Advaita Makaranda With Rasa-Abhivyanjika

http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaIntroduction.
pdf
ॐ
श्रीरक्ष्भीधयकवि-वियचित्
अद्िैतभकयन्द्
स्िमंप्रकाशकृत-टीका(यस-अभबव्मञ्जिका)सहहत्
śrīlakṣmīdharakavi-viracitaḥ
advaitamakarandaḥ
svayaṁprakāśakṛta-ṭīkā(rasa-abhivyañjikā)sahitaḥ
Advaita Makaranda
Of Shri Lakshmidhara
With the commentary Rasa-abhivyanjika by
Swayamprakasha Yati.
ननत्मभ ् ननयन्तयानन्दं चित्घनं ब्रह्भ ननबभमभ ्।

श्रत्ु मा तकाभनुबूनतभ्माभहभस््मद्िमं सदा॥
nityam nirantarānandaṁ citghanaṁ brahma nirbhayam |
śrutyā tarkānubhūtibhyāmahamasmyadvayaṁ sadā ||
ननत्मभ ् nityam eternal ननयन्तयानन्दभ ् nirantarānandam ever blissful चित्घनभ ्

citghanam embodiment of consciousness ब्रह्भ brahma Brahman ननबभमभ ्
nirbhayam free from fear श्रत्ु मा śrutyā by shrutis तकाभनुबूनतभ्माभ ्
tarkānubhūtibhyām by logic and experience अहभ ् aham I अञ्स्भ asmi am
अद्िमं advayaṁ non-dual सदा sadā ever
By Shrutis, logic and experience, I am ever the Brahman which is non-dual,

eternal, everblissful, embodiment of Consciousness and free from fear.
अ्फागह
ृ ीतिाभाधं िन्दे िन्रकराधयभ ।्
रािण्मभधयु ाकायं कारुण्मयसिारयचधभ ॥
्
ambāgṛhītavāmārdhaṁ vande candrakalādharam |
lāvaṇyamadhurākāraṁ kāruṇyarasavāridhim ||
Advaita Makaranda with Rasa-abhivyanjika Page 1

http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaIntroduction.pdf
अ्फागह
ृ ीतिाभाधभभ ् ambāgṛhītavāmārdham the one whose left-side has been
grabbed by Mother िन्दे vande I salute िन्रकराधयभ ् candrakalādharam
wearing the crescent moon रािण्मभधयु ाकायभ ् lāvaṇyamadhurākāram of
charming and beautiful form कारुण्मयसिारयचधभ ् kāruṇyarasavāridhim ocean of
compassion
I salute the one whose left-side has been grabbed by Mother, who is wearing the
crescent moon, of charming and beautiful form, and an ocean of compassion.
कैिल्मानन्दमोगीन्रऩादकजियिोयवि्।
यािते भे रृदाकाशे भोहध्िान्तननितभक्॥
kaivalyānandayogīndrapādakañjarajoraviḥ |
rājate me hṛdākāśe mohadhvāntanivartakaḥ ||
कैिल्मानन्दमोगीन्रऩादकजियिोयवि् kaivalyānandayogīndrapādakañjarajoraviḥ
the dust from the lotus feet of kaivalyAnandayogIndra यािते rājate shines भे me
my रृदाकाशे hṛdākāśe heart-space भोहध्िान्तननितभक् mohadhvāntanivartakaḥ
remover of darkness of delusion
The dust from the lotus feet of Kaivalyanandayogindra which is the remover
of darkness of delusion, shines in my heart-space.
शुद्धानन्दऩदा्बोिद्िन्द्िं सेिे मदद्भ

ु िभ ्।
ननिाभणयसभास्िाद्म रृषटा् भशषमाभरऩङ्क्तम्॥
śuddhānandapadāmbhojadvandvaṁ seve yadudbhavam |
nirvāṇarasamāsvādya hṛṣṭāḥ śiṣyālipaṅktayaḥ ||
शुद्धानन्दऩदा्बोिद्िन्द्िभ ् śuddhānandapadāmbhojadvandvam the pair of

lotus feet of ShuddhAnanda सेिे seve I serve/worship मदद्भ
ु िभ ् yadudbhavam
from which arose ननिाभणयसभ ् nirvāṇarasam the elixir of nirvana आस्िाद्म
āsvādya after drinking रृषटा् hṛṣṭāḥ fulfilled भशषमाभरऩङ्क्तम् śiṣyālipaṅktayaḥ
the rows of bees of disciples

Rows of bees of disciples are fulfilled after drinking the elixir of Nirvana
arisen from the pair of lotus feet of Shuddhananda which I serve/worship.
सञ्चिदानन्दमोगीन्रा िमञ्न्त बुवि केिन।

मत्कृऩारितस्तीणो भमा संसायिारयचध्॥
saccidānandayogīndrā jayanti bhuvi kecana |
yatkṛpālavatastīrṇo mayā saṁsāravāridhiḥ ||
सञ्चिदानन्दमोगीन्रा saccidānandayogīndrā Saccindanandayogindra िमञ्न्त

jayanti live(exist) बवु ि bhuvi in this world केिन kecana someone मत्कृऩारित्
yatkṛpālavataḥ by little of his compassion तीणभ् tīrṇaḥ crossed भमा mayā by me
संसायिारयचध् saṁsāravāridhiḥ the ocean of samsara
I have crossed the ocean of samsara by the little of the compassion of the
person(teacher) Saccidanandayogindra who exist in this world.
इह खरु रक्ष्भीधय् नाभ कञ्चित ् किीन्र् ननयन्तय-ननत्माहद-अनुषठान-शुद्ध-स्िान्ततमा

सजिात-वििेक-िैयाग्म-शभाहद-भुभुऺाित् आत्भ-विविहदषमा संत्म्त-रोक-िेद-धभाभन ्
गुरुिय-ियण-उऩसऩभण-ऩुय्सयभ ् स्मक् -श्रत
ु -िेदान्त-तत्त्िे अवऩ असंबािनमा प्रनतफन्ध-
ऻानतमा अऩरयतषु मत् कांञ्चित ् ऩरु
ु ष-धौये मान ्-उऩरभ्म सजिात-करुण् तेषाभ ् कयतर-
बफल्ि-परित ् स्पुटभ ् िेदान्त-प्रनतऩाद्मभ ् ब्रह्भ सञ्चिदानन्द-रऺणभ ् सिभऻभ ् सिभ-
उऩादानभ ् ननत्मभ ् सिभगभ ्-अद्िमभ ् दे ह-इञ्न्रम-प्राण-भनो-फवु द्ध-अहङ्ककाय-साऺी प्रत्मग ्-
अभबन्नतमा तकक् स्बािनमतभ
ु ् ककञ्जित ् प्रकयणभ ्-अद्िैत-भकयन्द-आख्मभ ्-
आयबभाण् चिकीवषभतस्म-अविघ्नेन ऩरयसभाप्तमे स्ि-इषटदे िता-प्रणाभ-रूऩभ ् भङ्कगरभ ्
स्िमभ ्-अनषु ठाम भशषम-भशऺामै ग्रन्थत् ननफध्नानत ---
iha khalu lakṣmīdharaḥ nāma kaścit kavīndraḥ nirantara-nityādi-anuṣṭhāna-
śuddha-svāntatayā sañjāta-viveka-vairāgya-śamādi-mumukṣāvataḥ ātma-
vividiṣayā saṁtyakta-loka-veda-dharmān guruvara-caraṇa-upasarpaṇa-
puraḥsaram samyak-śruta-vedānta-tattve api asaṁbhāvanayā pratibandha-
jñānatayā aparituṣyataḥ kāṁścit puruṣa-dhaureyān-upalabhya sañjāta-
karuṇaḥ teṣām karatala-bilva-phalavat sphuṭam vedānta-pratipādyam
brahma saccidānanda-lakṣaṇam sarvajñam sarva-upādānam nityam

sarvagam-advayam deha-indriya-prāṇa-mano-buddhi-ahaṅkāra-sākṣī
pratyag-abhinnatayā tarkaiḥ sambhāvayitum kiñcit prakaraṇam-advaita-
makaranda-ākhyam-ārabhamāṇaḥ cikīrṣitasya-avighnena parisamāptaye
sva-iṣṭadevatā-praṇāma-rūpam maṅgalam svayam-anuṣṭhāya śiṣya-
śikṣāyai granthataḥ nibadhnāti ---
इह खरु कञ्चित ् रक्ष्भीधय् नाभ किीन्र् कांञ्चित ् ऩुरुष-धौये मान ्-उऩरभ्म सजिात-
करुण्
iha khalu kaścit lakṣmīdharaḥ nāma kavīndraḥ kāṁścit puruṣa-dhaureyān-
upalabhya sañjāta-karuṇaḥ
इह iha here(now) खरु khalu indeed कञ्चित ् kaścit someone(certain) रक्ष्भीधय्

lakṣmīdharaḥ Lakshmidhara नाभ nāma by name किीन्र् (ब्रह्भविद्-उत्तभ्)
kavīndraḥ (brahmavid-uttamaḥ) best among the knowers of Brahman कांञ्चित ्
kāṁścit someone ऩुरुष-धौये मान ् puruṣa-dhaureyān excellent men(could also
mean load carrying beast in human form) उऩरभ्म upalabhya met with सजिात-
करुण् sañjāta-karuṇaḥ overwhelmed with compassion
The best among the knowers of Brahman, famous Lakshmidhara met with
some excellent persons(disciples) and got overwhelmed with compassion
for them.
ननयन्तय-ननत्माहद-अनषु ठान-शद्ध
ु -स्िान्ततमा सजिात-वििेक-िैयाग्म-शभाहद-भभ
ु ऺ
ु ाित्
आत्भ-विविहदषमा संत्म्त-रोक-िेद-धभाभन ् गुरुिय-ियण-उऩसऩभण-ऩुय्सयभ ् स्मक् -
श्रत
ु -िेदान्त-तत्त्िे अवऩ असंबािनमा प्रनतफन्ध-ऻानतमा अऩरयतषु मत्
nirantara-nityādi-anuṣṭhāna-śuddha-svāntatayā sañjāta-viveka-vairāgya-
śamādi-mumukṣāvataḥ ātma-vividiṣayā saṁtyakta-loka-veda-dharmān
guruvara-caraṇa-upasarpaṇa-puraḥsaram samyak-śruta-vedānta-tattve api
asaṁbhāvanayā pratibandha-jñānatayā aparituṣyataḥ

ननयन्तय-ननत्माहद-अनुषठान-शुद्ध-स्िान्ततमा nirantara-nityādi-anuṣṭhāna-śuddha-
svāntatayā endowed with purified intellect through continuously following daily,
occasional, and other duties सजिात-वििेक-िैयाग्म-शभाहद-भुभुऺाित् sañjāta-
viveka-vairāgya-śamādi-mumukṣāvataḥ in whom discrimination, dispassion,
the six-fold wealth starting from mind-control and desire for liberation sprung-
forth आत्भ-विविहदषमा ātma-vividiṣayā desirous of knowing the Self संत्म्त-
रोक-िेद-धभाभन ् saṁtyakta-loka-veda-dharmān having renounced social and
scriptural duties and obligations गरु
ु िय-ियण-उऩसऩभण-ऩयु ्सयभ ् guruvara-caraṇa-
upasarpaṇa-puraḥsaram preceded by proper approach of the feet of best of
teachers स्मक् -श्रत
ु -िेदान्त-तत्त्िे अवऩ samyak-śruta-vedānta-tattve api
eventhough attentively listened to the ultimate truth of Vedanta असंबािनमा
asaṁbhāvanayā owing to doubts प्रनतफन्ध-ऻानतमा pratibandha-jñānatayā
with obstructed knowledge अऩरयतषु मत् aparituṣyataḥ dissatisfied
(For they were) endowed with mind purified with continuous observation of
daily, occasional and obligatory duties resulting in manifestation of
discrimination, dispassion, the six fold wealth of mind-control etc. and
desire to liberation owing to which arose a desire to know the Self.
Preceded by properly approaching(surrendering at) the feet of the best of
teachers they attentively listened to the ultimate Truth of Vedanta after
having renounced all social and scriptural duties and obligations. In spite of
that, owing to doubts(lack of proper intellectual understanding) the
knowledge was obstructed and they were quite dissatisfied with that.
तेषाभ ् िेदान्त-प्रनतऩाद्मभ ् ब्रह्भ सञ्चिदानन्द-रऺणभ ् सिभऻभ ् सिभ-उऩादानभ ् ननत्मभ ्

सिभगभ ् अद्िमभ ् दे ह-इञ्न्रम-प्राण-भनो-फुवद्ध-अहङ्ककाय-साऺी प्रत्मग ्-अभबन्नतमा तकक्
कयतर-बफल्ि-परित ् स्पुटभ ् स्बािनमतभ
ु ् ककञ्जित ् प्रकयणभ ्-अद्िैत-भकयन्द-
आख्मभ ् आयबभाण्
teṣām vedānta-pratipādyam brahma saccidānanda-lakṣaṇam sarvajñam
sarva-upādānam nityam sarvagam advayam deha-indriya-prāṇa-mano-
buddhi-ahaṅkāra-sākṣī pratyag-abhinnatayā tarkaiḥ karatala-bilva-phalavat
sphuṭam sambhāvayitum kiñcit prakaraṇam-advaita-makaranda-ākhyam
ārabhamāṇaḥ

तेषाभ ् teṣām for them िेदान्त-प्रनतऩाद्मभ ् ब्रह्भ vedānta-pratipādyam brahma

the Brahman which is established in Vedanta सञ्चिदानन्द-रऺणभ ्
saccidānanda-lakṣaṇam of the nature of existence-knowledge-bliss सिभऻभ ्
sarvajñam omniscient सिभ-उऩादानभ ् sarva-upādānam cause of all ननत्मभ ्
nityam eternal सिभगभ ् sarvagam omnipresent अद्िमभ ् advayam non-dual दे ह-
इञ्न्रम-प्राण-भनो-फवु द्ध-अहङ्ककाय-साऺी deha-indriya-prāṇa-mano-buddhi-
ahaṅkāra-sākṣī the witness of body, senses, vital airs, mind, intellect and ego
प्रत्मग ्-अभबन्नतमा pratyag-abhinnatayā as not different from innermost self
तकक् tarkaiḥ thro argumentation(logic) कयतर-बफल्ि-परित ् karatala-bilva-
phalavat like a bilva-fruit in one’s palm स्पुटभ ् sphuṭam clearly स्बािनमतभ
ु ्
sambhāvayitum to manifest ककञ्जित ् प्रकयणभ ् kiñcit prakaraṇam some
sectional treatise अद्िैत-भकयन्द-आख्मभ ् advaita-makaranda-ākhyam called
Advaita Makaranta आयबभाण् ārabhamāṇaḥ started
For them he started composing a sectional treatise called Advaita

Makaranta to manifest clearly as if like a bilva fruit in one’s palm the
supreme Brahman which is established in Vedanta as of the nature of
existence-knowledge-bliss, omniscient, the cause of all, eternal,
omnipresent, non-dual, the witness of body, senses, vital airs, mind,
intellect and ego, as not different from the innermost Self thro
argumentation(logic).
चिकीवषभतस्म-अविघ्नेन ऩरयसभाप्तमे स्ि-इषटदे िता-प्रणाभ-रूऩभ ् भङ्कगरभ ् स्िमभ ्-

अनुषठाम भशषम-भशऺामै ग्रन्थत् ननफध्नानत
cikīrṣitasya-avighnena parisamāptaye sva-iṣṭadevatā-praṇāma-rūpam
maṅgalam svayam-anuṣṭhāya śiṣya-śikṣāyai granthataḥ nibadhnāti

चिकीवषभतस्म-अविघ्नेन ऩरयसभाप्तमे cikīrṣitasya-avighnena parisamāptaye for

completion of intended without obstructions स्ि-इषटदे िता-प्रणाभ-रूऩभ ् sva-
iṣṭadevatā-praṇāma-rūpam in the style of obeisance to own chosen god-head
भङ्कगरभ ् maṅgalam prayer(invocation) स्िमभ ्-अनषु ठाम svayam-anuṣṭhāya
himself practising भशषम-भशऺामै śiṣya-śikṣāyai for edification of his disciples
ग्रन्थत् granthataḥ with the treatise ननफध्नानत nibadhnāti attaches(enjoins)
An invocation in the style of obeisance to own chosen god-head, he enjoins with

the treatise for completion of the intended without obstructions, himself
observing for edification of his disciples.

http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse01.pdf
कटाऺककरणाचान्तनमन्मोहाब्धये नम्।
अनन्तानन्दकृष्णाय जगन्मङ्गऱमूतय
त े॥ १॥
kaṭākṣakiraṇācāntanamanmohābdhaye namaḥ |
anantānandakṛṣṇāya jaganmaṅgalamūrtaye ||1||
नम् namaḥ Salutations अनन्त-आनन्द-कृष्णाय ananta-ānanda-kṛṣṇāya to

Krishna, who is infinite bliss जगत ्-मङ्गऱ-मूतय
त े jagat-maṅgala-mūrtaye
whose Form is auspicious to the universe कटाऺ-ककरण-आचान्त-नमत ्-मोह-
आब्धये kaṭākṣa-kiraṇa-ācānta-namat-moha-ābdhaye who, by rays of (His)
glance, swallows the ocean of delusion of those who surrender (to Him).
Salutations to Lord Sri Krishna who is infinite bliss, whose form is

auspicious to the whole world, and who, by a mere beam of His glances,
dries up the ocean of delusion of those who surrender to Him.
कटाऺ् भक्तेषु ततयतक्-ऩाततता् कृऩा-दृषष्ट् तसया् ककरणेन प्रभया आचान्त् शोषषत्

नमताम ् नमसकतण
तृ ाम ् मोह् अऻानम ् स् एव-अषब्ध् समुद्र् येन स् तथा तसमै श्री-गुरु-
ऩरमेश्वर-प्रसाद-रहहतानाम ् दस
ु तरत्वाद् भ्राषन्त-ऩरम्ऩरा-तरङ्ग-युक्तत्वाद्-रागाहद-महा-
ग्राहाहद-योगात ्-च युक्तम ्-अऻानसय समुद्रत्वम ्। अनन्त-आनन्द-कृष्णाय अनन्त् दे श-
काऱ-वसतु-ऩररच्छे द-शून्य् आनन्द् सवरूऩम ् यसय स् अनन्तानन्द् स् च-असौ कृष्ण्-
च अनन्तानन्दकृष्ण् वसुदेवकुमार् तसमै जगन ्-मङ्गऱ-मूतय
त े जगताम ् ऱोकानाम ्
मङ्गऱ-भत
ू ा सख
ु -अभभवषृ िकरी मतू तत् षवग्रह् यसय स जगन ्-मङ्गऱ-मतू तत् तसमै नम्
असत।ु जगन ्-मङ्गऱ-मत
ु य
त े इतत अनेन समतृ त-मात्रेण तसय-ऐहहक-आमषु ष्मक-ऩरु
ु षाथत-
ऩररऩषन्थ-षवघ्न-तनरास-सामर्थयतम ् उक्तम ् मङ्गऱसय तादृशत्वात ्॥१॥
kaṭākṣaḥ bhakteṣu tiryak-pātitāḥ kṛpā-dṛṣṭiḥ tasyāḥ kiraṇena prabhayā
ācāntaḥ śoṣitaḥ namatām namaskartṛṇām mohaḥ ajñānam saḥ eva-abdhiḥ
samudraḥ yena saḥ tathā tasmai śrī-guru-parameśvara-prasāda-rahitānām
dustaratvād bhrānti-paramparā-taraṅga-yuktatvād-rāgādi-mahā-grāhādi-
yogāt-ca yuktam-ajñānasya samudratvam| ananta-ānanda-kṛṣṇāya
anantaḥ deśa-kāla-vastu-pariccheda-śūnyaḥ ānandaḥ svarūpam yasya saḥ
anantānandaḥ saḥ ca-asau kṛṣṇaḥ-ca anantānandakṛṣṇaḥ
vasudevakumāraḥ tasmai jagan-maṅgala-mūrtaye jagatām lokānām

maṅgala-bhūtā sukha-abhivṛddhikarī mūrtiḥ vigrahaḥ yasya sa jagan-

maṅgala-mūrtiḥ tasmai namaḥ astu | jagan-maṅgala-murtaye iti anena
smṛti-mātreṇa tasya-aihika-āmuṣmika-puruṣārtha-paripanthi-vighna-nirāsa-
sāmarthyam uktam maṅgalasya tādṛśatvāt ||1||
स् कटाऺ-ककरण-आचान्त-नमत ्-मोह-आषब्ध् तसमै नम्।

saḥ kaṭākṣa-kiraṇa-ācānta-namat-moha-ābdhiḥ tasmai namaḥ|
He is kaṭākṣa-kiraṇa-ācānta-namat-moha-ābdhiḥ, to him prostrations be.
कटाऺ् kaṭākṣaḥ = भक्तेषु ततयतक्-ऩाततता् कृऩा-दृषष्ट् bhakteṣu tiryak-pātitāḥ

kṛpā-dṛṣṭiḥ glance fallen straight on devotees ककरण् kiraṇaḥ = प्रभा prabhā
splendor आचान्त् ācāntaḥ = शोषषत् śoṣitaḥ dried up नमताम ् namatām =
नमसकतण
तृ ाम ् namaskartṛṇām of those surrendered(to Him) मोह् mohaḥ =
अऻानम ् ajñānam ignorance(delusion) अषब्ध् abdhiḥ = समुद्र् samudraḥ
यथा समुद्र् ककरणेन शोषषत् तथा येन भक्तेषु ततयतक्-ऩाततता् कृऩा-दृषष्ट् तसया् प्रभया
शोषषत् नमताम ् नमसकतण तृ ाम ् अऻानम ् स् कटाऺ-ककरण-आचान्त-नमत ्-मोह-आषब्ध्।
yathā samudraḥ kiraṇena śoṣitaḥ tathā yena bhakteṣu tiryak-pātitāḥ kṛpā-
dṛṣṭiḥ tasyāḥ prabhayā śoṣitaḥ namatām namaskartṛṇām ajñānam saḥ
kaṭākṣa-kiraṇa-ācānta-namat-moha-ābdhiḥ|
As an ocean is dried up by the rays(of the Sun) similarly by whose

compassionate glances fallen straight on his devotees dries up the
ignorance of those who surrender to him, he is kaṭākṣa-kiraṇa-ācānta-
namat-moha-ābdhiḥ.
मोह् एव-अषब्ध्। mohaḥ eva-abdhiḥ|
Delusion itself is ocean.
श्री-गरु
ु -ऩरमेश्वर-प्रसाद-रहहतानाम ् दस
ु तरत्वाद् भ्राषन्त-ऩरम्ऩरा-तरङ्ग-यक्
ु तत्वाद्-
रागाहद-महा-ग्राहाहद-योगात ्-च यक्
ु तम ्-अऻानसय समद्र
ु त्वम ्।

śrī-guru-parameśvara-prasāda-rahitānām dustaratvād bhrānti-paramparā-

taraṅga-yuktatvād-rāgādi-mahā-grāhādi-yogāt-ca yuktam-ajñānasya
samudratvam|
श्री-गुरु-ऩरमेश्वर-प्रसाद-रहहतानाम ् दस
ु तरत्वाद् śrī-guru-parameśvara-prasāda-
rahitānām dustaratvād Since difficult to be crossed by those devoid of
blessings of Shri Guru Parameshvara भ्राषन्त-ऩरम्ऩरा-तरङ्ग-युक्तत्वात ् bhrānti-
paramparā-taraṅga-yuktatvāt as filled with waves of bhrānti-paramparā
(avidyā kāma karma is referred as bhrānti-paramparā in Vedanta. Could
also mean successive waves of delusion-continuously deluded with one or
other thing) रागाहद-महा-ग्राहाहद-योगात ् rāgādi-mahā-grāhādi-yogāt owing to
presence of big crocodiles like rāgā etc. युक्तम ्-अऻानसय समुद्रत्वम ् yuktam-
ajñānasya samudratvam delusion has qualities similar to ocean
स् अनन्तानन्दकृष्ण् तसमै नम्

saḥ anantānandakṛṣṇaḥ tasmai namaḥ
He is anantānandakṛṣṇaḥ. Salutations to him.
अनन्त् anantaḥ = दे श-काऱ-वसतु-ऩररच्छे द-शून्य् deśa-kāla-vastu-pariccheda-

śūnyaḥ without limitations in respect of place, time and things.
यसय सवरूऩम ् दे श-काऱ-वसतु-ऩररच्छे द-शून्य् आनन्द् स् अनन्तानन्द् yasya

svarūpam deśa-kāla-vastu-pariccheda-śūnyaḥ ānandaḥ saḥ anantānandaḥ
whose nature is infinite bliss not limited by place, time and beings, he is
anantānandaḥ.
कृष्ण् kṛṣṇaḥ = वसुदेवकुमार् vasudevakumāraḥ son of Vasudeva
अनन्तानन्द् च असौ कृष्ण् च अनन्तानन्दकृष्ण् anantānandaḥ ca asau kṛṣṇaḥ

ca anantānandakṛṣṇaḥ
He alone(himself is) anantānandaḥ and kṛṣṇaḥ so anantānandakṛṣṇaḥ.
स् जगत ्-मङ्गऱ-मतू तत् तसमै नम् असतु

saḥ jagat-maṅgala-mūrtiḥ tasmai namaḥ astu
He is jagat-maṅgala-mūrtiḥ. Unto him salutations.
जगत ् jagat = ऱोक् lokaḥ world मङ्गऱ-भूता maṅgala-bhūtā = सुख-अभभवषृ िकरी

sukha-abhivṛddhikarī increaser of joy मूततत् mūrtiḥ = षवग्रह् vigrahaḥ form
यसय षवग्रह् ऱोकानाम ् सुख-अभभवषृ िकरी स् जगत ्-मङ्गऱ-मूततत् yasya vigrahaḥ

lokānām sukha-abhivṛddhikarī saḥ jagat-maṅgala-mūrtiḥ
He whose form increases the joy of the world is jagat-maṅgala-mūrtiḥ
मङ्गऱसय तादृशत्वात ् जगन ्-मङ्गऱ-मुतय

त े इतत
maṅgalasya tādṛśatvāt jagan-maṅgala-murtaye iti
(He is worshiped as) jagan-maṅgala-murti owing to similarity with

maṅgalam-auspiciousness.
अनेन समतृ त-मात्रेण तसय-ऐहहक-आमुषष्मक-ऩुरुषाथत-ऩररऩषन्थ-षवघ्न-तनरास-सामर्थयतम ्

उक्तम ् anena smṛti-mātreṇa tasya-aihika-āmuṣmika-puruṣārtha-paripanthi-
vighna-nirāsa-sāmarthyam uktam
It is declared that mere remembrance of his form is capable to ward off

adverse hinderances to human goals pertaining to this world and hereafter.

एवम ् अनुष्ठित स्व इठटदे वता नमस्कार ऱऺण मङ्गऱ ननबर्हित सकऱ अन्तराय्
प्रथमम ् तत ् त्वम ् असस आर्द वाकयय् तात्ऩयियुकतय् बोधधतम ् प्रत्यक् आत्मन्
ब्रह्मत्वम ् युकत्या सम्भावयन ् आह --
evam anuṣṭhita sva iṣṭadevatā namaskāra lakṣaṇa maṅgala nibarhita
sakala antarāyaḥ prathamam tat tvam asi ādi vākyaiḥ tātparyayuktaiḥ
bodhitam pratyak ātmanaḥ brahmatvam yuktyā sambhāvayan āha --
एवम ् स्व इठटदे वता नमस्कार ऱऺण मङ्गऱ अनुष्ठित evam sva iṣṭadevatā
namaskāra lakṣaṇa maṅgala anuṣṭhita Thus by an invocation in the style
of obeisance to own chosen god-head ननबर्हित सकऱ अन्तराय् nibarhita
sakala antarāyaḥ having destroyed all the obstacles प्रथमम ् prathamam
first and foremost प्रत्यक् आत्मन् ब्रह्मत्वम ् pratyak ātmanaḥ brahmatvam
the Brahman-nature of the innermost Self तत ् त्वम ् असस आर्द वाकयय्
तात्ऩयियक
ु तय् बोधधतम ् tat tvam asi ādi vākyaiḥ tātparyayuktaiḥ bodhitam
taught by mahavakyas such as tat-tvam-asi and such other texts युकत्या
सम्भावयन ् yuktyā sambhāvayan to establish thro logic आह āha proceeds
with the verse –
अहमष्स्म सदा भासम कदाधिन्नाहमप्रप्रय्।

ब्रह्मयवाऽहमत् ससद्धं सष्चिदानन्दऱऺणम ॥
् २॥
ahamasmi sadā bhāmi kadācinnāhamapriyaḥ |
brahmaivā'hamataḥ siddhaṁ saccidānandalakṣaṇam ||2||
सदा sadā always अहम ् अष्स्म aham asmi I exist भासम bhāmi I shine अहम ्
aham I (am) न कदाधित ् na kadācit never अप्रप्रय् apriyaḥ unloveable अत्
ataḥ therefore ससद्धम ् siddham it is established (that) ब्रह्म एव अहम ्
brahma eva aham Brahman alone am I सत ्-धित ्-आनन्द-ऱऺणम ् sat-cit-
ānanda-lakṣaṇam whose nature is Existence-Consciousness-Bliss.
I exist ever and always I shine; never do I dislike myself. Therefore, it is

established that Brahman, of the nature of Existence-Consciousness-
Bliss,alone am I.

अहम ् अष्स्म इनत। अहम ् अहङ्कार आर्द साऺी अष्स्म सद् रूऩ् भवासम आत्मनन
अध्यस्त अहङ्कारादे ् सत्ताप्रदत्वात ् सदा अवस्थात्रये अप्रऩ भासम जाग्रनत दे ह-इष्न्िय-
अर्द साक्षऺतया स्वप्ने अन्त्करण वासना प्रऩञ्ि साक्षऺतया ि प्रकाशे कदाधित ्
कदाधित ् अप्रऩ द्ु खार्द अनभ
ु वकाऱे अप्रऩ अहम ् न अप्रप्रय् भवासम न अननठट् भवासम
ककन्तु सदा प्रप्रय् एव भवासम द्ु ख आदौ द्वेषस्य आत्म स्नेह ननसमत्तत्वात ् शत्रु
द्ु खादौ द्वेषस्य अदशिनात ् तथा ि ऩरम प्रीनत प्रवषयत्वाद् आनन्दरूऩ् यस्मात ्
काऱत्रये अप्रऩ अबाध्यमानत्वात ् सद् रूऩ् प्रकाशमानत्वात ् धिद् रूऩ् ऩरम प्रीनत
प्रवषयत्वात ् आनन्द रूऩम ् ि तस्मात ् अहम ् सष्चिदानन्द ऱऺणम ् सष्चिदानन्द-रूऩम ्
ब्रह्म इनत ससद्धम ्। अत्र इदम ् अनुमानम ् प्रववक्षऺतम ्। प्रत्यग ्-आत्मा ब्रह्मणो न
सभद्यते सष्चिदानन्द रूऩत्वात ् ब्रह्मवद् इनत न ि हे त्ु अससद्ध् अहम ् अष्स्म त्यार्दना
तस्य साधधतत्वात ्।
aham asmi iti | aham ahaṅkāra ādi sākṣī asmi sad rūpaḥ bhavāmi
ātmani adhyasta ahaṅkārādeḥ sattāpradatvāt sadā avasthātraye api
bhāmi jāgrati deha-indriya-adi sākṣitayā svapne antaḥkaraṇa vāsanā
prapañca sākṣitayā ca prakāśe kadācit kadācit api duḥkhādi
anubhavakāle api aham na apriyaḥ bhavāmi na aniṣṭaḥ bhavāmi kintu
sadā priyaḥ eva bhavāmi duḥkha ādau dveṣasya ātma sneha nimittatvāt
śatru duḥkhādau dveṣasya adarśanāt tathā ca parama prīti viṣayatvād
ānandarūpaḥ yasmāt kālatraye api abādhyamānatvāt sad rūpaḥ
prakāśamānatvāt cid rūpaḥ parama prīti viṣayatvāt ānanda rūpam ca
tasmāt aham saccidānanda lakṣaṇam saccidānanda-rūpam brahma iti
siddham | atra idam anumānam vivakṣitam | pratyag-ātmā brahmaṇo na
bhidyate saccidānanda rūpatvāt brahmavad iti na ca hetuḥ asiddhaḥ
aham asmi tyādinā tasya sādhitatvāt |
अहम ् अष्स्म इनत aham asmi iti – the verse starting with aham asmi is
commented upon—
अहम ् aham = अहङ्कार आर्द साऺी ahaṅkāra ādi sākṣī (I) the witnesser of
ahaṅkāra and so forth अष्स्म asmi = सद् रूऩ् भवासम sad rūpaḥ bhavāmi
am of the nature of being(existence) आत्मनन अध्यस्त अहङ्कारादे ्
सत्ताप्रदत्वात ्ātmani adhyasta ahaṅkārādeḥ sattāpradatvāt owing to
lending existence to ahaṅkāra and all that are superimposed on the Self

सदा sadā = अवस्थात्रये अप्रऩ avasthātraye api in all three states भासम bhāmi
= जाग्रनत दे ह-इष्न्िय-अर्द साक्षऺतया स्वप्ने अन्त्करण वासना प्रऩञ्ि साक्षऺतया ि
प्रकाशे jāgrati deha-indriya-adi sākṣitayā svapne antaḥkaraṇa vāsanā
prapañca sākṣitayā ca prakāśe shine as witness of body and senses in
waking state and in dream as witness of world created by antaḥkaraṇa
and in deep sleep as witness to vāsanās.
कदाधित ् kadācit = कदाधित ् अप्रऩ kadācit api = द्ु खार्द अनुभवकाऱे अप्रऩ
duḥkhādi anubhavakāle api even while experiencing sorrow
अहम ् न अप्रप्रय् भवासम aham na apriyaḥ bhavāmi = न अननठट् भवासम na
aniṣṭaḥ bhavāmi I do not become disliked ककन्तु kintu what then सदा प्रप्रय्
एव भवासम sadā priyaḥ eva bhavāmi I am always beloved
द्ु ख अदौ द्वेषस्य आत्म स्नेह ननसमत्तत्वात ् duḥkha adau dveṣasya ātma
sneha nimittatvāt the hatred at the time of undergoing pain etc. is owing
to love on one’s self शत्रु द्ु खादौ द्वेषस्य अदशिनात ् ṣatru duḥkhādau
dveṣasya adarśanāt since hatred do not seem to arise when an enemy
is suffering
तथा ि ऩरम प्रीनत प्रवषयत्वाद् आनन्दरूऩ् tathā ca parama prīti viṣayatvād

ānandarūpaḥ likewise since object of immense(supreme) love is of the
nature of bliss
यस्मात ् काऱत्रये अप्रऩ अबाध्यमानत्वात ् सद् रूऩ् प्रकाशमानत्वात ् धिद् रूऩ् ऩरम
प्रीनत प्रवषयत्वात ् आनन ्द रूऩम ् ि तस्मात ् yasmāt kālatraye api
abādhyamānatvāt sad rūpaḥ prakāśamānatvāt cid rūpaḥ parama prīti
viṣayatvāt ānanda rūpam ca tasmāt since; as could not be negated in
three periods of time – of the nature of existence, shines so of the nature
of consciousness, of the nature of bliss as an object of supreme
affection, therefore;
अहम ् सष्चिदानन्द ऱऺणम ् aham saccidānanda lakṣaṇam = सष्चिदानन्द-

रूऩम ् saccidānanda-rūpam I am Existence-Consciousness-Bliss ब्रह्म
brahma Brahman इनत ससद्धम ् iti siddham is established

अत्र इदम ् अनुमानम ् प्रववक्षऺतम ् atra idam anumānam vivakṣitam here this
inference is implied
प्रत्यग ्-आत्मा ब्रह्मण् न सभद्यते pratyag-ātmā brahmaṇaḥ na bhidyate Inner

Self is not apart from Brahman सष्चिदानन्द रूऩत्वात ् ब्रह्मवद् इनत
saccidānanda rūpatvāt brahmavad iti (the Self is) like Brahman since of
the nature of Existence-Consciousness-Bliss न ि हे त्ु अससद्ध् na ca hetuḥ
asiddhaḥ it is not that the hetuḥ(the middle term of the inference) cannot
be said to want of confirmation अहम ् अष्स्म इत्यार्दना तस्य साधधतत्वात ्
aham asmi ityādinā tasya sādhitatvāt inasmuch as it is established by
the fact that I am etc..,
ननु nanu – (objection)
अनमु ानस्य न अहम ् ईश्वर् इनत प्रत्यऺ प्रवरोध् इनत िेत ् anumānasya na aham
īśvaraḥ iti pratyakṣa virodhaḥ iti cet if countered that this inference is
contradicted by direct experience of ‘I am not īśvaraḥ’
न na – no(reply)
तावद् आत्मन् ब्रह्मत्वे बाह्य प्रत्यऺ प्रवरोध् tāvad ātmanaḥ brahmatve

bāhya pratyakṣa virodhaḥ as long as inner Self is Brahman, it is
impossible to perceive externally
आत्मनन रूऩ आर्द अभावेन बाह्यस्य तत्र अप्रवत्ृ ते् ātmani rūpa ādi abhāvena
bāhyasya tatra apravṛtteḥ Self is devoid of color etc. (which are objects
of senses) external(sensual) perception cannot operate in It
न अप्रऩ मानस प्रत्यऺ प्रवरोध् na api mānasa pratyakṣa virodhaḥ cannot

even be objected that it is not perceived by mind
मनस् मन्-साक्षऺणण आत्मनन प्रवत्ृ ते् असम्भवात ् manasaḥ manaḥ-sākṣiṇi

ātmani pravṛtteḥ asambhavāt mind cannot operate on Self which is
sākṣi (साऺात ् ईऺते इनत साक्षऺ sākṣāt īkṣate iti sākṣi the original(direct)
seer. The mind which is seen by Self cannot see(operate on) seer the
Self) of it.


ककष्ञ्ित ्-ऻत्व सविऻत्व आर्द प्रवरुद्ध धमि आधारत्वाद् kiñcit-jñatva sarvajñatva
ādi viruddha dharma ādhāratvād mutually opposing qualities like
parviscience and omniscience being supported (respectively by jīva and
īśvara) hence
जीव-ईश्वरौ सभन्नौ jīva-īśvarau bhinnau jīva and īśvara are different दहन-
तर्ु हनवत ् इत्यार्द अनुमान प्रवरोध् इनत िेत ् dahana-tuhinavat ityādi anumāna
virodhaḥ iti cet hence logically uncompatible equals like fire and frost
(If you say that differently determined(perceived) things must be

different(apart)then that rule will have to be applied with respect
to) प्रवरुद्ध धमिवतो् viruddha dharmavatoḥ differently perceived things such
as बबम्ब-प्रनतबबम्बयो् bimba-pratibimbayoḥ image and reflection उचि-मन्द
शब्द-आधार आकाशे ि ucca-manda śabda-ādhāra ākāśe ca to space which
supports loud and soft sounds (uniformly)
व्यसभिारात ् vyabhicārāt but you differ—not apply uniformly. (accept non
difference between image and reflection and accept space as one)
द्वा सुऩणाि इत्यार्द श्रनु त प्रवरोध् इनत िेत ् dvā suparṇā ityādi śruti virodhaḥ iti
cet is opposed to śruti statements such as dvā suparṇā…
तस्या अतत ्-ऩरत्वेन tasyā atat-paratvena they are contextually

different.(not described to prove identity)
तत ्-त्वम ्-असस--आर्द-श्रत्ु या बाध्यमानत्वात ् tat-tvam-asi--ādi-śrutyā

bādhyamānatvāt it will be negated by śruti statements such as tat-tvam-
asi

तस्मात ् न अहम ्-ईश्वर् इनत बुप्रद्ध् दे ह आर्द उऩाधध ननसमत्ता भ्राष्न्त् tasmat na
aham-īśvaraḥ iti buddhiḥ deha ādi upādhi nimittā bhrāntiḥ therefore the
thought that ‘I am not īśvaraḥ’ is delusion caused by upādhi like body
etc..
न तु जीव-स्वरूऩ-प्रवषया् na tu jīva-svarūpa-viṣayāḥ they do not denote real

nature of jīva.
तदक
ु तम ् -- taduktam – It has been described accordingly:
त्वनय मनय ि गण्यमाने मशकान्मशकोऽहमेव दे हदृशा।

प्रवश्वाधधकेश ते मे सद्बोधानन्दऩण
ू त
ि ा तल्
ु या॥
tvayi mayi ca gaṇyamāne maśakānmaśako'hameva dehadṛśā |
viśvādhikeśa te me sadbodhānandapūrṇatā tulyā ||
हे प्रवश्वाधधकेश त्वनय मनय ि दे हदृशा गण्यमाने अहम ् मशकान्मशक् एव। सत ्-

बोध-आनन्द-ऩणू त
ि ा ते मे तल्
ु या॥
he viśvādhikeśa tvayi mayi ca dehadṛśā gaṇyamāne aham
maśakānmaśakaḥ eva| sat-bodha-ānanda-pūrṇatā te me tulyā ||
Oh! Lord of the Universe! Looked upon from aspect of physical body, I
am small insect. (But with respect to the aspect of) sat-bodha-ānanda-
pūrṇatā thy and mind are the same.
अत् अहम ् ब्रह्म एव इनत भाव् ataḥ aham brahma eva iti bhāvaḥ Therefore,
I am Brahman only, for sure.

ननु यः सर्वऻः सर्ववर्द् इत्यादद श्रत्ु या दह ब्रह्म सर्वऻतया अर्गम्यते यतो र्ा इत्यादद
श्रत्ु या च सर्व-जगत ्-कारणतया च प्रत्यग ्-आत्मा तु स्र्-शरीराददकम ् अवऩ साकल्येन न
जानातत स्र्ातन्त्र्येण ककञ्चचत ् कतम
ुव ्-अवऩ न शक्नोतत तत ् कथम ्-अस्य सर्वऻेन
सर्वकारणेन च ब्रह्मणा अभेदः इतत आशङ्कक्य प्रत्यगात्मनः अवऩ तद् द्र्यम ् उऩऩादयतत
---
nanu yaḥ sarvajñaḥ sarvavid ityādi śrutyā hi brahma sarvajñatayā
avagamyate yato vā ityādi śrutyā ca sarva-jagat-kāraṇatayā ca pratyag-
ātmā tu sva-śarīrādikam api sākalyena na jānāti svātantryeṇa kiñcit kartum-
api na śaknoti tat katham-asya sarvajñena sarvakāraṇena ca brahmaṇā
abhedaḥ iti āśaṅkya pratyagātmanaḥ api tad dvayam upapādayati ---
ननु nanu No(doubt)
यः सर्वऻः सर्ववर्द् इत्यादद श्रत्ु या दह ब्रह्म सर्वऻतया अर्गम्यते yaḥ sarvajñaḥ

sarvavid ityādi śrutyā hi brahma sarvajñatayā avagamyate Brahman is
known to be omniscient from śruti texts such as ‘yaḥ sarvajñaḥ sarvavid’;
यतो र्ा इत्यादद श्रत्ु या च सर्व-जगत ्-कारणतया च yato vā ityādi śrutyā ca sarva-
jagat-kāraṇatayā ca it is also known as cause of entire universe from śruti
texts such as ‘yato vā’, प्रत्यग ्-आत्मा तु स्र्-शरीराददकम ् अवऩ साकल्येन न जानातत
pratyag-ātmā tu sva-śarīrādikam api sākalyena na jānāti whereas the inner
Self do not even completely know its own body et all, स्र्ातन्त्र्येण ककञ्चचत ्
कतमुव ्-अवऩ न शक्नोतत svātantryeṇa kiñcit kartum-api na śaknoti incapable of
independently doing anything,
तत ् कथम ्-अस्य सर्वऻेन सर्वकारणेन च ब्रह्मणा अभेदः tat katham-asya sarvajñena

sarvakāraṇena ca brahmaṇā abhedaḥ how can that(Self) be not different
from Brahman with omniscience and all-cause? इतत आशङ्कक्य प्रत्यगात्मनः
अवऩ तद् द्र्यम ् उऩऩादयतत iti āśaṅkya pratyagātmanaḥ api tad dvayam
upapādayati --- anticipating such a doubt, for inner Self also establishes
these two qualities.
मय्येर्ोदे तत चचद््योञ्म्न जगत्गन्त्रधर्वऩत्तनम ।्

अतोऽहं न कथं ब्रह्म सर्वऻं सर्वकारणम ्॥३॥

mayyevodeti cidvyomni jagatgandharvapattanam |

ato'haṁ na kathaṁ brahma sarvajñaṁ sarvakāraṇam ||3||
मतय एर् mayi eva in me alone चचद्-्योञ्म्न cid-vyomni in the Consciousness

space जगत ्-गन्त्रधर्व-ऩत्तनम ् jagat-gandharva-pattanam the world, like the
castle-in-the-sky उदे तत udeti rises अतः ataḥ therefore कथं kathaṁ how can
be अहम ् न ब्रह्म aham na brahma I not Brahman सर्वऻम ् sarvajñam who is
all knowing,(and) सर्वकारणम ् sarvakāraṇam the cause of all?
In Me, the Space of Consciousness, alone does the whole world – like the
castle-in-the-sky rises. How am I, therefore, not Brahman, the all-Knower
and the cause of all?
मतय एर् इतत। चचद्-्योञ्म्न चचदाकाशे मतय प्रत्यगात्मतन एर् जगद्-गन्त्रधर्व-ऩत्तनम ्

जगद् एर् गन्त्रधर्व-ऩत्तनम ् ऐन्त्ररजालऱक-वर्ऺुब्ध-मायया मरण-अर्स्थायाम ् च मेघेषु
प्रतीयमानम ् नगरम ् गन्त्रधर्व-ऩत्तनम ् नाम तादृशम ्-इदम ् जगद्-उदे तत उत्ऩद्यते इतत
अथवः। अयम ् भार्ः -- लमथ्या-ऩदाथवस्य दह रष्टा एर् उऩादानम ् यथा स्र्प्न-प्रऩचचस्य
तत ्-साऺी तथा जाग्रत ्-प्रऩचचस्य अवऩ सर्वस्य दृश्यत्र्ेन लमथ्यात्र्ात ् तद्-रष्टा
प्रत्यगात्मा एर् उऩादानम ् र्क्त्यम ्। तदक्
ु तम ् --
mayi eva iti | cid-vyomni cidākāśe mayi pratyagātmani eva jagad-
gandharva-pattanam jagad eva gandharva-pattanam aindrajālika-
vikṣubdha-māyayā maraṇa-avasthāyām ca megheṣu pratīyamānam
nagaram gandharva-pattanam nāma tādṛśam-idam jagad-udeti utpadyate
iti arthaḥ | ayam bhāvaḥ -- mithyā-padārthasya hi draṣṭā eva upādānam
yathā svapna-prapañcasya tat-sākṣī tathā jāgrat-prapañcasya api sarvasya
dṛśyatvena mithyātvāt tad-draṣṭā pratyagātmā eva upādānam vaktavyam |
taduktam --
यथा स्र्प्नप्रऩचचोऽयं मतय मायावर्जञ्ृ म्भतः।

एर्ं जाग्रत्प्रऩचचश्च मतय मायावर्जञ्ृ म्भतः॥ इतत।
yathā svapnaprapañco'yaṁ mayi māyāvijṛmbhitaḥ |
evaṁ jāgratprapañcaśca mayi māyāvijṛmbhitaḥ || iti |

मतय एर् इतत mayi eva iti – the verse beginning with ‘mayi eva’ is commented
upon.
चचद्-्योञ्म्न cid-vyomni = चचदाकाशे cidākāśe in the expanse of

Consciousness मतय mayi = प्रत्यगात्मतन एर् pratyagātmani eva indeed in
inner Self जगद्-गन्त्रधर्व-ऩत्तनम ् jagad-gandharva-pattanam = जगद् एर् गन्त्रधर्व-
ऩत्तनम ् jagad eva gandharva-pattanam this world which itself is gandharva-
pattanam ऐन्त्ररजालऱक-वर्ऺुब्ध-मायया मरण-अर्स्थायाम ् च मेघेषु प्रतीयमानम ् नगरम ्
गन्त्रधर्व-ऩत्तनम ् नाम aindrajālika-vikṣubdha-māyayā maraṇa-avasthāyām ca
megheṣu pratīyamānam nagaram gandharva-pattanam nāma ‘gandharva-
pattanam’ is the city perceived in the clouds at the moment of death by
illusions projected by a magician तादृशम ्-इदम ् जगत ् tādṛśam-idam jagat
similar to that is this world उदे तत udeti = उत्ऩद्यते इतत अथवः utpadyate iti
arthaḥ arises
अयम ् भार्ः ayam bhāvaḥ -- This is the meaning(summary).
लमथ्या-ऩदाथवस्य दह रष्टा एर् उऩादानम ् mithyā-padārthasya hi draṣṭā eva

upādānam of an illusory object the seer alone is the (material)cause
यथा स्र्प्न-प्रऩचचस्य तत ्-साऺी तथा yathā svapna-prapañcasya tat-sākṣī tathā

as of the dream world its sākṣī(seer) similarly
जाग्रत ्-प्रऩचचस्य अवऩ सर्वस्य दृश्यत्र्ेन लमथ्यात्र्ात ् jāgrat-prapañcasya api

sarvasya dṛśyatvena mithyātvāt owing to all are seen hence unreal in
waking world, for it also
तद्-रष्टा प्रत्यगात्मा एर् उऩादानम ् र्क्त्यम ् tad-draṣṭā pratyagātmā eva

upādānam vaktavyam it’s Seer, inner Self alone is the material cause, it is
to be declared
तदक्
ु तम ् taduktam – therefore, it has been said:

यथा स्र्प्नप्रऩचचोऽयं मतय मायावर्जञ्ृ म्भतः।

एर्ं जाग्रत्प्रऩचचश्च मतय मायावर्जञ्ृ म्भतः॥ इतत।
yathā svapnaprapañco'yaṁ mayi māyāvijṛmbhitaḥ |
evaṁ jāgratprapañcaśca mayi māyāvijṛmbhitaḥ || iti |
यथा अयं स्र्प्नप्रऩचचः मतय माया-वर्जञ्ृ म्भतः एर्म ् जाग्रत्प्रऩचचः च मतय माया-
वर्जञ्ृ म्भतः yathā ayaṁ svapnaprapañcaḥ mayi māyā-vijṛmbhitaḥ evam
jāgratprapañcaḥ ca mayi māyā-vijṛmbhitaḥ as this dream world is illusory
projected in Me, likewise waking world is also illusory projected in Me.
एर्म ् च evam ca being such लसध्यतत sidhyati it is concluded that

प्रत्यगात्मनः तद्-रष्टृत्र्-ऱऺणम ् सर्वऻत्र्म ् pratyagātmanaḥ tad-draṣṭṛtva-
lakṣaṇam sarvajñatvam the nature of seer of inner Self is its omniscience
तद्-अचधष्ठानत्र्-ऱऺणम ् सर्व-कारणत्र्म ् च tad-adhiṣṭhānatva-lakṣaṇam sarva-
kāraṇatvam ca the nature of being the substratum is its all-cause.
बहु-दरू -्यर्दहत-मेरु आदीनाम ् अदृश्यमानानाम ् bahu-dūra-vyavahita-meru

ādīnām adṛśyamānānām hindered by long distance and unseen objects
like Mount Meru कथम ् katham how can प्रत्यगात्मा रष्टा pratyagātmā draṣṭā
the inner Self can bee Seer कथम ् र्ा katham vā else how तद् उऩादानम ् tad
upādānam it is the cause
इतत चेत ् iti cet if you think such शण
ृ ु तदहव रहस्यम ् śṛṇu tarhi rahasyam
attentively hear the secret of it. एतार्न्त्रतम ् काऱम ् etāvantam kālam so far मेरु
आददकम ् meru ādikam objects like Mount Meru etc.,
अहम ् न अऻालसषम ् इतत दह अऻान-वर्शेषणतया मेरु-आददकम ् स्मयवते aham na

ajñāsiṣam iti hi ajñāna-viśeṣaṇatayā meru-ādikam smaryate ‘I do not know’
thus as object of ignorance you have been remembering Mount Meru etc.,
तत ् च स्मरणम ् tat ca smaraṇam that rememberance

मेरुआदद अनुभर्म ् वर्ना अनुऩऩद्यमानम ् सन ् meruiādi anubhavam vinā

anupapadyamānam san though impossible without direct experience of
Mount Meru etc., मेरु-आदद-अनुभर्म ् कल्ऩयतत meru-ādi-anubhavam kalpayati
you have been imagining experience of Mount Meru etc., तत्र च tatra ca
even here इञ्न्त्ररयादीनाम ् अप्रर्त्ृ तेः प्रत्यगात्म-चैतन्त्रये अध्यस्ततया एर् मेरु-आदद
अनभु र् र्क्त्यः indriyādīnām apravṛtteḥ pratyagātma-caitanye adhyastatayā
eva meru-ādi anubhava vaktavyaḥ as senses and all could not proceed(to
Mount Meru etc., since hinderance is there), it is to be concluded that their
experience also must have been super-imposed on Consciousness-of-
inner-Self अध्यस्तस्य च अचधष्ठानम ् एर् उऩादानम ् adhyastasya ca
adhiṣṭhānam eva upādānam of the super-imposed, the substratum alone is
the cause तद् भानाद् एर् भानम ् च भर्तत tad bhānād eva bhānam ca bhavati
owing to its(substratum) effulgence alone it(superimposed) does shine तथा
च प्रत्यगात्मा स्र्-अध्यस्त-मेरु-आदे ः tathā ca pratyagātmā sva-adhyasta-meru-
ādeḥ likewise inner Self for the Mount Meru etc., superimposed on it
अऻाततया अवऩ ajñātatayā api though object of ignorance साऺी तद् उऩादानम ् च
भर्तत sākṣī tad upādānam ca bhavati becomes as the Seer as well its
cause
तदक्
ु तम ् ब्रह्म-गीतायाम ् taduktam brahma-gītāyām –it is concluded similar in
Brahma-Geeta also
ऻातरूऩेण चाऻातस्र्रूऩेण च साक्षऺणः।

सर्ं भातत तदाभातत ततस्तद््यावऩ सर्वदा॥ इतत।
jñātarūpeṇa cājñātasvarūpeṇa ca sākṣiṇaḥ |
sarvaṁ bhāti tadābhāti tatastadvyāpi sarvadā || iti|
सर्वम ् साक्षऺणः ऻातरूऩेण चाऻातस्र्रूऩेण च भातत sarvam sākṣiṇaḥ jñātarūpeṇa

cājñātasvarūpeṇa ca bhāti all(world) appear in known form or unknown
form to the Seer तत ् आभातत tat ābhāti it shines forth ततः tataḥ therefore तत ्
्यावऩ सर्वदा tat vyāpi sarvadā always it is pervade(of all).

तथा च tathā ca In this manner also प्रत्यगात्मा pratyagātmā the inner Self
सर्व-ऻः सर्व-कारणम ् च इतत sarva-jñaḥ sarva-kāraṇam ca iti is all knower as
well all cause. यतः उक्त-प्रकारे ण सर्वकारणम ् च अहम ् yataḥ ukta-prakāreṇa
sarvakāraṇam ca aham as I am also the all cause in manner stated अतः
कथम ् तद् रूऩम ् ब्रह्म न भर्ालम ataḥ katham tad rūpam brahma na bhavāmi
how then I can not be of the nature of Brahman? भर्ालम एर् इतत अथवः
bhavāmi eva iti arthaḥ I am.

ननु ननत्यम ् विभुम ् सिवगतम ् सुसूक्ष्मम ् इत्यादद उऩननषत्सु ननत्यम ् ब्रह्म श्रय
ू ते आत्मा च
मरणादद धमवकत्िात ् अननत्यः एि अनुभूयते ततः च न तय ः ऐक्यम ् इनत आशङ्कक्य ककम ्
आत्मनः बौद्ध-ऩऺः इि स्ितः एि नाशम ् ब्रिीवष उत दण्ड-संय गात ् घटस्य इि
अन्यसम्बन्धात ् आत्मनः नाशम ् ब्रिीवष अथिा ऩट-नाशात ् ऩट-गत-रूऩाददित ् आश्रय-
नाशात ् नाशम ् ब्रिीषी इनत विकल्प्य आद्यम ् प्रनत आह --
nanu nityam vibhum sarvagatam susūkṣmam ityādi upaniṣatsu nityam
brahma śrūyate ātmā ca maraṇādi dharmakatvāt anityaḥ eva anubhūyate
tataḥ ca na tayoḥ aikyam iti āśaṅkya kim ātmanaḥ bauddha-pakṣaḥ iva
svataḥ eva nāśam bravīṣi uta daṇḍa-saṁyogāt ghaṭasya iva
anyasambandhāt ātmanaḥ nāśam bravīṣi athavā paṭa-nāśāt paṭa-gata-
rūpādivat āśraya-nāśāt nāśam bravīṣī iti vikalpya ādyam prati āha --
ननु nanu no(doubt)
ननत्यम ् विभम
ु ् सिवगतम ् सस ु क्ष्
ू मम ् इत्यादद nityam vibhum sarvagatam
susūkṣmam ityādi as nityam(everlasting) vibhum(all pervading)
sarvagatam(omnipresent) susūkṣmam(most subtle) and such words
उऩननषत्सु ननत्यम ् ब्रह्म श्रय
ू ते upaniṣatsu nityam brahma śrūyate the Brahman
is revealed as eternal in upaniṣats आत्मा च मरणादद धमवकत्िात ् अननत्यः एि
अनुभूयते ātmā ca maraṇādi dharmakatvāt anityaḥ eva anubhūyate but self
being subject to death, is experienced as non-eternal only ततः च न तय ः
ऐक्यम ् tataḥ ca na tayoḥ aikyam so also between them(Atman and
Brahman) no identity (is possible) इनत आशङ्कक्य iti āśaṅkya expecting an
objection as such ककम ् आत्मनः बौद्ध-ऩऺः इि स्ितः एि नाशम ् ब्रिीवष kim
ātmanaḥ bauddha-pakṣaḥ iva svataḥ eva nāśam bravīṣi are you telling
about the destruction(death) of Self resorting to Buddhist view of its
ceasing to be on its own उत दण्ड-संय गात ् घटस्य इि अन्यसम्बन्धात ् आत्मनः
नाशम ् ब्रिीवष uta daṇḍa-saṁyogāt ghaṭasya iva anyasambandhāt ātmanaḥ
nāśam bravīṣi or are you telling Self, like the pot with the concussion of
staff gets destroyed, similarly conjunction with something else, gets
destroyed अथिा ऩट-नाशात ् ऩट-गत-रूऩाददित ् आश ्रय-नाशात ् नाशम ् ब्रिीषी athavā
paṭa-nāśāt paṭa-gata-rūpādivat āśraya-nāśāt nāśam bravīṣī else like on

destruction of cloth the color and such characters of that cloth also getting
destroyed, you are saying on the destruction of its substratum the Self will
also get destroyed इनत विकल्प्य iti vikalpya thus stating different possible
alternatives आद्यम ् प्रनत आह ādyam prati āha – starts replying to the first
alternative
न स्ितः प्रत्यभभऻानान्न्नरं शत्िान्न चान्यतः।

न चाश्रयविनाशान्मे विनाशः स्यादनाश्रयात ्॥४॥
na svataḥ pratyabhijñānānniraṁśatvānna cānyataḥ |
na cāśrayavināśānme vināśaḥ syādanāśrayāt ||4||
प्रत्यभभऻानात ् pratyabhijñānāt because of (there being) continuous memory

मे विनाशः me vināśaḥ my destruction न स्यात ् na syāt cannot be स्ितः svataḥ
by myself ननरं शत्िात ् niraṁśatvāt because of (my) being partless न च अन्यतः
na ca anyataḥ (my destruction) cannot be from another (factor) also
अनाश्रयात ् anāśrayāt because (I) have no support न च आश्रय-विनाशात ् na ca
āśraya-vināśāt not even by the destruction of support (can there be my
destruction)
I do not perish by myself since there is continuous recollection (as “I”, “I”).
Nor am I destroyed by someone else since I am partless. Also since I do
not depend on any support, „destruction of support‟ cannot cause my
destruction. (Hence I am imperishable).
न स्ितः इनत na svataḥ iti the verse beginning „na svataḥ‟ is commented.
मे me = प्रत्यगात्मनः pratyagātmanaḥ =मम mama my न स्ितः नाशः भिनत na

svataḥ nāśaḥ bhavati destruction won‟t be from myself तत्र हे तःु tatra hetuḥ
the reason here is प्रत्यभभऻानात ् pratyabhijñānāt owing to recognition
आत्मनः प्रत्यभभऻाय-मानत्िात ् ātmanaḥ pratyabhijñāya-mānatvāt Atman is
associated with recognition प्रत्यभभऻानम ् नाम pratyabhijñānam nāma

recognition is(definition) ऩूिम

व ्-अनुभूतस्य काऱान्तरे प्रमाणेन तत ् तत ् उल्पऱेख-
ऩूिक
व म ् ऻानम ् pūrvam-anubhūtasya kālāntare pramāṇena tat tat ullekha-
pūrvakam jñānam the knowledge arising in subsequent time of an earlier
experience by digging up those cognitions with assurance आत्मा दह ātmā hi
with respect to the Self यः अहम ् बाल्पये वऩतरौ अन्िभि
ू म ् सः एि इदानीम ् स्थविरे
प्रण्तन
ृ ् अनभ
ु िाभम yaḥ aham bālye pitarau anvabhūvam saḥ eva idānīm
sthavire praṇaptṛn anubhavāmi I, who knew my parents when I was young,
he(I) alone now in my old age know my great-grand-children यः अहम ् स्ु तः
स्ि्नम ्-अद्राऺम ् सः एि इदानीम ् जागभमव इनत च yaḥ aham suptaḥ svapnam-
adrākṣam saḥ eva idānīm jāgarmi iti ca I the one while asleep dreamt now
the same me alone am awake. बाल्पयादद अिस्थासु जाग्रदादद अिस्थासु च
प्रत्यभभऻायते bālyādi avasthāsu jāgradādi avasthāsu ca pratyabhijñāyate in
boyhood and old age, in dream and waking the Self is associated with
recognition तत ् च प्रत्यभभऻानम ् आत्मनः ननर्-ननभमत्त-नाशे न उऩऩद्यते tat ca
pratyabhijñānam ātmanaḥ nir-nimitta-nāśe na upapadyate now this
recognition attributed to the Self cannot be accounted for if it can cease to
be without any determinant तथा दह आत्मनः दह स्ितः नाशे प्रनतऺणम ्-अन्यः अन्यः
आत्मा इनत िक्तव्यम ् tathā hi ātmanaḥ hi svataḥ nāśe pratikṣaṇam-anyaḥ
anyaḥ ātmā iti vaktavyam if by its own it cease to be itself, we have to
conclude different another Self every moment. तत्र कथम ् िा अन्यः अन्येन सः
अहम ् इनत प्रत्यभभऻायेत tatra katham vā anyaḥ anyena saḥ aham iti
pratyabhijñāyeta in that case how one can be recognized by another as I.
आत्मा च सः अहम ् इनत आत्मानम ् प्रत्यभभजानानत ātmā ca saḥ aham iti ātmānam
pratyabhijānāti the Self recognize Self as „I‟. तस्मात ् न तस्य स्ितः नाशः इनत
अथवः tasmāt na tasya svataḥ nāśaḥ iti arthaḥ therefore cessation cannot
happen on its own(for the Self i.e. me) is the conclusion.
न द्वितीयः इनत आह। ननरं शत्िात ् न चान्यतः इनत। ननरं शत्िात ् अंश-रदहतत्िात ् ननर्-
अियित्िाद् अन्यतः हे तु-संय गात ् अवऩ आत्मनः न नाशः इनत अथवः। आत्मा दह चचद्-

रूऩत्िात ् ननरियिः। यदद ननरियिस्य आत्मनः साियित्िम ्-उच्येत तदहव िक्तव्यम ्

आत्मा अियिाः चेतना अचेतना िा।
na dvitīyaḥ iti āha | niraṁśatvāt na cānyataḥ iti | niraṁśatvāt aṁśa-
rahitatvāt nir-avayavatvād anyataḥ hetu-saṁyogāt api ātmanaḥ na nāśaḥ
iti arthaḥ | ātmā hi cid-rūpatvāt niravayavaḥ | yadi niravayavasya ātmanaḥ
sāvayavatvam-ucyeta tarhi vaktavyam ātmā avayavāḥ cetanā acetanā vā |
न द्वितीयः इनत आह ननरं शत्िात ् न चान्यतः इनत na dvitīyaḥ iti āha niraṁśatvāt
na cānyataḥ iti not by second(destruction owing to conjunction with
something else) is explained by „niraṁśatvāt na cānyataḥ‟ portion of the
verse. ननरं शत्िात ् niraṁśatvāt = अंश-रदहतत्िात ् aṁśa-rahitatvāt since without
parts(simple, single entity) ननर्-अियित्िाद् अन्यतः हे त-ु संय गात ् अवऩ आत्मनः न
नाशः इनत अथवः nir-avayavatvād anyataḥ hetu-saṁyogāt api ātmanaḥ na
nāśaḥ iti arthaḥ because it is without parts, the Self is not destroyed even in
consequence of its conjunction with external cause. This is the meaning.
आत्मा दह ātmā hi the Self is चचद्-रूऩत्िात ् ननरियिः cid-rūpatvāt niravayavaḥ
without parts since it is of the nature of consciousness यदद ननरियिस्य
आत्मनः स-अियित्िम ् उच्येत yadi niravayavasya ātmanaḥ sa-avayavatvam
ucyeta should you tell Self is composite(consists of parts) about the
partless Self तदहव िक्तव्यम ् tarhi vaktavyam then you should also state आत्मा
अियिाः चेतना अचेतना िा ātmā avayavāḥ cetanā acetanā vā the parts of the
Self are conscious(intelligent) or jada(unintelligent).
न आद्य आत्मा-अियिानाम ् दह प्रत्येकम ् चेतनत्िे विरुद्ध अभभप्रायतया शरीरम ्-

उन्मथ्येत।
na ādya ātmā-avayavānām hi pratyekam cetanatve viruddha abhiprāyatayā
śarīram-unmathyeta |
न आद्य na ādya cannot be the first proposition आत्मा-अियिानाम ् दह प्रत्येकम ्

चेतनत्िे ātmā-avayavānām hi pratyekam cetanatve if each part of Self is
individually sentient विरुद्ध अभभप्रायतया शरीरम ्-उन्मथ्येत viruddha

abhiprāyatayā śarīram-unmathyeta with distinct opinions/purposes the

body will tear apart
न द्वितीयः अचेतनः अियिः आरब्धस्य अवऩ आत्मनः अवऩ अचेतनत्ि-प्रसङ्कगात ् न दह
अचेतनः तन्तभु भः आरब्धः ऩटः चेतनः दृश्यते ततः ननरियि एि आत्मा न ननरियिे च
आत्मनन हे तु-संय गः सम्भिनत सत्य एकदे श-िन्ृ त्तत्िात ् अतः अन्यतः अवऩ आत्मनः न
नाशः इनत भािः।
na dvitīyaḥ acetanaiḥ avayavaiḥ ārabdhasya api ātmanaḥ api acetanatva-
prasaṅgāt na hi acetanaiḥ tantubhiḥ ārabdhaḥ paṭaḥ cetanaḥ dṛśyate tataḥ
niravayava eva ātmā na niravayave ca ātmani hetu-saṁyogaḥ sambhavati
satya ekadeśa-vṛttitvāt ataḥ anyataḥ api ātmanaḥ na nāśaḥ iti bhāvaḥ |
न द्वितीयः na dvitīyaḥ neither the second proposition अचेतनः अियिः

आरब्धस्य अवऩ आत्मनः अवऩ अचेतनत्ि-प्रसङ्कगात ् acetanaiḥ avayavaiḥ
ārabdhasya api ātmanaḥ api acetanatva-prasaṅgāt then of Self too which is
made up of insentient parts we have to attribute insentiency न दह अचेतनः
तन्तभु भः आरब्धः ऩटः चेतनः दृश्यते na hi acetanaiḥ tantubhiḥ ārabdhaḥ paṭaḥ
cetanaḥ dṛśyate as it is not seen in case of a cloth to be sentient which is
made of parts of thread which are insentient ततः ननरियि एि आत्मा tataḥ
niravayava eva ātmā therefore Self is partless only न ननरियिे च आत्मनन हे तु-
संय गः सम्भिनत सत्य एकदे श-िन्ृ त्तत्िात ् na niravayave ca ātmani hetu-
saṁyogaḥ sambhavati satya ekadeśa-vṛttitvāt in the partless Self the
hetu(destruction owing to conjunction with something else) cannot happen
as then it should join with the other in some point(part/place) अतः अन्यतः
अवऩ आत्मनः न नाशः इनत भािः ataḥ anyataḥ api ātmanaḥ na nāśaḥ iti
bhāvaḥ Hence as cannot be from within so also from without there is no
destruction to the Self is the conclusion
न अवऩ तत
ृ ीयः इनत आह। न च आश्रय इत्याददना। आश्रय-विनाशात ् आधार-विनाशात ्
अवऩ मे मम विनाशः न स्यात ् कुतः अनाश्रयात ् आश्रयस्य आधारस्य आभािात ्। आत्मा
दह गण
ु -किया-जानत-आदद अन्यतमत्ि अभािात ् अनाश्रयः ननरियित्िात ् च न अवऩ
घटित ् आश्रयः। अतः आश्रय-नाशात ् अवऩ आत्मनः न नाशः। आत्मनः मरणादद-प्रतीनतः

तु दे हादद उऩाचधकृता। तदक्

ु तम ् सूत्रकृता -- चराचर व्यऩाश्रयः तु स्यात ् तद् व्यऩदे शः
भाक्तः तद्-भाि-भावित्िाद् इनत। अस्य च अथवः विद्यारण्य-गुरुभभः अचधकरण-रत्न-
माऱायाम ् दभशवतः।
na api tṛtīyaḥ iti āha | na ca āśraya ityādinā | āśraya-vināśāt ādhāra-vināśāt
api me mama vināśaḥ na syāt kutaḥ anāśrayāt āśrayasya ādhārasya
ābhāvāt | ātmā hi guṇa-kriyā-jāti-ādi anyatamatva abhāvāt anāśrayaḥ
niravayavatvāt ca na api ghaṭavat āśrayaḥ | ataḥ āśraya-nāśāt api ātmanaḥ
na nāśaḥ | ātmanaḥ maraṇādi-pratītiḥ tu dehādi upādhikṛtā | taduktam
sūtrakṛtā -- carācara vyapāśrayaḥ tu syāt tad vyapadeśaḥ bhāktaḥ tad-
bhāva-bhāvitvād iti | asya ca arthaḥ vidyāraṇya-gurubhiḥ adhikaraṇa-
ratna-mālāyām darśitaḥ |
जीिस्य जन्ममरणे िऩुष िात्मन दह ते।

जात मे ऩुत्र इत्युक्तेजावतकमावददभभस्तथा॥
jīvasya janmamaraṇe vapuṣo vātmano hi te |
jāto me putra ityukterjātakarmādibhistathā ||
इनत ऩूिऩव ऺे प्रा्ते भसद्धान्तम ् आह --

iti pūrvapakṣe prāpte siddhāntam āha --
मख्
ु ये ते िऩष
ु भाक्ते जीिस्यते अऩेक्ष्य दह।
जातकमव च ऱ क न्क्तजीिाऩेतने त शास्त्रतः॥ इनत।
mukhye te vapuṣo bhākte jīvasyaite apekṣya hi |
jātakarma ca lokoktirjīvāpeteti śāstrataḥ || iti |
ततः त्रत्रविध नाश अभािात ् ननत्यः एि आत्मा इनत तस्य ब्रह्मणः अभेदः सम्यग ् घटते
इनत भािः॥४॥
tataḥ trividha nāśa abhāvāt nityaḥ eva ātmā iti tasya brahmaṇaḥ abhedaḥ
samyag ghaṭate iti bhāvaḥ ||4||
न अवऩ तत ृ ीयः इनत आह न च आश्रय इत्याददना na api tṛtīyaḥ iti āha na ca

āśraya ityādinā not even by third(on supporter‟s destruction the supported
will also be destroyed) is explained by verse portion „na ca āśraya‟

आश्रय-विनाशात ् āśraya-vināśāt आधार-विनाशात ् ādhāra-vināśāt by destruction

of support/substratum च ca = अवऩ api also मे me = मम mama my विनाशः न
स्यात ् vināśaḥ na syāt destruction is not कुतः kutaḥ How come? अनाश्रयात ्
anāśrayāt = आश्रयस्य āśrayasya (= आधारस्य ādhārasya) अभािात ् abhāvāt (I
have) no support/substratum आत्मा दह गण
ु -किया-जानत-आदद अन्यतमत्ि
अभािात ् अनाश्रयः ātmā hi guṇa-kriyā-jāti-ādi anyatamatva abhāvāt
anāśrayaḥ Self is without a support/substratum because it do not inherit
quality, action, universal or any other. ननरियित्िात ् च niravayavatvāt ca also
being partless(support in sense of requiring unification-binding) न अवऩ
घटित ् आश्रयः na api ghaṭavat āśrayaḥ not like a pot which require support
अतः आश्रय-नाशात ् अवऩ आत्मनः न नाशः ataḥ āśraya-nāśāt api ātmanaḥ na
nāśaḥ hence no destruction owing to destruction of support/substratum
आत्मनः मरणादद-प्रतीनतः तु ātmanaḥ maraṇādi-pratītiḥ tu but the idea of death
in respect of Self is दे हादद उऩाचधकृता dehādi upādhikṛtā caused
(imagined/occasioned) by its upādhi like body etc.,
तदक्
ु तम ् सत्र
ू कृता taduktam sūtrakṛtā – the author of Sūtras(Brahma sura) has
told thus
चराचर व्यऩाश्रयः तु स्यात ् तद् व्यऩदे शः भाक्तः तद्-भाि-भावित्िाद् इनत।

carācara vyapāśrayaḥ tu syāt tad vyapadeśaḥ bhāktaḥ tad-bhāva-
bhāvitvād iti |
The moveable and immovable do not apply thereto, the attribution of them
thereto is tropical, because it is that which exists under these modes.
अस्य च अथवः विद्यारण्य-गरु

ु भभः अचधकरण-रत्न-माऱायाम ् दभशवतः asya ca arthaḥ
vidyāraṇya-gurubhiḥ adhikaraṇa-ratna-mālāyām darśitaḥ the same idea
has been conveyed by Guru Vidyaranya in Adhikarana Ratnamala.
जीिस्य जन्ममरणे िऩष

ु िात्मन दह ते।
जात मे ऩत्र
ु इत्यक्
ु तेजावतकमावददभभस्तथा॥
jīvasya janmamaraṇe vapuṣo vātmano hi te |

jāto me putra ityukterjātakarmādibhistathā ||
The birth and death of the individual belong either to the body or to the self,
for there are the saying – There is born to me a son, and the ceremonial at
birth
इनत ऩूिऩ
व ऺे प्रा्ते भसद्धान्तम ् आह iti pūrvapakṣe prāpte siddhāntam āha – after
stating primafacie question next lays down the established tenet:
मुख्ये ते िऩुष भाक्ते जीिस्यते अऩेक्ष्य दह।

जातकमव च ऱ क न्क्तजीिाऩेतने त शास्त्रतः॥ इनत।
mukhye te vapuṣo bhākte jīvasyaite apekṣya hi |
jātakarma ca lokoktirjīvāpeteti śāstrataḥ || iti |
The birth and death pertain primarily to the body, and by a metaphor only to
the self; and the rites at birth and the common saying do not pertain to the
Self, according to the śāstras.
ततः त्रत्रविध नाश अभािात ् ननत्यः एि आत्मा इनत tataḥ trividha nāśa abhāvāt
nityaḥ eva ātmā iti therefore since free from three kinds of destruction, Self
is eternal only. तस्य ब्रह्मणः अभेदः सम्यग ् घटते इनत भािः tasya brahmaṇaḥ
abhedaḥ samyag ghaṭate iti bhāvaḥ its non-difference with Brahman quite
possible is established.

हे त-ु संमोगात ्-आत्भनः न नाशः इतत द्वितीमभ ् ऩऺभ ् प्रऩञ्चमतत --

hetu-saṁyogāt-ātmanaḥ na nāśaḥ iti dvitīyam pakṣam prapañcayati –
आत्भनः हे त-ु संमोगात ् न नाशः ātmanaḥ hetu-saṁyogāt na nāśaḥ There is no

destruction of the Self owing to conjunction with a cause external –
इतत द्वितीमभ ् ऩऺभ ् प्रऩञ्चमतत iti dvitīyam pakṣam prapañcayati this second
proposition is dealt in detail --
न शोषप्रोषविक्रेदच्छे दाश्चचन्नबसो भभ।

सत्मैयप्मतनराग्नन्मम्बः शस्त्ैः किभुत िश्पऩतैः॥५॥
na śoṣaploṣavikledacchedāścinnabhaso mama |
satyairapyanilāgnyambhaḥ śastraiḥ kimuta kalpitaiḥ ||5||
सत्मैः अवऩ satyaiḥ api even by the real अतनर-अश्ग्नन-अम्बः शस्त्ैः anila-agni-
ambhaḥ śastraiḥ (by) wind, fire, water, (and) weapons न शोष-प्रोष-विक्रेद-
छे दाः na śoṣa-ploṣa-vikleda-chedāḥ there cannot be drying, burning, making wet
and cutting (of the element space) किभ ् उत kim uta how then (are possible) (frying,
burning etc.,) चचत ् नबसः भभ cit nabhasaḥ mama of me, the pure consciousness
िश्पऩतैः kalpitaiḥ by (mere) imagined (wind fire etc.)
The element of space cannot be fried, burnt, made wet, or cut, even by equally real
elements like wind, fire, water and weapons respectively. How then can I, the pure
Consciousness, be destroyed by things superimposed on Me?
न शोष इतत। चचत ्-नबसः-चचदािाशस्तम भभ-आत्भनः अतनरेन िामुना न

शोषः शोषणभ ् ऩ्-परादे ः इि बितत न अवऩ अश्ग्ननना प्रोषः दाहः ऩटादे ः
इि बितत न अवऩ अम्बसा जरेन शस्तमादे ः इि विक्रेदः क्रेदनभ ् बितत न
अवऩ शस्त्ेण आमुधेन इऺु-दण्डादे ः इि च्छे दः द्िैधीबािः आत्भनः बितत
आिाशस्तम इि आत्भनः तनयिमित्िेन िाय्िाददभबः सम्फन्ध-आबािात ् इतत
अथथः। व्मािहारयि-सत्मस्तम बत
ू ािाशस्तम एि दह तनयिमित्िेन
असङ्गत्िात ् आिाशतप
ु म-सत्मैः अवऩ अतनराददभबः शोषादमः न बिश्न्त

आत्भतन भामािश्पऩतत्िेन भभथ्मा-बत

ू ःै िाय्िाददभबः िस्ततत
ु ः अद्वितीमस्तम
असङ्गस्तम आत्भनः शोशादमः न सम्बिश्न्त इतत किभ ् उ िक्तव्मभ ् इतत
अथथः। तदक्
ु तभ ् बगिता -- अच्छे द्मोऽमभभत्माददना॥५॥
na śoṣa iti | cit-nabhasaḥ-cidākāśasya mama-ātmanaḥ anilena vāyunā na śoṣaḥ
śoṣaṇam patra-phalādeḥ iva bhavati na api agninā ploṣaḥ dāhaḥ paṭādeḥ iva
bhavati na api ambhasā jalena śasyādeḥ iva vikledaḥ kledanam bhavati na api
śastreṇa āyudhena ikṣu-daṇḍādeḥ iva cchedaḥ dvaidhībhāvaḥ ātmanaḥ bhavati
ākāśasya iva ātmanaḥ niravayavatvena vāyvādibhiḥ sambandha-ābhāvāt iti arthaḥ |
vyāvahārika-satyasya bhūtākāśasya eva hi niravayavatvena asaṅgatvāt ākāśatulya-
satyaiḥ api anilādibhiḥ śoṣādayaḥ na bhavanti ātmani māyākalpitatvena mithyā-
bhūtaiḥ vāyvādibhiḥ vastutaḥ advitīyasya asaṅgasya ātmanaḥ śośādayaḥ na
sambhavanti iti kim u vaktavyam iti arthaḥ | taduktam bhagavatā --
acchedyo'yamityādinā ||5||
न शोष इतत na śoṣa iti |

The fifth verse starting with ‘na śoṣa’ is commented.
चचत ्-नबसः cit-nabhasaḥ=चचदािाशस्तम cidākāśasya of the expanse of
Consciousness भभ mama=आत्भनः ātmanaḥ of the Self अतनरेन
anilena=िामन
ु ा vāyunā by wind(air) न शोषः na śoṣaḥ=न शोषणभ ् na śoṣaṇam
no drying up ऩ्-परादे ः इि बितत patra-phalādeḥ iva bhavati like leaves and
fruits न अवऩ अश्ग्ननना na api agninā nor by fire प्रोषः ploṣaḥ= दाहः dāhaḥ
burning ऩटादे ः इि बितत paṭādeḥ iva bhavati like cloth etc., न अवऩ na api not
even अम्बसा ambhasā=जरेन jalena by waters विक्रेदः vikledaḥ=क्रेदनभ ्
kledanam wetting शस्तमादे ः इि बितत śasyādeḥ iva bhavati like crops (paddy
etc.,) न अवऩ na api also not शस्त्ेण śastreṇa=आमुधेन āyudhena by weapons
छे दः chedaḥ=द्िैधीबािः dvaidhībhāvaḥ cutting (cleft in twain) इऺु-दण्डादे ः इि

बितत ikṣu-daṇḍādeḥ iva bhavati like a sugarcane etc., आत्भनः ātmanaḥ of the
Self आिाशस्तम इि आत्भनः तनयिमित्िेन ākāśasya iva ātmanaḥ

niravayavatvena Since Self is without parts just as space (the third case in
niravayavatvena is used in sense of fourth case niravayavatāt) िाय्िाददभबः
सम्फन्ध-आबािात ् इतत अथथः vāyvādibhiḥ sambandha-ābhāvāt iti arthaḥ owing

to no conjunction with air etc., -- is the meaning व्मािहारयि-सत्मस्तम

बत
ू ािाशस्तम एि दह तनयिमित्िेन असङ्गत्िात ् vyāvahārika-satyasya
bhūtākāśasya eva hi niravayavatvena asaṅgatvāt to that element space with belong
to transactional plane of reality, owing to being without parts hence un-connected
आिाशतप
ु म-सत्मैः अवऩ अतनराददभबः ākāśatulya-satyaiḥ api anilādibhiḥ by air
and all which are belonging to the same plane of reality of element space शोषादमः
न बिश्न्त śoṣādayaḥ na bhavanti drying up and all do not happen आत्भतन
भामािश्पऩतत्िेन भभथ्मा-बत
ू ःै िाम-ु आददभबः ātmani māyākalpitatvena mithyā-
bhūtaiḥ vāyu-ādibhiḥ the air and all which are of the nature of mithyā owing to their
imagination due to māyā on the Self िस्ततत
ु ः अद्वितीमस्तम असङ्गस्तम आत्भनः
vastutaḥ advitīyasya asaṅgasya ātmanaḥ of the Self which in true nature is non-dual
and unattached शोशादमः न सम्बिश्न्त इतत śośādayaḥ na sambhavanti iti
drying and all will never happen किभ ् उ िक्तव्मभ ् इतत अथथः kim u vaktavyam iti
arthaḥ is this to be stated separately is the import
तदक्
ु तभ ् बगिता taduktam bhagavatā – Thus Lord says
अच्छे द्मोऽमभभत्माददना acchedyo'yamityādinā(BG 2.24)

ननु प्रत्यक् -आत्मा ऩररच्छिन्नः एव आनुभूयते अहम ्-इह-अच्मम इतत प्रतीतेः। ब्रह्म च
सववगतम ् तनत्यम ् ववभुम ् इत्यादि श्रत
ु ःे । अतः न अयम ् ब्रह्म इतत आशङ्क्य आत्मनः
सववगतत्वम ् यु्त्या सम्भावयन ् आह --
nanu pratyak-ātmā paricchinnaḥ eva ānubhūyate aham-iha-asmi iti
pratīteḥ| brahma ca sarvagatam nityam vibhum ityādi śruteḥ | ataḥ na ayam
brahma iti āśaṅkya ātmanaḥ sarvagatatvam yuktyā sambhāvayan āha --
प्रत्यक् -आत्मा ऩररच्छिन्नः एव आनभ

ु य
ू ते pratyak-ātmā paricchinnaḥ eva
ānubhūyate the inner Self is experienced as limited alone. अहम ्-इह-अच्मम
इतत प्रतीतेः aham-iha-asmi iti pratīteḥ ―I am here now‖ is the settled
conviction of all. ब्रह्म च सववगतम ् तनत्यम ् ववभुम ् इत्यादि श्रत
ु ःे brahma ca
sarvagatam nityam vibhum ityādi śruteḥ But Brahman is described of the
nature of ‗omnipresent, eternal, all-pervading‘ etc., by śrutis. अतः न अयम ्
ब्रह्म इतत आशङ्क्य ataḥ na ayam brahma iti āśaṅkya therefore this(inner
self) cannot be Brahman; anticipating such an objection, आत्मनः सववगतत्वम ्
यु्त्या सम्भावयन ् आह ātmanaḥ sarvagatatvam yuktyā sambhāvayan āha
proceeds to logically enforce the omnipresence of Self(ātman) --
अभारूऩमय ववश्वमय भानं भासंतनधेवववना।

किाचचन्नावकल्ऩेत भा चाहं तेन सववगः॥६॥
abhārūpasya viśvasya bhānaṁ bhāsaṁnidhervinā |
kadācinnāvakalpeta bhā cāhaṁ tena sarvagaḥ ||6||
भा-संतनधेः ववना bhā-saṁnidheḥ vinā without the proximity of Consciousness

अभारूऩमय (अभारूऩमय OR आ + अभारूऩमय) ववश्वमय abhārūpasya
(abhārūpasya OR ā + abhārūpasya) viśvasya of the world of insentient
nature भानम ् bhānam the awareness किाचचत ् kadācit (is) ever न अवकल्ऩेत
na avakalpeta impossible भा च अहम ् bhā ca aham and I am Consciousness
तेन tena therefore सववगः sarvagaḥ (I am) all-pervading

The inert universe can never be experienced without the proximity of

Consciousness. I, the Consciousness, therefore, am present
everywhere.
अभा-रूऩमय इतत। आभारूऩमय अचचत ् रूऩमय जडमय इतत अर्वः ववश्वमय जगतः भानम ्
प्रकाशः भा-संतनधेः ववना भा-सच्म्नचध ववना चैतन्य-सम्बन्धम ् ववना इतत अर्वः किाचचत ्
किचचत ् अवऩ न अवकल्ऩेत न सम्भवेत ् भा-चैतन्य-रूऩः च अहम ् प्रत्यगात्मा तेन जड-
सवव-प्रऩञ्च-भासकत्वेन प्रत्यगात्मा सववगः सववगतः भवामम इतत अर्वः बहुयोजन-िरू वततव-
चन्र-सय
ू व-मण्डऱम ् ततः अवऩ अतत-िरू वततव ध्रव
ु ादि नऺत्राणि च प्रत्यगात्मनः भासन्ते
तत ् च भानम ् जडानाम ् तेषाम ् मवतः न सम्भवतत ककन्तु मवप्रकाश-िीऩादि-सम्बन्ध-
बऱेन एव प्रकाश-िशवनात ्।
abhā-rūpasya iti | ābhārūpasya acit rūpasya jaḍasya iti arthaḥ viśvasya
jagataḥ bhānam prakāśaḥ bhā-saṁnidheḥ vinā bhā-samnidhi vinā
caitanya-sambandham vinā iti arthaḥ kadācit kadacit api na avakalpeta na
sambhavet bhā-caitanya-rūpaḥ ca aham pratyagātmā tena jaḍa-sarva-
prapañca-bhāsakatvena pratyagātmā sarvagaḥ sarvagataḥ bhavāmi iti
arthaḥ bahuyojana-dūravarti-candra-sūrya-maṇḍalam tataḥ api ati-dūravarti
dhruvādi nakṣatrāṇi ca pratyagātmanaḥ bhāsante tat ca bhānam jaḍānām
teṣām svataḥ na sambhavati kintu svaprakāśa-dīpādi-sambandha-balena
eva prakāśa-darśanāt |
अभा-रूऩमय इतत abhā-rūpasya iti –the verse starting with ‗abhā rūpasya‘ is
commented upon.
अभारूऩमय abhārūpasya = अचचत ् रूऩमय acit rūpasya of the nature of not
sentient जडमय इतत अर्वः jaḍasya iti arthaḥ insentient(jaḍa) is the meaning
ववश्वमय viśvasya = जगतः jagataḥ of the world भानम ् bhānam = प्रकाशः
prakāśaḥ shine(manifestation) भा-संतनधेः ववना bhā-saṁnidheḥ vinā भा-
सच्म्नचध ववना bhā-samnidhi vinā without the proximity of light चैतन्य-
सम्बन्धम ् ववना इतत अर्वः caitanya-sambandham vinā iti arthaḥ without
Consciousness is the meaning किाचचत ् kadācit = किचचत ् अवऩ kadacit api at
any time न अवकल्ऩेत na avakalpeta = न सम्भवेत ् na sambhavet is not

possible भा-चैतन्य-रूऩः च bhā-caitanya-rūpaḥ ca of the nature of light (and)

Consciousness अहम ् aham = प्रत्यगात्मा pratyagātmā the inner Self (I) तेन
tena = जड-सवव-प्रऩञ्च-भासकत्वेन jaḍa-sarva-prapañca-bhāsakatvena by
illumining all insentient world प्रत्यगात्मा pratyagātmā the inner Self सववगः
sarvagaḥ = सववगतः sarvagataḥ is all pervading भवामम इतत अर्वः bhavāmi iti
arthaḥ ‗I am all pervading‘—is the purport. बहुयोजन-िरू वततव-चन्र-सय ू -व मण्डऱम ्
bahuyojana-dūravarti-candra-sūrya-maṇḍalam the Solar and Lunar orbs
are situated very far away ततः अवऩ अतत-िरू वततव ध्रव
ु ादि नऺत्राणि च प्रत्यगात्मनः
भासन्ते tataḥ api ati-dūravarti dhruvādi nakṣatrāṇi ca pratyagātmanaḥ
bhāsante than them much far away are dhruva and other stellar region;
shine(manifest) derived from inner Self तत ् च भानम ् tat ca bhānam that
shine/manifestation जडानाम ् तेषाम ् मवतः न सम्भवतत jaḍānām teṣām svataḥ
na sambhavati would never be possible by their own ककन्तु kintu else(but)
मवप्रकाश-िीऩादि-सम्बन्ध-बऱेन एव प्रकाश-िशवनात ् svaprakāśa-dīpādi-
sambandha-balena eva prakāśa-darśanāt it is commonly seen that (the
inert objects shine) owing to proximity of self-glowing light of the lamp
अर् प्रत्यगात्मा अत्र एव ततष्ठे त ् कर्म ् ध्रव

ु ादिना सम्बध्येत ततः ध्रव
ु ादि-भासकत्वात ्
प्रत्यगात्मा सववगतः ऩररच्छिन्नता प्रतीततः च आत्मनः अमभव्यञ्जक उऩाचध ऩररछिे िाद्
भ्रान्त्या उऩऩद्यते। ति्
ु तम ् ब्रह्मगीतायाम ् --
atha pratyagātmā atra eva tiṣṭhet katham dhruvādinā sambadhyeta tataḥ
dhruvādi-bhāsakatvāt pratyagātmā sarvagataḥ paricchinnatā pratītiḥ ca
ātmanaḥ abhivyañjaka upādhi paricchedād bhrāntyā upapadyate| taduktam
brahmagītāyām --
मवयं भातम
ु श्तं दह जडात्मकममिं जगत ्।
चचत्सम्बन्धबऱेनैव खऱु भातत न चान्यर्ा॥
मवामभव्यञ्जकसङ्ककोचप्रततभात्मनः।
न मवरूऩेि चचरऩ
ू ः सववव्याऩी सिा खऱु॥ इतत।

svayaṁ bhātumaśaktaṁ hi jaḍātmakamidaṁ jagat |

citsambandhabalenaiva khalu bhāti na cānyathā ||
svābhivyañjakasaṅkocapratibhātmanaḥ |
na svarūpeṇa cidrūpaḥ sarvavyāpī sadā khalu || iti|
अर् atha now(okay! Then) प्रत्यगात्मा अत्र एव ततष्ठे त ् pratyagātmā atra eva
tiṣṭhet the inner Self remain here only कर्म ् ध्रवु ादिना सम्बध्येत katham
dhruvādinā sambadhyeta how come you connect it to stellar bodies like
dhruva? ध्रवु ादि-भासकत्वात ् ततः प्रत्यगात्मा सववगतः dhruvādi-bhāsakatvāt tataḥ
pratyagātmā sarvagataḥ (yataḥ -since) stellar bodies like dhruva shine
therefore the inner Self is all pervading. ऩररच्छिन्नता अप्रतीततः च
paricchinnatā pratītiḥ ca the experience of its limitedness आत्मनः
अमभव्यञ्जक उऩाचध ऩररछिे िाद् ātmanaḥ abhivyañjaka upādhi paricchedād
owing to the limitation of upādhi which manifest as I भ्रान्त्या bhrāntyā owing
to delusion उऩऩद्यते upapadyate accounted for ति्
ु तम ् ब्रह्मगीतायाम ्
taduktam brahmagītāyām in conformity it has been said in brahma-gītā
मवयम ् भातम ु ् अश्तम ् दह जडात्मकम ् इिं जगत ् svayam bhātum aśaktam hi

jaḍātmakam idaṁ jagat this world which is insentient is incapable of shining
by itself चचत ्-सम्बन्ध-बऱेन एव खऱु भातत cit-sambandha-balena eva khalu
bhāti indeed it shines with proximity to Consciousness न च अन्यर्ा na ca
anyathā not otherwise(possible) आत्मनः-प्रततभा मव-अमभव्यञ्जक-सङ्ककोचात ्
ātmanaḥ-pratibhā sva-abhivyañjaka-saṅkocāt the experience to the
contrary(as limited) of the Self is due to its mixing with those appearing as
‗I‘ न मवरूऩेि na svarūpeṇa not owing to its nature(its limitation) चचरऩ
ू ः
सववव्याऩी सिा खऱु cidrūpaḥ sarvavyāpī sadā khalu (its nature is) indeed
Conscious and omnipresent always
ततः जीवात्मा ब्रह्म एव इतत भावः

tataḥ jīvātmā brahma eva iti bhāvaḥ
Therefore the individual Self is nothing but Brahman alone – this is the
conclusion. ||6||

ननु जीवस्म ब्रह्भ-अबेदः असङ्गतः ब्रह्भणः एव अससद्ेः। दे श-कार-वस्त-ु

ऩरयच्छे द-शन्
ू मभ ् वस्तु हह ब्रह्भ इतत उच्मते। न च तत ् सम्बवतत कार-
आकाशादे ः द्ववतीमस्म ववद्मभानत्वेन वस्त-ु ऩरयच्छे द अबावस्म अससद्ेः न
च आकाशादे ः ब्रह्भणण आयोवऩतत्वेन सभथ्मात्वात ् तेन तस्म न
द्ववतीमत्वभ ् इतत वाच्मभ ् आकाशादे ः अध्मस्तत्वे भान अबावात ्। न च
आत्भनः आकाशः सम्बूतः इतत श्रतु तः तत्र भानभ ् इतत वाच्मभ ् तत्र
आकाशादे ः ब्रह्भ कामयता-भात्र-प्रतीते इतत आशङ््म ब्रह्भणः अद्ववतीमत्व-
ससद्मे आकाशादे ः अध्मस्तत्वभ ् साध्मतत --
nanu jīvasya brahma-abhedaḥ asaṅgataḥ brahmaṇaḥ eva asiddheḥ | deśa-kāla-
vastu-pariccheda-śūnyam vastu hi brahma iti ucyate | na ca tat sambhavati kāla-
ākāśādeḥ dvitīyasya vidyamānatvena vastu-pariccheda abhāvasya asiddheḥ na ca
ākāśādeḥ brahmaṇi āropitatvena mithyātvāt tena tasya na dvitīyatvam iti vācyam
ākāśādeḥ adhyastatve māna abhāvāt | na ca ātmanaḥ ākāśaḥ sambhūtaḥ iti śrutiḥ
tatra mānam iti vācyam tatra ākāśādeḥ brahma kāryatā-mātra-pratīte iti āśaṅkya
brahmaṇaḥ advitīyatva-siddhaye ākāśādeḥ adhyastatvam sādhyati –
ननु nanu no(doubt)
जीवस्म ब्रह्भ-अबेदः असङ्गतः jīvasya brahma-abhedaḥ asaṅgataḥ non-

difference(identity) of individual self with Brahman is untenable. ब्रह्भणः एव
अससद्ेः brahmaṇaḥ eva asiddheḥ (the existence) of Brahman itself is not
conclusively arrived at. दे श-कार-वस्त-ु ऩरयच्छे द-शून्मभ ् वस्तु हह ब्रह्भ इतत
उच्मते deśa-kāla-vastu-pariccheda-śūnyam vastu hi brahma iti ucyate you are
saying that Brahman is devoid of limitations arising from space, time and things. न
च तत ् सम्बवतत na ca tat sambhavati that is not so कार-आकाशादे ः
द्ववतीमस्म ववद्मभानत्वेन वस्त-ु ऩरयच्छे द अबावस्म अससद्ेः kāla-ākāśādeḥ
dvitīyasya vidyamānatvena vastu-pariccheda abhāvasya asiddheḥ time, ether etc.
are known to exist in addition to Self(vastu) hence the Self could not be concluded
as not excluded by anything आकाशादे ः ब्रह्भणण आयोवऩतत्वेन सभथ्मात्वात ्
ākāśādeḥ brahmaṇi āropitatvena mithyātvāt ether etc. are superimposed on
Brahman hence become mityā न च तेन तस्म न द्ववतीमत्वभ ् इतत वाच्मभ ्

na ca tena tasya na dvitīyatvam iti vācyam the statement that ‘by

that(superimposition) its(of Brahman) duality do not occur’ is also ruled out
आकाशादे ः अध्मस्तत्वे भान अबावात ् ākāśādeḥ adhyastatve māna abhāvāt
since there is no evidence to prove ether etc. are only superimposed on Self नच
आत्भनः आकाशः सम्बूतः इतत श्रतु तः तत्र भानभ ् इतत वाच्मभ ् na ca
ātmanaḥ ākāśaḥ sambhūtaḥ iti śrutiḥ tatra mānam iti vācyam in this (on
superimposition), you cannot quote the śruti ‘ātmanaḥ ākāśaḥ sambhūtaḥ’ as proof
तत्र आकाशादे ः ब्रह्भ कामयता-भात्र-प्रतीते tatra ākāśādeḥ brahma kāryatā-mātra-
pratīte for it proves only that ether etc. are effects of Brahman and Brahman is the
cause इतत आशङ््म iti āśaṅkya expecting such an objection ब्रह्भणः
अद्ववतीमत्व-ससद्मे brahmaṇaḥ advitīyatva-siddhaye to conclusively prove non-
dual nature of Brahman आकाशादे ः अध्मस्तत्वभ ् साध्मतत ākāśādeḥ
adhyastatvam sādhyati – (the author) proves the superimposed nature of ether etc.
न हह बानादृते सत्त्वं नते बानं चचतोऽचचतः।

चचत्सम्बेदोऽवऩ नाध्मासादृते तेनाहभद्वमः॥ ७॥
na hi bhānādṛte sattvaṁ narte bhānaṁ cito'citaḥ |
citsambhedo'pi nādhyāsādṛte tenāhamadvayaḥ || 7||
बानात ् ऋते bhānāt ṛte without experience न हह सत्त्वभ ् na hi sattvam (there can
be) no existence (of things) चचतः ऋते citaḥ ṛte without Consciousness अचचतः
acitaḥ of the inert न बानभ ् na bhānam (there can be) no appearance अध्मासात ्
ऋते adhyāsāt ṛte without (there being) superimposition चचत ्-सम्बेदः अवऩ cit-
sambhedaḥ api the association with Consciousness also न na cannot be there तेन
tena therefore अहभ ् aham I (the Consciousness) अद्वमः advayaḥ am one
without a second
The world cannot be reckoned to exist without its experiences. The experiences of
the inert world, in turn are not possible without Consciousness. The association of
the inert with Consciousness, again, cannot be there but for superimposition.
Therefore, I (the Consciousness) am one without a second.
न हह इतत। बानात ् ऋते प्रकाशभ ् ववना ऩदाथयस्म सत्त्वभ ् सद्भावः न अस्स्त

अप्रकाशभान-शश-ववषणादे ः सत्त्व अदशयनात ् इतत अथयः। ततः ककभ ् तत्र

आह न ऋते इत्माहदना अचचतः जडस्म चचतः ऋते चैतन्मस्म सम्फन्धभ ्

ववना बानभ ् प्रकाशः न अस्स्त स्वतः बानवत्वे जडत्व आबाव-प्रसङ्गात ्
इतत अथयः। ततः अवऩ ककभ ् तत्र आह चचत ्-संबेदः इत्माहदना चचत ्-संबेदः
अवऩ चैतन्म-सम्फन्धः अवऩ अध्मासात ् ऋते चचतत आयोवऩतत्वभ ् ववना
जडस्म न सम्बवतत इतत अथयः। अमभ ् बावः -- चचत ्-जडमोः आध्माससक-
सम्फन्ध अततरय्तभ ् सम्फन्धभ ् वदन ् वादी प्रष्टव्मः ककभ ् तमोः सम्फन्धः
सम्मोगः उत सभवामः अथ तादात्म्मभ ् अथवा ववषम-ववषतम-बावः इतत।
na hi iti | bhānāt ṛte prakāśam vinā padārthasya sattvam sadbhāvaḥ na asti
aprakāśamāna-śaśa-viṣaṇādeḥ sattva adarśanāt iti arthaḥ | tataḥ kim tatra āha na
ṛte ityādinā acitaḥ jaḍasya citaḥ ṛte caitanyasya sambandham vinā bhānam
prakāśaḥ na asti svataḥ bhānavatve jaḍatva ābhāva-prasaṅgāt iti arthaḥ | tataḥ api
kim tatra āha cit-saṁbhedaḥ ityādinā cit-saṁbhedaḥ api caitanya-sambandhaḥ api
adhyāsāt ṛte citi āropitatvam vinā jaḍasya na sambhavati iti arthaḥ | ayam bhāvaḥ --
cit-jaḍayoḥ ādhyāsika-sambandha atiriktam sambandham vadan vādī praṣṭavyaḥ
kim tayoḥ sambandhaḥ samyogaḥ uta samavāyaḥ atha tādātmyam athavā viṣaya-
viṣayi-bhāvaḥ iti |
न हह इतत na hi iti – the verse no: 7 beginning with ‘na hi’ is now commented.
बानात ् ऋते bhānāt ṛte = प्रकाशभ ् ववना prakāśam vinā without effulgence
ऩदाथयस्म padārthasya of the objects सत्त्वभ ् sattvam = सद्भावः sadbhāvaḥ proof
of existence न अस्स्त na asti is not there अप्रकाशभान-शश-ववषणादे ः सत्त्व
अदशयनात ् aprakāśamāna-śaśa-viṣaṇādeḥ sattva adarśanāt since the existence of
‘horn of a hare’ and the like which are not effulgent(presented for perception), is not
accepted इतत अथयः iti arthaḥ this is the meaning ततः ककभ ् tataḥ kim so what(is
arrived at?) तत्र आह न ऋते इत्माहदना tatra āha na ṛte ityādinā that is
explained in the verse with words beginning with ‘ṛte’ अचचतः acitaḥ = जडस्म
jaḍasya of the inert objects चचतः ऋते citaḥ ṛte = चैतन्मस्म सम्फन्धभ ् ववना
caitanyasya sambandham vinā without connection with Consciousness बानभ ्
bhānam = प्रकाशः prakāśaḥ effulgence न अस्स्त na asti is not there स्वतः
बानवत्वे जडत्व आबाव-प्रसङ्गात ् इतत अथयः svataḥ bhānavatve jaḍatva
ābhāva-prasaṅgāt iti arthaḥ if they are self-effulgent; inertness itself is not in them

ततः अवऩ ककभ ् tataḥ api kim so what(is further proved) तत्र आह tatra āha
this(the conclusion) is explained चचत ्-संबेदः इत्माहदना cit-saṁbhedaḥ ityādinā
with verse words ‘cit sambhedaḥ..’ चचत ्-संबेदः अवऩ cit-saṁbhedaḥ api =
चैतन्म-सम्फन्धः अवऩ caitanya-sambandhaḥ api the connection with
Consciousness also अध्मासात ् ऋते adhyāsāt ṛte = चचतत आयोवऩतत्वभ ् ववना
citi āropitatvam vinā apart from being superimposed on Consciousness जडस्म न
सम्बवतत इतत अथयः jaḍasya na sambhavati iti arthaḥ do not happen in case of
inert objects is the meaning. अमभ ् बावः ayam bhāvaḥ -- This is proved. चचत ्-
जडमोः cit-jaḍayoḥ between the two Consciousness and inert object आध्माससक-
सम्फन्ध अततरय्तभ ् ādhyāsika-sambandha atiriktam some thing other than the
connection of superimposition सम्फन्धभ ् वदन ् वादी sambandham vadan vādī if
the arguer is presenting प्रष्टव्मः praṣṭavyaḥ to be extablished(by him) is ककभ ्
तमोः सम्फन्धः इतत kim tayoḥ sambandhaḥ iti what is the connection between
the two(Consciousness and inert object) सम्मोगः samyogaḥ is the connection

conjunction उत uta or सभवामः samavāyaḥ inheritance/co-inherence अथ
तादात्म्मभ ् atha tādātmyam else identification अथवा athavā or else ववषम-
ववषतम-बावः viṣaya-viṣayi-bhāvaḥ the connection of viṣaya and viṣayi (subject and
object)
न अद्मः चचतः अद्रव्मत्वेन सम्मोग अनुऩऩत्तेः गुन-आश्रमस्म एव

द्रव्मत्वात ् चचतः तनगण
ुय त्वात ्।
na adyaḥ citaḥ adravyatvena samyoga anupapatteḥ guna-āśrayasya eva dravyatvāt
citaḥ nirguṇatvāt |
न अद्मः na adyaḥ not the first (option i.e. saṁyoga) चचतः citaḥ of the conscious
अद्रव्मत्वेन adravyatvena being not a dravya(object) सम्मोग अनुऩऩत्तेः
samyoga anupapatteḥ conjunction is impossible गुन-आश्रमस्म एव द्रव्मत्वात ्
guna-āśrayasya eva dravyatvāt that which is an āśraya(receptacle) of guna(quality)

alone is said to have dravyatva(objectness) चचतः तनगण

ुय त्वात ् citaḥ nirguṇatvāt
but consciousness is not said to have guna(qualities)
न अवऩ सभवामः चचत ् जडमोः गुण-गुणी-आहदषु अन्म-तभत्व अबावात ्।

na api samavāyaḥ cit jaḍayoḥ guṇa-guṇī-ādiṣu anya-tamatva abhāvāt |
न अवऩ सभवामः na api samavāyaḥ not even co-inherence चचत ् जडमोः cit
jaḍayoḥ among consciousness and insentient गण
ु -गण
ु ी-आहदषु अन्म-तभत्व
अबावात ् guṇa-guṇī-ādiṣu anya-tamatva abhāvāt cannot be categorized as guṇa-
guṇī etc (guṇa-guṇī; aṁśa-aṁśī; kriyā-kriyāvān; jāti-vyakti; nityadravya-
viśeṣadharma)
ननु चचत ् जडमोः कामय-कायण-बावात ् तन्त-ु ऩटमोः इव सभवामः अस्तु इतत

चेत ् न तन्तु-ऩटमोः सभवामे अवमव-अवमववतामा एव प्रमोजकत्वेन कामय-
कायण-बावस्म अप्रमोजकत्वात ् अन्मथा तयु ीऩटमोः अवऩ सभवाम-प्रसङ्गात ्
अवमव-अवमववतामाः च दृग ्-दृश्ममोः अबावात ्।
nanu cit jaḍayoḥ kārya-kāraṇa-bhāvāt tantu-paṭayoḥ iva samavāyaḥ astu iti cet na
tantu-paṭayoḥ samavāye avayava-avayavitāyā eva prayojakatvena kārya-kāraṇa-
bhāvasya aprayojakatvāt anyathā turīpaṭayoḥ api samavāya-prasaṅgāt avayava-
avayavitāyāḥ ca dṛg-dṛśyayoḥ abhāvāt |
ननु nanu no(objection) चचत ् जडमोः cit jaḍayoḥ between consciousness and inert
कामय-कायण-बावात ् kārya-kāraṇa-bhāvāt accepting cause-effect relation तन्त-ु
ऩटमोः इव tantu-paṭayoḥ iva like thread and cloth सभवामः अस्तु इतत चेत ्
samavāyaḥ astu iti cet be (among them-cit-jadayoH) samavāya (inherence)
relationship then (such relation) should be admitted. न na not-possible(reply) तन्तु-
ऩटमोः सभवामे tantu-paṭayoḥ samavāye in case of acceptance of relation of
inherence between thread and cloth अवमव-अवमववतामा एव प्रमोजकत्वेन
avayava-avayavitāyā eva prayojakatvena the consideration is they being related as
part and whole कामय-कायण-बावस्म अप्रमोजकत्वात ् kārya-kāraṇa-bhāvasya
aprayojakatvāt not on the consideration of their being cause and effect(though cloth
may be effect and thread its cause) अन्मथा anyathā if above said is not accepted
तयु ीऩटमोः अवऩ सभवाम-प्रसङ्गात ् turīpaṭayoḥ api samavāya-prasaṅgāt you will

have to proclaim inherence relation between loom and cloth. (those having
samavāya relation should be seen together always. Loom is not seen always with
cloth though loom is also a cause for it) अवमव-अवमववतामाः च avayava-
avayavitāyāḥ ca and also the other type suggested i.e. related as part and whole
(hence inherence relation is possible) दृग ्-दृश्ममोः अबावात ् dṛg-dṛśyayoḥ
abhāvāt cannot exist between the seer and the seen.
न अवऩ तादात्म्मभ ् ऩयस्ऩय-ववरऺणमोः तमोः तादात्म्म-असम्बवात ्।

na api tādātmyam paraspara-vilakṣaṇayoḥ tayoḥ tādātmya-asambhavāt |
न अवऩ तादात्म्मभ ् na api tādātmyam relation of identity could not also be
accepted ऩयस्ऩय-ववरऺणमोः तमोः paraspara-vilakṣaṇayoḥ tayoḥ between

these two(cit-jaḍa) which are reciprocal contradictories तादात्म्म-असम्बवात ्
tādātmya-asambhavāt cannot have any identity
न अवऩ ववषम-ववषतम-बावः तस्म भूर-सम्फन्ध-ऩूवक

य त्वात ् तत ्-
असम्बवस्म च उ्तत्वात ् अन्मथातत-प्रसङ्गात ्
na api viṣaya-viṣayi-bhāvaḥ tasya mūla-sambandha-pūrvakatvāt tat-asambhavasya
ca uktatvāt anyathāti-prasaṅgāt
न अवऩ ववषम-ववषतम-बावः na api viṣaya-viṣayi-bhāvaḥ not even the relation of

viṣaya-viṣayi तस्म भर
ू -सम्फन्ध-ऩव
ू क
य त्वात ् tasya mūla-sambandha-
pūrvakatvāt since that presupposes an earlier relationship तत ्-असम्बवस्म च
उ्तत्वात ् tat-asambhavasya ca uktatvāt and that relation is not explained
(viṣayam yasya asti tat viṣayi. So to be a viṣayi it should already be connected to a
viṣaya and that relation is unproved) अन्मथा अतत-प्रसङ्गात ् anyathā ati-
prasaṅgāt otherwise it will reflect elsewhere. (as per naiyāyikās viṣayajnāna and
viṣaya have inherence relation and ātman is inert. If they accept samavāya here it is
equal to their accepting ātman as caitanya)
तद्
ु तभ ् सवयऻात्भभतु नसबः taduktam sarvajñātmamunibhiḥ-- thus it has been
concluded by sarvajñātmamuniḥ--
न संकयो नावऩ च संमुततस्तमोनय चास्स्त तद्वत ् सभवामसम्बवः।

अतो न चचच्चैत्मसभन्वमं प्रतत प्रतीमते काचन भूरसङ्गततः॥ इतत।

na saṁkaro nāpi ca saṁyutistayorna cāsti tadvat samavāyasambhavaḥ |

ato na ciccaityasamanvayaṁ prati pratīyate kācana mūlasaṅgatiḥ || iti |
Neither identity, nor conjunction, similarly not even inherence, hence in reference to
the connection between consciousness and inert there appears no original
concurrence.
ततः तमोः आध्माससकः एव सम्फन्धः इतत वाच्मभ ् तथा च जड-ऩदाथयबान-

अन्मथा अनऩ
ु ऩस्त्तः एव आकाशाहदः अध्मस्तत्वे प्रभाणभ ् तदवऩ तैः एव
उ्तभ ्
tataḥ tayoḥ ādhyāsikaḥ eva sambandhaḥ iti vācyam tathā ca jaḍa-padārthabhāna-
anyathā anupapattiḥ eva ākāśādiḥ adhyastatve pramāṇam tadapi taiḥ eva uktam
ततः tataḥ therefore तमोः tayoḥ between them आध्माससकः एव सम्फन्धः इतत
वाच्मभ ् ādhyāsikaḥ eva sambandhaḥ iti vācyam only the relation of superimposition
is to be admitted तथा च जड-ऩदाथयबान tathā ca jaḍa-padārthabhāna owing to
which inert objects shine अन्मथा अनुऩऩस्त्तः एव anyathā anupapattiḥ eva
otherwise it cannot happen आकाशाहदः अध्मस्तत्वे प्रभाणभ ् तदवऩ तैः एव
उ्तभ ् ākāśādiḥ adhyastatve pramāṇam tadapi taiḥ eva uktam the proof(pramāṇa)
also is his (sarvajñātmamuniḥ) words (as follows)
ततो ववमन्भुख्मभदो जगज्जडं चचदात्भनोऽस्मैव वववतय इष्मताभ ्।

अनाद्मववद्माऩटसंवत
ृ ात्भनस्तदोऩरभ्मत्वभभष्ु म कल्प्मते॥ इतत॥
tato viyanmukhyamado jagajjaḍaṁ cidātmano'syaiva vivarta iṣyatām |
anādyavidyāpaṭasaṁvṛtātmanastadopalabhyatvamamuṣya kalpyate || iti ||
Let the inert world therefore be declared an illusory emanation of intelligent Self of
the nature of supreme bliss; this world is supposed to be congnisable to individual
self when enveloped in the folds of beginningless illusion.
तेन आकाशादे ः अध्मस्तत्वेन अहभ ् प्रत्मग ्-असबन्नः ऩयभात्भा अद्वमः

अद्ववतीमः इतत अथयः। ततः च ब्रह्भणः वस्त-ु ऩरयच्छे द अबावेन त्रत्रववध-
ऩरयच्छे द-शून्मत्वभ ् ससद्भ ् इतत अथयः। तद्
ु तभ ् ववद्मायण्म-गुरुसबः
ऩञ्चकोशवववेके --

tena ākāśādeḥ adhyastatvena aham pratyag-abhinnaḥ paramātmā advayaḥ

advitīyaḥ iti arthaḥ | tataḥ ca brahmaṇaḥ vastu-pariccheda abhāvena trividha-
pariccheda-śūnyatvam siddham iti arthaḥ | taduktam vidyāraṇya-gurubhiḥ
pañcakośaviveke --
तेन tena by this आकाशादे ः अध्मस्तत्वेन ākāśādeḥ adhyastatvena thro

superimposed nature of ether etc., अहभ ् प्रत्मग ्-असबन्नः ऩयभात्भा अद्वमः
अद्ववतीमः इतत अथयः aham pratyag-abhinnaḥ paramātmā advayaḥ advitīyaḥ iti
arthaḥ it is concluded that I am not different from innermost Supreme Self,
Indivisible, Secondless. ततः च ब्रह्भणः वस्त-ु ऩरयच्छे द अबावेन tataḥ ca
brahmaṇaḥ vastu-pariccheda abhāvena since this brings non-difference with
Supreme Brahman त्रत्रववध-ऩरयच्छे द-शून्मत्वभ ् ससद्भ ् इतत अथयः trividha-
pariccheda-śūnyatvam siddham iti arthaḥ (for Me the Self) three types of limitations
(space, time and things) is naught is proved. तद्
ु तभ ् ववद्मायण्म-गुरुसबः
ऩञ्चकोशवववेके taduktam vidyāraṇya-gurubhiḥ pañcakośaviveke – thus our guru
śri vidyaraṇya declares in pañcakośaviveka
दे शकारान्मवस्तन
ू ां कस्ल्पऩतत्वाच्च भाममा।
न दे शाहदकृतोऽन्तोऽस्स्त ब्रह्भानन्त्मं स्पुटं ततः॥ इतत। ७।
deśakālānyavastūnāṁ kalpitatvācca māyayā |
na deśādikṛto'nto'sti brahmānantyaṁ sphuṭaṁ tataḥ || iti |
Space, time and other things, being imagined by illusion, can constitute no limit;
thence the infinity of Supreme Self is obvious.

ननु स्थर
ू ः अहभ ् कृशः अहभ ् काणः अहभ ् फधधयः अहभ ् भक
ू ः अहभ ्
फब
ु क्षु ऺतः अहभ ् पऩऩाससतः अहभ ् भन्ता अहभ ् ननश्चितः अहभ ् इनत दे हादद
रूऩेण-अनुबूमभानस्म प्रतीिः कथभ ् धित ्-एक-यस-ब्रह्भता इनत आशङ्क्म
दे हादीनाभ ्-अनात्भत्वभ ् प्रत्मेकभ ् साध्मनत --
nanu sthūlaḥ aham kṛśaḥ aham kāṇaḥ aham badhiraḥ aham mūkaḥ aham
bubhukṣitaḥ aham pipāsitaḥ aham mantā aham niścitaḥ aham iti dehādi rūpeṇa-
anubhūyamānasya pratīcaḥ katham cit-eka-rasa-brahmatā iti āśaṅkya dehādīnām-
anātmatvam pratyekam sādhyati –
ननु nanu no (doubt) स्थर

ू ः अहभ ् sthūlaḥ aham I am fat कृशः अहभ ् kṛśaḥ aham
I am lean काणः अहभ ् kāṇaḥ aham I am blind फधधयः अहभ ् badhiraḥ aham I am
deaf भूकः अहभ ् mūkaḥ aham I am dumb फुबुक्षऺतः अहभ ् bubhukṣitaḥ aham I
am hungry पऩऩाससतः अहभ ् pipāsitaḥ aham I am thirsty भन्ता अहभ ् mantā
aham I am thinker ननश्चितः अहभ ् niścitaḥ aham I am resolved इनत दे हादद
रूऩेण-अनब
ु म
ू भानस्म प्रतीिः iti dehādi rūpeṇa-anubhūyamānasya pratīcaḥ thus
the experience (of the Self) in the form of body etc. कथभ ् धित ्-एक-यस-ब्रह्भता
katham cit-eka-rasa-brahmatā how come homogenous non-dual brahmanhood इनत
आशङ्क्म iti āśaṅkya expecting such an objection दे हादीनाभ ्-अनात्भत्वभ ्
dehādīnām-anātmatvam the non-self nature of the body etc., प्रत्मेकभ ् साध्मनत
pratyekam sādhyati is proved severally
न दे हो नेश्न्िमं िाहं न प्राणो न भनो न धीः।

भभताऩरययब्धत्वादाक्रीडत्वादददं धधमः॥८॥
na deho nendriyaṁ cāhaṁ na prāṇo na mano na dhīḥ |
mamatāparirabdhatvādākrīḍatvādidaṁ dhiyaḥ ||8||
अहभ ् aham I (am) न दे हः na dehaḥ not the body न इश्न्िमभ ् ि na indriyam ca

and not the sense organs न प्राणः na prāṇaḥ not the prāṇas न भनः na manaḥ not
the mind न धीः na dhīḥ not the intellect भभता ऩरययब्धत्वात ् mamatā

parirabdhatvāt these being embraced by the ‘my’ thought (and) इदं धधमः idaṁ
dhiyaḥ of the ‘this’ thought आक्रीडत्वात ् ākrīḍatvāt (they being) the object of sport
I am not the body, nor the sense-organs, nor the prāṇas, nor the mind, nor the
intellect, because these are all objects of the ‘my-thought’ or of the ‘this thought’.
न दे हः इनत। दे हः ससशयस्कः पऩण्डः इश्न्िमभ ् द्पव-पवधभ ् ऻान-साधनभ ्

िऺुयादद कभम साधनभ ् ऩाणण आदद ि प्राणः ऩञ्ि-वश्ृ त्तः भनः संशम-
आत्भकभ ् धीः फुपधः ननचिमाश्त्भका अहभ ्-शब्दस्म दे ह-आददसबः प्रत्मेकभ ्
सम्फन्धः एते दे हादमः फुपध-ऩममन्ताः ऩञ्िा अपऩ ऩदाथामः अनात्भानः इनत
अथमः। कुतः इनत अतः आह भभता इत्माददना। भभता-ऩरययश्ब्धत्वात ् इदभ ्
धधमः आक्रीडत्वात ् ि भभतमा भभ इनत फद्
ु ध्मा ऩरययब्धत्वात ्
आसरङ्कधितत्वात ् पवषमीकृतत्वात ् इनत मावत ्। इदभ ् धधमः इदभ ् फुधेः
आक्रीडत्वात ् रीरा-स्थानत्वात ् इदभ ्-फुपध-पवषमत्वात ् इनत अथमः। अत्र इदभ ्
अनभ
ु ानभ ् पववक्षऺतभ ्। दे हादमः प्रत्मेकभ ् अनात्भानः भभता-फपु ध-
पवषमत्वात ् इदभ ्-फपु ध-पवषमत्वात ् ि घटाददवत ् इनत। दे हः अनात्भा
रूऩाददभत्वात ् घटवत ् इश्न्िमाणण अनात्भानः कयणत्वात ् कुठायवत ् प्राणः
अनात्भा वामुत्वात ् फाह्मवामुवत ् दे हः अहभ ् इत्मादद-प्रतीनत अबावात ् ि
अनात्भत्वभ ् ऩञ्िानाभ ्। कृशः अहभ ् इत्मादद प्रतीनतः तु य्तः स्पदटकः
इत्मादद प्रतीनतवत ् आत्भनन दे हादद धभम अध्मासात ् अपऩ उऩऩद्मते न अपऩ
तत ्-संघातस्म अपऩ आत्भत्वभ ् अनात्भ-सभुदामः तत ्-संघातः अपऩ न
आत्भा अनात्भत्वात ् िह
ृ -आददवत ् इनत बावः॥
na dehaḥ iti | dehaḥ saśiraskaḥ piṇḍaḥ indriyam dvi-vidham jñāna-sādhanam
cakṣurādi karma sādhanam pāṇi ādi ca prāṇaḥ pañca-vṛttiḥ manaḥ saṁśaya-
ātmakam dhīḥ buddhiḥ niścayātmikā aham-śabdasya deha-ādibhiḥ pratyekam
sambandhaḥ ete dehādayaḥ buddhi-paryantāḥ pañcā api padārthāḥ anātmānaḥ iti
arthaḥ | kutaḥ iti ataḥ āha mamatā ityādinā | mamatā-parirabdhitvāt idam dhiyaḥ
ākrīḍatvāt ca mamatayā mama iti buddhyā parirabdhatvāt āliṅgitatvāt viṣayīkṛtatvāt
iti yāvat | idam dhiyaḥ idam buddheḥ ākrīḍatvāt līlā-sthānatvāt idam-buddhi-
viṣayatvāt iti arthaḥ | atra idam anumānam vivakṣitam | dehādayaḥ pratyekam
anātmānaḥ mamatā-buddhi-viṣayatvāt idam-buddhi-viṣayatvāt ca ghaṭādivat iti |
dehaḥ anātmā rūpādimatvāt ghaṭavat indriyāṇi anātmānaḥ karaṇatvāt kuṭhāravat
prāṇaḥ anātmā vāyutvāt bāhyavāyuvat dehaḥ aham ityādi-pratīti abhāvāt ca

anātmatvam pañcānām | kṛśaḥ aham ityādi pratītiḥ tu raktaḥ sphaṭikaḥ ityādi

pratītivat ātmani dehādi dharma adhyāsāt api upapadyate na api tat-saṁghātasya
api ātmatvam anātma-samudāyaḥ tat-saṁghātaḥ api na ātmā anātmatvāt gṛha-
ādivat iti bhāvaḥ
न दे हः इनत na dehaḥ iti – verse no 8 commencing with ‘na dehaḥ’ is commented
दे हः dehaḥ body ससशयस्कः पऩण्डः saśiraskaḥ piṇḍaḥ piece of head and trunk
इश्न्िमभ ् द्पव-पवधभ ् indriyam dvi-vidham organs are of two types ऻान-
साधनभ ् िऺुयादद jñāna-sādhanam cakṣurādi eye etc., the organs of knowing कभम
साधनभ ् ऩाणण आदद karma sādhanam pāṇi ādi hands etc., the organs of action ि
प्राणः ca prāṇaḥ the vital air ऩञ्ि-वश्ृ त्तः pañca-vṛttiḥ operating in five manners
भनः manaḥ mind संशम-आत्भकभ ् saṁśaya-ātmakam of the nature of doubt
धीः dhīḥ intellect फुपधः ननचिमाश्त्भका buddhiḥ niścayātmikā of the nature of
resolute understanding अहभ ्-शब्दस्म दे ह-आददसबः प्रत्मेकभ ् सम्फन्धः aham-
śabdasya deha-ādibhiḥ pratyekam sambandhaḥ the word ‘I’ has to be connected
individually with body etc., एते ete these दे हादमः फुपध-ऩममन्ताः ऩञ्िा अपऩ
dehādayaḥ buddhi-paryantāḥ pañcā api these five starting with body and ending
with intellect (body, organs of knowledge, organs of action, mind, intellect) ऩदाथामः
padārthāḥ (are) substances अनात्भानः anātmānaḥ non-selves इनत अथमः iti
arthaḥ this is the import कुतः इनत kutaḥ iti how come? अतः आह भभता
इत्माददना ataḥ āha mamatā ityādinā that is explained with the portion of verse
‘mamatā’ etc., भभता-ऩरययश्ब्धत्वात ् mamatā-parirabdhitvāt since felt as ‘mine’

इदभ ् धधमः आक्रीडत्वात ् ि idam dhiyaḥ ākrīḍatvāt ca also known as ‘this’
भभतमा mamatayā = भभ इनत फुद्ध्मा mama iti buddhyā with the thought of
‘mine’ ऩरययब्धत्वात ् parirabdhatvāt = आसरङ्कधितत्वात ् āliṅgitatvāt since
embraced with पवषमीकृतत्वात ् इनत मावत ् viṣayīkṛtatvāt iti yāvat they are objects
(of perception) इदभ ् धधमः idam dhiyaḥ = इदभ ् फध
ु ेः idam buddheḥ of the ‘this’
thought आक्रीडत्वात ् ākrīḍatvāt = रीरा-स्थानत्वात ् līlā-sthānatvāt since ‘field’
of play इदभ ्-फुपध-पवषमत्वात ् इनत अथमः idam-buddhi-viṣayatvāt iti arthaḥ means

they are known by ‘this’ thought अत्र इदभ ् अनभ

ु ानभ ् पववक्षऺतभ ् atra idam
anumānam vivakṣitam in this, following anumāna apply दे हादमः प्रत्मेकभ ्

अनात्भानः dehādayaḥ pratyekam anātmānaḥ body and all are severally non-
selves भभता-फुपध-पवषमत्वात ् mamatā-buddhi-viṣayatvāt as object of ‘my’
thought इदभ ्-फपु ध-पवषमत्वात ् ि idam-buddhi-viṣayatvāt ca and object of ‘this’
thought घटाददवत ् इनत ghaṭādivat iti like pot etc. दे हः अनात्भा dehaḥ anātmā
body is not-self रूऩाददभत्वात ् घटवत ् rūpādimatvāt ghaṭavat since possess a form
like a pot इश्न्िमाणण अनात्भानः indriyāṇi anātmānaḥ sense organs are non-
selves कयणत्वात ् कुठायवत ् karaṇatvāt kuṭhāravat an instrument like hatchets
etc. प्राणः अनात्भा prāṇaḥ anātmā vital airs are non-selves वामुत्वात ्
फाह्मवामुवत ् vāyutvāt bāhyavāyuvat they are but (modification of) air like air
outside दे हः अहभ ् इत्मादद-प्रतीनत अबावात ् ि अनात्भत्वभ ् ऩञ्िानाभ ्
dehaḥ aham ityādi-pratīti abhāvāt ca anātmatvam pañcānām these five are not self
as collectively there is no definite experience of ‘I’ (in all of them at the same time)
कृशः अहभ ् इत्मादद प्रतीनतः तु kṛśaḥ aham ityādi pratītiḥ tu but experiences like ‘I
am lean’ etc., य्तः स्पदटकः इत्मादद प्रतीनतवत ् raktaḥ sphaṭikaḥ ityādi
pratītivat are similar to the experience of ‘red crystal’(where redness is superimposed
on crystal) आत्भनन दे हादद धभम अध्मासात ् अपऩ उऩऩद्मते ātmani dehādi
dharma adhyāsāt api upapadyate agreeable due to the superimposition of nature of
body etc. on the ātman न अपऩ na api not even तत ्-संघातस्म अपऩ tat-
saṁghātasya api for their assemblage आत्भत्वभ ् ātmatvam (have) Selfhood
अनात्भ-सभुदामः तत ्-संघातः अपऩ anātma-samudāyaḥ tat-saṁghātaḥ api their
assemblage also is a combination of non-selves न आत्भा na ātmā (the
assemblage) is not Self अनात्भत्वात ् anātmatvāt since not-self िह
ृ -आददवत ्
gṛha-ādivat like a house (which is an assembly of various non-selves(objects)) इनत
बावः iti bhāvaḥ thus it has been conclusively proved.

ननु अहङ्कायस्म आत्भत्वभ ् अस्तु तस्म भभ इदभ ् फद्धु ि द्धवषमत्व अबावात ्

इतत आशङ््म सष
ु प्ु तत-आदौ आत्भतन द्धवद्मभाने अद्धऩ अहङ्कायस्म अबावात ्
न तम ोः ऐ्मभ ् इतत अभबप्रेत्म प्रकाय-अन्तये ण तम ोः बेदभ ् साधमतत --
nanu ahaṅkārasya ātmatvam astu tasya mama idam buddhi viṣayatva abhāvāt iti
āśaṅkya suṣupti-ādau ātmani vidyamāne api ahaṅkārasya abhāvāt na tayoḥ aikyam iti
abhipretya prakāra-antareṇa tayoḥ bhedam sādhayati --
ननु nanu no(doubt) अहङ्कायस्म आत्भत्वभ ् अस्तु ahaṅkārasya ātmatvam astu

ahaṁkāra (the ego sense of individuality) could be the Self तस्म भभ इदभ ् फुद्धि
द्धवषमत्व अबावात ् tasya mama idam buddhi viṣayatva abhāvāt for it does not
become the object of ‘my’ thought or ‘this’ thought इतत आशङ््म iti āśaṅkya
anticipating such a line of thinking सष
ु प्ु तत-आदौ आत्भतन द्धवद्मभाने अद्धऩ suṣupti-
ādau ātmani vidyamāne api though the Self do exist in such states like deep sleep
अहङ्कायस्म अबावात ् ahaṅkārasya abhāvāt since ahaṁkāra do not continue to exist
in them न तम ोः ऐ्मभ ् इतत अभबप्रेत्म na tayoḥ aikyam iti abhipretya emphasizing
that there cannot be unity among them(both cannot be same or ahaṁkāra cannot be
ātman) प्रकाय-अन्तये ण prakāra-antareṇa adopting different method(logic) तम ोः
बेदभ ् साधमतत tayoḥ bhedam sādhayati (the author) proves the difference among
them(ahaṁkāra and Self)
साऺी सवााप्न्वतोः प्रेमानहं नाहं कदाचन।

ऩरयणाभऩरयच्छे दऩरयताऩैरुऩतरवात ्॥९॥
sākṣī sarvānvitaḥ preyānahaṁ nāhaṁ kadācana |
pariṇāmaparicchedaparitāpairupaplavāt ||9||
अहं ahaṁ I (am) साऺी sākṣī the witness सवा-अप्न्वतोः sarva-anvitaḥ the all-
pervading (and) प्रेमान ् preyān the dear (and am) न कदाचन na kadācana never अहं
ahaṁ the ahaṁkāra ऩरयणाभ-ऩरयच्छे द-ऩरयताऩैोः pariṇāma-pariccheda-paritāpaiḥ

with modifications, limitations and afflictions उऩतरवात ् upaplavāt (the ahaṁkāra)

having (these) calamitous associations
I am the witness, all-pervading and dear, and not the ego (ahaṁkāra) ever, which
has the calamitous associations with modifications, limitations and afflictions.
साऺी इतत। साऺी चचद् रूऩोः अन्तोःकयण ऩरयणाभ याग-द्वेषादद-द्रष्टा सवा-

अप्न्वतोः सवात्र घट-ऩटाददषु अप्न्वतोः घटोः स्पुयतत ऩटोः स्पुयतत इतत
स्पुयणस्म सवात्र अनग
ु तत्वेन अनब
ु वात ् प्रेमान ् द्धप्रमतभोः आनन्द-रूऩोः तस्म
एव प्रेमस्त्वात ् अनुबूमते दह आत्भनोः द्धप्रमतभत्वभ ् अहभ ् सवादा बूमासभ ् न
कदाचचत ् न-अबूवभ ् इतत आत्भतन सवेषाभ ् प्राथाना दशानात ् इतत अथाोः।
एवम्बूतोः अहभ ् प्रत्मग ्-आत्भा कदाचन कदाचचद् अद्धऩ न अहभ ् न अहङ्कायोः
बवाभभ इतत अथाोः। तत्र हे तभ
ु ् आह ऩरयणाभ इत्माददना अहङ्कायस्म ऩरयणाभ-
ऩरयच्छे द-ऩरयताऩैोः। ऩरयनाभोः याग-द्वेषादद-ऩरयणाभोः ऩरयच्छे दोः ऩरयभभतत्वभ ्
ऩरयताऩोः दोःु खाददोः एतैोः त्रत्रभबोः उऩतरवोः सम्फन्धोः तस्भाद् इतत अथाोः। द्रष्टृ-
दृश्म-बावेन सवागतत्व-ऩरयप्च्छन्नत्वादद आकाये ण आनन्द-रूद्धऩत्व--दोःु खखत्व-
आकाये ण च अनब
ु म
ू भानत्वाद् अहङ्काय-आत्भन ोः बेदोः स्पुटोः इतत अथाोः।
ककभभतत तदहा तम ोः बेदोः सववोः न अनुबूमते इतत चेत ् अहङ्काय-आत्भन ोः तऩ ्त-
अमोःद्धऩण्डवत ् अद्धववेकेन दृढभ ्-एकतमा अध्मसनात ् न अनुबूमते इतत गह
ृ ण
इतत अभबप्रामोः॥
sākṣī iti | sākṣī cid rūpaḥ antaḥkaraṇa pariṇāma rāga-dveṣādi-draṣṭā sarva-anvitaḥ
sarvatra ghaṭa-paṭādiṣu anvitaḥ ghaṭaḥ sphurati paṭaḥ sphurati iti sphuraṇasya sarvatra
anugatatvena anubhavāt preyān priyatamaḥ ānanda-rūpaḥ tasya eva preyastvāt
anubhūyate hi ātmanaḥ priyatamatvam aham sarvadā bhūyāsam na kadācit na-
abhūvam iti ātmani sarveṣām prārthanā darśanāt iti arthaḥ | evambhūtaḥ aham pratyag-
ātmā kadācana kadācid api na aham na ahaṅkāraḥ bhavāmi iti arthaḥ | tatra hetum
āha pariṇāma ityādinā ahaṅkārasya pariṇāma-pariccheda-paritāpaiḥ | parināmaḥ rāga-
dveṣādi-pariṇāmaḥ paricchedaḥ parimitatvam paritāpaḥ duḥkhādiḥ etaiḥ tribhiḥ
upaplavaḥ sambandhaḥ tasmād iti arthaḥ | draṣṭṛ-dṛśya-bhāvena sarvagatatva-
paricchinnatvādi ākāreṇa ānanda-rūpitva--duḥkhitva-ākāreṇa ca anubhūyamānatvād
ahaṅkāra-ātmanoḥ bhedaḥ sphuṭaḥ iti arthaḥ | kimiti tarhi tayoḥ bhedaḥ sarvaiḥ na

anubhūyate iti cet ahaṅkāra-ātmanoḥ tapta-ayaḥpiṇḍavat avivekena dṛḍham-ekatayā

adhyasanāt na anubhūyate iti gṛhaṇa iti abhiprāyaḥ ||
साऺी इतत sākṣī iti – verse no 9 commencing with the word sākṣī is commented now.
साऺी sākṣī = चचद् रूऩोः cid rūpaḥ = अन्तोःकयण ऩरयणाभ याग-द्वेषादद-द्रष्टा

antaḥkaraṇa pariṇāma rāga-dveṣādi-draṣṭā percipient of modifications of internal-organ
like likes and dislikes सवा-अप्न्वतोः sarva-anvitaḥ = सवात्र घट-ऩटाददषु अप्न्वतोः
sarvatra ghaṭa-paṭādiṣu anvitaḥ connected/related to all objects like pot, cloth etc. घटोः
स्पुयतत ghaṭaḥ sphurati the pot shines ऩटोः स्पुयतत paṭaḥ sphurati the cloth shines
इतत स्पुयणस्म सवात्र अनग
ु तत्वेन अनब
ु वात ् iti sphuraṇasya sarvatra
anugatatvena anubhavāt thus illumination is cognized as related/connected with all
things प्रेमान ् preyān = द्धप्रमतभोः priyatamaḥ (most dear) = आनन्द-रूऩोः ānanda-
rūpaḥ beatitude तस्म एव प्रेमस्त्वात ् tasya eva preyastvāt since it is most beloved
अनुबूमते दह आत्भनोः द्धप्रमतभत्वभ ् anubhūyate hi ātmanaḥ priyatamatvam surely
the supreme love for Self is experienced अहभ ् सवादा बूमासभ ् aham sarvadā
bhūyāsam (let) I be for ever न कदाचचत ् न-अबव
ू भ ् na kadācit na-abhūvam (let)
never I cease to be इतत आत्भतन सवेषाभ ् प्राथाना दशानात ् iti ātmani sarveṣām
prārthanā darśanāt thus seen the expression of love to Self in form of longing इतत
अथाोःiti arthaḥ This is the meaning. एवम्बूतोः अहभ ् प्रत्मग ्-आत्भा evambhūtaḥ
aham pratyag-ātmā The innermost Self which is of this nature. कदाचन kadācana =
कदाचचद् अद्धऩ kadācid api never न अहभ ् na aham = न अहङ्कायोः बवाभभ na
ahaṅkāraḥ bhavāmi can be the ahaṁkāra इतत अथाोः iti arthaḥ thus it is concluded
तत्र हे तभ
ु ् आह ऩरयणाभ इत्माददना tatra hetum āha pariṇāma ityādinā by remaining
portion of the verse starting parināma, logic for the conclusion is stated अहङ्कायस्म
ऩरयणाभ-ऩरयच्छे द-ऩरयताऩैोः ahaṅkārasya pariṇāma-pariccheda-paritāpaiḥ =

{ऩरयनाभोः parināmaḥ - याग-द्वेषादद-ऩरयणाभोः rāga-dveṣādi-pariṇāmaḥ

modifications such as likes and dislikes ऩरयच्छे दोः paricchedaḥ - ऩरयभभतत्वभ ्
parimitatvam sense of limitation ऩरयताऩोः paritāpaḥ - दोःु खाददोः duḥkhādiḥ (afflictions)
like misery etc.} एतैोः त्रत्रभबोः etaiḥ tribhiḥ with these three उऩतरवोः upaplavaḥ =
सम्फन्धोः sambandhaḥ associated तस्भाद् इतत अथाोः tasmād iti arthaḥ hence
(cannot be), this is the meaning. द्रष्टृ-दृश्म-बावेन draṣṭṛ-dṛśya-bhāvena as percipient

and percept सवागतत्व-ऩरयप्च्छन्नत्वादद आकाये ण sarvagatatva-paricchinnatvādi
ākāreṇa as having omnipresence and limitations आनन ्द-रूद्धऩत्व--दोःु खखत्व-
आकाये ण च ānanda-rūpitva--duḥkhitva-ākāreṇa ca and also as source of bliss and
misery अनुबूमभानत्वाद् anubhūyamānatvād since experienced अहङ्काय-
आत्भन ोः बेदोः स्पुटोः इतत अथाोः ahaṅkāra-ātmanoḥ bhedaḥ sphuṭaḥ iti arthaḥ the
difference among ahaṁkāra and Self is crystal clear; it is thus established. ककभभतत
तदहा तम ोः बेदोः सववोः न अनुबूमते इतत चेत ् kimiti tarhi tayoḥ bhedaḥ sarvaiḥ na
anubhūyate iti cet if it is asked then how come these two are not experienced as
different by all; listen अहङ्काय-आत्भन ोः ahaṅkāra-ātmanoḥ of ahaṁkāra and Self
ततत-अमोःद्धऩण्डवत ् tapta-ayaḥpiṇḍavat like glowing red hot iron ball अद्धववेकेन
avivekena without discrimination दृढभ ्-एकतमा अध्मसनात ् dṛḍham-ekatayā
adhyasanāt imagined to be one(non-different) न अनब
ु म
ू ते na anubhūyate hence not
experienced इतत गह
ृ ण iti gṛhaṇa understand thus (the reason for not seeing
difference is owing to non-discrimination alone from the part of perceiver) इतत
अभबप्रामोः iti abhiprāyaḥ this is the teaching.

ननु एवभ ्-अपऩ संसारयण् आत्भन् कथभ ् ननत्म-भक्

ु त-ब्रह्भता। न च
संसाय् अहङ्कायस्म एव न आत्भन् इनत वाच्मभ ् आत्भा अहङ्काय उबम-
सन्ननधाने प्रतीमभानस्म संसायस्म अहङ्काय एक-सम्फन्नधत्वे भान
अबावात ् इनत आशङ्क्म अनवम-व्मनतये कौ एव तत्र भानभ ् इनत आह --
nanu evam-api saṁsāriṇaḥ ātmanaḥ katham nitya-mukta-brahmatā | na ca
saṁsāraḥ ahaṅkārasya eva na ātmanaḥ iti vācyam ātmā ahaṅkāra ubhaya-
sannidhāne pratīyamānasya saṁsārasya ahaṅkāra eka-sambandhitve māna
abhāvāt iti āśaṅkya anvaya-vyatirekau eva tatra mānam iti āha –
ननु nanu no (doubt) एवभ ्-अपऩ evam-api even if it is like that (i.e. ahaṁkāra and
Self are different and not same) संसारयण् आत्भन् saṁsāriṇaḥ ātmanaḥ of the
Self which is transmigrate कथभ ् ननत्म-भुक्त-ब्रह्भता katham nitya-mukta-
brahmatā how come brahmanhood which is ever free न च na ca it is also not

acceptable संसाय् अहङ्कायस्म एव न आत्भन् इनत वाच्मभ ् saṁsāraḥ
ahaṅkārasya eva na ātmanaḥ iti vācyam if you say transmigration(saṁsāra) belong
only to ahaṁkāra and not to the Self आत्भा अहङ्काय उबम-सन्ननधाने
प्रतीमभानस्म ātmā ahaṅkāra ubhaya-sannidhāne pratīyamānasya that which is
seen when both Self and ahaṁkāra are present संसायस्म saṁsārasya of saṁsāra
अहङ्काय एक-सम्फन्नधत्वे भान अबावात ् ahaṅkāra eka-sambandhitve māna
abhāvāt getting attributed only to ahaṁkāra is not based on any valid proof इनत
आशङ्क्म iti āśaṅkya anticipating objection thus अनवम-व्मनतये कौ एव तत्र
भानभ ् इनत आह anvaya-vyatirekau eva tatra mānam iti āha in this regard (that
saṁsāra belong only to ahaṁkāra and not to the Self), the logical proof would be
invariable concomitance, thus present next verse.
सप्ु तेऽहमभ न दृश्मनते द्ु खदोषप्रवत्ृ तम्।

अतस्तस्मैव संसायो न भे संसतस
ृ ाक्षऺण्॥१०॥
supte'hami na dṛśyante duḥkhadoṣapravṛttayaḥ |
atastasyaiva saṁsāro na me saṁsartṛsākṣiṇaḥ ||10||

सप्ु ते अहमभ supte ahami when the ahaṁkāra is asleep द्ु ख-दोष-प्रवत्ृ तम्
duḥkha-doṣa-pravṛttayaḥ sorrowful and deceptive appearances न दृश्मनते na
dṛśyante are not seen अत् ataḥ therefore संसाय् saṁsāraḥ the saṁsāra तस्म
एव tasya eva of it (ahaṁkāra) alone (and) न na not भे me of me (who is) संसत-ृ
साक्षऺण् saṁsartṛ-sākṣiṇaḥ the witness of the (ahaṁkāra) who transmigrates.
Sorrow and other evils are not experienced when the ahaṁkāra goes to sleep.
Therefore, the world of plurality (saṁsāra) belongs to ahaṁkāra alone which
constantly undergoes transmigration, change etc., and not to Me who is the witness
of ahaṁkāra.
सुप्ते अहभी इनत supte ahamī iti verse no 10 starting supte ahamī is now
commented. अहभी ahamī = अहङ्काये ahaṅkāre when ahaṁkāra सप्ु ते supte =

उऩयते सनत uparate sati is unmanifest (sati saptami prayoga-usage denoting at that
time when) सुषुन्प्त-भूच््ाृ-आदौ suṣupti-mūrcchā-ādau like during deep sleep,
swoon etc. द्ु ख-दोष-प्रवत्ृ तम् duḥkha-doṣa-pravṛttayaḥ = {(द्ु खभ ् duḥkham
sorrowful) च ca and ( दोषा् doṣāḥ defects = यागादम् rāgādayaḥ attachment
etc) च ca and तत ्-कामृ-बूता् प्रवन्ृ त्त् tat-kārya-bhūtāḥ pravṛttiḥ its effects

namely activities च ca together are called द्ु ख-दोष-प्रवत्ृ तम् duḥkha-doṣa-
pravṛttayaḥ} activities arising out of sorrow and defects such as attachment etc.
ता् tāḥ they न दृश्मनते na dṛśyante are not seen मत् अत् yataḥ ataḥ since
being thus, therefore तस्म एव tasya eva = अहङ्कायस्म ahaṅkārasya of the
ahaṁkāra alone संसाय् saṁsāraḥ (is) saṁsāra संसत-ृ साक्षऺण् saṁsartṛ-
sākṣiṇaḥ = (संसत्ृ saṁsartṛḥ of the saṁsartā - अहङ्कायस्म ahaṅkārasya of the
ahaṁkāra) साक्षऺण् sākṣiṇaḥ to the witness of samsārī the ahaṁkāra भे me =
भभ mama of mine प्रत्मग ्-आत्भन् pratyag-ātmanaḥ of the innermost Self न
संसाय् na saṁsāraḥ no transmigration(saṁsāra) इनत अथृ् iti arthaḥ this is the
meaning अहङ्काये सनत ahaṅkāre sati when ahaṁkāra is (manifest) जाग्रत ्-

स्वप्नमो् jāgrat-svapnayoḥ during waking and dream states संसाय-दशृनात ्

saṁsāra-darśanāt the saṁsāra is manifest तद्-अबावे च tad-abhāve ca when
it(ahaṁkāra) is not manifest सुषुन्प्त-आदौ suṣupti-ādau like in deep-sleep etc.,
केवर आत्भनन kevala ātmani when Self(ātman) alone is manifest संसाय
अदशृनात ् saṁsāra adarśanāt the saṁsāra too is not manifest अहङ्काय-
सम्फन्नध एव संसाय् ahaṅkāra-sambandhi eva saṁsāraḥ samsāra pertains to
ahaṁkāra alone आत्भनन अपऩ तद्-अपववेकात ् प्रतीमते ātmani api tad-avivekāt
pratīyate it is thought of as belonging to Self also owing to its(ātman’s) non-
discrimination मथा दाहकत्वभ ् अन्नन-सम्फन्नध एव सत ् yathā dāhakatvam
agni-sambandhi eva sat as in reality the capacity to burn is associated with fire alone
तद्-अपववेकात ् अमस्म अपऩ प्रतीमते tad-avivekāt ayasya api pratīyate due to
its non-discrimination, it is imagined to iron also मथा वा यन्क्तभा जऩाकुसुभ-

सम्फन्नध एव सन ् yathā vā raktimā japākusuma-sambandhi eva san or else as
redness belong to red-rose alone still अपववेकात ् स्पटिके अपऩ प्रतीमते avivekāt
sphaṭike api pratīyate owing to lack of discrimination it is experienced in crystal also
तद्वद् आत्भनन अपऩ अहङ्काय उऩाधध-वशाद् एव संसाय् प्रतीमते tadvad
ātmani api ahaṅkāra upādhi-vaśād eva saṁsāraḥ pratīyate in like manner, the
saṁsāra, owing to proximity of ahaṁkāra to It, is seen in Self also न स्वत् na
svataḥ not in Self alone (when it is not in proximity with) सष
ु न्ु प्त-आदौ अदशृनात ्
suṣupti-ādau adarśanāt as in deep sleep (the saṁsāra) is not experienced.
तदक्
ु तभ ् सवृऻ-भनु नमब् taduktam sarvajña-munibhiḥ this has been explained by
Sarvajña Muni
कत्राृटदसंननधधफरेन तवापऩ कतब

ृ ोक्तप्र
ृ भातव
ृ ऩुयाऩतनत भ्रभेन।
तद्फुधधसंश्रमभनात्भगतं प्रतीधच शुद्धेऽपऩ ऩश्मनत तभ्ऩिरावत
ृ ाऺ्। इनत।
kartrādisaṁnidhibalena tavāpi kartṛbhoktṛpramātṛvapurāpatati bhramena |
tadbudhisaṁśrayamanātmagataṁ pratīci śuddhe'pi paśyati tamaḥpaṭalāvṛtākṣaḥ | iti|
तव अपऩ कत-ृ आटद-संननधध-फरेन भ्रभेन कत-ृ बोक्त-ृ प्रभात-ृ वऩु् आऩतनत

। तद् फुधध-संश्रमभ ्-अनात्भगतं प्रतीधच शुद्धेऽपऩ ऩश्मनत तभ्ऩिर-आवत
ृ -

अऺ्। tava api kartṛ-ādi-saṁnidhi-balena bhramena kartṛ-bhoktṛ-pramātṛ-vapuḥ

āpatati | tad budhi-saṁśrayam-anātmagataṁ pratīci śuddhe'pi paśyati tamaḥpaṭala-
āvṛta-akṣaḥ |
Thy form of agent, enjoyer, knower, comes to thee by illusion, in virtue of thy
proximity to the agent, enjoyer, knower. He whose eye is obscured by enveloping
illusion beholds that form, which really belongs to non-self as if belonging to the pure
Self.
अत् आत्भा ननत्म-भुक्तभ ् ब्रह्भ एव इनत अमबप्राम् ataḥ ātmā nitya-muktam

brahma eva iti abhiprāyaḥ therefore it is conclusively proved that I, the Self/Ātman,
am ever free Brahman alone.

ननु एवम ्-अपऩ आत्मन् जाग्रद्-आदद अवस्थावत्वम ् वक्तव्यम ् अहङ्कारस्य सुषुप्तौ

अभावेन सुषुप्प्त अवस्थावत्व अनुऩऩत्तौ जाग्रत ्-स्वप्न-अवस्था-द्वय-सम्बप्धधत्वस्य
अपऩ अनुऩऩत्ते् तासाम ् ततसण
ृ ाम ् अपऩ एक-आश्रयत्व-तनयमाद्-इतत आशङ्क्य
अहङ्कारस्य सष
ु ऩ
ु ौ संस्कार-रूऩेण वततमानत्वात ् तस्य एव सष
ु प्ु प्त् न आत्मन् तस्य
सष
ु प्ु प्त-साक्षऺत्वात ्। तत् जाग्रत ्-स्वप्नौ अपऩ अहङ्कारस्य एव इतत अभभप्रेत्य आह --
nanu evam-api ātmanaḥ jāgrad-ādi avasthāvatvam vaktavyam

ahaṅkārasya suṣuptau abhāvena suṣupti avasthāvatva anupapattau jāgrat-
svapna-avasthā-dvaya-sambandhitvasya api anupapatteḥ tāsām tisṛṇām
api eka-āśrayatva-niyamād-iti āśaṅkya ahaṅkārasya suṣupau saṁskāra-
rūpeṇa vartamānatvāt tasya eva suṣuptiḥ na ātmanaḥ tasya suṣupti-
sākṣitvāt | tataḥ jāgrat-svapnau api ahaṅkārasya eva iti abhipretya āha --
ननु nanu no(objection) एवम ्-अपऩ evam-api even while it be like that (as
proved in earlier verse thro anvaya-vyatireka that Atman is present in deep-
sleep state whereas ahaṃkāra was absent) जाग्रद्-आदद अवस्थावत्वम ् आत्मन्
वक्तव्यम ् jāgrad-ādi avasthāvatvam ātmanaḥ vaktavyam the states of
waking and like should also be delegated to Ātman/Self अहङ्कारस्य सुषुप्तौ
अभावेन ahaṅkārasya suṣuptau abhāvena the ahaṃkāra being not there
during deep-sleep सुषुप्प्त अवस्थावत्व अनुऩऩत्तौ suṣupti avasthāvatva
anupapattau it cannot said to be prone to deep-deep state जाग्रत ्-स्वप्न-
अवस्था-द्वय-सम्बप्धधत्वस्य अपऩ अनुऩऩत्ते् jāgrat-svapna-avasthā-dvaya-
sambandhitvasya api anupapatteḥ also it cannot said to be related to
waking and dream states तासाम ् ततसण ृ ाम ् अपऩ tāsām tisṛṇām api as all
those three (states) एक-आश्रयत्व-तनयमाद् eka-āśrayatva-niyamād is proper
to belong to single entity इतत आशङ्क्य iti āśaṅkya doubting thus अहङ्कारस्य
सषु ऩ
ु ौ संस्कार-रूऩेण वततमानत्वात ् ahaṅkārasya suṣupau saṁskāra-rūpeṇa
vartamānatvāt in deep sleep the ahaṃkāra since do exist in the form of
saṃskārās तस्य एव सुषुप्प्त् tasya eva suṣuptiḥ (by the same logic that all
three states should belong to single entity) its (ahaṃkāra’s) alone is the

deep-sleep state न आत्मन् na ātmanaḥ not to ātman तस्य सुषुप्प्त-साक्षऺत्वात ्

tasya suṣupti-sākṣitvāt since it is a witness to the deep-sleep state तत्
tataḥ therefore जाग्रत ्-स्वप्नौ अपऩ jāgrat-svapnau api waking and dream
states also अहङ्कारस्य एव ahaṅkārasya eva belong only to ahaṃkāra इतत
अभभप्रेत्य iti abhipretya to prove thus आह āha says (starts the next verse)
सप्ु त् सप्ु प्तं न जनातत नाऽसप्ु ते स्वप्नजागरौ।

जाग्रत्स्वप्नसुषुप्तीनां साक्ष्यतोऽहमतद्-दश् ॥११॥
suptaḥ suptiṁ na janāti nā'supte svapnajāgarau |
jāgratsvapnasuṣuptīnāṁ sākṣyato'ham atad-daśaḥ ||11||
सुप्त् suptaḥ the one who has gone to sleep (ahaṃkāra) न जनातत na janāti
does not know सुप्प्तम ् suptim the sleep-state असुप्ते asupte in the one who
has not gone to sleep (in ātman) न स्वप्न-जागरौ na svapna-jāgarau there
are no dream and waking states अत् ataḥ therefore अहम ् aham I (am)
जाग्रत ्-स्वप्न-सुषुप्तीनाम ् jāgrat-svapna-suṣuptīnām of waking, dream and
deep-sleep-states साऺी sākṣī witness अतद्-दश् atad-daśaḥ (and) not one to
whom those states belong.
The ahaṃkāra that sleeps does not know sleep. In the ātman that
sleeps not, dream and waking cannot be; therefore I am the witness of
the dream, waking and sleep states, and I do not have these
conditions.
सुप्त् इतत। य् सुप्त् सुप्प्तम ् न जानातत न वेप्त्त स् अहङ्कार् एव सुप्त् सुषुप्प्त

अवस्थावान ् न एव आत्मा कुत् सुषुप्प्त-तात्काभऱक-अऻान-साक्षऺतया जागरूगत्वाद्
इतत अथत्। तत् च असुप्ते सुषुप्प्त-अवस्था-रदहते प्रत्यग ्-आत्मतन स्वप्न-जागरौ न
भवत् तयो् सष
ु प्ु प्त अवस्था-समान-आश्रयत्वाद् इतत अथत्। हे तु अधतरम ् अपऩ आह
जाग्रद्-इत्याददना यत् जाग्रत ्-स्वप्न-सष
ु प्ु तीनाम ् साऺी द्रष्टा अत् अहम ् आत्मा अतद्-
दश् ता् जाग्रद्-आद्या् दशा् अवस्था् यस्य स् तद्-दश् न भवतत इतत अतद्-दश्

जाग्रदादद-अवस्था-रदहत् इतत अथत्। अत्र इदम ् अनुमानम ् पववक्षऺतम ् आत्मा जाग्रदादद

अवस्थावान ् न भवतत जाग्रदादद अवस्था-साक्षऺत्वात ् य् यत ् साऺी न स् तद्-धमतवान ्
यथा घट-साऺी न घट-धमतवान ् इतत। तदक् ु तम ् अधवथतम ् नाम सवतऻात्म-मुतनभभ् --
suptaḥ iti | yaḥ suptaḥ suptim na jānāti na vetti saḥ ahaṅkāraḥ eva suptaḥ
suṣupti avasthāvān na eva ātmā kutaḥ suṣupti-tātkālika-ajñāna-sākṣitayā
jāgarūgatvād iti arthaḥ | tataḥ ca asupte suṣupti-avasthā-rahite pratyag-
ātmani svapna-jāgarau na bhavataḥ tayoḥ suṣupti avasthā-samāna-
āśrayatvād iti arthaḥ | hetu antaram api āha jāgrad-ityādinā yataḥ jāgrat-
svapna-suṣuptīnām sākṣī draṣṭā ataḥ aham ātmā atad-daśaḥ jāgrad-ādyāḥ
daśāḥ avasthāḥ yasya saḥ tad-daśaḥ na bhavati iti atad-daśaḥ jāgradādi-
avasthā-rahitaḥ iti arthaḥ | atra idam anumānam vivakṣitam ātmā jāgradādi
avasthāvān na bhavati jāgradādi avasthā-sākṣitvāt yaḥ yat sākṣī na saḥ
tad-dharmavān yathā ghaṭa-sākṣī na ghaṭa-dharmavān iti | taduktam
anvartham nāma sarvajñātma-munibhiḥ --
सुप्त् इतत suptaḥ iti the verse starting with words ‘suptaḥ is commented
upon य् yaḥ the one who is सुप्त् suptaḥ sleeper सुप्प्तम ् suptim sleep न
जानातत na jānāti = न वेप्त्त na vetti does not know स् saḥ he अहङ्कार् एव
ahaṅkāraḥ eva The ahaṃkāra alone सप्ु त् suptaḥ = सष
ु प्ु प्त अवस्थावान ्
suṣupti avasthāvān is the one gone to sleep (subject to) न एव आत्मा na eva
ātmā surely not the ātman कुत् kutaḥ (if asked) how come सष
ु प्ु प्त-
तात्काभऱक-अऻान-साक्षऺतया suṣupti-tātkālika-ajñāna-sākṣitayā by being
witness to the ajnāna persisted during deep sleep जागरूगत्वाद् jāgarūgatvād
by remaining awake इतत अथत्iti arthaḥ this is the conclusion तत् च tataḥ ca
therefore असुप्ते asupte = सुषुप्प्त-अवस्था-रदहते suṣupti-avasthā-rahite in the
one who never experienced sleep प्रत्यग ्-आत्मतन pratyag-ātmani in
innermost Self स्वप्न-जागरौ svapna-jāgarau the (other two) states of waking
and dream न भवत् na bhavataḥ do not belong तयो् tayoḥ their सष
ु प्ु प्त
अवस्था-समान-आश्रयत्वाद् suṣupti avasthā-samāna-āśrayatvād having same
locus on the one on whom sleep can be said to belong इतत अथत् iti arthaḥ
this is the meaning

हे तु अधतरम ् अपऩ आह जाग्रद्-इत्याददना hetu antaram api āha jāgrad-ityādinā

by the words ‘jāgrad’ – rest of the śloka, the author given yet another
reasoning यत् yataḥ since being thus जाग्रत ्-स्वप्न-सुषुप्तीनाम ् jāgrat-svapna-
suṣuptīnām of waking, dream and sleep साऺी sākṣī = द्रष्टा draṣṭā the Seer
अत् ataḥ hence (therefore) अहम ् aham = आत्मा ātmā I the ātman अतद्-दश्
atad-daśaḥ (have) not these states [ता् tāḥ = जाग्रद्-आद्या् jāgrad-ādyāḥ
they, the waking etc., दशा् daśāḥ = अवस्था् avasthāḥ states यस्य yasya of
whose स् saḥ he (alone) तद्-दश् tad-daśaḥ has those states तदृश् न भवतत
इतत अतद्-दश् tadṛśaḥ na bhavati iti atad-daśaḥ that which do not become
as having those states is ataddaśaḥ] i.e. who have not these states.
जाग्रदादद-अवस्था-रदहत् इतत अथत् jāgradādi-avasthā-rahitaḥ iti arthaḥ I do not
have waking, dream and sleep states is the meaning अत्र इदम ् अनुमानम ्
पववक्षऺतम ् atra idam anumānam vivakṣitam with respect to this the following
argument is put forward आत्मा जाग्रदादद अवस्थावान ् न भवतत ātmā jāgradādi
avasthāvān na bhavati ātman cannot be the sleeper, dreamer, waker
जाग्रदादद अवस्था-साक्षऺत्वात ् jāgradādi avasthā-sākṣitvāt because he is a
witness of sleep, dream and waking य् यत ् साऺी न स् तद्-धमतवान ् yaḥ yat
sākṣī na saḥ tad-dharmavān that which is a witness of a thing, that have
not that nature. यथा घट-साऺी न घट-धमतवान ् इतत yathā ghaṭa-sākṣī na ghaṭa-
dharmavān iti like the witness of pot have not the nature of pot

तदक्
ु तम ् taduktam it has been well said अधवथतम ् नाम anvartham nāma (by)
the one who has well fitting name सवतऻात्म-मुतनभभ् sarvajñātma-munibhiḥ
by sarvajňātma-muni
ततस्रोऽपऩ चचद्घनतनोस्तव दृश्यभूता

दरू े चकासतत मतेबदत हरे व तावत ्।
आपवप्स्तरोभवनधमततया ह्यवस्था्
क् संकरो पवमऱचचद्वऩष ु स्तवाभभ्॥इतत॥ ११॥
tisro'pi cidghanatanostava dṛśyabhūtā
dūre cakāsati materbahireva tāvat |
āvistirobhavanadharmatayā hyavasthāḥ
kaḥ saṁkaro vimalacidvapuṣastavābhiḥ ||iti|| 11||
These three states of intellect are known by your true nature—the pure
consciousness; and hence they are manifested as external to you.
(Moreover) as these states possess the attributes of appearance and
disappearance, how could there be any (real) relation of these three states
to your nature—the pure consciousness.

जाग्रदादद अवस्था-ऱऺण-ऩयााऱोचनया अपऩ न आत्मन् अवस्था-सम्बन्ध् इति आह

jāgradādi avasthā-lakṣaṇa-paryālocanayā api na ātmanaḥ avasthā-
sambandhaḥ iti āha --
जाग्रदादद अवस्था-ऱऺण-ऩयााऱोचनया अपऩ jāgradādi avasthā-lakṣaṇa-

paryālocanayā api even by a careful consideration of the states of waking
etc. आत्मन् ātmanaḥ for the ātman/Self न na (there is) no अवस्था-सम्बन्ध्
avasthā-sambandhaḥ connection with the states इति आह iti āha to state
thus, he starts verse no: 12
पवऻानपवरति् सप्ु तिस्िज्जन्म स्वतनजागरौ।

ित्साक्षऺण् कथं मे स्यतु नात्यऻानस्य िे त्रय्॥१२॥
vijñānaviratiḥ suptistajjanma svapnajāgarau |
tatsākṣiṇaḥ kathaṁ me syurnityajñānasya te trayaḥ ||12||
पवऻान-पवरति् vijñāna-viratiḥ cessation of all particular knowledge (is) सुप्ति्

suptiḥ deep-sleep िि ् जन्म tat janma the rise of it (is) स्वतन-जागरौ svapna-
jāgarau dream and waking कथम ् katham how (can) िे त्रय् te trayaḥ three of
them मे स्यु् me syuḥ be mine (who is) िि ्-साक्षऺण् tat-sākṣiṇaḥ the witness
of them (and) तनत्य-ऻानस ्य nitya-jñānasya ever of the nature of knowledge?
Cessation of all particular (objective) knowledge is deep-sleep, and

the rise of particular knowledge constitutes dream and waking. How
can these three belong to Me, who is their witness, and ever of the
nature of knowledge?
पवऻान इति। पवऻान-पवरति् पवऻानस्य पवशेष-ऻानस्य पवरति् उऩरति् सुप्ति् इति

उच्यिे िि ् जन्म िस्य पवशेष-ऻानस्य जन्म उत्ऩप्त्ि स्वतन-जागरौ इति उच्येिे ित्र
अपऩ वासना-मय-प्रऩञ्च-पवऻानम ् स्वतन् स्थऱ
ू -प्रऩञ्च-पवऻानम ् जाग्रद् इति पवभाग्
इति अथा्। िि् ककम ् ित्र आह िि ् साक्षऺणण इत्यददना। तनत्य-ऻानस्य अऱुति-चचद्-
रूऩस्य िि ्-साक्षऺण् उक्ि-ऱऺण-सष
ु तु त्यादद-साक्षऺण् मे मम आत्मन् िे त्रय् सष
ु प्ु ति-

स्वतन-जागरा् कथम ् स्यु् न कथंचचद् इति अथा्। अयम ् भाव् -- सुषुप्ति अवस्थायाम ्
िावि ् सुषुप्ति-िात्कालऱक अऻान अवभासकम ् ककप्ञ्चि ् चैिन्यम ् अङ्कीकायाम ् सवव्
अपऩ अन्यथा उप्त्थिस्य ऩुरुषस्य सुखम ्-अहम ्-अस्वातसम ् न ककप्ञ्चद् अवेददषम ् इति
सष
ु प्ु ति-िात्कालऱक-अऻान-ऩरामशा-अनऩ
ु ऩत्िे् िि ् चैिन्यम ् न जन्यम ् मन्-चऺुरादे ्
सप्ु ति-अन्ि्ऩातित्वाद् अनन्िम ् च िद् अजन्य भावस्य तनत्यत्व-तनयमाि ् िि ् चैिन्यम ्
अस्मालभ् आत्मा इति उच्यिे। िथा च कथम ् अनादद-तनत्यऻान-स्वरूऩस्य आत्मन्
ऻान उऩरम-रूऩा सुषुप्ति् ऻान-उत्ऩप्त्ि-रूऩौ स्वतन-जागरौ च स्यु् अहङ्कारस्य िु
जन्य-वप्ृ त्ि-रूऩ-ऻान-आश्रयत्वाि ् िि ् त्रयम ् उऩऩद्यिे। िि् च आत्मा जाग्रदादद
अवस्था-रदहि् इति॥
vijñāna iti | vijñāna-viratiḥ vijñānasya viśeṣa-jñānasya viratiḥ uparatiḥ suptiḥ

iti ucyate tat janma tasya viśeṣa-jñānasya janma utpatti svapna-jāgarau iti
ucyete tatra api vāsanā-maya-prapañca-vijñānam svapnaḥ sthūla-
prapañca-vijñānam jāgrad iti vibhāgaḥ iti arthaḥ | tataḥ kim tatra āha tat
sākṣiṇi ityadinā | nitya-jñānasya alupta-cid-rūpasya tat-sākṣiṇaḥ ukta-
lakṣaṇa-suṣuptyādi-sākṣiṇaḥ me mama ātmanaḥ te trayaḥ suṣupti-
svapna-jāgarāḥ katham syuḥ na kathaṁcid iti arthaḥ | ayam bhāvaḥ --
suṣupti avasthāyām tāvat suṣupti-tātkālika ajñāna avabhāsakam kiñcit
caitanyam aṅkīkāryam sarvaiḥ api anyathā utthitasya puruṣasya sukham-
aham-asvāpsam na kiñcid avediṣam iti suṣupti-tātkālika-ajñāna-parāmarśa-
anupapatteḥ tat caitanyam na janyam manaḥ-cakṣurādeḥ supti-
antaḥpātitvād anantam ca tad ajanya bhāvasya nityatva-niyamāt tat
caitanyam asmābhiḥ ātmā iti ucyate | tathā ca katham anādi-nityajñāna-
svarūpasya ātmanaḥ jñāna uparama-rūpā suṣuptiḥ jñāna-utpatti-rūpau
svapna-jāgarau ca syuḥ ahaṅkārasya tu janya-vṛtti-rūpa-jñāna-āśrayatvāt
tat trayam upapadyate | tataḥ ca ātmā jāgradādi avasthā-rahitaḥ iti
पवऻान इति vijñāna iti the verse starting with word ‘vijñāna is commented.
पवऻान-पवरति् vijñāna-viratiḥ {पवऻानस्य vijñānasya = पवशेष-ऻानस्य viśeṣa-
jñānasya of the particular knowledge पवरति् viratiḥ = उऩरति् uparatiḥ
cessation} सुप्ति् इति उच्यिे suptiḥ iti ucyate is called deep-sleep िि ् जन्म
tat janma {िस्य tasya = पवशेष-ऻानस्य viśeṣa-jñānasya of the particular
knowledge जन्म janma = उत्ऩप्त्ि utpatti emergence} स्वतन-जागरौ इति उच्येिे

svapna-jāgarau iti ucyete is called dream and waking states ित्र अपऩ tatra
api even with respect to that वासना-मय-प्रऩञ्च-पवऻानम ् स्वतन् vāsanā-maya-
prapañca-vijñānam svapnaḥ the particularised knowledge of the world
constituted of vāsanās alone is called dream स्थऱ ू -प्रऩञ्च-पवऻानम ् जाग्रद्
sthūla-prapañca-vijñānam jāgrad and particularized knowledge of gross
objective world is called waking state इति पवभाग् iti vibhāgaḥ thus the
distinction इति अथा् iti arthaḥ this is the meaning िि् ककम ् tataḥ kim so what
is the consequence ित्र आह िि ् साक्षऺणण इत्यददना tatra āha tat sākṣiṇi
ityadinā that is being explained with words ‘tat sākṣiṇi’ तनत्य-ऻानस्य nitya-
jñānasya = अऱुति-चचद्-रूऩस्य alupta-cid-rūpasya of the nature of ever
shining knowledge which never ceases िि ्-साक्षऺण् tat-sākṣiṇaḥ = उक्ि-
ऱक् षण-सुषुतत्यादद-साक्षऺण् ukta-lakṣaṇa-suṣuptyādi-sākṣiṇaḥ of the witness
of the dream and other states the nature of whose which had been
explained मे me = मम mama = आत्मन् ātmanaḥ to me who is ātman िे त्रय्
te trayaḥ those three states सुषुप्ति-स्वतन-जागरा् suṣupti-svapna-jāgarāḥ
deep-sleep, dream and waking states कथम ् स्य्ु katham syuḥ how come? न
कथंचचद् इति अथा् na kathaṁcid iti arthaḥ coud never belong is the point अयम ्
भाव् ayam bhāvaḥ this is the conclusion सष
ु प्ु ति अवस्थायाम ् suṣupti
avasthāyām in the deep-sleep state िावि ् tāvat during that time सुषुप्ति-
िात्कालऱक अऻान अवभासकम ् suṣupti-tātkālika ajñāna avabhāsakam as
illuminator of the temporary ajñāna of deep-sleep state ककप्ञ्चि ् चैिन्यम ्
kiñcit caitanyam some conscious principle अङ्कीकायाम ् aṅkīkāryam must be
accepted सवव् अपऩ sarvaiḥ api by one and all अन्यथा anyathā otherwise
उप्त्थिस्य ऩुरुषस्य utthitasya puruṣasya of the one who awoke from deep-
sleep सख
ु म ्-अहम ्-अस्वातसम ् sukham-aham-asvāpsam ‘I sleep happily’ न
ककप्ञ्चद् अवेददषम ् na kiñcid avediṣam ‘I know nothing’ इति iti thus सष
ु प्ु ति-
िात्कालऱक-अऻान-ऩरामशा-अनुऩऩत्िे् suṣupti-tātkālika-ajñāna-parāmarśa-
anupapatteḥ the rememberance of the experience of ajñāna of the deep-

sleep state become untenable िि ् चैिन्यम ् tat caitanyam that conscious

principle न जन्यम ् na janyam is not born मन्-चऺुरादे ् सुप्ति-अन्ि्ऩातित्वाद्
manaḥ-cakṣurādeḥ supti-antaḥpātitvād since the mind and eyes
(instruments of knowledge) were not available during then (since there was
no witness during deep-sleep to record the birth of the conscious principle
which was present as witness during deep sleep and one cannot know
ones own birth/death, that conscious principle of the deep sleep state
should be unborn) अनन्िम ् च anantam ca as well not subject to end िद्
अजन्य भावस्य तनत्यत्व-तनयमाि ् tad ajanya bhāvasya nityatva-niyamāt that
which is not born is seem to be eternal िि ् चैिन्यम ् tat caitanyam that
conscious principle अस्मालभ् asmābhiḥ by us आत्मा इति उच्यिे ātmā iti
ucyate is called ‘ātman’ िथा च tathā ca therefore owing to this also कथम ्
katham how can अनादद-तनत्यऻान-स्वरूऩस्य anādi-nityajñāna-svarūpasya of
the birthless eternal conscious principle आत्मन् ātmanaḥ of the ātman ऻान
उऩरम-रूऩा सुषुप्ति् jñāna uparama-rūpā suṣuptiḥ the deep-sleep wich is of
the nature of cessation of knowledge ऻान-उत्ऩप्त्ि-रूऩौ स्वतन-जागरौ च jñāna-
utpatti-rūpau svapna-jāgarau ca and also those states of dream and waking
in which knowledge emerge स्यु् syuḥ could be? अहङ्कारस्य िु ahaṅkārasya
tu but in case of ahaṁkāra जन्य-वप्ृ त्ि-रूऩ-ऻान-आश्रयत्वाि ् janya-vṛtti-rūpa-
jñāna-āśrayatvāt since dependent of rise of knowledge in the form of
mental thought modifications िि ् त्रयम ् tat trayam that three states उऩऩद्यिे
upapadyate is fit to belong िि् च tataḥ ca and therefore आत्मा ātmā
ātman/Self जाग्रदादद अवस्था-रदहि् jāgradādi avasthā-rahitaḥ is devoid of
waking and other states इति iti thus it has been proved.

इदानीम ् आत्मनः ननर्विकार-ब्रह्म अभेदाय षड्-भाव-र्वकार-राहहत्यम ् साध्यनि --

idānīm ātmanaḥ nirvikāra-brahma abhedāya ṣaḍ-bhāva-vikāra-rāhityam
sādhyati –
इदानीम ् idānīm- here (now) ननर्विकार-ब्रह्म अभेदाय nirvikāra-brahma

abhedāya- to prove non-difference with changeless Brahman आत्मनः
ātmanaḥ- of the Self षड्-भाव-र्वकार-राहहत्यम ् ṣaḍ-bhāva-vikāra-rāhityam- (its)
being free from the six changeful states साध्यनि sādhyati- is established
षड्र्वकारविाां वेत्िा ननर्विकारोऽहमन्यथा।

िद्र्वकारानस
ु न्धानां सविथा नावकल्ऩिे॥ १३॥
ṣaḍvikāravatāṁ vettā nirvikāro'hamanyathā |
tadvikārānusandhānaṁ sarvathā nāvakalpate ||13||
षड्-र्वकार-विाम ् ṣaḍ-vikāra-vatām- of things that have the six modifications

वेत्िा vettā- the knower अहम ् aham- I (am) ननर्विकारः nirvikāraḥ- free of all
modifications अन्यथा anyathā- otherwise िि ् र्वकार अनुसन्धानम ् tat vikāra
anusandhānam- the memory of those modifications सविथा न sarvathā na-
(is) no way अवकल्ऩिे avakalpate- possible to imagine
Being the knower of those that have the six modifications and the
memory of those modifications would in no way be possible to imagine
unless I (the knower) am free of all modifications.
षड्-र्वकार इनि। षड्-र्वकारविाम ् षड्-भाव-र्वकारविाम ् षट् च िे भाव-र्वकाराः च षड्-

भाव-र्वकाराः जायिे अस्ति वधििे र्वऩररणमिे अऩऺीयिे र्वनश्यनि इनि उकिाः। िे
येषाम ् सस्न्ि िे षड्-भाव-र्वकार-वन्िः िेषाम ् बाह्य-घटादीनाम ् आन्िर-बद्
ु ध्यादीनाम ् च
वेत्िा ऻािा अहम ् आत्मा ननर्विकारः र्वकार-रहहिः भवामम। आत्मा हह बाह्यान्िर-
वतिन
ू ाम ् उत्ऩनि-आहद र्वकारान ् जानानि अिः ननर्विकारः भर्विम
ु ्-अहिनि यः यि ्
जानानि न सः िद्-धमिवान ् इनि व्यापिेः ऱोक-मसद्धत्वाद् इनि अथिः। िदक
ु िम ् वानििककृिा
--

ṣaḍ-vikāra iti | ṣaḍ-vikāravatām ṣaḍ-bhāva-vikāravatām ṣaṭ ca te bhāva-

vikārāḥ ca ṣaḍ-bhāva-vikārāḥ jāyate asti vardhate vipariṇamate apakṣīyate
vinaśyati iti uktāḥ | te yeṣām santi te ṣaḍ-bhāva-vikāra-vantaḥ teṣām
bāhya-ghaṭādīnām āntara-buddhyādīnām ca vettā jñātā aham ātmā
nirvikāraḥ vikāra-rahitaḥ bhavāmi| ātmā hi bāhyāntara-vastūnām utpati-
ādi vikārān jānāti ataḥ nirvikāraḥ bhavitum-arhati yaḥ yat jānāti na saḥ
tad-dharmavān iti vyāpteḥ loka-siddhatvād iti arthaḥ | taduktam vārtikakṛtā -
-
षड्-र्वकार इनि ṣaḍ-vikāra iti- verse 13 beginning with words ‘ṣad-vikāra’ is
commented upon षड्-र्वकारविाम ् ṣaḍ-vikāravatām = षड्-भाव-र्वकारविाम ् ṣaḍ-
bhāva-vikāravatām- of those having six changeful states (षट् च िे भाव-
र्वकाराः च षड्-भाव-र्वकाराः ṣaṭ ca te bhāva-vikārāḥ ca ṣaḍ-bhāva-vikārāḥ-
they are six as well are changes in states hence six changeful states)
{जायिे jāyate- it arises; अस्ति asti- it continues to be; वधििे vardhate- it grows
र्वऩररणमिे vipariṇamate- it matures; अऩऺीयिे apakṣīyate- it withers;
र्वनश्यनि vinaśyati- it decays or dissolve इनि उकिाः iti uktāḥ- thus (the six
are) classified} िे येषाम ् सस्न्ि िे षड्-भाव-र्वकार-वन्िः te yeṣām santi te ṣaḍ-
bhāva-vikāra-vantaḥ- those possessed of these six are called ṣaḍ-bhāva-
vikāra-vantaḥ िेषाम ् teṣām- of them बाह्य-घटादीनाम ् bāhya-ghaṭādīnām- like
the external pot etc., च ca- as well आन्िर-बुद्ध्यादीनाम ् āntara-
buddhyādīnām- like the internal intellect etc., वेत्िा vettā = ऻािा jñātā the
knower अहम ् aham = आत्मा ātmā- (i.e.) the Self, I भवामम bhavāmi- am
ननर्विकारः nirvikāraḥ = र्वकार-रहहिः vikāra-rahitaḥ- devoid/free of changes
आत्मा हह ātmā hi- the Self indeed बाह्यान्िर-वतिन
ू ाम ् bāhyāntara-vastūnām-
of all things internal as well external उत्ऩस्त्ि-आहद र्वकारान ् utpatti-ādi
vikārān- their changes like birth etc., जानानि jānāti- knows अिः ननर्विकारः
भर्विम
ु ्-अहिनि ataḥ nirvikāraḥ bhavitum-arhati- therefore fit to be free of
changes यः यि ् जानानि न सः िद्-धमिवान ् yaḥ yat jānāti na saḥ tad-
dharmavān- one who knows do not have the property(of the known) इनि
व्यापिेः ऱोक-मसद्धत्वाद् iti vyāpteḥ loka-siddhatvād- this logic being universally

accepted इनि अथिः iti arthaḥ- this is the conclusion िदक

ु िम ् वानििककृिा
taduktam vārtikakṛtā- same is expressed by author of Vārtikā…
निे तयाद्र्वक्रिया दःु खी साक्षऺिा का र्वकाररनः।

धीर्वक्रियासहस्राणाां साक्ष्यिोऽहमर्वक्रियः॥ इनि॥
narte syādvikriyā duḥkhī sākṣitā kā vikārinaḥ |
dhīvikriyāsahasrāṇāṁ sākṣyato'hamavikriyaḥ || iti||
One cannot suffer pain without a change or modification, but how can that
which undergoes change be a witness? As witness of thousands of
modifications of the intellect, I am exempt from change.
र्वऩऺे दोषम ् आह -- अन्यथा इत्याहदना। अन्यथा र्वकार-साक्षऺणः अर्ऩ र्वकाररत्वे िद्-

र्वकार अनुसन्धानम ् िेषाम ् र्वकारर-वतिन
ू ाम ् ये र्वकाराः िेषाम ् अनुसन्धानम ् सविथा
सवि-प्रकारे ण अर्ऩ न अवकल्ऩिे न सम्भवनि इनि अथिः। अयम ् अमभसस्न्धः -- आत्मनः
अर्ऩ र्वकाररत्वे क्रकम ् आत्मनः इिरे षाम ् च र्वकाराः आत्मना ऻायन्िे उि इिरः न
उभयथा अर्ऩ र्वकारर-वतिन ु ः मद
ृ ाहदवद्-जडत्व-ननयमाद् इनि॥१३॥
vipakṣe doṣam āha -- anyathā ityādinā | anyathā vikāra-sākṣiṇaḥ api
vikāritve tad-vikāra anusandhānam teṣām vikāri-vastūnām ye vikārāḥ
teṣām anusandhānam sarvathā sarva-prakāreṇa api na avakalpate na
sambhavati iti arthaḥ | ayam abhisandhiḥ -- ātmanaḥ api vikāritve kim
ātmanaḥ itareṣām ca vikārāḥ ātmanā jñāyante uta itaraiḥ na ubhayathā api
vikāri-vastunaḥ mṛdādivad-jaḍatva-niyamād iti ||13||
र्वऩऺे दोषम ् आह -- अन्यथा इत्याहदना vipakṣe doṣam āha -- anyathā ityādinā-

by the words ‘anyathā’.. the author points out the defect if this position is
not accepted
अन्यथा anyathā- otherwise (not granting exemption from changes to the
witness) र्वकार-साक्षऺणः अर्ऩ र्वकाररत्वे vikāra-sākṣiṇaḥ api vikāritve- if the
witness of change also become changeful िद्-र्वकार अनुसन्धानम ् tad-vikāra
anusandhānam- memory of that changes (िेषाम ् र्वकारर-वतिन
ू ाम ् teṣām

vikāri-vastūnām- of the changeful things ये र्वकाराः िेषाम ् अनुसन्धानम ् ye

vikārāḥ teṣām anusandhānam- which are the changes, the memory of that)
सविथा sarvathā = सवि-प्रकारे ण अर्ऩ sarva-prakāreṇa api- by all means न
अवकल्ऩिे na avakalpate = न सम्भवनि na sambhavati- do not happen इनि
अथिः iti arthaḥ- this is the meaning अयम ् अमभसस्न्धः ayam abhisandhiḥ- this
is the purport आत्मनः अर्ऩ र्वकाररत्वे ātmanaḥ api vikāritve- if Self also is
changeful क्रकम ् kim- what is that (your take) आत्मनः ātmanaḥ- of the Self च
ca- and इिरे षाम ् itareṣām- of others र्वकाराः vikārāḥ- the changes आत्मना
ऻायन्िे ātmanā jñāyante- are known by the Self? उि uta- or else इिरः
itaraiḥ- by others न उभयथा अर्ऩ na ubhayathā api- both (the Self as well
other things which undergo change) both cannot be the knower र्वकारर-
वतिन ु ः vikāri-vastunaḥ- of the changeful entity मद
ृ ाहदवद्-जडत्व-ननयमाद्
mṛdādivad-jaḍatva-niyamād- the nature must be inert/insentient like clay
etc. and cannot possess knowing capacity इनि iti- hence Atman, the Self
cannot be of changeful nature but distinct from changes i.e. ever
changeless.

किञ्च वििारर-िस्तन
ु ः वििाराणाम ् च किम ् भेदः उत अभेदः न अद्यः भभन्नय ः गौ-
आश्िय ः इि वििार-वििारर-भाि अनुऩऩततेः इतत अभभप्रेतय द्वितीय-ऩऺे दष
ू णमाह -
-
kiñca vikāri-vastunaḥ vikārāṇām ca kim bhedaḥ uta abhedaḥ na adyaḥ
bhinnayoḥ gau-āśvayoḥ iva vikāra-vikāri-bhāva anupapatteḥ iti
abhipretya dvitīya-pakṣe dūṣaṇamāha --
किञ्च kiñca- what else. (the defect of considering the Self as changeful
does not stop with making it inert, but further leads to many defects. The
one saying Self is changeful should say whether) वििारर-िस्तन ु ः vikāri-
vastunaḥ- of the changeful entity वििाराणाम ् च vikārāṇām ca- and the
changes किम ् kim- what are they? भेदः bhedaḥ- are they different? उत
uta- or else अभेदः abhedaḥ- (the change and changeful entity are) not
different i.e. identity exist/one and the same? न अद्यः na adyaḥ- cannot
be the first option (the change and changeful entity are different) भभन्नय ः
bhinnayoḥ- among different things गौ-आश्िय ः इि gau-āśvayoḥ iva- like a
cow and a horse वििार-वििारर-भाि अनुऩऩततेः vikāra-vikāri-bhāva
anupapatteḥ- the relation of change and the thing that undergoes the
change is impossible इतत अभभप्रेतय iti abhipretya- since this well known
fact and one cannot claim this द्वितीय-ऩऺे dvitīya-pakṣe- of positing the
second option that change and changeful entity are one and the same
दषू णम ् dūṣaṇam- the defect आह āha- is put forward
तेन तेन हह रूऩेण जायते ऱीयते मह

ु ु ः।
वििारर िस्तु तस्यैषामनस
ु न्धातत
ृ ा िुतः॥१४॥
tena tena hi rūpeṇa jāyate līyate muhuḥ |
vikāri vastu tasyaiṣāmanusandhātṛtā kutaḥ ||14||
तेन तेन हह रूऩेण tena tena hi rūpeṇa- in successive different forms वििारर
िस्तु vikāri vastu- the changeful thing जायते jāyate- is born मुहुः muhuḥ-
every moment and then ऱीयते līyate- disappears तस्य tasya- of that
(changing thing) एषाम ् eṣām- of these (changes) अनुसन्धातत
ृ ा

anusandhātṛtā- knowership (one who remembers) िुतः kutaḥ- how can

be there?
If a thing is born and disappears every moment, taking different forms

successively, then how can such a thing remember the changes?
तेन इतत। तेन तेन रूऩेण उतऩतयाहद वििार रूऩेण तद् अभभन्नम ् वििारर िस्तु अवऩ
जायते उतऩद्यते मुहुः शश्ित ् ऱीयते नश्यतत च तय ः अभेदाद् इतत अथथः। हह यस्माद्
एिम ् तस्मात ् तस्य वििारर-िस्तन
ु ः एषाम ् वििाराणाम ् अनुसन्धातत
ृ ा िुतः
अनस
ु न्धानम ् िुतः न िुतः अवऩ भिेद् इतत अथथः। तत ् तद् वििार-रूऩेण तदा तदा
नश्यतः वििारर-िस्तन
ु ः िथम ् िाऱान्तरीयम ् वििार-अनस
ु न्धानम ् घटते न
िथञ्ञ्चद् इतत अथथः॥१४॥
tena iti | tena tena rūpeṇa utpatyādi vikāra rūpeṇa tad abhinnam vikāri
vastu api jāyate utpadyate muhuḥ śaśvat līyate naśyati ca tayoḥ
abhedād iti arthaḥ | hi yasmād evam tasmāt tasya vikāri-vastunaḥ eṣām
vikārāṇām anusandhātṛtā kutaḥ anusandhānam kutaḥ na kutaḥ api
bhaved iti arthaḥ | tat tad vikāra-rūpeṇa tadā tadā naśyataḥ vikāri-
vastunaḥ katham kālāntarīyam vikāra-anusandhānam ghaṭate na
kathañcid iti arthaḥ
तेन इतत tena iti- the verse 14 commencing with the words ‘tena tena
rūpena’ is commented upon तेन तेन रूऩेण tena tena rūpeṇa = उतऩतयाहद
वििार रूऩेण utpatyādi vikāra rūpeṇa in the form of birth etc. तद् अभभन्नम ्
वििारर िस्तु अवऩ tad abhinnam vikāri vastu api- the changing entity which
is not different from the changes, that also जायते jāyate = उतऩद्यते
utpadyate- is born मह
ु ु ः muhuḥ = शश्ित ् śaśvat continuously ऱीयते līyate=
नश्यतत च naśyati ca- and dies also तय ः अभेदाद् इतत अथथः tayoḥ abhedād
iti arthaḥ- since they are not different, this is the meaning हह hi = यस्माद्
एिम ् तस्मात ् yasmād evam tasmāt- since being so, therefore तस्य tasya =
वििारर-िस्तन
ु ः vikāri-vastunaḥ- of the changeful entity एषाम ् eṣām =
वििाराणाम ् vikārāṇām- about the changes अनुसन्धातत
ृ ा िुतः
anusandhātṛtā kutaḥ = अनुसन्धानम ् िुतः anusandhānam kutaḥ- how can
be the knower(the one who remember) न िुतः अवऩ भिेद् इतत अथथः na

kutaḥ api bhaved iti arthaḥ- cannot in anyway possible, is the meaning
तत ् तद् वििार-रूऩेण tat tad vikāra-rūpeṇa- with the changes तदा तदा नश्यतः
tadā tadā naśyataḥ- of that which dies continuously every moment
वििारर-िस्तनु ः vikāri-vastunaḥ- of the changeful entity िथम ् katham- how
िाऱान्तरीयम ् वििार-अनुसन्धानम ् घटते kālāntarīyam vikāra-anusandhānam
ghaṭate- the memory at a different point of time? न िथञ्ञ्चद् इतत अथथः na
kathañcid iti arthaḥ- it cannot be is the logical conclusion

ननु आत्मा स्वयम ् ववकारी सन ् न अवऩ आत्मनः इतरे षाम ् च ववकारान ् ववजानातु न च
तस्य ववकाररत्व-अववशेषे कथम ् स्व-इतर-ऩररऻानम ् इतत वाच्यम ् शशऱात्व अववशेषे
अवऩ रत्नस्य स्व-भाव-ववशेषेण स्व-इतर-अवभासकत्ववद् आत्मनः अवऩ स्व-भाव-
ववशेषेण स्व-इतर-ववकार-अनस
ु न्धान उऩऩत्तेः। न च तेन तेन ववकारे ण साकम ्
नष्टस्य कथम ् सवव-ववकार-अनुसन्धानम ् इतत वाच्यम ् तस्य ववकाररनः आत्मनः
ववकारः अत्यन्त अभेदस्य अनङ्गीकारात ् ककम ् तु ईषद् भेद घटटत अभेदस्य
तादात््यस्य एव तन्तु-ऩटय ः इव अङ्गीकारात ् इतत आशङ््य एवम ् अवऩ आत्मनः
आद्यन्त-ववकार-द्वय-अनुसन्धानम ् न स्भवतत इतत आह--
nanu ātmā svayam vikārī san na api ātmanaḥ itareṣām ca vikārān
vijānātu na ca tasya vikāritva-aviśeṣe katham sva-itara-parijñānam iti
vācyam śilātva aviśeṣe api ratnasya sva-bhāva-viśeṣeṇa sva-itara-
avabhāsakatvavad ātmanaḥ api sva-bhāva-viśeṣeṇa sva-itara-vikāra-
anusandhāna upapatteḥ | na ca tena tena vikāreṇa sākam naṣṭasya
katham sarva-vikāra-anusandhānam iti vācyam tasya vikārinaḥ ātmanaḥ
vikāraiḥ atyanta abhedasya anaṅgīkārāt kim tu īṣad bheda ghaṭita
abhedasya tādātmyasya eva tantu-paṭayoḥ iva aṅgīkārāt iti āśaṅkya
evam api ātmanaḥ ādyanta-vikāra-dvaya-anusandhānam na sambhavati
iti āha –
ननु nanu The objector presents thus आत्मा स्वयम ् ववकारी सन ् ātmā
svayam vikārī san= let Self be itself a changeful entity न अवऩ na api=then
also it is not impossible (OR) the objector continues आत्मनः इतरे षाम ् च
ātmanaḥ itareṣām ca=of its own and others’ ववकारान ् ववजानातु vikārān
vijānātu=to know the changes न च na ca= you (the siddhanti) cannot
object (OR) the objector continues तस्य ववकाररत्व-अववशेषे tasya vikāritva-
aviśeṣe=while its(the self’s) change is no different (than others) कथम ्
katham=how स्व-इतर-ऩररऻानम ् sva-itara-parijñānam=the knowledge of
(changes of) its own and others इतत वाच्यम ् iti vācyam=should be
told(objected) by you. (यथा yathā) शशऱात्व अववशेषे अवऩ śilātva aviśeṣe
api=like (the gem) though not different from stone रत्नस्य ratnasya=the
gem’s स्व-भाव-ववशेषेण sva-bhāva-viśeṣeṇa=owing to special
character/nature स्व-इतर-अवभासकत्ववत ् sva-itara-
avabhāsakatvavat=possession of capacity to illumine itself and others

(तथा tathā) आत्मनः अवऩ ātmanaḥ api=similarly the Self also स्व-भाव-
ववशेषेण sva-bhāva-viśeṣeṇa=owing to its special character/nature स्व-
इतर-ववकार-अनस ु न्धानः sva-itara-vikāra-
anusandhānaḥ=rememberance(knowing) its own and others changes
उऩऩत्तेः upapatteḥ=is proper only न च na ca= also it is not valid that (OR)
the objector continues तेन तेन ववकारे ण साकम ् tena tena vikāreṇa
sākam=owing to association with successive changes नष्टस्य naṣṭasya=
of (the self’s) presence being lost कथम ् katham= how सवव-ववकार-
अनुसन्धानम ् sarva-vikāra-anusandhānam=memory of all changes इतत
वाच्यम ् iti vācyam=thus be told(objected) तस्य tasya=its(Self’s) ववकाररनः
vikārinaḥ=of the changeful आत्मनः ātmanaḥ=of the Self ववकारः
vikāraiḥ=than the changes अत्यन्त अभेदस्य atyanta abhedasya=total non-
difference अनङ्गीकारात ् anaṅgīkārāt=is not stressed ककम ् तु kim
tu=whereas (what is admitted is) ईषद् भेद घटटत अभेदस्य īṣad bheda
ghaṭita abhedasya= non-difference co-existing with little difference
तादात््यस्य एव tādātmyasya eva=and resulting identity alone तन्तु-ऩटय ः
इव tantu-paṭayoḥ iva= similar to that of thread and cloth(cloth is nothing
but threads but thread and cloth are different) अङ्गीकारात ् aṅgīkārāt= is
presented इतत आशङ््य iti āśaṅkya=faced with such an objection एवम ्
अवऩ evam api=even (if such non-difference/identity with bit difference is
accepted giving possibility of memory of its own and others changes as
well) then आत्मनः ātmanaḥ=of the Self आटद-अन्त-ववकार-द्वय-अनुसन्धानम ्
ādi-anta-vikāra-dvaya-anusandhānam=memory of its own first and last
(two) changes न स्भवतत na sambhavati=will not fit in इतत आह iti āha=to
prove that the poet presents the verse no: 15
न च स्वजन्म नाशं वा द्रष्टुमहवतत कश्चन।

तौ टह प्रागत्ु तराभावचरमप्रथमऺणौ॥१५॥
na ca svajanma nāśaṁ vā draṣṭumarhati kaścana |
tau hi prāguttarābhāvacaramaprathamakṣaṇau ||15||

न च कश्चन na ca kaścana=and no one; स्व-जन्म sva-janma=one’s own

birth; नाशं वा nāśaṁ vā=or one’s own death; द्रष्टुम ् अहवतत draṣṭum arhati=
can (ever) see; तौ टह tau hi=both of them (birth and death) indeed; प्राक् -
उत्तर-अभाव-चरम-प्रथम-ऺणौ prāk-uttara-abhāva-carama-prathama-
kṣaṇau=the last moment of prior non-existence and the first moment of
posterior non-existence (respectively).
And no one can ever see one’s own birth or death. The birth is the
final moment of prior non-existence (earlier absence) and the death
is the first moment of posterior non-existence (the later absence),
respectively.
न च इतत। कश्चन कश्श्चत ् तनऩण

ु ः अवऩ स्व-जन्म स्व-उत्ऩश्त्त नाशम ् ध्वंसम ् वा
द्रष्टुम ् ऻातम
ु ् न अहव तत न श्न तत इतत अथवः। तत्र हे तम
ु ् आह -- तौ टह इत्याटदना टह
यस्मात ् तौ जन्म-नाशौ प्राग ्-उत्तर-अभाव चरम-प्रथम-ऺणौ प्राग ्-उत्तरौ यौ अभावौ
प्राग ्-अभाव-प्रध्वंस-अभावौ तय ः यौ चरम-प्रथम-ऺणौ तौ प्राग ्-उत्तर-अभाव-चरम-
प्रथम-ऺणौ प्राग ्-अभाव-चरम-ऺण उत्ऩश्त्तः वस्तन
ु ः प्रध्वंस अभाव-प्रथम-ऺणौ नाशः
इतत अथवः। यस्मात ् जन्म-नाशौ प्राग ्-उत्तर-अभाव-चरम-प्रथम-ऺणौ तस्मात ् स्व-
जन्म नाशम ् वा द्रष्टुम ् न अहव तत इतत स्बन्धः। इदम ् अत्र आकूतम ् -- आत्मा टह स्व-
समान-काशऱक-वश्स्त एव जानातत इतत व्तव्यम ् दीऩः इव स्व-समान-काशऱक-
ऩदाथव-अवभासकः तथा च अवस्थान-समये अववद्यमानय ः प्राग ्-अभाव-प्रध्वंस-
अभावय ः ऩररऻान अभावे कथम ् प्राग ्-अभाव-चरम-ऺण-रूऩम ् स्व-जन्म प्रध्वंस
अभाव-प्रथम-ऺण-रूऩम ् नाशम ् च जातनयात ् न कथंचचद् अवऩ इतत अथवः। तय ः च
अशसद्धौ मध्यम-वततव-ववकाराणाम ् अवऩ अशसवद्धः एव। तेषाम ् अवऩ ववकाराणाम ्
उत्ऩश्त्त नाश समान आश्रयत्व तनयमात ्। तद्
ु तम ् वा्य-वत्ृ तौ भाष्यकारः --
na ca iti | kaścana kaścit nipuṇaḥ api sva-janma sva-utpatti nāśam
dhvaṁsam vā draṣṭum jñātum na arhati na śaknoti iti arthaḥ | tatra
hetum āha -- tau hi ityādinā hi yasmāt tau janma-nāśau prāg-uttara-
abhāva carama-prathama-kṣaṇau prāg-uttarau yau abhāvau prāg-
abhāva-pradhvaṁsa-abhāvau tayoḥ yau carama-prathama-kṣaṇau tau
prāg-uttara-abhāva-carama-prathama-kṣaṇau prāg-abhāva-carama-
kṣaṇa utpattiḥ vastunaḥ pradhvaṁsa abhāva-prathama-kṣaṇau nāśaḥ
iti arthaḥ | yasmāt janma-nāśau prāg-uttara-abhāva-carama-prathama-
kṣaṇau tasmāt sva-janma nāśam vā draṣṭum na arhati iti sambandhaḥ |
idam atra ākūtam -- ātmā hi sva-samāna-kālika-vasti eva jānāti iti

vaktavyam dīpaḥ iva sva-samāna-kālika-padārtha-avabhāsakaḥ tathā ca

avasthāna-samaye avidyamānayoḥ prāg-abhāva-pradhvaṁsa-
abhāvayoḥ parijñāna abhāve katham prāg-abhāva-carama-kṣaṇa-rūpam
sva-janma pradhvaṁsa abhāva-prathama-kṣaṇa-rūpam nāśam ca
jāniyāt na kathaṁcid api iti arthaḥ | tayoḥ ca asiddhau madhyama-varti-
vikārāṇām api asiddhiḥ eva| teṣām api vikārāṇām utpatti nāśa samāna
āśrayatva niyamāt | taduktam vākya-vṛttau bhāṣyakāraiḥ --
न च इतत na ca iti=verse no: 15 starting with words na ca iti is

commented upon
कश्चन kaścana = कश्श्चत ् तनऩुणः अवऩ kaścit nipuṇaḥ api-even by one

however expert he can be स्व-जन्म sva-janma = स्व-उत्ऩश्त्त sva-utpatti -
his own birth नाशम ् (वा) nāśam (vā) = ध्वंसम ् वा dhvaṁsam vā – or his
own death द्रष्टुम ् draṣṭum = ऻातम
ु ् jñātum – to know न अहवतत na arhati = न
श्न तत na śaknoti – is not possible इतत अथवः iti arthaḥ = this is the
meaning(proven fact) तत्र हे तम
ु ् आह -- तौ टह इत्याटदना tatra hetum āha --
tau hi ityādinā= in this regard the author presents the reasoning starting
with the words tau hi. टह hi = यस्मात ् yasmāt-since being so तौ tau =
जन्म-नाशौ janma-nāśau –those two –birth and death प्राग ्-उत्तर-अभाव
चरम-प्रथम-ऺणौ prāg-uttara-abhāva carama-prathama-kṣaṇau {प्राग ्-उत्तरौ
यौ अभावौ prāg-uttarau yau abhāvau- those two absences which are prior
and posterior == प्राग ्-अभाव-प्रध्वंस-अभावौ prāg-abhāva-pradhvaṁsa-
abhāvau- they are prior absence and posterior absence तय ः tayoḥ= of
them यौ चरम-प्रथम-ऺणौ तौ प्राग ्-उत्तर-अभाव-चरम-प्रथम-ऺणौ yau carama-
prathama-kṣaṇau tau prāg-uttara-abhāva-carama-prathama-kṣaṇau =
that which are last and first moments they being last and first moments
of past-posterior-absence} प्राग ्-अभाव-चरम-ऺण उत्ऩश्त्तः prāg-abhāva-
carama-kṣaṇa utpattiḥ= the last moment of prior absence is called birth
वस्तनु ः vastunaḥ= of a thing प्रध्वंस अभाव-प्रथम-ऺणौ नाशः pradhvaṁsa
abhāva-prathama-kṣaṇau nāśaḥ=similarly the first moment of posterior
absence is called death इतत अथवः iti arthaḥ = thus these two are defined
यस्मात ् yasmāt=since being so जन्म-नाशौ janma-nāśau= the birth and

death प्राग ्-उत्तर-अभाव-चरम-प्रथम-ऺणौ prāg-uttara-abhāva-carama-

prathama-kṣaṇau = the last moment of prior absence and first moment
of posterior absence तस्मात ् tasmāt= therefore स्व-जन्म नाशम ् वा द्रष्टुम ् न
अहव तत इतत स्बन्धः sva-janma nāśam vā draṣṭum na arhati iti
sambandhaḥ = it cannot know its own birth and death is the connection.
इदम ् अत्र आकूतम ् idam atra ākūtam = the meaning conveyed is this आत्मा
टह स्व-समान-काशऱक-अवश्स्त एव जानातत इतत व्तव्यम ्ātmā hi sva-samāna-
kālika-avasti eva jānāti iti vaktavyam=the Self can be said to know the
happenings during its time of presence only (since Self is subject to
changes including birth and death by the opponent) दीऩः इव स्व-समान-
काशऱक-ऩदाथव-अवभासकः dīpaḥ iva sva-samāna-kālika-padārtha-
avabhāsakaḥ= like the lamp illumining objections while it is glowing तथा
च tathā ca= while being so अवस्थान-समये अववद्यमानय ः avasthāna-
samaye avidyamānayoḥ= of those two which cannot be known during its
presence प्राग ्-अभाव-प्रध्वंस-अभावय ः prāg-abhāva-pradhvaṁsa-
abhāvayoḥ= namely of prior absence and posterior absence ऩररऻान
अभावे parijñāna abhāve= they cannot fall in preview of knowledge कथम ्
katham=how प्राग ्-अभाव-चरम-ऺण-रूऩम ् स्व-जन्म prāg-abhāva-carama-
kṣaṇa-rūpam sva-janma=one’s own birth in the form of last moment of
prior non-existence प्रध्वंस अभाव-प्रथम-ऺण-रूऩम ् नाशम ् च pradhvaṁsa
abhāva-prathama-kṣaṇa-rūpam nāśam ca=and also one’s own death in
the form of first moment of posterior non-existence जातनयात ् jāniyāt= can
the Self know? न कथंचचद् अवऩ इतत अथवः na kathaṁcid api iti arthaḥ=
impossible is the conclusion तय ः च अशसद्धौ tayoḥ ca asiddhau = when
these two (birth and death) are impossible to know मध्यम-वततव-ववकाराणाम ्
अवऩ madhyama-varti-vikārāṇām api= the intervening changes also
अशसवद्धः एव asiddhiḥ eva=impossible to know only तेषाम ् अवऩ ववकाराणाम ्
उत्ऩश्त्त नाश समान आश्रयत्व तनयमात ् teṣām api vikārāṇām utpatti nāśa
samāna āśrayatva niyamāt = since they(those intervening changes) also
belong to the same entity which cannot know its own changes तद् ु तम ्
वा्य-वत्ृ तौ भाष्यकारः taduktam vākya-vṛttau bhāṣyakāraiḥ -- this is
confirmed by bAshyakAra (śri śañkarācāryaji) in vākyavṛtti

दे हेश्न्द्रयमनःप्राणाहङ्कृततभ्य ववऱऺणः।
प्र श्झिताशेषषड्भावववकारस्त्वंऩदाशभधः॥इतत॥
dehendriyamanaḥprāṇāhaṅkṛtibhyo vilakṣaṇaḥ |
projjhitāśeṣaṣaḍbhāvavikārastvaṁpadābhidhaḥ ||iti||
Totally distinct from the body; senses, mind, prāṇa and ego is that which
is the Self, therefore, it is absolutely free from the six-modifications,
which material things must necessarily undergo. This Self is the
indicative meaning of the term ‘thou’.
ततः च आत्मा तनवववकारत्वाद् ब्रह्म एव इतत अथवः tataḥ ca ātmā nirvikāratvād

brahma eva iti arthaḥ = therefore owing to this reason also that the
Self/Atman is free from changes it ought to be Brahman only. This is the
conclusion.

ननु ऩूर्वोक्तम ् सर्ववम ् र्वथ

ृ ा आत्मन् उक्त-स्र्वरूऩ-ब्रह्मत्र्व-ज्ञाने प्रयोजन अभार्वात ्। न च
संसार-ननर्वतृ त्त् आत्मन् ब्रह्मत्र्व-ज्ञाने प्रयोजनम ् इनत र्वाच्यम ् तत ् ननर्वत्ृ ते्
असम्भर्वात ्। संसार् हि आत्मनन अिङ्कार उऩाधधना प्रतीयमान् कतत्वृ र्वाहदभभ् स् च
न ज्ञानेन ननर्वतवनयतम
ु ् शक्य् तस्य आत्मनन सोऩाधधक-भ्रमत्र्वात ् सोऩाधधक-भ्रमस्य
च यार्वद् उऩाधध अर्वस्थानम ् तत्त्र्व-ज्ञाने अपऩ अर्वस्थानात ् ऱोके सोऩाधधक-भ्रमस्य
प्रनतबिम्िचऱनादे ् यार्वद् उऩाधध चऱनम ् प्रनतते्। न च उऩाधे् अिङ्कारस्य ब्रह्म-
ज्ञानेन ननर्वत्ृ तौ तत ् प्रयुक्तस्य आत्मनन प्रतीयमानस्य कतत्वृ र्वादे ् अपऩ ननर्वतृ त्त् इनत
र्वाच्यम ् तस्य मूऱ-अज्ञाने सनत ननर्वत्ृ ते् असम्भर्वात ्। न च मूऱ-अज्ञानस्य अपऩ
आत्मनन पर्वद्यमानस्य ब्रह्म-ज्ञानात ् ननर्वतृ त्त् इनत र्वाच्यम ् तस्य कल्ऩक अभार्वेन
अकतल्ऩततया ज्ञानेन ननर्वतवनयतम
ु ् अशक्यत्र्वात ् अन्यथ अज्ञानस्य अनर्वस्थान
प्रसङ्गात ् इनत आशङ्क्य अज्ञानस्य ज्ञान-ननर्वत्यवत्र्व भशद्धये कतल्ऩतत्र्वम ् र्वक्तम
ु ् तस्य
आत्मनन र्वस्तत
ु ् असम्भर्वम ् आि --
nanu pūrvoktam sarvam vṛthā ātmanaḥ ukta-svarūpa-brahmatva-jñāne
prayojana abhāvāt | na ca saṁsāra-nivṛttiḥ ātmanaḥ brahmatva-jñāne
prayojanam iti vācyam tat nivṛtteḥ asambhavāt | saṁsāraḥ hi ātmani
ahaṅkāra upādhinā pratīyamānaḥ kartṛtvādibhiḥ saḥ ca na jñānena
nivartayitum śakyaḥ tasya ātmani sopādhika-bhramatvāt sopādhika-
bhramasya ca yāvad upādhi avasthānam tattva-jñāne api avasthānāt
loke sopādhika-bhramasya pratibimbacalanādeḥ yāvad upādhi calanam
pratiteḥ | na ca upādheḥ ahaṅkārasya brahma-jñānena nivṛttau tat
prayuktasya ātmani pratīyamānasya kartṛtvādeḥ api nivṛttiḥ iti vācyam
tasya mūla-ajñāne sati nivṛtteḥ asambhavāt | na ca mūla-ajñānasya api
ātmani vidyamānasya brahma-jñānāt nivṛttiḥ iti vācyam tasya kalpaka
abhāvena akalpitatayā jñānena nivartayitum aśakyatvāt anyatha
ajñānasya anavasthāna prasaṅgāt iti āśaṅkya ajñānasya jñāna-
nivartyatva śiddhaye kalpitatvam vaktum tasya ātmani vastutaḥ
asambhavam āha –
ननु nanu= objection raised ऩूर्वोक्तम ् सर्ववम ् र्वथ

ृ ा pūrvoktam sarvam vṛthā=
whatever proved thus far is waste
आत्मन् उक्त-स्र्वरूऩ-ब्रह्मत्र्व-ज्ञाने प्रयोजन अभार्वात ् ātmanaḥ ukta-svarūpa-

brahmatva-jñāne prayojana abhāvāt = since there is no benefit resulting
from the knowledge of Self/Atman as that of Brahman न च na
ca=objection continued संसार-ननर्वतृ त्त् आत्मन् ब्रह्मत्र्व-ज्ञाने प्रयोजनम ् इनत

र्वाच्यम ्saṁsāra-nivṛttiḥ ātmanaḥ brahmatva-jñāne prayojanam iti

vācyam=do not convince that release from saṁsāra is the benefit of
knowing Self/Atman as Brahman तत ् ननर्वत्ृ ते् असम्भर्वात ् tat nivṛtteḥ
asambhavāt = since release (from saṁsāra) will not happen संसार् हि
आत्मनन अिङ्कार उऩाधधना प्रतीयमान् कतत्वृ र्वाहदभभ् saṁsāraḥ hi ātmani
ahaṅkāra upādhinā pratīyamānaḥ kartṛtvādibhiḥ= saṁsāra throu
agentship etc., are perceived in the Self indeed thro the upādhi of ego स्
च न ज्ञानेन ननर्वतवनयतम
ु ् शक्य् saḥ ca na jñānena nivartayitum śakyaḥ =that
(ego) is not annihilated thro Knowledge तस ्य आत्मनन सोऩाधधक-भ्रमत्र्वात ्
tasya ātmani sopādhika-bhramatvāt=since its (ego’s) perverted
consideration in the Self सोऩाधधक-भ्रमस्य च sopādhika-bhramasya ca=
and with respect to the delusion of considering the upādhi ego alongwith
Self यार्वद् उऩाधध अर्वस्थानम ् yāvad upādhi avasthānam= so long as the
upādhi is present तत्त्र्व-ज्ञाने अपऩ tattva-jñāne api=even with right
knowledge अर्वस्थानात ् avasthānāt= owing to (the delusion also is)
present ऱोके सोऩाधधक-भ्रमस्य प्रनतबिम्िचऱनादे ् loke sopādhika-bhramasya
pratibimbacalanādeḥ = to quote from daily life example for the delusion
of perceiving alongwith the upādhi; like the motion seen in the
reflection(in vessel full of water) यार्वद् उऩाधध चऱनम ् प्रनतते् yāvad upādhi
calanam pratiteḥ = the motion of the object persists (like the motion of
moon etc) as long as the motion in upādhi i.e. waters in the vessel is
present. न च na ca=objection continued उऩाधे् अिङ्कारस्य ब्रह्म-ज्ञानेन
ननर्वत्ृ तौupādheḥ ahaṅkārasya brahma-jñānena nivṛttau= with Brahma-
jñāna the upādhi ahaṁkāra will cease to be तत ् प्रयुक्तस्य आत्मनन
प्रतीयमानस्य कतत्वृ र्वादे ् अपऩ ननर्वतृ त्त् tat prayuktasya ātmani
pratīyamānasya kartṛtvādeḥ api nivṛttiḥ= then the connected agency
etc., perceived in Self will also cease to be इनत र्वाच्यम ् iti vācyam= do not
convince thus तस्य मूऱ-अज्ञाने सनत ननर्वत्ृ ते् असम्भर्वात ् tasya mūla-ajñāne
sati nivṛtteḥ asambhavāt = since ahaṁkāra’s cessation is not going to
happen न च na ca=objection continued मूऱ-अज्ञानस्य mūla-ajñānasya= of
the principal ignorance आत्मनन पर्वद्यमानस्य ātmani vidyamānasya= of
that perceived in the Self अपऩ api= also (indeed) ब्रह्म-ज्ञानात ् ननर्वतृ त्त् इनत

र्वाच्यम ् brahma-jñānāt nivṛttiḥ iti vācyam= should be told that will cease
to be on brahma-jñāna तस्य कल्ऩक अभार्वेन tasya kalpaka abhāvena=
since it is not an imagined one (like the snake imagined on the rope)
अकतल्ऩततया akalpitatayā=since not imagined ज्ञानेन ननर्वतवनयतमु ्
अशक्यत्र्वात ् jñānena nivartayitum aśakyatvāt= it is not possible to be
removed by knowledge (only wrong knowledge if is imagined on a rope
will be removed with the right knowledge of the snake) अन्यथा anyathā =
otherwise (if one knowledge will remove earlier wrong knowledge)
अज्ञानस्य अनर्वस्थान प्रसङ्गात ् ajñānasya anavasthāna prasaṅgāt= will lead
to regress ad infinitim with respect to ignorance इनत आशङ्क्य iti
āśaṅkya=expecting such an objection अज्ञानस्य ज्ञान-ननर्वत्यवत्र्व भशद्धये
ajñānasya jñāna-nivartyatva śiddhaye= to conclude that Knowledge will
remove ignorance र्वक्तम
ु ् vaktum= to prove तस्य कतल्ऩतत्र्वम ् tasya
kalpitatvam = imaginary nature of it ( of ignorance) आत्मनन र्वस्तत
ु ्
असम्भर्वम ् ātmani vastutaḥ asambhavam= that it(ignorance) can not be in
Self आि āha the author proves in verse no: 16
न प्रकाशेऽिभमत्यतु क्तयवत्प्रकाशैकिन्धना।
स्र्वप्रकाशं तमात्मानमप्रकाश् कथं स्ऩश
ृ त
े ्॥१६॥
na prakāśe'hamityuktiryatprakāśaikabandhanā |
svaprakāśaṁ tamātmānamaprakāśaḥ kathaṁ spṛśet ||16||
यत ्-प्रकाश-एक-िन्धना yat-prakāśa-eka-bandhanā=based on which light;

अिम ् aham= I; न प्रकाशे na prakāśe=do not know(shine); इनत iti=thus;
उतक्त् uktiḥ=statement(is made); तम ् tam=that; स्र्वप्रकाशम ्
svaprakāśam=self-illumining; आत्मानम ् ātmānam=Self; कथम ्
katham=how; अप्रकाश् aprakāśaḥ=ignorance(darkness); स्ऩश
ृ त
े ्
spṛśet=can touch?
The statements like ‘I do not know’ are illumined on the basis of this
Consciousness. How can such self-illumined Self be ever touched
by ignorance?

न प्रकाशे इनत। अिम ् न प्रकाशे न भाभम इनत उतक्त् र्वचनम ् यत ् प्रकाश एक-िन्धना
यस्य प्रकाश् यत ् प्रकाश् स्र्वरूऩ-प्रकाश एक् एर्व ननिन्धनम ् ननभमत्तम ् यस्या् सा
तथोक्ता न प्रकाशे इनत व्यर्विारस्य प्रकाश एक-ननिन्धनत्र्वात ् स्र्व-प्रकाश अनभ
ु र्व
ननभमत्तत्र्वाद् इनत अथव्। तम ् स्र्व-प्रकाशम ् स्र्वयम ् एर्व भासमानम ् आत्मानम ्
अप्रकाश् अज्ञानम ् कथम ् स्ऩश
ृ द्
े आर्वण
ृ ुयात ् न कथतचचद् इनत अथव्।
na prakāśe iti | aham na prakāśe na bhāmi iti uktiḥ vacanam yat prakāśa
eka-bandhanā yasya prakāśaḥ yat prakāśaḥ svarūpa-prakāśa ekaḥ eva
nibandhanam nimittam yasyāḥ sā tathoktā na prakāśe iti vyavahārasya
prakāśa eka-nibandhanatvāt sva-prakāśa anubhava nimittatvād iti
arthaḥ | tam sva-prakāśam svayam eva bhāsamānam ātmānam
aprakāśaḥ ajñānam katham spṛśed āvṛṇuyāt na kathañcid iti arthaḥ |
न प्रकाशे इनत na prakāśe iti the verse commencing with words ‘na
prakāśe’ is commented अिम ् aham=I न प्रकाशे na prakāśe = न भाभम na
bhāmi = do not shine(know) इनत iti= thus उतक्त् uktiḥ = र्वचनम ् vacanam-
statement यत ् प्रकाश एक-िन्धना yat prakāśa eka-bandhanā{यस्य प्रकाश्
yasya prakāśaḥ = यत ् प्रकाश् yat prakāśaḥ = स्र्वरूऩ-प्रकाश् svarūpa-
prakāśaḥ-the light of the Self which is its nature एक् एर्व ekaḥ eva= that
one alone ननिन्धनम ् nibandhanam = ननभमत्तम ् nimittam- is the cause
यस्या् सा तथोक्ता yasyāḥ sā tathoktā = she is the real cause [yat prakāśa
eka bandhanā-that which is the only cause which is the natural light of
the Self which illumines the statement ‘I do not shine/know’] } न प्रकाशे
इनत व्यर्विारस्य na prakāśe iti vyavahārasya= for the experience of ‘I do
not shine/know) प्रकाश एक-ननिन्धनत्र्वात ् prakāśa eka-nibandhanatvāt=
the light which is the nature of the Self which being the sole cause स्र्व-
प्रकाश अनुभर्व ननभमत्तत्र्वाद् sva-prakāśa anubhava nimittatvād= since it is
self-shining and is experienced as such इनत अथव् iti arthaḥ= this is the
logic. तम ् tam=that स्र्व-प्रकाशम ् sva-prakāśam = self-shining one आत्मानम ्
ātmānam = the Self स्र्वयम ् एर्व भासमानम ् svayam eva bhāsamānam=is
illumined by itself अप्रकाश् aprakāśaḥ = अज्ञानम ् ajñānam- ignorance
कथम ् katham= how स्ऩश
ृ द्
े spṛśed= आर्वण
ृ ुयात ् āvṛṇuyāt-covers न कथतचचद्
इनत अथव् na kathañcid iti arthaḥ = cannot cover/touch is the conclusion.

अयम ् भार्व्। आत्मा सर्ववदा स्र्वयम ् भासमान् सर्ववम ् भासयनत स् कथम ् अज्ञानेन
प्रकाश-पर्वरोधधना स्ऩश्ृ येत न हि खर-तर-ककरणशाभऱ हदनकर् तमसा स्ऩश्ृ यमान्
दृश्यते तत ् कस्य िे तो् प्रकाश-अप्रकाशयो् पर्वरोधात ् तथा च अज्ञानस्य आत्मनन
यतु क्त-असित्र्वात ् न ऩरमाथवत् सम्भर्व इनत।
ayam bhāvaḥ | ātmā sarvadā svayam bhāsamānaḥ sarvam bhāsayati
saḥ katham ajñānena prakāśa-virodhinā spṛśyeta na hi khara-tara-
kiraṇaśāli dinakaraḥ tamasā spṛśyamānaḥ dṛśyate tat kasya hetoḥ
prakāśa-aprakāśayoḥ virodhāt tathā ca ajñānasya ātmani yukti-
asahatvāt na paramārthataḥ sambhava iti|
अयम ् भार्व् ayam bhāvaḥ = This is the conclusion arrived. आत्मा सर्ववदा
स्र्वयम ् भासमान् ātmā sarvadā svayam bhāsamānaḥ = the Self always
shine by itself सर्ववम ् भासयनत स् sarvam bhāsayati saḥ = it illumines
everything कथम ् अज्ञानेन प्रकाश-पर्वरोधधना स्ऩश्ृ येत katham ajñānena
prakāśa-virodhinā spṛśyeta= how (can that self-shining one) be covered
by ignorance which is opposed to light न हि खर-तर-ककरणशाभऱ हदनकर्
तमसा स्ऩश्ृ यमान् दृश्यते na hi khara-tara-kiraṇaśāli dinakaraḥ tamasā
spṛśyamānaḥ dṛśyate=indeed it is not seen by anyone the Sun, the lord
of the day with its piercing rays covered by darkness तत ् कस्य िे तो् tat
kasya hetoḥ = why is it so? प्रकाश-अप्रकाशयो् पर्वरोधात ् prakāśa-
aprakāśayoḥ virodhāt= because light and darkness are opposed तथा च
अज्ञानस्य आत्मनन युतक्त-असित्र्वात ् tathā ca ajñānasya ātmani yukti-
asahatvāt=similarly in Self, the self-shining one the opposite nature of
darkness cannot be tolerated न ऩरमाथवत् सम्भर्व इनत na paramārthataḥ
sambhava iti= it can never happen in true sense is the conclusion.

ननु कथभ ् तर्हि (अहभ ्) न प्रकाशे इतत आत्भतन अऻान अनुबव् इतत आशङ्क्म सूमे
ऩेचकादीनाभ ् अन्धकाय-प्रतीततवद् बीत्मा अपऩ उऩऩद्मते इतत आह --
nanu katham tarhi (aham) na prakāśe iti ātmani ajñāna anubhavaḥ iti
āśaṅkya sūrye pecakādīnām andhakāra-pratītivad bhītyā api upapadyate iti
āha --
ननु nanu no (objection) कथभ ् तर्हि katham tarhi how else (you will account
for) (अहभ ्) न प्रकाशे (aham) na prakāśe I do not shine(know) इतत iti thus
आत्भतन अऻान अनब
ु व् ātmani ajñāna anubhavaḥ the experience of
ignorance in the Self इतत आशङ्क्म iti āśaṅkya anticipating such a doubt सम
ू े
sūrye in Sun ऩेचकादीनाभ ् pecakādīnām for the Owl etc., अन्धकाय-प्रतीततवद्
andhakāra-pratītivad like the experience of darkness बीत्मा अपऩ bhītyā api
may be owing to fear उऩऩद्मते upapadyate it is tenable only इतत आह iti āha
admitting thus the author proceeds with verse 17.
तथाप्माबातत कोऽप्मेष् पवचायाबावजीवन्।

अवश्मामश्श्चदाकाशे पवचायाकोदमावधध्॥१७॥
tathāpyābhāti ko'pyeṣaḥ vicārābhāvajīvanaḥ |

avaśyāyaścidākāśe vicārārkodayāvadhiḥ ||17||
तथा अपऩ tathā api = even then; क् अपऩ एष् kaḥ api eṣaḥ = this inexplicable
something; पवचाय-अबाव-जीवन् vicāra-abhāva-jīvanaḥ = (who) lives on the
absence of enquiry; आबातत ābhāti = appears; धचत ्-आकाशे cit-ākāśe = in the
space-of-Consciousness; अवश्माम् avaśyāyaḥ = fog (thick mist); पवचाय-अकि-
उदम-अवधध् vicāra-arka-udaya-avadhiḥ = (which stays) till the rise of the
Sun (of knowledge, born of) enquiry.
Even then, this inexplicable something (ignorance) does appear as

long as one lives in the absence of enquiry. It is like thick mist in the
space-of-Consciousness that lasts till the rise of the sun of knowledge.

तथा अपऩ इतत। मद्मपऩ वस्तत

ु ् आत्भतन अऻानभ ् न सम्बवतत तथापऩ एष् अप्रकाश्
अवश्माम् नीहाय् अवश्मामवद्-अवश्माम् आवयकत्वात ् धचदाकाशे धचत्प्रकाशे आत्भतन
आबातत इतत सम्फन्ध्।
tathā api iti | yadyapi vastutaḥ ātmani ajñānam na sambhavati tathāpi eṣaḥ
aprakāśaḥ avaśyāyaḥ nīhāraḥ avaśyāyavad-avaśyāyaḥ āvarakatvāt
cidākāśe citprakāśe ātmani ābhāti iti sambandhaḥ |
तथा अपऩ इतत tathā api iti the verse beginning with tathā api is commented
now. मद्मपऩ yadyapi even while वस्तत ु ् आत्भतन अऻानभ ् न सम्बवतत vastutaḥ
ātmani ajñānam na sambhavati ignorance is impossible in the Self in reality
तथापऩ tathāpi still (even then) एष् eṣaḥ = अप्रकाश् aprakāśaḥ this
ignorance अवश्माम् avaśyāyaḥ = नीहाय् nīhāraḥ the fog अवश्मामवद्-अवश्माम्
avaśyāyavad-avaśyāyaḥ - the fog here mean like the fog आवयकत्वात ्
āvarakatvāt since it hides धचदाकाशे cidākāśe = धचत्प्रकाशे citprakāśe =
आत्भतन ātmani in the Self आबातत ābhāti appears इतत सम्फन्ध् iti
sambandhaḥ thus to be connected. (‘tathā api’ should be preceded by
‘yadyapi’ hence the author provides the same and connects)
ननु अऻानस्म वस्तत

ु ् असत्वे कथभ ् प्रत्मऺ-प्रतीतत न र्ह असत् शश-पवषाणादे ् प्रत्मऺ-
प्रतीतत् अश्स्त तत्र आह कोऽपऩ इतत क् अपऩ सत्त्व-असत्त्वाभ्माभ ् अतनविचनीम्
अप्रकाशस्म असत ्-सद्-पवरऺणत्व अङ्कगीकायात ् न प्रत्मऺ-प्रतीतत अनऩ
ु ऩश्त्त् इतत
अथि्।
nanu ajñānasya vastutaḥ asatve katham pratyakṣa-pratīti na hi asataḥ
śaśa-viṣāṇādeḥ pratyakṣa-pratītiḥ asti tatra āha ko'pi iti kaḥ api sattva-
asattvābhyām anirvacanīyaḥ aprakāśasya asat-sad-vilakṣaṇatva aṅgīkārāt
na pratyakṣa-pratīti anupapattiḥ iti arthaḥ|

ननु nanu no (objection)
अऻानस्म वस्तत
ु ् असत्वे ajñānasya vastutaḥ asatve if in reality ignorance
does not exist कथभ ् प्रत्मऺ-प्रतीतत् katham pratyakṣa-pratītiḥ how is it
directly experienced ( as in case of ‘I do not know/shine’) न र्ह असत् na hi
asataḥ indeed for that which is not real शश-पवषाणादे ् śaśa-viṣāṇādeḥ like
the horn of the hare प्रत्मऺ-प्रतीतत् अश्स्त pratyakṣa-pratītiḥ asti the direct
experience exist. तत्र आह कोऽपऩ इतत tatra āha ko'pi iti in this connection the
author replies starting with words ‘ko’api’. क् अपऩ kaḥ api = सत्त्व-
असत्त्वाभ्माभ ् अतनविचनीम् sattva-asattvābhyām anirvacanīyaḥ that which
cannot be defined neither as existing or not-existing अप्रकाशस्म असत ्-सद्-
पवरऺणत्व अङ्कगीकायात ् aprakāśasya asat-sad-vilakṣaṇatva aṅgīkārāt since it
is admitted of the ignorance that it is different from real and unreal न प्रत्मऺ-
प्रतीतत अनऩ
ु ऩश्त्त् na pratyakṣa-pratīti anupapattiḥ it is not improper to be
experienced directly. (only unreal cannot be experienced but ignorance is
admitted to be not unreal) इतत अथि् iti arthaḥ this is the reply.
ननु एवभपऩ अप्रकाशस्म आत्भतन अनब

ु व् न उऩऩद्मते पवयोधाद् इतत चेत ् न तथा र्ह
ककभ ् जड-वस्तु अप्रकाश पवयोधध उत स्व-प्रकाश-रूऩ आत्भा न अद्म् जड-अप्रकाशमो्
ऩयस्ऩय पवयोध असम्बवत ्। न अपऩ द्पवतीम् तस्म पवयोधधतन स्व-प्रकाश आत्भतन
अवस्थान अनुऩऩत्ते्। न च अहभ ् न प्रकाशे इतत अऻान-साधकस्म तस्म न अऻान
पवयोधधत्वभ ् इतत वाच्मभ ्। आत्भ-स्वरूऩस्म प्रकाशस्म अवोयोधधत्वे अन्मस्म अपऩ
पवयोधधन् अबावात ् कदापऩ तनवश्ृ त्त् न स्मात ् तत्र आह पवचाय-अकि-उदम-अवधध् इतत।
पवचाय् पवचायजन्मभ ् ऻानभ ् एव अकि् सूम्ि तभो-तनवतिकत्वात ् तस्म उदम उत्ऩश्त्त् सा
अवधध् श्स्थतत् भमािदा मस्म अप्रकाशस्म स् पवचाय अकि उदम अवधध् इतत अथि्।
केवर-आत्भन् अपवयोधधत्वे अपऩ अखण्ड-आकाय-वश्ृ त्त-आरूढ आत्भ-चैतन्मस्म तत ्
तनवतिकत्व उऩऩत्ते् केवर-सुम-ि ककयणस्म-अदग्धत्ृ वेन तण
ृ ार्द बासकत्वे अपऩ सूमक
ि ान्त-
संमु्तस्म तस्म दग्धत्ृ व दशिनात ् इतत बाव्। ककभ ् इतत तर्हि वा्म-जन्म अखण्डाकाय-

वत्ृ तौ सत्माभ ् अपऩ सवेषाभ ् आत्भा अऻानभ ् न तनवतिते इतत आशङ्क्मा आह -- पवचाय
अबाव जीवन् इतत। पवचाय अबाव् एव श्रवण-भनन-रूऩमो् वेदान्त-प्रभाण-तत ्-प्रभेम-
ब्रह्भ-पवषममो् पवचायमो् अबाव् एव। जीवनभ ् अवश्स्थतत-हे त्ु अस्म अप्रकाशस्म स्
पवचाय अबाव जीवन् इतत अथि्। वा्म-जन्म अपऩ अखण्डाकाय-वॄश्त्त् असम्बावना-
आर्दभब् प्रततफद्धा सती न अऻानभ ् तनवतिमतत मथा भणणभन्त्र-आर्दभब् प्रततफद्ध् अश्ग्न्
संम्
ु तभ ् अपऩ तण
ृ ार्दकभ ् न दहतत तद्वत ्।
nanu evamapi aprakāśasya ātmani anubhavaḥ na upapadyate virodhād iti

cet na tathā hi kim jaḍa-vastu aprakāśa virodhi uta sva-prakāśa-rūpa ātmā
na adyaḥ jaḍa-aprakāśayoḥ paraspara virodha asambhavat | na api
dvitīyaḥ tasya virodhini sva-prakāśa ātmani avasthāna anupapatteḥ | na ca
aham na prakāśe iti ajñāna-sādhakasya tasya na ajñāna virodhitvam iti
vācyam | ātma-svarūpasya prakāśasya avorodhitve anyasya api virodhinaḥ
abhāvāt kadāpi nivṛttiḥ na syāt tatra āha vicāra-arka-udaya-avadhiḥ iti|
vicāraḥ vicārajanyam jñānam eva arkaḥ sūryaḥ tamo-nivartakatvāt tasya
udaya utpattiḥ sā avadhiḥ sthitiḥ maryādā yasya aprakāśasya saḥ vicāra
arka udaya avadhiḥ iti arthaḥ | kevala-ātmanaḥ avirodhitve api akhaṇḍa-
ākāra-vṛtti-ārūḍha ātma-caitanyasya tat nivartakatva upapatteḥ kevala-
surya-kiraṇasya-adagdhṛtvena tṛṇādi bhāsakatve api sūryakānta-
saṁyuktasya tasya dagdhṛtva darśanāt iti bhāvaḥ | kim iti tarhi vākya-janya
akhaṇḍākāra-vṛttau satyām api sarveṣām ātmā ajñānam na nivartate iti
āśaṅkyā āha -- vicāra abhāva jīvanaḥ iti | vicāra abhāvaḥ eva śravaṇa-
manana-rūpayoḥ vedānta-pramāṇa-tat-prameya-brahma-viṣayayoḥ
vicārayoḥ abhāvaḥ eva | jīvanam avasthiti-hetuḥ asya aprakāśasya saḥ
vicāra abhāva jīvanaḥ iti arthaḥ | vākya-janya api akhaṇḍākāra-vṝttiḥ
asambhāvanā-ādibhiḥ pratibaddhā satī na ajñānam nivartayati yathā
maṇimantra-ādibhiḥ pratibaddhaḥ agniḥ saṁyuktam api tṛṇādikam na
dahati tadvat |
ननु nanu no (objection) एवभपऩ evamapi even admitting so (that ignorance

can be experienced directly) अप्रकाशस्म आत्भतन अनुबव् न उऩऩद्मते
aprakāśasya ātmani anubhavaḥ na upapadyate the experience of it in the
Self is not proper पवयोधाद् virodhād because it is opposed to it इतत चेत ् iti
cet if denied thus न na no (your objection is invalid) तथा र्ह tathā hi in this
regard it should be clarified by you ककभ ् जड-वस्तु अप्रकाश पवयोधध kim jaḍa-

vastu aprakāśa virodhi whether inert object is opposed to ignorance उत

स्व-प्रकाश-रूऩ आत्भा uta sva-prakāśa-rūpa ātmā or the Self which is self-
luminous न अद्म् na adyaḥ cannot be the first जड-अप्रकाशमो् ऩयस्ऩय पवयोध
असम्बवात ् jaḍa-aprakāśayoḥ paraspara virodha asambhavāt because
there cannot be mutual opposition between inert object and ignorance न
अपऩ द्पवतीम् na api dvitīyaḥ not even the second तस्म पवयोधधतन स्व-प्रकाश
आत्भतन अवस्थान अनुऩऩत्ते् tasya virodhini sva-prakāśa ātmani avasthāna
anupapatteḥ in its (ignorance’s) opposite the self-shining Self, the
placement is impossible न च na ca also please do not अहभ ् न प्रकाशे इतत
aham na prakāśe iti ‘I do not shine/know’ thus अऻान-साधकस्म ajñāna-
sādhakasya which makes ignorance appear तस्म tasya its (the Self’s) न
अऻान पवयोधधत्वभ ् na ajñāna virodhitvam non-opposition to the ignorance इतत
वाच्मभ ् iti vācyam say like that. आत्भ-स्वरूऩस्म प्रकाशस्म अवोयोधधत्वे ātma-
svarūpasya prakāśasya avorodhitve in that case of non-opposition(of the
ignorance) even to the light of Self अन्मस्म अपऩ पवयोधधन् अबावात ् anyasya
api virodhinaḥ abhāvāt since there is nothing else opposed to it कदापऩ
तनवश्ृ त्त् न स्मात ् kadāpi nivṛttiḥ na syāt there is no destroyer of (the
ignorance) तत्र आह पवचाय-अकि-उदम-अवधध् इतत tatra āha vicāra-arka-udaya-
avadhiḥ iti in this regard (of the destruction of the ignorance) the author
proceeds with the verse with words ‘vicāra-arka-udaya-avadhiḥ’ पवचाय्
vicāraḥ discrimination ( to be explained later on as śravaṇa-manana-rūpa
vedānta-pramāṇa-tat-prameya-brahma-viṣayayoḥ vicāraḥ) पवचायजन्मभ ्
ऻानभ ् एव अकि् सूम्ि vicārajanyam jñānam eva arkaḥ sūryaḥ the knowledge
arising from discrimination alone is the rays, the sun तभो-तनवतिकत्वात ् tamo-
nivartakatvāt since it dispels ignorance तस्म tasya its (of the knowledge)
उदम् udayaḥ = उत्ऩश्त्त् utpattiḥ generation सा sā it (is) अवधध् avadhiḥ =
श्स्थतत् sthitiḥ = भमािदा maryādā limit (upto that moment) मस्म अप्रकाशस्म
yasya aprakāśasya of the ignorance स् पवचाय अकि उदम अवधध् इतत अथि् saḥ
vicāra arka udaya avadhiḥ iti arthaḥ it is vicara arka udaya avadhiḥ i.e. that

which sets limit for the appearance of ignorance which when arises on
account of discrimination dispels the ignorance is called vicara arka udaya
avadhiḥ केवर-आत्भन् अपवयोधधत्वे अपऩ kevala-ātmanaḥ avirodhitve api
though mere Self is not opposed (to ignorance) अखण्ड-आकाय-वश्ृ त्त-आरूढ
आत्भ-चैतन्मस्म akhaṇḍa-ākāra-vṛtti-ārūḍha ātma-caitanyasya to the Self
bestowed with the consciousness of ‘akhaṇḍa-ākāra-vṛtti’ तत ् तनवतिकत्व
उऩऩत्ते् tat nivartakatva upapatteḥ it is proper to have the capacity to
destroy it(ignorance) केवर-सम ु ि-ककयणस्म-अदग्धत्ृ वेन kevala-surya-kiraṇasya-
adagdhṛtvena by being not capable of burning by the mere rays of the Sun
तण
ृ ार्द बासकत्वे अपऩ tṛṇādi bhāsakatve api though made to shine(appear)
the grass etc. सूमक
ि ान्त-संमु्तस्म sūryakānta-saṁyuktasya when enjoined
with burning-glass(lense) तस्म दग्धत्ृ व दशिनात ् tasya dagdhṛtva darśanāt it is
seen that it is capable of burning it इतत बाव् iti bhāvaḥ this is the meaning
ककभ ् इतत तर्हि kim iti tarhi so what? वा्म-जन्म अखण्डाकाय-वत्ृ तौ सत्माभ ् अपऩ
vākya-janya akhaṇḍākāra-vṛttau satyām api even though (the knowledge
which is the destroyer of ignorance in the form of ‘akhaṇḍa-ākāra-vṛtti’)
arises on hearing mahā vākhya - the great dictum सवेषाभ ् आत्भा अऻानभ ् न
तनवतिते sarveṣām ātmā ajñānam na nivartate the Self (bestowed with the
consciousness of ‘akhaṇḍa-ākāra-vṛtti’) does not destroy the ignorance of
all(aspirants) इतत आशङ्क्मा आह -- पवचाय अबाव जीवन् इतत iti āśaṅkyā āha --
vicāra abhāva jīvanaḥ iti expecting such an objection the poet proceeds
with the verse words ‘vicāra abhāva jīvanaḥ’…
पवचाय अबाव् एव vicāra abhāvaḥ eva = श्रवण-भनन-रूऩमो् वेदान्त-प्रभाण-तत ्-

प्रभेम-ब्रह्भ-पवषममो् पवचायमो् अबाव् एव śravaṇa-manana-rūpayoḥ vedānta-
pramāṇa-tat-prameya-brahma-viṣayayoḥ vicārayoḥ abhāvaḥ eva the
absence of discrimination which is of the nature of hearing, reflection,
which are the means in vedānta and Brahman which is the object of the
discrimination which alone जीवनभ ् jīvanam = अवश्स्थतत-हे त्ु avasthiti-hetuḥ
is the cause of appearance अस्म asya = अप्रकाशस्म aprakāśasya of the
ignorance स् पवचाय अबाव जीवन् saḥ vicāra abhāva jīvanaḥ it is called

‘vicāra abhāva jīvanaḥ’ इतत अथि् iti arthaḥ this is the conclusion. वा्म-जन्मा
अपऩ अखण्डाकाय-वॄश्त्त् vākya-janyā api akhaṇḍākāra-vṝttiḥ though the
akhaṇḍākāra-vṝttiḥ arise from mahā-vākya असम्बावना-आर्दभब् प्रततफद्धा सती
asambhāvanā-ādibhiḥ pratibaddhā satī when obstructions like lack of
proper comprehension etc are there न अऻानभ ् तनवतिमतत na ajñānam
nivartayati it does not dispel the ignorance मथा भणणभन्त्र-आर्दभब् प्रततफद्ध्
अश्ग्न् yathā maṇimantra-ādibhiḥ pratibaddhaḥ agniḥ as the fire which is
obstructed by the ‘manimantra’ and the like (manimantra is a mantra when
pronounced have the capacity to cause fire not to appear even in
conductive atmosphere) संमु्तभ ् अपऩ saṁyuktam api though enjoined with
(essentials to burn) तण
ृ ार्दकभ ् न दहतत तद्वत ् tṛṇādikam na dahati tadvat do
not burn the grass etc., similarly. तद्
ु तभ ् सऻाित्भभुतनभब् taduktam
sarjñātmamunibhiḥ thus this has been explained by Sarjñātmamuniḥ
ऩुरुषाऩयाधभभरना धधषणा तनयवद्मचऺुरुदमापऩ मथा।

न पराम भ्रष्टपवषमा बवतत श्रतु तसम्बवापऩ तु तथात्भतन धी्॥ इतत।
puruṣāparādhamalinā dhiṣaṇā niravadyacakṣurudayāpi yathā |

na phalāya bhraṣṭaviṣayā bhavati śrutisambhavāpi tu tathātmani dhīḥ || iti|
Just as, though presented by blemish-less eyes, for the one endowed with
defects and perverted intellect, (the objects so presented by the eyes) are
not comprehended (do not bear fruit), so in the case of the Self for the one
whose intellect is obstructed with impurities, though the knowledge is
generated by shruti, becomes fruitless.
मदा तु सम्मग ् पवचाये ण असम्बावनादम् तनवतिन्ते तदा अप्रततफद्धा सतत अऻानभ ्

तनवतिमतत मथा भण्मार्द प्रततफन्ध तनवत्ृ ता वश्ह्न् तण
ृ ार्दकभ ् दहतत तद्वत ्। एतद् अपऩ
तै् एव उ्तभ ् --
yadā tu samyag vicāreṇa asambhāvanādayaḥ nivartante tadā apratibaddhā
sati ajñānam nivartayati yathā maṇyādi pratibandha nivṛttā vahniḥ
tṛṇādikam dahati tadvat | etad api taiḥ eva uktam --

मदा तु yadā tu but when सम्मग ् पवचाये ण samyag vicāreṇa thro complete
proper enquiry असम्बावनादम् asambhāvanādayaḥ non-comprehension and
the like तनवतिन्ते nivartante are removed तदा tadā then अप्रततफद्धा सतत
apratibaddhā sati since no impediments present अऻानभ ् तनवतिमतत ajñānam
nivartayati dispels ignorance मथा yathā just like भण्मार्द प्रततफन्ध तनवत्ृ ता
वश्ह्न् maṇyādi pratibandha nivṛttā vahniḥ the fire from which the
obstructions like manimantra are removed तण
ृ ार्दकभ ् दहतत तद्वत ् tṛṇādikam
dahati tadvat burns the grass etc. similar to that. एतद् अपऩ तै् एव उ्तभ ् etad
api taiḥ eva uktam this idea also has been explained by him
(Sarjñātmamuniḥ)
ऩुरुषाऩयाधपवगभे तु ऩुन् प्रततफन्धकव्मुदसनात ् सपरा।

भणणभन्त्रमोयऩगभे तु मथा सतत ऩावकाद्भवतत धभ
ू रता॥ इतत॥
puruṣāparādhavigame tu punaḥ pratibandhakavyudasanāt saphalā |

maṇimantrayorapagame tu yathā sati pāvakādbhavati dhūmalatā || iti ||
But again indeed when the obstructions are removed by destruction of the
impurities, (the knowledge) produces the result. Just as smoky-fire, when
all obstructions like binding by manimantra etc., are removed, burns with
bright flames.
तथा च अऻानस्म अतनविचनीमस्म कश्पऩतत्वेन ऻानात ् तनवश्ृ त्त् उऩऩश्त्त्। न च तस्म

कपऩक अबाव् अऻानस्म रोके दीऩवत ् बाट्टऩऺे स्पुयणवत ् गुरुभते संवेदनवत ् गुरु-फौद्ध-
व्मततरय्तभते बेदवद् च स्व-ऩय-तनवािहकत्वात ् न अपऩ अनवस्था अऻान अन्तयस्म
अनङ्कगीकायात ्। तथा च अऻानस्म ऻान तनवत्ृ तौ भर
ू उच्छे देन अहङ्ककायस्म तनवश्ृ त्त
सम्बवाद् आत्भतन प्रतीमभानस्म अहङ्ककाय उऩाधध प्रमु्तस्म कतत्िृ वार्द रूऩ संसायस्म
अपऩ तनवश्ृ त्त् बवतत इतत प्रत्मगात्भन् ब्रह्भत्व ऻानभ ् सपरभ ् इतत बाव्। १७॥

tathā ca ajñānasya anirvacanīyasya kalpitatvena jñānāt nivṛttiḥ upapattiḥ |

na ca tasya kalpaka abhāvaḥ ajñānasya loke dīpavat bhāṭṭapakṣe
sphuraṇavat gurumate saṁvedanavat guru-bauddha-vyatiriktamate
bhedavad ca sva-para-nirvāhakatvāt na api anavasthā ajñāna antarasya
anaṅgīkārāt | tathā ca ajñānasya jñāna nivṛttau mūla ucchedena
ahaṅkārasya nivṛtti sambhavād ātmani pratīyamānasya ahaṅkāra upādhi
prayuktasya kartṛtvādi rūpa saṁsārasya api nivṛttiḥ bhavati iti
pratyagātmanaḥ brahmatva jñānam saphalam iti bhāvaḥ |
तथा च tathā ca as has been explained above अऻानस्म अतनविचनीमस्म

ajñānasya anirvacanīyasya of the ignorance which is indescribable
कश्पऩतत्वेन kalpitatvena since imagined ऻानात ् तनवश्ृ त्त् उऩऩश्त्त् jñānāt
nivṛttiḥ upapattiḥ it is possible that destruction is from knowledge न च तस्म
कपऩक अबाव् na ca tasya kalpaka abhāvaḥ do not say there is no examples
अऻानस्म ajñānasya of the darkness (destruction) compared रोके दीऩवत ्
loke dīpavat generally (in the world) to that of a lamp बाट्टऩऺे स्पुयणवत ्
bhāṭṭapakṣe sphuraṇavat in the doctrine of Bhattas to that of flash गरु
ु भते
संवेदनवत ् gurumate saṁvedanavat in the doctrine of Guru(Prabhakara) to
that of sensibility गुरु-फौद्ध-व्मततरय्तभते बेदवद् च guru-bauddha-
vyatiriktamate bhedavad ca in the doctrine of those other than Prabhakara
and Bouddha, like the difference/duality स्व-ऩय-तनवािहकत्वात ् sva-para-
nirvāhakatvāt it manages(shines and make to shine) itself as well others. न
अपऩ अनवस्था na api anavasthā there is no defect of infinite regress too
अऻान अन्तयस्म अनङ्कगीकायात ् ajñāna antarasya anaṅgīkārāt no other
ignorance (than absence of discrimination) is admitted तथा च tathā ca being
so अऻानस्म ऻान तनवत्ृ तौ भरू उच्छे देन अहङ्ककायस्म तनवश्ृ त्त सम्बवाद् ajñānasya
jñāna nivṛttau mūla ucchedena ahaṅkārasya nivṛtti sambhavād since the
destruction of ego happens when ignorance is removed as it removes the
root(cause) आत्भतन प्रतीमभानस्म अहङ्ककाय उऩाधध प्रम् ु तस्म ātmani
pratīyamānasya ahaṅkāra upādhi prayuktasya the sense of ego enjoined
with other limiting adjuncts experienced in the Self कतत्िृ वार्द रूऩ संसायस्म अपऩ

तनवश्ृ त्त् बवतत kartṛtvādi rūpa saṁsārasya api nivṛttiḥ bhavati expressing as
doership etc., which is the nature of samsāra is also dispelled इतत iti thus
प्रत्मगात्भन् ब्रह्भत्व ऻानभ ् सपरभ ् pratyagātmanaḥ brahmatva jñānam
saphalam there exist a result (removal of ignorance) for knowledge of
innermost Self as Brahman इतत बाव् iti bhāvaḥ this is the conclusion.
अखण्डाकाय-वॄश्त्त् akhaṇḍākāra-vṝttiḥ - a conclusive mental modification with

certitude arising in meditation which is devoid of distinctions like subject/object,
arising out of ‘mahā vākya’ the great dictum of upaniṣads which convey the
essential unity of Atman and Brahman to the qualified aspirant when properly
heard from a Guru which dispels ignorance and results in realization.

ननु एवम ् अपि जीवस्य भोक्ुःु ्द् भोग्य-जा्स्य च ब्रह्ममात्रत्वे अनुभूयमान भोक्-ृ
भोग्य-पवभागुः न स्या् ् सववस्य ब्रह्मणि अध्यस््त्व-अपवशेषा् ् इत् आशङ्ककय माया-
वशाद् एव पवभागुः अयम ् उििद्य्े इत् आह --
nanu evam api jīvasya bhoktuḥ tad bhogya-jātasya ca brahmamātratve
anubhūyamāna bhoktṛ-bhogya-vibhāgaḥ na syāt sarvasya brahmaṇi
adhyastatva-aviśeṣāt iti āśaṅkya māyā-vaśād eva vibhāgaḥ ayam
upapadyate iti āha –
ननु nanu = no(objection); एवम ् अपि evam api = even granting to be like that
( Brahman is alone real and all others are superimposed on It); जीवस्य
भोक्ुःु jīvasya bhoktuḥ = of the jIva, the enjoyer; ्द् भोग्य-जा्स्य च tad
bhogya-jātasya ca = and also of those come for enjoyment by him, the
enjoyed; ब्रह्ममात्रत्वे brahmamātratve = (if) Brahman alone exist; अनुभूयमान
anubhūyamāna = the experienced; भोक्-ृ भोग्य-पवभागुः bhoktṛ-bhogya-
vibhāgaḥ = distinction of enjoyer and the enjoyed; न स्या् ् na syāt = is not
tenable; सववस्य ब्रह्मणि अध्यस््त्व-अपवशेषा् ् sarvasya brahmaṇi adhyastatva-
aviśeṣāt = as without exception all are superimposed on the Brahman; इत्
आशङ्ककय iti āśaṅkya = expecting such a doubt; माया-वशाद् एव māyā-vaśād
eva = owing to the influence of mAyA alone; अयम ् पवभागुः उििद्य्े ayam
vibhāgaḥ upapadyate = this distinction is accountable; इत् आह iti āha = to
explain thus, the author proceeds;
जडाजडपवभगोऽयमजडे मतय कल्पि्ुः।

भभल्त््भागे समे चचत्रचराचरपवभागव् ॥
् १९॥
jaḍājaḍavibhago'yamajaḍe mayi kalpitaḥ |
bhittibhāge same citracarācaravibhāgavat ||19||
भभल्त््-भागे bhitti-bhāge = on a portion of a wall; समे चचत्रे same citre = on an

even (flat) picture); चर-अचर-पवभागव् ् cara-acara-vibhāgavat = as the
division of movable and immovable; मतय अजडे mayi ajaḍe = in Me, the pure

Consciousness; अयम ् ayam = this; जड-अजड-पवभगुः jaḍa-ajaḍa-vibhagaḥ =

the division of inert and sentient; कल्पि्ुः kalpitaḥ = is imagined;
This division as the inert things (worlds) and the sentient things (jIvas)
is imagined in Me, the pure Consciousness, just like the moving and
the stationary things in a painting upon a plain white wall.
जड इत्। जड-अजड-पवभागुः जडम ्-इदम ् भोग्यम ् अजडुः अयम ् भोक्ा इत् पवभागुः।
अयम ् प्र्ीयमानुः अजडे अऱप्ु ्-चै्न्य-स्वभावे मतय प्रत्यग ्-अभभन्ने ब्रह्मणि कल्पि्ुः।
मायया आरोपि्ुः इत् अर्वुः। स्व-प्रकाशे अपि एकल्स्मन ् ब्रह्मणि उिाचि-प्रािान्याद्
भोग्य-जडकपिना उिािेय-प्रािान्याद् अजड-भोक् ृ कपिना अपि उििद्य्े। ्दक
ु ्म ्
वात्वककारै ुः --
jaḍa iti| jaḍa-ajaḍa-vibhāgaḥ jaḍam-idam bhogyam ajaḍaḥ ayam bhoktā iti
vibhāgaḥ | ayam pratīyamānaḥ ajaḍe alupta-caitanya-svabhāve mayi
pratyag-abhinne brahmaṇi kalpitaḥ | māyayā āropitaḥ iti arthaḥ | sva-
prakāśe api ekasmin brahmaṇi upādhi-prādhānyād bhogya-jaḍakalpanā
upādheya-prādhānyād ajaḍa-bhoktṛ kalpanā api upapadyate | taduktam
vārtikakāraiḥ --
जड इत् jaḍa iti = verse no. 19 starting with ‘jada’ is commented; जड-अजड-
पवभागुः jaḍa-ajaḍa-vibhāgaḥ [जडम ् jaḍam = इदम ् भोग्यम ् idam bhogyam –
this (is) enjoyed; अजडुः ajaḍaḥ = अयम ् भोक्ा ayam bhoktā – this (I am) the
enjoyer; इत् पवभागुः iti vibhāgaḥ = the differences such as this;] अयम ्
प्र्ीयमानुः ayam pratīyamānaḥ = this should be recognized; अजडे ajaḍe =
अऱुप््-चै्न्य-स्वभावे alupta-caitanya-svabhāve – in uninterrupted conscious
nature; मतय mayi = प्रत्यग ्-अभभन्ने ब्रह्मणि pratyag-abhinne brahmaṇi = in
Brahman (which is) not different (from) the innermost (Self) कल्पि्ुः kalpitaḥ
= मायया आरोपि्ुः māyayā āropitaḥ = superimposed owing to mAyA; इत्
अर्वुः iti arthaḥ = this is the meaning; स्व-प्रकाशे अपि sva-prakāśe api ; in self-
luminous; एकल्स्मन ् ब्रह्मणि ekasmin brahmaṇi = in non-dual (one) Brahman;
उिाचि-प्रािान्याद् upādhi-prādhānyād = owing to predominance of the

upAdhi-s; भोग्य-जड-कपिना bhogya-jaḍa-kalpanā = the imagination of inert

enjoyed; उिािेय-प्रािान्याद् upādheya-prādhānyād = owing to predominance
of proximate support; अजड-भोक् ृ कपिना ajaḍa-bhoktṛ kalpanā = the
imagination of sentient enjoyer; अपि उििद्य्े api upapadyate = thus is
accounted for; ्दक
ु ्म ् वात्वककारै ुः taduktam vārtikakāraiḥ = this idea has
been explained by revered vArtikakAraH (vidyAraNyasvAmiji);
्मुःप्रिानऺेत्रािाां चचत्प्रिानल्चचदात्मनाम ।्
िरुः कारि्ामेत् भावनाऻानकमवभभुः॥ इत्॥
tamaḥpradhānakṣetrāṇāṁ citpradhānaścidātmanām |
paraḥ kāraṇatāmeti bhāvanājñānakarmabhiḥ || iti ||
Absolute spirit predominating in consciousness becomes the cause of

bodies, in which tamas predominates, and of conscious souls, by means of
the works of imaginary illusion.
अजडे ब्रह्मणि सदृश-पवसदृश-उभय-कपिने दृष्टान््म ् आह -- भभल्त््ुः इत्याददना।

भभल्त््-भागे कुड्य-प्रदे शे समे तनपववकारे अचऱे इत् अर्वुः। चर-अचर-पवभागव् ् चरस्य
गजादे ुः अचरस्य िवव्ादे ुः च पवभागुः यर्ा ्र्ा इत् अर्वुः॥
ajaḍe brahmaṇi sadṛśa-visadṛśa-ubhaya-kalpane dṛṣṭāntam āha -- bhittiḥ
ityādinā | bhitti-bhāge kuḍya-pradeśe same nirvikāre acale iti arthaḥ | cara-
acara-vibhāgavat carasya gajādeḥ acarasya parvatādeḥ ca vibhāgaḥ yathā
tathā iti arthaḥ ||
अजडे ajaḍe = ब्रह्मणि brahmaṇi; सदृश-पवसदृश-उभय-कपिने sadṛśa-visadṛśa-
ubhaya-kalpane = for imagination of both similar and dissimilar; दृष्टान््म ्
आह dṛṣṭāntam āha = a simile is presented; भभल्त््ुः इत्याददना bhittiḥ ityādinā =
by the rest of the verse beginning with ‘bhitti’; भभल्त््-भागे bhitti-bhāge =
कुड्य-प्रदे शे kuḍya-pradeśe = in flat surface; समे same = तनपववकारे nirvikāre –
in unchanging surface; अचऱे इत् अर्वुः acale iti arthaḥ = in stationary part is
the meaning; चर-अचर-पवभागव् ् cara-acara-vibhāgavat = similar to [चरस्य
गजादे ुः carasya gajādeḥ = of the moving like elephant etc.,; अचरस्य िवव्ादे ुः

च acarasya parvatādeḥ ca = as well of the unmoving like mountains etc.,;

पवभागुः vibhāgaḥ = distinctions]; यर्ा ्र्ा yathā tathā = similar to that only (
is the difference of inert and sentient in ever-sentient Self); इत् अर्वुः iti
arthaḥ = this is the conclusion.

ननु एवम ् आत्मनः ब्रह्मत्वम ् न सम्भवति िस्य संसार-साक्षऺिा-रूऩ-ववकल्ऩ-युक्ित्वाद्

ब्रह्मणः च अस्थऱ
ू म ् अनणु नेति नेति इत्यादि श्रत्ु या तनवविकल्ऩकिया ससद्ेः इति
आशङ्कक्य आह --
nanu evam ātmanaḥ brahmatvam na sambhavati tasya saṁsāra-sākṣitā-
rūpa-vikalpa-yuktatvād brahmaṇaḥ ca asthūlam anaṇu neti neti ityādi
śrutyā nirvikalpakatayā siddheḥ iti āśaṅkya āha --
ननु nanu = no objection; एवम ् evam = (even) thus (granted that differences
like conscious and inert are only imagined in the Self, still); आत्मनः
ātmanaḥ = of the Self; ब्रह्मत्वम ् न सम्भवति brahmatvam na sambhavati = it
does not give brahmanhood; िस्य tasya = of it(the Self); संसार-साक्षऺिा-रूऩ-
ववकल्ऩ-युक्ित्वाद् saṁsāra-sākṣitā-rūpa-vikalpa-yuktatvād = being endowed
with divisions arising from its being witness to the saMsArA(changes);
ब्रह्मणः च brahmaṇaḥ ca = but as regards Brahman; अस्थऱ ू म ् अनणु नेति नेति
इत्यादि श्रत्ु या asthūlam anaṇu neti neti ityādi śrutyā = thro vedic declarations
like ‘not gross, not subtle’; ‘not this, not this’, etc.; तनवविकल्ऩकिया ससद्ेः
nirvikalpakatayā siddheḥ = it(Brahman) is confirmed to be without divisions;
इति आशङ्कक्य iti āśaṅkya = anticipating an objection thus; आह āha = the
author proceeds to explain vide verse no: 20;
चेत्योऩरागरूऩा मे साक्षऺिावऩ न िात्तत्त्वकी।

उऩऱऺणमेवेयं तनस्िरङ्कगचचिम्बध
ु ेः॥ २०॥
cetyoparāgarūpā me sākṣitāpi na tāttvikī |
upalakṣaṇameveyaṁ nistaraṅgacidambudheḥ || 20 ||
साक्षऺिा अवऩ sākṣitā api = even the witnesshood; मे me = of mine; चेत्य-

उऩराग-रूऩा cetya-uparāga-rūpā = is (relative to) the association with things
that rise in the mind (and); न िात्तत्त्वकी na tāttvikī = not absolute; इयम ् iyam
= this (witnesshood) is; तनस्िरङ्कग-चचि ्-अम्बुधेः nistaraṅga-cit-ambudheḥ = of
the waveless ocean of Consciousness; उऩऱऺणम ् एव upalakṣaṇam eva =
only an assumption;

Even my witnesshood is not absolute but is assumed with reference to

the thoughts arising in the mind. This (witnesshood) is only an
assumption in the waveless ocean-of-Consciousness (that I am).
चेत्य इति। चेत्य उऩराग-रूऩा चेत्यम ् कित्ित व-आदि-प्रऩञ्चः िेन उऩरागः सम्बन्धः िद्-
रूऩ-साक्षऺिा अवऩ साक्षऺत्वम ् अवऩ मे मम प्रत्यग ्-आत्मनः न िात्तत्त्वकी न ऩरमाथि-भूिा
चेत्यस्य अऩरमाथित्वेन िि ्-सम्बत्तन्ध-साक्षऺिाया अवऩ ऩरमाथि-स्वरूऩत्व-अयोगाि ् ककम ्
िु इयम ् साक्षऺिा तनस्िरङ्कग-चचद्-अम्बध
ु ेः तनस्िरङ्कग ऩरमाथििः तनरस्ि-िरङ्कग
कित्ित वादि-प्रऩञ्च-रूऩः यस्याः सा चचद् एव आम्बचु धः समद्र
ु ः तनस्िरङ्कग-चचद्-अम्बचु धः
िस्य मे मम प्रत्यगात्मनः उऩऱऺणम ् एव िटस्था सिी ऻावऩका एव जगि ्-कारणत्वम ्
इव ब्रह्मणः िथा च आत्मनः वस्िि
ु ः तनवविकल्ऩत्वाि ् न ब्रह्मत्व-अनुऩऩत्तत्िः इति
भावः॥
cetya iti | cetya uparāga-rūpā cetyam kartṛtva-ādi-prapañcaḥ tena
uparāgaḥ sambandhaḥ tad-rūpa-sākṣitā api sākṣitvam api me mama
pratyag-ātmanaḥ na tāttvikī na paramārtha-bhūtā cetyasya
aparamārthatvena tat-sambandhi-sākṣitāyā api paramārtha-svarūpatva-
ayogāt kim tu iyam sākṣitā nistaraṅga-cid-ambudheḥ nistaraṅga
paramārthataḥ nirasta-taraṅga kartṛtvādi-prapañca-rūpaḥ yasyāḥ sā cid
eva āmbudhiḥ samudraḥ nistaraṅga-cid-ambudhiḥ tasya me mama
pratyagātmanaḥ upalakṣaṇam eva taṭasthā satī jñāpikā eva jagat-
kāraṇatvam iva brahmaṇaḥ tathā ca ātmanaḥ vastutaḥ nirvikalpatvāt na
brahmatva-anupapattiḥ iti bhāvaḥ ||
चेत्य इति cetya iti =verse no: 20 starting with word ‘cetya’ is commented
upon; चेत्य-उऩराग-रूऩा cetya-uparāga-rūpā [चेत्यम ् cetyam = कित्ित व-आदि-
प्रऩञ्चः kartṛtva-ādi-prapañcaḥ = the universe starting with doership; िेन
tena = with that; उऩरागः uparāgaḥ = सम्बन्धः sambandhaḥ =
connection/association;]; िद्-रूऩ-साक्षऺिा अवऩ tad-rūpa-sākṣitā api =
साक्षऺत्वम ् अवऩ sākṣitvam api = even the witnesshood; मे me = मम mama =
प्रत्यग ्-आत्मनः pratyag-ātmanaḥ = of the innermost Self; न िात्तत्त्वकी na
tāttvikī = न ऩरमाथि-भि
ू ा na paramārtha-bhūtā = not absolute; चेत्यस्य

अऩरमाथित्वेन cetyasya aparamārthatvena = since this universe is not real;

िि ्-सम्बत्तन्ध-साक्षऺिायाः अवऩ tat-sambandhi-sākṣitāyāḥ api = the witnesshood
associated with out will also be; ऩरमाथि-स्वरूऩत्व-अयोगाि ् paramārtha-
svarūpatva-ayogāt = not there in the essential supreme nature (of the Self);
ककम ् िु kim tu = furthermore; इयम ् iyam = साक्षऺिा sākṣitā = witnesshood;
तनस्िरङ्कग-चचद्-अम्बध
ु ेः nistaraṅga-cid-ambudheḥ[तनस्िरङ्कग nistaraṅga =
ऩरमाथििः तनरस्ि-िरङ्कग कित्ित वादि-प्रऩञ्च-रूऩः paramārthataḥ nirasta-taraṅga
kartṛtvādi-prapañca-rūpaḥ = devoid of (thought) waves right from doership
to all about this universe from the absolute stand-point; यस्याः सा yasyāḥ sā
= of whose, she; चचद् एव cid eva = Consciousness alone is; आम्बुचधः
āmbudhiḥ = समुद्रः samudraḥ = ocean] तनस्िरङ्कग-चचद्-अम्बुचधः nistaraṅga-cid-
ambudhiḥ = in the sea of pure Consciousness devoid of thought waves;
िस्य tasya = of it; मे me = मम mama = प्रत्यगात्मनः pratyagātmanaḥ = of the
innermost Self; उऩऱऺणम ् एव upalakṣaṇam eva = indicator only; िटस्था
सिी taṭasthā satī = by being a pointer; ऻावऩका एव jñāpikā eva = it reminds
(leads to the knowledge of Self); जगि ्-कारणत्वम ् इव ब्रह्मणः jagat-
kāraṇatvam iva brahmaṇaḥ = similar to the attribution of causality to
Brahman with respect to the unreal world; िथा च tathā ca = being so;
आत्मनः वस्िि
ु ः तनवविकल्ऩत्वाि ् ātmanaḥ vastutaḥ nirvikalpatvāt = since
essentially Self is non-dual; न ब्रह्मत्व-अनुऩऩत्तत्िः na brahmatva-anupapattiḥ
= it is not that it cannot have brahmanhood; इति भावः iti bhāvaḥ = this is the
conclusion.

एवभ ् उक्तेन प्रकाये ण ब्रह्भणण जगतः आत्भनन च आहङ्कायादे ः कल्पऩतत्वेन वस्तत

ु ः
अबावात ् ऩद-द्वम-रक्ष्मे ब्रह्भणण न कल्चचद्-अपऩ पवकायः इनत आह -
evam uktena prakāreṇa brahmaṇi jagataḥ ātmani ca āhaṅkārādeḥ
kalpitatvena vastutaḥ abhāvāt pada-dvaya-lakṣye brahmaṇi na kaścid-api
vikāraḥ iti āha –
एवभ ् उक्तेन प्रकाये ण evam uktena prakāreṇa = as proved thus far thro
pramāṇa and nyāya; ब्रह्भणण जगतः brahmaṇi jagataḥ = of the world in
Brahman; च ca = as well; आत्भनन आहङ्कायादे ः ātmani āhaṅkārādeḥ = of the
egoism etc. in the Self; कल्पऩतत्वेन kalpitatvena = since
imagined/superimposed; वस्तत
ु ः अबावात ् vastutaḥ abhāvāt = (and hence) do
not exist in reality; ऩद-द्वम-रक्ष्मे pada-dvaya-lakṣye = in that (which is)
denoted by the two words (‘tat’ and ‘tvam’ of the mahāvākya); ब्रह्भणण
brahmaṇi = in Brahman; न कल्चचद्-अपऩ na kaścid-api = do not exist even an
iota of; पवकायः vikāraḥ = change(duality); इनत iti = this is the conclusion; आह
āha = and is reiterated/summed up in the following verse no: 21;
अभत
ृ ाब्धेनन भे जीणणनभष
नृ ा डिण्िीयजन्भभबः।
स्पटिकादे नन भे यागः स्वाप्नसंध्माभ्रपवभ्रभः॥२१॥
amṛtābdherna me jīrṇirmṛṣā ḍiṇḍīrajanmabhiḥ |
sphaṭikārderna me rāgaḥ svāpnasaṁdhyābhravibhramaiḥ ||21||
अभत
ृ ाब्धेः भे amṛtābdheḥ me = to me, the ocean of immortality; भष
ृ ा-डिण्िीय-
जन्भभबः mṛṣā-ḍiṇḍīra-janmabhiḥ = from the rise of false waves (foam) of
illusion; न जीणणनः na jīrṇiḥ = (there can) not (be any) loss; स्पटिक-अदे ः भे
sphaṭika-ardeḥ me = to me, the mountain of pure crystal; स्वाप्न-संध्मा-अभ्र-
पवभ्रभः svāpna-saṁdhyā-abhra-vibhramaiḥ = from the unreal whirls of
evening clouds; न यागः na rāgaḥ = (there can) not (be any) attachment
(colouring);

There cannot be any loss (decreptitude) to me, the ocean-of-

Immortality, from the rise of unreal waves, nor can the false
(ignorance-caused) evening clouds color me (cause any attachment in
me) the mountain of pure crystal (Consciousness).
अभत
ृ इनत। अभत
ृ ः भोऺ-रूऩः स्वमंप्रकाश-अद्वमानन्द एव आल्ब्धः तस्म तत ्-ऩद-
रक्ष्मस्म इनत अथनः। भे भभ प्रत्मग ्-अभबन्न-ब्रह्भणः भष
ृ ा-डिण्िीय-जन्भभबः भष
ृ ा-रूऩा
भभथ्मा-रूऩा पवमद्-आदमः एव डिण्िीयाः पेनाः तेषाभ ् मानन जन्भानन तः जन्भभबः जन्भ-
ऩदभ ् नाशस्म अपऩ उऩरऺणभ ् न जीणणनः न हाननः वपृ धः वा जीणणनऩदभ ् वध
ृ ेः अपऩ
उऩरऺणभ ् भभथ्मा-वस्तन
ु ः अधधष्ठान अदष
ू कत्वाद् इनत अथनः। ब्रह्भणण भाममा
पवमदाटद उत्ऩत्त्मा तद् अधधष्ठान ब्रह्भणः न हाननः न वपृ धः इनत एतद् बायती-तीथथः अपऩ
कूिस्थ-दीऩे बणणतभ ् -
amṛta iti | amṛtaḥ mokṣa-rūpaḥ svayaṁprakāśa-advayānanda eva ābdhiḥ
tasya tat-pada-lakṣyasya iti arthaḥ | me mama pratyag-abhinna-brahmaṇaḥ
mṛṣā-ḍiṇḍīra-janmabhiḥ mṛṣā-rūpā mithyā-rūpā viyad-ādayaḥ eva ḍiṇḍīrāḥ
phenāḥ teṣām yāni janmāni taiḥ janmabhiḥ janma-padam nāśasya api
upalakṣaṇam na jīrṇiḥ na hāniḥ vṛddhiḥ vā jīrṇipadam vṛddheḥ api
upalakṣaṇam mithyā-vastunaḥ adhiṣṭhāna adūṣakatvād iti arthaḥ |
brahmaṇi māyayā viyadādi utpattyā tad adhiṣṭhāna brahmaṇaḥ na hāniḥ na
vṛddhiḥ iti etad bhāratī-tīrthaiḥ api kūṭastha-dīpe bhaṇitam –
अभत
ृ इनत amṛta iti = verse no. 21 commencing with ‘amṛta’ is commented.
अभत
ृ ः amṛtaḥ = भोऺ-रूऩः mokṣa-rūpaḥ - of the nature of ‘free’/’unbound’;
स्वमंप्रकाश-अद्वमानन्दः एव svayaṁprakāśa-advayānandaḥ eva = self-
luminous non-dual bliss alone is; आल्ब्धः ābdhiḥ = ocean; तस्म tasya = of it;
तत ्-ऩद-रक्ष्मस्म इनत अथनः tat-pada-lakṣyasya iti arthaḥ = for that denoted by
the word ‘tat’ of the great dictum; भे me = भभ mama – for me; प्रत्मग ्-
अभबन्न-ब्रह्भणः pratyag-abhinna-brahmaṇaḥ = the innermost Self (which is)
not different from the Brahman; भष
ृ ा-डिण्िीय-जन्भभबः mṛṣā-ḍiṇḍīra-
janmabhiḥ[भष
ृ ा-रूऩा mṛṣā-rūpā = भभथ्मा-रूऩा mithyā-rūpā – unreal nature;

(पवमद्-आदमः एव) डिण्िीयाः (viyad-ādayaḥ eva) ḍiṇḍīrāḥ = पेनाः phenāḥ - ether

etc. alone are foams (waves); तेषाभ ् मानन जन्भानन तः जन्भभबः teṣām yāni
janmāni taiḥ janmabhiḥ = that which is the birth for them, by those births;]
जन्भ-ऩदभ ् नाशस्म अपऩ उऩरऺणभ ् janma-padam nāśasya api upalakṣaṇam =
the word ‘birth’ includes ‘destruction’; न जीणणनः na jīrṇiḥ = न हाननः na hāniḥ -
no death; (वपृ धः वा vṛddhiḥ vā = or growth); जीणणनऩदभ ् वध
ृ ेः अपऩ उऩरऺणभ ्
jīrṇipadam vṛddheḥ api upalakṣaṇam = the word ‘decay’ includes ‘growth’;
भभथ्मा-वस्तन
ु ः अधधष्ठान अदष ू कत्वाद् mithyā-vastunaḥ adhiṣṭhāna adūṣakatvād
= for an unreal thing cannot sully/malign the substratum; इनत अथनः iti arthaḥ
= this is the accepted position; ब्रह्भणण भाममा पवमदाटद उत्ऩत्त्मा brahmaṇi
māyayā viyadādi utpattyā = by the rise of unreal ether etc., in Brahman; तद्
अधधष्ठान ब्रह्भणः tad adhiṣṭhāna brahmaṇaḥ = in Brahman it’s substratum;
न हाननः न वपृ धः इनत na hāniḥ na vṛddhiḥ iti = there is no decay or growth;
एतद् बायती-तीथथः अपऩ कूिस्थ-दीऩे बणणतभ ् etad bhāratī-tīrthaiḥ api kūṭastha-
dīpe bhaṇitam = this idea has also been elucidated by shrị bhāratitịrtha in
kūtastha-dịpa (pañcadashị)
भामा भेघो जगन्नीयं वषनत्वेष मथा तथा।

धचदाकाशस्म नो हानननन वा राब इनत ल्स्थनतः॥ इनत॥
māyā megho jagannīraṁ varṣatveṣa yathā tathā |
cidākāśasya no hānirna vā lābha iti sthitiḥ || iti ||
Illusion is cloud, the world is the rain thereof; let it rain how it may, there is
neither loss nor gain to Consciousness which is the sky, --such is approved
position.

त्वभ ्-ऩद-रक्ष्मभ ् अपऩ शुधभ ् इनत आह स्पटिकाद्े ः इत्माटदना tvam-pada-lakṣyam

api śuddham iti āha sphaṭikādreḥ ityādinā = the author proceeds to prove
the unsullied nature of Self denoted by ‘tvam’ with rest of the verse
beginning with ‘sphaṭikādreḥ’; स्पटिकाद्े ः sphaṭikādreḥ = स्पटिकाटद्-वत ्
स्वच्छस्म sphaṭikādri-vat svacchasya – of that which is as pure as crystal
mountain; भे me = भभ mama – for me; प्रत्मग ्-आत्भनः pratyag-ātmanaḥ = of
the innermost Self; त्वभ ्-ऩद-रक्ष्मस्म tvam-pada-lakṣyasya = for that which
is denoted by the word ‘tvam’; स्वाप्न-सन्ध्मा-अभ्र-पवभ्रभः svāpna-sandhyā-
abhra-vibhramaiḥ[स्वाप्नः svāpnaḥ = अपवद्मा-कल्पऩतः avidyā-kalpitaḥ -
imagined owing to avidya; अहङ्कायाटदः ahaṅkārādiḥ = those starting with
egoism etc.; (सः एव) सन्ध्मा-अभ्रभ ् saḥ eva sandhyā-abhram = सन्ध्मा-
काभरक-भेघः sandhyā-kālika-meghaḥ - that alone is evening cloud; स्व-
सल्न्नटहते स्वच्छे स्व-धभन-असञ्जकत्व-साम्मात ् sva-sannihite svacche sva-
dharma-asañjakatva-sāmyāt = since having the similarity of not mixing its
own qualities with proximate pure (sky); तत ्-कृतः पवभ्रभः tat-kṛtaiḥ
vibhramaiḥ = the delusion caused by it; कतत्नृ वाटद-भ्राल्न्तभबः kartṛtvādi-
bhrāntibhiḥ = (i.e.) by delusion of doership etc.; भेघ-पवषमे पवभ्रभाः
अनवस्थानानन संसायाः megha-viṣaye vibhramāḥ anavasthānāni saṁsārāḥ =
the delusions with respect to the clouds are the play (various forms and
combinations it enact) तः taiḥ = owing to them]; यागः rāgaḥ = सम्फन्धः
sambandhaḥ - connection/identification; भेघ-पवषम आरुण्मभ ् स्पटिक-ऩवनतस्म-
आरुण्म-वत ् megha-viṣaya āruṇyam sphaṭika-parvatasya-āruṇya-vat = the
various colours of the clouds with respect to sky is equal to the various
projections in the Consciousness(crystal mountain); आत्भनः ātmanaḥ = of
the Self; धचद्-रूऩस्म cid-rūpasya = of the Consciousness; ऩयभाथनतः कतत्नृ व-
बोक्तत्ृ व-याग-द्वेषाटद सम्फन्धः paramārthataḥ kartṛtva-bhoktṛtva-rāga-dveṣādi
sambandhaḥ = that in reality the connection with agency etc. or likes
dislikes etc.; न अल्स्त इनत अथनः na asti iti arthaḥ = simply do not exist is the
conclusion; अहङ्कायाटद-धभथः आत्भनः असम्फन्धः अपऩ ahaṅkārādi-dharmaiḥ

ātmanaḥ asambandhaḥ api = the non relation of egoism etc. with the Self
also; श्रीबायती-तीथथः एव आबाणण धचत्रदीऩे śrībhāratī-tīrthaiḥ eva ābhāṇi citradīpe
= has been illustrated by shrị bhāratitịrtha in citra-dịpa (pañcadashị)
अहङ्कायगतेच्छाद्मदे हव्माध्माटदभबस्तथा।
वऺ ू ात्भनन ककं बवेत ्॥ इनत॥
ृ ाटदजन्भनाशवान धचद्ऩ
ahaṅkāragatecchādyairdehavyādhyādibhistathā |
vṛkṣādijanmanāśairvā cidrūpātmani kiṁ bhavet || iti ||
By likes and dislikes which reside in ego; similarly by disease etc., or by the
birth and death of trees (to the forest) to the Self which is of the nature of
Consciousnes; what (change/distress) can happen.
अतः ataḥ = therefore; ऩद-द्वम-रक्ष्मभ ् अपऩ pada-dvaya-lakṣyam api = the

(Self) denoted by both words of the dictum – ‘tat’ and ‘tvam’; चतन्मभ ्
caitanyam = (which is) the Consciousness; अनतशध
ु भ ् atiśuddham = is
extremely pure and immaculate; इनत बावः iti bhāvaḥ = this is the
conclusion.

ननु एवम ् अपऩ ऩद-द्वय-ऱक्ष्ये ब्रह्मणि अस्ति-एव पवकार् ितय ऩरमार्थि् सत्तत्तव-
आश्रयत्तवतय वक्िव्यत्तवाि ् अन्यर्ा शश-पवषानवद् असत्तत्तव-प्रसङ्गाि ् इति आशङ्क्य
आह --
nanu evam api pada-dvaya-lakṣye brahmaṇi asti-eva vikāraḥ tasya
paramārthataḥ sattva-āśrayatvasya vaktavyatvāt anyathā śaśa-viṣānavad
asattva-prasaṅgāt iti āśaṅkya āha –
ननु nanu = no(objection); एवम ् अपऩ evam api = granting thus (the shuddha-
caitanya is the only reality pointed by two words ‘tat’ and ‘tvam’ of the great
dictum), then also; ऩद-द्वय-ऱक्ष्ये ब्रह्मणि pada-dvaya-lakṣye brahmaṇi = in
Brahman which is the reality pointed by the two words ‘tat’ and ‘tvam’;
अस्ति-एव पवकार् asti-eva vikāraḥ = there must be change; ितय ऩरमार्थि्
सत्तत्तव-आश्रयत्तवतय वक्िव्यत्तवाि ् tasya paramārthataḥ sattva-āśrayatvasya
vaktavyatvāt = as ultimately its (Atman’s/caitanyam’s) also to be declared
to have existence as locus; अन्यर्ा anyathā = if not (if not having existence
as locus) then; शश-पवषानवद् असत्तत्तव-प्रसङ्गाि ् śaśa-viṣānavad asattva-
prasaṅgāt = just like horns of a hare it(Atman/caitanyam) will also become
non-existent; इति आशङ्क्य iti āśaṅkya = faced with such objection; आह āha
= the counter is presented in the following verse no 22;
तवरूऩमेव मे सत्तत्तवम ् न िु धमो नभतत्तववि ्।

मदन्यतय सिोऽभावान्न हह सा जातिररष्यिे॥ २२॥
svarūpameva me sattvam na tu dharmo nabhastvavat |
madanyasya sato'bhāvānna hi sā jātiriṣyate|| 22||
नभतत्तववि ् nabhastvavat = like spaceness (is of space); सत्तत्तवम ् sattvam =

existence; तवरूऩम ् एव मे svarūpam eva me = (is) my nature alone; न िु na tu
= and not; धमथ् dharmaḥ = my quality; मि ् अन्यतय सि् mat anyasya sataḥ =
of (any) existence other than me; अभावाि ् abhāvāt = (there being) absence;
सा sā = existence (my nature); न हह na hi = (is) not indeed; जाति् jātiḥ = (as)
a class; इष्यिे iṣyate = is considered

Like spaceness is the nature of space, existence is my very ‘nature’,

and not one of my ‘qualities’. Existence is not considered as a
classifiable quality because there is no existence apart from Me.
तवरूऩम ् इति। मे मम ऩद-द्वय-ऱक्ष्यतय सत्तत्तवम ् तवरूऩम ् एव न िु मद्-आश्रश्रि् धमथ्।

यर्ा सत्तत्तवतय सत्तत्तव-अन्िर-आश्रयत्तव-अभावाि ् न असत्तत्तवम ् िद्वद् इति अर्थ्।
svarūpam iti | me mama pada-dvaya-lakṣyasya sattvam svarūpam eva na
tu mad-āśritaḥ dharmaḥ | yathā sattvasya sattva-antara-āśrayatva-abhāvāt
na asattvam tadvad iti arthaḥ |
तवरूऩम ् इति svarūpam iti = verse no: 22 starting with words ‘svarūpam’ is
commented; मे me = मम mama = ऩद-द्वय-ऱक्ष्यतय pada-dvaya-lakṣyasya =
for me, the Self, which is pointed by the two words ‘tat’ and ‘tvam’; सत्तत्तवम ्
तवरूऩम ् एव sattvam svarūpam eva = existence is nature alone; न िु मद्-
आश्रश्रि् धमथ् na tu mad-āśritaḥ dharmaḥ = not a quality having me as the
locus; यर्ा सत्तत्तवतय yathā sattvasya = just like for existence; सत्तत्तव-अन्िर-
आश्रयि ्व-अभावाि ् sattva-antara-āśrayatva-abhāvāt = since there is no other
existence as locus; न असत्तत्तवम ् na asattvam = (the existence can) not be of
the nature of non-existence; िद्वद् tadvad = similarly (since existence is
my(Atman’s) nature and there exist no Self other than me, I, the
Self/Atman cannot be said to have become of the nature of non-existence);
इति अर्थ् iti arthaḥ = this is the conclusion.
ननु घटे घटत्तववि ् सद्-रूऩ आत्तमतन अपऩ धमथ-रूऩम ् सत्तत्तवम ् ककम ् न तयाद् इति
आशङ्क्य घटे षु अनेकेषु घट् अयम ् घट् अयम ् इति अनग
ु ि-व्यवहार-ससद्धये घटत्तव-
जाति् इव सद्-व्यस्क्ि-भेद-अभावेन आत्तमतन सत्तत्तव-रूऩा जाति् न अङ्गीकायथ इति आह -
- मद्-अन्यतय इत्तयाहदना। मद्-अन्यतय ऩद-द्वय-ऱक्ष्य-रूऩ-आत्तम-सभन्नतय सि् सद्-
व्यस्क्ि-अन्िरतय-अभावाि ् सा सत्तत्तव-रूऩा जाति् न इष्यिे एक-व्यक्िौ जाति
अनङ्गीकारे द्रष्टान्िम ् आह -- नभतत्तववद् इति। घट-आहदषु अनुगि-व्यवहारार्थम ्
घटत्तववि ् -जाति् अङ्गीकियिे। अत्र िु पवयदादे ् सवथतय समथ्यात्तवेन सद्-अन्िरतय-

अभावाि ् न अनुगि-व्यवहारार्थम ् घटत्तववि ् जातिरूऩम ् सत्तत्तवम ्-अङ्गीकियिे ककन्िु

तवरूऩम ् एव नभतत्तववि ्।
nanu ghaṭe ghaṭatvavat sad-rūpa ātmani api dharma-rūpam sattvam kim na
syād iti āśaṅkya ghaṭeṣu anekeṣu ghaṭaḥ ayam ghaṭaḥ ayam iti anugata-
vyavahāra-siddhaye ghaṭatva-jātiḥ iva sad-vyakti-bheda-abhāvena ātmani
sattva-rūpā jātiḥ na aṅgīkārya iti āha -- mad-anyasya ityādinā | mad-
anyasya pada-dvaya-lakṣya-rūpa-ātma-bhinnasya sataḥ sad-vyakti-
antarasya-abhāvāt sā sattva-rūpā jātiḥ na iṣyate eka-vyaktau jāti
anaṅgīkāre draṣṭāntam āha -- nabhastvavad iti | ghaṭa-ādiṣu anugata-
vyavahārārtham ghaṭatvavat-jātiḥ aṅgīkriyate | atra tu viyadādeḥ sarvasya
mithyātvena sad-antarasya-abhāvāt na anugata-vyavahārārtham
ghaṭatvavat jātirūpam sattvam-aṅgīkriyate kintu svarūpam eva
nabhastvavat |
ननु nanu = no(objection); घटे घटत्तववि ् ghaṭe ghaṭatvavat = as potness in

pot; सद्-रूऩ आत्तमतन अपऩ sad-rūpa ātmani api = in the Self which exists; धमथ-
रूऩम ् सत्तत्तवम ् dharma-rūpam sattvam = existence is but a quality; ककम ् न
तयाद् kim na syād = why it cannot be such; इति आशङ्क्य iti āśaṅkya = faced
with such objection; घटे षु अनेकेषु ghaṭeṣu anekeṣu = in the multitude of pots;
घट् अयम ् घट् अयम ् इति अनग ु ि-व्यवहार-ससद्धये ghaṭaḥ ayam ghaṭaḥ ayam iti
anugata-vyavahāra-siddhaye = for they are experienced commonly such as
‘this is a pot’, ‘this is a pot’; घटि ्व-जाति् इव ghaṭatva-jātiḥ iva = like potness
is accepted as a class; सद्-व्यस्क्ि-भेद-अभावेन sad-vyakti-bheda-abhāvena =
there do not exist different second entity to existence; आत्तमतन सत्तत्तव-रूऩा
जाति् न अङ्गीकायथ ātmani sattva-rūpā jātiḥ na aṅgīkārya = do not accept
existence as a class the Self; इति आह -- मद्-अन्यतय इत्तयाहदना iti āha -- mad-
anyasya ityādinā = to prove this the author proceeds with the verse words
‘mad-anyasya’; [मद्]-{अन्यतय} [mad]-{anyasya} = [ऩद-द्वय-ऱक्ष्य-रूऩ-आत्तम]-
{सभन्नतय} [pada-dvaya-lakṣya-rūpa-ātma]-{bhinnasya} = of another than me

who am indicated by the two words ‘tat’ and ‘tvam’; ((मे मद्-अन्यतय
अभाववि ् me mad-anyasya abhāvavat – like for me there is no second
entity, similarly)) सि् sataḥ = for ‘existence’; सद्-व्यस्क्ि-अन्िरतय sad-vyakti-
antarasya = of a second existing entity; अभावाि ् abhāvāt = owing to
absence/since not there; सा sā = सत्तत्तव-रूऩा sattva-rūpā = the existence;
जाति् न इष्यिे jātiḥ na iṣyate = is not considered as a class; एक-व्यक्िौ जाति
अनङ्गीकारे द्रष्टान्िम ् आह -- नभतत्तववद् इति eka-vyaktau jāti anaṅgīkāre
draṣṭāntam āha -- nabhastvavad iti = an example is presented to prove that
class is not admitted in singular entity with the words ‘nabhastvavat’; घट-
आहदषु अनुगि-व्यवहारार्थम ् घटत्तववि ्-जाति् अङ्गीकियिे ghaṭa-ādiṣu anugata-
vyavahārārtham ghaṭatvavat-jātiḥ aṅgīkriyate = for sake of transactionality
(to account for common experience) prevailing in the pot etc., potness as a
class is admitted; अत्र िु atra tu = even in this; पवयदादे ् viyadādeḥ = in
space etc.,; सवथतय समथ्यात्तवेन sarvasya mithyātvena = as all posses
unreality; सद्-अन्िरतय-अभावाि ् sad-antarasya-abhāvāt = owing to absence
of another existence; न अनग
ु ि-व्यवहारार्थम ् na anugata-vyavahārārtham =
not for the sake of transactionality; घटत्तववि ् जातिरूऩम ् सत्तत्तवम ्-अङ्गीकियिे
ghaṭatvavat jātirūpam sattvam-aṅgīkriyate = like potness, existence is
admitted as a class; ककन्िु kintu = then how (it is treated); तवरूऩम ् एव
नभतत्तववि ् svarūpam eva nabhastvavat = like spaceness (to the space),
they are inherent nature alone.
ननु घट् सन ् ऩट् सन ् कुड्यम ् सद् इत्तयाहद प्रिीति-अनुरोधेन घट-ऩटाहद उऩाश्रध-सभन्नेषु

सत्तसु अनुगि-व्यवहारतय सत्तत्तवम ् जाति् अङ्गीकियिाम ् इति चेि ् न उऩहहिेषु सवेषु
अनुगि-ब्रह्म-रूऩ-सन्मात्रेि एव घटाहद-उऩाश्रध-सभन्नेषु आकाशेषु अनुगि-महाकाशेन एव
अनुगि-व्यवहार उऩऩत्तिे ितमाि ् न सत्तत्तवम ् जाति्। अि् एव न उऩाश्रध् अपऩ अनुगि-
व्यवहाराया एव ितय-आपऩ कस्पऩित्तवाि ् सत्तत्तवतय सन ्-मात्र-ब्रह्म-रूऩत्तवम ् वससष्ठे न-
अपऩ उक्िम ् --

nanu ghaṭaḥ san paṭaḥ san kuḍyam sad ityādi pratīti-anurodhena ghaṭa-
paṭādi upādhi-bhinneṣu satsu anugata-vyavahārasya sattvam jātiḥ
aṅgīkriyatām iti cet na upahiteṣu sarveṣu anugata-brahma-rūpa-
sanmātreṇa eva ghaṭādi-upādhi-bhinneṣu ākāśeṣu anugata-mahākāśena
eva anugata-vyavahāra upapatte tasmāt na sattvam jātiḥ | ataḥ eva na
upādhiḥ api anugata-vyavahārāyā eva tasya-āpi kalpitatvāt sattvasya san-
mātra-brahma-rūpatvam vasiṣṭhena-api uktam --
ननु nanu = no (objection) घट् सन ् ghaṭaḥ san = pot is; ऩट् सन ् paṭaḥ san =
cloth is; कुड्यम ् सद् kuḍyam sad = wall is; इत्तयाहद प्रिीति-अनुरोधेन ityādi pratīti-
anurodhena = following these experiences; घट-ऩटाहद उऩाश्रध-सभन्नेषु सत्तसु
ghaṭa-paṭādi upādhi-bhinneṣu satsu = of the existence of diverse entities
like pot, cloth etc.; अनुगि-व्यवहारतय anugata-vyavahārasya = that which
has become common experience; सत्तत्तवम ् जाति् अङ्गीकियिाम ् इति चेि ्
sattvam jātiḥ aṅgīkriyatām iti cet = if it is argued that existence be accepted
as a class; न na = no. Your idea is untenable; उऩहहिेषु सवेषु अनुगि-ब्रह्म-रूऩ-
सन्मात्रेि एव upahiteṣu sarveṣu anugata-brahma-rūpa-sanmātreṇa eva =
only owing to the pervasion of Brahman as existence in all finite things
experienced; घटाहद-उऩाश्रध-सभन्नेषु ghaṭādi-upādhi-bhinneṣu = in diverse
upadhis like pot etc.; आकाशेषु ākāśeṣu = in the respective spaces; अनुगि-
महाकाशेन एव anugata-mahākāśena eva = owing to pervasion of great space
alone; अनुगि-व्यवहार उऩऩत्तिे anugata-vyavahāra upapatte = become fit for
common experience; ितमाि ् न सत्तत्तवम ् जाति् tasmāt na sattvam jātiḥ =
hence existence is not a class; अि् एव न उऩाश्रध् अपऩ अनुगि-व्यवहाराया एव
ataḥ eva na upādhiḥ api anugata-vyavahārāyā eva = that is why even with
respect to ‘upādhi’ experience is denied; ितय-आपऩ कस्पऩित्तवाि ् tasya-āpi
kalpitatvāt = since it is also imagined; सत्तत्तवतय सन ्-मात्र-ब्रह्म-रूऩत्तवम ्
वससष्ठे न-अपऩ उक्िम ् sattvasya san-mātra-brahma-rūpatvam vasiṣṭhena-api
uktam = that pure existence alone is Brahman is reiterated by sage
vasiṣṭha also;

पवशेषं सम्ऩररत्तयज्य सन्मात्रं यदऱेऩकम ्।

एकरूऩं महारूऩं सत्तिायातिि ् ऩरं पवद्ु ॥ इति॥
viśeṣaṁ samparityajya sanmātraṁ yadalepakam |
ekarūpaṁ mahārūpaṁ sattāyāstat paraṁ viduḥ || iti ||
They declare that to be the absolute in existence which is pure existence,

exempt from all differences, unmingled, uniform, all extensive.
िर्ा च सत्तत्तवतय तवरूऩत्तवेन धमथत्तव-अभावाद् अत्तयन्िम ् शुद्धम ् एव ऩद-द्वय-ऱक्ष्यम ्

इति भाव्॥
tathā ca sattvasya svarūpatvena dharmatva-abhāvād atyantam śuddham
eva pada-dvaya-lakṣyam iti bhāvaḥ ||
िर्ा च tathā ca = from the above; सत्तत्तवतय तवरूऩत्तवेन धमथत्तव-अभावाद्

sattvasya svarūpatvena dharmatva-abhāvād = since existence is nature
and not quality; अत्तयन्िम ् शुद्धम ् एव ऩद-द्वय-ऱक्ष्यम ् atyantam śuddham eva
pada-dvaya-lakṣyam = the (Self/Atman) denoted by the two words ‘tat’ and
‘tvam’ is extremely pure only; इति भाव् iti bhāvaḥ = thus it is proved
conclusively.

ननु एवम ्-अपऩ आत्मन् ऻान-आश्रयत्वम ् अङ्गीकर्तव्यम ् अन्यथा घटादिवद् अनात्मत्व

प्रसङ्गार् ्। ऻान-आश्रयस्य एव आत्मत्वाद् अहम ् जानामम इतर् आत्मन् ऻान-आश्रयत्व-
प्रर्ीर्् च र्था च न साऺी चर्ा कवऱ् तनगण
ुत ् च इत्यादि श्रत्ु या तनगण
ुत -ब्रह्मत्वम ्-
आत्मन् इतर् अर्् आह --
nanu evam-api ātmanaḥ jñāna-āśrayatvam aṅgīkartavyam anyathā
ghaṭādivad anātmatva prasaṅgāt | jñāna-āśrayasya eva ātmatvād aham
jānāmi iti ātmanaḥ jñāna-āśrayatva-pratīteḥ ca tathā ca na sākṣī cetā
kevalaḥ nirguṇaḥ ca ityādi śrutyā nirguṇa-brahmatvam-ātmanaḥ iti ataḥ
āha --
ननु nanu = no (objection); एवम ्-अपऩ evam-api = even if it is so (Self is of the

nature of Existence) then also; आत्मन् ऻान-आश्रयत्वम ् ātmanaḥ jñāna-
āśrayatvam = that Self is the locus of knowledge; अङ्गीकर्तव्यम ्
aṅgīkartavyam = has to be accepted; अन्यथा anyathā = otherwise (if Self is
not the locus of knowledge, i.e. if Self does not have knowledge as its
property, then); घटादिवद् अनात्मत्व प्रसङ्गार् ् ghaṭādivad anātmatva
prasaṅgāt = it will make Self anātma just like a pot; ऻान-आश्रयस्य एव
आत्मत्वाद् jñāna-āśrayasya eva ātmatvād = as only that which has
knowledge can have Selfhood, अहम ् जानामम इतर् आत्मन् ऻान-आश्रयत्व-
प्रर्ीर्् च aham jānāmi iti ātmanaḥ jñāna-āśrayatva-pratīteḥ ca = also that
Self has knowledge is experienced from ‘I know’; र्था च tathā ca = as you
have stated (the vedāntin’s reply to pūrvapakṣi); न na = need not be; साऺी
चर्ा कवऱ् तनगण
ुत ् च sākṣī cetā kevalaḥ nirguṇaḥ ca = (the Self is) Witness,
Conscious and Complete(Pure), Without qualities; इत्यादि श्रत्ु या ityādi śrutyā
= from these veda-vākyas; तनगण
ुत -ब्रह्मत्वम ्-आत्मन् इतर् nirguṇa-
brahmatvam-ātmanaḥ iti = Self’s is qualitiless brahmanhood; अर्् आह ataḥ
āha = to prove thus the author proceeds with verse 23.

स्वरूऩमव म ऻानं न गुण् स गुणो यदि।

अनात्मत्वमसत्त्वं वा ऻयाऻयत्वयो् ऩर्र् ्॥२३॥
svarūpameva me jñānaṁ na guṇaḥ sa guṇo yadi |
anātmatvamasattvaṁ vā jñeyājñeyatvayoḥ patet ||23||
ऻानं jñānaṁ = knowledge(consciousness); म me = (is) my; स्वरूऩम ्

svarūpam = nature; एव eva = alone; न गुण् na guṇaḥ = and not a quality;
यदि yadi = if; स् गण
ु ् saḥ guṇaḥ = it is a quality; ऻय-अऻयत्वयो् jñeya-
ajñeyatvayoḥ = (then, the Self is) knowable and unknowable; अनात्मत्वम ्
anātmatvam = non-selfness (if knowable); असत्त्वं वा asattvaṁ vā = or else
unrealnes (if unknowable); ऩर्र् ् patet = (would be) the result
Consciousness is my nature only and not my quality. If it is a quality,

then, the ātman is knowable (an object of knowledge) by it. In that
case, it becomes not-Self. If the ātman is not knowable, it would be
non-existent.
स्वरूऩम ्-एव इतर्। म मम ऻानम ् चैर्न्यम ् स्वरूऩम ्-एव न र्ु मद्-आश्रश्रर्् गण

ु ् कुर््
इतर् अर्् आह स् गुण् यदि इय्र्ादिना स् चैर्न्यम ् पवधय-अऩऺया ऩुंमऱङ्ग-तनिे श्
चैर्न्यम ् गुण् इतर् विन ् वािी प्रष्टव्य् ककम ् र्न चैर्न्यन आत्मा पवषयीकियर् न वा
उभयथा आपऩ िष
ू णम ् आह अनात्मत्वम ् इतर् ऻय-अऻयत्वयो् आत्मन् वद्यत्व
अनात्मत्वम ् घटादिवद् अवद्यत्व च असत्त्वम ् वा शशपवषणवद् आऩर्र् ् भवद् इतर्
अथत्। यदि आत्मन् स्व-समवर्-ऻान-अपवषयत्वम ् उच्यर् र्िा अऻायमानत्वन आत्मन्
असत्त्वम ् स्यार् ् न दह प्रमाणर्् अऻायमानम ् शशपवषाणम ् अस्स्र्- इतर् कनश्रचर् ्
प्रतर्ऩद्यर् यदि एर्द् िोष-ऩररस्जहीषतया र्स्य ऻायमानत्वम ् उच्यर् र्िा घटादिवद्
अनात्मत्वम ् आत्मन् स्यार् ् ऻान-पवषयस्य अनात्मत्व तनयमार् ्।
svarūpam-eva iti | me mama jñānam caitanyam svarūpam-eva na tu mad-
āśritaḥ guṇaḥ kutaḥ iti ataḥ āha saḥ guṇaḥ yadi iytādinā saḥ caitanyam
vidheya-apekṣayā puṁliṅga-nirdeśaḥ caitanyam guṇaḥ iti vadan vādī
praṣṭavyaḥ kim tena caitanyena ātmā viṣayīkriyate na vā ubhayathā āpi
dūṣaṇam āha anātmatvam iti jñeya-ajñeyatvayoḥ ātmanaḥ vedyatve
anātmatvam ghaṭādivad avedyatve ca asattvam vā śaśaviṣaṇavad āpatet

bhaved iti arthaḥ | yadi ātmanaḥ sva-samaveta-jñāna-aviṣayatvam ucyate

tadā ajñāyamānatvena ātmanaḥ asattvam syāt na hi pramāṇataḥ
ajñāyamānam śaśaviṣāṇam asti- iti kenacit pratipadyate yadi etad doṣa-
parijihīrṣayā tasya jñāyamānatvam ucyeta tadā ghaṭādivad anātmatvam
ātmanaḥ syāt jñāna-viṣayasya anātmatva niyamāt |
स्वरूऩम ्-एव इतर् svarūpam-eva iti = verse no. 23 commencing with words
‘svarūpam eva’ is commented. म me = मम mama – my; ऻानम ् jñānam =
चैर्न्यम ् caitanyam – consciousness; स्वरूऩम ्-एव svarūpam-eva = is nature
only; न र्ु मद्-आश्रश्रर्् गुण् na tu mad-āśritaḥ guṇaḥ = indeed it is not a
quality having me as locus; कुर्् इतर् kutaḥ iti = If asked why it has be
such?; अर्् आह स् गण ु ् यदि इय्र्ादिना ataḥ āha saḥ guṇaḥ yadi iytādinā =
then reply is presented with rest of verse beginning with ‘saḥ guṇaḥ yadi’;
स् saḥ = चैर्न्यम ् caitanyam – Consciousness; पवधय-अऩऺया ऩंमु ऱङ्ग-तनिे श्
vidheya-apekṣayā puṁliṅga-nirdeśaḥ = since (saḥ) refers to (guṇaḥ)
masculine form (though jñānam is neutor); चैर्न्यम ् गुण् इतर् विन ् वािी
प्रष्टव्य् caitanyam guṇaḥ iti vadan vādī praṣṭavyaḥ = the one who argues
consciousness is a property (of the Self/having Self as locus) must explain;
ककम ् र्न चैर्न्यन आत्मा पवषयीकियर् kim tena caitanyena ātmā viṣayīkriyate =
is that ātman is known (as an object) by the consciousness; न वा na vā = or
not. (whether ātman is knowable by consciousness or not); उभयथा आपऩ
ubhayathā āpi = by both; िष ू णम ् आह अनात्मत्वम ् इतर् dūṣaṇam āha
anātmatvam iti = the flaw is pointed (by the vedāntin) by words
‘anātmatvam’; ऻय-अऻयत्वयो् jñeya-ajñeyatvayoḥ = of knowable and
unknowable; आत्मन् वद्यत्व अनात्मत्वम ् घटादिवद् ātmanaḥ vedyatve
anātmatvam ghaṭādivad = if knowable then self will become non-self like a
pot; अवद्यत्व च असत्त्वम ् वा शशपवषणवद् avedyatve ca asattvam vā
śaśaviṣaṇavad = if unknowable then self will become unreal like horns of a
hare; आऩर्र् ् āpatet = भवद् bhaved – will become; इतर् अथत् iti arthaḥ = this
is the meaning (of the shloka);

यदि आत्मन् स्व-समवर्-ऻान-अपवषयत्वम ् उच्यर् yadi ātmanaḥ sva-samaveta-

jñāna-aviṣayatvam ucyate =(the vedāntin tries to bring out the true position
by further questioning the arguer, the logician in this case as per whom the
guṇa exist in object owing to samavāya-sambandha) if owing to positing
consciousness existing in self thro samavāya sambandha, hence self is not
an object of knowledge; र्िा tadā = then in that case, अऻायमानत्वन आत्मन्
असत्त्वम ् स्यार् ् ajñāyamānatvena ātmanaḥ asattvam syāt = by being
unknowable, the Self is non-existence; न दह प्रमाणर्् अऻायमानम ् शशपवषाणम ्
na hi pramāṇataḥ ajñāyamānam śaśaviṣāṇam = indeed never, the horns of
a hare which cannot be known thro a valid means; अस्स्र्- इतर् कनश्रचर् ्
प्रतर्ऩद्यर् asti- iti kenacit pratipadyate = is accepted to exist by anyone; यदि
एर्द् िोष-ऩररस्जहीषतया र्स्य ऻायमानत्वम ् उच्यर् yadi etad doṣa-parijihīrṣayā
tasya jñāyamānatvam ucyeta = just in order to overcome the difficulty, if
you pose that Self is of course knowable; र्िा घटादिवद् अनात्मत्वम ् आत्मन्
स्यार् ् tadā ghaṭādivad anātmatvam ātmanaḥ syāt = then similar to a pot,
non-selfhood is for self (you are granting); ऻान-पवषयस्य अनात्मत्व तनयमार् ्
jñāna-viṣayasya anātmatva niyamāt = it is binding and accepted rule that
an object of knowledge must be non-self;
ननु आत्म-आश्रश्रर्-ऻानन आत्म-आश्रयत्वन भासर् न पवषयत्वन यन घटादिवद्

अनात्मत्वम ् स्याद् इतर् चर् ् न ऻान-व्यतर्ररक्र्स्य ऻानाधीन-प्रकाशस्य ऻान-पवषयत्व-
तनयमन आत्मन् अपऩ ऻानाधीन-प्रकाशस्य पवषयर्ाया् आवश्यकत्वन अनात्मत्व
िोषर्ा अिवस््यार् ्।
nanu ātma-āśrita-jñānena ātma-āśrayatvena bhāsate na viṣayatvena yena
ghaṭādivad anātmatvam syād iti cet na jñāna-vyatiriktasya jñānādhīna-
prakāśasya jñāna-viṣayatva-niyamena ātmanaḥ api jñānādhīna-
prakāśasya viṣayatāyāḥ āvaśyakatvena anātmatva doṣatā adavasthyāt |
ननु nanu = no (objection); आत्म-आश्रश्रर्-ऻानन ātma-āśrita-jñānena = by the

knowledge which has Self as its locus, आत्म-आश्रयत्वन भासर् ātma-
āśrayatvena bhāsate = (the Self is revealed as) residing in itself; न

पवषयत्वन na viṣayatvena = not as an object (as residing apart/elsewhere);

यन घटादिवद् अनात्मत्वम ् स्याद् yena ghaṭādivad anātmatvam syād = thro this
(by seeing as an object alone) arises the contingency of non-self hood like
a pot; [had the self been revealed by the knowledge as pot, an object,
residing apart, then the problem of non-self hood to the self arise, but we
posit knowledge reveals self not as residing apart but as residing in itself –
like the mind revealing sukha & dukha as residing in itself and not apart];
इतर् चर् ् iti cet = if such a position is taken; न na = that too is untenable;
ऻान-व्यतर्ररक्र्स्य ऻानाधीन-प्रकाशस्य jñāna-vyatiriktasya jñānādhīna-
prakāśasya = (for the Self which has thus become) as different from
knowledge (since known), and which is revealed by knowledge (hence lost
its self-evident nature); ऻान-पवषयत्व-तनयमन jñāna-viṣayatva-niyamena =
ought to be only an object of knowledge according to rule; आत्मन् अपऩ
ऻानाधीन-प्रकाशस्य ātmanaḥ api jñānādhīna-prakāśasya = for the Self also
which is revealed by the knowledge; पवषयर्ाया् आवश्यकत्वन viṣayatāyāḥ
āvaśyakatvena = objectness is necessitated; अनात्मत्व िोष-र्ािवस््यार् ्
anātmatva doṣa-tādavasthyāt = the non-selfhood still remains there only;
न च ऻान-आश्रयत्वम ् आत्मत्व प्रयोजकम ् ऱाघवार् ् ऻानत्वस्य एव र्र् ् प्रयोजकत्वार् ्।

अहम ् जानामम इतर् प्रर्ीर्् च अहङ्कार-आश्रय-वस्ृ त्र्-पवषयत्वार् ्।
na ca jñāna-āśrayatvam ātmatve prayojakam lāghavāt jñānatvasya eva tat
prayojakatvāt | aham jānāmi iti pratīteḥ ca ahaṅkāra-āśraya-vṛtti-viṣayatvāt
न च na ca = also not; ऻान-आश्रयत्वम ् jñāna-āśrayatvam = being the locus of

knowledge; आत्मत्व प्रयोजकम ् ātmatve prayojakam = brings any good to
Self; ऱाघवार् ् lāghavāt = considering simple and direct positing; ऻानत्वस्य एव
र्र् ् प्रयोजकत्वार् ् jñānatvasya eva tat prayojakatvāt = it (Self) possess
knowledge (of the nature of knowledge and not revealed by knowledge) is
beneficial; अहम ् जानामम इतर् प्रर्ीर्् च aham jānāmi iti pratīteḥ ca = and the
experience of ‘I know’ is; अहङ्कार-आश्रय-वस्ृ त्र्-पवषयत्वार् ् ahaṅkāra-āśraya-
vṛtti-viṣayatvāt = just a thought having locus on ego;

[the author feels that Self is Knowledge is also a supposition at this stage,
until in later shloka he proves Existence, Knowledge and Bliss are one and
the same thro logic]
न च ऻानम ् नष्टम ् ऻानम ् उत्ऩन्नम ् इतर् प्रर्ीत्या र्स्य जन्मादिमर्् आत्मत्वम ्
अनुऩऩन्नम ् इतर् वाच्यम ् र्स्य अपऩ वस्ृ त्र्-पवषयत्वार् ्।
na ca jñānam naṣṭam jñānam utpannam iti pratītyā tasya janmādimataḥ
ātmatvam anupapannam iti vācyam tasya api vṛtti-viṣayatvāt |
न च na ca = also not that; ऻानम ् नष्टम ् jñānam naṣṭam = knowledge is lost;

ऻानम ् उत्ऩन्नम ् jñānam utpannam = knowledge is gained/has arisen; इतर्
प्रर्ीत्या iti pratītyā = thro these notions; र्स्य जन्मादिमर्् tasya janmādimataḥ
= its (of knowledge) which is subject to birth (modification); आत्मत्वम ्
अनऩ
ु ऩन्नम ् इतर् वाच्यम ् ātmatvam anupapannam iti vācyam = selfhood is not
fitting, thus argued. र्स्य अपऩ वस्ृ त्र्-पवषयत्वार् ् tasya api vṛtti-viṣayatvāt =
since it (the gain and loss of knowledge) is also a mental thought
modification (hence having locus on ego like ‘I know’ etc.)
र्स्माद् आत्मन् न ऻानम ् गुण् ककन्र्ु स्वरूऩम ् एव बािरायण् अपऩ ऻ् अर्् एव इतर्
आत्मन् ऻान-रूऩत्वम ् सत्र
ू याम ् बभूव। सूत्रस्य-आथत् पवद्यारण्य-गुरुमभ् अश्रधकरण-
रत्नमाऱायाम ् िमशतर्् --
tasmād ātmanaḥ na jñānam guṇaḥ kintu svarūpam eva bādarāyaṇaḥ api
jñaḥ ataḥ eva iti ātmanaḥ jñāna-rūpatvam sūtrayām babhūva | sūtrasya-
ārthaḥ vidyāraṇya-gurubhiḥ adhikaraṇa-ratnamālāyām darśitaḥ --
र्स्माद् tasmād = therefore; आत्मन् न ऻानम ् गुण् ātmanaḥ na jñānam guṇaḥ

= for Self, Knowledge is not a property; ककन्र्ु kintu = what else then?;
स्वरूऩम ् एव svarūpam eva = its nature alone. बािरायण् अपऩ ऻ् अर्् एव इतर्
आत्मन् ऻान-रूऩत्वम ् सूत्रयाम ् बभूव bādarāyaṇaḥ api jñaḥ ataḥ eva iti ātmanaḥ
jñāna-rūpatvam sūtrayām babhūva = thus only the knowledgeable
bādarāyaṇaḥ in his sūtra affirms the Knowledge nature of Self;

सूत्रस्य-आथत् पवद्यारण्य-गुरुमभ् अश्रधकरण-रत्नमाऱायाम ् िमशतर्् sūtrasya-ārthaḥ

vidyāraṇya-gurubhiḥ adhikaraṇa-ratnamālāyām darśitaḥ = the meaning of
the sūtra has been brought out by guru vidyāraṇya in his work
adhikaraṇaratnamālā;
अश्रचद्रऩ
ू ोऽथ श्रचद्रऩ
ू ो जीवोऽश्रचद्रऩ
ू इष्यर्।
श्रचिभावार् ् सुषुप्तत्यािौ जाग्रस्च्चन्मनसा कृर्ा॥
acidrūpo'tha cidrūpo jīvo'cidrūpa iṣyate |
cidabhāvāt suṣuptyādau jāgraccinmanasā kṛtā ||
If asked whether jīva is of the nature of consciousness or non-

consciousness, it should be of non-conscious nature alone; since devoid of
consciousness in deep sleep state and all, and also made conscious by
mind in waking state.
इतर् ऩूवऩ
त ऺ प्राप्तर्-मसद्धान्र्माह iti pūrvapakṣe prāpta-siddhāntamāha = having
met with such an objection, clarifies the conclusion thus:
ब्रह्मत्वािव श्रचद्रऩ
ू स्श्चर् ् सुषुप्तर्ौ न ऱप्तु यर्।
द्वैर्ा दृस्ष्टद्तवैर्ऱोऩान्न दह द्रष्टुररतर् श्रर्
ु ्॥ इतर्।
brahmatvādeva cidrūpaścit suṣuptau na lupyate |
dvaitā dṛṣṭirdvaitalopānna hi draṣṭuriti śruteḥ || iti |
Since (the jīva is) of the nature of Brahman, is of the nature of

Consciousness alone. Consciousness is not suspended in deep-sleep
where owing the suspension of duality the vision of multiplicity is not
there but not the seer (is lost). This is the assertion of Vedas.
ननु ऻान-रूऩ आत्मा स्वात्मानम ् जानातर् न वा जनातर् चद् युगऩर् ् कमत-कर्त्तृ व-प्रसङ्ग्।
न चर् ् जानातर् र्स्य असत्त्व-प्रसङ्ग् इतर् चर् ् न र्स्य स्वप्रकाशत्वन ऻानान्र्रम ्-
अनऩक्ष्या एव भासमानत्वार् ् न अपऩ र्स्य कमत-कर्त्तृ वम ् स्वपवषयत्व -अनङ्गीकारार् ्।
र्िक्
ु र्म ् पवद्यारण्यगरु
ु मभ् ऩञ्चकोशपववक --
nanu jñāna-rūpa ātmā svātmānam jānāti na vā janāti ced yugapat karma-
kartṛtva-prasaṅgaḥ | na cet jānāti tasya asattva-prasaṅgaḥ iti cet na tasya

svaprakāśatvena jñānāntaram-anapekṣyā eva bhāsamānatvāt na api tasya

karma-kartṛtvam svaviṣayatva -anaṅgīkārāt | taduktam vidyāraṇyagurubhiḥ
pañcakośaviveke --
ननु nanu = objection; ऻान-रूऩ आत्मा jñāna-rūpa ātmā = knowledge natured

Self; स्वात्मानम ् जानातर् svātmānam jānāti = knows itself; न वा na vā = or
else does not; जनातर् चद् janāti ced = if it knows; युगऩर् ् कमत-कर्त्तृ व-प्रसङ्ग्
yugapat karma-kartṛtva-prasaṅgaḥ = it becomes agent and action/acted
upon; न चर् ् जानातर् na cet jānāti = if it does not know; र्स्य असत्त्व-प्रसङ्ग्
tasya asattva-prasaṅgaḥ = it will amount to conceding it to be non-existent;
इतर् चर् ् iti cet = if objected thus; न na = the objection is not valid; र्स्य
स्वप्रकाशत्वन ऻानान्र्रम ्-अनऩक्ष्या एव भासमानत्वार् ् tasya svaprakāśatvena
jñānāntaram-anapekṣyā eva bhāsamānatvāt = it shines(knows/reveals) by
itself since it is self-effulgent without requiring any other knower/revealer [It
is Knowledge and not that it has knowledge]; न अपऩ र्स्य कमत-कर्त्तृ वम ्
स्वपवषयत्व -अनङ्गीकारार् ् na api tasya karma-kartṛtvam svaviṣayatva -
anaṅgīkārāt = since not conceded that it knows itself(as an object); it’s is
not the agency and action; र्िक् ु र्म ् पवद्यारण्यगुरुमभ् ऩञ्चकोशपववक taduktam
vidyāraṇyagurubhiḥ pañcakośaviveke = this also has been enumerated by
guru vidyāyaṇya in pañcakośaviveka--
स्वयमवानुभूतर्त्वाद्पवद्यर् नानुभाव्यर्।
ऻार्ऻृ ानान्र्राभावािऻयो न त्वसत्र्या॥ इतर्।
svayamevānubhūtitvādvidyate nānubhāvyate |
jñātṛjñānāntarābhāvādajñeyo na tvasattayā || iti |
As the Self is Itself of the nature of experience only, It cannot be an

object of experience. Since there is no experience nor any experience
other than It, the Self is unknowable—not because It does not exist
but because It cannot be an object of experience.
यर् ् प्रसािाद् दह सवतम ् जगद् भासर् स् कथम ् न-अस्स्र् न प्रकाशर् वा आत्मन् सवत-
अवभासकत्वम ् स्वस्य-अन्य-अनऩऺया भासमानत्वम ् च आत्म-योग-पवंश अपऩ उक्र्म ् -

yat prasādād hi sarvam jagad bhāsate saḥ katham na-asti na prakāśate vā

ātmanaḥ sarva-avabhāsakatvam svasya-anya-anapekṣayā
bhāsamānatvam ca ātma-yoga-viṁśe api uktam --
यर् ् प्रसािाद् दह सवतम ् जगद् भासर् yat prasādād hi sarvam jagad bhāsate = by
whose grace this entire world shines; स् कथम ् न-अस्स्र् न प्रकाशर् वा saḥ
katham na-asti na prakāśate vā = how come (the question arise whether) it
exists or shines; आत्मन् सवत-अवभासकत्वम ् ātmanaḥ sarva-avabhāsakatvam
= the capacity of Self to reveal all; स्वस्य-अन्य-अनऩऺया भासमानत्वम ् च
svasya-anya-anapekṣayā bhāsamānatvam ca = as well without external
dependence, revealing Itself; आत्म-योग-पवंश अपऩ उक्र्म ् ātma-yoga-viṁśe
api uktam = are confirmed in the text ātma-yoga-viṁśa—
अऻानर्त्कायतर्िीयभिानध्यऺयन्र्ी तनजसत्र्यैव।
स्मर्ुुं च पवस्मर्म
ुत हो न शक्या सप्तु त्यादिषु स्वप्रभयास्स्म सा श्रचर् ्॥ इतर्॥
ajñānatatkāryatadīyabhedānadhyakṣayantī nijasattayaiva|
smartuṁ ca vismartumaho na śakyā suptyādiṣu svaprabhayāsmi sā cit||iti ||
I am that Consciousness which by my own existence overlooking

ignorance, and the multitudes of differences which are effects of that.
Since self-effulgent(ever shine), even in deep-sleep and all how come
can it be forgotten or remembered.
र्स्माद् आत्मा ऻान-रूऩ् न ऻान-गुणक् इतर् स् तनगण

ुत म ् ब्रह्म भवद् इतर् भाव्॥
tasmād ātmā jñāna-rūpaḥ na jñāna-guṇakaḥ iti saḥ nirguṇam brahma
bhaved iti bhāvaḥ ||
र्स्मार् ् tasmāt = therefore; आत्मा ऻान-रूऩ् ātmā jñāna-rūpaḥ = Self is (of the
nature of) Knowledge; न ऻान-गण
ु क् इतर् na jñāna-guṇakaḥ iti = Self does
not have knowledge as a property. स् तनगण
ुत म ् ब्रह्म भवद् saḥ nirguṇam
brahma bhaved = He (Self) has to be Brahman; इतर् भाव् iti bhāvaḥ = this is
the conclusion.

एवम ् आत्मन् आनन्द् अपऩ न गुण् किन्तु स्वरूऩम ् एव इतत साधयतत --

evam ātmanaḥ ānandaḥ api na guṇaḥ kintu svarūpam eva iti sādhayati --
एवम ् evam = in a similar way (like sat and cit are proved); आत्मन् आनन्द्
अपऩ न गुण् ātmanaḥ ānandaḥ api na guṇaḥ = the Self’s bliss aspect is also
not a property; किन्तु kintu = then what; स्वरूऩम ् एव svarūpam eva = its
nature alone; इतत साधयतत iti sādhayati = thus the author proceeds to
establish in following verse 24.
अहमेव सख
ु ं नान्यदन्यच्चेन्नैव तत ् सख
ु म ्।
अमदथं न हह प्रेयो मदथं न स्वत् पप्रयम ्।२४॥
ahameva sukhaṁ nānyadanyaccennaiva tat sukham |
amadarthaṁ na hi preyo madarthaṁ na svataḥ priyam |24||
अहम ् aham = I; एव eva = alone; सुखम ् sukham = (am) bliss; न अन्यत ् na

anyat = and not different; अन्यत ् चेत ् anyat cet = (if bliss is) different from
me; तत ् tat = that; न एव na eva = not at all; सुखम ् sukham = (is) bliss;
अमदथथम ् amadartham = (if it is) not for me (then); न हह na hi = (it is) not; प्रेय्
preyaḥ = dear; मदथथम ् madartham = (if it is) for me (then); न na = not; स्वत्
svataḥ = by itself; पप्रयम ् priyam = dear.
Bliss is myself and not different. If it is different, it is not bliss at all.

For, it would not be dear if it is not for me, and if it is for me, it is not
dear by itself.
अहममतत। अहमात्मा सख
ु मेव सख
ु स्वरूऩ् एव न तु सख
ु गण
ु ि् यहद
सख
ु मात्मनोऽन्यद्गण
ु ् स्यात ् तत ् सख
ु त्वेनामिमतम ् नैव सख
ु म ् स्यात ् िुत् इतत चेत ्
किम ् तत ् अनात्म-ित
ू -सख
ु म ् अनात्म-शेष् उत तत ् शेष् वा
ahamiti | ahamātmā sukhameva sukhasvarūpaḥ eva na tu sukhaguṇakaḥ
yadi sukhamātmano'nyadguṇaḥ syāt tat sukhatvenābhimatam naiva
sukham syāt kutaḥ iti cet kim tat anātma-bhūta-sukham anātma-śeṣaḥ uta
tat śeṣaḥ vā

अहम ् इतत aham iti = verse 24 commencing with words ‘aham’ is

commented. अहम ् aham = आत्मा ātmā – I, the Self; सुखम ् एव sukham eva =
सुख-स्वरूऩ् एव sukha-svarūpaḥ eva – of the nature of bliss alone; न तु सुख-
गण
ु ि् na tu sukha-guṇakaḥ = indeed not having bliss as property; यहद
सख
ु म ् आत्मन् अन्यत ् yadi sukham ātmanaḥ anyat = had bliss been different
from me, the Self; गण
ु ् स्यात ् guṇaḥ syāt = (that is with reference to current
topic of discussion) if it were property; तत ् सुखत्वेन अमिमतम ् tat sukhatvena
abhimatam = that thing which is called by name bliss; न एव सुखम ् स्यात ् na
eva sukham syāt = can not be bliss at all; िुत् इतत चेत ् kutaḥ iti cet = if
asked how; किम ् तत ् अनात्म-िूत-सुखम ् kim tat anātma-bhūta-sukham = that
bliss which is not the Self, tell me whether; अनात्म-शेष् anātma-śeṣaḥ = not
for me; उत uta = or else; तत ् शेष् वा tat śeṣaḥ vā = for it(Self, me);
न आद्य् इतत आह -- अमदथथम ् इतत। अमदथथम ् चेत ् इतत अनष

ु ङ्ग् आत्म-शेष् न चेत ्
तहहथ न तत ् प्रेय् प्रीतत-पवषय् न िवेत ् अनात्म-शेष सऩथ-आदौ प्रीतत-पवषयत्व-अदशथनात ्।
na ādyaḥ iti āha -- amadartham iti | amadartham cet iti anuṣaṅgaḥ ātma-
śeṣaḥ na cet tarhi na tat preyaḥ prīti-viṣayaḥ na bhavet anātma-śeṣa
sarpa-ādau prīti-viṣayatva-adarśanāt |
न आद्य् इतत आह na ādyaḥ iti āha = to prove it cannot be first proposition he

proceeds; अमदथथम ् इतत amadartham iti = with the verse words
‘amadartham’; अमदथथम ् amadartham (चेत ् इतत अनुषङ्ग् cet iti anuṣaṅgaḥ =
the word if has to be supplied) = आत्म-शेष् न चेत ् ātma-śeṣaḥ na cet – if it is
not for me, the Self; तहहथ tarhi = in that case; न तत ् प्रेय् na tat preyaḥ = प्रीतत-
पवषय् न िवेत ् prīti-viṣayaḥ na bhavet -- it do not become dear; अनात्म-शेष
सऩथ-आदौ anātma-śeṣa sarpa-ādau = in objects that are not for me, like in
snake etc.,; प्रीतत-पवषयत्व-अदशथनात ् prīti-viṣayatva-adarśanāt = are not seen
to be dear at all.

न द्पवतीय् इतत आह -- मदथथम ् इतत। अत्र अपऩ चेत ् इतत अनुषज्जज्जयते। मदथथम ् आत्म-
शेष् चेत ् स्वत् पप्रयम ् न स्यात ् आत्म-शेषस्य ऩुत्र-िायाथदे् स्वत् प्रीतत-पवषयत्व-
अदशथनात ् इतत अथथ्। सुखम ् हह सवेषाम ् पप्रयम ् िवतत तत ् च स्वत् एव पप्रयम ् न ऩर-
उऩाधधना अत् आत्मा एव िपवतम ु ् अहथतत।
na dvitīyaḥ iti āha -- madartham iti | atra api cet iti anuṣajjyate | madartham
ātma-śeṣaḥ cet svataḥ priyam na syāt ātma-śeṣasya putra-bhāryādeḥ
svataḥ prīti-viṣayatva-adarśanāt iti arthaḥ | sukham hi sarveṣām priyam
bhavati tat ca svataḥ eva priyam na para-upādhinā ataḥ ātmā eva bhavitum
arhati |
न द्पवतीय् इतत आह -- मदथथम ् इतत na dvitīyaḥ iti āha -- madartham iti = the
author discounts the second proposition also with verse words
‘madartham’; अत्र अपऩ चेत ् इतत अनष
ु ज्जज्जयते atra api cet iti anuṣajjyate = here
also (alongwith madartham) the word if should be supplied; मदथथम ्
madartham = आत्म-शेष् चेत ् ātma-śeṣaḥ cet = if for me, the Self; स्वत् पप्रयम ्
न स्यात ् svataḥ priyam na syāt = it cannot be dear by itself; आत्म-शेषस्य
ātma-śeṣasya = for those which are for me, the Self; ऩुत्र-िायाथदे् putra-
bhāryādeḥ = like for son, wife etc.,; स्वत् svataḥ = by itself; प्रीतत-पवषयत्व-
अदशथनात ् prīti-viṣayatva-adarśanāt = do not become object of love; इतत अथथ्
iti arthaḥ = this is the conclusion; सुखम ् हह sukham hi = that which is called
as ‘bliss’ is; सवेषाम ् पप्रयम ् िवतत sarveṣām priyam bhavati = become dear to
all; तत ् च स्वत् एव पप्रयम ् tat ca svataḥ eva priyam = it is dear by itself; न
ऩर-उऩाधधना na para-upādhinā = not owing to a different upādhi; अत् आत्मा
एव िपवतम ु ् अहथतत ataḥ ātmā eva bhavitum arhati = therefore I, the Self,
alone is fit to become (bliss);
िथम ् इतत चेत ् शण

ृ ु जगतत सवेषाम ् ऩदाथाथनाम ् चतध
ु ाथ-अवस्स्थतत्। आत्मा पप्रय् अपप्रय्
उऩेक्ष्य् च इतत सुखम ् तावत ् न व्याघ्राहदवत ् अपप्रयम ् तस्य सवव् प्रार्थयथमानत्वात ् अत् एव
न ऱोष्टाहदवत ् उऩेक्ष्यम ् न अपऩ पप्रयमात्रम ् तत ् शेषे ऩुत्र-िायाथदौ अपऩ तत ् दशथनात ् अत्
ऩररशेषात ् आत्मा एव।

katham iti cet śṛṇu jagati sarveṣām padārthānām caturdhā-avasthitiḥ | ātmā

priyaḥ apriyaḥ upekṣyaḥ ca iti sukham tāvat na vyāghrādivat apriyam tasya
sarvaiḥ prārthyamānatvāt ataḥ eva na loṣṭādivat upekṣyam na api
priyamātram tat śeṣe putra-bhāryādau api tat darśanāt ataḥ pariśeṣāt ātmā
eva |
िथम ् इतत चेत ् katham iti cet = if you ask how (Self alone is bliss); then; शण
ृ ु
śṛṇu = listen carefully; जगतत jagati= in the world; सवेषाम ् ऩदाथाथनाम ्
sarveṣām padārthānām = of all things available; चतध
ु ाथ-अवस्स्थतत् caturdhā-
avasthitiḥ = four are their classification; आत्मा पप्रय् अपप्रय् उऩेक्ष्य् च इतत
ātmā priyaḥ apriyaḥ upekṣyaḥ ca iti = they have to be Self, dear, hateful,
discarded; सुखम ् तावत ् sukham tāvat = as long as it is called ‘bliss’; न
व्याघ्राहदवत ् अपप्रयम ् na vyāghrādivat apriyam = it can not be hated like a
tiger; तस्य सवव् प्रार्थयथमानत्वात ् tasya sarvaiḥ prārthyamānatvāt = for it(bliss) is
longed for by one and all; अत् एव न ऱोष्टाहदवत ् उऩेक्ष्यम ् ataḥ eva na
loṣṭādivat upekṣyam = for the same reason, it cannot be a thing discarded
like clay-ball etc.,; न अपऩ पप्रयमात्रम ् na api priyamātram = also it cannot be
just dear alone; तत ्-शेषे tat-śeṣe = for everything connected with it; ऩुत्र-
िायाथदौ अपऩ putra-bhāryādau api = like in wife, children etc; तत ् दशथनात ् tat
darśanāt = it (love) is seen; अत् ऩररशेषात ् ataḥ pariśeṣāt = hence by law of
remainder; आत्मा एव ātmā eva = I, Self alone (am bliss);
ननु आत्म-शेषत्वेन तस्य प्रीतत-पवषयत्वम ् किम ् न स्यात ् इतत चेत ् तहहथ वक्तव्यम ्
आत्मतन प्रीतत् किम ् तनममत्ता इतत येन सख
ु म ् अपऩ तत ्-शेषतया पप्रयम ् जायते सख
ु -
साधनत्वात ् इतत चेत ् तहहथ सख
ु -साधनेन आत्मना-उऩिायथ् िस्चचत ् वक्तव्य् स्रि् -
चन्दनाहद सुख-साधनेन अन्यस्य एव उऩिायथत्व दशथनात ् आत्मतन च िमथ-ितथ-ृ पवरोधात ्।
स् च उऩिायथ् अन्य् न दृचयते तस्मात ् न सुख-साधनतया आत्मा पप्रय् किन्तु सुख-
स्वरूऩतया। तस्मात ् न आत्म-शेषतया सुखस्य अपऩ पप्रयत्वम ् किन्तु आत्मतया एव।
nanu ātma-śeṣatvena tasya prīti-viṣayatvam kim na syāt iti cet tarhi
vaktavyam ātmani prītiḥ kim nimittā iti yena sukham api tat-śeṣatayā
priyam jāyate sukha-sādhanatvāt iti cet tarhi sukha-sādhanena ātmanā-

upakāryaḥ kaścit vaktavyaḥ srak-candanādi sukha-sādhanena anyasya

eva upakāryatva darśanāt ātmani ca karma-kartṛ-virodhāt | saḥ ca
upakāryaḥ anyaḥ na dṛśyate tasmāt na sukha-sādhanatayā ātmā priyaḥ
kintu sukha-svarūpatayā | tasmāt na ātma-śeṣatayā sukhasya api
priyatvam kintu ātmatayā eva |
ननु nanu = an objection is raised; आत्म-शेषत्वेन ātma-śeṣatvena = by being

for the Self; तस्य प्रीतत-पवषयत्वम ् tasya prīti-viṣayatvam = it being an object of
love; किम ् न स्यात ् kim na syāt = why it should not be; (like wife, children
etc., which are for giving happiness to me; hence are objects of love,
similarly why cannot bliss also be for me, i.e. different from me); इतत चेत ् iti
cet = if objected thus; तहहथ वक्तव्यम ् tarhi vaktavyam = in that case, it has to
be told by you; आत्मतन प्रीतत् किम ् तनममत्ता इतत ātmani prītiḥ kim nimittā iti =
on what account the self become dear; येन सख
ु म ् अपऩ तत ्-शेषतया पप्रयम ्
जायते yena sukham api tat-śeṣatayā priyam jāyate = thro which the bliss
also, since connected with it, become dear; सुख-साधनत्वात ् इतत चेत ् sukha-
sādhanatvāt iti cet = if you are going to say, because it being accessory,
then; तहहथ सुख-साधनेन tarhi sukha-sādhanena = by being an accessory for
happiness; आत्मना-उऩिायथ् िस्चचत ् वक्तव्य् ātmanā-upakāryaḥ kaścit
vaktavyaḥ = that which for which the Self is bringing happiness, this has to
be stated by you; स्रि् -चन्दनाहद सुख-साधनेन srak-candanādi sukha-
sādhanena = by accessories such as garland, sandal-paste etc.,; अन्यस्य
एव उऩिायथत्व दशथनात ् anyasya eva upakāryatva darśanāt = it is seen they are
tools for someone else; आत्मतन च ātmani ca = in respect of the Self; िमथ-
ित-थृ पवरोधात ् karma-kartṛ-virodhāt = it cannot be the agent(doer) or the
result; स् च उऩिायथ् अन्य् न दृचयते saḥ ca upakāryaḥ anyaḥ na dṛśyate = it
is not seen for whom else the Self is serving(bringing happiness); तस्मात ् न
सुख-साधनतया आत्मा पप्रय् tasmāt na sukha-sādhanatayā ātmā priyaḥ =
therefore Self is not dear because it brings happiness; किन्तु kintu = then
why; सुख-स्वरूऩतया sukha-svarūpatayā = by it being of the nature of bliss;

तस्मात ् न आत्म-शेषतया सुखस्य अपऩ पप्रयत्वम ् tasmāt na ātma-śeṣatayā

sukhasya api priyatvam = hence bliss do not become dear because it is
related to Self; किन्तु आत्मतया एव kintu ātmatayā eva= but indeed it(bliss)
being Self alone;
ननु सुखम ् उत्ऩन्नम ् नष्टम ् इतत प्रतीयमानस्य िथम ् आत्मत्वम ् इतत चेत ् न तस ्य तत ्
व्यञ्जि-वस्ृ त्त-पवषयत्वात ् सवथम ् एतत ् उक्तम ् ब्रह्मानन्दे ---
nanu sukham utpannam naṣṭam iti pratīyamānasya katham ātmatvam iti
cet na tasya tat vyañjaka-vṛtti-viṣayatvāt sarvam etat uktam brahmānande -
--
ननु nanu = objection raised; सुखम ् उत्ऩन्नम ् sukham utpannam = happiness

has arisen; नष्टम ् naṣṭam = happiness is lost; इतत प्रतीयमानस्य iti
pratīyamānasya = (of the happiness) which is experienced thus; िथम ्
आत्मत्वम ् इतत चेत ् katham ātmatvam iti cet = how can be Selfhood, if asked
thus; न na = the objection is invalid; तस्य tasya = its (the rise and loss’s);
तत ् व्यञ्जि-वस्ृ त्त-पवषयत्वात ् tat vyañjaka-vṛtti-viṣayatvāt = by being
manifested thro a mental modification; सवथम ् एतत ् उक्तम ् ब्रह्मानन्दे sarvam
etat uktam brahmānande = all these are explained in brahmānanda
(pañcadaśī chapter 12);
आत्मा शेष उऩेक्ष्यं च द्वेष्यं चेतत चतष्ु वथपऩ।

आत्मा प्रेयान ् पप्रय् शेषो द्वेष्योऩेक्ष्ये तदन्ययो्॥
ātmā śeṣa upekṣyaṁ ca dveṣyaṁ ceti caturṣvapi |
ātmā preyān priyaḥ śeṣo dveṣyopekṣye tadanyayoḥ ||
इतत व्यवस्स्थतो ऱोिो याऻवल्कक्यमतं च तत ्।

सुखसाधनतोऩाधेरन्नऩानादय् पप्रया्॥
iti vyavasthito loko yājñavalkyamataṁ ca tat |
sukhasādhanatopādherannapānādayaḥ priyāḥ ||

आत्मानुिूल्कयादन्नाहदसमचचेदमुनात्र ि्।
अनुिूऱतयतव्य् स्यान्नैिस्स्मन ् िमथितत
थ ृ ा॥ इत्याहद।
ātmānukūlyādannādisamaścedamunātra kaḥ |
anukūlayitavyaḥ syānnaikasmin karmakartṛtā || ityādi |
The Self, things related to the Self, objects that are to be discarded; that
are to be hated – of these four categories of things, the popular conclusion
is that the Self is the dearest, the objects related to it are dear, and the rest
are either disregarded or hated. This is also the verdict of yājñavalkya.
Food, drink etc., are liked because of their quality of giving happiness.
If it is said that the Self is also a means to happiness like food and drink,
who is it that enjoys happiness? One cannot be the subject (enjoyer of
happiness) and object (means of happiness).
आत्मन् सुख-रूऩत्वं सवथऻात्ममुतनमि् अपऩ उक्तम ् --

ātmanaḥ sukha-rūpatvaṁ sarvajñātmamunibhiḥ api uktam --
Even by sarvajñātmamuni the bliss nature of the Self has been explained:
सवं यदथथममह वस्तु यदस्स्त किस्ञ्चत ् ऩारार्थयथमुज्जझतत च यस्न्नजसत्तयैव।

तद्वणथयस्न्त हह सुखं सुखऱऺणऻास्तत ् प्रत्यगात्मतन समं सुखखतास्य तस्मात ्॥ इतत॥
sarvaṁ yadarthamiha vastu yadasti kiñcit pārārthyamujjhati ca
yannijasattayaiva |
tadvarṇayanti hi sukhaṁ sukhalakṣaṇajñāstat pratyagātmani samaṁ
sukhitāsya tasmāt || iti||
That for which all other things are; that which is not for any other thing; also
that which shines on its own; the knowers of nature of bliss define bliss
thus. Therefore the innermost Self is of the nature of bliss.

ब्रह्मगीतासु च ---
brahmagītāsu ca ---
It is also explained in brahmagītā –
प्रत्यग्रूऩ् मशव् साऺात ् ऩरमानन्दऱऺण्।

ऩरप्रेमास्ऩदत्वेन प्रतीतत्वात ् सुरषथिा्॥
सवथस्यैव तु िामाय न सवं िवतत पप्रयम ्।
किन्त्वात्मनस्तु िामाय तत् पप्रयतम् स्वयम ्।
अतो दे वा् पप्रयतमो ह्यात्मा न सख
ु ऱऺण्। इत्याहद।
pratyagrūpaḥ śivaḥ sākṣāt paramānandalakṣaṇaḥ |
parapremāspadatvena pratītatvāt surarṣabhāḥ ||
sarvasyaiva tu kāmāya na sarvaṁ bhavati priyam |
kintvātmanastu kāmāya tataḥ priyatamaḥ svayam |
ato devāḥ priyatamo hyātmā na sukhalakṣaṇaḥ | ityādi |
O! Best among devas! The auspicious, innermost, direct and of the nature
of bliss (is the Self), since it is dearest being object of supreme-love. It is
desired by all, not all become dear to all. Furthermore for the sake of
happiness to Self, others are dear. Therefore, O! Devas! Self is the
dearest. It is not qualified by bliss. It by itself is bliss.
तस्मात ् युक्त्या पवद्वद्-अनुिूत्या ब्रह्मपवदाम ् वचनै् च आत्मा सुख-रूऩ् इतत अत्र न

िस्चचत ् पववाद् इतत िाव्॥
tasmāt yuktyā vidvad-anubhūtyā brahmavidām vacanaiḥ ca ātmā sukha-
rūpaḥ iti atra na kaścit vivādaḥ iti bhāvaḥ ||
Therefore, thro logic, by the experience of the learned and also from the
words of knowers of Brahman it is established that Self is of the nature of
bliss. No more disputation required in this context. This is the conclusion.

ननु एवमपऩ ब्रह्मण् एकधा एव अनुद्रष्टव्यम ् इति श्रतु ि-उक्िम ् अखण्ड-एक-रसत्वम ् न

सम्भवति उक्ि-प्रकारे ण िस्य सि ्-चिि ्-आनन्द-रूऩ-त्रय-आत्मकत्वाि ्। न ि सि ्-चिि ्-
आनन्दानाम ् िेषाम ् त्रयाणाम ् अपऩ अत्यन्ि अभेद् इति वाच्यम ् िथात्वे िि ् वािकानाम ्
सि ्-चिि ्-आनन्द-शब्दानाम ् त्रयाणाम ् अपऩ ऩयाायिया सह प्रयोग अनऩ
ु ऩत्िे्। न हह घट-
कुम्भ-कऱश-आहद-शब्दानाम ् एक-अथा-वािकानाम ् सह प्रयोग् अस्स्ि इति आशङ्कक्य
ब्रह्मण् अखण्ड-एक-रसत्वम ् उऩऩादयति ---
nanu evamapi brahmaṇaḥ ekadhā eva anudraṣṭavyam iti śruti-uktam
akhaṇḍa-eka-rasatvam na sambhavati ukta-prakāreṇa tasya sat-cit-
ānanda-rūpa-traya-ātmakatvāt | na ca sat-cit-ānandānām teṣām trayāṇām
api atyanta abhedaḥ iti vācyam tathātve tat vācakānām sat-cit-ānanda-
śabdānām trayāṇām api paryāyatayā saha prayoga anupapatteḥ | na hi
ghaṭa-kumbha-kalaśa-ādi-śabdānām eka-artha-vācakānām saha prayogaḥ
asti iti āśaṅkya brahmaṇaḥ akhaṇḍa-eka-rasatvam upapādayati ---
ननु nanu = no (objection); एवमपऩ evamapi = granting thus (you have

proved sat, cit and ānanda are nature of ātman/Brahman, logically); ब्रह्मण्
brahmaṇaḥ = of the brahman; एकधा एव अनुद्रष्टव्यम ् इति श्रतु ि-उक्िम ् ekadhā
eva anudraṣṭavyam iti śruti-uktam = the commandment of śruti that (the
Self) should be realized as homogenous; अखण्ड-एक-रसत्वम ् akhaṇḍa-eka-
rasatvam = indivisible and unmingled nature; न सम्भवति na sambhavati = is
not attained (though logically proved; does not conform to śruti pramāṇa);
उक्ि-प्रकारे ण ukta-prakāreṇa = by whatever proved so far; िस्य tasya = of it
(of the Brahman); सि ्-चिि ्-आनन्द-रूऩ-त्रय-आत्मकत्वाि ् sat-cit-ānanda-rūpa-
traya-ātmakatvāt = it is of three natures of sat-cit-ānanda (existence-
knowledge-bliss); न ि वाच्यम ् na ca vācyam = also please do not tell; सि ्-
चिि ्-आनन्दानाम ् sat-cit-ānandānām = of sat-cit-ānanda; िेषाम ् त्रयाणाम ् अपऩ
teṣām trayāṇām api= of these three; अत्यन्ि अभेद् इति atyanta abhedaḥ iti
= there is total non-difference; िथात्वे tathātve = were it so (if sat-cit-ānanda
are totally non-different); िि ् वािकानाम ् सि ्-चिि ्-आनन्द-शब्दानाम ् त्रयाणाम ् अपऩ
tat vācakānām sat-cit-ānanda-śabdānām trayāṇām api = even of those
denoted by these words sat, cit, ānanda; ऩयाायिया paryāyatayā = since

synonymous; सह प्रयोग अनुऩऩत्िे् saha prayoga anupapatteḥ = placing in

juxtaposition is imposible; न हह na hi = also it is not; घट-कुम्भ-कऱश-आहद-
शब्दानाम ् ghaṭa-kumbha-kalaśa-ādi-śabdānām = the words ghaṭa-kumbha-
kalaśa; एक-अथा-वािकानाम ् eka-artha-vācakānām = all denoting the same
thing (all meaning pot); सह प्रयोग् अस्स्ि saha prayogaḥ asti = are used in
juxtaposition; इति आशङ्कक्य iti āśaṅkya = facing such a doubt/objection;
ब्रह्मण् अखण्ड-एक-रसत्वम ् उऩऩादयति brahmaṇaḥ akhaṇḍa-eka-rasatvam
upapādayati = (the author) proves the indivisible and unmingled nature of
Brahman.
न हह नानास्वरूऩं स्यादे कं वस्िु कदािन।

िस्मादखण्ड एवास्स्म पवजहज्जागतिं भभदाम ्॥२५॥
na hi nānāsvarūpaṁ syādekaṁ vastu kadācana |
tasmādakhaṇḍa evāsmi vijahajjāgatiṁ bhidām ||25||
एकम ् वस्िु ekam vastu = one Reality; नानास्वरूऩम ् nānāsvarūpam = of many

natures; कदािन kadācana = ever; न हह स्याद् na hi syād = cannot be; िस्माि ्
tasmāt = therefore; अखण्ड् एव akhaṇḍaḥ eva = undivided alone; अस्स्म asmi
= I am; जागतिम ् jāgatim = of the world; भभदाम ् bhidām = differences; पवजहि ्
vijahat = giving up.
One Reality cannot be of many natures ever. Therefore, dismissing

(discarding) the differences that belong to the world (of upādhis)
undivided do I remain (exist).
न हह इत्याहदना। एकम ् अद्पविीयम ् सि ्-चिि ्-आनन्द-आत्मकम ् वस्िु ब्रह्म कदािन

कदाचिद् अपऩ उऩाचधकाऱे िि ्-अभाव-काऱे अपऩ नाना-स्वरूऩम ् नानारसम ् न स्याि ् न
भवेि ् इति अथा्। ित्र हे िु अभभप्रायेण वस्िु इति पवशेषणम ् यि् वस्िु ऩरमाथा-भि
ू म ् िि्
इति अथा्। वस्िु-ग्रहणम ् ऻान-आनन्दयो् अपऩ उऩऱऺणम ्।
na hi ityādinā | ekam advitīyam sat-cit-ānanda-ātmakam vastu brahma
kadācana kadācid api upādhikāle tat-abhāva-kāle api nānā-svarūpam
nānārasam na syāt na bhavet iti arthaḥ | tatra hetu abhiprāyeṇa vastu iti

viśeṣaṇam yataḥ vastu paramārtha-bhūtam tataḥ iti arthaḥ | vastu-

grahaṇam jñāna-ānandayoḥ api upalakṣaṇam |
न हह इत्याहदना na hi ityādinā = verse no: 25 starting with words na hi is

commented. एकम ् ekam = अद्पविीयम ् advitīyam – indivisible = सि ्-चिि ्-
आनन्द-आत्मकम ् sat-cit-ānanda-ātmakam – of the nature of existence-
knowledge-bliss = वस्िु vastu – Reality (अस्स्ि वै इति वस्िु asti vai iti vastu –
that which is always is vastu) = ब्रह्म brahma = the supreme Brahman;
कदािन kadācana = कदाचिद् अपऩ kadācid api – never = उऩाचधकाऱे िि ्-अभाव-
काऱे अपऩ upādhikāle tat-abhāva-kāle api = when endowed with limiting-
adjuncts or without them; नाना-स्वरूऩम ् nānā-svarūpam = नानारसम ्
nānārasam = varied nature (qualities); न स्याि ् na syāt = न भवेि ् इति अथा् na
bhavet iti arthaḥ = can not be is the conclusion; ित्र हे िु अभभप्रायेण वस्िु इति
पवशेषणम ् tatra hetu abhiprāyeṇa vastu iti viśeṣaṇam = usage of the term
‘vastu’ is in the sense of reasoning; यि् वस्िु ऩरमाथा-भूिम ् yataḥ vastu
paramārtha-bhūtam = since nature of reality (existence) is
supreme(Brahman/ātman); िि् tataḥ = therefore (it is of indivisible nature);
इति अथा् iti arthaḥ = this is what is proved; वस्िु-ग्रहणम ् vastu-grahaṇam =
usage of term ‘vastu’; ऻान-आनन्दयो् अपऩ उऩऱऺणम ् jñāna-ānandayoḥ api
upalakṣaṇam = do imply (apply to) words knowledge and bliss (which also
denote supreme reality).
अयमथा् --- ब्रह्मणण सत्य-ऻान-आनन्दानाम ् ऩरस्ऩर-भभन्नत्वे सत्यस्य सत्यत्वम ्

ऻानस्य ऻानत्वम ् आनन्दस्य आनन्दत्वम ् ि न भसध्येि ् कथम ् इति िेि ् सत्य् यहद
ऻानाि ् भभन्नम ् स्याि ् जडस्य िस्य शुस्क्िका-रूप्यादे ् इव सत्यत्वम ् न स्याि ्। एवम ्
यहद ऻानम ् अपऩ सत्याि ् भभन्नम ् स्याि ् असत्यस्य िस्य ऻानस्य जडत्व तनयमेन
ऻानत्वम ् न स्याि ् िि् सत्य-ऻानयो् सत्यत्व-ऻानत्व-भसद्धये अत्यन्िम ् ऩरस्ऩर अभेद्
अङ्कगीकिाव्य्। िदक्
ु िम ् सवाऻात्ममुतनभभ् --

ayamarthaḥ --- brahmaṇi satya-jñāna-ānandānām paraspara-bhinnatve

satyasya satyatvam jñānasya jñānatvam ānandasya ānandatvam ca na
sidhyet katham iti cet satyaḥ yadi jñānāt bhinnam syāt jaḍasya tasya
śuktikā-rūpyādeḥ iva satyatvam na syāt | evam yadi jñānam api satyāt
bhinnam syāt asatyasya tasya jñānasya jaḍatva niyamena jñānatvam na
syāt tataḥ satya-jñānayoḥ satyatva-jñānatva-siddhaye atyantam paraspara
abhedaḥ aṅgīkartavyaḥ | taduktam sarvajñātmamunibhiḥ --
अयमथा् ayamarthaḥ = this is the logic; ब्रह्मणण brahmaṇi = in Brahman

(while denoting supreme reality); सत्य-ऻान-आनन्दानाम ् ऩरस्ऩर-भभन्नत्वे satya-
jñāna-ānandānām paraspara-bhinnatve = if existence, knowledge and bliss
are different from one another; सत्यस्य सत्यत्वम ् ऻानस्य ऻानत्वम ् आनन्दस्य
आनन्दत्वम ् ि satyasya satyatvam jñānasya jñānatvam ānandasya
ānandatvam ca = the beingness of existence; the awareness of the
knowledge and happiness of bliss; न भसध्येि ् na sidhyet = do not conform;
कथम ् इति िेि ् katham iti cet = if asked how; सत्य् यहद ऻानाि ् भभन्नम ् स्याि ्
satyaḥ yadi jñānāt bhinnam syāt = were existence be different from
knowledge; जडस्य िस्य शस्ु क्िका-रूप्यादे ् इव jaḍasya tasya śuktikā-rūpyādeḥ
iva = of it (asat), the insentient, like silver perceived on nacre; सत्यत्वम ् न
स्याि ् satyatvam na syāt = cannot have existence; एवम ् evam = similarly;
यहद ऻानम ् अपऩ सत्याि ् भभन्नम ् स्याि ् yadi jñānam api satyāt bhinnam syāt =
were knowledge be different from existence; असत्यस्य िस्य ऻानस्य
asatyasya tasya jñānasya = of that knowledge which lack existence; जडत्व
तनयमेन ऻानत्वम ् न स्याि ् jaḍatva niyamena jñānatvam na syāt = since
assigned as insentient cannot be fit for awareness; िि् सत्य-ऻानयो्
सत्यत्व-ऻानत्व-भसद्धये tataḥ satya-jñānayoḥ satyatva-jñānatva-siddhaye = so
for existence to mean beingness and knowledge to denote awareness;
अत्यन्िम ् ऩरस्ऩर अभेद् अङ्कगीकिाव्य् atyantam paraspara abhedaḥ
aṅgīkartavyaḥ = between them total non-difference has to be accepted;
िदक्
ु िम ् सवाऻात्ममतु नभभ् taduktam sarvajñātmamunibhiḥ = this idea has
been brought out by sarvajñātmamuni –

सत्येऽप्यस्स्ि ऻानिा ऻानिायां सत्यत्वं ि स्ऩष्टमस्त्येव िद्वि ्।

सत्यप्येवं नातिरे कावकाश् ऩूणे ित्त्वे ऻानसत्योऩऩत्िे्॥ इति॥
satye'pyasti jñānatā jñānatāyāṁ satyatvaṁ ca spaṣṭamastyeva tadvat |
satyapyevaṁ nātirekāvakāśaḥ pūrṇe tattve jñānasatyopapatteḥ || iti||
The secondary sense of the word jňāna is the same as the secondary
sense of the word satya. Similarly the secondary sense of the word satya is
the same as the secondary sense of the word jňāna. Even then (if it is
argued that there should be some difference between the two, it is said
that) there is no scope for difference; for only then it would be reasonable
to take the self as consciousness and absolute reality.
एवम ् यहद ऻानाि ् आनन्द् अपऩ भभन्न् स्याि ् ऻान-भभन्नस्य िस्य घटाहदवि ्
अनानन्दत्वम ् एव स्याि ् िथा आनन्दाि ् अपऩ यहद ऻानम ् भभन्नम ् स्याि ् आनन्द-
भभन्नस्य िस्य घटाहदवि ् जडत्वेन ऻानत्वम ् एव न स्याि ् िि् ऻान-आनन्दयो् अपऩ
ऻानत्व-आनन्दत्व-भसद्धये अत्यन्िम ् अभेद् अङ्कगीकिाव्य्। इदम ् अपऩ िै् एव उक्िम ् ---
evam yadi jñānāt ānandaḥ api bhinnaḥ syāt jñāna-bhinnasya tasya
ghaṭādivat anānandatvam eva syāt tathā ānandāt api yadi jñānam bhinnam
syāt ānanda-bhinnasya tasya ghaṭādivat jaḍatvena jñānatvam eva na syāt
tataḥ jñāna-ānandayoḥ api jñānatva-ānandatva-siddhaye atyantam
abhedaḥ aṅgīkartavyaḥ | idam api taiḥ eva uktam ---
एवम ् evam = in like manner; यहद ऻानाि ् आनन्द् अपऩ भभन्न् स्याि ् yadi jñānāt
ānandaḥ api bhinnaḥ syāt = were bliss to be different from knowledge; ऻान-
भभन्नस्य िस्य घटाहदवि ् अनानन्दत्वम ् एव स्याि ् jñāna-bhinnasya tasya
ghaṭādivat anānandatvam eva syāt = of it(bliss) which is different from
awareness, like pot etc., will not be having happiness; िथा आनन्दाि ् अपऩ
यहद ऻानम ् भभन्नम ् स्याि ् tathā ānandāt api yadi jñānam bhinnam syāt =
similarly were knowledge different from bliss; आनन्द-भभन्नस्य िस्य घटाहदवि ्
जडत्वेन ऻानत्वम ् एव न स्याि ् ānanda-bhinnasya tasya ghaṭādivat jaḍatvena
jñānatvam eva na syāt = of it(knowledge) devoid of happiness, like pot etc.,
can not have awareness; िि् tataḥ = therefore; ऻान-आनन्दयो् अपऩ ऻानत्व-
आनन्दत्व-भसद्धये jñāna-ānandayoḥ api jñānatva-ānandatva-siddhaye = for

these two knowledge and bliss, to be endowed with awareness and

happiness; अत्यन्िम ् अभेद् अङ्कगीकिाव्य् atyantam abhedaḥ aṅgīkartavyaḥ =
non-difference between them has to be accepted; इदम ् अपऩ िै् एव उक्िम ्
idam api taiḥ eva uktam = this has also been told by him
(sarvajñātmamuni) –
आनन्दत्वे ऻानिा ऻानिायामानन्दत्वं पवद्यिे तनपवाशङ्ककम ्।

सत्यप्येवं नातिरे कावकाश् ऩुणे ित्त्वे ऻानसौख्योऩऩत्िे्॥ इति।
ānandatve jñānatā jñānatāyāmānandatvaṁ vidyate nirviśaṅkam |
satyapyevaṁ nātirekāvakāśaḥ purṇe tattve jñānasaukhyopapatteḥ || iti |
The secondary sense of the term ānanda is the same as the secondary
sense of the term jňāna. Similarly the secondary sense of the term jňāna is
the same as the secondary sense of the term ānanda. Even then (if it is
to take the self as consciousness and bliss.
एवम ् सत्याद् आनन्द् अपऩ यहद भभन्न् स्याि ् असत्यस्य िस्य शुस्क्ि-रूप्यादे ् इव
आनन्दत्वम ् न स्याि ् एवम ् सत्यम ् अपऩ यहद आनन्दाि ् भभन्नम ् स्याि ् आनन्दस्य िस्य
शस्ु क्ि-रूप्यादे ् इव सत्यत्वम ् न स्याि ् िि् सत्य-आनन्दयो् अपऩ अत्यन्िम ् अभेद्
वक्िव्य् इदम ् अपऩ िै् एव उक्िम ् ---
evam satyād ānandaḥ api yadi bhinnaḥ syāt asatyasya tasya śukti-
rūpyādeḥ iva ānandatvam na syāt evam satyam api yadi ānandāt bhinnam
syāt ānandasya tasya śukti-rūpyādeḥ iva satyatvam na syāt tataḥ satya-
ānandayoḥ api atyantam abhedaḥ vaktavyaḥ idam api taiḥ eva uktam ---
एवम ् evam = by same principle; सत्याद् आनन्द् अपऩ यहद भभन्न् स्याि ् satyād
ānandaḥ api yadi bhinnaḥ syāt = were bliss be different from existence;
असत्यस्य िस्य शस्ु क्ि-रूप्यादे ् इव आनन्दत्वम ् न स्याि ् asatyasya tasya śukti-
rūpyādeḥ iva ānandatvam na syāt = of it(existence) which is not existing
like silver on mother-of-pearl; happiness will not be nature; एवम ् सत्यम ् अपऩ
यहद आनन्दाि ् भभन्नम ् स्याि ् evam satyam api yadi ānandāt bhinnam syāt = in
the same way, were existence different from bliss; आनन्दस्य िस्य शुस्क्ि-

रूप्यादे ् इव सत्यत्वम ् न स्याि ् ānandasya tasya śukti-rūpyādeḥ iva satyatvam

na syāt = of it(bliss) devoid of happiness like silver on mother-of-pearl,
existence can not be nature; िि् tataḥ= therefore, सत्य-आनन्दयो् अपऩ
अत्यन्िम ् अभेद् वक्िव्य् satya-ānandayoḥ api atyantam abhedaḥ vaktavyaḥ
= among existence and bliss also total non-difference should be granted;
इदम ् अपऩ िै् एव उक्िम ् idam api taiḥ eva uktam = this idea is also conveyed
by him(sarvajñātmamuni) --
आनन्दत्वे सत्यिा सत्यिायामानन्दत्वं तनपवावादं प्रभसद्धम ्।

सत्यप्येवं नातिरे कावकाश् ऩण
ू े ित्त्वे सत्यसौख्योऩऩत्िे्॥ इति॥
ānandatve satyatā satyatāyāmānandatvaṁ nirvivādaṁ prasiddham |
satyapyevaṁ nātirekāvakāśaḥ pūrṇe tattve satyasaukhyopapatteḥ || iti ||
The secondary sense of the term ānanda is the same as the secondary
sense of the term satya. Similarly, the secondary sense of the term satya is
the same as the secondary sense of the term ānanda. Even then (if it is
to take the self as absolute reality and bliss.
तनत्य-मक्
ु ि-शद्ध
ु त्व-आहदषु अपऩ एवम ् एव ऊह्यम ्।
nitya-mukta-śuddhatva-ādiṣu api evam eva ūhyam |
तनत्य-मक्
ु ि-शद्ध
ु त्व-आहदषु अपऩ एवम ् एव ऊह्यम ् nitya-mukta-śuddhatva-ādiṣu
api evam eva ūhyam = by deliberation, the same has to be concluded with
respect to eternality; freedom; purity and like.
न ि िेषाम ् अत्यन्ि-अभेदे िि ् वािक सत्य-आहद ऩदानाम ् ऩयाायिा वाच्या अथाानाम ्

भेदस्य अङ्कगीकाराि ् सत्य-ऩदम ् मख्
ु य-अमख्
ु य-सत्य-रूऩ-ब्रह्म-आकाश-शबऱरूऩे सत्ये
व्युत्ऩन्नम ्। ऻान-ऩदम ् ि िैिन्य-अन्ि्करण-वस्ृ त्ि-रूऩ-मुख्य-अमुख्य-ऻान-द्वय-
शबऱ-रुऩे ऻाने व्युत्ऩन्नम ् आनन्द-ऩदम ् ि प्रत्यक् -बुपद्ध-वस्ृ त्ि-रूऩ-मुख्य-अमुख्य-
आनन्दे व्युत्ऩन्नम ्। एवम ् तनत्य-शुद्ध-आदीतन अपऩ ऩदातन मुख्य-अमुख्य-िि ्-िि ्-द्वय-

शबऱ-रूऩे िस्स्मम ् िस्स्मन ् व्युत्ऩन्नातन इति द्रष्टव्यम ्। एिि ् सवाम ् सवाऻात्ममुतनभभ्

एव उक्िम ् ---
na ca teṣām atyanta-abhede tat vācaka satya-ādi padānām paryāyatā
vācyā arthānām bhedasya aṅgīkārāt satya-padam mukhya-amukhya-
satya-rūpa-brahma-ākāśa-śabalarūpe satye vyutpannam | jñāna-padam ca
caitanya-antaḥkaraṇa-vṛtti-rūpa-mukhya-amukhya-jñāna-dvaya-śabala-
rupe jñāne vyutpannam ānanda-padam ca pratyak-buddhi-vṛtti-rūpa-
mukhya-amukhya-ānande vyutpannam | evam nitya-śuddha-ādīni api
padāni mukhya-amukhya-tat-tat-dvaya-śabala-rūpe tasmim tasmin
vyutpannāni iti draṣṭavyam | etat sarvam sarvajñātmamunibhiḥ eva uktam -
न ि na ca = it is not that; िेषाम ् अत्यन्ि-अभेदे teṣām atyanta-abhede =

owing to total non-difference of them (existence-knowledge-bliss); िि ् वािक
सत्य-आहद ऩदानाम ् tat vācaka satya-ādi padānām = of the objects denoted
by the words existence, knowledge and bliss; ऩयाायिा वाच्या paryāyatā
vācyā = treated as synonyms; अथाानाम ् भेदस्य अङ्कगीकाराि ् arthānām
bhedasya aṅgīkārāt = since difference in meaning is admitted; सत्य-ऩदम ्
मुख्य-अमुख्य-सत्य-रूऩ-ब्रह्म-आकाश-शबऱरूऩे सत्ये व्युत्ऩन्नम ् satya-padam
mukhya-amukhya-satya-rūpa-brahma-ākāśa-śabalarūpe satye vyutpannam
= the word satya by its primary and secondary meanings denote the
supreme reality as well space; ऻान-ऩदम ् ि िैिन्य-अन्ि्करण-वस्ृ त्ि-रूऩ-मुख्य-
अमुख्य-ऻान-द्वय-शबऱ-रुऩे ऻाने व्युत्ऩन्नम ् jñāna-padam ca caitanya-
antaḥkaraṇa-vṛtti-rūpa-mukhya-amukhya-jñāna-dvaya-śabala-rupe jñāne
vyutpannam = the word jñāna denote by its primary and secondary
meanings the supreme reality and state of mental modification referred as
knowledge; आनन्द-ऩदम ् ि प्रत्यक् -बुपद्ध-वस्ृ त्ि-रूऩ-मुख्य-अमुख्य-आनन्दे
व्युत्ऩन्नम ् ānanda-padam ca pratyak-buddhi-vṛtti-rūpa-mukhya-amukhya-
ānande vyutpannam = the word ānanda also by primary and secondary
meanings denote the supreme reality and state of mental modification
referred as bliss; एवम ् तनत्य-शुद्ध-आदीतन अपऩ ऩदातन मुख्य-अमुख्य-िि ्-िि ्-द्वय-
शबऱ-रूऩे िस्स्मम ् िस्स्मन ् व्युत्ऩन्नातन इति द्रष्टव्यम ् evam nitya-śuddha-ādīni api
padāni mukhya-amukhya-tat-tat-dvaya-śabala-rūpe tasmim tasmin
vyutpannāni iti draṣṭavyam = in like fashion the words eternal, absolute,

pure etc. also by their primary and secondary meaning denote their
respective objects the higher and lower; एिि ् सवाम ् सवाऻात्ममुतनभभ् एव
उक्िम ् etat sarvam sarvajñātmamunibhiḥ eva uktam = this also has been
brought out by sarvajñātmamuni –
आकाशादौ सत्यिा िावदे का प्रत्यङ्कमात्रे सत्यिा काचिदन्या।

ित्सम्ऩकााि ् सत्यिा ित्र िान्या व्युत्ऩन्नोऽयं सत्यशब्दस्िु ित्र॥
ākāśādau satyatā tāvadekā pratyaṅmātre satyatā kācidanyā |
tatsamparkāt satyatā tatra cānyā vyutpanno'yaṁ satyaśabdastu tatra ||
One form of reality is present in the ether etc.; another form is present in
the self; and the third is a blend of these two. Of these three, it is the last
that is the primary sense of the word satya.
बद्ध
ु ेवत्ा ृ िौ ऻानिा िावदे का प्रत्यग ् बोधे ऻानिा काचिदन्या।
ित्सम्ऩकााज्ऻानिा ित्र िान्या व्यत्ु ऩन्नोऽयं ऻानशब्दस्िु ित्र॥
buddhervṛttau jñānatā tāvadekā pratyag bodhe jñānatā kācidanyā |
tatsamparkājjñānatā tatra cānyā vyutpanno'yaṁ jñānaśabdastu tatra ||
One form of the state of being knowledge is present in the psychosis;

another form is in the inner self; and the third one is what is a blend of
these two. Of these three, it is the last that is the primary sense of the word
jňāna.
बद्ध
ु ेवत्ा ृ िौ िावदानन्दिैका प्रत्यङ्कमात्रे काचिदानन्दिान्या।
ित्सम्ऩकााि ् काचिदानन्दिान्या व्युत्ऩन्नोऽयं ित्र िानन्दशब्द्॥ इत्याहदना।
buddhervṛttau tāvadānandataikā pratyaṅmātre kācidānandatānyā |
tatsamparkāt kācidānandatānyā vyutpanno'yaṁ tatra cānandaśabdaḥ ||
ityādinā |
One form of bliss is present in the psychosis; another form is in the inner
self; and the third one is in what is a blend of these two. Of these three, it is
the last that is the primary sense of the word ānanda.

िि् वाच्याथा-भेदस्य-अङ्कगीकाराि ् न ऩदानाम ् ऩयाायिा अपऩ इति भाव्॥

tataḥ vācyārtha-bhedasya-aṅgīkārāt na padānām paryāyatā api iti
bhāvaḥ ||
िि् वाच्याथा-भेदस्य-अङ्कगीकाराि ् न ऩदानाम ् ऩयाायिा अपऩ इति भाव् tataḥ

vācyārtha-bhedasya-aṅgīkārāt na padānām paryāyatā api iti bhāvaḥ = by
heeding to difference in objects denoted in primary/secondary sense, they
are not synonyms, this is the conclusion;
ननु कथम ् िहहा वाच्याथा-भेदे सत्य-आदीनाम ् अत्यन्ि-अभेद उक्ि् इति आशङ्कक्य

वाच्याथा-भेदे अपऩ िि ्-ऱक्ष्याथाानाम ्-अभेदाि ् इति आह िस्माि ् इत्याहदना। यस्माि ्
सत्यादीनाम ् ऩरस्ऩर-अभेदेन सत्याहद-रूऩत्वम ् यस्माि ् ि न ऩयाायिा िस्माि ् जागिीम ्
भभदाम ् जगद्-आकाशाहद उऩाचध् िि ्-प्रयक्
ु िाम ् भभदाम ् भेदम ् पवजहति अि् अहम ्
अखण्ड एव अस्स्म एकरस् एव अस्स्म न िु नाना-रस् सत्याहद-ऩदै ् भाग-ऱऺणया
बोचधि सत्याहद-आत्मक अखण्ड-एक-रस् अस्स्म इति अथा्।
nanu katham tarhi vācyārtha-bhede satya-ādīnām atyanta-abheda uktaḥ iti
āśaṅkya vācyārtha-bhede api tat-lakṣyārthānām-abhedāt iti āha tasmāt
ityādinā | yasmāt satyādīnām paraspara-abhedena satyādi-rūpatvam
yasmāt ca na paryāyatā tasmāt jāgatīm bhidām jagad-ākāśādi upādhiḥ tat-
prayuktām bhidām bhedam vijahati ataḥ aham akhaṇḍa eva asmi ekarasaḥ
eva asmi na tu nānā-rasaḥ satyādi-padaiḥ bhāga-lakṣaṇayā bodhita
satyādi-ātmaka akhaṇḍa-eka-rasaḥ asmi iti arthaḥ |
ननु nanu = no (objection); कथम ् िहहा katham tarhi = in what sense then;
वाच्याथा-भेदे vācyārtha-bhede = with differences in denoted objects; सत्य-
आदीनाम ् अत्यन्ि-अभेद उक्ि् satya-ādīnām atyanta-abheda uktaḥ = total
similarity of words ‘satya’ should be accepted; इति आशङ्कक्य iti āśaṅkya =
countered with objection thus; वाच्याथा-भेदे अपऩ vācyārtha-bhede api =
though difference in denoted objects; िि ्-ऱक्ष्याथाानाम ्-अभेदाि ् इति आह tat-
lakṣyārthānām-abhedāt iti āha = owing to their non-difference is their
intended meaning, (to explain the author proceeds); िस्माि ् इत्याहदना
tasmāt ityādinā = by verse words ‘tasmat’ etc.;

यस्माि ् सत्यादीनाम ् ऩरस्ऩर-अभेदेन सत्याहद-रूऩत्वम ् yasmāt satyādīnām

paraspara-abhedena satyādi-rūpatvam = since ‘satya’ etc. are not different
denote supreme reality; यस्माि ् ि न ऩयाायिा yasmāt ca na paryāyatā =
since not synonymous; िस्माि ् tasmāt = therefore; जागिीम ् भभदाम ् jāgatīm
bhidām = [जगद् jagad – universe = आकाशाहद उऩाचध् ākāśādi upādhiḥ = the
limiting adjuncts like space etc., िि ्-प्रयक्
ु िाम ् tat-prayuktām = consisting in
them of; भभदाम ् bhidām = भेदम ् bhedam = differences/multiplicity;] पवजहति
vijahati = giving up; अि् ataḥ = therefore; अहम ् अखण्ड एव अस्स्म aham
akhaṇḍa eva asmi = I am indivisible; एकरस् एव अस्स्म ekarasaḥ eva asmi =
I am homogeneous; न िु नाना-रस् na tu nānā-rasaḥ = not of varied
nature(properties); सत्याहद-ऩदै ् भाग-ऱऺणया बोचधि सत्याहद-आत्मक अखण्ड-एक-
रस् अस्स्म satyādi-padaiḥ bhāga-lakṣaṇayā bodhita satyādi-ātmaka
akhaṇḍa-eka-rasaḥ asmi = I am of homogeneous of existence-knowledge-
bliss nature; known thro process of ‘bhāga-lakṣaṇa’; इति अथा् iti arthaḥ =
thus is conclusion;
अि् एकधा एव अनद्र

ु ष्टव्यम ् इति श्रतु ि-उक्िम ् एक-रसत्वम ् उऩऩन्नम ् इति भाव्॥
ataḥ ekadhā eva anudraṣṭavyam iti śruti-uktam eka-rasatvam upapannam
iti bhāvaḥ ||
अि् ataḥ = therefore; एकधा एव अनुद्रष्टव्यम ् इति श्रतु ि-उक्िम ् ekadhā eva
anudraṣṭavyam iti śruti-uktam = the śruti command that ‘it has to be
realized as of one nature’; एक-रसत्वम ् eka-rasatvam = the homogeneity;
उऩऩन्नम ् upapannam = is proper (i.e. not contradicted by logic); इति भाव् iti
bhāvaḥ = this is proved.

इदानीभ ् उक्त-प्रकाये ण जीवस्म ब्रह्भत्व उऩऩादकैः तककैः अनुगह

ृ ीतभ ् सत ् तत्त्वभसस-
आदद-वाक्मभ ् जीव-ब्रह्भण ैः अत्मन्त-अबेदभ ् बाग-त्माग-रऺणमा फ धमदद इतत आह --
idānīm ukta-prakāreṇa jīvasya brahmatva upapādakaiḥ tarkaiḥ anugṛhītam
sat tattvamasi-ādi-vākyam jīva-brahmaṇoḥ atyanta-abhedam bhāga-tyāga-
lakṣaṇayā bodhayadi iti āha ---
इदानीभ ् idānīm = here/now; उक्त-प्रकाये ण ukta-prakāreṇa = in aforesaid

manner; जीवस्म ब्रह्भत्व उऩऩादकैः jīvasya brahmatva upapādakaiḥ = to
understand the brahmanhood of the jīva; तककैः अनग
ु ह
ृ ीतभ ् सत ् tarkaiḥ
anugṛhītam sat = which is well established through logic; तत्त्वभसस-आदद-
वाक्मभ ् tattvamasi-ādi-vākyam = the great teachings like ‘that thou art’; जीव-
ब्रह्भण ैः अत्मन्त-अबेदभ ् jīva-brahmaṇoḥ atyanta-abhedam = the total identity
of individual self and Brahman; बाग-त्माग-रऺणमा bhāga-tyāga-lakṣaṇayā
= through partial abandonment method; फ धमदद bodhayadi = teaches; इतत
iti = to explain thus; आह āha = proceeds with next verse
ऩय ऺताऩरयच्छे दशाफल्माऩ हतनभमरभ ।्

तदसीतत गगया रक्ष्मभहभेकयसं भहैः॥ २६॥
parokṣatāparicchedaśābalyāpohanirmalam |
tadasīti girā lakṣyamahamekarasaṁ mahaḥ || 26||
अहभ ् aham = I (am); एक-यसभ ् eka-rasam = of one essence; तत ् असस इतत tat
asi iti = as that (thou) art; गगया girā = by the word (of śruti); रक्ष्मभ ् lakṣyam =
indicated; ऩय ऺता-ऩरयच्छे द-शाफल्म-अऩ ह-तनभमरभ ् parokṣatā-pariccheda-
śābalya-apoha-nirmalam = the pure one eliminating the conditionings of
remoteness and limitation; भहैः mahaḥ = the great light of Consciousness.
The great light of Consciousness of one essence am I, indicated by

the words of the śruti as ‘That thou art’, and which is the pure One
(immaculate), eliminating (through knowledge) the conditioning of
remoteness and limitations.

ऩय ऺता इतत। ऩय ऺता-ऩरयच्छे दैः च तत ्-प्रम जकभ ् शाफल्मभ ् च तातन तथ क्तातन तेषाभ ्
अऩ हे न तनभमरभ ् ऩय ऺताऩरयच्छे दशाफल्माऩ हतनभमरभ ् ऩय ऺता ऩय ऺत्वभ ् ईश्वयस्म
ऩरयच्छे दैः ऩरयच्च्छन्नत्वभ ् जीवस्म एतत ् द्वमभ ् च जीव-ईश्वय-उबमगत-ववरुद्ध-धभामणाभ ्
सवेषाभ ् अवऩ उऩरऺणभ ्। शाफल्मभ ् जीव-ईश्वयौबमगत-ऩय ऺत्व-ऩरयच्च्छन्नत्व-आदद
प्रम जक-भामा-अन्तैःकयण-रूऩ-उऩागध-तनसभत्त-सभस्त सम्फन्धैः तेषाभ ् अऩ हे न त्मागेन
तनभमरभ ् शद्ध
ु भ ् ऐक्म-अववय धी इतत अथमैः। तद् असस इतत गगया तत ्-त्वभ ्-असस-आदद
भहावाक्मेन रक्ष्मभ ् जहद्-अजहद्-रऺणमा फ ध्मभ ् रक्ष्म-स्वरूऩभ ् एव आह -- एक-यसभ ्
इतत। भहैः सत्म-आनन्द-चतन्म-रूऩभ ् अहभ ् प्रत्मग ्-आत्भा-अच्स्भ इतत अथमैः। अत्र अवऩ
अनुग्राहक मुच्क्तैः ऩूवव
म त ् द्रष्टव्मा मदद आत्भा ब्रह्भ-सबन्नैः स्माद् आत्भनैः सवामन्तयत्व-
रऺणभ ्-आत्भत्वभ ् न स्मात ् एवभ ् ब्रह्भ अवऩ मदद आत्भ-सबन्नभ ् स्मात ् तनयततशम-
भहत्त्व-रऺणभ ् ब्रह्भत्वभ ् ब्रह्भणैः न स्मात ् इदभ ् अवऩ तैः एव उक्तभ ् ---
parokṣatā iti | parokṣatā-paricchedaḥ ca tat-prayojakam śābalyam ca tāni
tathoktāni teṣām apohena nirmalam
parokṣatāparicchedaśābalyāpohanirmalam parokṣatā parokṣatvam
īśvarasya paricchedaḥ paricchinnatvam jīvasya etat dvayam ca jīva-īśvara-
ubhayagata-viruddha-dharmāṇām sarveṣām api upalakṣaṇam | śābalyam
jīva-īśvaraubhayagata-parokṣatva-paricchinnatva-ādi prayojaka-māyā-
antaḥkaraṇa-rūpa-upādhi-nimitta-samasta sambandhaḥ teṣām apohena
tyāgena nirmalam śuddham aikya-avirodhī iti arthaḥ | tad asi iti girā tat-
tvam-asi-ādi mahāvākyena lakṣyam jahad-ajahad-lakṣaṇayā bodhyam
lakṣya-svarūpam eva āha -- eka-rasam iti | mahaḥ satya-ānanda-caitanya-
rūpam aham pratyag-ātmā-asmi iti arthaḥ | atra api anugrāhaka yuktiḥ
pūrvavat draṣṭavyā yadi ātmā brahma-bhinnaḥ syād ātmanaḥ
sarvāntaratva-lakṣaṇam-ātmatvam na syāt evam brahma api yadi ātma-
bhinnam syāt niratiśaya-mahattva-lakṣaṇam brahmatvam brahmaṇaḥ na
syāt idam api taiḥ eva uktam ---
ऩय ऺता इतत parokṣatā iti = verse no. 26 commencing with words ‘parokṣatā’
is commented; [ऩय ऺता-ऩरयच्छे दैः parokṣatā-paricchedaḥ = mediacy and
limitation; च ca = and; तत ्-प्रम जकभ ् tat-prayojakam = it’s cause; शाफल्मभ ् च
śābalyam ca = conditioning; तातन tāni = these; तथ क्तातन tathoktāni = as
explained; तेषाभ ् अऩ हे न teṣām apohena = by their removal; तनभमरभ ्

nirmalam = immaculate;] = ऩय ऺताऩरयच्छे दशाफल्माऩ हतनभमरभ ्

parokṣatāparicchedaśābalyāpohanirmalam – the pure one eliminating the
conditionings of remoteness and limitation; ऩय ऺता parokṣatā = ऩय ऺत्वभ ्
ईश्वयस्म parokṣatvam īśvarasya = remoteness of the īśvara; ऩरयच्छे दैः
paricchedaḥ = ऩरयच्च्छन्नत्वभ ् जीवस्म paricchinnatvam jīvasya = limitation of
the individual self; एतत ् द्वमभ ् च etat dvayam ca = these two; जीव-ईश्वय-
उबमगत-ववरुद्ध-धभामणाभ ् सवेषाभ ् अवऩ jīva-īśvara-ubhayagata-viruddha-
dharmāṇām sarveṣām api = of all the attributed contradictory natures of the
īsvara and the individual self; उऩरऺणभ ् upalakṣaṇam = indicator; शाफल्मभ ्
śābalyam = जीव-ईश्वयौबमगत-ऩय ऺत्व-ऩरयच्च्छन्नत्व-आदद प्रम जक-भामा-
अन्तैःकयण-रूऩ-उऩागध-तनसभत्त-सभस्त सम्फन्धैः jīva-īśvaraubhayagata-
parokṣatva-paricchinnatva-ādi prayojaka-māyā-antaḥkaraṇa-rūpa-upādhi-
nimitta-samasta sambandhaḥ = all relations arising out of adjunct of
antaHkaraṇa caused by māyā in the form of remoteness and limitation with
respect to the īśvara and the individual self; तेषाभ ् अऩ हे न teṣām apohena =
त्मागेन tyāgena = by elimination of these; तनभमरभ ् nirmalam = शुद्धभ ्
śuddham = ऐक्म-अववय धी इतत अथमैः aikya-avirodhī iti arthaḥ = the meaning is
the condition not opposed to their unity/identity; तत ् असस इतत गगया tat asi iti
girā = तत ्-त्वभ ्-असस-आदद भहावाक्मेन रक्ष्मभ ् tat-tvam-asi-ādi mahāvākyena
lakṣyam = the meaning indicated by śruti passages like ‘that thou art’ etc.;
जहद्-अजहद्-रऺणमा फ ध्मभ ् रक्ष्म-स्वरूऩभ ् एव आह -- एक-यसभ ् इतत jahad-
ajahad-lakṣaṇayā bodhyam lakṣya-svarūpam eva āha -- eka-rasam iti = the
implied meaning arrived at by discarding (opposite natures) and not-
discarding (non-opposite natures) (i.e. by partial abandonment procedure)
alone is said by the word ‘eka rasam’ – the one essence; भहैः mahaḥ =
सत्म-आनन्द-चतन्म-रूऩभ ् satya-ānanda-caitanya-rūpam = of the nature of
existence-bliss-consciousness; अहभ ् प्रत्मग ्-आत्भा-अच्स्भ aham pratyag-
ātmā-asmi = (that ‘mahaḥ’) I, the inner Self am; इतत अथमैः iti arthaḥ = is the
conclusion. अत्र अवऩ atra api = here also; अनुग्राहक मुच्क्तैः ऩूवव
म त ् द्रष्टव्मा
anugrāhaka yuktiḥ pūrvavat draṣṭavyā = like in earlier instances the logic

for understanding thus should be considered; मदद आत्भा ब्रह्भ-सबन्नैः स्माद्

yadi ātmā brahma-bhinnaḥ syād = in case the Self is different from the
Brahman; आत्भनैः सवामन्तयत्व-रऺणभ ्-आत्भत्वभ ् न स्मात ् ātmanaḥ
sarvāntaratva-lakṣaṇam-ātmatvam na syāt = the Self-hood, being
innermost Self of all beings will not fit Self; एवभ ् evam = likewise; ब्रह्भ अवऩ
मदद आत्भ-सबन्नभ ् स्मात ् brahma api yadi ātma-bhinnam syāt = if Brahman is
different from Self; तनयततशम-भहत्त्व-रऺणभ ् ब्रह्भत्वभ ् ब्रह्भणैः न स्मात ्
niratiśaya-mahattva-lakṣaṇam brahmatvam brahmaṇaḥ na syāt =
unsurpassing greatness of Brahman giving it brahmanhood will not happen;
इदभ ् अवऩ तैः एव उक्तभ ् idam api taiḥ eva uktam = even this has been told
by him(sarvajñātmamuni);
अद्वतेऽथे प्रत्मगथोऽच्स्त तद्वत ् प्रत्मक्तत्वे चाद्वमस्मावऩ बावैः।

मद्मप्मेवं नाततये कावकाशैः ऩूणे तत्त्वे तत्त्वभथोऩऩत्तेैः॥ इतत।
advaite'rthe pratyagartho'sti tadvat pratyaktatve cādvayasyāpi bhāvaḥ |
yadyapyevaṁ nātirekāvakāśaḥ pūrṇe tattve tattvamarthopapatteḥ || iti |
In the meaning showing non-difference (implied meaning) the direct

meaning resides. Similarly in the direct meaning also the meaning showing
non-difference (implied meaning) exists. Still there is no room for
redundancy for in the implied full meaning the word meanings of ‘that’ and
‘thou’ are compatible.
वाच्माथम-बेदात ् एव उबम ैः तत ्-त्वं-ऩदम ैः अऩमाममता अवऩ। इदभ ् अवऩ तैः एव उक्तभ ् ---
vācyārtha-bhedāt eva ubhayoḥ tat-tvaṁ-padayoḥ aparyāyatā api | idam api
taiḥ eva uktam ---
वाच्माथम-बेदात ् एव vācyārtha-bhedāt eva = only owing to the difference in the

direct word meaning; उबम ैः ubhayoḥ = of the two; तत ्-त्वं-ऩदम ैः tat-tvaṁ-
padayoḥ = of the words ‘that’ and ‘thou’; अऩमाममता अवऩ aparyāyatā api =
their non-synonymity; इदभ ् अवऩ तैः एव उक्तभ ् idam api taiḥ eva uktam =
even this has been told by him(sarvajñātmamuni);

आदे मांशन
े ाणुभात्रेऽवऩ बेद मद्मप्मेवं सबन्नभादाम शब्दौ।
वतेते त्वय्मद्वमात्भप्रकाशे फाह्मं हातुं जासभता नाच्स्त तस्भात ्॥ इतत॥
ādeyāṁśenāṇumātre'pi bhedo yadyapyevaṁ bhinnamādāya śabdau |
vartete tvayyadvayātmaprakāśe bāhyaṁ hātuṁ jāmitā nāsti tasmāt || iti||
Though there is not even a trace of difference in the sense conveyed as

their import (by the words), yet the two words are not synonymous,
because they secondarily signify the absolute pure consciousness in you
through different media (that is, the primary senses) that are outside the
'sense of the sentence' (that is, the oneness of the Self.)
वाक्माथमैः च सकर-वेदाथम-असबऻेन ब्रह्भणा ब्रह्भगीतामाभ ् स्पुटैः दसशमतैः ---

vākyārthaḥ ca sakala-vedārtha-abhijñena brahmaṇā brahmagītāyām
sphuṭaḥ darśitaḥ ---
वाक्माथमैः च vākyārthaḥ ca = and word meaning; सकर-वेदाथम-असबऻेन ब्रह्भणा

sakala-vedārtha-abhijñena brahmaṇā = by brahmā the knower of meaning
of all Vedas; ब्रह्भगीतामाभ ् brahmagītāyām = in brahma-gītā; स्पुटैः दसशमतैः
sphuṭaḥ darśitaḥ = clearly stated;
त्वभहं शब्दवाच्माथमस्मव दे हाददवस्तन

ु ैः।
न तच्छब्दाथमतां वच्क्त श्रतु तस्तत्त्वभसीतत सा॥
tvamahaṁśabdavācyārthasyaiva dehādivastunaḥ |
na tacchabdārthatāṁ vakti śrutistattvamasīti sā ||
The objects denoted by the words ‘thou’ and ‘I’ namely objects such as
body etc., are not the word meanings of śruti teaching - ‘that thou art’.
तदथकक्मववरुद्धांशं त्मक्त्वा वाच्मगतं श्रतु तैः।

अववरुद्धं गचदाकायं रऺतमत्वा ब्रवीतत दह॥
tadarthaikyaviruddhāṁśaṁ tyaktvā vācyagataṁ śrutiḥ |
aviruddhaṁ cidākāraṁ lakṣayitvā bravīti hi ||
The sentiency which is not opposed in both word meanings of ‘that’ and
‘thou’ is indicated by abandoning the opposite natures which are direct
meanings of the words ‘that’ and ‘thou’.
तदथे च त्वभथकक्मं ववरुद्धांशं ववनव च।

कायणत्वादद वाच्मस्थं यऺतमत्वा तु केवरभ ्॥
tadarthe ca tvamarthaikyaṁ viruddhāṁśaṁ vinaiva ca |
kāraṇatvādi vācyasthaṁ rakṣayitvā tu kevalam ||
Saving the causality attributed to īśvara – the word meaning of ‘that’, the
identity of ‘that’ word with ‘thou’ is reached without bringing in contrary
natures (with individual self).
गचदाकायं ऩुनस्तस्म त्वभथकक्मं ब्रवीतत च।

तत्त्वंशब्दाथमबत
ू स्म गचन्भात्रस्म ऩयात्भनैः॥
एकत्वं मत ् स्वतैः ससद्धं स दह वाक्माथम आच्स्तकाैः॥ इतत॥
cidākāraṁ punastasya tvamarthaikyaṁ bravīti ca|
tattvaṁśabdārthabhūtasya cinmātrasya parātmanaḥ ||
ekatvaṁ yat svataḥ siddhaṁ sa hi vākyārtha āstikāḥ || iti||
O! āstikās! (believers of existence and meaningfulness of śruti sentences)

the śruti points out the essential nature of sentiency/consciousness and
identity of ‘that’ and ‘thou’ i.e. the individual self and the supreme self.
(Once the essential nature is understood) the identity is self-evident and
that is the meaning of the great dictum.
तस्भात ् श्रत्ु मा मुक्त्मा फहुऻानाभ ् वचनात ् च जीवस्म सत ्-गचत ्-आनन्द-तनत्म-शुद्ध-फुद्ध-

भक्
ु त-स्वरूऩता ससद्धा इतत बावैः॥
tasmāt śrutyā yuktyā bahujñānām vacanāt ca jīvasya sat-cit-ānanda-nitya-
śuddha-buddha-mukta-svarūpatā siddhā iti bhāvaḥ ||
तस्भात ् tasmāt = therefore; श्रत्ु मा मुक्त्मा फहुऻानाभ ् वचनात ् च śrutyā yuktyā

bahujñānām vacanāt ca = by śruti, thro logic and from words of knowers of
Brahman; जीवस्म सत ्-गचत ्-आनन्द-तनत्म-शुद्ध-फुद्ध-भुक्त-स्वरूऩता jīvasya sat-cit-
ānanda-nitya-śuddha-buddha-mukta-svarūpatā = the nature of jīva as
existence-knowledge-bliss; ever-pure and ever liberated; ससद्धा siddhā = is
reached; इतत बावैः iti bhāvaḥ = thus the declaration.

http://www.advaitin.net/PranipataChaitanya/AdvaitaMakarandaverse27-28.pdf
इदानीभ ् उक्त-स्वरूऩभ ् ब्रह्भ-आत्भत्वेन साऺात ्-कुववत् ऩुरुषस्म स्वप्रकाश-अऩरयमभत-

आनन्द-ब्रह्भात्भता-अवस्थान-रऺणा ववदे हभुकक्त् प्रायब्धकभव-ऺम-ऩमवन्तभ ् दे ह-
इकन्िम-आदद-प्रततबास-सदहता तादृग ् ब्रह्भात्भना-अवस्थान-रऺणा जीवन ्-भुकक्त् च
परभ ् इतत अमबप्रेत्म प्रकयणभ ्-उऩसहयतत ---
idānīm ukta-svarūpam brahma-ātmatvena sākṣāt-kurvataḥ puruṣasya
svaprakāśa-aparimita-ānanda-brahmātmatā-avasthāna-lakṣaṇā
videhamuktiḥ prārabdhakarma-kṣaya-paryantam deha-indriya-ādi-
pratibhāsa-sahitā tādṛg brahmātmanā-avasthāna-lakṣaṇā jīvan-muktiḥ ca
phalam iti abhipretya prakaraṇam-upasaharati ---
इदानीभ ् idānīm = now; उक्त-स्वरूऩभ ् ukta-svarūpam = the proven nature (of

the Self/Atman); ब्रह्भ-आत्भत्वेन साऺात ्-कुववत् brahma-ātmatvena sākṣāt-
kurvataḥ = of the one who has directly realized the Brahman is but his Self;
ऩरु
ु षस्म puruṣasya = of him; स्वप्रकाश-अऩरयमभत-आनन्द-ब्रह्भात्भता-अवस्थान-
रऺणा svaprakāśa-aparimita-ānanda-brahmātmatā-avasthāna-lakṣaṇā =
characterized by his being established in the state of Brahman as his self,
self-luminous, blissful beyond measure; ववदे हभुकक्त् videhamuktiḥ = videha-
mukti (incorporeal emancipation); प्रायब्धकभव-ऺम-ऩमवन्तभ ् prārabdhakarma-
kṣaya-paryantam = until the exhaustion of prāabdha-karma; दे ह-इकन्िम-आदद-
प्रततबास-सदहता deha-indriya-ādi-pratibhāsa-sahitā = accompanied with the
appearance of experiences of body, organs etc., तादृग ् tādṛg =of that type;
ब्रह्भात्भना-अवस्थान-रऺणा brahmātmanā-avasthāna-lakṣaṇā = characterized
by being established in the state of Brahman as his Self; जीवन ्-भकु क्त् च
jīvan-muktiḥ ca = called jīvan-mukti (emancipation even during life-time);
परभ ् इतत अमबप्रेत्म iti abhipretya phalam = considering as the result;
प्रकयणभ ्-उऩसंहयतत prakaraṇam-upasaṁharati = concludes the treatise;
उऩशान्तजगज्जीवमशष्माचामेश्वयभ्रभभ ।्
स्वत् मसद्धभनाद्मन्तं ऩरयऩूणभ
व हं भह्॥२७॥
upaśāntajagajjīvaśiṣyācāryeśvarabhramam |
svataḥ siddhamanādyantaṁ paripūrṇamahaṁ mahaḥ ||27||

अहभ ् aham = I (am); ऩरयऩूणभ

व ् paripūrṇam = all full; स्वत् मसद्धभ ् svataḥ
siddham = the self-established; अनादद-अन्तभ ् anādi-antam = without
beginning and end; उऩशान्त-जगत ्-जीव-मशष्म-आचामव-ईश्वय-भ्रभभ ् upaśānta-
jagat-jīva-śiṣya-ācārya-īśvara-bhramam = one in whom the delusion of the
world, the individual, the disciple, the teacher and the Lord are all set to
nought; भह् mahaḥ = the great light (of consciousness).
That Effulgent Consciousness am I, which is Self-established, all-full,

without beginning and end, and in which the illusory ideas of the
worlds, the individual, the disciple, the teacher and God, are all
extinct.
उऩशान्ता इतत। उऩशान्त् जीवन्भुकक्त-अवस्थामाभ ् फाधधत् ववदे हभुकक्त-अवस्थामाभ ्

सवावत्भना तनवत्ृ त् जगत ्-जीव-मशष्म-आचामव-ईश्वय-रऺण् भ्रभ् मकस्भन ् तत ् तादृशभ ्।
भुकक्त-द्वमस्म ऻान-परत्वभ ् सववऻात्भभुतनमब् अवऩ उक्तभ ् ---
upaśāntā iti | upaśāntaḥ jīvanmukti-avasthāyām bādhitaḥ videhamukti-
avasthāyām sarvātmanā nivṛttaḥ jagat-jīva-śiṣya-ācārya-īśvara-lakṣaṇaḥ
bhramaḥ yasmin tat tādṛśam | mukti-dvayasya jñāna-phalatvam
sarvajñātmamunibhiḥ api uktam ---
उऩशान्ता इतत upaśāntā iti = verse no: 27 commencing with words upaśāntā
is commented. उऩशान्त् upaśāntaḥ =[जीवन्भकु क्त-अवस्थामाभ ् फाधधत्
jīvanmukti-avasthāyām bādhitaḥ = falsified during the state of jīvan-mukti;
ववदे हभकु क्त-अवस्थामाभ ् सवावत्भना तनवत्ृ त् videhamukti-avasthāyām sarvātmanā
nivṛttaḥ = nullified through sarvātma-bhāva(all beings are Self alone); जगत ्-
जीव-मशष्म-आचामव-ईश्वय-रऺण् भ्रभ् jagat-jīva-śiṣya-ācārya-īśvara-lakṣaṇaḥ
bhramaḥ = the illusions such as world, individual, disciple, teacher, God;
मकस्भन ् yasmin = in whom; तत ् tat = He;] (He in whom, the illusions like
world, individual, disciple, teacher, God… stand falsified during the jīvan-
mukti state, and in case of videha-mukti owing to attainment of state of
being of all, the aforesaid illusions are brought to nought, is an upaśāntā);
तादृशभ ् भुकक्त-द्वमस्म ऻान-परत्वभ ् tādṛśam mukti-dvayasya jñāna-phalatvam

= that the result of two types of emancipation will be like this;

सववऻात्भभुतनमब् अवऩ उक्तभ ् sarvajñātmamunibhiḥ api uktam = has also been
told by sarvajñātmamuni
जीवन्भुकक्तस्तावदकस्त प्रतीतेद्ववैतच्छामा तत्र चाकस्त प्रतीते्।

द्वैतच्छामायऺणामाकस्त रेशस्तकस्भन्नथे स्वानुबूतत् प्रभाणभ ्॥
तस्भाज्जीवन्भुकक्तरूऩेण ववद्वानायब्धानां कभवणां बोगमसद््मै।
कस्थत्वा बोगं ्वान्तगन्धं प्रसत
ू ं बक्
ु त्वात्मन्तं मातत कैवल्मभन्ते॥ इतत॥
jīvanmuktistāvadasti pratīterdvaitacchāyā tatra cāsti pratīteḥ |
dvaitacchāyārakṣaṇāyāsti leśastasminnarthe svānubhūtiḥ pramāṇam ||
tasmājjīvanmuktirūpeṇa vidvānārabdhānāṁ karmaṇāṁ bhogasiddhyai |
sthitvā bhogaṁ dhvāntagandhaṁ prasūtaṁ bhuktvātyantaṁ yāti
kaivalyamante || iti||
In jīvan-mukti there is an appearance of shadow of duality. An infinitesimal

shadow of duality remain is known from one’s own experience. Therefore in
jīvan-mukti the vidvān remain for the enjoyment of prārabdha-karma which
have already started giving results and have trace of ignorance and on
exhaustion reaches the Supreme Non-dual State.
स्वत् मसद्धभ ् स्वप्रकाशभ ् अनाद्मन्तभ ् आद्मन्तयदहतभ ् ऩरयऩूणभ

व ् सवावत्भकभ ्
त्रत्रववधऩरयच्छे द -शन्
ू मभ ् इतत अथव् भह् तेज् अहभ ् अकस्भ इतत अथव्॥२७॥
svataḥ siddham svaprakāśam anādyantam ādyantarahitam paripūrṇam
sarvātmakam trividhapariccheda-śūnyam iti arthaḥ mahaḥ tejaḥ aham asmi
iti arthaḥ ||
स्वत् मसद्धभ ् svataḥ siddham = स्वप्रकाशभ ् svaprakāśam = Self-luminous;

अनादद-अन्तभ ् anādi-antam = आदद-अन्त-यदहतभ ् ādi-anta-rahitam = without a
beginning or an end; ऩरयऩण
ू भ
व ् paripūrṇam = सवावत्भकभ ् sarvātmakam = the
Self-hood of all = त्रत्रववधऩरयच्छे द -शून्मभ ् इतत अथव् trividhapariccheda-śūnyam
iti arthaḥ = devoid of three types of limitations – this is the meaning; भह्
mahaḥ = तेज् tejaḥ = Consciousness; अहभ ् अकस्भ इतत अथव् aham asmi iti
arthaḥ = (That) I am is the conclusion. ||27||

इदानीभ ् उऩतनषद्-अथव-साय-सङ्ग्रह-आत्भके स्वयधचते प्रकयणे ववदष

ु ाभ ् प्रवकृ त्तभ ्
प्राथवमते ---
idānīm upaniṣad-artha-sāra-saṅgraha-ātmake svaracite prakaraṇe viduṣām
pravṛttim prārthayate ---
इदानीभ ् idānīm = now; उऩतनषद्-अथव-साय-सङ्ग्रह-आत्भके upaniṣad-artha-sāra-

saṅgraha-ātmake = in that which contains the essence of all upaniṣads;
स्वयधचते प्रकयणे svaracite prakaraṇe = in the treatise composed by himself;
ववदष
ु ाभ ् प्रवकृ त्तभ ् viduṣām pravṛttim = a perusal by the learned; प्राथवमते
prārthayate = is sought (by the author-poet)
रक्ष्भीधयकवे् सकू क्तशयदम्बोजसम्बत

ृ ्।
अद्वैतभकयन्दोऽमं ववद्वद्भङ्ग्गै
ृ तनवऩीमताभ ॥
् २८॥
lakṣmīdharakaveḥ sūktiśaradambhojasambhṛtaḥ |
advaitamakarando'yaṁ vidvadbhṛṅgairnipīyatām ||28||
रक्ष्भीधय-कवे् lakṣmīdhara-kaveḥ = of the poet śrī Lakṣmīdhara; सकू क्त-शयद्-

अम्बोज-सम्बत
ृ ् sūkti-śarad-ambhoja-sambhṛtaḥ = prepared out of the
verses (that are) autumnal lotuses; अमभ ् ayam = this; अद्वैत-भकयन्द्
advaita-makarandaḥ = nector of Advaita; ववद्वद्-बङ्ग्
ृ गै् vidvad-bhṛṅgaiḥ = by
scholars (wise-men) (who are like) bees; तनऩीमताभ ् nipīyatām = may (it) be
drunk (enjoyed).
May this nectar of non-dual Brahman revealed by poet Lakṣmīdhara’s

verses, which are like autumnal lotuses, be joyfully drunk by all wise men
who are like bees.
रक्ष्भीधय् इतत रन्थ-कत्ुव नाभ स् च असौ कवव् सववऻ् क्रान्त-दशी तस्म सूक्तस्म एव
शयम्बोजातन तातन तै् सम्बत
ृ ् सम्ऩन्न् अमभ ् सवव् अनुबूमभान् अद्वैत-भकयन्द्
अद्वैतभ ् ब्रह्भ एव भकयन्द् यस्।

lakṣmīdharaḥ iti grantha-kartuḥ nāma saḥ ca asau kaviḥ sarvajñaḥ krānta-

darśī tasya sūktasya eva śarambhojāni tāni taiḥ sambhṛtaḥ sampannaḥ
ayam sarvaiḥ anubhūyamānaḥ advaita-makarandaḥ advaitam brahma eva
makarandaḥ rasaḥ |
रक्ष्भीधय् इतत रन्थ-कत्ुव नाभ lakṣmīdharaḥ iti grantha-kartuḥ nāma =

Lakṣmīdhara is the name of the author of this text; स् च असौ saḥ ca asau =
he is also; कवव् kaviḥ = सववऻ् sarvajñaḥ = all-knower = क्रान्त-दशी krānta-
darśī = unobstructed visionary; तस्म सूक्तस्म एव शयदम्बोजातन तातन tasya
sūktasya eva śaradambhojāni tāni = his verses are equivalent to the
autumnal lotuses; तै् taiḥ = these; सम्बतृ ् sambhṛtaḥ = सम्ऩन्न्
sampannaḥ = (are) endowed with; अमभ ् ayam = this (treatise); सवव्
अनब
ु म
ू भान् sarvaiḥ anubhūyamānaḥ = should be enjoyed by one and all;
अद्वैत-भकयन्द् advaita-makarandaḥ =[अद्वैतभ ् advaitam = ब्रह्भ एव brahma
eva = the Brahman (alone is advaita); भकयन्द् makarandaḥ = यस् rasaḥ =
honey (nectar)];
एतभेव यसं साऺाल्रब््वा दे ही सनातनभ ्।

सुखी बवतत सववत्र नाऽन्मथा सुयऩुङ्ग्गवा्॥
etameva rasaṁ sākṣāllabdhvā dehī sanātanam |
sukhī bhavati sarvatra nā'nyathā surapuṅgavāḥ ||
O Best among Devas! Only by drinking this nectar, the embodied become
ever blissful in all places and not otherwise.
इतत ब्रह्भगीता-वचनात ् ववद्वद्भङ्ग्गै

ृ ् ववद्वांस् एव बङ्ग्
ृ गा् ब्रह्भ-यस-ऻा् तै् तनऩीमताभ ्
तनतयाभ ् अऻान-तनवकृ त्त-ऩमवन्तभ ् ऩुन् ऩुन् सेव्मताभ ्।
iti brahmagītā-vacanāt vidvadbhṛṅgaiḥ vidvāṁsaḥ eva bhṛṅgāḥ brahma-
rasa-jñāḥ taiḥ nipīyatām nitarām ajñāna-nivṛtti-paryantam punaḥ punaḥ
sevyatām |

इतत ब्रह्भगीता-वचनात ् iti brahmagītā-vacanāt = thus from the words of

brahma-gītā; ववद्वद्भङ्ग्गै
ृ ् vidvadbhṛṅgaiḥ = ववद्वांस् एव बङ्ग्
ृ गा् vidvāṁsaḥ eva
bhṛṅgāḥ = the learned ones alone are bees = ब्रह्भ-यस-ऻा् तै् brahma-rasa-
jñāḥ taiḥ = i.e. knowers of Brahman, by them; तनऩीमताभ ् nipīyatām =
[तनतयाभ ् nitarām = अऻान-तनवकृ त्त-ऩमवन्तभ ् ajñāna-nivṛtti-paryantam – until
ignorance is removed completely ऩन ु ् ऩन
ु ् सेव्मताभ ् punaḥ punaḥ sevyatām
= should be read again and again];
ववचामावप्मऩयोऺेण ब्रह्भात्भानं न वेकत्त चेत ्।

अऩयोऺावसानत्वाद्भम
ू ो बूमो ववचायमेत ्॥ इतत श्रीबायतीतीथववचनात ।्
vicāryāpyaparokṣeṇa brahmātmānaṁ na vetti cet |
aparokṣāvasānatvādbhūyo bhūyo vicārayet || iti śrībhāratītīrthavacanāt |
If even by enquiry one does not get the direct knowledge of Brahman as
the Self, one should repeatedly practice enquiry until direct knowledge
dawns. – thus advised shrI bhāratītīrtha.
मद्मवऩ अत्र प्रततश्रोकभ ् फहु वक्तव्मभ ् अकस्त तथावऩ भन्दफुद्धीनाभ ् अरसानाभ ्

व्मुत्ऩादनाथवभ ् प्रवत्ृ तेन भमा रन्थ-कादिन्म-गौयव-बमात ् उऩयतमभतत॥२८॥
yadyapi atra pratiślokam bahu vaktavyam asti tathāpi mandabuddhīnām
alasānām vyutpādanārtham pravṛttena mayā grantha-kāṭhinya-gaurava-
bhayāt uparatamiti
अत्र atra = here in this text; मद्मवऩ yadyapi = even while; प्रततश्रोकभ ् फहु
वक्तव्मभ ् अकस्त pratiślokam bahu vaktavyam asti = a lot remains to be explained
with respect to each verse; तथावऩ tathāpi = still; भन्दफुद्धीनाभ ् अरसानाभ ्
व्मुत्ऩादनाथवभ ् प्रवत्ृ तेन भमा mandabuddhīnām alasānām vyutpādanārtham

pravṛttena mayā = by me who have undertaken the task of making it understandable to
lazy and dull-witted; रन्थ-कादिन्म-गौयव-बमात ् grantha-kāṭhinya-gaurava-bhayāt =
due to fear of making the explanations lengthy and difficult; उऩयतभ ् uparatam = (the
commentary rasa-abhivyañjikā) is concluded. इतत iti = OM TAT SAT ||28||

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ननत्मभ ् ननयन्तयानन्दं चित्घनं ब्रह्भ ननबभमभ ्।

ननत्मभ ् nityam eternal ननयन्तयानन्दभ ् nirantarānandam ever blissful चित्घनभ ्

By Shrutis, logic and experience, I am ever the Brahman which is non-dual,

Advaita Makaranda with Rasa-abhivyanjika Page 1

शुद्धानन्दऩदा्बोिद्िन्द्िं सेिे मदद्भ

शुद्धानन्दऩदा्बोिद्िन्द्िभ ् śuddhānandapadāmbhojadvandvam the pair of

Advaita Makaranda with Rasa-abhivyanjika Page 2

सञ्चिदानन्दमोगीन्रा िमञ्न्त बुवि केिन।

सञ्चिदानन्दमोगीन्रा saccidānandayogīndrā Saccindanandayogindra िमञ्न्त

इह खरु रक्ष्भीधय् नाभ कञ्चित ् किीन्र् ननयन्तय-ननत्माहद-अनुषठान-शुद्ध-स्िान्ततमा

brahma saccidānanda-lakṣaṇam sarvajñam sarva-upādānam nityam

इह iha here(now) खरु khalu indeed कञ्चित ् kaścit someone(certain) रक्ष्भीधय्

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तेषाभ ् िेदान्त-प्रनतऩाद्मभ ् ब्रह्भ सञ्चिदानन्द-रऺणभ ् सिभऻभ ् सिभ-उऩादानभ ् ननत्मभ ्

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तेषाभ ् teṣām for them िेदान्त-प्रनतऩाद्मभ ् ब्रह्भ vedānta-pratipādyam brahma

For them he started composing a sectional treatise called Advaita

चिकीवषभतस्म-अविघ्नेन ऩरयसभाप्तमे स्ि-इषटदे िता-प्रणाभ-रूऩभ ् भङ्कगरभ ् स्िमभ ्-

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चिकीवषभतस्म-अविघ्नेन ऩरयसभाप्तमे cikīrṣitasya-avighnena parisamāptaye for

An invocation in the style of obeisance to own chosen god-head, he enjoins with

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नम् namaḥ Salutations अनन्त-आनन्द-कृष्णाय ananta-ānanda-kṛṣṇāya to

Salutations to Lord Sri Krishna who is infinite bliss, whose form is

कटाऺ् भक्तेषु ततयतक्-ऩाततता् कृऩा-दृषष्ट् तसया् ककरणेन प्रभया आचान्त् शोषषत्

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maṅgala-bhūtā sukha-abhivṛddhikarī mūrtiḥ vigrahaḥ yasya sa jagan-

स् कटाऺ-ककरण-आचान्त-नमत ्-मोह-आषब्ध् तसमै नम्।

He is kaṭākṣa-kiraṇa-ācānta-namat-moha-ābdhiḥ, to him prostrations be.

कटाऺ् kaṭākṣaḥ = भक्तेषु ततयतक्-ऩाततता् कृऩा-दृषष्ट् bhakteṣu tiryak-pātitāḥ

As an ocean is dried up by the rays(of the Sun) similarly by whose

मोह् एव-अषब्ध्। mohaḥ eva-abdhiḥ|

Delusion itself is ocean.

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śrī-guru-parameśvara-prasāda-rahitānām dustaratvād bhrānti-paramparā-

स् अनन्तानन्दकृष्ण् तसमै नम्

He is anantānandakṛṣṇaḥ. Salutations to him.

अनन्त् anantaḥ = दे श-काऱ-वसतु-ऩररच्छे द-शून्य् deśa-kāla-vastu-pariccheda-

यसय सवरूऩम ् दे श-काऱ-वसतु-ऩररच्छे द-शून्य् आनन्द् स् अनन्तानन्द् yasya

कृष्ण् kṛṣṇaḥ = वसुदेवकुमार् vasudevakumāraḥ son of Vasudeva

अनन्तानन्द् च असौ कृष्ण् च अनन्तानन्दकृष्ण् anantānandaḥ ca asau kṛṣṇaḥ

स् जगत ्-मङ्गऱ-मतू तत् तसमै नम् असतु

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saḥ jagat-maṅgala-mūrtiḥ tasmai namaḥ astu

He is jagat-maṅgala-mūrtiḥ. Unto him salutations.

जगत ् jagat = ऱोक् lokaḥ world मङ्गऱ-भूता maṅgala-bhūtā = सुख-अभभवषृ िकरी

यसय षवग्रह् ऱोकानाम ् सुख-अभभवषृ िकरी स् जगत ्-मङ्गऱ-मूततत् yasya vigrahaḥ

He whose form increases the joy of the world is jagat-maṅgala-mūrtiḥ

मङ्गऱसय तादृशत्वात ् जगन ्-मङ्गऱ-मुतय

(He is worshiped as) jagan-maṅgala-murti owing to similarity with

अनेन समतृ त-मात्रेण तसय-ऐहहक-आमुषष्मक-ऩुरुषाथत-ऩररऩषन्थ-षवघ्न-तनरास-सामर्थयतम ्

It is declared that mere remembrance of his form is capable to ward off

Advaita Makaranda with Rasa-abhivyanjika Page 4

अहमष्स्म सदा भासम कदाधिन्नाहमप्रप्रय्।

I exist ever and always I shine; never do I dislike myself. Therefore, it is

Advaita Makaranda with Rasa-abhivyanjika Page 1

Advaita Makaranda with Rasa-abhivyanjika Page 2

तथा ि ऩरम प्रीनत प्रवषयत्वाद् आनन्दरूऩ् tathā ca parama prīti viṣayatvād

अहम ् सष्चिदानन्द ऱऺणम ् aham saccidānanda lakṣaṇam = सष्चिदानन्द-

Advaita Makaranda with Rasa-abhivyanjika Page 3

प्रत्यग ्-आत्मा ब्रह्मण् न सभद्यते pratyag-ātmā brahmaṇaḥ na bhidyate Inner

ननु nanu – (objection)