Scribd Logo
Upload

Welcome to Scribd!

  • Vedanta Dindima PDF

    Uploaded by

    Shantha Ram
    230 views24 pages

    Original Title

    122070591-vedanta-dindima.pdf

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    230 views24 pages

    Vedanta Dindima PDF

    Uploaded by

    Shantha Ram

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    of 24
    aberctera =: ait eegarrard fivfere: aera feften: rane date: Vedanta Dindimah by Sri Sankaracarya With the Commentary Tattvaprakasika BY ‘SWAMI TATTVAVIDANANDA SARASWATI ARSHA VIDYA GURUKULAM. ‘SAYLORSBURG, PA, USA and PUPPALA B. BRAHMA VIDYA KUTEER SECUNDERABAD, INDIA Publishers Brahma Vidya Kuteer Old Alwal, Secunderabad — A.P. India 500 010 siororeres =e: dara feften: with the Glossary Tattuaprakasika aerafittemrersiareeet a | sxe ero fora 11 x Vadintadindimastatteamthamudghsayanti yo, stim purastatate@ daksindmartisaRyiton. | 7 ore sonar sia efareireoy | det rraterrie: ere renee | aerate ik Prergetorer 11 ‘tcrafeftern: Vedantadindimah ~ the drum beats (lit drums) of Vedanta, 27 yat ~ which, WF Sham ~ the One ‘eLsattuan Realty, RUMAET udghdpaventi~ proclaim loudly 7 tat «that, 4 jak ~ Brlliane, some, DaksinamarisaRfitam - denoted by the name Datsinamard, FRR purastat ~ before, STEP aati ~ may stay, ‘The drum beats of Vedantaproclaimn loudly the One Realty. That Brilliance. denoted by the name Datgindmit may stay before us, srrenscier were sparse ater 3 Sey aerate | 3 ima’ndind padarthau: deau bhakirbhogyatealaksonau, Brohmaivdim na dehadiriti védntedindimah, 2 set Atma - Atman, SARA andéma — non-Atman, BY eau ~ two, Wer padarthaw ~ categories, Siperarreech ohotirbideyotoalakeanau ~ having the characteristics of the enjoyer and the enjoyed respectively, A&I GW Brafima eve « Brahman alone, SRST ama - Atman, 2: dehadih - the body etc. 7 na - not, OM iti - thus, Merete édandodindimah — the proclamation of Vedanta ‘Atman and non-Atman are the two categories, one having the charactristis of the enjoyer and the other of the enjoyed respectively. OF these, Atman is Brahman alone: not the body-mind-sense complex. This is the proclamation of Vedanta ‘wensat wen fh ane Sera saryfotaniisang a farctetten | ’ Thana’ jRné padarthau dean atmand mubibandhadan, Thananmubktirnibandhs'nyat iti vedantadindémak. 3 wrTsHT ji Knowledge and ignorance, doau —two, WH padarthau — categories, IMR: atmanch = to Atman, Sear muktibondhadaw ~ giving liberation and bondage, STAT Jaina! ~ because of the knowledge, 3 -muktih- liberation, 3F=TeLanyat- because of the other, PRE: nibandhoh - bondage, WH iti - thus, aerafetem, édantadindimah ~ the proclamation of Vedanta ‘There are two categories. knowledge (of the Self) and ignorance. They are the cause of liberation and bondage respectively of Atman, Of these knowledge liberates, whereas ignorance binds. This isthe proclamation of Vedanta, agian f sree Set ae og Sos Bera ¥ Tratéyapadorthau dvau bhdsyabNBzahalahyanau, Jhata brahma jagat jféyamiti védintadindimah. 4 BD mparent dow jhatriiapedtrehau ~ wo categories : the knower and the known, WreTurEnRereyaft thaeyabhaeakalabganau ~ one having the characteristics of being brougt to light and the other of bringing to light, et ~ “ta - the Knovser, BRE Brahma ~ Brahman, TT jagat the universe, $a, jam - the known, YA itt ~ hus, ‘aarafeften: ‘There are two categories © one. the knower which brings everything to light; the other, the known which is brought to light (by the knower), The knower is Brahman, whereas the known isthe universe, This isthe proclamation of Vedanta age wert a irtiicrea qa ae oped ot Serafsfter 1 4 Suthaduhtht padartheu doau priyaviprivakdrakau, ‘Sutham brahma jagaddubkhamiti vtdantadindimah. 5 [ARG subhaduhhhe - joy and somow, th doau - 0, wee} padavthau =~ categories, rnfatarareat privaviprivakdrakau - one welcome and the other abhorrent "YU subham: - joy, HRI drama ~ Brahman, 7 Jagat - the miverse, §20°{dubkham — pain, 3 iti — dhs, Joy and sorrow are two categories, one weleome and the other abhortent. Of them, joy is Brahman and the universe (the life of becoming) is sorrow. This is the proclamation of Vedanta vwofitenfcedt at want gehen eafiethed festeh aeration: 11 5 Samastivyastirapau deau padarthau sarvasammatau, Samastiriévaré wastirjive vadantadindimah, 6 wefan samastioyasindpau - in the form ofthe whole and the par, et diou - wo, Were padarthau - categories. WHEEAH sarvasammatau ~ acceptable to all, ae: samastih - the whole, #4: Iévarah - the Godhead, ‘aR: eyagth the pat, 3 jf - the individual, — AIL thinkers accept that there are two categories, namely the whole and the pat, The whole isthe Godhead, and the partis the individual. This is the proclamation of Vedanta waste aber afr Serf 1) ° “InGnaharmapadarthau dvau vastukartrd¢matantrakau, “Unananmaks ra harmabhya it vidantadindimah. 7 ‘haw the two. ET nakarmapadarthou — categories of knowledge and action, aapraerrarey sostukartrtmatantraho. - established inthe Reality and the individual der, et makgak - beraton, WA anat~ due to knowledge, 352 hermabliah becaase of ations, 7 2 ~ ot Knowledge and action are (wo categories. OF them, knowledge bas its basis in the Reality, whereas action in the individual doer. Liberation is gained by knowledge, not by actions, Ths is the proclamation of Vedanta, shoonareret tweet gaye sierst at Saray ae Seren: || © Srotavyaéraeyarapau doau padarthau subhodubkhadaw Srotauyam brakma naivanyat i vedantadindimah. 8 vent padarthau - categories, Ht deou - wo. sirommreret gritavy@érauyaripan - one that is worth listening to and the other not worth lsening to, JE=T subhaduhihadeu - causing pleasure and pain respectively, Srren drotayyam ~ the one worth listening to, HE rakma eva ~ Brahman alone, SFR anyat- the ober, na - ‘There are two categories, one worth listening to that bestows joy and the other being unworthy causes pain. The ‘one worth listening to is alone Brahman; not the other. This is the proclamation of Vedanta. fereaferneet 2 feenta erat feed wer oe Sear a Sear 11 ‘ Cintycintyopedarthau dvou vigréntigrantidayakou, Cintyam brahma param ndnyat itt védantadindimah. 9 Bt doau = two, Perrenferereerat cintydcintyapadarthau — categories one that_is_worth contemplating and the other that is not, Paanfrenfreraet vidrantisrantidayakau - one giving repose and the other exhaustion, FIA cintyam - the one to be contemplated upon, 7% param = the Supreme, WE brakma - Brahman, ‘seaRLanyat - the other, ina - not, ~ ‘There are (wo categories, one that is worth ‘contemplating and the other that is not. They result respectively in repose and exhaustion, The former is the ‘Supreme Brahman. Other things are not worth contemplating ‘upon. This is the proclamation of Vedanta sare mer eer tt aerator: 11 we Dhyiyddhyiapadirehau doa dhisemadhyacamidhidas, Diydtauyam brakme naivanyat it Sdvau - two, Semen dhyevadhyeyopadarchau ~ categories one worthy and the other not worthy of meditation, dhisamadhyasamadhidau ~ one bestowing thoughtless state and other agitation to the mind, #8 rahma eva ~ Brahman alone, MABE dhystaxyam - 10 be meditated upon, 372 anyat - the other, na - not, ~ There are two categories, one worthy and the other not ‘worthy of meditation. The former is conducive to the ‘thoughtless state of the mind, whereas the latter leads to the agitation of the mind. The seeker should meditate on Brahman alone but not non-Brahman. This is the proclamation of Vedanta. ‘athe sified este cated atviishy a sorte = ae fe Srafeten: || & oping bhaginé va’pi agina riginapi ca, Taannmaksé na sandéha ii vbdantadindimah, 11 ‘ifie: yaginah - to a seeker, HF: aT RE Bhaginah UB api ~ or even to a person given to pleasures, PFT: tyBginah -to a renunciate, UM AFT & raginah opi ca - or even {0 a world-centrie person, HI maksah ~ liberation, STAI dna - from knowledge, 7 WRF: na sandékah - no doubt. —- Whether a person is a seeker of liberation or is given to pleasures, whether @ person is @ renunciate or werld- cent, thete is no doubt that iberation comes by knowledge lone, This isthe proclamation of Vedanta, a aoimreghh eee ‘were fer te eit deratefter 11 R [Na waryaéramasaikitairna harmopdsanddibhih Brohmajidnom vind mokga it vadantagindimah. 12 waart FEAT brahmaidnam vind - without the knowledge of Brahman, 41s: mdksak - liberation, 7 wuiserreae: na varndéramasaikétaih — neither by the rarks of the social class or sage of life, - not, 7 cwrtoerftit: ne karméparonadibhit — nor by sitals imediations et, — Liberation cannot be gained by anything except the knowledge of Braman. The masks of the social clas or sage of life, the rituals, meditatons, ete, cannot give liberation. ‘This isthe proclamation of Vedanta sraerendeier carregier: | heh ae fata it darafetie 11 8 Acotyassarvasamsdrs rasabhaatdidayitoh Upobaye brakma vifkiyam i vadanadindimoh. 13 -adetar saroasamsdrah - the entire life of becoming. {FARE asatyoh -untoe, TAATARGAT: rassbhastddaitah~ sullied by the dausion of the beatitade et. 332: upehqah - worth ignoring, 361 Brahma ~ Brahman, PAR viva ‘worth knowing, Ieis a delusion to suppose that beatitude obtains in the life of becoming, Teis 80 full of blemishes. Heace one has 10 know Brahman by remaining indifferent to the life of becoming. This isthe proclamation of Vedanta. ‘pa rar gas sere ger RL eT oes a fh eis Sera: 11 w Vetha friyd urtha™tapan vrtha vadan mansrathan, ‘Toktoaikam brahma viva itt veddntadindimah, 14 FH ortha - wasteful, Prt briyah - ection, Wer yrha ~ meaningless, OTT. alapdn - gossips, Gat uth ~ meaningless, WET vddan - disputations, FRAP manérathan = desires, TIRAT tyakivd - having relinquished, TH. zkam - One. #8 brakma - Brahman, Fa#a eiiéyam - has to be known, ‘The secker should relinquish wasteful actions, sgamulty, disputations and desires, and strive to know the ‘non-dual Brahman. This is the proclamation of Vedanta, ‘eat meee set wr shes Re ty saree yi derafsitse rm Sthivo brahmatmand jos brakma jivittmand sthitam, 16: campasyatim muktiriti vedentadindimah. 15 ‘Sia: jivat - the individual, HEN brakmatmand as Brahman, FER sthitah - obtains, WEI brahma ~ Brahman, ‘wiereraT jivatmana - as the individual. Faery sthitam - obtains, 9 it~ thus, BENRTATE sampadpatzi «16 those who have a clear vision, FI: muktih- liberation, — ‘The individual obtains as Brahman and Brahman as the individual. The drum (beat) of Vedanta proclaims that there is liberation for those who have this clear vision sic mere et Se oer afeenteatesraitia aerefefisn: 11 % “iv brahmomana jy jam jidmand parom, Maubsistadakyovianadia vedantadindimah. 16 ‘vita: jiva - the individual, HUFF brahmiatmand - as Brahman, $¢jfbuh ~ has to be known, HL parum » the Supreme (Realy), A judemand - as the individual FAL Jagan - hes tbe known, ae tadaikyavinnat ~ by the recognition of their Unity, muti - beraton, —~ (ne should recognise that the individual is essemialy Brahman and that the Supreme Reality Braman alone i the individual. Vedanta like drum proclaims that recognition of this Unity fads to liberation seater wt me siege fet rarer it aera || we Sereatmand param brahma éroturmatayasthitam, Neyasastastouimopiaw i edantadingimah 17 Wt ART param brakma = the Supreme Brahman, ‘seis saradimand - as everything, AR &oWwh ~ of the Tistener. STORTAT dematayS ~ as the innermost being, A sthitom - obtains, TAT tatteavijfiaptau - in recognising the Reality, >1 aT ne ByBsah -no exertion, -— ‘The Supreme Brahman alone obsins as everything. and also as the innermost being ofthe lisene (of Vedanta) Hence, Vedanta proclaims that there is no exertion involved in recognising that Reality ies aging wma wie aren atte fete Serato 11 te Ahan edmugmikam ca tipantam karmasaicayam, Tyakivd brokmaivavineyamit vadontadindimah. 18 ° ‘ew aihiham - related to this world, ea - and, _amgfieeH Gmugmikam - related to the other world, ATIF ‘apantam - end in suffering, FATE, karmasaiicayam - accumulated actions, FF fyakfud - having relinquished, FE brahmaiva - Brahman alone, FFA vijfigyam - has to be known, All actions in pursuit of the pleasures of this world oF ‘of the other world ultimately lead to suffering and bondage Hence, Vedanta proclaims that the seeker of Self-knowledge should relinquish all actions prompted by desire and strive to know Brahman alone, sinter ot geezer abserershercere| sia deratetien: 1 R Advcitadvoitevidau deau stkymasthiladasim gaiou, ‘Adocitaosddnmdlgaseyat it vadantodindimah. 19 Bh docu — the two, attra advatadvaitavaden - the visions one of unity and the ober of division, [RFRIMTTL,sThymasthdladasém - sublle and gross sate, 1rd gata - grind, EMER advaitavedae - due wo the vision of unity, Hak: makjeh - liberation, FAR sat takes place, — There are two visions: one, that of unity and the second, that of division, The vision of unity i subtle, and the vision of division is gross. Vedania proclaims that among them, the vision of unity gives liberation ‘afi Praca frei saat | mitra + Precise ze Karmind vinivartanté nivartant upasaha, TmGnind na nivartants ii védantaindimah. 20 ‘effin; Aarminak - those who are committed to actions, FAA vinivartanté - return, SIAR updsakah « meditators, PRA nivartont® - return, THT: jeaninah ~ the Iknowers of the Self, Frat na nivartanté - do not rum ‘Vedanta proclaims that there is rebrith for the performers of rituals and for the meditators, but not for the knowers of the Self arena wh a wee arrianerdirec, te devez 1 x Pardkssatphalams harma jéGnam pratyaksosatphalam, “ianamévdbhyasttvasmat iti védantadindimah. 21 sat horma ~ ritual, THREAT pardksdsutphalam ~ has mediate and unreal result, SAH jfanam ~ knowledge [FeUHFTEE pratyaksasatphalam ~ immediate and real result, [WEIR tasmat - therefore, THE jfiznameva - knowledge alone, a¥2T abiyasét - one has to cultivate, ‘The results of the rituals are mediate and unreal. whereas those of the knowledge of Self are immediate and real. Therefore, Vedanta proclaims that one should engage in the knowledge of Self alone. pe arise Pega genset eet a1 ate a mead ot Serefier R Vrtha érama'yar vida wrth@’yam harman jramah, Yadi na brohmaviitanam iti véddniadindimah. 22 aga, vim - ofthe scholars (or meditators), 77 ayam - this, 3 éramak - exertion, 3 orthd ~ a waste, ‘eff, armind «ofthe performers of rituals, 7 yor ~ this, 7H: Sramah ~ exertion, 3H orthe -a waste, sad if after brahmauitdinem -the knowledge of Brahman, 7 na isnot there, ‘Vedanta proclaims tat all his exertion of the scholars (or meditators) and performers of rituals is a waste, if the knowledge of Brahman is not gained axel athe she ee 1 eft mer a a Sram a Alam yagairalam yogairalam bhubtairalam dhanaih, Pavasmin brahmani jRGte it védantadindimak. 23 vwefteq weit parasmin brahmani ~ the supreme Brahman, 34 Ji ‘being known, a: yajgaih - with rituals, “HEL alam ~ enough, wt: ségath - with yogi practices, tom ~ enough, "PR: Bhubta - with sense pleasures, 7 alam - enough. WH: dhanath— with various kinds of wealth, SH alam - enough, =~ Vedanta proclaims that once the supreme Brakman is ‘known, no purpose is served by rituals or ogte practices, ot by sense pleasures of various Kinds of wealth, ae tee erekee eyrge| swore far ia Serafetien: 1 x ‘Alam védairalam Sastrairalam smrtipuranakaih, Paramatmans vy 24 We oidavh — with the Vedas, 7 alam » enough, ‘Teh sasraih ~ with (of) varios branches of knowede, 37 alam - enough, SMPTE: smrtipurdnakath - with ‘canon texts and the puranas. 377% alam - enough, "CART paramdtmani - the supreme Atman, PE vii known, being Vedanta proclaims that once the seeker realises his innermost Reality. no more purpose is served bythe Vedas, or by various branches of knowledge, or by canon texts and the prranas rata gasifier a aeistes ee anh erent ei erator % [Nore na yajusrtho'st ma somna7th at hacana, ‘ote brahindtmasijiane i vadancadindimah. 25 ‘wary brohmatmavijRand - as the knowledge of the unity of Brahman and Atman. "428 - takes place, EH yet ~ with the Revéda, "FE hafcona ~ whatsoever. 3: rthoh - purpose. % #8 na oxi ~ is not there, A yajusd- with the Yajurvéda, na ~ no, RAT snd ~ with the ‘Samavéda, 374: arthah - purpose, 7 #80 asti ~ is not there, - ‘Vedanta proclaims that forthe one who understood the unity of Brahman and Atman, there i no purpose whatsoever served by the Rgvéda, the Yajurnéda, or the Samavéda -wair Reged Semrige site meter is aerate 11 % armani citabuddhyarthom athigrySrthamuposont, Moksartham brakmavijtanam i idantadindimah. 26 wei armani = actions, Ferree, cittasudchyortham - forthe purification of the heart, 3071 upssand ~ meditation, RRP=EL askaeryartham ~ for one- pointedness of the mind, AEIAHAR brahmavijianam - knowledge of Brahman, Share] mokpdrcham - for liberation, Vedanta proclaims that actions are meant for the purification of the heart, meditation forthe one-pointedness of the mind, whereas the knowledge of Brahman is forthe sake o liberation ofthe person. afermafiersin ood wee sreaarvarsine os aerniefise 1 yw Safitagamitarméni dakyantsjRnavahnina Prarabahanubhavdnmdbgah it vedantadindimah. 27 ‘acai safcitagamibarnan’ - accumulated and future ations, STARE jtdnavahnind - by the fire of knowledge. “OF dafyanté ~ get destroyed, HEAR prarabdhanubhavat - by enjoying the actions already fructfied, ti moksah- liberation, — ‘Vedanta proclaims thatthe accumlated actions and fur actions ofthe knower of Brahman get destroyed by the fre of knowledge. By enjoying te resuls ofthe action that are already fustified, he galas bration serena 9 aif: areetor Sararagentart a aerate || % [Na punyakarmand orddhih na Kanth pépakarmand, Nityasangdimanisthand i vedantadindimah. 28 PremereresPrErI nibGsongstmanithandin ~ for those who abide ia the etemal unattached Atman, So" punyakarmand - by virtuous action, 7 Big: na erddhih - neither embellishment, "HREM pSpckarmand - by sinful action, 4 GIF: na Adnéh - nor loss. Vedanta proclaims that forthe knowers of Brahman ‘who abide in the etemal unattached Atman, thee is nether embellishment by virtuous action. no loss by sinfl action. Pepigiegigest seo smafearmatt ai viet deratetten: 11 BR “ Buddhiptredbuddhiparvekrtndm pépaharmanim, Privessttomahd Hanami vbd@nantadindimah. "20 saat oho ~ what a wonder!, eee ET buddhipinbuddhipirvakrtinam — whether committed delibemtely or unknowingly, S401 papokarmandin- of sinful deeds, WeBEWe prayascitiam — the atonement, 7H, “nam ~ the Self nowiedge Vedanta proclaims thus = “What a wonder! Self iaowledge isthe atonement for al the sinful deeds commited deliberately or unknowingly’. weed at gael a: srenfaeerit UL ae ted arate aft aerafefiss: 11 co Dredréyau dau padarthau sah paresparavilabyono, Dr brahma dréyam maya sti véddntedindimoh. 30 werat drgdréyou - the seer and the seen, aenfaemmt parasparavilaksanau - distinct from each other, # deau - two, Watt padarthau - categories, I: stah - are, PUdra the ser, bran» Brahman, EF. dria =the seen, FA np unreal, BI «is, Vedanta proclaims that the seer and the seen are two distinct categories. OF these two, the seer is Brahman whereas the seen is unreal. atest stat arta fart smrarsfrarpreis a Sram: 11 * Avidyopadhito jive mayopadhiba iévorah, ‘Maya vidydigunatita itt vodantadindimah. a ie: jioah the individual, afrcafir: avidyipadhihah - has nescience as the limiting adjunct, 3: igvarah - Iévara (God), WATATES: | mayopadhikah - has the Universal Power as the adjunct, "rasfemmrca: aya vidyigunatitah - transcends the Universal Power the ignorance and the gua, ~ Vedanta proclaims that vara (God) is indeed the Supreme Reality manifesting in the adjunct ofthe Universal Power, whereas the individual is the same Supreme Reality Brahman reflecting in the limiting adjunct of nescence Brahman Itself tanscends the Universal Power, the nescience, andthe guzas of the Universal Power are Proent Prft oR cored ears wer sie derciffitgn: 1) R ‘Saharan oa nirakiran nirgunam ca gundtmakam, Tattvam tat paramam brahma i vdantadindima. 32 ‘frrert % nirdkaram ca - though not having a form, ‘WET, sakdram - has a form, Foi & ningunam ca - though not having attributes, TMS gundimaha « manifests as the gues, TR parame - supreme, SA fattvan = reality, "ela that, AR Brahma - Brahman, Vedanta proclaims that that Supreme Reality Brahman, though formless, manifests as having form: though without artebutes, manifests asthe three gua. fps frexgorre fase era rere ere et era: 11 # Doijatuam vidyanuythanat vipratoam védapaphatah, Brahmanyor brahmavijiSndt i adantadindimah. 39 FRERPEPTE vidhyanusphanat - by performing the enjoined actions, GFE dejatoam - the status of a twice bom, Au: vadapaphetah - by the study of the Vedas, 16 fara vipratvam ~ the status of a vipra, RNAS brahmavijfianat - by the knowledge of Brahman, ATE] brahmanyam -the satus of a Brahmana, — Vedanta proclaims that the one who performs the enjoined actions is doa. or twice-bom, that the one who studies the Vedas is uipra, and the one who knows Brahman is Brahman, weir Re er eh meres Re red ert et tera Sorvatmand sthitam braha sarcam brokmatmand hitam, Ne Karyam ktropadbhinnariti vedantadindimah, 94 {I Brahma Brahman, Wa sarodimand- in the form of everything, REM sthitam - abides, WE sarvam - everything, EIT brakmatmand ~ as Brahman, Fm sthitam » exists, I Adryam - the effect, FO Azranat- from the cause, 4 fia na bhinnam - not different, Vedanta proclaims that Brahman alone manifests as everything and everything has its existence in Brahman alone. “The effects not diferent from the cause aarepteats red weg swe med we aie AeraisHew1 % Sattasphuranasauibhyani bhBsant® saroavastst, Toamaid brakmamayar saroanut vdantndindinah 35 AATEPUTRSTA sattasphuranasaukhyéni - existence shining and feiciy, WHY sarvavastugu - in all objects, ‘mY bhasanté - appear, AML tasmat ~ therefore, EL sarvam - everything. FETT brahmamayam - pervaded by Brahman, Existence, shining (selfevidence) and _ felicity ‘manifest in all objects. Therefore, Vedanta proclaims that everything is pervaded by Brahman rer ex where FR sata wer ator an SerafstPaR: 1 * Avasthatritayam yoaya hridabhimitayasthitam, ‘TadBva brakma janivat iti vedantadindimah 6 wet yaya = upto whom, sree auasthitritayam - the three-fold state of experience. Brana Aridabhimitays ~ as the playground, FEAT, sthitam ~ is, 7 tadtva - that alone, Wt brahma - Brahman, ‘arta Jniyat- one has to know. One has to recognise that Brahman alone is manifesting as the three-fold experience of waking. dream and decp-sleep states and this experience serves as Its playground. This isthe proclamation of Vedanta orth ae ae Tae aOR ax Bro oer vs Sera xe Yannddau aoc nastyan® tanmadhy® Bhatamapsaso, AUS mith Jagat sarvamn iti vedantadindimah. 37 “Wyat- whatever, set dou - in the beginning, na + is no there, 72% yacea ~and which, Ft and#- inthe end, 4 affer nast— ig not there, TH made - in-between, WF tat «that, HE SRF BAgtom api - though appearing, STR axa! - unreal 20: otoh - therefore, BRL saroam ~ the entre, HR Jagat - universe, FRAT mith - unreal, — ‘Whatever isnot therein the beginning and inthe end, but appears. in-between, is unreal. Therefore, Vedanta proclaims that this entire universe is unreal 8 mcr) meee eh a AE aebbet at a Serafshiee % Yadastyadau yodastonté yonmadhyi Bhat tat soayom, Brokmaioachamidam satya i ofdanadindimah. 38 [RL gat - which, aT adou - in the beginning, a sti ~is there, WL yat~ which, FH ante - in the end, 3 aati ~ig there, AL yot- which, AE madhye - in-between, -BFAT svayam - on its own, "ft bhati - shines, 7 tat - that, “FEL idam ~ this, Lehane - non-dual, HE Brahma eva = Brahman alone, FPO eater real Vedanta proclaims thatthe non-dual Brahman alone is shining on its ov inthe beginning, in-between and i the end (of everything) Hence, It alone i the Reality gerbcatiner your weet AT Sheret Goweire: es aerate 11 ® Puruparthatrayavistdh purusth pasavd dhravar, “Mobearthi purugastristhah i vidantadindimah 39 ‘YOM puruedh — the persons, Youre: pwrugarhatrayauigtah ~ passionately committed to the three fold human endeavour, WA: pofevsh ~ ignorant, HE ahruvam ~ certainly, FOE purusah - the person, =e rmakyarthi ~ desirous of liberation, BRS: Srgthal — pre- eminent, Vedanta proclaims that the people who are passionately committed fo the three-fold human endeavour (dharma, artha, kama) are indeed ignorant, whereas the one ‘committed ta liberation is pre-eminent. wepoates ad gfe a a mer Te a Sera | ve 9 Ghatohudyadikam sarvam mrttikimatramtva ca, Tatha brakma jagatsarvam iti védntadindimah, 40 wegsafearLshofakudyadikem - the pot the wall te, ‘wd, servam - all, BREA I mretikamatraméva ca ~ indeed clay alone, 98 tathd - in the same way, BAF servam + all, FF jagat- the creation, Wt brahma ~ Brahma ‘The pot, the wall et. are all indeed the clay alone. In the same way, Vedania proclaims, all this universe is Brahman alone. fbn efter rt Fraser ‘a apenas sie er ere 11k Sonnihatya tram hited dvayam Bhitva"hulaigom, Bhar budddhodénuts mokgam it widantodindimah 41 1 gat the six, BERT hota - having eliminated, "FA trayam - the three, fErat hited ~ having got rid of, F77, duayam ~ the division, RTT Bhitoa - having broken, afgerfarmy ekitatigam the one which tanscends everything, Geom = the non-dusl, RE budahea - having known, *E, mokgam - liberation, SFY aénuté - sain, ‘The secker should eliminate the six enemies (desire, anger, miserliness, delusion, arrogance, jealousy), transcend the thie gunas (sattoe, rajas, tamas), get rid of the false notion of division, and realise the non-sl Brahman. Vedanta ‘proclaims that this realisation liberates the person. fara were farersa ferese ayer 7 sat - the six, Fava itt - having got rd of, 34 ‘athe ~ afterwards, WE" parca ~ the five, Feat bhitt - having got rid of, 34 atha - afterwards, WF: catwah «the feu, FER trikam «the group of thee, FHraT hits - having got rid of, 7 deayem: - the division, fre Aiea ~ having relinquished, GH kam - the non-dual Reality, A érayet - should take refuge, — ‘Vedanta proclaims that the seeker should get rd ofthe six infimnties (son0%, delusion, fear of old age and of death, thiest and hunger, the five sense pleasures, the four mind ‘modifications (emotions, itellet, memory and the ego), and the three attachments; farther, the seeker should give up the divisive tendency and take refige inthe noa-al Reality fa sent tt trate free! srpiivisat es aerate 11 8 Deka nahamaham dohi déhasthsit niscayat, onrnarrtuprahine aan i vadantadindimah —— 43 ‘a cham «1,2 déha - the body, 7 na - not, ‘ham - 1, 38 déhi ~ the indweller of the body. teen déhassi ~ the witness of the body, 41 it~ thus, PREEE nidoayt- because of the clear understanding, 37 asau - this person, TFET: janmamrtsuprakinah «divested of bin and deat, ~ 1 am not the body: 1am the indveller ofthe bodys I fam the witness of the bod). One who has such a. clear understanding will be iberated from the cycle of birth and death, proclaims Vedanta srt rest eet Pree etree tt Series 1 we rand nahamaham dévah prinasdsli neat, Kyutpipaedpasantenyae it vedantadindimah. 44 ‘5H cham «1M: prnah - the vital power, na - ot. St aham «1, HMR prdnasdhs - the witness of the vital power, 84: dévah - the self-shining Atman, fF iti - thus, ‘re nidcayt - because ofthe clear vision, fae. Agutpipasopasincih ~ freedom from the afin of the hunger and the thirst, RL 9a! - comes, Tam not the life fore; Iam the witness of the life force. am the selfshining Atman, One is fee from the afflictions of hunger and thirst because of sucha clear vison, proclaims Vedanta, at amt bee serait reear) -omerertreene, vt aertetPer: 1) ony Mand nahamaham dévah manassttslti niscayat Sotamohdpahanissyat ii vidantadindima, 4“ SU hom = 1 37: manoh the mind, ¥ ne -am not, Seaham ~1, FEA the witness ofthe mind, Be: décah « the self-shining, #8 i - thus, FETT niscayat ~ because of the clear vision, wiersterEtF: sokamohapahanih - the elimination of sorrow and dshsion, RI aks place, {am aot he mind a the sl shining wines ofthe mind, This clear vision, proclaims Vedanta, eliminates sorrow and delusion. feted tt deat Pea veguratagincera tt aerate 1 « Buddhirnahamahar dévah budahisahylt nica, Kartybhavaniortiseyas it oedantadindimah. 48 SE ahom - 1, BRR bud - the intellect, na not, HO aham - 1, && dévah - selfsining, efreret buddhisahsi ~ the witness of the intellect, WR it~ chs, ‘FreePITL niscayat - because of the clear vision, #guTaragin: darerbhsvancrei- the elimination of the sense of doership, "ER at — takes pace, 1 am not the intellet; I am the self-shining witness of the intellect. Clear vision of this truth, declares Vedanta, eliminates the sense of doership. rari ear tests Pree) weiner en aera we LNajianam syGmaham doa jidnasdhat niéeayat, Sarvanarthaniortienyt it oidantadindimah. 47 SE cham - 1, HAT ajtanam - the ignorance, 3 AHL na i — am not, HATA ayant «the witness ‘of the ignorance, #4: dévah — the self-shining, #7 iti - thus, FrrwaMT nigcayat - because of the clear vision, Warratrafa: sorvanarthonireth «the elimination ofall the misfortanes, aR atta pace, 1 am not the ignorance; 1am the selfhining witness of the ignorance. This clear vision, declares Vedanta, Sliminats all misfortunes a ts A frre faded GA wee yeiset faa ais aerate: xe Aka sBhait 6 vidyatvivicyaivam punah punah, Sa oa maikt'sou vidvin iti védantadindimah. 48 AB cham «1, sal «the witness, Wit - thus, FE FE punah punah ~ again and again, FFE vives — 23 hhaving discriminated, @: yak - whosoever, TH dua - in this way, FEM, vidya - recognises, et FW asow sa dea — such a person alone, $F: mucktah- the realised one, ~ “Tam the witness alone’. Whosoever recognises thus bby constant discrimination alone is the realised person, eclares Vedanta. sre gran a aera are weris| via Prete siterstetien:| « _ SRL aha ~ 1, HA maya = the may 7 na - not ‘rar satharyam is effect, na ~ nor, Wet adsl - the witness, na = nor. SRF aham ~ 1, FR - the Supreme Realty, SAT smi ~ am, SR ith = thus, PreeeERTAT nissaméayajianat - because of the doubtless knowledge, xf muti the liberation, — Tam neither the may nor its eects; [am not even the witness: Iam the Supreme Reality. One who knows it thus ‘without an iota of doubt ges liberated, declares Vedanta a ied at oe ah eT are ae get gad et dere ue [Neham sarvamoham sarvam mama sarcamit sphutam, Thad tate8 hut dubBhomsts vadontadindima 30 SIH cham = 1, EE sarvam all, no ~ not 3, ham = 32] sorvam «all, THA, sarvam -all, #5 mama - rine, fii - thus, FPA aphutam «clearly, APH ttt «the Reality, HM sate - when known, 33H duhtham - sorrow. {BF utah from where is. — Py 1am none (of this creation); I am all; everything is mine. “Where from does the sorrow arise for the one who clearly knovrs the Reality thus?" questions Vedanta, ‘afroasteren at eer afreTa | ‘wr aensseen 3 ae ht Serafetar: 11 st Dakadiparicahséastha ya satta pratibhasata ‘Sd sattd”tma na sandéha iti vedntadindimah. $1 Wy which, TT sot - existence, trometer dishadipafcohsasths ~ present in the five sheaths beginning ‘with the food sheath, Hina praibhasat® «i shining, 88a « that, aT eat - existence, STAT dima - Atman, ¥ FR: na sondzha -no doubt, The existence that is shining in the five sheaths beginning with the food sheath is indeed Auman there is no doubt about i, declares Vedana. Safeereteen a apitcT “ar efron ara ft erate 4 Dibiidipafcakiéastha yt sphirtiranubhavate ‘Sa ephireraema naivdryat it védBntedindimah. 52 BI 98 ~ which, FFE sphartih - knowingness, ‘enfeeoeaeer dahadipateaksestha ~ present in the five sheaths beginning with the food sheath, STP anubhdyate- is experienced, «2 ~ that, BAe ephdrtih - knowingnes, aret atma - Atman, 3RLanyat - any other, 474 naiva - not atl We experience the knowingness in the five sheaths beginning with the food sheath, That knowingness is none other than Atman, declares Vedanta, Rafeoaeteren a sere ‘au siete gees via AercehtSe |) @ Dihadipareahséastha ya pritiranubhdyats, ‘Sa pritivatma kutastha iti vadantadindimah. sa 9a - which, sift: pith - love (oy), Reiwoaeiere dehadipofcakaéostha - present in the five sheaths beginning withthe food sheath, SEPER anubhayats- js experienced, BT sd - that, SHR pritih — love Goy), STE ‘ema - Atman, "PEE hifesthah ~ the utler unchangeable, — We experience love or joy in the five. sheaths beginning with the body sheath. That joy alone is the wer unchangeable Atman, declares Vedanta stefan a a area TOE ar wee ea era we VytimadipaRcubhatasths 98 sot Bhasate nr, SSG satt3 paramam brohma it vEdantadindimak. 54 ‘itueToTeM eyémadiparoabhitestha- present in the five elements beginning withthe space," 3 - which, Bet sot - existence, FM nrndm -to humans, NEE bhGeate is sensed, BT sd - that, THT sat - existence, 7 paramam - Supreme, 4 Brehma - Brahman, Human beings comprehend the existence in the five clements beginning with the space, Vedanta declares that that existence isthe Supreme Brahman, ateaeronpren a Peer car fata wt a tis Sarasota Vyemiidipafieabhitastha 98 ci SS cidiva param brahma itv ehanubhayate antadindimah. $5 cehaeromyren vyomddiparcabhatastha- present in the five elements beginning with the space, 1 - which, 1 @a — one, FAR cit ~ awareness, FIFA anubhdyate - is , experienced, Wad tha FEL cit fom — awareness alone, 5 param - Supreme, I Brahma - Brahman, == The awareness thai intinsie to the knowledge ofthe five elements isthe Supreme Brahman, declares Vedanta ainaferomnrea a TEA ater ae et at era 4s Yyomadipaabhatastha x8 pritiranubhtya Sa prtirtos brotha sat i vedantadindimah. 56 ‘canRTFAMPTERT vydmadipaficabhiltascha - present in the five elements beginning withthe space, M92 - which, {Hit pris joy, SFIHEA onubkayat - is experienced, t-that, ts prith doa — joy alone, ME Brahma - Brahman, {= — happens 1 be, ~ The joy that comes to experience in the knowledge of the five element alone is Brahman, declares Vedanta ‘fear an art sie are ae et era 1 4s Dihadihiteg sata 808 wyomadtbhatags, Manabhaviinna todbhida iti vsdantadindimah —§7 1 3B - which, WAT sata - the existence, Soe cderadinosaga~ presen in the sheaths bepinning with the body, 3 ad tha, pdmadibhdiogd ~ present in the five elements begining withthe space, SOHC: tadbhédah = the difference between them, % xa no, HATS, a manabhavat — as it is not established by any means of Knowledge, The existence manifest in the five sheaths beginning with the body and that manifest in the five elements beginning withthe space are one and the same. There is no difference between the two, declares Vedanta, since such a Aifference isnot esublished by any means of knowledge Sefer epi ar ar aa serena a a erate | we Dehactinséogsephartih yd od wyomadibnatags, Manabhavanna tadbhida iti vedantadindimah. 58 I yd - which, BBS ephartih — the knowingness, ‘ofterm dzhadikséags~ preseat in the sheaths beginning With the body, 03 = that, Bis eyemadibAdtaga preset in the five elements begining with the space, TR tadbhédah no - there is no difference between them, [HIME mandbAavat —as it isnot established by any means ofknowledee, The Knowingness manifest in the five sheaths beginning. with the body and. that manifest in the five elements beginning withthe space are one and the same ‘There is no difference between the two, declares Vedanta, since such a difference is not established by any means of knowledge. ‘eniestem si et wee sewers ais et era “8 Dehadikdéaga pritih yf s& wydmadibhataga, Manabhavannatodbhada it vadantedindimoh. 59 11 98- whic, site prith— the love oy), Smee enadihoéaga ~ present in the sheaths beginning with the 2s body, 3 af - that, sg eysmadibhudaga - present in the five elements beginning with the space, T@HG 7 tadbhdah no — there is no difference between them, [HFIMTET manabhaudt~ as is not established by any means of knowledge, The joy tha is manifest in the five sheaths beginning with the body and in the five elements beginning with the Space aze one and the same. Thee is no difference between the two, declares Vedanta, since such @ difference is not cstabished by any means of knowledge aftercare me aI sree a Sera a 11 & Soccidinandardpatvtt brokmaivstma na saméayah, PramBpahtviandhinat i vedanantadindimab. 60 -forerPrRWA saceidanandardpatoat - because of being the Existence-Awareness-Happiness, Sami ZePaOaT, prananokdisandhanat ~ because of being established by countess means of knowledge, TE dena ~ Atman, 3H Brokma tia ~ Brahman alone, 7 WE na saméayah - no outs, — ‘The intrinsic nature of the individual is Existence- Awareness Happiness. This is also established by countless rmeans of knowledge. Hence, declares Vedanta, Atman is indeed Bratman alone rare fat wee ear 1 sect ef ary af erate x [Na namaripé nivatésarvatra vyabhicaratah, ‘Andmardpam sarvam sv& iti viddntadindimah. 61 2» ‘ws sarvatra «inal places and at ll mes and in all objects, SAFATA: wyabhiciratah - because of being ‘unsteady, HFT ndmardpé- name and form, 7 na - not, PA niyadé - constant, WH sarcam ~ everything, SE enamaripam - without name and form, 2 Bt — is, ~ ‘The names and forms of al objects are unsteady at all times and in all places. Therefore. declares Vedanta, the realty of everything is beyond names and forms. a sieoriviceerreo Fre wet ae eam is deraietten 1) B Na jvabrehmandrbhidassataripéna vidyat®, Sattabhade na manam aye it viddntadindimah. 62 emer: jivabrohmandk - between the individual and Brahman, 4 bhidah — the difference, Tare sattBrdpéna - inthe form of existence, PAE na vidhaté- (is) not there, WTB satebhads - with reference to the Gifference in the existence, HAF mfnam ~ means of kaowledge, 7 FARE na sy ~is not there, - ‘There can be no difference between the individual and Brahman in tems of existence, because there is no way of establishing (asing a means of knowledge) the difference in terms of existence between them, declares Vedanta, 1 seoreiviceegtiesto Frey ‘api = ar ea ia eratefPew 1 cy Na jivabrahmanérbhadassphirtirapéna vidyat, ‘Sphirtibhads na manam ey8t iti vadantadindimah. 63 Here: jivabrahmensh ~ berween the individual and Brahman, 8%: dhédoh - the difference, penta 0 sphartirpéna - in the form of knowingness, 7 Prat na vidyate - (is) not there, SATE sphartibhad? - with reference to the difference in the knowingness, FF minam - means of knowledge, 7 FR na st — is not there, = ‘There can be no difference between the individual and Brahman in terms of knowingnes, because there is no way of establishing (using a means of knowledge) the difference in tems of knowingess between them, declares Vedanta 2 seme: Herter Pert fierit a art cary efit derastten: 11 ay [Na jloabrahmandrbhédeh prisarpzna vidya, Privabhad na manam syd vedaniadindimah. 64 steer: jcobrahmandls ~ between the individual and Brahman, 9%: bhédah — the difference, fasta priyerpéna- in the form of joy, % FER na vidvare (i) not there, far priyabhedé - with reference to the difference in te oy, TH miznam - a means of knowledge, PIF na sat isnot there, There can be no difference between the individual and Brahman in terms of joy. because there is no way of csablishing (using a means of knowledge) the difference in tems of joy, deciares Vedanta a shameitte: area wer fered seh en frame wt deratshPor: & [Na jivabrabmandrbhédah namn rapéna vidyat Nand ripanys mithyBttt i vadontagindimch. 65 ‘viramet: jivabrahmandh - between the individual and Brahman, 30: Bhéda - the difference, WE nang - by ‘name, FAV rapéna - by form, + PHEA na vidyatd - is not there, ATA: ndmnah - name, EE rapasya ~ form, PRATT mmithyateat - being unreal, ‘There can be no difference between the individual and Brahman in terms of name and form, because the latter are unreal, proclaims Vedanta a shernerinie: Frrsrearsiea: | seer, gt aerafetar: 1 % [Na jivabrahmanorbhédah pindabrakmandabhédatoh, Vyastessamasterékatuat iti vldintadindimah 6 ‘Viet: jioabrakmandh - between the individual and Brahman, 8 ohadah - the diference, Fremenostee: pindabrahmandathédatah - because of the difference between the individual and the universal bodies, + na ~ (is) not there, B72: vyasteh - the individual body, 7S: samastéh - the universal body, TTR dhatoat - being one and the same, ‘There can be no difference between the individual and Brahman because of the difference between the individual and the universal bodies. because both of them are one and the same ~~ thus proclaims Vedanta, er ed ome sta aba ae tease ofcary af erafetien: 1 Bs Brahma satya jaganmithya jive brakmaiva naparsh, Tloanmuktaste tadvidean iti vedantadindimah. 67 WEI Brohma - Brahman, FA satyam ~ (is) the Realty, JOR Jagat - the word, Rea mithya ~ Gs) unreal 37m jivah- te indvidal, eT brohma eva - Brahman alone, 3: oparah - other, na no, EEF tedvioan 2 tu - one who knows That, FER: joanmuhioh ~ Hiberated wie ving Brahman alone is real, whereas the world is unre The one who knows That is indeed liberated even while living = proclaims Vedanta sree weet wed feed Te) ptt Se gat ae ais deraeem *e Anamarpam sakalam senmagam cinmayam param, ‘Kuta bhedah hut banda itt vidantadindimah. 63 ROE skola - everthing, | TATE ondmarapam witout nes and forms, FL, sonmayam — the crystallised Existence, fa-HTH cinmayam ~ the crysis Consciousness," parem ~ Supreme (Reali, BE bhadah ~ the division, RE toh - fhom where, bandhah -the bondage, FT: hutah - ftom where?, -— Everything is the Supreme Reality. which is beyond names and forms. That Reality is the crystallised Existence- Consciousness. “Where is the division? Where is the bondage?", demands Vedanta sr avarwort atet aire apts wendliia deratefien 11 * Na tattottkathyatél6ks ndmdvaireyabhiedratah, Vaturjaratha ityadyairiti veddntadindimah 69 ‘FIR: loka the person, 3: vat ~ the young, Jarathah - the old, FT: ATH: ieadyaih namadsaih - by appellations suchas these, WET: eyabhicaratah «in ever changing way, WG hatha - is addressed, TARE tattuat - ‘based onthe Real Nature, na = not. 3 ‘The individual is addressed by such ever-changing appelations as the young, the ol, et. In doing so, declares ‘Vedanta the people are not addressing the Real Nature of he person ecm frircore fg sarees Sere 11 ve ‘Mimarlpatmatom viéeamindrajalam vidurbudhah, ‘AndimatoddeyubassBditi vadBntadindimah. 0 fa vifvam =the world, HRSA namaripatmakam - constitued by names and forms, ‘PHOTMT indrajalam — a show of magic, FMT: bud - the wise, FR viduh - now, STFA andmatuat- because the names are not fixed, AH ayuitatuat- because it does not deserve to be eategorised as Real. The wise know that this word, constituted by names and forms, is just an appearance like a Show of map. It does, not deserve to be categorised, because the names are ever- changing to such an extent that they are not names at all, declares Vedanta swicerit sherterd eee eracara Wa aerator wt “Absdadartanam mabgassamstrs bhédadarsanch, Sorvavédantasidhanta ie vedantaginginah 72 aieee ab8dadaréanam - the vision of non difference. We: makgah——beraion, PRC: bhédaderianah - aking the division to be const, #8 somstrok life of becoming, wera sarvavédantasiddhantah - the esablished tlh of the Concluding portions ofall the Vedas, — ‘The vision of non-difference liberates the person, ‘whereas taking the division to be correct pushes the person into the life of becoming, This isthe established truth of the concluding portions of al the Vedas, declares Vedanta seafarers ras S@eT=T | ‘sfficas senfaraefa aerate: wR [Na matabhinivssitvanna bAS9a" vesamatratah, Muktirving” tmavifiandditi vadantodindimah. 72 smibfrifiver matabhiniesioat - due 10° the religious fanaticism, 3F6: mukiih - iberion, 7 na - no ARIST: bhasa” otiamatratoh - jus because of one's fanatical commitment to a language, 7 na ~ no, fe = without the knowledge of One cannot gain liberation by religious of linguistic fanaticism, Vedanta declares that liberation cannot be gained without the knowledge ofthe Self a eraafattert: fipanfierareat Serer ear Ser @ [Ne kamyapraisiddhabhih hriyabhirmokgavdsond, ‘Tévaranugrahat 0 syaditi vedntadindimah. 73 ‘write: kamyopraisidahabhih ~ by desie- based and proibited, Prete: kriyabhih ~ actions, ARETE -mbbsavtsond an inclination towards liberation, na ~ no, = that, PITT levartnngrahat - due tothe grace ofthe Lond, 24M 9 takes pce. Liberation cannot be gained by performing actions inspired by desire or by avoiding the prohibited ones. It can be eained bythe grace ofthe Lord declares Vedanta aaa oa are Fara = aH) ‘ARTE gt eariein erafehse: 1) we Asia ann nafam iit janme srthakam, SBtarSind na dat eyo vedontendimake 74 saad aviiaté - when not known, 9 janma ~ the birth, FEA nastam — is wasted. fama viiate - when known, ‘FH janma - the birth, HEH sarthakam — is fulfilled, a7 aim ~ Atman, HE jRAtus = fom the knower, dave - distant, eno oy isnot, fone does not know Atman in one's life-time, his life is wasted. On the other hand, human life is fulfilled if one ‘knows Atman in one's life-time. Vedanta declares that Atman is not far away from the knower. ‘carver afte arenes zen ar} ‘eer memenors et Seraften: |) ro Dasamasya parijand nays'sti yatha tatha, ‘Svasya brakmatmavijRna iti vidantadindimah. 75 ‘WOT yotha - just as, FE dagamasya - ofthe tenth erson, RET parijiné - in knowing, STAR ayasah - on “= after na asti — is not there, 7 tatha - in the same way, FE svesya = one's, wea brahmatmavifine - in knowing Atman as Brahman, ‘There is no exertion in knowing thatthe tenth person is indeed safe. In the same way, thee is no exertion involved in knowing one’s own true nature as Brahman, declares Vedanta ‘ges tre wea via Serafin: we Upeksyoupaahikan dégan grhyante vaya yatha, Upetsya dréyam yod brakma ii védantadindimah. 76 totem, aupadhitan - belonging to the limiting adjuncts, SF dagan ~ the blemishes, 3% upekya - having ignored, fawn: visayGh — the objects, FT yachd ~ just as, TR aphyandé - are appreciated, SW updtqya ~ having ignored, FA dréyam - the seen, 7A yot - which, ae brahma - Brahman, In appreciating materials ike suger, we ignore the shape in which itis obtained. In the same way, declares Vedanta, one has to appreciate the underlying ‘Brahman beyond what is cen onthe surface. gare apeih Gemieo ge)

    You might also like