower of Truth is like a cow wearing a garland, indifferent to whether the body, strung on the thread of past karma, stays or goes.
418. Knowing the undivided bliss of the Self to be his own true nature, what purpose or desire does the knower of Truth have to maintain a body?
419. The realized yogi who is liberated while living, enjoys, inside and out, the fruit, which is the never-ending nectar of Self-bliss.
420. The fruit of dispassion is knowledge; the fruit of knowledge is abstinence; and the fruit of abstinence is the experience of true bliss.
421. But if these do not come in succession, then the preceding stage will not bear fruit and success, which is incomparable bliss, will naturally fail.
422. The fruit of the knowledge in question (Self-knowledge) is freedom from the anxiety of perceived misery, which is the result of various contemptible actions committed while in delusion. But, after attaining discernment, how can someone perform such actions?
423. The fruit of knowledge is escape from the unreal, while the fruit of ignorance is its pursuit. The difference (between them) is like the one who knows the water in the desert is a mirage and the one who does not. This is the benefit observed in the wise.
Comment: The one who knows the water in the desert is an illusion will not waste energy pursuing it, while the one who believes in the mirage, will pursue the illusion, making his situation worse.
424. If the destruction of the heart-knot of ignorance is complete, there is no desire for sense objects. What else, naturally, causes that inclination?
425. The culmination of dispassion is when there is no longer a desire for objective experience; the perfection of knowledge is the disappearance of the ego; and the summit of abstinence is the dissolution and non-production of mental activity.
426. By always being fixed in the nature of Brahman, one is liberated from attachment to external objects and, although he appears to others to be enjoying sense objects, he is like a sleepy baby who perceives this world like something in a dream. He is blessed and honored on this earth, enjoying the fruits of endless merit.
427. This yogi, who is established in wisdom and whose mind is absorbed in Brahman, without modification or activity, attains everlasting bliss.
428. Being purified and absorbed in the unity of Brahman and Self, Absolute Awareness without distinction, that state is called “enlightenment.” One well established in that (state) is said to be established in wisdom.
429. One is regarded as liberated while living who is fixed in discrimination and uninterrupted bliss and who goes about with no thought of the world.
430. One is regarded as liberated while living who, although his mind is absorbed (in Brahman) is attentive without the characteristic of wakefulness, which is desire.
431. One is regarded as liberated while living whose attachment to mundane existence has ceased, whose mind is free of anxiety, and who, while possessing parts, is whole.
432. When one considers the body like a shadow, without a sense of “I” or “mine” – this is a sign of being liberated while living.
433. Without concern for past or future and even indifferent to the present – this is a sign of being liberated while living.
434. Viewing everything in this diverse world equally, regardless of its faults – this is a sign of being liberated while living.
435. By viewing them equally in the Self, one is unaffected when receiving both pleasant and unpleasant things – this is a sign of being liberated while living.
436. Due to his mind being addicted to tasting the nectar of Brahman-Bliss, the yogi is unaware of what is outside or within – this is a sign of being liberated while living.
437. When performing functions with the body, senses, etc., one remains indifferent, without thoughts of “I” and “mine” – this is someone who defines being liberated while living.
438. One who has, from the strength of the scriptures, realized Brahman in his Self and is completely free of the bondage of existence – this is the definition of being liberated while living.
439. One is regarded as liberated while living who never considers the body and sense organs as “I” or something else as “other.”
440. One is regarded as liberated while living who abandons the false notion of an individual soul and a personal god as forms of mundane existence and who realizes, by discrimination, that there is no difference, whatsoever, between Brahman and the Inner-Self, or between Brahman and creation. This is the definition of being liberated while living.
441. One who is same while being honored by saints or debased by sinners – this is the definition of being liberated while living.
442. As rivers flowing into the ocean produce no change, the liberated yogi is unaffected by the flood of sense objects; they merely merge into Absolute Being.
443. One who has realized the truth of Brahman is no longer involved in mundane existence and the one who looks outward is not a knower of Brahman.
444. But if one considers such worldliness as being driven by the subliminal impressions of past experience, that is wrong, since those impressions become faint after the realization of the oneness of Being.
445. As even the most lustful man’s desires are blunted in the presence of his mother, so too with the sage who realizes the fullness of Brahman-Bliss (he no longer lusts after sense objects).
446. The sage who abides in samādhi is perceived to have ordeals in the world, which the scriptures say is due to the fruits of past karma.
447. It is said that as long as there is the experience of pleasure, etc., it is the destiny from past karma. “This must be the fruit of previous actions, as there can be no fruit without actions.”
448. From the realization: “I am Brahman,” the karma accumulated over a hundred-million eons disappears. They are like the actions performed in a dream, which vanish upon waking.
449. Can the actions performed in a dream earn one heaven or hell upon waking?
450. Just as the sky is indifferent and unattached, the enlightened does not cling to any actions performed at anytime (past, present, or future).
451. The space surrounding a jar is not affected by the smell of the wine contained in it; similarly, the Self is not tainted by association with the characteristics of the limited adjunct.
452. (It is said:) “Work undertaken before the dawn of realization is not destroyed before giving its fruit, just like an arrow let loose toward its target cannot be retracted.
453. “If one releases the arrow thinking the target is a tiger, it does not stop when he realizes it is actually a cow, but it hits its mark with full force.
454. “Accumulated and impending karma are burned in the fire of knowledge, but destiny is more potent than the knower and is only extinguished by experiencing its fruits.” By realizing the oneness of Brahman and Self, and one’s identity with That, nothing, whatsoever, remains of the three types of karma, as Brahman is free of the characteristics of nature.
455. By having completely absorbed the limiting adjunct, the sage is fully established in himself as the Absolute Brahman, the Self. Dream objects do not exist in wakefulness; so, how can destiny exist for the sage?
Comment: Verse 446 started the discussion concerning karma and the enlightened sage. The Vedas teach that all experiences, good and bad, are the result of karma and that the body would not exist without residual karma. Therefore, it is karma that binds one to transmigratory existence. So if the enlightened is no longer bound by mundane existence, then why does he still have a body that experiences pleasure and pain? The Veda’s answer is that awakening only destroys accumulated (saṁcita) and impending (āgāmi) karma, but not karma that is active (prārabdha or destiny). That karma must be “used-up” through experiencing its results. It is like an arrow, which after release, cannot be retracted until it hits its target. However, this argument is rejected by Śaṅkara, who states that the realized sage is unaffected by the actions of mundane existence, just as one is unaffected by the actions performed in a dream. To the enlightened, there is little, if any, difference between wakefulness and dream.
456. One who is awake has no connection to the dream body nor any idea of “I,” “mine,” or “this” to the dream world, but identifies fully with the wakeful state.
457. He has no desire to accumulate false dream objects nor to validate the existence of the dream world. If there is any desire for those unreal things, he must still be sleeping.
458. One who abides in the Supreme Brahman by always being fixed in his True Self does not consider this world real, but continues eating, discharging, etc., like one observing things in a dream.
459. The body is formed by karma, so it is reasonable for destiny to apply to it; however, it does not apply to the Self, which is without beginning and not formed by karma.
460. The infallible words of the scriptures declare the Self to be unborn, eternal, and without end; so, how can there be destiny for one abiding in That?
461. As long as one identifies the body as one’s self, then destiny may be valid, but, when that (identification) is abandoned, destiny is negated.
462. And even the idea of destiny being applied to the body is delusion. How can a superimposition be real? Then, how can the unreal be born? And, how can the unborn die? So, how can there be destiny for the unreal?
463. The doubting fool thinks, “If the effects of ignorance are completely removed by knowledge; then, how does the body exist?"
464. So the scriptures speak of destiny to establish order for those with a worldly inclination; but, for the wise, they teach that the body, etc., is unreal, since the aim of the scriptures is the realization of the One, Supreme Reality.
465. Brahman is completely whole, without beginning or end, immeasurable, unchanging, and one without a second. In That there is no diversity whatsoever.
466. Brahman is a compact mass of being, awareness and eternal bliss; free of activity; and one without a second. In That there is no diversity whatsoever.
467. Brahman is the One Inner-essence, full, without end, omniscient, and one without a second. In That there is no diversity whatsoever.
468. Brahman is not taken, nor rejected, nor received, nor a recipient, and is one without a second. In That there is no diversity whatsoever.
469. Brahman is without qualities, parts, or distinction; subtle; spotless; and one without a second. In That there is no diversity whatsoever.
470. Brahman is incomprehensible in nature, beyond the range of though and speech, and one without a second. In That there is no diversity whatsoever.
471. Brahman is absolute being, self-perfected, pure intelligence, unique, and one without a second. In That there is no diversity whatsoever.
472. Dedicated yogis, who are tranquil and self-controlled, cast-off desire and reject sensual experience. Having realized the Supreme Truth from union with the Self, they obtain the highest emancipation at the end of this life.
473. Son, by expelling the delusion formed in your mind and ascertaining that your true nature is the Self, the Supreme Reality, a compact mass of bliss, you will become awakened, liberated, and achieve the ultimate goal of life.
474. If one completely considers, without hesitation, the meaning of what is heard (from the teacher and scriptures) he will never again speculate. Then, through samādhi, the sage with a steady mind perceives the truth of the Self directly with the eye of enlightenment.
475. The scriptures, reasoning, words of the guru, and one’s inner achievement are the means to Self-realization. Upon attaining the Self, Whose nature is Being-Knowledge-Bliss, one is liberated from the bondage related to ignorance of one’s True Nature.
476. Bondage and liberation, contentment and anxiety, well-being, hunger, etc., are only known to oneself; for everyone else, they are inferred.
Comment: The one who feels it, knows it. It is not enough to read spiritual texts and listen to the teachings of a guru, one has to internalize that knowledge through mediation and self-inquiry in order to realize, by direct experience, one’s true nature as the Absolute Reality.
477. Standing on the other shore, the teachers and scriptures enlighten the learned, since only through enlightenment and the grace of God can one cross over.
478. Through Self-realization, the perfected knows his true nature and lives intent in the Self with a mind free of distinction.
479. The conclusion of the Vedānta is this: the individual soul and the entire world are only Brahman, liberation is to be situated in the undivided nature of Brahman, and non-duality is based on scriptural authority.
480. Then, having understood the truth from the words of the teacher, the evidence of the scriptures, and through his own reasoning, with his senses restrained and his body steady, the disciple concentrated his mind and became fixed in the Self.
481. He remained in samādhi with his mind on the Supreme Brahman for sometime. Then, rising from this supreme bliss, he declared:
482. By having obtained oneness in Brahman and Self, the intellect has vanished and activity has melted away. I do not know this or not-this (since there is only Brahman) nor what or how great is this unfathomable joy.
483. The splendor of the Supreme Brahman is impossible to express in words or conceive with the mind. I am filled with a flood of nectar, which is an ocean of pure bliss; each minute particle of my mind is absorbed into the bliss of the Self, like monsoon hailstorms dispersed in the sea.
484. What a wonder! I do not see this world right now. Where has it gone? Who carried it away? Has it dissolved?
485. In the great sea of Brahman, filled with the nectar of absolute bliss, what is to be rejected? And what is to be accepted? What is different? And what is distinct?
486. I am True Self, with the nature of Awareness-Bliss, free of distinction. Here, I do not see, hear, or know anything.
487. I bow to you Great Teacher, free of attachment. You are truly the chief. I bow to the Great Lord, the true essence of eternal, non-dual bliss and the everlasting, boundless ocean of mercy,
488. Whose glance is like dense, falling moonbeams that remove the fatigue born of worldly pain. I have now obtained the undecaying splendor and complete bliss of the Self-state.
489. I am blessed. I have accomplished what needs to be done. I am liberated from the jaws of worldly existence. I am the nature of eternal bliss. I am full, by your kindness.
490. I am unattached, formless, without characteristics, and imperishable. I am peaceful, endless, pure, and ancient.
491. I am not a doer nor an enjoyer. I am free from change and activity. I am Sadāśiva (God) the nature of pure intelligence.
492. I am not the seer, hearer, speaker, nor the enjoyer. I am the eternal, perpetual, inactive, unlimited, free, complete, Conscious Self.
493. I am not this nor that, but the illuminator of both. I am Brahman, supreme and pure, devoid of within or without, whole, and one without a second.
494. Peerless, without beginning, true, and far from the distinctions of “I,” “you,” “this,” and “that.” I am Brahman alone, without a second, the one essence of eternal bliss and being.
495. I am Viṣṇu, Kṛṣṇa, and Śiva. I am the Supreme Soul and the Lord. I am absolute awareness, the complete witness. I am without God, I, or mine.
496. Through knowledge of the Self, I reside in all beings as their support within and without. I myself am the enjoyer and the enjoyed and absolutely everything that was previously perceived separately as this or not-this.
497. From the agitation of the winds of illusion, the waves of this manifold universe arise and dissolve, but in me there is only the undivided ocean of joy.
498. Just as distinctions, such as years, seasons, etc., are imagined in time, which is undivided and without distinction, the deluded invent notions of gross, subtle, etc., in me, due to the appearance of the superimposed world.
499. Just as the desert is not wetted by the waters of a mirage, the substratum is never tarnished by the defect superimposed on it by those blinded by delusion.
500. Like space, I am far beyond stain; like the sun, I am distinct from the illuminated; like the mountain, I am forever immovable; and, like the ocean, I am without bounds.
501. My relationship with the body is like that of the sky to the clouds; and as the sky is unaffected by clouds, how can wakefulness, dream, and deep sleep (which are of the body) be my nature?
502. It is only the limited adjunct that comes and goes, performs actions, and experiences their fruits. It, alone, grows old and dies. I, alone, remain fixed, like the Kula Mountains.
503. I am neither active nor inactive, but always one, undivided, constant, and without separate parts. How can that which is like space act?
504. How can I, the realization of perfect joy who is without sense organs, mind, form, or change, have virtues and vices? The scriptures also say that the Self is unaffected.
Comment: Referring to the various activities the Divine Self witnesses in the three states of consciousness, the Bṛhadāraṇyaka Upaniṣad (4.3.16) states: “That, being unattached, is unaffected by anything that it sees there.”
505. If one’s shadow is in contact with hot or cold, pleasant or unpleasant conditions, it does not affect the person.
506. Just as a witness is distinct and not affected by the qualities of the observed, and the lamp is unchanged and apart from the qualities of the house it lights, the characteristics of the body, senses, and mind never touch the Self.
507. Just as the sun is the witness of actions, fire is the agent of burning, and rope is the real object superimposed with the illusion of a snake, so too am I the Unchanging, Conscious Self.
508. I am not a doer, nor the agent of action; I am not an enjoyer, nor the agent of enjoyment; and I am not a seer, nor the agent of seeing. I am that self-luminous, Transcendental Self.
509. When the adjunct moves, the deluded believe the reflection of consciousness in the adjunct to be volition. It is like the sun, which appears to move, but is really stationary. The deluded believe, “I am the doer; I am the enjoyer; oh no, I am injured.”
Comment: The intellect is an adjunct superimposed on the Self. It is inert. It appears conscious due to the reflection of the Self, which is Being-Awareness.
510. Let this inert form fall on land or even in the water, I am not stained by its characteristics, just as space is not affected by the qualities of a jar.
511. Agency, enjoyment, evil, intoxication, stupidity, bondage, liberation, etc., are all distinctions of the mind, but they are not one’s True Self, the Supreme Brahman, whole and one.
512. Let there be changes in nature by the tens, hundreds, or even by the thousands. What is it to me? I am independent consciousness, as unaffected by those as the sky is by a cloud.
513. This universe, from the unmanifest to the gross, is merely a perceived reflection. That which is subtle, like space, and without beginning or end, is the Non-dual Brahman and I am only That.
514. That is the support of all, the light of all, all-pervasive, all-form, and all-void. That which is eternal, pure, fixed, and without distinction is the Non-dual Brahman and I am only That.
515. That which is completely beyond the manifold illusion, unattained by intellectual understanding, and the inner essence, which is the nature of eternal Being-Consciousness-Bliss is the Non-dual Brahman and I am only That.
516. I am inactive, unchanging, and eternal; I am without parts or form; I am without support and free of distinction; and I am without a second.
517. I am the non-dual, Self of All; I am all and beyond all; I am pure, distinct, unbroken awareness; I am bliss and I am constant.
518. Having attained the splendor of sovereignty of the Self and the world by the power of your grace and compassion, Teacher, I bow to you again and again.
519. By your mercy, Teacher, I have awakened from this grand illusion-made dream, where I wandered in the jungle of birth, old-age, and death, suffering numerous afflictions everyday, and was constantly tormented by the tiger of ego. You are my ultimate savior.
520. I bow to you, Highest Guru. I bow to That which is great and by Whose nature this whole universe shines. I bow to That always.
521. Seeing his best student realize the Truth and obtain the joy of Self, the noble guru’s heart was overjoyed. Then, the saint spoke again.
522. The world is the undivided perception of Brahman; therefore, with the eye of the Self and a mind tranquil in all situations, see only Brahman everywhere. What, other than form, is seen by those having eyes? Likewise, what else should knowers of Brahman do with the intellect other than delight in the Abode?
523. Just as no one would want to see a painting of the moon while the (real) moon is full and shining; what knower of Brahman would give up the realization of Supreme Bliss for the empty pleasures (of the world)?
524. There is no satisfaction or end of suffering from the enjoyment of unreal, material objects; but, with the realization of that Essence of Non-dual Bliss, one is contented and joyful. Therefore, you should always remain fixed in the Self.
525. By always contemplating and perceiving your Self as non-dual, you will spend time enjoying true bliss.
526. The Self is undivided awareness, free of distinction. Distinction is like an imagined city in the sky. Having attained that Supreme Peace, you should always practice silence.
527. And the utmost state of silence is cessation of the mind, the cause of the false concept of difference. In that state, the saint, the knower of Brahman, whose Self is Brahman, enjoys uninterrupted, non-dual bliss.
528. There is no greater cause of happiness than that utmost silence, which frees one from latent tendencies. One who realizes the true nature of the Self, drinks the nectar of true bliss.
529. Whether going, staying, sitting, lying down, or in any other condition, the wise should want to be like the sage who is always rejoicing in the Self.
530. The attainment of the Truth does not depend on place, time, position, direction, observations, objects, etc. When the sage’s mind is free of obstacles, the Self is realized. How is that reached by regulations and the like?
531. What regulation is considered necessary to realize, “this is a jar”? Without the means of acquiring direct knowledge, how can something be truly known?
532. This Eternal Self shines when there is the means of acquiring direct knowledge, no need for place, time, or even cleanliness.
533. Just as knowing, “I am Devadatta,” does not depend on anything external, the enlightened, knower of Brahman realizes, “I am Brahman.”
534. What insignificant, unreal, non-self can manifest That, which is like the brilliance of the sun that illuminates all the world?
535. (Brahman is) That by which the Vedas, scriptures, Purāṇas, and all existence has significance. So, how can those illuminate the Supreme Knower?
536. Only by realizing this Self, which is self-luminous, immeasurable, Absolute Consciousness, endless and powerful, is the great, knower of Brahman victorious and liberated from bondage.
537. 1.He is not depressed nor delighted by and not attached nor even averse to sense objects, but is satisfied with the continuous, essential bliss, playing and rejoicing in the Self.
538. The wise rejoice in the Self without thoughts of “I” and “mine,” just like a child becomes joyful when playing with a toy, forgetting hunger and bodily discomfort.
539. Being independent and free; eating what is given and drinking river-water, free of anxiety or humiliation; sleeping in cemeteries or forests, without fear; abandoning clothes that need washing, drying, etc.; with the directions for a home and the earth for a bed the ascetic wanders on the roads of Vedānta, playing in the Supreme Brahman.
540. The knower of Self, having taken hold of this vehicle of the body, fully experiences sense objects that come by divine will. Like a child, he is aimless and unattached to the external world.
541. Established in the space of awareness he wanders the earth like a drunk or like a child or like a ghost, with or without clothes, or even dressed in hides.
542. Although he is free of desire, the sage attains desirable things. He goes alone, always content by himself, his Self being the Self of All.
543. At times, the awakened appears wise and at times, like a fool; at times, confused and at times, like a powerful king; at times, gentle and at times, like a python. Sometimes he is respected and sometimes despised; but, wherever he goes, he always enjoys the highest bliss.
544. Although without wealth, he is always content; although without assistance, he is very powerful; although not enjoying objects, he is eternally satisfied; and, while having no equal, he sees all equally.
545. Although acting, he is inactive; although enjoying the fruits (of past actions) he is not the enjoyer; although embodied, he does not have a body; and although appearing separate, he is all-pervasive.
546. Being free of the body-concept, the knower of Brahman is never affected in desirable and undesirable or good and bad conditions.
547. Those who believe themselves to be gross bodies and such, feel happiness in good and sorrow in bad conditions; but, how can good, bad, or their fruits affect the sage who has eradicated bondage by realizing his True Self?
548. During an eclipse, deluded people say the sun is being swallowed by a demon, not knowing the real cause (of the eclipse).
549. Similarly, the deluded see the semblance of a body in those with perfect knowledge of Brahman, who have been liberated from the bondage of the body, etc., and judge them as being embodied.
550. Just as the cast-off skin of a snake is moved here, there, or wherever by the wind, this body exists due to the vital airs.
551. Just as wood is carried by a river to higher or lower ground, the body is carried by destiny during the time of its enjoyment.
552. One liberated from the body goes on experiencing active karma (prārabdha) created by latent tendencies, just like one subject to transmigratory existence; but, the perfected lives here (in this world) like a witness, in silence, without deviation, like the hub of a spinning wheel.
553. He neither seeks nor avoids objective experience, but remains like a spectator; nor does he care, even the slightest, for the fruits of actions, being drunk from the nectar of Self-bliss.
554. Having renounced obtaining the visible or invisible, one should abide solely with the Self. This foremost knower of Brahman is clearly God, Himself.
555. The perfect knower of Brahman is liberated, having accomplished the purpose of life even while living and, being Brahman, when the adjunct is gone, he dissolves into Brahman without a second.
556. Just as an actor is the same person with or without his costume, the superior, knower of Brahman is never other than Brahman.
557. The tree does not care where its decayed leaf falls. It is the same with the yogi who has become one with Brahman and whose body has already been consumed by the fire of consciousness.
558. Abiding in his True Self, the Non-dual Brahman, the sage who is complete and full of bliss, gives no consideration to a suitable place, time, etc., for giving up this heap of skin, flesh, and feces.
559. Liberation is abandoning the heart-knot of ignorance and not just giving up the body or accepting the staff and water-bowl (of an ascetic).
560. If the leaf falls in a stream or a river or a sacrificial ground or even in a place consecrated to God, what good or ill-fortune does it bring to the tree?
561. The loss of its leaves, flowers, and fruits is to the tree like the loss of the body, sense organs, vital-airs, and mind is to the Self, the nature of Being and Bliss.
562. The scriptures define the Self as a compact mass of consciousness, designating It as Truth. They also say that it is only the limited adjunct that is destroyed (at death).
563. The scriptures say, “This Self is indestructible,” declaring the Self as the immortal in the mortal and mutable.
564. When stones, trees, grass, grains, straw, etc., are scorched, they become earth; likewise, when the body, sense organs, breath, mind, along with all objectivity, are burned in the fire of knowledge, one achieves the state of the Supreme Self.
565. Just as darkness, having the opposite quality, vanishes in the light of the sun, the complete objective world dissolves in Brahman.
566. The space inside a jar becomes simply space when the jar is broken; likewise, when the limited adjunct is destroyed, the knower of Brahman is only Brahman.
567. Just as milk poured in milk, oil poured in oil, and water poured in water combine as one, the sage who knows the Self, merges into the Self.
568. Therefore, the yogi who attains the state of Brahman never returns (to this world) and, at death, unites completely with Undivided, Absolute Being.
569. The ignorance of (self-identification with) the body, mind, etc., is destroyed by the realization of the oneness of True Self and Brahman; so, how can Brahman be reborn?
570. In reality, bondage and liberation are the product of illusion and do not exist in the True Self, just as the rope has nothing to do with the appearance or disappearance of the illusion of a snake.
571. It may be argued that one is in bondage or liberation due to the existence or absence (respectively) of the veiling power of Māyā; but, there is no veiling in Brahman, as there is nothing other than Brahman to be veiled. If there was, it would negate non-duality and the scriptures that repudiate duality.
572. Just as clouds block one from seeing the sun, those with deluded intellects falsely impose bondage and liberation on Brahman, Which is non-dual, independent, and imperishable awareness.
573. The conviction that one is in bondage or not is a characteristic of the mind and not of the Eternal Reality.
574. Therefore, both bondage and liberation are created by illusion and are not in the Self, Which is undivided, inactive, peaceful, irreproachable, spotless, supreme, true, and without a second. How is there distinction in the Self, Which is like space?
575. There is no death and no rebirth, nor bondage, nor a practitioner. There is no seeker of liberation and no one to be liberated. This is the highest truth.
576. I have explained to you this profound secret of the Vedānta, the crown and goal of the Vedas, because you desire liberation, your mind is free of the evils and desires of this Age of Strife, and because I think of you as a son.
577. Having heard the guru’s words the disciple humbly bowed and, with his masters permission, withdrew, being fully liberated from bondage.
578. The guru, with his mind always immersed in the Ocean of Bliss, constantly roams, purifying the whole planet.
579. So, with this dialogue between teacher and student, those who desire liberation can easily comprehend the nature of the Self.
580. This teaching is for the benefit of those seekers of liberation who are attentive to their prescribed duties, cast-off all mental corruption, abandon worldly pleasures, have tranquil minds, and are devoted to the scriptures.
581. The journey of transmigratory existence is like wandering in the desert, afflicted by the heat of the burning sun, seeking the illusion of water; but, this composition of Śaṅkara causes one to overcome and realize the ocean of joy-producing nectar, the Non-dual Brahman Who is close at hand, attaining final emancipation.
Oṁ Tat Sat
