tapobhiḥ kṣīṇapāpānāṁ śāntānāṁ vītarāgiṇām |
mumukṣūnāmapekṣyo’ yam ātmabodho vidhīyate || 1 ||
The text ātmabodha is composed, keeping the expectation for those who yearn for liberation, whose pāpa have depleted by austerities, who have no disturbance, and whose binding desires are gone.
bodho’ nyasādhanebhyo hi sākṣānmokṣaikasādhanam |
pākasya vahnivajjñānaṁ vinā mokṣo na sidhyati || 2 ||
In comparison with other means, self-knowledge indeed is the only direct means for liberation. Just like fire is the main means for cooking, without self-knowledge, liberation can’t be attained.
avirodhitayā karma nāvidyāṁ vinivartayet |
vidyā' vidyāṁ nihantyeva tejastimirasaṅghavat || 3 ||
Karma cannot destroy ignorance, since it is not opposed to it. Knowledge alone can destroy ignorance, just like light alone can remove darkness.
paricchinna ivājñānāt tannāse sati kevalaḥ |
svayaṁ prakāśate hyātmā meghāpāyem‘ śumāniva || 4 ||
Ātmā is as though limited because of ignorance. When there is removal of ignorance, then non-dual limitless becomes evident. Just as the sun is revealed when the clouds go away.
ajñānakaluṣaṁ jīvaṁ jñānābhyāsādvinirmalam |
kṛtvā jñānaṁ svayaṁ naśyet jalaṁ katakareṇuvat || 5 ||
Jīva who was polluted by ignorance becomes completely pure because of repeated jñānam. After that the same jñānam goes away by itself just like the katakarenu powder.
saṁsāraḥ svapnatulyo hi rāgadveṣādisaṅkulaḥ |
svakāle satyavadbhāti prabodhe satyasadbhavet || 6 ||
The world is indeed like a dream, endowed with objects or likes and dislikes. It appears to be real in its own time, and not real upon waking.
tāvatsatyaṁ jagadbhāti śuktikā rajataṁ yathā |
yāvanna jñāyate brahma sarvādhiṣṭhānamadvayam || 7 ||
Just as silver is seen to be real until shell is known. Similarly the world appears to be real as long as non-dual Brahman is not understood.
upādāne’ khilādhāre jaganti parameśvare |
sargasthitilayānyānti budbudānīva vāriṇi || 8 ||
The world attains creation, sustenance, and resolution in Brahman (with māyā upadhi) who is the material cause, support of the all. Just like bubbles in the water.
saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ |
vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat || 9 ||
All various living beings are superimposed on Vishnu (vevesti sarvam vishnuh that which pervades everything / brahman) who is of the nature of existence and consciousness, which is in and through (inherent), times less. Like bangle, etc are superimposed upon gold.
yathā’ kāśo hṛṣīkeśo nānopādhigato vibhuḥ |
tadbhedādbhinnavadbhāti tannāśe kevalo bhavet || 10 ||
Just as space, the only all pervasive lord of all senses (brahman), who obtains in various upādhi, appears divided. When there is destruction of upādhi, that brahman becomes non-dual.
nānopādhivaśādeva jātivarṇāśramādayaḥ |
ātmanyāropitāstoye rasavarṇādibhedavat || 11 ||
Various species, classes, stages of life, etc. are superimposed upon ātmā because of various upādhi alone. Just like different tastes, colors, etc. are there in water.
pañcīkṛtamahābhūtasambhavam karmasañcitam |
śarīram sukhaduḥkhānām bhogāyatanamucyate || 12 ||
That which is born of grossified five elements, acquired by karma, an abode for experiencing sorrow and happiness is called (gross) body.
pañcaprāṇamanobuddhidaśendriyasamanvitam |
apañcīkṛtabhūtottham sūkṣmāńgam bhogasādhanam || 13 ||
Subtle body consists of five vital energy, mind, intellect, and ten organs. It is born of ungrossified elements, and the means of experiencing.
anādyavidyā’ nirvācyā kāraṇopādhirucyate |
upādhitritayādanyamātmānamavadhārayet || 14 ||
That which is beginning-less ignorance, unavailable for categorically defined, is called causal body. One should ascertain the self as separate from this triad of upādhi.
pañcakośādiyogena tattanmaya iva sthitaḥ |
śudhātmā nīlavastrādiyogena sphaṭiko yathā || 15 ||
Because of association with five covers, pure self obtains in each cover as though. Just like a crystal associated with a blue cloth.
vapustuṣādibhiḥ kośairyukta yuktyavaghātataḥ |
ātmānamantaram śudham vivicyāttaṇḍulam yathā || 16 ||
Ātmā is inner and pure, but appears endowed with five covers. Their separation is done by pounding of analysis starting from the gross body, etc. Just like separating the rice grains from the husks.
sadā sarvagato’ pyātmā na sarvatrāvabhāsate |
budhāvevāvabhāseta svaccheṣu pratibimbavat || 17 ||
Even though ātmā always exists everywhere, it doesn’t manifest everywhere. It would only manifest in buddhi, just like reflection on a pure surface.
dehendriyamanobuddhiprakṛtibhyo vilakṣaṇam |
tadvṛttisākṣiṇam vidyādātmānam rājavatsadā || 18 ||
One should know the self to be different from body, sense organs, mind, intellect, māyā, and it also the witness of functions of those five covers.
vyāpṛteṣvindriyeṣvātmā vyāpārīvāvivekinām |
dṛśyate’ bhreṣu dhāvatsu dhāvanniva yathā śaśī || 19 ||
For non discriminative people, ātmā is concluded as the one who is active when the sense organs are active. Just like the moon is seen as though moving when clouds are moving.
ātmacaitanyamāśritya dehendriyamanodhiyaḥ |
svakriyārtheṣu vartante sūryālokam yathā janāḥ || 20 ||
Having resorted to the consciousness self, body, organs, mind intellect, etc. are engaged on the objects of their own functions. Just like people having resorted to the light of the sun, they are engaged in their own activities.
dehendriyaguṇānkarmāṇyamale saccidātmani |
adhyasyantyavivekena gagane nīlatādivat || 21 ||
Qualities and activities of body and organs are superimposed on the pure, existence, consciousness self, due to non-discrimination. Just like the blueness is superimposed in the sky.
ajñānānmānasopādheḥ kartṛtvādīni cātmani |
kalpyante’ mbugate candre calanādi yathā’ mbhasaḥ || 22 ||
Because of ignorance, doer-ship etc. of the mind is superimposed upon the self. Just like the movement of water is superimposed on the moon which is reflected in water.
rāgecchāsukhaduḥkhādi buddhau satyām pravartate |
suṣuptau nāsti tannāśe tasmādbudhestu nātmanaḥ || 23 ||
Likes, dislikes, happiness, sorrow, etc. are real while present in the mind. When the mind dissolves in the deep sleep, they become unreal. Therefore they do not belong to ātmā.
prakāso’ rkasya toyasya śaityamagneryathoṣṇatā |
svabhāvaḥ saccidānandanityanirmalatā’ tmanaḥ || 24 ||
Just like light of the sun, coldness of the water, heat of the fire, similarly existence, consciousness, happiness, timeless, untainted is the intrinsic nature of ātmā.
ātmānaḥ saccidamśaśca buddhervṛttiriti dvayam |
samyojya cāvivekena jānāmīti pravartate || 25 ||
Having combined existence, consciousness of ātmā and the thought modification of the mind, one engages in the transaction in the manner of “I know”, because of non-discrimination.
ātmano vikriyā nāsti buddherbodho na jātvapi |
jīvaḥ sarvamalam jñātvā kartā draṣṭeti muhyati || 26 ||
There is no modification for ātmā and there is no consciousness for the mind at any time. Jīva considers “I am a doer”, “I am a seer”, in this manner one is completely deluded.
rajjusarpavadātmānam jīvam jñātvā bhayam vahet |
nāham jīvaḥ parātmeti jñātaścennirbhayo bhavet || 27 ||
Having known oneself to be an individual, one would suffer fear, just like rope-snake. “I am not an individual self, I am the limitless self”, if knowing in this manner, one would be free from fear.
ātmāvabhāsayatyeko buddhyādīnīndriyāṇyapi |
dīpo ghaṭādivatsvātmā jaḍaistairnāvabhāsyate || 28 ||
One ātmā alone illumines intellect etc. and also sense organs. But itself doesn’t illumine by intellect etc. since they are inert in nature. Just like lamp illumines pot etc.
svabodhe nānyabodhecchā bodharūpatayā’ tmanaḥ |
na dīpasyānyadīpecchā yathā svātmaprakāśane || 29 ||
With regards of knowing oneself, there is no expectancy of another consciousness because ātmā is of the nature of consciousness. Just like no expectancy of another lamp to illumine a lamp.
niṣidhya nikhilopādhīn neti netīti vākyataḥ |
vidyādaikyam mahāvākyairjīvātmaparamātmanoḥ || 30 ||
Having negated all upādhi by the sentence “neti neti”, one should know oneness between jīva and Īśvara through the great sentences.
āvidyakam śarīrādidṛśyam budbudavatkṣaram |
etadvilakṣaṇam vidyādaham brahmeti nirmalam || 31 ||
Body etc. are perceivable and perishable, just like bubbles. I should know that they are born of ignorance and I brahman am different from all of these.
dehānyatvānna me janma jarākārśyalayādayaḥ |
śabdādiviṣayaiḥ sańgo nirindriyatayā na ca || 32 ||
Since I am different from this body, therefore there is no birth,old age, thinness, death, etc. for me. And because I am free from sense organs, there is no attachment with objects like sounds, etc. for me.
amanastvānna me duḥkharāgadveṣabhayādayaḥ |
aprāmaṇo hyamanāḥ śubhra ityādiśrutiśāsanāt || 33 ||
Because of being free from the mind, there is no pain, attachment, aversion, dear, etc. for me. Indeed ātmā is pure, free from vital energy and mind, in this manner the teaching of śruti.
nirguṇo niskriyo nityo nirvikalpo nirañjanaḥ |
nirvikāro nirākāro nityamukto’ smi nirmalaḥ || 34 ||
I am free from attributes, free from action, free from destruction, free from division, free from stain, free from modification, free from form, ever free, and free from impurity.
ahamākāśavatsarvam bahirantargato’ cyutaḥ |
sadā sarvasamaḥ siddho nissańgo nirmalo’ calaḥ || 35 ||
I am pervading all, both outside and inside just like space. I am infallible, always uniform, already accomplished, free from relationship, free from impurity, and free from motion.
nityaśuddhavimuktaikamakhaṇḍānandamadvayam |
satyam jñānamanantam yatparam brahmāhameva tat || 36 ||
Brahman is ever pure, ever free, ever one, undivided fullness, non-dual, existence, consciousness, limitless. That unsurpassable brahman I am.
evam nirantarābyastā brahmaivāsmīti vāsanā |
haratyavidyāvikṣepānrogāniva rasāyanam || 37 ||
In this manner one constantly contemplates on “I am brahman”, it removes products of ignorance, just as medicine removes disease.
viviktadeśa āsīno virāgo vijitendriyaḥ |
bhāvayedekamātmānam tamanantamananyadhīḥ || 38 ||
One should sit in a secluded place, remains dispassionate and having mastery over the senses. One whose mind is not distracted, should contemplate on limitless non-dual self.
ātmanyevākhilam dṛśyam pravilāpya dhiyā sudhīḥ |
bhāvayedekamātmānam nirmalākāsavatsadā || 39 ||
Having resolved the entire knowable world in oneself through understanding, the intellectual person should contemplate on non-dual self all the time, just like pure space.
rūpavarṇādikam sarvam vihāya paramārthavit |
paripūrṇacidānandasvarūpeṇāvatiṣṭhate || 40 ||
Having given up all attributes such as form, status etc., one who knows the absolute reality abides as the self of the nature of limitless consciousness.
jñānajñātṛjñeyabhedaḥ pare nātmani vidyate |
cidānandaikarūpatvāddīpyate svayameva tat || 41||
Division of knowledge, knower, and known doesn’t exist in absolute self. Because it is of the nature of limitless consciousness alone. That brahman is shined by itself alone.
evamātmāraṇau dhyānamathane satatam kṛte |
uditāvagatijvālā sarvājñānendhanam dahet || 42 ||
When churning is the form of dhyānam is done, then the flame of knowledge (free from obstacles) is born. It would burn the ignorance and all ignorance’s products.
aruṇeneva bodhena pūrvam santamase hṛte |
tata āvirbhavedātmā svayamevāmśumāniva || 43 ||
By the knowledge (of ātmā being brahman), first, the intense darkness of ignorance is removed, then ātmā is manifested by itself like the sun.
ātmā tu satatam prāpto’ pyaprāptavadavidyayā |
tannāśe prāptavadbhāti svakaṇṭhābharaṇam yathā || 44 ||
Even though ātmā is always available, but it appears like un-attained, because of ignorance. When the ignorance is destroyed, ātmā appears as though attained. Just as the ornament on one’s own neck.
sthāṇao puruṣavadbhrāntyā kṛtā brahmaṇi jīvatā |
jīvasya tāttvike rūpe tasmin dṛṣṭe nivartate || 45 ||
Just like seeing a person in a wooden trunk, similarly individuality is superimposed upon brahman because of delusion. When intrinsic nature of jīva is seen in brahman, the individuality goes away.
tattvasvarūpānubhavādutpannam jñānamañjasā |
aham mameti cājñānam bādhate digbhramādivat || 46 ||
Obstacles’ free-knowledge which is born of deliberate seeing oneself as brahman removes delusion of I-ness and mine-ness, just like the delusion about direction.
samyagvijñānavānyogī svātmanyevākhilam jagat |
ekañca sarvamātmānamīkṣate jñānacakṣuṣā || 47 ||
Through the eyes of wisdom, a yogī who is endowed with firm knowledge sees the entire world in oneself alone and himself as all.
ātmaivedam jagatsarvamātmano’ nyanna vidyate |
mrdo yadvad ghaṭādīni svātmānam sarvamīkṣate || 48 ||
This entire world is ātmā alone. Anything doesn’t exist apart from the self. Just as pot etc don’t exist apart from clay.
jīvanmuktastu tadvidvān pūrvopādhigunāmstyajet |
saccidānandarūpatvād bhaved bhramarakīṭavat || 49 ||
The knower of that (brahman) is indeed free while living. He would give up attributes of previous upādhi. He becomes brahman because of his nature is sat-cit-ānanda. Just like wasp and insect.
tīrtvā mohārṇavam hatvā rāgādveṣādirākṣasān |
yogī śāntisamāyukta ātmārāmo virājate || 50 ||
Having crossed over the ocean of delusion, and having killed raksasa in the form of likes and dislikes etc., the yogī being very well endowed with shanti, he is reveling in oneself, shines excellently.
bāhyānityasukhāsaktim hitvātmasukhanirvṛtaḥ |
ghaṭasthadīpavatsvasthaḥ svāntareva prakāśate || 51 ||
(Yogī) having given up attachment for impermanent happiness from external objects, he remains satisfied in fullness of ātmā. Just like a lamp is placed inside a pot, he shines by abiding inside himself alone.
upādhistho’ pi taddharmairalipto vyomavanmuniḥ |
sarvavinmūḍhavattiṣṭhedasakto vāyuvaccaret || 52 ||
Even though obtaining in the upādhi, a wise person remains unaffected by attributes of upādhi, like space. He knows all, yet stays as one who doesn’t know. He moves about like air remaining unattached.
upādhivilayādviṣṇao nirviśeṣam viśenmuniḥ |
jale jalam viyad vyomni tejastejasi vā yathā || 53 ||
Because of resolution of upādhi, the wise person would enter into Vishnu (brahman). Just like water enters into water, space enters into space or light enters into light.
yallābhānnāparo lābho yatsukhānnāparam sukham |
yajjñānānnāparam jñānam tadbrahmetyavadhārayet || 54 ||
There is no superior gain compared to the attainment of brahman. There is no higher happiness compared to the happiness of brahman. There is no higher knowledge compared to the knowledge of brahman. In this manner one should ascertain that excellent reality is brahman.
yaddrṣṭvā nāparam dṛśyam yadbhūtvā na punarbhavet |
yajjñātvā nāparam jñeyam tadbrahmetyavadhārayet || 55 ||
Having seen which brahman, there is no other thing that remains to be seen. Having become which brahman, there is nothing one wants to be. Having known which brahman, nothing else to be known. In this manner one should ascertain that excellent reality is brahman.
tīryagūdhvarmadhaḥ pūrṇam saccidānandamadvayam |
anantam nityamekam yattadbrahmetyavadhārayet || 56 ||
Brahman is of the nature of existence, consciousness, happiness and non-dual. He is full at all horizontal, above and under. He is boundless (space wise limitless), endless (time wise limitless), and one (object wise limitless). In this manner one should ascertain that excellent reality is brahman.
atadvyāvṛttirūpeṇa vedāntairlakṣyate’ dvayam |
akhaṇḍānandamekam yattadbrahmetyavadhārayet || 57 ||
Non-dual, one, undivided fullness brahman is indicated by vedānta by the means which is in the form of negation of non-brahman. In this manner one should ascertain that excellent reality is brahman.
akhaṇḍānandarūpasya tasyānandalavāśritāḥ |
brahmādyāstāratamyena bhavantyānandino’ khilāḥ || 58 ||
All jīva starting with brahmaji are having gradated happiness, being dependent on a small fraction of that brahman which is of the nature of undivided happiness.
tadyuktamakhilam vastu vyavahārastadanvitaḥ |
tasmātsarvagatam brahma kṣīre sarpirivākhile || 59 ||
All objects are endowed with brahman. Every transaction is endowed with brahman. Therefore brahman is uniformly present in everywhere, just like ghee is uniformly present in milk.
anaṇvasthūlamahrasvam adīrghamajamavyayam |
arūpaguṇavarṇākhyam tadbrahmetyavadhārayet || 60 ||
Brahman is not small, not big, not short, not long, unborn, indeclinable, free from color, attribute, class, and name. In this manner one should ascertain that excellent reality is brahman.
yadbhāsā bhāsyate ‘kārdi bhāsyairyattu na bhāsyate |
yena sarvamidam bhāti tadbrahmetyavadhārayet || 61 ||
By whose (brahman) light the sun, etc. are illumined, but it is not illumined by sun, etc. By which (brahman) everything becomes evident. In this manner one should ascertain that excellent reality is brahman.
svayamantarbahirvyāpya bhāsayannakhilam jagat |
brahma prakāśate vahniḥ prataptāyasapiṇḍavat || 62 ||
Having pervaded the entire world inside and outside, brahman shines by itself, illuminating the entire world. Just like a heated iron ball.
jagadvilakṣaṇam brahma brahmaṇo ‘nyanna kiñcana |
brahmānyadbhāti cenmithyā yathā marumarīcikā || 63 ||
Brahman is distinct from the world, yet anything is not different from brahman. If anything appears to be different from brahman, it is mithyā. Just like mirage is seen in desert.
dṛśyate śrūyate yadyad brahmaṇo ‘nyanna tadbhavet |
tattvajñānācca tadbrahma saccidānandamadvayam || 64 ||
Whatever is seen and heard would not be different from brahman. Because of the knowledge of the reality, one sees the world as brahman which is existence, consciousness, happiness, and non-dual.
sarvagam saccidātmānam jñānacakṣurnirīkṣate |
ajñānacakṣurnekṣeta bhāsvantam bhānumandhavat || 65 ||
One who has eyes of wisdom appreciates very well the self as existence-consciousness everywhere. One who doesn’t have eyes of wisdom doesn’t see brahman.
śravaṇādibhiruddīptajñānāgniparitāpitah |
jīvassarvamalānmuktaḥ svarṇavaddyotate svayam || 66 ||
Jīva who is well heated by the fire of knowledge and well kindled by listening with enquiry, he becomes free from all impurities, shines by itself. Just like gold.
hṛdākāśodito hyātmā bodhabhānustamo ‘pahṛt |
sarvavyāpī sarvadhārī bhāti bhāsayate ‘khilam || 67 ||
Ātmā which is the sun of consciousness risen in the space within the heart (buddhi) indeed is the removal of ignorance. Then the self shines as all pervasive and sustainer of all.
digdeśakālādyanapekṣya sarvagam
śītādihṛnnityasukham nirañjanam |
yaḥ svātmatīrtham bhajate viniṣkriyaḥ
sa sarvavitsarvagato ‘mrto bhavet || 68 ||
One whose activities are gone (sannyāsī), he resorts to the place of pilgrimage in the form of oneself, without following direction, place, and time, etc., which is everywhere, which is the removal of cold, etc., which is of the nature of permanent happiness, and stainless, he would become the knower of all, all pervasive and immortal.
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