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+-4 4 B|6 HltP+- B G¸-Gl|(B 4-¤l¬l4l6¸ 4-¤l +l|F6 ; 4-¤l¬l4l¬
Pl ¬l¬l4- ; 4&l |( P ¬46 +l4& ²|6 ; 6¤l |¬(l¬lBF4l|9 4-¤Pl ¬l +
|4H 6 , H4F6 t4l6¸ ; 6F4 4& ¹|9 |4+l|Ht4l6¸ 4-¤Pl ¬4l ¹¬l4- ; 66¾
Pl ¬HlNP+¤ TPl9¬P¸ ²t46 Hl( --
nanvevaà sati ätmanaù sukhaduùkhädisambandhäbhävät bandho nästi;
bandhäbhäväcca mokñäbhävaù; baddho hi mucyate näbaddha iti; tathä
cidäbhäsasyäpi bandhamokñau na vidyete avastutvät; tasya buddherapi
vinäçitvät bandhamokñayorabhävaù; tataçca
mokñaçästramanarthakamäpannam ityata äha --
Doubt: If this is so, there can be no bondage because the Self has no
connection with pleasure and pain, etc.; and since there is no
bondage, there is no liberation either, for the bound person is
liberated, not the unbound. So too, bondage and liberation cannot be
for the reflected consciousness (cidäbhäsa) because it is unreal (avastu).
Nor can there be bondage and liberation for his mind (buddhi),
because it is perishable by nature. [because the thought-modifications
that make up the buddhi are constantly changing, bondage and
liberation are not an issue for the buddhi.] And therefore, the çästra for
liberation (mokña-çästra), itself, becomes meaningless. Keeping all this
in mind, he says:
4¤l (9 Tl¬l4 Hl¬lB(l+l
P G |4H6 T-9+l(l+P TP¸ ·
6¤l ¤l|44l ¬ |+¹l¬lBTl 4-
B |+t4l 9¬|-¤F4-9l 5(PltPl+ v+

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yathä darpaëäbhäva äbhäsahänau
mukhaà vidyate kalpanähénamekam |
tathä dhéviyoge niräbhäsako yaù
sa nityopalabdhisvarüpo'hamätmä || 4||
Just as a face reflected in a mirror continues to exist when
its reflection ceases to be in the absence of the mirror;
similarly, the Self exists without its reflection in the
absence of thoughts. I am that Self whose nature is
timeless consciousness. (4)

4¤l (9 Tl¬l4 B|6 Hl¬lBF4 P G9|6|4¹4F4 (l+l Bt4l PG 9¹Pl¤ B6¸
T-9+l(l+ |P°4l¬l+¹|(6P¸ 9TP 4 9¹ +l9¹ |4H6 , 6¤l 6 + 4 9Tl¹ T
¤l|44l ¬ 4& ¹¬l4 |+¹l¬lBTl H9|6|4¹4- 9¹Pl¤ 6- B+¸ 9T 94 4- ,
Bl 5(PltP |6 4l =+l· H4P|¬9l4- HltPl¬l+T 6l 54 4 &«l|(99¾-· 6×
4&«l(l 9|6|4¹4-9T HltPl+P\4F4 6J6B G¸-Gl|(TP¸
HltP-4\4F4|6· Bl54P\4lBl 4-¤-· HltP¬l+ + H¬l+|+4 x4l
4&«l|(99¾|+4 ¬l H\4lB|+4|¬Pl¬-· + 9 +- 9l¹Pl|¤ Tl 4-¤Pl ¬l HF4
|4H 6 ²|6 B4 BPVB|P|6+
yathä darpaëäbhäve sati äbhäsasya mukhapratibimbasya hänau satyäà
mukhaà paramärthasat kalpanähénaà mithyäjïänarahitam ekameva paraà
näparaà vidyate tathä tenaiva prakäreëa dhéviyoge buddherabhäve
niräbhäsako apratibimbaù paramärthataù san eka eva yaù so'hamätmeti
yojanä | ayamabhipräyaù ätmäjïänakåto'yaà buddhyädiprapaïcaù | tatra
buddhyädau pratibimbarüpeëa ätmänamadhyasya
tadgatasukhaduùkhädikam ätmanyadhyasyati| so'yamadhyäso bandhaù |
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ätmajïänena ajïänanivåttyä buddhyädiprapaïcanivåttau
adhyäsanivåttirmokñaù | na punaù päramärthikau bandhamokñau asya
vidyete iti sarvaà samaïjasamiti ||
Just as when the reflected face is lost when the mirror is not there,
the real face without the reflection remains without the other;
similarly, in the absence of the mind, the one who exists without its
reflection, that Self I am—this is the [syntactical] connection. The
intended meaning is that the world of duality beginning with the
mind (buddhyädiprapaïcaù) is a product of self-ignorance. Having
superimposed the Self on the mind, etc., in the form of a reflection,
pleasure and pain, etc. which belong to that [mind] are superimposed
on the Self. It is this superimposition that is bondage. Upon negation
of the [reality] of duality, beginning with the mind, by the
elimination of ignorance through Self knowledge, there is the
negation of the superimposition which is liberation. In actuality,
there is no bondage or liberation for it [Self], thus all is proper.
T |¬6¸ 4&«l(l+lPltPt4 P-4-6 ; 6l-9t4l( --
kecit buddhyädénämätmatvaà manyante tänpratyäha
Some think that the intellect, etc. is the Self. To them he says--
P+¾¬ ¹l( |4 4±- F44 4l
P+¾¬ ¹l( P +¾¬ ¹l|(-·
P+¾¬ ¹l( ¹¬¹4F4-9-
B |+t4l 9¬|-¤F4-9l 5(PltPl+ -+
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manaçcakñuräderviyuktaù svayaà yo
manaçcakñurädermanaçcakñurädiù |
manaçcakñuräderagamyasvarüpaù
sa nityopalabdhisvarüpo'hamätmä || 5 ||
Itself free from the mind and senses, the one who is the
mind of the mind and eye of the eye, etc., whose nature
cannot be objectified by (is not accessible to) the mind
and the senses, I am that Self whose nature is timeless
consciousness. (5)
P+¾¬ ¹l( - P+Hl( - ¬¬ ¹l( ¾ |44±- 9 ¤¹¬¸ 6- 4- Bl 5(PltP |6 B 4-¤-·
P+¾¬ ¹lH 9l(l+ + 6(-6¬ 6t4l6¸ H¹l¹P|9 79l¬ ã7-4P¸ · 96 + H¹l¹l(|9
|44± ²|6 ¬÷46 · 6¤l ¬ ¬ 6- -- ‘4&l|-ã4H¹l¹ -4l |¬¬ HltPl |4¬ ¤4-·
+l+l-9- 9|6¬ ×PltPl 4 |¬9 ¬lB6 ’ ²|6·
manaçcakñurädeù manaädeù cakñurädeçca viyuktaù påthagbhütaù yaù
so'hamätmeti sambandhaù | manaçcakñurädyupädänena tadantargatatvät
çaréramapi upättaà drañöavyam| etena çarérädapi viyukta iti lakñyate |
tathä ca guruù buddhéndriyaçarérebhyo bhinna ätmä vibhurdhruvaù |
nänärüpaù pratikñetramätmä våttiñu bhäsate iti |