Atma Bodha By Sri Sri Adi Shankaracharya
मुमुक्षूणां अपेक्ष्योऽयम् आत्मबोधोऽभिधीयते॥१॥
tapobhiḥ kṣīṇapāpānāṁ śāntānāṁ vītarāgiṇām|
mumukṣūṇāṁ apekṣyo'yam ātma bodho'bhidhīyate....1
This book on Self knowledge is being presented to those who have purified themselves through austerities, who are peaceful by disposition, who are free from cravings and are desirous of liberation.
bodho'nyasādhanebhyo hi sākṣānmokṣaikasādhanam|
pākasya vahnivajjñānaṁ vinā mokṣo na sidhyati... 2
Just as the fire is the direct cause for cooking, so without Knowledge no liberation can be had. Compared with all other forms of discipline, Knowledge of the Self is the one direct means for liberation
अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।
विद्याविद्यां निहन्त्येव तेजस्तिमिरसङ्घवत् ॥३॥
avirodhitayā karma nāvidyāṁ vinivartayet|
vidyāvidyāṁ nihantyeva tejastimirasaṅghavat....3
Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.
परिछन्न इवाज्ञानात् तन्नाशे सति केवलः।
स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव॥४॥
parichanna ivājñānāt tannāśe sati kevalaḥ |
svayaṁ prakāśate hyātmā meghāpāyeṁ'śumāniva....4
The Self appears to be finite because of ignorance. When ignorance is destroyed the One Self truly shines by itself, like the Sun when the clouds pass away.
अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्॥
कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्॥ ५॥
ajñānakaluṣaṁ jīvaṁ jñānābhyāsādvinirmalam |
kṛtvā jñānaṁ svayaṁ naśyejjalaṁ katakareṇuvat....5
Constant practice of knowledge renders the ignorant individual pure. Knowledge then relegates itself – as does the powder of the ‘Kataka-nut’ after it has cleansed the muddy water.
संसारः स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः
स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्॥६॥
saṁsāraḥ svapnatulyo hi rāgadveṣādisaṅkulaḥ.
svakāle satyavadbhāti prabodhe satyasadbhavet ....6
The world which is full of likes and dislikes, is like a dream. It appears to be real, as long as it lasts, but is falsified when one awakens to reality.
यावन्न ज्ञायते ब्रह्म सर्वाधिष्टानमद्व्यम्॥७॥
tāvatsatyaṁ jagadbhāti śuktikārajataṁ yathā |
yāvanna jñāyate brahma sarvādhiṣṭānamadvyam ....7
The universe appears to be real(Satyam) so long as Brahman, the substratum of all creation, is not realized. This appearance is similar to the illusion of silver in the mother-of-pearl.
उपादानेऽखिलाधारे जगन्ति परमेश्वरे।
सर्गस्थितिलयान् यान्ति बुद्बुदनीव वारिणि॥८॥
upādāne'khilādhāre jaganti parameśvare |
sargasthitilayān yānti budbudanīva vāriṇi....8
Like bubbles in the water, the worlds rise,ShThAnam exist and dissolve in the Supreme Self, which is the material cause and the support of
सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः।
व्यक्तयो विविधाः सर्वा हातके कटकादिवत्॥९॥
saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ |
vyaktayo vividhāḥ sarvā hātake kaṭakādivat....9
All the various entities are projected onto the substratum just as the different ornaments are all appearances projected on the same gold. The eternal and all-pervading substratum has the nature is existence and consciousness.
तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्॥१०॥
yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ |
tadbhedādbhinnavadbhāti tannāśe kevalo bhavet....10
In a similar way like space, the all pervading Lord associated with various conditions (Upadhis). Their different conditions appears as if belonging to the Self, but when they disappear it is just one.
आत्मन्यारोपितास्तोये रसवर्णदि भेदवत्॥११॥
nānopādhivaśādeva jātivarṇāśramādayaḥ |
ātmanyāropitāstoye rasavarṇadi bhedavat ....11
By Its association with different conditions (Upadhis) attributes such as status and stages in life are super-imposed on the Self in the same way as water becomes flavoured or.coloured by things added to it.
पंचिकृतमहाभूतसंभवं कर्मसंचितम्।शरीरं सुखदुह्खानां भोगायतनमुच्यते॥१२॥
paṁciīkṛtamahābhūtasaṁbhavaṁ karmasaṁcitam |
śarīraṁ sukhaduhkhānāṁ bhogāyatanamucyate ....12
The physical body, created from the (five) compounded elements, is created through actions (of one’s own previous lifetimes). It is the physical medium (of experience) for feelings of pleasure and pain.
अपञ्चीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम्॥१३।
apañcīkṛtabhūtotthaṁ sūkṣmāṅgaṁ bhogasādhanam,,,,13
The five vital airs, the ten organs mind and the individuality originate from the (five) primal elements. Together they constitute the subtle body and are the instruments for gathering (different kinds of) experiences .
anādyavidyānirvācyā kāraṇopādhirucyate |
Beginningless Ignorance defies categorization and is spoken of as the casual body. Know for certain that the Self is different from these three conditions (physical, subtle, and casual).
पञ्चकोषादियोगेन तत्तन्मय इव स्थितः।
शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा॥१५॥
pañcakoṣādiyogena tattanmaya iva sthitaḥ |
śuddhātmā nīlavastrādiyogena sphaṭiko yathā ....15
A colourless crystal acquires a bluish tinge in association with blue cloth, etc. In the same way, the pure Self Identified with the five coverings (as it were), appears as non different from them.
आत्मानमन्तरं शुद्धं विविच्यात्तण्डुलं यथा॥१६॥
vapustuṣādibhiḥ kośairyukttaṁ yuktyavaghātataḥ |
ātmānamantaraṁ śuddhaṁ vivicyāttaṇḍulaṁ yathā ....16
Just as one pounds the rice to separate the associated husk, bran, etc., one should one should sort out the Pure self from its (apparent) coverings through reason and discriminative enquiry.
सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते।
बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्॥१७॥
sadā sarvagato'pyātmā na sarvatrāvabhāsate |
buddhāvevāvabhāseta svaccheṣu pratibimbavat ....17
Although all-pervading, the (conscious) Self does not shine uniformly everywhere. It manifests only in the (presence of) mind like a reflection appearning in a clean surface (of the mirror).
तद्वृत्तिसाक्शिणं विद्यादात्मानं राजवत्सदा॥१८॥
tadvṛttisākśiṇaṁ vidyādātmānaṁ rājavatsadā ....18
Know the Self as distinct from the material associations like body, senses, mind and individuality. It is ever the witness of all their activities, like a king (whose presence inspires others to act).
दृश्यतेऽभ्रेषु धावत्सु धावन्तीव यथा शशी॥१९॥
dṛśyate'bhreṣu dhāvatsu dhāvantīva yathā śaśī ....19
The moon appears to be moving when the clouds float around in the sky. Likewise, ignorant people attribute the activity of the sense organs to the (changeless) Self.
स्वक्रियार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः॥२०॥
ātmacaitanyamāśritya dehendriyamanodhiyaḥ |
svakriyārtheṣu vartante sūryālokaṁ yathā janāḥ ....20
The body, senses, mind, and individuality, depend on the conscious Self for carrying on their individual activities, in the same way as people depend on sunlight (for engaging in activity).
अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्॥२१॥
adhyasyantyavivekena gagane nīlatādivat....21
Just as the ignorant ones attribute blue colour to the sky, people superimpose physical and sensory activities or qualities onto the pure existent and conscious Self.
कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः॥२२॥
ajñnānānmānasopādheḥ kartutvādīni cātmani |
kalpyante'mbugate candre calanādi yathāmbhasaḥ ....22
The moon reflected in water appears to move when the water is disturbed. Likewise agency and other attributes of the mind are mistakenly superimposed the Self.
सुषप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु नात्मनः॥ २३
rāgecchāsukhaduḥkhādi buddhau satyāṁ pravartate |
suṣaptau nāsti tannāśe tasmādbuddhestu nātmanaḥ ....23
Attachment, desire, pleasure, pain, etc., are perceived to exist only when the mind is active. They are not perceived in deep sleep when the mind ceases. Therefore all those attributes belong to the mind alone and not to the Atman.
स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः॥ २४
prakāśo'rkasya toyasya śaityamagneryathoṣṇatā |
svabhāvaḥ saccidānandanityanirmalatātmanaḥ ....24
Brightness is the nature of the sun, coolness of water and heat of fire. Similarly the nature of the ever pure Self is existence, consciousness and fullness,
संयोज्य चाविवेकेन जानामीति प्रवर्तते॥२५॥
ātmanaḥ saccidaṁśaśca buddhervṛttiriti dvayam
saṁyojya cāvivekena jānāmīti pravartate ....25
When the Self’s nature of existence and consciousness is indiscriminately associated with the mind’s nature of thinking – there arises the notion of “I know”.
जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति॥ २६॥
ātmano vikriyā nāsti buddherbodho na jātviti |
jīvaḥ sarvamalaṁ jñātvā jñātā draṣṭeti muhyati ....26
Atman has no activity and the mind has no independent capacity to know. But the individualwith limited understanding deludes himself as being the seer and the knower.
नाहं जीवः परात्मेति ज्ञातञ्चेन्निर्भयो भवेत्॥२७॥
rajjusarpavadātmānaṁ jīvaṁ jñātvā bhayaṁ vahet
nāhaṁ jīvaḥ parātmeti jñātañcennirbhayo bhavet ....27
Like a person mistaking the rope for a snake, the one who mistakes the Self to be an individual is overcome by fear. If one recognizes “I am the Absolute Self and not the individual self”, he attains freedom from fear.
दीपो घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते॥२८॥
ātmāvabhāsayatyeko buddhyādīnīndriyāṇyapi |
dīpo ghaṭādivatsvātmā jaḍaistairnāvabhāsyate ....28
Like a lamp illuminating objects like pots, so also the Self illumines the mind, sense organs, etc. The Self is not lighted by those objects as they are inert (and incapable of knowing)
न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने॥२९॥
svabodhe nānyabodhecchā bodharūpatayātmanaḥ |
na dīpasyānyadīpecchā yathā svātmaprakāśane ....29
A lighted-lamp does not need another lamp to illumine itself. So too, the Self which is the nature of consciousness f needs no entity other (than itself) to cognize it.
niṣidhya nikhilopādīnneti netīti vākyataḥ |
vidyādaikyaṁ mahāvākyairjīvātmaparamātmanoḥ ....30
Negating all the conditions with the help of the statement like ‘It is not this, It is not this’, may one recognize the oneness of the individual self and the Absolute Self, as revealed by (Vedantic) statements.
अविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्।
एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्॥३१॥
avidyakaṁ śarīrādi dṛśyaṁ budbudavatkṣaram|
etadvilakṣaṇaṁ vidyādahaṁ brahmeti nirmalam....31
Like bubbles, all perceivable entities beginning from body upto Ignorance, are perishable. May one recognize “I am the Absolute Self, distinct from them (by nature).
shabdaadiviShayaiH sa~Ngo nirindriyatayaa na cha. 32
Being distinct from mind, I free from birth, old age, weakness and death. Being distinct from the sense organsa, i have no association with objects like sounds, etc.
अमनस्त्वान्न मे दुःखरागद्वेषभयादयः।
अप्राणो ह्यमनाः शुभ्र इत्यादि श्रुतिशासनात्॥३३॥
amanastvānna me duḥkharāgadveṣabhayādayaḥ |
aprāṇo hyamanāḥ śubhra ityādi śrutiśāsanāt ....33
Being distinct from mind, I am free from sorrow, attachment, hate, and fear. According to the scriptural declaration, the Self is “distinct from breath, and mind, Pure, etc.”
निर्गुणो निष्क्रियो नित्यो निर्विकल्पो निरंजनः।
निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः॥३४॥
nirguṇo niṣkriyo nityo nirvikalpo niraṁjanaḥ |
nirvikāro nirākāro nityamukto'smi nirmalaḥ ....34
I am eternal, (ever)free of attributes, actions, thoughts, and blemish. I am ever liberated, free from (all) change, form, and impurities.
सदा सर्वसमस्सिद्धो निस्सङ्गो निर्मलोऽचलः॥३५॥
ahamākāśavatsarvaṁ bahirantargato'cyutaḥ |
sadā sarvasamassiddho nissaṅgo nirmalo'calaḥ ....35
Like space, I am present on the inside and outside of all things. I am immutable, eternal, uniform, (ever) accomplished, unconnected, pure and immovable.
सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्॥३६॥
satyaṁ jñānamanantaṁ yatparaṁ brahmāhameva tat....36
I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, partlessly full, non-dual. and of the nature of limitless existence and consciousness.
evaṁ nirantarābhyastā brahmaivāsmīti vāsanā |
haratyavidyāvikśepādrogāniva rasāyanam ..37
Constantly repeated, the knowledge that I am indeed Brahman becomes deeply ingrained, and removes ignorance and error, in the same way as medicine (overcomes) disease.
विविक्तदेश आसिनो विरगो विजितेन्द्रियः
viviktadeśa āsino virago vijitendriyaḥ
bhavayedekamātmānaṁ tamanatamananyadhīḥ ....38
One should contemplate on the one infinite self, seated in an isolated place, free of desires, controlled senses and non-distracted mind.
आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया सुधीः।
ātmanyevākhilaṁ dṛśyaṁ pravilāpya dhiyā sudhīḥ |
bhāvayedekamātmānaṁ nirmalākāśavatsadā ....39
The wise one should, by knowledge merge the entire world-of-objects in the self alone and constantly contemplate upon the Self thqt is as pure as the sky.
rūpavarṇādikaṁ sarva vijñāya paramārthavit
The knower of the absolute discards all names and forms etc., and remains (purely as the self) in nature of limitless existence and consciousness.
चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव तत्॥४१॥
jñātṛjñānajñeyabhedaḥ pare nātmani vidyate |
cidānandaikarūpatvāddīpyate svayameva tat ....41
There are no distinctions such knower, knowing, or known, in the supreme self, for it is nothing other than the nature of consciousness and fullness. It is illumined solely by itself.
उदितावगतिर्ज्वाला सर्वाज्ञानेन्धनं दहेत्॥४२॥
evamātmāraṇau dhyānamathane satataṁ kṛte |
uditāvagatirjvālā sarvājñānendhanaṁ dahet ....42
When the Self is contemplated upon in the same way that wooden parts (rubbed together creates fire), knowledge results, burning down the firewood of ignorance.
तत आविर्भवेदात्मा स्वयमेवांशुमानिव॥४३॥
aruṇeneva bodhena pūrvaṁ santamase hṛte |
tata āvirbhavedātmā svayamevāṁśumāniva ....43
When the dawn of knowledge has removed the darkness of ignorance, the self emerges revealing itself in the same way as the sun (reveals itself).
तन्नाशे प्राप्तवद्भाति स्वकण्ठाभरणं यथा॥४४॥
ātmā tu satataṁ prāpto'pyaprāptavadavidyayā |
tannāśe prāptavadbhāti svakaṇṭhābharaṇaṁ yathā ....44
Even when the self is ever available (here and now), it is missed as it were due to ignorance. When ignorance disappears, the self appears to be found, just as an ornament on one’s neck (seems to be lost and then found).
जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते॥।४५॥
sthāṇau puruṣavad bhrāntyā kṛtā brahmaṇi jīvatā |
jīvasya tāttvike rūpe tasmindṛṣṭe nivartate ....45
The universal self appears to become an individual through ignorance, in the same way that a lamp post appears to be a ghost. Individuality disapears when one’s real nature is realised to be the universal self.
अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्॥४६॥
tatvasvarūpānubhavādutpannaṁ jñānamaṁjasā |
ahaṁ mameti cājñānaṁ bādhate digbhramādivat ....46
The ignorance represented by the notions ‘I’ and ‘Mine’ is destroyed by knowledge that results from realising the true nature of the Self, just as right information dispels confusion about directions (like east and west).
एकं च सर्वमात्मानमीक्षते ज्ञानचक्षुषा॥४७॥
samyagvijñānavān yogī svātmanyevākhilaṁ jagat|
ekaṁ ca sarvamātmānamīkṣate jñānacakṣuṣā ||47||
The knower who is spiritually adept sees the entire universe as contained in the self, and sees the one self as all, through the eyes of knowledge.
आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न विद्यते।
मृदो यद्वद्घटादीनि स्वात्मानं सर्वमीक्षते॥४८॥
ātmaivedaṁ jagatsarvamātmano'nyanna vidyate |
mṛdo yadvadghaṭādīni svātmānaṁ sarvamīkṣate ....48
The entire universe is verily the self.. Nothing other than the self exists (in reality). All clay pots and jars are nothing but clay, so too the knower sees everything (in creation) as one’s own self.
saccidānandarūpatvād bhavedbhramarakīṭavat ....49
The liberated one, endowed with Self-knowledge, gives up the qualities of the conditions that were previously attributed to him (through ignorance). Being in the nature of Existence Consciousness and Fullness, he becomes Brahman like the larva (that transforms into a bee.)
तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान्।
योगी शान्तिसमायुक्त आत्मारामो विराजते॥५०॥
tīrtvā mohārṇavaṁ hatvā rāgadveṣādirākṣasān|
yogī śāntisamāyukta ātmārāmo virājate ....50
After crossing the ocean of delusion and killing the monsters of likes and dislikes, the spiritual adept is united with peace and shines, revelling in his own (true) self.
घटस्थदीपवत्स्वस्थं स्वान्तरेव प्रकाशते॥५१॥
bāhyānityasukhāsaktiṁ hitvātmasukhanirvṛtaḥ |
ghaṭasthadīpavatsvasthaṁ svāntareva prakāśate ....51
Letting go the dependence on external impermanent pleasures and enstablished in the joy of (freedom that is) the self, one shines brightly from within like a lamp placed inside a jar.
upādhistho'pi taddharmairalipto vyomavanmuniḥ |
sarvavinmūḍhavattiṣṭhedasakto vāyuvaccaret ....52
Even though the contemplative one appears along with (apparent) conditions, he remains untouched like space. The all knowing one appears like a fool, free from attachment and wandering about like the wind.
उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः।
जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा॥५३॥
upādhivilayādviṣṇau nirviśeṣaṁ viśenmuniḥ |
jale jalaṁ viyadvyomni tejastejasi vā yathā ....53
When the (apparent) conditions are resolved, the contemplative one is totally absorbed in the all-pervading self, like water merging into water, space unto space and light unto light.
यज्ज्ञानान्नापरं ज्ञानं तद्ब्रह्मेत्यवधारयेत्।५४॥
yallābhānnāparo lābho yatsukhānnāparaṁ sukham|
yajjñānānnāparaṁ jñānaṁ tadbrahmetyavadhārayet ....54
Realise That to be Brahman, the beyond which there is no further attainment, the fullness beyond which there is no higher fullness, and whose knowledge beyond which there is no higher knowledge.
यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः।
यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्॥५५॥
yaddṛṣṭvā nāparaṁ dṛśyaṁ yadbhūtvā na punarbhavaḥ |
yajjñātvā nāparaṁ jñeyaṁ tadbrahmetyavadhārayet ..55..
Realise That to be Brahman, the vision beyond which there is nothing to be seen, becoming which one has no further birth, and the knowledge beyond which there is nothing more to be known.
तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम्
अनन्तं नित्यमेकं यत्तद् ब्रह्मेत्यवधारयेत्॥५६॥
tiryagūrdhvamadhaḥ pūrṇaṁ saccidānandamadvayam
anantaṁ nityamekaṁ yattad brahmetyavadhārayet ....56
Realize that to be Brahman which is the nature of non-dual existence, consciousness and fullness; which is Infinite, eternal and one; and which is limitless from above, below and sideways in every direction.
अखण्डानन्दमेकं यत्ततद् ब्रह्मेत्यवधारयेत्॥५७॥
akhaṇḍānandamekaṁ yattatad brahmetyavadhārayet ....57
Realize that to be Brahman which is Non-dual, Indivisible, Full, One, and which is revealed through the implied sense of Vedanta statements that negate every thing other (than oneself).
akhaṇḍānandarūpasya tasyānandalavāśritāḥ |
brahmādyāstāratamyena bhavantyānandino'khilāḥ ....58
Entities from Brahma onwards, depend on just a particle of the fullness of Brahman, and enjoy it in differeing proportions in keeping with their status (relative to each other).
तद्युक्तमखिलं वस्तु व्यवहारस्तदन्वितः।
तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले॥५९॥
tadyuktamakhilaṁ vastu vyavahārastadanvitaḥ |
tasmātsarvagataṁ brahma kṣīre sarpirivākhile ....59
All objects are associated with Brahman. All actions are infused with it; therefore Brahman is all pervading as butter permeates all of milk.
arūpaguṇavarṇākhyaṁ tadbrahmetyavadhārayet ....60
Realise that to be Brahman which is neither subtle nor gross; neither short nor long; free from birth and change; free form, qualities, colour and name.
येन सर्वमिदं भाति तद्ब्रह्मेत्यवधारयेत्॥६१॥
yadbhāsā bhāsyate'rkādi bhāsyairyattu na bhāsyate |
yena sarvamidaṁ bhāti tadbrahmetyavadhārayet ....61
Realize that to be Brahman through whose light entities like the Sun and the Moon are illuminated, and which is not (an object) illuminated by them.
स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत्
ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्॥६२॥
svayamantarbahirvyāpya bhāsayannakhilaṁ jagat
brahma prakāśate vahniprataptāyasapiṇḍavat ....62
Pervading and illumining the entire universe from within and without, the universal self shines by Itself like (the fire that permeates and illumines) a red-hot iron-ball.
जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किंचन।
ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका॥६३॥
jagadvilakṣaṇaṁ brahma brahmaṇo'nyanna kiṁcana |
brahmānyadbhāti cenmithyā yathā marumarīcikā ....63
Brahman is different (in nature) from the universe. There exists nothing that is different from Brahman. Any object that seems different from Brahman is apparent (in nature), like the mirage (illusion) in the desert.
दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत्
तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम्॥६४॥
dṛśyate śrūyate yadyadbrahmaṇo'nyanna tadbhavet
tattvajñānācca tadbrahma saccidānandamadvayam....64
All objects perceived, or heard, have no existence independent of Brahman. Attaining the knowledge of essential reality, one sees them as the universal self, (whose nature is) non-dual existence. consciousness and fullness.
अज्नानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्॥६५॥
sarvagaṁ saccidātmānaṁ jñānacakṣurnirīkṣate |
ajnānacakṣurnekṣeta bhāsvantaṁ bhānumandhavat ....65
Just as the blind do not see the resplendent sun ,the omnipresent self who is (the nature of) existence and consciousness is unseen by the eyes of the ignorant. It is clearly perceived (only) through the eyes of knowledge;.
जीवस्सर्वमलान्मुक्तः स्वर्णवद्द्योतते स्वयम्॥६६॥
jīvassarvamalānmuktaḥ svarṇavaddyotate svayam ....66
When heated in the fire of knowledge kindled by study of scriptures, enquiry and contemplation, the individual becomes free of all impurities, and shines independently like gold (that has a lustrous shine)
सर्वव्यापी सर्वधारी भाति भासयतेऽखिलम्॥६७॥
hṛdākāśodito hyātmā bodhabhānustamo'pahṛt
sarvavyāpī sarvadhārī bhāti bhāsayate'khilam....67
The self which is the sun of Knowledge rises in the space of the heart and destroys the darkness of the ignorance. It is omnipresent, supports all, and shines (independently and) makes everything else shine.
शीतादिहृत् नित्यसुखं निरंजनम्।
यस्स्वात्मतीर्थं भजते विनिष्क्रियः
स सर्ववित्सर्वगतोऽमृतो भवेत्॥६८॥
śītādihṛt nityasukhaṁ niraṁjanam|
yassvātmatīrthaṁ bhajate viniṣkriyaḥ
sa sarvavitsarvagato'mṛto bhavet ....68
Unconcerned about directions, space, and time etc., one makes a pilgrimage to his own self which is omnipresent, free from (opposites like heat and) cold etc., which is ever full and untaintainted. (Knowing thus,) one becomes all knowing, omnipresent, actionless and immortal.