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Ādi Śaṅkarācārya
तं वन्ज्दे िनत्यिवञानमानन्ज्दमजमव्ययम् ॥
इह िह सर्वस्य जन्तोः सख
ु ं मे भयू ाद्ुोःखं मे मा भयू ा्् इि् स्र्रस् एर् सख
ु तपािित्सािोःु खिजहासे
भर््ोः । ्त्र योः किि्् पण्ु याि्शयशाली अर्श्यंभािर्िोःु खािर्नाभ्ू त्र्ाििनत्यत्र्ाच्च िर्षयजं सख
ु ं
In this world, the desires of producing pleasure and abhorring pain in the form of ‘may I
have pleasure; may I not have pain’ of all people are but natural. Of them, someone,
being non-different from inevitable pain as also ephemerality, makes effort to abstain
from this phenomenal world together with the means (of getting it). (Such a) detached
person makes efforts for eradicating the phenomenal existence. Since the phenomenal
existence is caused by the ignorance of the real nature of the Self, its eradication
proceeds from the knowledge of the Self. It is for this reason that the teacher instructs
िनरमतािखलोपािधराकाशकल्पः ।
रिवलोकचेष्टािनिमत्तं यथा यः
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ १ ॥
I am the Self, that is of the nature of awareness; the cause of the activities of the
mind, eye, etc. just like the sun, which is the cause of the activities of earthly
beings; (although in reality) devoid of all limiting adjuncts like the ākāśa.
भाष्यम्
Objection: Well, everywhere at the beginning of a text it is seen that the enterprise of the
wise (for writing a text) is preceded by hymn and salutation to (one’s) desired deity.
(Thus,) this one (i.e. the author of the present hymn), proceeding (to compose the text)
without (any) hymn and salutation (to his desired deity) would turn out to be someone
whose words are not fit for regard, on account of his being unwise.
न ; मतिु तनममकारयोस्त्रैिवध्यात् ; ित्रिवधौ िह मतिु तनममकारौ — काियकौ वािचकौ मानिसकौ
Reply: Not so; because of the three-fold division of hymn and salutation. Threefold are
hymn and salutation – physical, linguistic and mental. Thus, even in the absence of
physical and linguistic hymn and salutation, it is understood that the teacher performed
mental hymn and salutation, on account of the author being supremely wise, as also the
प्रकृ तमनसु रामः — मनश्च चक्षश्चु मनश्चक्षषु ी, ते अिदयेषां तािन मनश्चक्षरु ादीिन ; अिदशधदः
प्रत्येकमिभसम्बध्यते ;
(Now,) we come back to the current (text): mind and eye form the beginning whereof.
The word ‘ādi’ has connection with each of them (i.e. mind and eye).
Therefore, the present meaning emerges – I am the Self that is the cause of the
functioning of the four internal organs – mind (manas), ego (ahaṃkāra), intellect
(buddhi) and heart (citta), of which mind comes first; the five organs of knowledge –
eye, skin, ear, tongue, nose; as also, the five organs of actions – speech, hand, feet, anus,
generative organ – of which eye comes first; such is the (syntactical) relation (of the
िनत्योपलिधधः, सा मवरूपं यमय स तथोक्तः । रिवः अिदत्यः यथा येन प्रकारे ण प्रकाशकत्वेन
लोकानां चेष्टायां मपन्ज्दने िनिमत्तं हेतःु , तथैव ऄिधष्ठातृत्वेन यो िनिमत्तं सोऽहमात्मेत्यथतः — आित आयं
दृिष्टः अत्मञानोपायत्वेन दिशतता । परमाथततमतु िनरमताः िनराकृ ताः ऄिखलाः िनरवशेषाः उपाधयो
आत्यथतः ॥
In response to the desire as to how it (i.e., the Self) is, (the teacher) says –
the sun is the cause of the activities, i.e., vibrations of all earthly beings on account of its
being the agent of illumination, likewise that which is the cause (of all and sundry) on
account of its being the substratum, is I, who am the Self. Such a vision is presented on
account of its being the instrument of the knowledge of the Self. In reality, he, all the
is but on account of the negation of all limiting adjuncts that he is comparable to the
(Lest it be thought by someone as to) what is the need for the substratum in regard to the
activities of the mind, eye, etc.; why cannot they act on their own; why is the nature of
यमग्नन्ज्यष्ु णविन्ज्नत्यबोधमवरूपं
मनश्चक्षरु ादीन्ज्यबोधात्मकािन ।
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ २ ॥
That which is of the nature of eternal awareness like heat in regard to fire,
depending upon which, the mind, eye, etc. that are not of the nature of awareness,
भाष्यम्
for (their respective) functioning – such is the (syntactical) relation (of the word in the
verse).
ननु कथं बोधमय िनत्यत्वम् ? बोधो िह नाम ञानम् ; तच्च आिन्ज्ियाथतसिं नकषातिदना जायते समत्ु पद्यते
Objection: Well, how come awareness is eternal? Awareness means knowledge; that is
generated by the contact of the sense organs with the (respective) objects; the knowledge
and destruction, it cannot be eternal; nor can logically the Self be of the nature of
be consciousness, since the knowledge that has an origin is insentient like jar, etc. on
account of its having the property of being a knowable. Knowledge is knowable, since it
of the cloth is generated’, etc. Therefore, in spite of its being of the nature of non-Self
due to its non-eternality, the nature of the Self as eternal awareness is logical.
ननु अत्मनः चेतनत्वे िकं प्रमाणिमित चेत् , जगत्प्रकाश आित ब्रमू ः । जगत् प्रकाशत आित
सवतजनिसद्चम् ; तत्र ञानादीनां ञेयत्वेन जडत्वात् , अत्मप्रकाशेनैव जगत् प्रकाशत आित िनिश्चतं
Well, if it be asked as to what is the proof for the conscious nature of the Self, we say
that it is the manifestation of the world. That the world manifests is unanimous; since
there knowledge, etc. are insentient on account of their having the property of being
knowable, it is certain that the world manifests through the illumination of the Self. And
the Self is the illuminator of itself as well as others like the sun – just as the sun, while
illuminating itself, illumines the world too, likewise the Self also.
Let then the Self be that which has consciousness as its property; how come is it of the
nature of consciousness?
सम्बन्ज्धानपु पत्तेः ।
Well, it cannot be said that a jar, being unrelated, is not a property of the Self, but since
consciousness is a relatum of the Self, its being a property of the Self is logical. This is
because a relation (between consciousness and the Self) does not stand the test of reason.
The relation can either be that of contact or inherence, since anything else is here
impossible.
and since consciousness is not something having the property of being a substance.
Does inherence connect the two inherents (i.e. the two relata connected by the relation of
न तावदसम्बद्चः, घटािदवदिकिचचत्करत्वात् ।
It cannot remain unconnected (while connecting the two relata), since in that case it will
If it is connected, then in the absence of (the relation of) contact, etc. another inherence is
to be accepted. In this way, with the want of a series (of inherences, connecting each
other), it will lead to an infinite regress. Whatever little may that be. Therefore, the
possessor is even more impossible because of awareness being the nature of the Self. It
is not that X becomes the property of itself; whiteness is not the property of whiteness.
not possible due to contradiction – since something cannot be both different and non-
गोत्वं प्रतीयते ; तदेव िपण्डान्ज्तरे प्रत्यिभञायमानत्वात् भेदने ावगम्यते ; ऄतः प्रत्यक्षेणैव भेदाभेदयोः
contradictory because of their being perceptibly evident. That is to say – in such cases as
‘this is a cow’, the property of being a cow is visible non-differently from the individual;
Reply: We don’t consider it to be correct, since (the evidence of) perception is otherwise.
For, different things appear to be non-different through perception because of the defects
different for some reason;, and a non-different entity too appears to be different, as it
were – such as a second moon (different) from the single moon. Therefore, (the validity
of) perception being otherwise, the repudiation of the valid contradiction of difference
िभन्ज्नािभन्ज्नत्वमिवरुद्चिमित ।
ObjectionL Now it is being said that – there are two aspects of consciousness; they are of
the aspect of the Self and the aspect of consciousness. There, (consciousness) does not
differ from the Self in respect of the aspect of the Self, but differs because of the aspect
Reply: Not even that, because of the absence of the notions of property and property-
possessor. That is to say –we have said that due to the aspect (viz. aspect of the Self), in
consciousness) cannot be the property (of the Self), because of non-difference. (And) the
aspect (i.e. the aspect of consciousness) in terms whereof it is different, cannot also be
the reason for its being the property, on account of difference, just like jar, etc.
stand the test of reason. Are those two aspects different from consciousness, or non-
they were different, they would be unable of doing anything like a jar, etc; had they been
logical because of being contradictory. If with the help of different aspects of even them
(i.e. the aspect of the Self and aspect of consciousness) their difference-cum-non-
Enough of too much elaboration! Therefore, the Self is never something that has
consciousness. By this, even existence and bliss are explained as the nature of the Self.
The Self is eternal, because of being existent and lacking any cause, like the atom;
because of the comprehension in the form of ‘I am’, the Self is existent. And it is
without a cause; for no causal entity for it is obtained by means of perception, etc., nor is
it available in the Veda-s. On the contrary, the causality of the Self in regard to the three
worlds is spoken of in theVeda-s as in the Vedic statements like ‘From that very Self that
is this, the ākāśa originated’, etc. The Self is not caused by something else. Therefore, it
is established that the Self is eternal, on account of being existent and without any cause.
Thus it is well said that (it is) of the nature of eternal awareness.
An illustration is being offered therein – agnyuṣṇavaditi. Just as hotness does not stay
apart from fire. Had it been different from fire, then sometime it could be obtained
elsewhere as well – as in case of a stick, etc. that is different from a man (possessing it);
but it is not so; the very nature of fire is the hotness of fire. In this way, consciousness is
verily the nature of the Self too. Thus it has been said that – ‘Because of the absence of
Brahman and the ākāśa; (only) consciousness is (something that is there) in Brahman in
extra.
यच्चोक्तं मनश्चक्षरु ादीनां प्रवृत्तौ िकमथतमिधष्ठाता आष्यते, मवयमेव कममान्ज्न प्रवततन्ज्ते आित, तत्राह —
रिु तः ‘िभद्यते रृदयग्रिन्ज्थिश्च्छद्यन्ज्ते सवतसंशयाः क्षीयन्ज्ते चामय कमातिण तिममन्ज्दृष्टे परावरे ’ आित ।
With regard to question as to why a substratum is required for the activities of the mind,
eye, etc., (as also) why cannot they act on their own, it is said – abodhātmakānīti ‘of not
the nature of awareness’. This adjective (of the word manaścakṣurādīni – ‘the mind, eye
and others’) is pregnant with the reason. Therefore, such a meaning is established – on
account of not being the nature of awareness, as also consciousness and like just jar, etc.
(they) engage into activity upon resorting to the conscious Self. The meaning of
‘niṣkampam’ is not undulating, doubtless. And to this effect is a Vedic statement: “The
knot of the heart is pierced, all doubts are torn asunder, and all his deeds wither away
upon knowing that Supreme and the Lower (Brahman)’. Ekam means non-dual – one in
the bodies of the deities, the lower creatures, human beings, etc., (and) not multifarious
्िा एकिस्मन् सिु खिन सर्व एर् सिु खनोः प्रसज्येरन् , सर्वस्य अिर्शेषा्् ; एकमेकिस्मन् िोःु िखिन सर्व
एर् िोःु िखनत भर्ेयोःु ; एर्मेकिस्मञ्जानि् सर्व एर् जानीयोःु ; ्र्ैर् एकिस्मञ्जायमाने िियमाणे र्ा
सर्व एर् जायेरन् िियेरन् ; एर्मेकिस्मनबद्धे मक्त
ु े र्ा सर्व एर् बि्् येरन् मच्ु येरन् इि् । न चैर्मिस्् ।
मख
ु ाभासको दपतणे दृश्यमानो
मख
ु त्वात्पृथक्श्त्वेन नैवािमत वमतु ।
त्स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ३ ॥
भाष्यम्
मख
ु ाभासकः मख
ु प्रितिबम्बः दपतणादौ नानाकारे षु दपतणेषु आित यावत् दृश्यमानः मख
ु त्वात् परमाथततः
उपािधभेदात् परमाथतसतो मख
ु ात् परमपरं च ते मख
ु ाभासका िभन्ज्नाः प्रतीयन्ज्ते । तथा च
अत्मनः प्रितिबम्बो धीषु बिु द्चषु दृश्यमानो जीव आत्यच्ु यते यः, सोऽहमात्मा जीवामते उपािधभेदात्
The reflection of the face visible on mirrors of various shapes does not exist differently
in reality on account of being the nature of the face. Although there is no such entity
called the reflection of the face, still those reflections of the face appear to be mutually
different due to the limiting adjunct (in the form of the mirror) from the absolutely real
face. By that the reflections appear to be endowed with the properties of being dirty, etc.
due to the properties of being dirty pertaining to the limiting adjunct. In the same way as
that of the reflection of the face, the reflection of consciousness, i.e. the reflection of the
Self, that is visible in the intellects, (and that) is called the jīva. I am that Self. Those
jīva-s appear as different on account of the difference pertaining to the limiting adjunct.
And they appear to be endowed with pleasure, pain, etc. owing to the pleasure, pain, etc.
of the limiting adjunct. The limiting adjuncts are but well-established, and as such this
difference of the Self cannot be established. The Veda exposes the unity of the Self only
सवे प्रत्येकं सवतगता आित अत्मभेदवािदनो मन्ज्यन्ज्ते । तत्र सवेषां सवतगतत्वात् सवतसिं नधौ
शक्श्यते ।
Such a scheme of pleasure, pain etc. does not befit the system of the plurality of the self.
That is to say – those who propound the plurality of the self, think that in every body the
self is different and that they all are omnipresent. How can it be understood as to why
pleasure, etc., that are being produced in the proximity of every self, because of the
omnipresence of all the selves, are, in the absence of any special reason, experience as
Objection: Now, [to this, we reply that] it (i.e. the pleasure, etc.) pertains to that
(particular self), as a result of connection of the complex of the effect (i.e. the body) and
the instruments (i.e. the external organs as well as the inner organ) with which (i.e. the
कथमेकात्मसम्बिन्ज्धत्विमित ।
Reply: Not so. It cannot be ascertained as to why, in the absence of any special reason,
even the complex of the effect and instruments, having genesis in the proximity of all the
चेत् ;
Objection: Now [to this, we reply that] the special reason is that it is the complex of the
effect and the instruments of that (particular self), due to the actions whereof (i.e. the
particular self) the genesis of the complex of the effect and the instruments (has taken
place).
सवातत्मसम्बिन्ज्धत्वात् तज्जिनतमय सख
ु दःु खादेरिप सवातत्मसम्बिन्ज्धत्विमित सख
ु ािदकमय नानात्मपक्ष
Reply: No. Since actions too having their genesis in the proximity of all (selves) have
connection with all, the complex of the effect and the instruments, originating therefrom,
has connection with all, as a result whereof, pleasure, pain, etc. accruing from them, have
their connection with all, and thus pleasure, etc. cannot indeed fit with the system of the
िह मच्ु य्े नाबद्ध इि् ; ्र्ा िचिाभासस्यािप बनधमतक्षौ न िर्द्ये्े, अर्स््त्ु र्ा्् ; ्स्य बद्ध
ु ेरिप
connection with pleasure, pain, etc; and in the absence of bondage, there is absence of
liberation; for, it is verily someone who has bondage that is liberated. In that way there
its not being a real entity; (if it be said that bondage and liberation pertain to its intellect,
then it is observed that) its intellect being also ephemeral, there is absence of bondage
and liberation with regard to it (i.e. the intellect). Thence crops up the futility of the
scripture dealing with liberation. (Keeping this in view the teacher) says:
मख
ु ं िवद्यते कल्पनाहीनमेकम् ।
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ४ ॥
भाष्यम्
िमथ्याञानरिहतम् एकमेव परं नापरं िवद्यते, तथा तेनैव प्रकारे ण धीिवयोगे बद्च
ु ेरभावे िनराभासको
बदु ध्् यािदप्रपचचः । तत्र बदु ध्् यादौ प्रितिबम्बरूपेण अत्मानमध्यमय तद्गतसख
ु दःु खािदकम्
अत्मन्ज्यध्यमयित । सोऽयमध्यासो बन्ज्धः । अत्मञानेन ऄञानिनवृत्त्या बदु ध्् यािदप्रपचचिनवृत्तौ
As in the destruction of the unreal i.e. the reflection of the face, upon the absence of mirror, the
face, the absolute reality, which is unimagined, devoid of false knowledge, which is only one, the
ultimate, i.e. not the other, remains; in a like manner, that which is there as the only one
ultimately, which is not a reflection, not unreal, upon the destruction, i.e. absence of intellect; I
am that Self. This is the intention – the phenomenon of the nature of the intellect etc. is caused by
the ignorance of the Self. Superimposing the Self by way of reflection there, i.e., on the intellect
etc. one superimposes the pleasure, pain, etc. pertaining to them (i.e. the intellect etc.) on the
superimposition that occurs on the cessation of the phenomenon of the nature of the intellect etc.
consequent upon the destruction of ignorance on account of the knowledge of the Self. Again,
ultimately real bondage and liberation do not pertain to it (i.e the Self). Thus, everything is
consistent.
Some accept the intellect etc. to be the self; to them, the author says –
मनश्चक्षरु ादेिवतयक्त
ु ः मवयं यो
मनश्चक्षरु ादेरगम्यमवरूपः
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ५ ॥
भाष्यम्
‘बद्च
ु ीिन्ज्ियशरीरे भ्यो िभन्ज्न अत्मा िवभर्ध्ु तवु ः । नानारूपः प्रितक्षेत्रमात्मा वृित्तषु भासते’ आित कथं
मनश्चक्षरु ािदकमय प्रकाशकमय उपरर ऄयमात्मा प्रकाशकः, मनअदेः चक्षरु ादेः कथं िवयक्त
ु ः आत्यत
अह — मवयिमित । मवयं य अत्मा मनश्चक्षरु ादेः मनश्चक्षरु ािदः मनश्चक्षरु ािदकमय प्रकाशकमय
मनश्चक्षरु ािदः प्रकाशकः, प्रकाशकत्वगणु योगात् ; ऄयमथतः — यथा बाह्यमय घटादेः प्रकाशको
मनश्चक्षरु ािदः ततो व्यितररच्यते, तथा, अन्ज्तरमयािप मनश्चक्षरु ादेः प्रकाशकः अत्मा ततो व्यितररच्यत
आित िनश्चीयते । ऄत एव मनश्चक्षरु ादीनाम् ऄनात्मत्विमित िसद्चं ञेयादन्ज्यो ञाता भवित । ननु
प्रकाशमवभावः । तथा च रिु तः — ‘यतो वाचो िनवततन्ज्ते ऄप्राप्य मनसा सह’ आित ॥
From mind, eye, etc. i.e. from the mind, etc. and from the eye, etc. that which is different
or dissociated is the Self that I am. By calling the mind, eye, etc. the constituent factors,
it is to be understood that the body, which belongs to them, is also accepted. By this, the
dissociation from the body too is secondarily spoken of. Thus says the Guru
(Prabhākara): “The self that is different from the intellect, sense-organs and the body is
illuminators (of the objects of cognition); how is it different from the mind, etc. and the
eye, etc., it is said – svayam. The Self is itself the mind, eye etc. of the mind, eye, etc.
i.e. the mind, eye, etc. or illuminator of the mind, eye, etc. or illuminators (of the objects
of cognition), because of its connection with the quality of being the illuminator. This is
the meaning – Just as the mind, eye, etc. that are the illuminators of the external objects
like the pot, etc. are different from them (i.e. the external objects), likewise, that the Self,
which is the illuminator of the internal (objects in the form of) the mind, eye, etc. is
different from them, is being ascertained. Thus is established the non-Self character of
the mind, eye, etc.. The knower is different from the knowable. In reply to the objection
that the non-Self nature of the Self would follow owing to the knowability of the Self, it
nature is unknowable by the mind, eye, etc. is of the nature of illumination). To this
effect is the following Vedic text – “That from which, the speech returns, along with the
ननु यद्यात्मा मनिक्षरु ािेरगम्योः कर्ं ्िहव अस्य िसिद्धोः ? घटपटाियत िह मनिक्षरु ाद्यधीनिसद्धयत
Objection: Well, if the Self is beyond the reach of the mind, the eyes, etc., then how is its
existence established? It is seen that the establishment of (entities) like a jar, a piece of
cloth, etc. are dependent upon the mind, the eyes, etc. Therefore, the establishment of
the Self should also be dependent upon them. When its establishment is not thus
dependent upon them, then there can certainly be no establishment of it just like the horn
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ६ ॥
भाष्यम्
य आित मवतःिसद्चतामाह । एकः ऄिवतीयः िवभाित िवशेषेण प्रकाशते मवतः मवयमेव न परतः शद्च
ु ं
ु चेताः ; शद्च
िनमतलं चेतो मनो यमय सः मवतःशद्च ु िचत्तमय िह अत्मा मवयमेव मफुरतीत्यथतः । ऄत एव
सत्त्वशदु ध्् यथं वेदऽे िप वेदानवु चनादयो िविहताः — ‘तमेतं वेदानवु चनेन ब्राह्मणा िविविदषिन्ज्त यञेन
मवयं प्रकाशरूपोऽिप परमाथततो नानािवधासु धीषु उपािधषु नानेव भाित यः, सोऽहमात्मेित सम्बन्ज्धः ।
शरावोदके षु उपािधषु ऄविमथतो भानःु अिदत्यः प्रकाशमवरूपोऽिप एक एव सन् नानेव
By the word ‘ya’, the self-effulgence (of the Self) is being spoken of. ‘Ekaḥ’ means
without a second, ‘vibhāti’ means shines forth in a special manner, ‘svataḥ’, i.e. on its
own, not owing to something else; he, whose ‘cetaḥ’ or mind is ‘śuddha’, i.e. untainted,
is ‘svataḥ śuddhacetāḥ’ or the person whose mind is pure naturally. For a person with a
pure mind, the Self shines forth on its own. So, for the sake of the purification of the
mind, the study of the Vedas is prescribed in the Vedas thus – “The Brāhmaṇas seek to
know that (Self) through the study of the Vedas, sacrifice, gifts, and abstention from the
objects of desire.” It is logical that entities like a jar, a piece of cloth, etc. do not
manifest (on their own) on account of being inert (jaḍatva) and dependent upon another
source of illumination. The Self being of the nature of manifestation is not dependent
upon another source of illumination like the sun – just as the self-manifesting sun
requires no other illumination, but manifests (on its own), similar is the case with the
Self. In this way, I am that Self, who is the person, in whom the knowledge of the Self
has dawned; who, despite being one without a second, and liberated while living, (as
intellects that are the delimiting adjuncts. The intention is this that, just as the self-
revealing sun, despite being one, appears to be many in the waters of many containers
मिु क्तरिभप्रेयते, नासावपु पद्यते, िवरोधात् । न िह जीवतो देहाभावः सम्भवित । ऄथ सत्यिप देहे
भोगिवच्छे दो मिु क्तररित, तदिप च चतरु रम् । सकलभोगकारणेिन्ज्ियसम्पत्तौ भोगिवच्छे दमय
चेत् ; न, बािधतमयािप िमथ्याञानमय िवचन्ज्िािदञानवत् ऄनवु त्त्ृ यभ्यपु गमात् । ऄन्ज्यथा देहवानेव न
मयात् ऄत एव िवदषु ां जनकादीनां राज्यािदकं रयू ते । रिु तरिप देहवतो भोगिवच्छे दं प्रितषेधित —
Well, how can one be liberated while living? It is he, who has a body, that is said to be
living; if the liberation of the form of the absence of the body of him, who is living, is
not possible in case of someone, who is living. Now, if liberation consists of the
cessation of enjoyment even while the body is there, that too is not appealing, due to the
impossibility of the cessation of enjoyment during the presence of the sense organs that
are the instruments of all kinds of enjoyment. It cannot be said that since enjoyment is
due to false cognition, the cessation of enjoyment is possible due to the cessation of it
(i.e. false cognition) on account of right cognition, for, the continuation of the false
cognition that has been sublated, just like the cognition of the two moons, is
accepted. Otherwise, (a jīva) cannot be an embodied entity. That is why, the kingdom,
etc. has been spoken of in the Vedas in regard to men of wisdom like Janaka. Even the
Vedas have blocked the (prospect of) cessation of enjoyment in case of an embodied
entity thus – “The connection of the embodied self with things pleasant and unpleasant
सम्भवित वा । तममात् जीवतमतत्त्वञानमत्ु पद्यत आित िसद्चम् । अत्मञानादेव मिु क्तररित िसद्चा
जीवन्ज्मिु क्तः ‘स यो ह वै तत्परमं ब्रह्म वेद ब्रह्मैव भवित’ ‘ब्रह्मिवदाप्नोित परम्’ आत्यािदरिु तभ्यः ।
Here it is being said – the knowledge of reality dawns verily in someone who is living,
and not one who is dead; the factors of knowledge (of the Self) like restraining of the
external sense-organs, restraining of the mind, etc. and hearing, reflection etc. are but
impossible in case of someone, who is dead. It is, therefore, that the renunciation of the
living. From such Vedic texts such as ‘He who knows that supreme Brahman, becomes
verily Brahman’, ‘The knower of Brahman achieves the supreme’, it is seen that
liberations ensues from the knowledge of the Self and thus liberation while living is
established.
ननु ञानमय मोक्षफलकत्वे रिु तषु सहकायतन्ज्तरं प्रतीयते आित चेत् , न, ञानमात्रमय रवणात् —
‘िभद्यते रृदयग्रिन्ज्थः’ आित ; ‘नान्ज्यः पन्ज्था िवद्यतेऽयनाय’ आित सहकायतन्ज्तरप्रितषेधाच्च । ननु रिु तरे व
सम्पत्मये’ आित ; न, पवू ोत्पन्ज्नमय ञानमय िचरप्रवृत्तत्वात् मरणकाले तमय संिनधापियतमु शक्तेः ।
तत्कालमेवोत्पन्ज्नात् ञानान्ज्तरान्ज्मिु क्तररित चेत् , न, ‘यदेव भगवान्ज्वेद तदेव मे
सामान्ज्यिवषयत्वात् , ऄत्र ‘िववान’् आित िवशेषिनदेशात् । ‘तमय तावदेव िचरम’् आित रिु तमत्यक्ता
It cannot be said that there are auxiliary causes that come to the aid of knowledge in
generating the result in the form of liberation, for knowledge alone is spoken of and in
such Vedic texts as ‘the knot of the heart is pierced’, ‘there is no other way for the
attainment’, auxiliary causes are blocked. It cannot be said that the Vedic text of the
form of ‘The attainment of liberation by such a man of wisdom is delayed until there is
the completion of actions that have already started fruition’ shows that liberation occurs
from knowledge which is aided by death, for, the knowledge that has issued earlier is
death. (Nor) can it be said that liberation is due to a separate knowledge that is generated
at that time, for the issuance of liberation from the first knowledge is spoken of by such
Vedic texts as ‘O Lord, tell me only what you know’, ‘A person, who has been instructed
other statements such as ‘The man of wisdom is freed from pleasure and pain verily
during lifetime’. It cannot be said that this is contradictory to other Vedic texts such as
‘The connection of the embodied self with things pleasant and unpleasant never ceases’,
for the subject-matter of the other Vedic text is a common man (who is still in the state
of bondage), and here it is the man, endowed with the knowledge (of reality, while
living, who is spoken of). It cannot be said that the Vedic text of the form of ‘The man
of wisdom delays so long’ should be given up, for it is supported by the system.
तथािप ऄिवद्याकायतमय देहमय ऄिवनाशात् पनु ःपनु ः महान्ज्धकारवदत्ु साररतमिप ितरमकरोित । तमय
सयू ोदयमात्रिनबन्ज्धनमवितष्ठत आित । तममात् न ञानान्ज्तरान्ज्मिु क्तः । ऄिप तु पवू ोत्पन्ज्नञानादेव मिु क्तररित
िसद्चम् ।
knowledge. What then? On account of liberation of the form of the removal of the veil
that is ignorance, the veil alone is removed. It is removed by the first knowledge
alone. Still, due to the non-destruction of the body, that is the effect of ignorance, it
covers up again and again like the great darkness. The cessation of that pseudo-cover
takes place upon the cessation of the body. It being so, it is well-established that the
removal of the previous great darkness is due only to knowledge, just as, in spite of the
removal of the great darkness occurring as a result of sunrise, the removal of a pseudo-
umbrella. Therefore, the removal of the former great darkness is established to be due to
sunrise alone. Therefore, liberation is not due to any other knowledge. On the contrary,
it is established that liberation is due to the knowledge that has been generated
earlier.
ननु यिद पारमािथतकम् ऄवैतं िमथ्याञानिवजृिम्भतश्च प्रपचच आित रत्ु यथो ऄवधाररतः, तत्कथं सत्यिप
बाधके प्रपचचानवु िृ त्तः ; न िह सत्येव शिु क्तकाञाने रजतािदप्रपचचो ऄनतु तते ; उच्यते — ‘नेित नेित
ु म् , तत्प्रिवलयेनैव उत्पत्तेः ।
प्रपचचप्रत्ययेन बाध्यत आित यक्त
Well, if the meaning of the Vedic texts is firmly construed that non-duality is the
ultimate reality, and the phenomenon is due to false cognition, then, despite the existence
of a sublator, how can the continuation of the phenomenon take place? For, during the
existence of the cognition of the nacre, the phenomenon of silver etc. cannot
continue. (In reply it is being) said – a knowledge of non-duality, free from doubt and
blockage, is generated through the annihilation of the phenomenon from the great Vedic
dictum ‘You are that’, aided by such Vedic texts as ‘Not this, not this, nothing higher
than this exists’, ‘Not a wink of multiplicity exists here’, etc. It is reasonable that it (i.e.
the knowledge of non-duality) is not blocked by the (pseudo-)cognition of the
phenomenon).
यत्पनु रुक्तं कथं प्रपचचप्रत्ययानवु िृ त्तररित, ऄत्रोच्यते — िविवधं िह बाधकं भवित — यथा सत्येव
िमथ्याञानहेतभु तू े िपत्तादौ जाग्रत्येव पीतः शङ्खः आित ञाने िनिमत्तान्ज्तरात् नायं पीत आित
ञानम् , तविदहािप पीतः शङ्ख आित ञानबाधकवत् सत्येव िमथ्याञाने हेतभु तू े शरीरे प्रपचचप्रत्ययमय
जायत आित । ननु देहमयािप प्रपचचान्ज्तगततत्वात् उिच्छित्तरे व प्रसज्यते आित चेत् ; न, प्रारधधकमतवशात्
In reply to the question as to how is the continuation of the cognition of the phenomenon
possible, it is being said – there are two kinds of sublators. As, in the presence of
phlegm, etc. that are the factors responsible for the generation of the cognition of the
form of ‘the yellow conch-shell’, the cognition of the form of ‘this is not yellow’ leads to
the removal of the factors causing false cognition; or as in the presence of sufficient light
the cognition of the form of ‘this is not silver’ occurs in place of the cognition of the
nacre-silver owing to insufficient light, in a similar manner as the sublator of cognition
in the form of ‘the yellow conch-shell’, here also, the knowledge of non-duality that
sublates the cognition of the phenomenon arises, even in the presence of the body, which
is the cause of the false cognition. Therefore, in spite of being sublated, the cognition of
the phenomenon arises again and again from its own cause, just like the cognition of the
yellow conch-shell. It cannot be said that the body, on account of its belonging to the
phenomenon, should also come to an end; for, its continuation occurs due to the actions
that have already started fruition. And the continuation of actions is due to the
subliminal impression, just as it is in the case of the rotation of the potter’s wheel. On
this score, liberation while living is established. On the fall of the body as a result of the
withering away of the impressions of the actions, already begun, the cessation of all
cognitions of the phenomenon also takes place. Other actions having been destroyed by
एवं च सित ञानमात्रान्ज्मिु क्तररित प्रितपादनादेव कमतणो मिु क्तहेतत्ु वमपामतं वेिदतव्यम् । तथा िह — न
तावत्के वलात्कमतणो मिु क्तरवणात् । नािप तत एव ञानसिहतात् , ऄरतु ेरेव । ननु ‘तं िवद्याकमतणी
समन्ज्वारभेते पवू तप्रञा च’ आित िवद्याकमतणोः सहभावः रयू ते ; सत्यम् , ससं ारिवषयं तच्रवणं न
रिु तः — ‘तमेव िविदत्वाितमृत्यमु ेित नान्ज्यः पन्ज्था िवद्यतेऽयनाय’ आित । ऄिप च यिद कमतफलं
मोक्षो भवेत् , तदा ऄिनत्यत्वं प्रसज्यते घटािदवत्मवगातिदवच्चेित । ऄममु ेवाथं रिु तरप्याह —
तद्यथेह कमतिचतो लोकः क्षीयते एवमेवामत्रु पण्ु यिचतो लोकः क्षीयते’ आित । ‘ऄिग्ननहोत्रािद तु
तत्कायातयैव’ आित सत्रू कारे ण परम्परया कमतणां मिु क्तहेतत्ु वमिभिहतं प्रयाजािदवत् । ऄतः ञानाथतत्वेन
सवं समचजसम् ॥
And it being so, action as the causal factor of liberation is to be understood as being
explain – Liberation is not heard of as ensuing only from action. Nor is it from action,
aided by knowledge, since there is no Vedic text to this effect. Well, from such Vedic
text as ‘(At the time of death), worldly worships and actions follow the (deceased)
person’, the combination of worship and action is being heard of. True; but it has
transmigratory existence as its object, and not liberation. It cannot be said, on account of
occasional and occasional actions prescribed by the Vedas is spoken of in such Vedic
texts as ‘So long as one is alive, one should perform the agnihotra sacrifice’. It cannot
be said that the Vedic text having the third case-ending as in ‘The Brāhmaṇas intend to
know him (the Self) through the study of the Vedas, sacrifice, gifts, and abstention from
objects of desire’ is the applicator; for, due to the cognition of the purpose of actions for
the sake of knowledge on account of the existence of a connection of actions with the
desire to know, the purpose of it (i.e. action) is not realised in connection with
liberation. Besides, knowledge does not await any kind of aid in the task of the annulling
ignorance; this is because of the certainty of the cessation of ignorance upon the
generation of it (i.e. knowledge). To this effect, is the following Vedic text – “Knowing
this, one crosses death, there is no other way for (its) attainment.” Moreover, had the
fruit of action been liberation, then it would have been non-eternal, just as in case of a
jar, etc. and the heaven (svarga), etc. That very meaning is said by the Vedas also –
“Just as in this world, things obtained through action wither away, likewise in the other
world, the things obtained through virtue also wither away.” Through such a statement
as ‘(Actions like) the agnihotra, etc. is for the sake of producing that (i.e. liberation)
only’, the author of the aphorism has spoken of the sequential causality of actions for
liberation, just like the auxiliary sacrifice. Thus, there is certainly the utility of actions
for the sake of knowledge. Even in the absence of the utility of actions after the
performed for the sake of maintaining the world-order. Thus, everything is consistent.
ननु कर्म् एक एर् आत्मा यगु प्् अनेकां बिु द्धम् अिधि्ष्ठि् ? न ह्येक एर् अश्वसािी
rider is not found to control many horses at a time. Controlling in a sequence is but
logical. And that is not here; since the all the intellects are found to be engaged in their
own activity at the same time and also since it is impossible for uncontrolled ones to
engage into activity. Therefore, there is no single Self. In this regard, (the teacher) says:
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ७ ॥
भाष्यम्
यथा येन प्रकाशकत्वप्रकारे ण रिवः अिदत्यः एक एव ऄनेकेषां चक्षषु ां प्रकाशको यगु पदेव ऄनेकािन
चक्षिंू ष ऄिधितष्ठित न च िमेण एकै कममै चक्षषु े प्रकाश्यं प्रकाशीकरोित, तथा तेनैव प्रकारे ण
Just as a single Sun, by virtue of the property of being an illuminator, is the illuminator
of many eyes, controls many eyes simultaneously, and does not illumine the things, fit
for illumination, for each eye sequentially, likewise I am that Self, that single supreme
awareness, which being the controller, controls many intellects at the same time and does
not illumine the objects fit for illumination for each intellect in a sequence.
Objection: Well, then let the Sun alone be the impeller of the intellect, what is the need
for accepting the Self? And there is a Vedic statement to that effect – ‘Who may impel
िववमवत्प्रभातं यथारूपपक्षं
यदाभात अभासयत्यक्षमेकः
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ८ ॥
भाष्यम्
िववमवता सयू ेण प्रभातं प्रकािशतं रूपं यथा येन प्रकारे ण ऄक्षं चक्षःु प्रगृष्डाित प्रकषेण जानाित, नाभातं
न ऄप्रकािशतम् , ऄन्ज्धकारे घटाद्यनपु लम्भात् एवं िववमवानिप एकः तथा तेनैव प्रकारे ण यदाभातः
one, because of the impossibility of the knowledge of jar, etc. kept in darkness.
Likewise, the one Sun, being illumined, i.e. controlled by which, in a like manner,
illumines, i.e. controls the eye. Just as the Sun is the controller, likewise that which is the
controller of even the Sun, that verily I am – such is the relation (of the words in the
verse).
And that I am the controller of the intellects. By the Vedic statement (quoted above) the
state of being the impeller of the intellect of the Sun is spoken of, intending the state of
being the controller of the eye. Since, on being controlled by the Sun, the eye produces
the modification of the intellect. Or, it (i.e. the Sun) is so said with the intention of the
real nature of the Self, the controller. Thus (occurs the following Vedic statement in this
regard) – ‘The Sun is the Self of the moving and the non-moving (objects.)’
Objection: Well, then, (the Self too) must be controlled by some other illuminator.
negated by the Vedic statement of the form of ‘No witness other than this exists.’
िकं च —
Moreover –
िमथरामवप्यनन्ज्विग्नवभाव्यमवरूपः ।
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ९ ॥
भाष्यम्
यथा येन प्रकारे ण अिदत्यः एकः ऄप्सु वाररषु चलासु िमथरासु च ऄनेकोऽिप नानािप एकः सन्
Just as the one Sun, the nature of which is non-moving and fit to be deliberated upon,
appears to be many despite being single, in waters, moving or still. That, which goes
ततश्चायमथो भवित — न वाररषु रिवरनगु तो भवित । िकं तिहत? तथैव नभिस देदीप्यमानो भ्रान्ज्त्या
वाररषु दृश्यत आत्यथतः । एवं एक अत्मा चलासु प्रिभन्ज्नासु नानाभतू ासु धीषु बिु द्चषु ऄनेकः सन्
Or, that, the nature of which is to be understood as non-moving, is so said. In this way,
Thence, such a meaning emerges – the Sun does not move (i.e. reside) in the waters.
What then? In a like manner, (the sun, in spite of) shining on the firmament, is illusively
seen in the waters – this is the meaning. In this way, the one Self, (appearing as) many,
in different, moving intellects, does not reside in the intellect. What then, that which
shines forth separately (from the changing and multifarious intellects) is the Self that I
िकं च —
Besides,
घनच्छन्ज्नदृिष्टघतनच्छन्ज्नमकं
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ १० ॥
भाष्यम्
घनेन मेघेन छन्ज्ना ितरोिहता दृिष्टः दशतनं यमय सः घनच्छन्ज्नदृिष्टः परुु षः घनच्छन्ज्नम् ऄकत म् अिदत्यं
यथा येन घनच्छन्ज्नत्वप्रकारे ण मन्ज्यते जानाित िनष्प्रभं प्रभारिहतम् ऄप्रकाशमवभाविमित यावत् । मढू ो
ऄितमख
ू तत्वात् मवात्मनो दृिष्टिवघातमगणयन् सयू तमेव ऄप्रकाशं मन्ज्यते । पादपरू णे चकारः । तथा तेन
Just as a person, whose vision has been blocked by the clouds, considers the Sun,
enveloped by the clouds, on account of being enveloped by the clouds, as being devoid
of illumination, i.e. of the nature of non-luminous. That an ignorant one, because of (his)
vision being hindered by the clouds, considers even the Sun, which is of the nature of
atimūḍha iti. Due to extreme ignorance, he considers the Sun only to be non-luminous,
(without) considering himself as one whose vision has been obstructed. The particle ca
is here for filling the foot (of the meter). In that way, he, whose vision has been
enveloped by ignorance, (and he who) taking the intellect for the Self, superimposes the
pain, etc. of it (i.e. the intellect) on the Self, I am that Self, which appears to be fettered
In addition to this –
िवयवत्सदा शद्च
ु मच्छमवरूपः
स िनत्योपलिधधमवरूपोऽहमात्मा ॥ ११ ॥
भाष्यम्
सममतेषु िनरवशेषेषु प्रपचचात्मके षु सदात्मना ऄनमु यतू म् ऄनगु तं व्याप्तम् एवं िह नाना सममतािन
वमतिू न प्रपचचात्मकािन यं सिूपं न मपृशिन्ज्त । कुतः ? िवयवत् अकाशिमव सदा सवतदा शद्च
ु ं िनमतलं
That which underlies, i.e. closely pervades by virtue of its nature of existence, all the
phenomenal objects without exception, and in this way, all the different objects of
phenomenal nature cannot touch that, i.e. the nature of which is existence. Why? (For,)
like the ākāśa, that supreme Brahman, which is always pure, untainted, devoid of defects
like desire, etc., of immortal nature, I am that Self – such is the (syntactical) relation (of
(The teacher) concludes the meaning that is (thus) established (with the help of the
proofs) –
भाष्यम्
उपाधौ सित उपािधभेदसम्बन्ज्धे सित यथा भेदता भेद एव भेदता, मवाथे तल् , सन्ज्मणीनां
िवशद्च
ु मणीनां मफिटकादीनां लोिहतकृ ष्णािदभेदने भेदता भेदः । तथा बिु द्चभेदषे ु नानाबिु द्चषु ते तवािप
नानात्वं हे िवष्णो परमाथततमतु तव भेदो नामत्येव बदु ध्् यपु ािधकृ तमतु िवद्यत आत्यथतः । यथा चिन्ज्िकाणां
Just as in the presence of a limiting adjunct, i.e. on account of being connected with the
difference of gems like a pure crystal, etc. due to the difference of (limiting adjuncts
like) red, black, etc. Bhedatā means bheda only; the suffix tal (in bhedatā) is self-
denotative (svārtha, i.e. it denotes the meaning of bheda or difference itself). Similar is
certainly no difference of yours, (but such a difference) exists, being caused by the
limiting adjunct in the form of the intellect. Just as the tremble of the moons due to the
tremble of the water, seen as a result of reflection (of the moon) in dirtless waters, is
condition, but not real, likewise due to the tremble of the intellects, is the tremble of
yours conditional, but not real. Candrikā means candra only, the suffix ka (in candrikā)
is self-denotative (i.e. it denotes the meaning of candra or moon itself). (The word)
‘here’ (iha) means ‘in the intellects’, O Viṣṇu, i.e. (O the one), whose nature is
pervasion.