Aparokshanubhuthi

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SRI ADI SHANKARACHARYA'S APAROKSHANUBHUTI (OR) DIRECT SELF-REALIZATION ÿ ÝF êƒèó£„ê£Kò£K¡ Üð«ó£þ ܸÌF Ü™ô¶ «ïó® ÜÂðõ‹ ÜPºè‹ Üð«ó£þ ܸÌF â¡ø Þ‰î Hóèóí‹ 144 ²«ô£èƒè¬÷ ªè£‡ì¶. ‘ù Hóyñ‹’ â¡ø ܸðõ‹ Üð«ó£þñ£è, Üî£õ¶ «ïó®ò£è Ü™ô¶ Šóˆòþñ£è ãŸð´õ «õ‡®ò ê£îùƒè¬÷ ÞF™ ÃÁAø£˜. põ˜è¬÷»‹ Hóð…ꈬ «õø£èˆ ªîK‰¶ ªè£‡®¼‚°‹ õ¬ó ܈¬õî Hóyñ ê£þ£ˆè£ó‹ ãŸð죶. ÜîŸè£è, ê£îù ê¶wìòˆ¬î ºîL™ 裆´Aø£˜. «îý£Fèœ Ýˆñ£õ™ô, põ võÏð‹ å¡Á, ܶ Hóyñ‹î£¡, Hóð…꺋 à‡¬ñJ™ Hóyñˆ¬î‚ 裆®½‹ (HóyñˆFL¼‰¶) «õø™ô, «õŸÁ¬ñ‚° è£óí‹ Ü‚ë£ù‹î£¡ â¡ðùõŸ¬øŠ ðô »‚Fè÷£½‹ àðGûî Hóñ£íƒè÷£½‹ b˜ñ£Q‚Aø£˜. ݈ñ Mê£ó‹ ªêŒ¶ ÜP‰¶ ªè£‡ì õˆ¬î ÜÂðõˆF™ ܬìõ 15 ܃èƒèÀì¡ Ã®ò ó£ü «ò£èˆ¬î GÏðí‹ ªêŒAø£˜. ñ«ù£ «î£ûƒèœ ÜFèñ£è Þ¼‰î£™ Þ‰î ó£ü «ò£èˆ¶ì¡ ýì «ò£èˆ¬î»‹ ÜŠHòC‚è «õ‡´‹. Þ™ô£ M†ì£™ ó£ü «ò£è‹ ñ†´‹ «ð£¶ñ£ù¶. Þ‰î ê£îùƒè÷£™ ãŸð´Aø ë£ù Gw¬ì¬ò‚ 裆® àô舫î£K¡ 𣘬õJ™ «îýºœ÷õó£èˆ «î£¡Pò «ð£F½‹ ë£QèO¡ 𣘬õJ™ Šó£óŠîº‹ A¬ìò£¶ â¡Á b˜ñ£Qˆ¶ ‘Šó£óŠî‹ ñ†´‹ â…C GŸ°‹’ âù‚ ÃÁ‹ ²¼FJ¡ ð˜òˆ¬î»‹ (ܘˆîˆ¬î»‹) M÷‚°Aø£˜. °¼ «îõî£ võÏðñ£ù ýKJ¡ ïñvè£óˆ¶ì¡ ªî£ìƒ°‹ Þ‰î ËL¡ è¬ìCJ™ °¼MQ캋 ß²õóQ캋 ð‚F

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àœ÷õ˜èÀ‚° ê£þ£ˆè£óº‹ àð«îC‚Aø£˜.

ñ†´‹ M¬óM™ ²ôðñ£è Hóyñ º‚F Ýù‰îº‹ ãŸð´‹ â¡Á

º¡Â¬ó ¸Éҽʮ¨É {É®ú¨ÉÉxÉxn¨É ={Énäù¹]É®¨ÉÒ¶´É®¨É * ´ªÉÉ{ÉEò¨É ºÉ´ÉDZÉÉäEòÉxÉÉÆ EòÉ®hɨÉ iÉÆ xɨÉÉ欃 +½Æ *1* 1) I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).

1) ðóñ£ù‰î võÏHò£ù ÿýK¬ò  ïñvèK‚A«ø¡. Üõ«ó °¼, Üõ«ó ß²õó˜. â™ô£ àôèƒè¬÷»‹ Mò£Hˆ¶ Þ¼Šðõ¼‹, ܬõèÀ‚° è£óíñ£è Þ¼Šðõ¼‹ Üõ«ó. +{É®úÉIä ÉÉxÉÖ¦ÉÚÊiÉ ´Éê |ÉÉäSªÉiÉä ¨ÉÉäIÉ ÊºÉrùªÉä* ºÉnÂùʦɮäú¹ÉÉ |ɪÉixÉäxÉ ´ÉÒIÉhÉÒªÉÉ ¨ÉÖ½ Öþ¨ÉÖ½Ç Öþ&**2** 2) Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.

2) «ñ£þ‹ RˆF‚è Üð«ó£þ ܸÌF/Hóyñ ê£þ£ˆè£ó ÜÂðõ‹ Þƒ° ªîOõ£è„ ªê£™ôŠð´Aø¶. Þ¬î I°‰î ŠóòˆFùˆ¶ì¡ (è´¬ñò£ù ºòŸC»ì¡) ꣶ‚èœ Ü®‚è® C‰F‚è «õ‡´‹. ° ê£îùƒèœ ê£îùƒèœ º´É ´ÉhÉÉÇ¸É¨É vɨÉæhÉ iÉ{ɺÉÉ ½þÊ®úiÉÉä¹ÉhÉÉiÉÂ* ºÉÉvÉxÉÆ |ɦɴÉäi{ÉÖºÆ ÉÉÆ ´Éè®úÉMªÉÉÊnù SÉiÉÖ¹]õªÉ¨ÉÂ**3** 3) The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the

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Lord), through austerities and the performance of duties pertaining to their social order and stage in life.

3) Üõóõ˜èÀ¬ìò õ˜íˆFŸ°‹ ÝCóñˆFŸ°‹ ãŸð†ì î˜ñ ܸwì£ùˆFù£½‹ îõˆî£½‹ (îðv) ðèõ£¬ù ꉫî£ûŠð´ˆ¶õ‹ ñQî˜èÀ‚° ¬õó£‚Aò‹ ºîô£ù ° ê£îùƒèœ ãŸð´‹. ¬õó£‚Aò‹ ¥ÉÀÉÊnù ºlÉÉ´É®úÉxiÉä¹ÉÖ ´Éè®úÉMªÉÆ Ê´É¹ÉªÉä¹´ÉxÉÖ* ªÉlÉè´É EòÉEòʴɹ`öɪÉÉÆ ´Éè®úÉMªÉÆ iÉÊrù ÊxɨÉDZɨÉÂ**4** 4) The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.

4) Hóyñ£ ºî™ vî£õó‹ (ܬêõŸø ªð£¼†èœ) õ¬ó â™ô£ MûòƒèO½‹ ݬê Þ¡¬ñ ¬õó£‚Aòñ£°‹. 裂¬èJ¡ Mw¬ìJ™/ñôˆF™ ñôˆF™ âšõ÷¾ ªõÁŠ«ð£, Üšõ÷¾ ªõÁŠ¹ â™ô£ àôè MûòƒèO½‹ Þ¼Šð¶î£¡ ²ˆî ¬õó£‚Aòñ£°‹.

GˆFòGˆFò-ÜGˆò õv¶ M«õè‹ ÊxÉiªÉ¨ÉÉi¨É º´É°ü{ÉÆ Ê½þ où¶ªÉÆ iÉÊuù{É®úÒiÉMɨÉÂ* B´ÉÆ ªÉÉä ÊxɶSɪÉ& ºÉ¨ªÉÎM´É´ÉäEòÉä ´ÉºiÉÖxÉ& ºÉ ´Éè**5** 5) Atman (the seer) in itself is alone permanent, the seen is opposed to it (i.e., transient) – such a settled conviction is truly known as discrimination.

5) ݈ñ võÏð‹î£¡ GˆFò‹. ݈ñ£MŸ° Mðgîñ£ù ñ à¬ìò¶ ÜGˆFò‹ Ý°‹. ÞšMî‹ Fìñ£è (àÁFò£è, G„êòñ£è) b˜ñ£ù‹ ãŸð´õ«î ‘õv¶ M«õè‹’ (ð°ˆîP¾) Ý°‹. êñ£F, û†è‹, êñ‹, îñ‹

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ºÉnèù´É ´ÉɺÉxÉÉ iªÉÉMÉ& ¶É¨ÉÉä%ªÉʨÉÊiÉ ¶ÉΤnùiÉ&* ÊxÉOɽþÉä ¤ÉÉÁ ´ÉÞkÉÒxÉÉÆ nù¨É <iªÉʦÉvÉÒªÉiÉä**6** 6) Abandonment of desires at all times is called Shama and the restraint of the external functions of the organs is called Dhama.

6) ⊪𣿶«ñ õ£ê¬ùè¬÷ (Þ„¬êè¬÷) M†´ M´î™ ‘êñ‹’ â¡Á ªê£™ôŠð´‹. M¼ˆFè¬÷ (â‡í ܬô) G‚óý‹ (control/restraint) ªêŒõ¶ îñ‹ âù ÃøŠð´‹. (å¼ îì¬õ ܸðMˆî Mûòˆ¬î ñÁð®»‹ ܸðM‚è «õ‡´‹ â¡ø ݬê¬òˆ ɇ´‹ ú‹vè£ó‹ ‘õ£ê¬ù’ âùŠð´‹.) àðóF, FF¬þ ʴɹɪÉ䦪É& {É®úÉ´ÉÞÊkÉ& {É®ú¨ÉÉä{É®úÊiÉ̽þ ºÉÉ* ºÉ½þxÉÆ ºÉ´ÉÇ nÖù&JÉÉxÉÉÆ ÊiÉÊiÉIÉÉ ºÉÉ ¶ÉÖ¦ÉÉ ¨ÉiÉÉ**7** 7) Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha, which is conducive to happiness.

7) MûòƒèOL¼‰¶ F¼‹¹î™ Cô£‚Aòñ£ù (Cø‰î, àò˜‰î, àˆîññ£ù) ‘àðóF’ Ý°‹. â™ô£ ¶‚èƒè¬÷»‹ ªð£Áˆ¶‚ ªè£œÀî™ ²ðñ£ù ‘FF¬þ’ â¡Á ÃøŠð´Aø¶. „óˆ¬î, úñ£î£ù‹ ÊxÉMɨÉÉSÉɪÉÇ ´ÉÉCªÉä¹ÉÖ ¦ÉÊHò& ¸ÉräùÊiÉ Ê´É¸ÉÖiÉÉ* ÊSÉkÉèEòÉOªÉÆ iÉÖ ºÉ±±ÉIªÉä ºÉ¨ÉÉvÉÉxÉʨÉÊiÉ º¨ÉÞiɨÉÂ**8** 8) Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.

8) «õî õ£‚AòƒèO½‹ °¼M¡ õ£˜ˆ¬îèO½‹ àœ÷ M²õ£ê‹ ‘„óˆ¬î’ â¡Á ÃøŠð´Aø¶. ‘úˆ’ Ü™ô¶

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Hóyññ£Aò °PJ™ ñù¬î å¼ ºèñ£è GÁˆ¶î™ ‘úñ£î£ù‹’ â¡Á ÃøŠð´Aø¶.

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ººþ§ˆõ‹ ºÉƺÉÉ®ú ¤ÉxvÉ ÊxɨÉÖÊÇ Hò& EòlÉÆ ºªÉÉx¨Éä nùªÉÉÊxÉvÉä* <ÊiÉ ªÉÉ ºÉÖoùføÉ ¤ÉÖÊrù ´ÉÇHò´ªÉÉ ºÉÉ ¨ÉÖ¨ÉÖIÉÖiÉÉ**9** 9) When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshutha.

9) ú‹ú£óñ£Aò (ܬùˆ¶ àôè ð‰îƒèOL¼‰¶) 膮L¼‰¶ âù‚° âŠð® «ý îò£G«î, M´î¬ô A¬ì‚°‹ â¡ø Fìñ£ù (àÁFò£ù, G„êòñ£ù) ï‹H‚¬è ⶫõ£ Ü¬î ººþ§î£ (bMó «ñ£þ «õ†¬è, Ýõ™) â¡Á ªê£™ô «õ‡´‹. õ Mê£ó‹ =Hò ºÉÉvÉxÉ ªÉÖHäòxÉ Ê´ÉSÉÉ®ú& {ÉÖ¯û¹ÉähÉ Ê½þ* EòiÉÇ´ªÉÉä YÉÉxÉ ÊºÉnÂùvªÉlÉǨÉÉi¨ÉxÉ& ¶ÉÖ¦ÉʨÉSUôiÉÉ**10** 10) Only that person, who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.

10) «ñ™ ÃøŠð†ì (M«õè‹, ¬õó£‚Aò‹, êñ ÝF û†è‹, ººþ§î£ ÝAò) ê£îùƒè«÷£´ îò ñQî¡ îù¶ «õ‡´ðõù£è ë£ù‹ RˆFŠðîŸè£è ݈ñ Mê£ó‹ ªêŒò «õ‡´‹. xÉÉäi{ÉtiÉä Ê´ÉxÉÉ YÉÉxÉÆ Ê´ÉSÉÉ®äúhÉÉxªÉºÉÉvÉxÉè&* ªÉlÉÉ {ÉnùÉlÉÇ ¦ÉÉxÉÆ Ê½þ |ÉEòɶÉäxÉ Ê´ÉxÉÉ C´ÉÊSÉiÉÂ**11**

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11) Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.

11) âšMî‹ ªõO„êI™ô£ñ™ «ð£ù£™ ðˆîƒèœ Hóè£C‚裫î£, ÜšMî«ñ, Mê£óˆ¬î îMó «õÁ ê£îùƒèOù£™ ë£ù‹ à‡ì£è£¶.

EòÉä%½Æþ EòlÉʨÉnÆù VÉÉiÉÆ EòÉä ´ÉÉ EòiÉÉǺªÉ Ê´ÉtiÉä* ={ÉÉnùÉxÉÆ ÊEò¨ÉºiÉÒ½þ Ê´ÉSÉÉ®ú& ºÉÉä%ªÉ¨ÉÒoù¶É&**12** 12) Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made? This is the way of that Vichara (enquiry).

12)  ò£˜? Þ¶ (üèˆ, àôè‹) âŠð® ãŸð†ì¶? Þ¬î à‡´ ð‡Eòõó£è ò£˜ Þ¼‚Aø£˜? Þ¶ â¬î‚ ªè£‡´ ªêŒòŠð†´ àœ÷¶? ÞšMî‹ Ý«ô£CŠð¶î£¡ Mê£ó‹. xÉɽÆþ ¦ÉÚúiÉ MÉhÉÉä näù½þÉä xÉɽÆþ SÉÉIÉ MÉhɺiÉlÉÉ* BiÉÊuù±ÉIÉhÉ& EòζSÉÊuùSÉÉ®ú& ºÉÉä%ªÉ¨ÉÒoù¶É&**13** 13) I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.

13) ð…ê ÌîƒèO¡ Æìñ£ù Þ‰î êgó‹  Ü™ô. ÜŠð®«ò Þ‰FKòƒèO¡ Æ캋  Ü™ô. Þ¬õèÀ‚° â™ô£‹ ñ£Áð†ì ôþ툫 îò å¼õ«ù . ÞšMî‹ Ý«ô£CŠð¶î£¡ Mê£ó‹ +YÉÉxÉ |ɦɴÉÆ ºÉ´ÉÈ YÉÉxÉäxÉ |ÉʴɱÉÒªÉiÉä* ºÉÆEò±{ÉÉä Ê´ÉÊ´ÉvÉ& EòiÉÉÇ Ê´ÉSÉÉ®ú& ºÉÉä%ªÉ¨ÉÒoù¶É&**14** 14) Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts

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(modifications of Anthahkaranam) must be the creator.

Such is this Vichara.

14) “â™ô£‹ Ü‚ë£ùˆFù£™ ãŸð†ì¬õ («î£¡Pò¬õ). ë£ù‹ ãŸð†ì¾ì¡ Þ¬õ â™ô£‹ ï¡ø£è ñ¬ø‰¶ M´‹. ðô Mîñ£ù úƒèŸðƒè«÷ â™ô£õŸ¬ø»‹ à‡´ ð‡µAø¶” ÞšMî‹ Ý«ô£CŠð¶î£¡ Mê£ó‹.

BiɪÉÉäªÉÇnÖù{ÉÉnùÉxɨÉäEÆò ºÉÚI¨ÉÆ ºÉnù´ªÉªÉ¨ÉÂ* ªÉlÉè´É ¨ÉÞrù]õÉnùÒxÉÉÆ Ê´ÉSÉÉ®ú& ºÉÉä%ªÉ¨ÉÒoù¶É&**15** 15) The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.

15) ÞšM󇮟°‹ àð£î£ùñ£è Þ¼Šð¶ å¡ø£è¾‹ ú¨zññ£è¾‹ úˆî£è¾‹ °¬øõŸøî£è¾‹ Þ¼‚°‹. °ì‹ ºîô£ù¬õèÀ‚°, ñ‡ âŠð® àð£î£ù«ñ£, ÜŠð®«ò. ÞšMî‹ Ý«ô£CŠð¶î£¡ Mê£ó‹ +½þ¨ÉäEòÉä%Ê{É ºÉÚI¨É¶SÉ YÉÉiÉÉ ºÉÉIÉÒ ºÉnù´ªÉªÉ&* iÉnù½Æþ xÉÉjÉ ºÉÆnäù½þÉä Ê´ÉSÉÉ®ú& ºÉÉä%ªÉ¨ÉÒoù¶É&**16** 16) As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman).

Such is this enquiry.

16)  å¼õù£è¾‹ ú¨zñù£è¾‹ ÜPðõù£è¾‹ ꣆Cò£è¾‹ (ú£Vò£è¾‹) °¬øõŸø úˆÏðù£è¾‹ Þ¼‚A«ø¡.  «ñ™ ÃøŠð†ì üèˆF¡ àð£î£ù è£óíñ£ù ðóñ£ˆñ£î£¡. ÞF™ ꉫîý‹ (ú‰«îý‹, ꃬè, äò‹) Þ™¬ô. üèˆ è£óí õv¶, âŠð® å¡ø£è¾‹ Åzññ£è¾‹ ÜPAøù£è¾‹ ꣆Cò£è¾‹ (ú£Vò£è¾‹) úˆî£è¾‹ Üšòòñ£è¾‹ Þ¼‚Aø«î£,

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ÜŠð®«ò ï£Â‹ Þ¼Šð ù Üõ˜ (܉î ðóñ£ˆñ£). ÞšMî‹ Ý«ô£CŠð¶î£¡ Mê£ó‹ Ü‚ë£ù võÏð‹ +Éi¨ÉÉ Ê´ÉÊxɹEò±ÉÉä ÁäEòÉä näù½þÉä ¤É½ÖþʦɮúÉ´ÉÞiÉ&* iɪÉÉä®èúCªÉÆ |É{ɶªÉÎxiÉ ÊEò¨ÉYÉÉxɨÉiÉ& {É®ú¨ÉÂ**17** 17) Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound, mistake, confuse) these two as one !

What else can be called ignorance but this?

17) ݈ñ£ âšMîŠ HK¾‹ ÜŸÁ å¼õó£è Þ¼Šðõ˜, «îý«ñ£ ðôMî «õÁð£´èÀì¡ ðôõ£è àœ÷¶. ÜŠð® Þ¼‰¶‹ ÞšMó‡¬ì»‹ 弬ñŠð´ˆF 𣘂Aø£˜èœ. Þ¬î MìŠ ªðKò Ü‚ë£ù‹ «õÁ à‡ì£? +Éi¨ÉÉ ÊxɪÉɨÉeò ¶SÉÉxiÉnæù½þÉä ÊxɪɨªÉ ¤ÉÉÁEò&* iɪÉÉä®èúCªÉÆ |É{ɶªÉÎxiÉ ÊEò¨ÉYÉÉxɨÉiÉ& {É®ú¨ÉÂ**18** 18) Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, the people see (confound) these two as one! What else can be called ignorance but this?

18) ݈ñ£ ã¾Aøõ˜, àœ«÷ Þ¼Šðõ˜. «îý«ñ£ ãõŠð´‹ ðˆî‹, ªõOJ™ àœ÷¶. Þ¼‰¶‹ ÜšMó‡¬ì»‹ å¡ø£èŠ 𣘂Aø£˜èœ. Þ¬î Mì «õÁ Ü‚ë£ù‹ â¡ù à‡´? +Éi¨ÉÉ YÉÉxÉ ¨ÉªÉ& {ÉÖhªÉÉä näù½þÉä ¨ÉÉÆºÉ ¨ÉªÉÉä%¶ÉÖÊSÉ&* iɪÉÉä®èúCªÉÆ |É{ɶªÉÎxiÉ ÊEò¨ÉYÉÉxɨÉiÉ& {É®ú¨ÉÂ**19** 19) Atman is all consciousness and holy, the body is all flesh and impure; and yet, the people see

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(mistake) these two as one! What else can be called ignorance but this?

19) ݈ñ£ ë£ù võÏð‹, «îý«ñ£ ñ£‹úˆî£™ ªêŒòŠð†ì¶, ܲˆîñ£ù¶, ÜŠð® Þ¼‰¶‹ ÜšMó‡¬ì»‹ å¡ø£èŠ 𣘂Aø£˜èœ. Þ¬î Mì «õÁ Ü‚ë£ù‹ â¡ù à‡´? +Éi¨ÉÉ |ÉEòɶÉEò& º´ÉSUôÉä näù½þºiÉÉ¨ÉºÉ =SªÉiÉä* iɪÉÉä®èúCªÉÆ |É{ɶªÉÎxiÉ ÊEò¨ÉYÉÉxɨÉiÉ& {É®ú¨ÉÂ**20** 20) Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, the people see (mistake) these two as one!

What else can be called ignorance but this?

20) ݈ñ£ M÷ƒè ¬õŠðõ˜, ï¡° ªîOõ£ùõ˜, «îý«ñ£ Þ¼†´ ñòñ£ù¶ â¡Á ÃøŠð´Aø¶. ÜŠð® Þ¼‰¶‹, ÜšMó‡¬ì»‹ å¡ø£èŠ 𣘂Aø£˜èœ. Þ¬î Mì «õÁ Ü‚ë£ù‹ â¡ù à‡´? +Éi¨ÉÉ ÊxÉiªÉÉä ʽþ ºÉpÚù{ÉÉä näù½þÉ%ä ÊxÉiªÉÉä ÁºÉx¨ÉªÉ&* iɪÉÉä®èúCªÉÆ |É{ɶªÉÎxiÉ ÊEò¨ÉYÉÉxɨÉiÉ& {É®ú¨ÉÂ**21** 21) Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet the people see (mistake) these two as one !

What else can be called ignorance but this?

21) ݈ñ£ GˆFò˜, úˆ võÏð˜, «îý«ñ£ ÜGˆFò‹, ÜúˆFò võÏð‹, ÜŠð® Þ¼‰¶‹, ÜšMó‡¬ì»‹ å¡ø£èŠ 𣘂Aø£˜èœ. Þ¬î Mì «õÁ Ü‚ë£ù‹ â¡ù à‡´? +Éi¨ÉxɺiÉi|ÉEòɶÉi´ÉÆ ÊxÉʶÉ**22**

ªÉi{ÉnùÉlÉÉǴɦÉɺÉxɨÉÂ*

xÉÉMxªÉÉÊnùnùÒÎ{iÉ´ÉqùÒÎ{iɦÉÇ´ÉiªÉÉxvªÉÆ

ªÉiÉÉä

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22) The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights), darkness prevails at night (at some place or other).

22) ñŸø ðˆîƒè¬÷ ªîK»‹ð® ªêŒõ«î ݈ñ£M¡ Hóè£êˆî¡¬ñ . Ýù£™, Ü‰îŠ Hóè£ê‹ Ü‚Q ºîô£ù¬õèO¡ Hóè£ê‹ «ð£¡øî™ô (ܬõèO™ô£M†ì£™) ÞóM™ (ó£ˆFKJ™) Þ¼†´ ÝA M´Aø¶. (݈ñ£ ⊪𣿶‹ Þ™¬ôªò¡Á Ýè£îFù£™, Üî¡ Hóè£ê‹ ⊪𣿶‹ °¡ø£¶ (°¬øò£¶, ñƒè£¶). näù½þÉ%ä ½þʨÉiªÉªÉÆ ¨ÉÚføÉä ¨Éi´ÉÉ Êiɹ`öiªÉ½þÉä VÉxÉ&* ¨É¨ÉɪÉʨÉiªÉÊ{É YÉÉi´ÉÉ PÉ]õpù¹]äõ´É ºÉ´ÉÇnùÉ**23** 23) How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore, apart/separate from him), even as a person who sees a pot (knows it as apart from him)!

23) °ìˆ¬îŠ 𣘈¶‚ ªè£‡®¼‚A¡øõ¡ «ð£™ “Þ¶ â¡Â¬ìò êgó‹ ⊪𣿶‹ ªîK‰¶ ªè£‡®¼‚°‹«ð£«î, Þ‰î Íìù£ù ñQî¡ “ êgó‹” â¡Á G¬ùˆ¶‚ ªè£‡´ GŸA¡ø£«ù, â¡ù Ý„êKò‹! ë£ù võÏð‹ ¥ÉÀè´ÉɽÆþ ºÉ¨É& ¶ÉÉxiÉ& ºÉÎSSÉnùÉxÉxnù±ÉIÉhÉ&* xÉɽÆþ näù½þÉä ÁºÉpÚù{ÉÉä YÉÉxÉʨÉiªÉÖSªÉiÉä ¤ÉÖvÉè&**24** 24) I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am

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not the body, which is non-existence itself. This is called true Knowledge by the wise.

24) “ Hóyñ«ñ, úññ£ùõ¡, ꣉î¡, úˆî£è¾‹ Cˆî£è¾‹ Ýù‰îñ£è¾‹ Þ¼‚°‹ ñ àœ÷õ¡.  ÜúˆFò võÏðñ£è Þ¼‚°‹ «îýñ™ô” â¡Á àí˜õ¬î«ò ë£ùªñ¡Á ÜPõ£Oèœ ªê£™Aø£˜èœ. ÊxÉÌ´ÉEòÉ®úÉä ÊxÉ®úÉEòÉ®úÉä ÊxÉ®ú´ÉtÉä%½þ¨É´ªÉªÉ&* xÉɽÆþ näù½þÉä ÁºÉpÚù{ÉÉä YÉÉxÉʨÉiªÉÖSªÉiÉä ¤ÉÖvÉè&**25** 25) I am without any change, without any form, free from all blemish and decay. I am not the body, which is nonexistence itself. This is called true Knowledge by the wise.

25) “ ñ£ÁîôŸøõ¡, à¼õñŸøõ¡, «î£ûñŸøõ¡, °¬øõŸøõ¡, ÜúˆFò võÏðñ£è Þ¼‚°‹ «îý‹  Ü™ô” â¡ð«î ë£ùªñ¡Á ÜPõ£Oè÷£™ ªê£™ôŠð´Aø¶. ÊxÉ®úɨɪÉÉä ÊxÉ®úɦÉɺÉÉä ÊxÉÌ´ÉEò±{ÉÉä%½þ¨ÉÉiÉiÉ&* xÉɽÆþ näù½þÉä ÁºÉpÚù{ÉÉä YÉÉxÉʨÉiªÉÖSªÉiÉä ¤ÉÖvÉè&**26** 26) I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading.

I am not the body, which is non-existence itself. This is called true Knowledge by the wise.

26) “ Mò£FòŸøõ¡, «î£ŸøñŸøõ¡, ú‰«îU‚è Þì‹ ÜŸøõ¡, ⃰‹ ðóM Þ¼Šðõ¡, Þ¼Šðõ¡.  ÜúˆFò võÏðñ£è Þ¼‚°‹ «îý‹ Ü™ô” Þ¶«õ ë£ùªñ¡Á ÜPõ£Oè÷£™ ªê£™ôŠð´Aø¶

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ÊxÉMÉÖhÇ ÉÉä ÊxÉιGòªÉÉä ÊxÉiªÉÉä ÊxÉiªÉ¨ÉÖHòÉä%½þ¨ÉSªÉÖiÉ&* xÉɽÆþ näù½þÉä ÁºÉpÚù{ÉÉä YÉÉxÉʨÉiªÉÖSªÉiÉä ¤ÉÖvÉè&**27** 27) I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not the body, which is nonexistence itself. This is called true Knowledge by the wise.

27) “ °íñŸøõ¡, AK¬òòŸøõ¡ (è¼ñI™ô£îõ¡), GˆFò¡, ⊪𣿶«ñ º‚î¡ (ð‰îƒèO™ô£îõ¡) ï¿õ£îõ¡,  Üúˆ Ïðñ£ù Þ¼‚°‹ «îý‹ Ü™ô” â¡ð«î ë£ùªñ¡Á ÜPõ£Oè÷£™ ªê£™ôŠð´Aø¶ ÊxɨÉDZÉÉä ÊxɶSɱÉÉä%xÉxiÉ& ¶ÉÖrùÉ%ä ½þ¨ÉVÉ®úÉ%ä ¨É®ú&* xÉɽÆþ näù½þÉä ÁºÉpÚù{ÉÉä YÉÉxÉʨÉiªÉÖSªÉiÉä ¤ÉÖvÉè&**28** 28) I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not the body, which is non-existence itself. This is called true Knowledge by the wise.

28) “ Ü¿‚èŸøõ¡, ܬêõŸøõ¡, º®õŸøõ¡, (º®M™ô£îõ¡), ²ˆî¡ (²ˆîñ£ùõ¡, ü¬ó (ÍŠ¹) ÜŸøõ¡, ñóí‹ ÜŸøõ¡.  Üúˆ Ïðñ£ù «îý‹ Ü™ô” â¡ð«î ë£ùªñ¡Á ÜPõ£Oè÷£™ ªê£™ôŠð´Aø¶. «îý‹ ݈ñ£ Ü™ô (Ü): HóFõ£F «è†Aø£¡: «è†Aø£¡: º´Énäù½Æþ ¶ÉÉä¦ÉxÉÆ iªÉCi´ÉÉ {ÉÖ¯û¹ÉÉJªÉÆ SÉ ºÉƨÉiɨÉÂ* ËEò ¨ÉÚJÉÇ ¶ÉÚxªÉ¨ÉÉi¨ÉÉxÉÆ näù½þÉiÉÒiÉÆ Eò®úÉÊä ¹É ¦ÉÉä**29** 29) O you ignorant one! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent?

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29) ¹¼û¡ â¡Á ܬö‚èŠð´õ‹ ♫ô£ó£½‹ 効‚ ªè£œ÷Šð†ìî£è¾‹ Üöè£è¾‹ Þ¼‚A¡ø î¡ «îýˆ¬î M†´ M†´ ã Üê«ì, «îýˆFŸªè™ô£‹ ÜŠð£Ÿð†ìî£è Þ¼‚A¡ø Å¡òˆ¬î ݈ñ£õ£è„ ªêŒ¶ MìŠ ð£˜‚Aló£? (Ü):): õ£F ðF™ ÃÁAø£˜: º´ÉÉi¨ÉÉxÉÆ ¸ÉÞhÉÖ ¨ÉÚJÉÇ i´ÉÆ ¸ÉÖiªÉÉ ªÉÖCiªÉÉ SÉ {ÉÚ¯û¹É¨ÉÂ* näù½þÉiÉÒiÉÆ ºÉnùÉEòÉ®Æú ºÉÖnÖùnÇù¶ÉÈ ¦É´ÉÉoù¶ÉɨÉÂ**30** 30) O you ignorant one! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.

30) ã Üê«ì, à¡Â¬ìò ݈ñ£¬õŠ ðŸP «õîˆF¡ Íôñ£è¾‹ »‚FJù£½‹ ªê£™A«ø¡. «èœ. ¹¼û¡ â¡Aø ܉î ݈ñ£ «îýƒèÀ‚° ÜŠð£Ÿð†ìõ˜. úˆ¬î«ò võÏðñ£è¾¬ìòõ˜. àƒè¬÷Š «ð£™ àœ÷õ˜è÷£™ âOF™ ÜPòŠðì Þòô£îõ˜. +½Æþ ¶É¤näùxÉ Ê´ÉJªÉÉiÉ Eò ´É κlÉiÉ& {É®ú&* ºlÉÚ±Éi´ÉÉzÉèEòiÉÉÆ |ÉÉ{iÉ& EòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**31** 31) The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?

31) ‘’ â¡ø êŠîˆFù£™ ï¡° HóCˆîó£ùõ˜, å¼õó£è«õ Þ¼Šðõ˜, â™ô£õŸP½‹ «ñô£ùõ˜, vÉô êgóƒè«÷£ (vÉô = ªõOJ™ ªîK»‹/è£íŠð´‹/ ªî¡ð´‹/¹ôŠð´‹) ðôõ£è àœ÷ù. ¹¼û¡ Þ‰î ªõÁ‚èˆ î‚è «îýñ£è âŠð® Þ¼‚è º®»‹? +½Æþ pù¹]ÞõiɪÉÉ ÊºÉrùÉä näù½þÉä où¶ªÉiɪÉÉ ÎºlÉiÉ&* ¨É¨ÉɪÉʨÉÊiÉ ÊxÉnæù¶ÉÉiEòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**32**

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32) “I” (ego) is well established as the subject of perception, whereas the body is the object. This is learnt from the fact that, when we speak of the body, we say: “This is mine.” So, how can this body be Purusha?

32)  𣘂Aøõù£è Þ¼Šðõ¡, «îý‹ 𣘂èŠð´õî£è Þ¼‚A¡ø¶. îMó¾‹/ «ñ½‹, «ñ½‹ “Þ¶ â¡Â¬ìò¶” â¡Á ²†®‚ è£†ì º®Aø¶. ÜŠð® Þ¼‚è ¹¼û¡ Þ‰î ªõÁ‚èˆ î‚è «îýñ£è âŠð® Þ¼‚è º®»‹? +½Æþ Ê´ÉEòÉ®ú½þÒxɺiÉÖ näù½þÉä ÊxÉiªÉÆ Ê´ÉEòÉ®ú´ÉÉxÉÂ* <ÊiÉ |ÉiÉÒªÉiÉä ºÉÉIÉÉiEòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**33** 33) It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha?

33)  å¼ «ð£¶‹ ñ£Á𣴠ܬìò£ñ™ å«ó G¬ôJ™ Þ¼Šðõ¡, êgó«ñ£ ⊪𣿶‹ ñ£Áî™ Ü¬ì‰¶ ªè£‡«ì Þ¼‚Aø¶. Þ‰î Mûò‹ «ïó®ò£è ïñ‚°ˆ ªîKAø¶. Þˆî¬ù MˆFò£êƒèœ Þ¼‚è, ¹¼û¡ âŠð® «îýñ£è Þ¼‚è‚ Ã´‹? ªÉº¨ÉÉi{É®úʨÉÊiÉ ¸ÉÖiªÉÉ iɪÉÉ {ÉÖ¯û¹É ±ÉIÉhɨÉÂ* Ê´ÉÊxÉhÉÔiÉÆ Ê´É¶ÉÖräùxÉ EòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**34** 34) Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?

34) Ü‰î «õîˆFù£™ “â «ñô£è (å¡Á‹ A¬ìò£«î£) â¡Á ¹¼û¬ìò ôþí‹ ÜF ²ˆî ñ â¡Á ï¡° G˜íò‹ ªêŒòŠð†®¼‚A¡ø¶. Ü‰î ¹¼û¡ ªõÁ‚èˆî‚è «îýñ£è âŠð® Þ¼‚è º®»‹?

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ºÉ´ÉÈ {ÉÖ¯û¹É ´ÉäÊiÉ ºÉÚHäò {ÉÖ¯û¹É ºÉÆÊYÉiÉä* +{ªÉÖSªÉiÉä ªÉiÉ& ¸ÉÖiªÉÉ EòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**35** 35) Again, the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha?

35) ¹¼û ú¨‚îˆF½‹ «õîˆFù£™ “Þ¶ â™ô£‹ ¹¼û«ù” â¡Á ªê£™LJ¼‚A¡ø «ð£¶, ¹¼û¡ Þ‰î Ü™ð «îýñ£è âŠð® Þ¼‚è º®»‹? +ºÉRÂóMÉ& {ÉÖ¯û¹É& |ÉÉäHòÉä ¤ÉÞ½þnùÉ®úhªÉEäò%Ê{É SÉ* +xÉxiɨɱɺÉƺÉÞ¹]õ& EòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**36** 36) So also, it is said in Brihadaranyaka: “The Purusha is completely unattached.” How can this body, wherein inhere innumerable impurities be the Purusha?

36) H¼ýî£ó‡òè àðGûîˆF½‹ “Þ‰î ¹¼û¡ âšMî ðŸÁ ÜŸøõ¡” â¡Á ªê£™ôŠð†®¼‚A¡ø£¡. ♬ôJ™ô£î ñôƒè÷£™ «ê˜‰¶ ªêŒòŠð†®¼‚A¡ø Þ‰î ªõÁ‚èˆ î‚è «îýñ£è, ¹¼û¡ âŠð® Þ¼‚è º®»‹? iÉjÉè´É SÉ ºÉ¨ÉÉJªÉÉiÉ& º´ÉªÉÆ VªÉÉäÊiÉ̽þ {ÉÚ¯û¹É&* VÉb÷& {É®ú |ÉEòɶªÉÉä%ªÉÆ EòlÉÆ ºªÉÉqäù½þEò& {ÉÖ¨ÉÉxÉÂ**37** 37) There again it is clearly stated that “the Purusha is selfillumined.” So, how can the body which is inert (insentient) and illumined by an external agent be the Purusha?

37) ܉î H¼ýî£ó‡òè àðGûîˆF«ô«ò “¹¼û¡ võò‹ «ü£F võÏð¡” â¡Á ªê£™ôŠð†®¼‚A¡ø£¡. üìñ£è¾‹ «õªø£¡Pù£™ M÷‚èŠðì «õ‡®ò‹ Þ¼‚A¡ø Þ‰î ªõÁ‚èˆ î‚è «îýñ£è, ¹¼û¡ âŠð® Þ¼‚è º®»‹? |ÉÉäHòÉä%Ê{É Eò¨ÉÇ EòÉhbä÷xÉ ÁÉi¨ÉÉ näù½þÉÊuù±ÉIÉhÉ&* ÊxÉiªÉ¶SÉ iÉi¡ò±ÉÆ ¦ÉÖRÂóHäò näù½ þ{ÉÉiÉÉnùxÉxiÉ®ú¨ÉÂ**38**

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38) Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).

38) «õîˆF™ àœ÷ è˜ñ 裇ìˆF™ Ãì «îýˆ¬î Mì «õø£è å¼ Ýˆñ£ Þ¼Šðî£è¾‹ «îý‹ M¿‰î Hø° ܉î ݈ñ£ ÜNõŸøõù£è Þ¼‰¶ è¼ñƒèO¡ ðò¡è¬÷ ÜÂðMŠðî£è¾‹ ªê£™ôŠð†®¼‚Aø¶. Ýîô£™, «îýˆ¬î‚ 裆®½‹ ݈ñ£ «õÁ.

Lƒè êgó‹ ݈ñ£ Ü™ô ʱÉRÂóMÉÆ SÉÉxÉäEò ºÉƪÉÖHÆò SɱÉÆ où¶ªÉÆ Ê´ÉEòÉÊ®ú SÉ* +´ªÉÉ{ÉEò¨ÉºÉpÚù{ÉÆ iÉiEòlÉÆ ºªÉéi{ÉÖ¨ÉÉxɪɨÉÂ**39** 39) Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So, how can this be the Purusha?

39) Lƒèªñ¡Aø ú¨zñ êgóˆF™ ðô õv¶‚èœ «ê˜‰F¼‚A¡øù. ܶ ܬ꾬ìò¶, ë£ùˆFŸ° Mûòñ£ù¶, ñ£Áî™ Ü¬ìò‚ îò¶, Mò£ðèñ™ô£î¶, ÜúˆFò võÏðñ£ù¶. ܉î ú¨zñ êgó‹ âŠð® Þ‰î ¹¼ûù£è Þ¼‚è º®»‹?

B´ÉÆ näù½þuùªÉÉnùxªÉ +Éi¨ÉÉ {ÉÖ¯û¹É <Ƕ´É®ú&* ºÉ´ÉÉÇi¨ÉÉ ºÉ´ÉÇ°ü{ɶSÉ ºÉ´ÉÉÇiÉÒiÉÉä%½þ¨É´ªÉªÉ&**40** 40) The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet, transcends them all.

40) ÞšMî‹ (vÉô, ú¨zñ â¡Aø) Þó‡´ «îýƒèÀ‚°‹ «õÁ ð†ìõó£è Þ¼Šðõ«ó ݈ñ£. Üõ«ó ¹¼û¡, ß²õó˜, â™ô£õŸPŸ°‹ ݈ñ£õ£è

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Þ¼Šðõ˜. â™ô£ Ïðƒè¬÷»‹ îKŠðõ˜, â™ô£õŸPŸ°‹ ÜŠð£Ÿð†ìõ˜, °¬øõŸøõ˜. Üõ˜î£¡ . üèˆ Hóyñˆ¬î Hóyñˆ¬îˆ ¬îˆ îMó «õø «õø™ô <iªÉÉi¨Énäù½þ¦ÉÉxÉäxÉ |É{É\SɺªÉè´É ºÉiªÉiÉÉ* ªÉlÉÉäHòÉ iÉEÇò¶ÉɺjÉähÉ iÉiÉ& ËEò {ÉÖ¯û¹ÉÉlÉÇiÉÉ**41** 41) Thus, the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But, what end of human life is served thereby?

41) ÞšMî‹ Ýˆñ£ «îýñ£èˆ «î£¡Áõîù£™ üèˆ úˆFò‹î£¡ â¡Á è ê£vFóˆF™ ªê£™ôŠð´Aø¶. Ýù£™, Üîù£™ ¹¼û£˜ˆîñ£ù «ñ£þ‹ RˆF‚°ñ£ (A¬ì‚°ñ£)?

(A¬ì‚°ñ£) <iªÉÉi¨Énäù½þ¦ÉänäùxÉ näù½þÉi¨Éi´ÉÆ ÊxÉ´ÉÉÊ®úiɨÉÂ* <nùÉxÉÓ näù½þ¦ÉänùºªÉ ÁºÉk´ÉÆ º¡Öò]õ¨ÉÖSªÉiÉä**42** 42) Thus, the view that the body is the Atman has been denounced, by the enunciation of the difference between the Atman and the body. Now, is clearly stated the unreality of the difference between the two.

42) ÞšMî‹ Ýˆñ£ «õÁ, «îý‹ «õÁ â¡ø è£óíˆî£™ «îý«ñ ݈ñ£ â¡ð¶ ñÁ‚èŠð†ì¶. ÞŠªð£¿¶ «îý‹ «õÁ â¡ð¶‹ õ£vîõI™¬ô/à‡¬ñò™ô à‡¬ñò™ô â¡Á ªîOõ£è„ ªê£™ôŠð´Aø¶.

SÉèiÉxªÉºªÉèEò°ü{Éi´ÉÉnÂù ¦ÉänùÉä ªÉÖHòÉä xÉ Eò̽þÊSÉiÉÂ* VÉÒ´Éi´ÉÆ SÉ ¨ÉÞ¹ÉÉ YÉäªÉÆ ®úVV´ÉÉÆ ºÉ{ÉÇ OɽþÉä ªÉlÉÉ**43** 43) No division in Consciousness is admissible, at any time, as it is always one and the same. Even the

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individuality of the Jiva must be known as false, like the delusion of a snake in a rope.

43) ¬êî¡ò‹ (Hó‚¬ë/Consciousness) å«ó Mîñ£è Þ¼Šð ÜF™ ⊪𣿶‹ «õŸÁ¬ñ ªð£¼‰î£¶. ݬèò£™, èJŸP™ 𣋹 â¡Á ⇵õ¶ âŠð® õ£vîõI™¬ô«ò£, ÜŠð®«ò (¬êî¡òˆFQìˆF™) põù£è Þ¼‚°‹ ñ ªð£Œ/à‡¬ñò™ô à‡¬ñò™ô â¡Á ÜPò «õ‡´‹. ®úVV´ÉYÉÉxÉÉiIÉhÉäxÉè´É ªÉuùpùVVÉÖ̽þ ºÉÌ{ÉhÉÒ* ¦ÉÉÊiÉ iÉuùÎSSÉÊiÉ& ºÉÉIÉÉÊuù¶´ÉÉEòÉ®äúhÉ Eäò´É±ÉÉ**44** 44) As through the ignorance of the real nature of the rope, the very rope appears, in an instant, as a snake, so also, does pure Consciousness appear in the form of the phenomenal universe, without undergoing any change.

44) èJŸP¡ (èJŸ¬øŠ èJŸ¬øŠ ðŸPò) ðŸPò ÜPò£¬ñò£™, å«ó þíˆF™, Ü‰î‚ èJÁ 𣋹 Ïðˆ¶ì¡ «î£¡ÁA¡ø«î£, ÜŠð®«ò îQˆî (²ˆîñ£ù) ¬êî¡ò‹ «ï˜/Šóˆòþñ£è Šóˆòþñ£è Hóð…êñ£èˆ «î£¡ÁA¡ø¶. ={ÉÉnùÉxÉÆ |É{É\SɺªÉ ¥ÉÀhÉÉä%xªÉzÉ Ê´ÉtiÉä* iɺ¨ÉÉiºÉ´ÉÇ |É{É\SÉÉä%ªÉÆ ¥ÉÀè´ÉÉκiÉ xÉ SÉäiÉ®úiÉÂ**45** 45) There exists no other material cause of this phenomenal universe, except Brahman. Hence, this whole universe is but Brahman and nothing else.

Hóð…êˆFŸ° àð£î£ù è£óí‹ Hóyñˆ¬î‚ 裆®½‹/îMó îMó, îMó «õÁ ⶾ‹ A¬ìò£¶. ݬèò£™, Þ‰î Hóð…꺋 Hóyñ«ñò£°‹. Hóyñˆ¬î Ü¡P «õø™ô. ´ªÉÉ{ªÉ´ªÉÉ{ÉEòiÉÉ Ê¨ÉlªÉÉ ºÉ´ÉǨÉÉi¨ÉäÊiÉ ¶ÉɺÉxÉÉiÉÂ* <ÊiÉ YÉÉiÉä {É®äú iÉk´Éä ¦ÉänùºªÉɴɺɮú& EÖòiÉ&**46**

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46) From such declaration (of the Shruti), as “All this is Atman,” it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect?

46) â™ô£«ñ ݈ñ£ â¡Á («õîˆF™) ªê£™ôŠð†´ Þ¼‚A¡øð®ò£™ Mò£H‚èŠð´õ¶ å¡Á, Mò£Hˆ¶ Þ¼Šð¶ å¡Á, â¡ø «õŸÁ¬ñ õ£vîõI™¬ô/ à‡¬ñò™ô. à‡¬ñò™ô ¸ÉÖiªÉÉ ÊxÉ´ÉÉÊ®úiÉÆ xÉÚxÉÆ xÉÉxÉÉi´ÉÆ º´É ¨ÉÖJÉäxÉ Ê½þ* EòlÉÆ ¦ÉɺÉÉä ¦É´ÉänùxªÉ& κlÉiÉä SÉÉuùªÉEòÉ®úhÉä**47** 47) Certainly, the Shruti has directly denied manifoldness in Brahman. The Non-dual Cause being an established fact, how could the Phenomenal Universe be different from It? 47) «õî‹ î¡ õ£Jù£«ô«ò «õŸÁ¬ñ¬ò G„êòñ£è ñÁˆF¼‚Aø¶. Þó‡ìŸøî£ù è£óí õv¶ Þ¼‚°‹ «ð£¶ ÜF™ «î£¡Á‹ «î£Ÿø‹ «õø£è Þ¼‚è º®»‹? nùɹä ÉÉä%Ê{É Ê´ÉʽþiÉ& ¸ÉÖiªÉÉ ¨ÉÞiªÉÉä ¨ÉÞiÇ ªÉÖÆ ºÉ MÉSUôÊiÉ* <½þ {ɶªÉÊiÉ xÉÉxÉÉi´ÉÆ ¨ÉɪɪÉÉ ´ÉÎ\SÉiÉÉä xÉ®ú&**48** 48) Moreover, the Shruti has condemned (the belief in variety) in the words: “The person who,” being deceived by Maya, “sees variety in this (Brahman), goes from death to death.”

48) ñ£¬òJù£™ ãñ£Ÿø‹ ܬì‰î ñQî¡ HóyñˆFQìˆF™ «õŸÁ¬ñ¬òŠ 𣘈 Üõ¡ ñóíˆFL¼‰¶ ñó투î«ò ܬìAø£¡ â¡Á «õîˆFù£™ «î£ûº‹ Ãì ªê£™ôŠð†´ Þ¼‚A¡ø¶. ¥ÉÀhÉ& ºÉ´ÉÇ ¦ÉÚiÉÉÊxÉ VÉɪÉxiÉä {É®ú¨ÉÉi¨ÉxÉ&* iɺ¨ÉÉnäùiÉÉÊxÉ ¥ÉÀè´É ¦É´ÉxiÉÒiªÉ´ÉvÉÉ®úªÉäiÉÂ**49**

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49) Inasmuch as all beings are born of Brahman, the Supreme Atman, they must be understood to be verily Brahman.

49) à‡ì£õªî™ô£‹ ðóñ£ˆñ£õ£ù HóyñˆFL¼‰¶î£¡ à‡ì£A¡øù. ݬèò£™, Þ¬õ ò£¾‹ Hóyñ«ñ â¡Á b˜ñ£Qˆ¶‚ ªè£œ÷ «õ‡´‹. ¥ÉÀè´É ºÉ´ÉÇxÉɨÉÉÊxÉ °ü{ÉÉÊhÉ Ê´ÉÊ´ÉvÉÉÊxÉ SÉ* Eò¨ÉÉÇhªÉÊ{É ºÉ¨ÉOÉÉÊhÉ Ê¤É¦ÉiÉÔÊiÉ ¸ÉÖÊiÉVÉÇMÉÉè**50** 50) The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.

50) â™ô£Š ªðò˜è¬÷»‹ ðô Mîñ£ù Ïðƒè¬÷»‹ â™ô£„ ªêò™è¬÷»‹ °õ¶ Hóyñ‹î£¡ â¡Á «õî‹ ÃÁAø¶. ºÉÖ´ÉhÉÉÇVVÉɪɨÉÉxɺªÉ ºÉÖ´ÉhÉÇi´ÉÆ SÉ ¶Éɶ´ÉiɨÉÂ* ¥ÉÀhÉÉä VÉɪɨÉÉxɺªÉ ¥ÉÀi´ÉÆ SÉ iÉlÉÉ ¦É´ÉäiÉÂ**51** 51) Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.

51) îƒèˆFù£™ ãŸð†ì¶ âŠð® ⊪𣿶‹ îƒè«ñù£, ÜŠð®«ò HóyñˆFQìˆFL¼‰¶ à‡ì£ù¶ ⊪𣿶‹ Hóyññ£è«õ Þ¼‚°‹. põ‹ Hóyñˆ¬îˆ îMó «õø™ô º´É±{ɨÉ{ªÉxiÉ®Æú EÞòi´ÉÉ VÉÒ´ÉÉi¨É{É®ú¨ÉÉi¨ÉxÉÉä&* ªÉÉä%´ÉÊiɹ`öÊiÉ ¨ÉÚføÉi¨ÉÉ ¦ÉªÉÆ iɺªÉÉʦɦÉÉʹÉiɨÉÂ**52** 52) Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.

52) põ£ˆñ£MŸ°‹ ðóñ£ˆñ£MŸ°‹ «õŸÁ¬ñ¬ò ªè£…ê«ñ‹/CP«î‹ CP«î‹ å¼ Íì¡/º†ì£œ/ º†ì£œ/ñº†ì£œ/ñ¬ì ñ¬ìò¡

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ªêŒ¶ ªè£‡®¼Šð£«ùò£ù£™ Üõ‚° â¡Á («õîˆF™) ªê£™ôŠð†´ Þ¼‚A¡ø¶.

ðò‹î£¡

ªÉjÉÉYÉÉxÉÉnÂù¦É´ÉänÂùuèùiÉʨÉiÉ®úºiÉjÉ {ɶªÉÊiÉ* +Éi¨Éi´ÉäxÉ ªÉnùÉ ºÉ´ÉÈ xÉäiÉ®úºiÉjÉ SÉÉh´ÉÊ{É**53** 53) When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.

53) ⊪𣿶 ÜPò£¬ñò£™ Þó‡´ â¡Á ãŸð´A¡ø«î£, ÜŠªð£¿¶ å¡Á ñŸªø£¡¬øŠ 𣘂°‹, ⊪𣿶 î£ù£è«õ/î¡ î¡ñ î¡ñòñ£è ñ£è«õ, «õ â™ô£‹ ªîKAø«î£, ÜŠªð£¿¶ ñŸªø£¡Á CPî÷¾‹ A¬ìò£¶. ªÉκ¨ÉxºÉ´ÉÉÇÊhÉ ¦ÉÚiÉÉÊxÉ ÁÉi¨Éi´ÉäxÉ Ê´ÉVÉÉxÉiÉ&* xÉ ´Éè iɺªÉ ¦É´Éäx¨ÉÉä½þÉä xÉ SÉ ¶ÉÉäEòÉä%ÊuùiÉÒªÉiÉ&**54** 54) In that state, when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.

54) ⊪𣿶 å¼õ¡ â™ô£Š ªð£¼†è¬÷»‹  â¡ðî£è«õ ï¡ø£è ÜPAø£«ù£, ÜŠªð£¿¶ Þó‡ì£õîŸøõ¡ â¡ø è£óíˆî£™ Üõ‚° «ñ£ý‹ Þ¼‚裶, «ê£èº‹ Þ¼‚裶. +ªÉ¨ÉÉi¨ÉÉ Ê½þ ¥ÉÀè´É ºÉ´ÉÉÇi¨ÉEòiɪÉÉ ÎºlÉiÉ&* <ÊiÉ ÊxÉvÉÉÇÊ®úiÉÆ ¸ÉÖiªÉÉ ¤ÉÞ½þnùÉ®úhªÉºÉƺlɪÉÉ**55** 55) The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.

55) Þ‰î ݈ñ£ Hóyñ«ñ, â™ô£ võÏðñ£è¾‹ Þ¼Šðõ˜ â¡Á H¼ýî£ó‡òè àðGûîˆF™ àœ÷ «õî õ£‚Aò‹ b˜ñ£ùñ£è„ ªê£™Aø¶. +xÉÖ¦ÉÚiÉÉä%{ªÉªÉÆ ±ÉÉäEòÉä =kÉ®úIÉhɤÉÉvÉiÉ&**56**

´ªÉ´É½þÉ®úIɨÉÉä%Ê{É

ºÉxÉÂ*

+ºÉpÚù{ÉÉä

ªÉlÉÉ

º´É{xÉ

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56) This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

56) Þ‰î Hóð…ê‹ Ü¸ðM‚èŠ ð†ì «ð£F½‹, Mòõý£ó‹ ªêŒò º®‰î «ð£F½‹ võŠù‹/èù¾ èù¾ «ð£™ Üúˆ võÏð«ñ Ý°‹, Ü´ˆî þíˆF«ô«ò ð£F‚èŠð´Aø. º´É{xÉÉä VÉÉMÉ®úhÉä%±ÉÒEò& º´É{xÉä%Ê{É xÉ Ê½þ VÉÉMÉ®ú&* uùªÉ¨Éä´É ±ÉªÉä xÉÉκiÉ ±ÉªÉÉä%Ê{É Á֦ɪÉÉäxÉÇ SÉ**57** 57) The dream (experience) is unreal, in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.

57) ü£‚óˆ/M MNŠ¹ NŠ¹ è£ôˆF™ võŠù‹ ªð£Œ, võŠù è£ôˆF™ ü£‚óˆ Hóð…ê‹ Þ™¬ô. Þó‡´«ñ ï™ô É‚èˆF™ (ú§û§ŠFJ™) Þ™¬ô. ɂ躋 (ú§û§ŠF»‹) ñŸø Þó‡´ êñòƒèO™ Þ™¬ô. jɪɨÉä´ÉÆ ¦É´ÉäÎx¨ÉlªÉÉ MÉÖhÉjɪÉÊ´ÉÊxĘ́ÉiɨÉÂ* +ºªÉ pù¹]õÉ MÉÖhÉÉiÉÒiÉÉä ÊxÉiªÉÉä ÁäEòζSÉnùÉi¨ÉEò&**58** 58) Thus, all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.

58) ÞšMî‹ (úˆõ‹, óüv, îñv â¡Aø) (Í¡Á) º‚°íƒè÷£™ ãŸð†ì (ü£‚óˆ, võŠù, ú§û§ŠF â¡Aø) Þ‹Í¡Á‹ ªð£Œ«ò Ý°‹. Þ‹Í¡¬ø»‹ 𣘈¶‚ ªè£‡®¼‚Aøõ˜ °íƒèÀ‚° «ñ™ ð†ìõ˜, GˆFò˜, å¼õó£è àœ÷õ˜, ¬êî¡ò (Consciousness) võÏð˜.

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ªÉuùx¨ÉÞÊnù PÉ]õ§ÉÉÏxiÉ ¶ÉÖHòÉè ´ÉÉ ®úVÉiÉκlÉÊiɨÉÂ* iÉuùnÂù¥ÉÀÊhÉ VÉÒ´Éi´ÉÆ §ÉÉxiªÉÉ {ɶªÉÊiÉ xÉ º´ÉiÉ&**59** 59) Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).

59) âŠð® ñ‡E™ °ì‹ â¡ø ñò‚般 AO…êL™ ªõœO Þ¼Šðî£è¾‹ 𣘂Aø£«ù£, Ü«î ñ£FKˆî£¡ Hó£‰FJù£™ HóyñˆF™ põˆ ñ¬ò 裇Aø£¡, î£ù£èŠ 𣘊ðF™¬ô. ªÉlÉÉ ¨ÉÞÊnù PÉ]õÉä xÉÉ¨É EòxÉEäò EÖòhb÷±ÉÉʦÉvÉÉ* ¶ÉÖHòÉè ʽþ ®úVÉiÉJªÉÉÊiÉVÉԴɶɤnùºiÉlÉÉ {É®äú**60** 60) Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.

60) âšMî‹ ñ‡í£è Þ¼ŠðF™ °ì‹ â¡Aø ªðò«ó£, îƒèˆF™ °‡ìô‹ â¡Aø ªðò«ó£, AO…êL™ ªõœOJ¡ «î£Ÿø«ñ£, ÜšMî‹î£¡ ðó õv¶M™ (ðó‹ ªð£¼œ), põ¡ â¡Aø ªðò˜.

Hóð…ê‹ «î£Ÿø «î£Ÿø« Ÿø«ñ ªÉlÉè´É ´ªÉÉäΨxÉ xÉÒ±Éi´ÉÆ ªÉlÉÉ xÉÒ®Æú ¨É¯ûºlɱÉä* {ÉÖ¯û¹Éi´ÉÆ ªÉlÉÉ ºlÉÉhÉÉè iÉuùÊuù¶´ÉÆ ÊSÉnùÉi¨ÉÊxÉ**61** 61) Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.

61) âŠð® Ýè£êˆF™ cô õ˜íº‹, è£ù™ ªõOJ™ âŠð® üôº‹, âŠð® ð†ì ñóˆF™ ñQî‹, «î£¡ÁA¡ø«î£, ÜŠð®«ò ¬êî¡ò võÏðó£ù ݈ñ£M™ «î£¡ÁA¡ø¶.

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ªÉlÉè´É ¶ÉÚxªÉä ´ÉäiÉɱÉÉä MÉxvÉ´ÉÉÇhÉÉÆ {ÉÖ®Æú ªÉlÉÉ* ªÉlÉÉEòɶÉä ÊuùSÉxpùi´ÉÆ iÉuùiºÉiªÉä VÉMÉÎiºlÉÊiÉ&**62** 62) Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.

62) å¡Á Þ™ô£î ÞìˆF™ «õî£÷‹ «î£¡Áõ¶ «ð£½‹, ÜŠð®«ò è‰î˜õ ïèó‹ «î£¡Áõ¶ «ð£½‹, Ýè£êˆF™ Þó‡´ ê‰Fó¡èœ Þ¼Šðî£èˆ «î£¡Áõ¶ «ð£½«ñ úˆFòñ£ù HóyñˆF™ Hóð…êˆF¡ Þ¼Š¹. ªÉlÉÉ iÉ®úRÂóMÉEò±±ÉÉä±ÉèVÉDZɨÉä´É º¡Öò®úiªÉ±É¨ÉÂ* {ÉÉjÉ°ü{ÉähÉ iÉÉ©ÉÆ Ê½þ ¥ÉÀÉhb÷ÉPè ÉèºiÉlÉÉi¨ÉiÉÉ**63** 63) Just as it is water that appears as ripples and waves, or again, it is copper, that appears in the form of vessel, so, it is Atman that appears as the whole universe.

63) âŠð® üô«ñ CPò ܬôè÷£è¾‹ ªðKò ܬôè÷£è¾‹ ï¡ø£èˆ «î£¡ÁA¡ø«î£, âŠð® î£Ió‹î£¡ ªêŠ¹ ð£ˆFóñ£è¾‹ «î£¡ÁA¡ø«î£, ÜŠð®«ò Hóyñ£‡ì‚ Æìƒè÷£è «î£¡Áõ¶‹ ݈ñ õ‹ .

PÉ]õxÉɨxÉÉ ªÉlÉÉ {ÉÞl´ÉÒ {É]õxÉɨxÉÉ Ê½þ iÉxiÉ´É&* VÉMÉzÉɨxÉÉ ÊSÉnùɦÉÉÊiÉ YÉäªÉÆ iÉkÉnù¦ÉÉ´ÉiÉ&**64** 64) Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so, it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.

64) ñ‡  °ì‹ â¡ø ªðò¼ì¡ «î£¡ÁA¡ø¶. Ë™èœ î£¡ õvFó‹ (¶ ¶E, ݬì, ݬì, à¬ì) â¡ø ªðò¼ì¡ «î£¡ÁA¡ø¶. ÜŠð®«ò, ¬êî¡ò‹  üèˆ â¡ø ªðò¼ì¡ «î£¡ÁA¡ø¶. Üî¶/Ü Ü¶ ܶ ܶ Þ™ô£î è£óíˆFù£™ ÜPò‚ îò¶ (ñ‡

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Þ™¬ôò£ù£™ °ì‹ Þ™¬ô, Ë™ Þ™¬ôò£ù£™ õvFó‹ Þ™¬ô, ÜŠð®«ò ¬êî¡ò‹ (Consciousness) Þ™¬ôò£ù£™ üèˆ Þ™¬ô.) ºÉ´ÉÉæ%Ê{É ´ªÉ´É½þÉ®úºiÉÖ ¥ÉÀhÉÉ ÊGòªÉiÉä VÉxÉè&* +YÉÉxÉÉzÉ Ê´ÉVÉÉxÉÎxiÉ ¨ÉÞnäù´É ʽþ PÉ]õÉÊnùEò¨ÉÂ**65** 65) People perform all their actions in and through Brahman, (but, on account of ignorance, they are not aware of that), just as, through ignorance, persons do not know that jars and other earthenwares are nothing, but earth.

65) üùƒè÷£™ ªêŒòŠð´‹ â™ô£ Mòõý£óº‹ Hóyñˆ¶ì¡î£¡ ªêŒòŠð´Aø¶. ÜPò£¬ñJù£™, Þ¬î Üõ˜èœ àí˜õF™¬ô. °ì‹ ºîô£ù ò£¬õ»‹ ñ‡ ù, Ü™ôõ£?

EòɪÉÇEòÉ®úhÉiÉÉ ÊxÉiªÉ¨ÉɺiÉä PÉ]õ¨ÉÞnùɪä ÉÇlÉÉ* iÉlÉè´É ¸ÉÖÊiɪÉÖÊHò¦ªÉÉÆ |É{É\SÉ¥ÉÀhÉÉäÊ®ú½þ**66** 66) Just as there ever exist the relation of cause and effect between earth and a jar, so, does the same relation exist between Brahman and the phenomenal world; this has been established here, on the strength of scriptural texts and reasoning.

66) âšMî‹ °ì‹ è£Kò‹, ñ‡ è£óí‹ â¡ø vFF/G¬ô G¬ô îõø£ñ™ Þ¼‚A¡ø«î£, ÜŠð®«ò, Hóð…êˆFŸ°‹ HóyñˆFŸ°‹ ê‹ð‰î‹ â¡ð¶ «õîˆFù£½‹ »‚FJù£½‹ RˆF‚Aø¶.

MÉÞÁ¨ÉÉhÉä PÉ]äõ ªÉuùx¨ÉÞÊkÉEòÉ ¦ÉÉÊiÉ ´Éè ¤É±ÉÉiÉÂ* ´ÉÒIªÉ¨ÉÉhÉä |É{É\SÉä%Ê{É ¥ÉÀè´ÉɦÉÉÊiÉ ¦ÉɺÉÖ®ú¨ÉÂ**67** 67) Just as (the consciousness of) earth forces itself upon our mind, while thinking of a jar, so also, does (the idea of) ever-shining Brahman flash on us, while contemplating on the phenomenal world.

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67) °ìˆ¬î ÜP»‹ «ð£¶, âŠð® ñ‡µ‹ è†ì£òñ£èŠ Hóè£C‚Aø«î£, ÜŠð®«ò üèˆ ð£˜‚èŠð´‹ «ð£¶, Hóyñ‹î£¡ M÷‚èñ£èˆ ªîKAø¶. ºÉnèù´ÉÉi¨ÉÉ Ê´É¶ÉÖrùÉ%ä Ê{É Á¶ÉÖrùÉä ¦ÉÉÊiÉ ´Éè ºÉnùÉ* ªÉlÉè´É ÊuùÊ´ÉvÉÉ ®úVVÉÖYÉÉÇÊxÉxÉÉä%YÉÉÊxÉxÉÉä%ÊxɶɨÉÂ**68** 68) Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.

68) (å«ó Mîñ£è Þ¼‚°‹) èJÁ ÜP‰îõ‚° å¼ Mîñ£è¾‹ ÜPò£îõ‚° «õÁ Mîñ£è¾‹, Ýè Þ¼ Mîñ£è ÞóM™ «î£¡Áõ¶ «ð£ô«õ, ⊪𣿶‹ ²ˆîñ£è Þ¼‚A¡ø ݈ñ£ ⊪𣿶‹ ܲˆîñ£è «î£¡ÁA¡ø¶. ݈ñ£ «îýñ£èˆ «î£¡Áõ¶ «ñ£ýˆî£™ ªÉlÉè´É ¨ÉÞx¨ÉªÉ& EÖò¨¦ÉºiÉuùqäù½þÉ%ä Ê{É ÊSÉx¨ÉªÉ&* +Éi¨ÉÉxÉÉi¨ÉʴɦÉÉMÉÉä%ªÉÆ ¨ÉÖvÉè´É ÊGòªÉiÉä ¤ÉÖvÉè&**69** 69) Just as a jar is all earth, so also, is the body all Consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.

69) âŠð® °ì‹ ñ‡ ñò«ñ£, ÜŠð®«ò «îýº‹ C¡ñò‹ (Consciousness). ÞšMî‹ Þ¼‚¬èJ™, ݈ñ£ «õÁ Üñ£ «õÁ â¡Á Mˆõ£¡èœ/ð‡®î˜èœ ð‡®î˜èœ ií£è õ°‚Aø£˜èœ. ºÉ{ÉÇi´ÉäxÉ ªÉlÉÉ ®úVVÉÚ ®úVÉiÉi´ÉäxÉ ¶ÉÖÊHòEòÉ* Ê´ÉÊxÉhÉÔiÉÉ Ê´É¨ÉÚfäøxÉ näù½þi´ÉäxÉ iÉlÉÉi¨ÉiÉÉ**70** 70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.

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70) ï¡ø£è «ñ£ý‹ ܬì‰îõ¡ âŠð® èJŸ¬ø 𣋹 â¡Á‹ AO…ê¬ô ªõœO â¡Á‹ b˜ñ£Q‚Aø£«ù£, ÜŠð®ˆî£¡ ݈ñ£¬õ «îýªñ¡Á Íì¡ b˜ñ£Q‚Aø£¡.

PÉ]õi´ÉäxÉ ªÉlÉÉ {ÉÞl´ÉÒ {É]õi´ÉäxÉè´É iÉxiÉ´É&* Ê´ÉÊxÉhÉÔiÉÉ Ê´É¨ÉÚfäøxÉ näù½þi´ÉäxÉ iÉlÉÉi¨ÉiÉÉ**71** 71) Just as earth is thought of as a jar (made of it) and threads, as a cloth, so, is Atman, determined to be the body, by an ignorant person.

71) âŠð® ñ‡«í °ìñ£è¾‹ Ë™è«÷ õvFóñ£è¾‹ Íìù£™ b˜ñ£Q‚èŠ ð´Aø«î£, ÜŠð®«ò Íìù£™ ݈ñ£ «îýñ£è b˜ñ£Q‚èŠ ð´Aø¶.

EòxÉEÆò EÖòhb÷±Éi´ÉäxÉ iÉ®úRÂóMÉi´ÉäxÉ ´Éè VɱɨÉÂ* Ê´ÉÊxÉhÉÔiÉÉ Ê´É¨ÉÚfäøxÉ näù½þi´ÉäxÉ iÉlÉÉi¨ÉiÉÉ**72** 72) Just as gold is thought of as an ear-ring and water as waves, so, is the Atman, determined to be the body, by an ignorant person.

72) îƒèˆ¬î«ò °‡ìôñ£è¾‹ üôˆ¬î«ò ܬôè÷£è¾‹ Íì¡ b˜ñ£Q‚Aø£¡. ÜŠð®«ò Íì¡ Ýˆñ£¬õ «îýªñ¡Á b˜ñ£Q‚Aø£¡. {ÉÖ¯û¹Éi´ÉäxÉ ´Éè ºlÉÉhÉÖVÉDZÉi´ÉäxÉ ¨É®úÒÊSÉEòÉ* Ê´ÉÊxÉhÉÔiÉÉ Ê´É¨ÉÚfäøxÉ näù½þi´ÉäxÉ iÉlÉÉi¨ÉiÉÉ**73** 73) Just as the stump of a tree is mistaken for a human figure and a mirage for water, so, is the Atman determined to be the body, by an ignorant person.

73) 膬ì¬ò«ò ñÂwòù£è¾‹ è£ù¬ô«ò üôñ£è¾‹ Íì¡ b˜ñ£Q‚Aø£¡. ÜŠð®«ò Íì¡ Ýˆñ£¬õ «îýªñ¡Á b˜ñ£Q‚Aø£¡.

MÉÞ½þi´ÉäxÉè´É Eòɹ`öÉÊxÉ JÉRÂóMÉi´ÉäxÉè´É ±ÉÉä½þiÉÉ* Ê´ÉÊxÉhÉÔiÉÉ Ê´É¨ÉÚfäøxÉ näù½þi´ÉäxÉ iÉlÉÉi¨ÉiÉÉ**74**

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74) Just as a mass of wood work is thought of as a house and iron as a sword, so, is the Atman determined to be the body, by an ignorant person.

74) ñó‚ 膬ìè¬÷«ò i´ â¡Á‹ Þ¼‹¬ð‚ èˆF â¡Á‹ Íì¡ b˜ñ£Q‚Aø£¡. ÜŠð®«ò Íì¡ Ýˆñ£¬õ «îýªñ¡Á b˜ñ£Q‚Aø£¡. Ü‚ë£ù‹   «ñ£ýˆFŸ° «ñ£ýˆFŸ° è£óí‹ è£óí‹ ªÉlÉÉ ´ÉÞIÉÊ´É{ɪÉÉǺÉÉä VɱÉÉnÂù¦É´ÉÊiÉ EòºªÉÊSÉiÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**75** 75) Just as one sees the illusion of a tree on account of water, so does, a person on account of ignorance, see the Atman as the body.

75) å¼õ‚° üôˆFù£™ ñóƒèœ î¬ô Wö£è Þ¼Šðî£èˆ «î£¡Áõ¶ «ð£ô«õ, ÜPò£¬ñJ¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ¬îŠ 𣘂Aø£¡. {ÉÉäiÉäxÉ MÉSUôiÉ& {ÉÖºÆ É& ºÉ´ÉÈ ¦ÉÉiÉÒ´É SÉ\SɱɨÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**76** 76) Just as to a person going in a boat everything appears to be in motion, so does one, on account of ignorance, see the Atman as the body.

76) æìˆF™/èŠð èŠðL™ èŠðL™ «ð£A¡ø ñQî‚° â™ô£«ñ ܬ꾜÷¶ «ð£™ «î£¡Á‹. ÜŠð®«ò  ÜPò£¬ñJ¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆî¡¬ñ «î£¡ÁA¡ø¶. {ÉÒiÉi´ÉÆ Ê½þ ªÉlÉÉ ¶ÉÖ§Éä nùɹä ÉÉnÂù¦É´ÉÊiÉ EòºªÉÊSÉiÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**77** 77) Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one on account of ignorance, see Atman as the body.

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77) å¼õ‚° è‡E™ «î£ûI¼‰î£™ ªõÀŠð£è Þ¼‚°‹ ªð£¼O™ ñ…êœ Gø‹ «î£¡ÁA¡ø¶. ܶ «ð£ô, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆî¡¬ñ¬òŠ 𣘂Aø£¡ SÉIÉÖ¦ªÉÉÈ §É¨É¶ÉÒ±ÉɦªÉÉÆ ºÉ´ÉÈ ¦ÉÉÊiÉ §É¨ÉÉi¨ÉEò¨ÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**78** 78) Just as to a person with defective eyes everything appears to be defective, so does one, on account of ignorance, see the Atman as the body.

78) ²ö½‹ è‡è÷£™ 𣘂°‹ â™ô£«ñ ²ö™õî£èˆ «î£¡Á‹. ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆî¡¬ñ¬òŠ 𣘂Aø£¡. +±ÉÉiÉÆ §É¨ÉhÉäxÉè´É ´ÉiÉÖ±Ç ÉÆ ¦ÉÉÊiÉ ºÉÚªÉÇ´ÉiÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**79** 79) Just as a firebrand, through mere rotation, appears circular like the sun, so does one, on account of ignorance, see the Atman as the body.

79) ªè£œO‚ è†¬ì ²ŸÁõô«ò, ÅKò¡ «ð£™ õ†ìñ£èˆ «î£¡ÁA¡ø¶. ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆî¡¬ñ¬òŠ 𣘂Aø£¡. ¨É½þk´Éä ºÉ´ÉǴɺiÉÚxÉɨÉhÉÖi´ÉÆ ÁÊiÉnÚù®úiÉ&* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**80** 80) Just as all things that are really large appear to be very small owing to great distance, so does, one, on account of ignorance, see the Atman as the body.

80) â™ô£ õv¶‚èÀ‹ ªðKòî£è Þ¼‰î «ð£F½‹ ªõ° ÉóˆFù£™, CPòî£èˆ «î£¡Á‹. ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡.

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ºÉÚI¨Éi´Éä ºÉ´ÉǴɺiÉÚxÉÉÆ ºlÉÚ±Éi´ÉÆ SÉÉä{ÉxÉäjÉiÉ&* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**81** 81) Just as all objects that are very small, appear to be large, when viewed through lenses, so does, one, on account of ignorance, see the Atman, as the body.

81) â™ô£ õv¶‚èÀ‹ ú¨zññ£è Þ¼‰î «ð£F½‹ Í‚°‚ è‡í£® è£óíñ£è ªðKòî£èˆ «î£¡Á‹. ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡.

EòÉSɦÉÚ¨ÉÉè VɱÉi´ÉÆ ´ÉÉ VɱɦÉÚ¨ÉÉè ʽþ EòÉSÉiÉÉ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**82** 82) Just as a surface of glass is mistaken for water, or vice versa, so does one, on account of ignorance, see the Atman as the body.

82) è‡í£®ˆ î¬óJ™ üôˆ ñ»‹ üôºœ÷ ÞìˆF™ è‡í£®ˆ ñ»‹ «î£¡Á‹. ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡. ªÉuùnùMxÉÉè ¨ÉÊhÉi´ÉÆ Ê½þ ¨ÉhÉÉè ´ÉÉ ´ÉμxÉiÉÉ {ÉÖ¨ÉÉxÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**83** 83) Just as a person imagines a jewel in fire or vice versa, so does one, on account of ignorance, see the Atman as the body.

83) âŠð® å¼ ñQî¡ îíL™ óˆùˆ ñ¬ò»‹ óˆùˆF™ îí™ î¡¬ñ¬ò»‹ 𣘂Aø£«ù£, ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡. +§Éä¹ÉÖ ºÉiºÉÖ vÉÉ´ÉiºÉÖ vÉÉ´ÉÊzÉ´É ªÉlÉÉ ¶É¶ÉÒ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**84** 84) Just as when clouds move, the moon appears to be in motion, so does one, on account of ignorance, see the Atman as the body.

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84) õ£vîõñ£è «ñèƒèœ æ´¬èJ™ ê‰Fó¡ æ´õî£èˆ «î£¡Áõ¶ «ð£™, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡. ªÉlÉè´É ÊnùÎM´É{ɪÉÉǺÉÉä ¨ÉÉä½þÉnÂù¦É´ÉÊiÉ EòºªÉÊSÉiÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**85** 85) Just as a person through confusion loses all distinction between the different points of the compass, so does one, on account of ignorance, see the Atman as the body.

85) âšMî‹ å¼õ‚° «ñ£ýˆFù£™ F¬êèœ ñ£Pˆ «î£¡Á«ñ£, ÜŠð®«ò, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡. ªÉlÉÉ ¶É¶ÉÒ VɱÉä ¦ÉÉÊiÉ SÉ\SɱÉi´ÉäxÉ EòºªÉÊSÉiÉÂ* iÉuùnùÉi¨ÉÊxÉ näù½þi´ÉÆ {ɶªÉiªÉYÉÉxɪÉÉäMÉiÉ&**86** 86) Just as the moon (when reflected) in water appears to one as unsteady, so does one, on account of ignorance, see the Atman as the body.

86) üô‹ ܬ껋«ð£¶ üôˆF™ ê‰Fó¡ ܬêõ¶ «ð£™ âŠð® å¼õ‚°ˆ «î£¡Á«ñ£, Ü«î «ð£ô, Ü‚ë£ùˆF¡ «ê˜‚¬èJù£™ ݈ñ£MìˆF™ «îýˆ ñ¬òŠ 𣘂Aø£¡.

B´É¨ÉÉi¨ÉÊxÉ xÉYÉÉiÉä näù½þÉvªÉɺÉÉä ʽþ VÉɪÉiÉä* ºÉ ´ÉÉi¨ÉÉ {ÉÊ®úYÉÉiÉÉä ±ÉÒªÉiÉä SÉ {É®úÉi¨ÉÊxÉ**87** 87) Thus, through ignorance arises in Atman, the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.

87) ÞšMîñ£è, ÜMˆ¬òJù£™/Ü‚ë£ù Ü‚ë£ùˆFù£ Ü‚ë£ùˆFù£™ ˆFù£™ ݈ñ£MìˆF™,  «îý‹ â¡Aø ܈ò£ú‹ (Superimposition) ãŸð´Aø¶. ܉î ܈ò£ú‹ ݈ñ

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võÏðˆ¬î ï¡° ÜP‰î¾ì¡ ðóñ£ˆñ£Mì‹ ñ¬ø‰¶ M´Aø¶. ºÉ´ÉǨÉÉi¨ÉiɪÉÉ YÉÉiÉÆ VÉMÉiºlÉÉ´É®úVÉRÂóMɨɨÉÂ* +¦ÉÉ´ÉÉiºÉ´ÉǦÉÉ´ÉÉxÉÉÆ näù½þÉxÉÉÆ SÉÉi¨ÉiÉÉ EÖòiÉ&**88** 88) When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

88) vî£õó üƒèñƒè÷ìƒAò â™ô£ ü舶‹ ݈ñ£õ£è«õ ÜPòŠð†´ M†ì¶. ÜŠªð£¿¶ â™ô£ õv¶‚èÀ‹ (îQˆ¶) Þ¼Š¹œ÷¬õèO™ô£î ݈ñ£MŸ° «îýˆ ñ âŠð® õ¼‹? +Éi¨ÉÉxÉÆ ºÉiÉiÉÆ VÉÉxÉxEòɱÉÆ xÉªÉ ¨É½þɨÉiÉä* |ÉÉ®ú¤vɨÉÊJɱÉÆ ¦ÉÖ\VÉzÉÉäuäùMÉÆ EòiÉÖ¨Ç É½ÇþʺÉ**89** 89) O enlightened one, pass your time always contemplating on Atman, while you are experiencing all the results of Prarabdha; for, it ill becomes you to feel distressed.

89) ã, ï™ô ¹ˆFê£L«ò, Þ¬ìMì£ñ™ ݈ñ£¬õ ÜP‰¶ ªè£‡´ Šó£óŠî è˜ñ£Mù£™ ãŸð´õ¬î â™ô£‹ ܸðMˆ¶‚ ªè£‡´ è£ôˆ¬î‚ èN. âšMîŠ ðóð󊹋 «õ‡ì£‹. ë£Q‚° ë£Q‚° Šó£óŠîº‹ A¬ìò£¶ =i{ÉzÉä%{ªÉÉi¨ÉÊ´ÉYÉÉxÉä |ÉÉ®ú¤vÉÆ xÉè´É ¨ÉÖ\SÉÊiÉ* <ÊiÉ ªÉSUÜôªÉiÉä ¶ÉɺjÉÉkÉÊzÉ®úÉÊGòªÉiÉä%vÉÖxÉÉ**90** 90) The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

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90) ݈ñ ë£ù‹ ãŸð†ì «ð£F½‹ Šó£óŠî‹ (̘õ ü¡ñ è˜ñ ðô¡) M´õF™¬ô â¡Á ªê£™ôŠð´õ¬î ê£vFó Hóñ£íˆ¬î‚ ªè£‡´ ÞŠªð£¿¶ Gó£èK‚èŠð´Aø¶/ ñÁ‚èŠð´Aø¶. ñÁ‚èŠð´Aø¶ iÉk´ÉYÉÉxÉÉänùªÉÉnÚùv´ÉÈ |ÉÉ®ú¤vÉÆ xÉè´É Ê´ÉtiÉä* näù½þÉnùÒxÉɨɺÉiªÉi´ÉÉtlÉÉ º´É{xÉ& |ɤÉÉävÉiÉ&**91** 91) After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

91) ݈ñ õ ë£ù‹ ãŸð†ì Hø° Šó£óŠî‹ A¬ìò«õ A¬ìò£¶. ãªù¡ø£™, É‚èˆF™ Þ¼‰¶ MNˆ¶‚ ªè£‡ì Hø° võŠù‹ âŠð® ÜúˆFò«ñ£, ÜŠð®«ò ë£ù î¬êJ™, «îý‹ ºîô£ù¬õ ò£¾‹ ÜúˆFò«ñ.

Eò¨ÉÇ VÉx¨ÉÉxiÉ®úEÞòiÉÆ |ÉÉ®ú¤vÉʨÉÊiÉ EòÒÌiÉiɨÉÂ* iÉkÉÖ VÉx¨ÉÉxiÉ®úɦÉÉ´ÉÉi{ÉÖºÆ ÉÉä xÉè´ÉÉκiÉ Eò̽þÊSÉiÉÂ**92** 92) That Karma, which is done in a previous life, is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

92) º¡ªù£¼ HøMJ™ ªêŒòŠð†ì è˜ñ£«õ Šó£óŠî‹ â¡Á ªê£™ôŠð´Aø¶. Ýù£™, ë£Qò£ù ¹¼û‚° º¡ªù£¼ HøM â¡ð¶ A¬ìò£îFù£™, Üõ‚° Šó£óŠîº‹ âŠð®»‹ Þ¼‚裶. º´É{xÉnäù½þÉä ªÉlÉÉvªÉºiɺiÉlÉè´ÉɪÉÆ Ê½þ näù½þEò&** +vªÉºiɺªÉ EÖòiÉÉä VÉx¨É VÉx¨ÉɦÉÉ´Éä κlÉÊiÉ& EÖòiÉ&**93** 93) Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of

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birth (of the body) where is the room for that (i.e., Prarabdha) at all?

93) âŠð® võŠùˆF™ è£íŠð´‹ «îý‹ è™Hî«ñ£ (èŸð¬ù«ò£), ÜŠð®«ò  Þ‰î Ü™ðñ£ù ü£‚óˆ «îýº‹. è™Hîñ£ù õv¶MŸ° ü¡ñ‹ âŠð® õ¼‹? ü¡ñ«ñ Þ™ô£ñ™ Þ¼‚¬èJ™ Þ¼Š¹ â¡ð¶ âƒA¼‰¶ õ¼‹? ={ÉÉnùÉxÉÆ |É{É\SɺªÉ ¨ÉÞnÂù¦ÉÉhb÷ºªÉä´É EòlªÉiÉä* +YÉÉxÉÆ SÉè´É ´ÉänùÉxiÉèºiÉκ¨Ézɹ]äõ C´É ʴɶ´ÉiÉÉ**94** 94) The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?

94) °ìˆFŸ° âŠð® ñ‡ àð£î£ù è£óí«ñ£, ÜŠð®«ò Hóð…êˆFŸ° àð£î£ù è£óí‹ Ü‚ë£ù‹ â¡Á «õîˆF™ ªê£™ôŠð†®¼‚Aø¶. ܉î (àð£î£ù è£óíñ£ù) Ü‚ë£ù‹ ï£ê‹ ܬì‰î Hø° Hóð…ê‹ âƒ«è Þ¼‚è º®»‹? ªÉlÉÉ ®úVVÉÖÆ {ÉÊ®úiªÉVªÉ ºÉ{ÉÇ MÉÞ¼hÉÉÊiÉ ´Éè §É¨ÉÉiÉÂ* iÉuùiºÉiªÉ¨ÉÊ´ÉYÉÉªÉ VÉMÉi{ɶªÉÊiÉ ¨ÉÚfø vÉÒ&**95** 95) Just as a person, out of confusion, perceives only the snake leaving aside the rope, so does, an ignorant person see only the phenomenal world, without knowing the reality.

95) èJŸ¬ø M†´ M†´ HóñˆFù£™ (Hó¬ñ=ñò‚è‹, confusion) âšMî‹ ð£‹¬ð 𣘂Aø£«ù£, Ü«î ñ£FK, úˆFòñ£è àœ÷ Hóyñˆ¬î ÜP‰¶ ªè£œ÷£ñ™, «ñ£ýˆ¬î ܬì‰î ¹ˆF«ò£´ îòõ¡ üèˆ¬îŠ ð£˜‚Aø£¡.

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®úVVÉÖ°ü{Éä {ÉÊ®úYÉÉiÉä ºÉ{ÉǧÉÉÎxiÉxÉÇ Êiɹ`öÊiÉ* +Êvɹ`öÉxÉä iÉlÉÉ YÉÉiÉä |É{É\SÉ& ¶ÉÚxªÉiÉÉÆ µÉVÉäiÉÂ**96** 96) The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

96) èJŸP¡ Ïð‹ ÜPòŠð†´ M†ì£™ 𣋹 â¡Aø Hóñ‹ GŸè£¶. ÜŠð®«ò, üèˆFŸ° ÜFwì£ùñ£è àœ÷ Hóyñ‹ ÜPòŠð†´ M†ì£™ üèˆ å¡ÁI™ô£ñ™ ÝA M´‹. näù½þºªÉÉÊ{É |É{É\SÉi´ÉÉi|ÉÉ®ú¤vÉÉ´ÉκlÉÊiÉ& EÖòiÉ&* +YÉÉÊxÉVÉxɤÉÉävÉÉlÉÈ |ÉÉ®ú¤vÉÆ ´ÉÊHò ´Éè ¸ÉÖÊiÉ&**97** 97) The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

97) «îýº‹ Hóð…ê«ñò£ùð®ò£™ Šó£óŠî‹ âŠð® G¬ô‚°‹? ݈ñ ë£ùI™ô£î üùƒèÀ‚° ªîKMŠðîŸè£èˆî£¡ «õî‹ Šó£óŠîˆ¬îŠ ðŸP (à‡´ â¡ð¶ «ð£™) ªê£™Aø¶.

IÉÒªÉxiÉä SÉɺªÉ Eò¨ÉÉÇÊhÉ iÉκ¨Éxoù¹]äõ {É®úÉ´É®äú* ¤É½Öþi´ÉÆ iÉÊzɹÉävÉÉlÉÈ ¸ÉÖiªÉÉ MÉÒiÉÆ SÉ ´Éè º¡Öò]õ¨ÉÂ**98** 98) “And all the actions of a man perish, when he realizes that (Atman) which is both the higher and the lower.” Here, the clear use of the plural by the Shruti is intended to negate Prarabdha as well.

98) “«ñô£ù¶‹ Wö£ù¶‹ Ýù (è£óíñ£è¾‹ è£Kòñ£è¾‹ àœ÷) â™ô£ ªð£¼œè÷£è¾‹ Þ¼‚°‹ ܉î Hóyñˆ¬î ê£þ£ˆè£ó‹ ªêŒ¶ M†ì£™ Üõ¬ìò è˜ñ£‚èœ ïCˆ¶ M´‹” â¡Á «õî‹

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ªîOõ£è„ ªê£™LJ¼‚Aø¶. (Þ‰î õ£‚AòˆF™ è˜ñ£‚èœ â¡Á àð«ò£AˆF¼‚°‹ ð¡¬ñ ܬî (Šó£óŠî è˜ñ£¬õ) ñÁŠðîŸè£èˆî£¡. (ú‹vA¼îˆF™ ãè õêù‹, ˆMõêù‹, ðý§ õêù‹, â¡Á Í¡Á õêùƒèœ Þ¼Šðîù£™, ðý§ õêùˆFù£™ ªê£™ôŠð´‹ ðˆî‹ °¬ø‰î¶ Í¡ø£õ¶ Þ¼‚è «õ‡´‹. è˜ñ£‚èœ â¡ø ðý§ õêù êŠîˆî£™ ú…Cî‹, Ýè£I, Šó£óŠî‹ â¡Aø Í¡¬ø»«ñ AóU‚è/ÜP‰¶ ªè£œ÷ «õ‡´‹. Þ™¬ôò£ù£™, ðý§ õêùˆFŸ° ܘˆî‹ Þ™¬ô â¡ø£A M´‹ =SªÉiÉä%YÉè¤ÉDZÉÉSSÉèiÉkÉnùÉxÉlÉÇuùªÉÉMɨÉ&* ´ÉänùÉxiɨÉiɽþÉxÉÆ SÉ ªÉiÉÉä YÉÉxÉʨÉÊiÉ ¸ÉÖÊiÉ&**99** 99) If the ignorant still arbitrarily maintain this, they will not only involve themselves in two absurdities, but will also run the risk of foregoing the Vedantic conclusion. So, one should accept those Shrutis alone, from which proceeds true knowledge.

99) ÜPò£îõ˜èœ H®õ£îñ£è ܶ (Šó£óŠî‹) à‡´ â¡Á ªê£™õ£˜è«÷ò£ù£™ ÜŠªð£¿¶ Þó‡´ Mî Üù˜ˆîƒèœ õ‰¶ «ê¼‹. «õî Rˆî£‰îƒè¬÷ ¬è M†ìî£è Ý°‹. ܫ Ãì “ò«î£ ë£ù‹” â¡Aø «õî õ£‚Aòº‹ (¬è MìŠ ð†ìî£è Ý°‹). ðF¬ù‰ ¬ù‰¶ ë£ù ܃èƒèœ ÊjÉ{É\SÉÉRÂóMÉÉxªÉlÉÉä ´ÉIªÉä {ÉÚ´ÉÉæHòºªÉè´É ʺÉrùªÉä* iÉè¶SÉ ºÉ´Éê& ºÉnùÉ EòɪÉÈ ÊxÉÊnùvªÉɺÉxɨÉä´É iÉÖ**100** 100) Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times. º¡ ªê£™ôŠð†ì õ ê£þ£ˆè£ó‹ RˆFŠðîŸè£è«õ ðF¬ù‰¶ ܃èƒè¬÷Š 100) ðŸP ÞQ «ñ™ ªê£™A«ø¡. ܬõ â™ô£õŸ¬ø»‹ «ê˜ˆ¶‚

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ªè£‡´î£¡ ⊪𣿶‹ GFˆò£úù‹ (Ý›‰î Fò£ù‹ = profound meditation) ªêŒò/ ÜŠHòC‚è «õ‡´‹. ÊxÉiªÉɦªÉɺÉÉoùiÉä |ÉÉÎ{iÉxÉÇ ¦É´ÉäiºÉÎSSÉnùÉi¨ÉxÉ&* iɺ¨ÉÉnÂù¥ÉÀ ÊxÉÊnùvªÉɺÉäÎVVÉYÉɺÉÖ& ¸ÉäªÉºÉä ÊSÉ®ú¨ÉÂ**101** 101) The Atman that is absolute existence and knowledge cannot be realized without constant practice. So, one seeking after knowledge, should long meditate upon Brahman for the attainment of the desired goal.

101) ⊪𣿶‹ ÜŠHò£ê‹ ªêŒî£™ åNò úˆî£è¾‹ Cˆî£è¾‹ àœ÷ ݈ñ£ A†ì£¶. ݬèò£™, ë£ù‹ ܬìò «õ‡´‹ â¡Á G¬ù‚Aøõ¡ C«óò¬ê àˆ«îCˆ¶ ªõ° è£ô‹ Hóyñˆ¬î ÜÂú‰î£ù‹ (Fò£ù‹ = meditate) ªêŒò «õ‡´‹. ªÉ¨ÉÉä ʽþ ÊxɪɨɺiªÉÉMÉÉä ¨ÉÉèxÉÆ näù¶É¶SÉ EòɱÉiÉ&* +ɺÉxÉÆ ¨ÉڱɤÉxvɶSÉ näù½þºÉɨªÉÆ SÉ oùÎCºlÉÊiÉ&**102** |ÉÉhɺÉƪɨÉxÉÆ SÉè´É |ÉiªÉɽþÉ®ú¶SÉ vÉÉ®úhÉÉ* +Éi¨ÉvªÉÉxÉÆ ºÉ¨ÉÉÊvɶSÉ |ÉÉäHòÉxªÉRÂóMÉÉÊxÉ ´Éè Gò¨ÉÉiÉÂ**103** 102-103) The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.

102-103) ܉î ðF¬ù‰¶ ܃èƒèœ õK¬êò£è ªê£™ôŠð´Aø¶. 1) òñ‹ (control of the senses) 2) Gòñ‹ (control of the mind) 3) Fò£è‹ (renunciation) 4) ªñ÷ù‹ (silence) 5) «îê‹ (space) 6) è£ô‹ (time) 7) Ýúù‹ (posture) 8) Íôð‰î‹ (restraining root) 9) «îý ꣋ò‹

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(equipoise of the body) 10) F¼‚ vFF (equipoise of the body) 11) Hó£í ú‹òñù‹ (control of the vital forces) 12) Hóˆò£ý£ó‹ (withdrawal of the mind) 13) î£ó¬í (concentration) 14) ݈ñ Fò£ù‹ (self-contemplation) 15) êñ£F (complete absorption) òñ‹ òñ‹ ºÉ´ÉÈ ¥ÉÀäÊiÉ Ê´ÉYÉÉxÉÉÊnùÎxpùªÉOÉɨɺÉƪɨÉ&* ªÉ¨ÉÉä%ªÉʨÉÊiÉ ºÉÆ|ÉÉäHòÉä%¦ªÉºÉxÉÒªÉÉä ¨ÉÖ½Öþ¨ÉÖ½Ç Öþ&**104** 104) The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.

104) â™ô£‹ Hóyñ«ñ â¡ø ÜPMù£™ Þ‰FKò‚ Æ숬î Üì‚°õ¬î òñ‹ â¡Á ªê£™ôŠð´Aø¶. Þ¬î Ü®‚è® ÜŠHò£ê‹ ªêŒò «õ‡´‹.

Gòñ‹ Gòñ‹ ºÉVÉÉiÉÒªÉ|É´Éɽþ¶SÉ Ê´ÉVÉÉiÉÒªÉÊiÉ®úºEÞòÊiÉ&* ÊxɪɨÉÉä ʽþ {É®úÉxÉxnùÉä ÊxɪɨÉÉÎiGòªÉiÉä ¤ÉÖvÉè&**105** 105) The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.

105) å«ó ñ£FKò£ù Hóyñ£è£ó M¼ˆF¬òˆ ªî£ì˜‰¶ Hóõ£ý‹ «ð£™ ªêŒõ¶‹ M«ó£îñ£ù M¼ˆFè¬÷ Éóˆ îœÀõ¶‹ Gòñ‹ Ý°‹. Þ‰î Gòñˆî£™ ÜPõ£Oè÷£™ «ñô£ù Ýù‰î‹ ܬìòŠ ð´Aø¶.

Fò£è‹ iªÉÉMÉ& |É{É\SÉ°ü{ɺªÉ ÊSÉnùÉi¨Éi´ÉɴɱÉÉäEòxÉÉiÉÂ* iªÉÉMÉÉä ʽþ ¨É½þiÉÉÆ {ÉÚVªÉ& ºÉtÉä ¨ÉÉäIɨɪÉÉä ªÉiÉ&**106**

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106) The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.

106) Hóð…êˆF¡ õ®õ‹ ¬êî¡ò võÏð«ñ â¡Á 𣘊ðîù£™ Hóð…êˆF¡ õ®õˆ¬î M†´ M´õ¶ Fò£è‹ Ý°‹. ÞFL¼‰«î àì«ù Ü«ïèñ£è «ñ£þ‹ ãŸð´õ ñý£¡èœ Þ¬î I辋 ¹è›Aø£˜èœ. ªñ÷ ªñ÷ù‹ ªÉiÉÉä ´ÉÉSÉÉä ÊxÉ´ÉiÉÇxiÉä +|ÉÉ{ªÉ ¨ÉxɺÉÉ ºÉ½þ* ªÉx¨ÉÉèxÉÆ ªÉÉäÊMÉʦÉMÉǨªÉÆ iÉnÂù¦ÉVÉäiºÉ´ÉÇnùÉ ¤ÉÖvÉ&**107** 107) The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.

107) “õ£‚° ñù«î£´ «ê˜‰¶ âîQì‹ «ð£Œ ܬìò º®ò£ñ™ F¼‹¹A¡ø«î£, (ܶ Hóyñ‹)” â¡Á Þ¼Šðîù£™ ñ£ˆFó‹ ÜPòˆî‚è G¬ô ‘ªñ ªñ÷ ªñ÷ù‹’ âùŠð´‹. ܬî ÜPõ£O ⊪𣿶‹ «êM‚è («êM‚è = respect, exercise, practice) «õ‡´‹. ´ÉÉSÉÉä ªÉº¨ÉÉÊzÉ´ÉiÉÇxiÉä iÉuùHÖÆò EäòxÉ ¶ÉCªÉiÉä* |É{É\SÉÉä ªÉÊnù ´ÉHò´ªÉ& ºÉÉä%Ê{É ¶É¤nùÊ´É´ÉÌVÉiÉ&**108** <ÊiÉ ´ÉÉ iÉnÂù¦É´Éäx¨ÉÉèxÉÆ ºÉiÉÉÆ ºÉ½þVɺÉÆÊYÉiɨÉÂ* ÊMÉ®úÉ ¨ÉÉèxÉÆ iÉÖ ¤ÉɱÉÉxÉÉÆ |ɪÉÖHÆò ¥ÉÀ´ÉÉÊnùʦÉ&**109** 108-109) Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence

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by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.

108-109) âFL¼‰¶ õ£‚° F¼‹H M´A¡ø«î£, ܉î Hóyñˆ¬îŠ ðŸP ò£ó£™ ªê£™ô º®»‹? üèˆ/àôèˆ¬îŠ ðŸP ªê£™ôô£ªñ¡ø£™, ܶ¾‹ ÞšMî‹ â¡Á ªê£™ô º®ò£ñ™ ÜG˜õêmòñ£è (Indescribable) Þ¼Šð ªê£™õ õ£˜ˆ¬îèœ Þ™¬ô. ÞšMîñ£è¾‹ úˆ ¹¼û˜èÀ‚° úýüñ£è¾‹ (úýü‹=ÃìŠ Hø‰î¶=congenital) â¡Á ªê£™ôŠð´‹ Ü‰î ªñ÷ù‹ ãŸð´‹. ð£ô˜èÀ‚è£è (ë£Qè÷£è£ñ™ ÜŠHò£ê î¬êJ¡ Ýó‹ðˆF™ Þ¼Šðõ˜èÀ‚è£è «ð„¬ê Üì‚°õ¶ ªñ÷ù‹ â¡Á Hóyñˆ¬îŠ ðŸP ªê£™«õ£˜èœ MFˆF¼‚Aø£˜èœ. «îê‹ «îê‹ +ÉnùÉ´ÉxiÉä SÉ ¨ÉvªÉä SÉ VÉxÉÉä ªÉκ¨ÉzÉ Ê´ÉtiÉä* ªÉäxÉänÆù ºÉiÉiÉÆ ´ªÉÉ{iÉÆ ºÉ näù¶ÉÉä Ê´ÉVÉxÉ& º¨ÉÞiÉ&**110** 110) That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.

110) º¡Â‹ H¡Â‹ ⃫è üùƒèœ A¬ìò£«î£, âîù£™ Þ¶ â™ô£‹ Þ¬ì Þ™ô£ñ™ Mò£H‚èŠð†´ Þ¼‚A¡ø«î£, ܶ«õ üùñŸø «îê‹ â¡Á è¼îŠð´Aø¶. è£ô‹ è£ô‹ Eò±ÉxÉÉiºÉ´ÉǦÉÚiÉÉxÉÉÆ ¥ÉÀÉnùÒxÉÉÆ ÊxɨÉä¹ÉiÉ&* EòɱɶɤnäùxÉ ÊxÉÌnù¹]õÉä ÁJÉhb÷ÉxÉxnù +uùªÉ&**111** 111) The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.

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111) Hóyñ£ ºîô£ù Hó£Eè¬÷ å¼ è‡ CI†®ù£™ à‡´ ð‡µõîù£™ Üè‡ìñ£ù Ýù‰î võÏHò£è Þó‡ì£õîŸøî£è àœ÷ Hóyñ‹î£¡ è£ô‹ è£ô‹ â¡ø êŠîˆFù£™ °PŠHìŠð´Aø¶. Ýúù‹ Ýúù‹ ºÉÖJÉäxÉè´É ¦É´Éätκ¨ÉzÉVÉ»ÉÆ ¥ÉÀÊSÉxiÉxɨÉÂ* +ɺÉxÉÆ iÉÊuùVÉÉxÉÒªÉÉzÉäiÉ®úiºÉÖJÉxÉɶÉxɨÉÂ**112** 112) One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.

112) âŠð® Þ¼‰î£™ Hóyñˆ¬î„ C‰FŠð¶ ²èñ£è«õ Þ¬ìMì£ñ™ ãŸð´«ñ£, ܬî«ò Ýúù‹ â¡Á ÜPò «õ‡´‹. ²èˆ¬î‚ ªè´‚è‚ Ã®ò «õÁ ⶾ‹ Ýúù‹ Ý裶. ʺÉrÆù ªÉiºÉ´ÉǦÉÚiÉÉÊnù ʴɶ´ÉÉÊvɹ`öÉxɨɴªÉªÉ¨ÉÂ* ªÉκ¨ÉÎxºÉrùÉ& ºÉ¨ÉÉʴɹ]õɺiÉuèù ʺÉrùɺÉxÉÆ Ê´ÉnÖù&**113** 113) That, which is well known as the origin of all beings and the support of the whole universe, which is immutable and, in which the enlightened are completely merged, that alone is known as Siddhasana (eternal Brahman).

113) ⶠ⊪𣿶‹ Rˆîñ£è Þ¼‰¶ ªè£‡´ à‡ì£Aø¬õèÀ‚° â™ô£‹ è£óíñ£è¾‹ üèˆFŸ° ÜFwì£ùñ£è¾‹ °¬øõŸøî£è¾‹ Þ¼‚A¡ø«î£, âF«ô«ò Rˆî ¹¼û˜èœ G¬ôˆF¼‚Aø£˜è«÷£, ܬî«ò Rˆî Ýúù‹ â¡Á ÜPò «õ‡´‹. Íôð Íôð‰î‹ ‰î‹ ªÉx¨ÉÚ±ÉÆ ºÉ´ÉǦÉÚiÉÉxÉÉÆ ªÉx¨ÉÚ±ÉÆ ÊSÉkɤÉxvÉxɨÉÂ* ¨ÉڱɤÉxvÉ& ºÉnùÉ ºÉä´ªÉÉä ªÉÉäMÉÉä%ºÉÉè ®úÉVɪÉÉäÊMÉxÉɨÉÂ**114**

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114) That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.

114) ⶠà‡ì£°‹ õv¶‚èÀ‚° â™ô£‹ «õ«ó£, â¬î Ýî£óñ£è ¬õˆ¶‚ ªè£‡´ ñù¬î 膴Šð´ˆî «õ‡´«ñ£, ܉î Íôð‰î‹  ⊪𣿶‹ «êM‚èˆ î°‰î¶. ܶ«õ ó£ü«ò£è‹ ÜŠHò£CŠðõ˜èÀ‚° I辋 àKˆî£ù¶. «îý «îý ꣋ò ꣋ò‹ +RÂóMÉÉxÉÉÆ ºÉ¨ÉiÉÉÆ Ê´ÉtÉiºÉ¨Éä ¥ÉÀÊhÉ ±ÉÒªÉiÉä* xÉÉä SÉäzÉè´É ºÉ¨ÉÉxÉi´É¨ÉÞVÉÖi´ÉÆ ¶ÉÖ¹Eò´ÉÞIÉ´ÉiÉÂ**115** 115) Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise, mere straightening of the body like that of a dried-up tree is no equipoise.

115) êññ£ù HóyñˆF™ ôò‹ (absorption) ãŸð´«ñò£ù£™, ܬî ܃èƒèO¡ (of the Limbs) ꣋ò‹ (Equipoise) Ü™ô¶ «îý «îý ꣋ò ꣋ò‹ â¡Á ÜPò «õ‡´‹. ÜŠð® HóyñˆF™ ôò‹ ãŸðì£ñ™ 裌‰î ñó‹ «ð£™ àì™ «ïó£è Þ¼Šð¶ ñ†´‹ «îý ꣋òñ£è£¶.

F¼w F¼w®, F¼‚ vFF oùϹ]õ YÉÉxɨɪÉÓ EÞòi´ÉÉ {ɶªÉänÂù¥ÉÀ¨ÉªÉÆ VÉMÉiÉÂ* ºÉÉ oùι]õ& {É®ú¨ÉÉänùÉ®úÉ xÉ xÉɺÉÉOÉɴɱÉÉäEòxÉÒ**116** 116) Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.

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116) ë£ù ñòñ£ù F¼w®¬ò ãŸð´ˆF‚ ªè£‡´ Üîù£™ ü般î Hóyñ ñòñ£è 𣘊ð«î Cô£‚Aòñ£ù (Cø‰î, àò˜‰î, àˆîññ£ù) F¼w®. Í‚° ¸Q¬ò 𣘈¶‚ ªè£‡´ Þ¼Šð¶ Ü™ô. pù¹]Þõnù¶ÉÇxÉoù¶ªÉÉxÉÉÆ Ê´É®úɨÉÉä ªÉjÉ ´ÉÉ ¦É´ÉäiÉÂ* oùι]õºiÉjÉè´É EòiÉÇ´ªÉÉ xÉ xÉɺÉÉOÉɴɱÉÉäEòxÉÒ**117** 117) Or, one should direct one’s vision to That alone, where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.

117) 𣘂Aøõ¡, 𣘬õ, 𣘂èŠð´‹ õv¶ (â¡ø Í¡Á‹) G¬ôJ™ Þ™ô£ñ™ «ð£Œ M´«ñ£, ÜF™  F¼w®¬ò ªê½ˆî «õ‡´‹. Í‚° ¸Q¬ò 𣘊ð¶ Ü™ô.

Hó£í ú‹ò ú‹òñù ‹òñù‹ ñù‹ ÊSÉkÉÉÊnùºÉ´ÉǦÉÉ´Éä¹ÉÖ ¥ÉÀi´ÉäxÉè´É ¦ÉÉ´ÉxÉÉiÉÂ* ÊxÉ®úÉvä É& ºÉ´ÉÇ´ÉÞkÉÒxÉÉÆ |ÉÉhÉɪÉɨÉ& ºÉ =SªÉiÉä**118** 118) The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.

118) Cˆî‹ ºîô£ù â™ô£ ðˆîƒèÀ‹ Hóyñ‹î£¡ â¡Á ð£MŠðîù£™ êèô M¼ˆFè¬÷»‹ Üì‚°õ¶ Hó£í£ò£ñ‹ â¡Á ªê£™ôŠð´Aø¶. ÊxɹÉävÉxÉÆ |É{É\SɺªÉ ®äúSÉEòÉJªÉ& ºÉ¨ÉÒ®úhÉ&* ¥ÉÀè´Éɺ¨ÉÒÊiÉ ªÉÉ ´ÉÞÊkÉ& {ÉÚ®úEòÉä ´ÉɪÉÖ®úÒÊ®úiÉ&**119** iÉiɺiÉuÞùÊkÉ xÉè¶SɱªÉÆ EÖò¨¦ÉEò& |ÉÉhɺÉƪɨÉ&* +ªÉÆ SÉÉÊ{É |ɤÉÖrùÉxÉɨÉYÉÉxÉÉÆ QÉÉhÉ {ÉÒb÷xɨÉÂ**120** 119-120) The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the

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steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.

119-120) Hóð…ꈬî Þ™¬ô â¡Á îœÀõ¶ «óêè‹ â¡ø õ£» Ý°‹.  Hóyñ‹  â¡ø M¼ˆF Ìóè‹ â¡ø õ£» â¡Á ªê£™ôŠð´Aø¶. Üî¡ Hø°, «óêè ÌóèƒèÀ‚°Š H¡, ܉î M¼ˆFè¬÷ ܬêò£ñ™ Þ¼‚è„ ªêŒõ¶ °‹ðè‹ â¡ø Hó£í£ò£ñ‹ Ý°‹. (ÞŠªð£¿¶ ªê£™L‚ ªè£‡´ õ‰î) Þ‰î Mî‹ ë£QèÀ‚°ˆî£¡. Ü‚ë£QèÀ‚° Hó£í ê…ê£óˆ¬î G«ó£î‹ ªêŒõ«î/ Üì‚°õ«î Hó£í£ò£ñ‹ Ý°‹.)

Hóˆò£ Hóˆò£ý ò£ý£ó‹ ʴɹɪÉä¹´ÉÉi¨ÉiÉÉÆ où¹]Âõ´ÉÉ ¨ÉxɺÉζSÉÊiÉ ¨ÉVVÉxɨÉÂ* |ÉiªÉɽþÉ®ú& ºÉ Ê´ÉYÉäªÉÉä%¦ªÉºÉxÉÒªÉÉä ¨ÉÖ¨ÉÖIÉÖʦÉ&**121** 121) The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.

121) MûòƒèÀ‹ ݈ñ£«õ â¡Á à혉¶ ñù¬î ¬êî¡òˆF™ Í›°‹ð® ªêŒõ¶ Hóˆò£ý£ó‹ â¡Á ÜPò «õ‡´‹. Þ¬î «ñ£þˆF™ ݬê àœ÷õ˜èœ ÜŠHò£ê‹ ªêŒò «õ‡´‹. î£ó î£ó¬í ªÉjÉ ªÉjÉ ¨ÉxÉÉä ªÉÉÊiÉ ¥ÉÀhɺiÉjÉ nù¶ÉÇxÉÉiÉÂ* ¨ÉxɺÉÉä vÉÉ®úhÉɪÉè´É vÉÉ®úhÉÉ ºÉÉ {É®úÉ ¨ÉiÉÉ**122** 122) The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).

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122) ⃫è ⃫èªò™ô£‹ ñù‹ «ð£A¡ø«î£, ܃«è ܃«èªò™ô£‹ Hóyñ«ñ è£íŠð´õ ñù¬î G¬ô‚è„ ªêŒî«ô àˆîññ£ù î£ó¬í â¡Á è¼îŠð´Aø¶. ݈ñ Fò Fò£ù‹ ¥ÉÀè´Éɺ¨ÉÒÊiÉ ºÉuÞùkªÉÉ ÊxÉ®úɱɨ¤ÉiɪÉÉ ÎºlÉÊiÉ&* vªÉÉxÉ ¶É¤näùxÉ Ê´ÉJªÉÉiÉÉ {É®ú¨ÉÉxÉxnù nùÉʪÉxÉÒ**123** 123) Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman,” is well known by the word Dhyana (meditation), and is productive of supreme bliss.

123)  Hóyñ‹  â¡ø êˆFòñ£ù M¼ˆF»ì¡ «õªø£¡¬ø»‹ Üõô‹ðñ£è/ ¶¬íò£ ¶¬íò£è/Ýî£ /Ýî£óñ£è ñ£è ¬õˆ¶‚ ªè£œ÷£ñ™ Þ¼Šð¶ Fò£ù‹ â¡Á HóCˆF ªðŸø¶. Þ¶«õ àˆîññ£ù Ýù‰îˆ¬î ªè£´‚°‹. êñ£F ÊxÉÌ´ÉEòÉ®úiɪÉÉ ´ÉÞkªÉÉ ¥ÉÀÉEòÉ®úiɪÉÉ {ÉÖxÉ&* ´ÉÞÊkÉʴɺ¨É®úhÉÆ ºÉ¨ªÉCºÉ¨ÉÉÊvÉYÉÉÇxɺÉÆYÉEò&**124** 124) The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.

124) å¼ Mî ñ£Á Þ¡P Hóyñ£è£óñ£è«õ M¼ˆF¬ò„ ªêŒ¶ «ñ½‹ ܉î M¼ˆF¬ò»‹ ï¡° ñø‰¶ GŸð¶ êñ£F Ý°‹. Þ¶«õ ë£ù‹ â¡ø ªðò¬ó à¬ìò¶.

B´ÉÆ SÉÉEÞòÊjɨÉÉxÉxnÆù iÉÉ´ÉiºÉÉvÉÖ ºÉ¨É¦ªÉºÉäiÉÂ* ´É¶ªÉÉä ªÉÉ´ÉiIÉhÉÉi{ÉÖºÆ É& |ɪÉÖHò& ºÉ ¦Éä´Éiº´ÉªÉ¨ÉÂ**125** 125) The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under

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his full control, it arises spontaneously, in an instant when called into action.

125) ÞšMîñ£è ñQî‚° ãMù¾ì¡ å¼ þíˆF«ô«ò î£ù£è«õ Þ‰î êñ£F võ£bùñ£è ãŸð´‹ õ¬ó Þ‰î ªêŒòŠðì£î (võð£õ Rˆîñ£ù) Ýù‰îˆ¬îˆ  êñ£F¬ò ï¡° ÜŠHò£ê‹ ªêŒò «õ‡´‹. iÉiÉ& ºÉÉvÉxÉÊxɨÉÖHÇ ò& ʺÉrùÉä ¦É´ÉÊiÉ ªÉÉäÊMÉ®úÉ]Âõ* iÉiº´É°ü{ÉÆ xÉ SÉèEòºªÉ ʴɹɪÉÉä ¨ÉxɺÉÉä ÊMÉ®úɨÉÂ**126** 126) Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.

126) Hø° ê£îùƒè¬÷ ܸw®‚è «õ‡®ò ÜõCòˆFL¼‰¶ M´ð†ìõù£è ܉î C«ówì˜ Rˆîó£A M´Aø£˜. Üõ¼¬ìò võÏð‹ ò£¼¬ìò ñùFŸ°‹ õ£‚°‚°‹ â†ì‚ îò Mûòñ£è£¶. ºÉ¨ÉÉvÉÉè ÊGòªÉ¨ÉÉhÉä iÉÖ Ê´ÉPxÉÉ +ɪÉÉÎxiÉ ´Éè ¤É±ÉÉiÉÂ* +xÉÖºÉÆvÉÉxÉ®úÉʽþiªÉ¨ÉɱɺªÉÆ ¦ÉÉäMɱÉɱɺɨÉÂ**127** ±ÉªÉºiɨɶSÉ Ê´ÉIÉä{ÉÉä ®úºÉɺ´ÉÉnù¶SÉ ¶ÉÚxªÉiÉÉ* B´ÉÆ ªÉÊuùPxɤÉɽÖþ±ªÉÆ iªÉÉVªÉÆ ¥ÉÀÊ´ÉnùÉ ¶ÉxÉè&**128** 127-128) While practicing Samadhi, there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

127-128) Ýù£™, êñ£F¬ò ÜŠHò£ê‹ ªêŒõF™ ðô£ˆè£óñ£è Cô î¬ìèœ õ¼‹. ܬõò£õù -ªî£ì˜„Cò£è Þ™ô£¬ñ, «ê£‹ð™, Mûò ²è£ÂðõˆF™

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ݬê, É‚è‹, Ü…ë£ù‹, ªõOJ™ Þ¿ðì™, ¼C¬ò ܸðMˆî™, Å¡òñ£è Þ¼‰¶ Mì™, ÞšMîñ£ù ðô M‚ùƒè¬÷ Hóyñ ë£Q ªñ™ô ªñ™ô Mô‚è «õ‡´‹. ¦ÉÉ´É´ÉÞkªÉÉ Ê½þ ¦ÉÉ´Éi´ÉÆ ¶ÉÚxªÉ´ÉÞkªÉÉ Ê½þ ¶ÉÚxªÉiÉÉ* ¥ÉÀ´ÉÞkªÉÉ Ê½þ {ÉÚhÉÇi´ÉÆ iÉlÉÉ {ÉÚhÉÇi´É¨É¦ªÉºÉäiÉÂ**129** 129) While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.

129) Þ¼‚°‹ ðˆîƒèO™ M¼ˆF¬ò ªê½ˆFù£™ ÜŠð® Þ¼‚°‹ ñ ãŸð´‹. Å¡òñ£è M¼ˆF¬ò ¬õˆ¶‚ ªè£‡ì£™, Å¡òˆ ñ ãŸð´‹. ÜŠð®«ò Hóyñ£è£óñ£è«õ M¼ˆF¬ò ¬õˆ¶‚ ªè£‡ì£™, ðKÌóíˆ î¡¬ñ ãŸð´‹. ݬèò£™, Þ‰î ðKÌóíˆ î¡¬ñ¬ò ÜŠHò£ê‹ ªêŒò «õ‡´‹. ªÉä ʽþ ´ÉÞËkÉ VɽþiªÉäxÉÉÆ ¥ÉÀÉJªÉÉÆ {ÉÉ´ÉxÉÓ {É®úɨÉÂ* ´ÉÞlÉè´É iÉä iÉÖ VÉÒ´ÉÎxiÉ {ɶÉÖʦɶSÉ ºÉ¨ÉÉ xÉ®úÉ&**130** 130) Those, who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.

130) âõ˜èœ Þ‰î ðK²ˆîñ£ù àˆA¼wìñ£ù Hóyñ£è£ó M¼ˆF¬ò M†´ M´Aø£˜è«÷£, Üõ˜èœ ií£è«õ pMˆF¼‚Aø£˜èœ. ܉î ñQî˜èœ ð²‚èÀ‚°/I I¼èƒèÀ‚° êññ£ùõ˜èœ. ªÉä ʽþ ´ÉÞËkÉ Ê´ÉVÉÉxÉÎxiÉ ªÉä YÉÉi´ÉÉ ´ÉvÉǪÉxiªÉÊ{É* iÉä ´Éè ºÉi{ÉÖ¯û¹ÉÉ vÉxªÉÉ ´ÉxtɺiÉä ¦ÉÖ´ÉxÉjɪÉä**131**

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131) Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.

131) âõ˜èœ Þ‰î Hóyñ£è£ó M¼ˆF¬ò ï¡° ÜŠHòC‚è/ðöèˆ ªîK‰îõ˜è«÷£, âõ˜èœ ªîK‰¶ «ñ½‹ M¼ˆF¬ò ÜHM¼ˆF ªêŒAø£˜è«÷£, Üõ˜è«÷ úˆ¹¼û˜èœ, î¡ò˜èœ, ;ôèˆF½‹ Üõ˜èœ ïñvèK‚èˆ î°‰îõ˜èœ. ªÉä¹ÉÉÆ ´ÉÞÊkÉ& ºÉ¨ÉÉ´ÉÞrùÉ {ÉÊ®ú{ÉC´ÉÉ SÉ ºÉÉ {ÉÖxÉ&* iÉä ´Éè ºÉnÂù¥ÉÀiÉÉÆ |ÉÉ{iÉÉ xÉäiÉ®äú ¶É¤nù´ÉÉÊnùxÉ&**132** 132) Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.

132) âõ˜èÀ¬ìò Hóyñ£è£ó M¼ˆF ï¡° â™ô£ MîˆF½‹ M¼ˆFò¬ì‰¶ ðKð£èñ¬ì‰¶ (Ripe maturity) Þ¼‚A¡ø«î£, Üõ˜èœî£¡ úˆî£ù Hóyñˆ ñ¬ò ܬì‰îõ˜èœ. êŠîˆ¬î ñ£ˆFó‹ ªê£™L‚ ªè£‡®¼‚°‹ ñŸøõ˜èœ ÜšMî‹ Ýè ñ£†ì£˜èœ.

EÖò¶É±ÉÉ ¥ÉÀ´ÉÉiÉÉǪÉÉÆ ´ÉÞÊkɽþÒxÉÉ& ºÉÖ®úÉÊMÉhÉ&* iÉä%{ªÉYÉÉÊxÉiɨÉÉ xÉÚxÉÆ {ÉÖxÉ®úɪÉÉÎxiÉ ªÉÉÎxiÉ SÉ**133** 133). Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.

133) Hóyñˆ¬îŠ ðŸP «ðõF™ ªè†®‚è£ó˜è÷£è ñ£ˆFó‹ Þ¼‰¶ ªè£‡´ Hóyñ£è£ó M¼ˆF Þ™ô£îõ˜è÷£è ï¡° MûòƒèO™ ݬê àœ÷õ˜è÷£è Þ¼Šðõ˜è«÷£ Ü…ë£Qè÷£è Þ¼Šð

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ÜõCò‹ (Þ‰î ú‹v£óˆF™) ñÁð®»‹ «ð£õ£˜èœ.

F¼‹H

õ¼õ£˜èœ,

ÊxɨÉä¹ÉÉvÉÈ xÉ Êiɹ`öÎxiÉ ´ÉÞËkÉ ¥ÉÀ¨ÉªÉÓ Ê´ÉxÉÉ* ªÉlÉÉ Êiɹ`öÎxiÉ ¥ÉÀÉtÉ& ºÉxÉEòÉtÉ& ¶ÉÖEòÉnùªÉ&**134** 134) The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.

134) ë£Qèœ Ü¬ó GIû‹ Ãì Hóyñ£è£ó M¼ˆF Þ™ô£ñ™ Þ¼‚è ñ£†ì£˜èœ. Hóyñ£ ºîô£ùõ˜èÀ‹ úùè˜ ºîô£ùõ˜èÀ‹ ²è˜ ºîô£ùõ˜èÀ‹ âŠð® Þ¼‰¶ õ¼Aø£˜è«÷£, ë£Qèœ ÜŠð® Þ¼‰¶ õ¼õ£˜èœ.

EòɪÉæ EòÉ®úhÉiÉɪÉÉiÉÉ EòÉ®úhÉä xÉ Ê½þ EòɪÉÇiÉÉ* EòÉ®úhÉi´ÉÆ º´ÉiÉÉä MÉSUäôiEòɪÉÉǦÉÉ´Éä Ê´ÉSÉÉ®úiÉ&**135** 135) The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.

135) è£KòˆF™ è£óíˆ î¡¬ñ õ¼‹, è£óíˆF™ è£Kòˆ ñ õó£¶. Mê£Kˆ¶Š 𣘈 è£KòI™ô£î «ð£¶ è£óíˆ î¡¬ñ»‹ î£ù£è«õ MôA M´‹. (F¼wì£‰î‹ F¼w죉î‹: F¼wì£‰î‹ °ìˆF™ ñ‡í£è Þ¼‚°‹ ñ Þ¼‚°‹, ñ‡E™ °ìñ£è Þ¼‚°‹ ñ A¬ìò£¶. °ì‹ Þ™ô£î MûòˆF™ ñ‡µ‚° è£óí‹ â¡ø ªðò«ó RˆF‚裶.) +lÉ ¶ÉÖrÆù ¦É´ÉäuùºiÉÖ ªÉuèù ´ÉÉSÉɨÉMÉÉäSÉ®ú&* pù¹]õ´ªÉÆ ¨ÉÞrù]äõxÉè´É où¹]õÉxiÉäxÉ {ÉÖxÉ& {ÉÖxÉ&**136** 136) Then, that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.

136) ÞšMî‹ è£óíˆ î¡¬ñ, è£Kòˆ ñ Þó‡´ñŸÁ ²ˆîñ£è Þ¼‚°‹ õv¶ õ£‚°èÀ‚°

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â†ì£î¶. Þ¬î ñ‡ °ì F¼w죉îˆFù£™ Ü®‚è® ð£˜ˆ¶ àíó «õ‡´‹. (°ì‹ ºîô£ù è£Kòˆ ñ¬ò ܬìò£ñ½‹, °ì‹ ºîô£ù è£KòˆFŸ° Þ¼‚°‹ è£óíñ£èˆ ñ¬ò»‹ ܬìò£ñ™ Þ¼‚°‹ ²ˆîñ£ù ñ‡ ï£ñ ÏðñŸø Mòõý£ó «ò£‚Aòñ™ô). +xÉäxÉè´É |ÉEòÉ®äúhÉ ´ÉÞÊkÉ¥ÉÇÀÉÎi¨ÉEòÉ ¦É´ÉäiÉÂ* =näùÊiÉ ¶ÉÖrùÊSÉkÉÉxÉÉÆ ´ÉÞÊkÉYÉÉxÉÆ iÉiÉ& {É®ú¨ÉÂ**137** 137. In this way alone, there arises in the pure-minded, a state of awareness (of Brahman), which is, afterwards merged into Brahman.

137) Þ«î Hóè£óñ£èˆî£¡, M¼ˆF Hóyñ Mûòñ£è ãŸð´‹. Üî¡ Hø°, ²ˆîñ£ù Cˆîˆ«î£´ îòõ˜èÀ‚° Hóyñ£è£ó M¼ˆF ë£ù‹ ãŸð´‹.

EòÉ®úhÉÆ ´ªÉÊiÉ®äúEäòhÉ {ÉÖ¨ÉÉxÉÉnùÉè ʴɱÉÉäEòªÉäiÉÂ* +x´ÉªÉäxÉ {ÉÖxɺiÉÊrù EòɪÉæ ÊxÉiªÉÆ |É{ɶªÉÊiÉ**138** 138) One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.

138) ºîL™ (è£KòƒèOL¼‰¶) «õÁð´ˆF ñQî¡ è£óí ðˆî¬î‚ è£í «õ‡´‹. Hø°, Ü«î è£óí‹ è£KòˆF™ ⊪𣿶‹ ªî£ì˜‰¶ Þ¼Šðî£è 𣘊ð£¡.

(F¼wì£‰î‹ F¼w죉î‹: F¼wì£‰î‹ °ì‹, ꆮ, êó£õ‹ ºîô£ù¶èÀ‚° îQˆ îQò£è ãŸð†ì ôþíƒè¬÷ Mô‚AŠ ªð£¶õ£è àœ÷¬îˆ ªîK‰¶ ªè£‡ì£™î£¡ Þõ‚° è£óíñ£ù ñ‡E¡ ñ ªîK»‹. è£óíñ£ù ñ‡E¡ ñ ªîK‰î Hø°, ܶ î¡ î¡¬ñ¬ò Mì£ñ«ô«ò °ì‹ ºîô£ù è£KòƒèO™ á´¼M Þ¼‰¶ õ¼õ¬îŠ 𣘂èô£‹.

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EòɪÉæ ʽþ EòÉ®úhÉÆ {ɶªÉäi{ɶSÉÉiEòɪÉÈ Ê´ÉºÉVÉǪÉäiÉÂ* EòÉ®úhÉi´ÉÆ º´ÉiÉÉä xɶªÉänù´Éʶɹ]Æõ ¦É´Éäx¨ÉÖÊxÉ&**139** 139) One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.

139) è£KòˆF™ è£óíˆ¬îŠ ð£˜‚è «õ‡´‹. Hø° (è£KòˆFŸ° è£óíˆ¬îˆ îMó îQˆ¶ Þ¼Š¹‚ A¬ìò£¶ â¡Á ªîK‰î Hø°), è£Kòˆ¬î M†´ Mì «õ‡´‹. è£Kòªñ¡ð¶ «ð£ù¾ì¡) è£óí‹ â¡Aø Mòõý£ó‹ ù ï£ê‹ ܬ쉶 M´‹. Hø°, I…Cù võÏðñ£è ñùù‹ ªêŒðõ¡ ÝA M´õ£¡. ¦ÉÉÊ´ÉiÉÆ iÉҵɴÉäMÉähÉ ´ÉºiÉÖ ªÉÊzɶSɪÉÉi¨ÉxÉÉ* {ÉÖ¨ÉÉƺiÉÊrù ¦É´ÉäSUôÒQÉÆ YÉäªÉÆ §É¨É®úEòÒ]õ´ÉiÉÂ**140** 140) A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing.

This may be understood from the illustration of the wasp and the worm.

140) å¼ ñQî¡ bMóñ£ù «õèˆ¶ì¡ G„êò ¹ˆF»ì¡ å¼ õv¶¬õ ð£õ¬ù ªêŒ¶ õ¼õ£ù£A™, ¹¿ âŠð® õ‡ì£è ÝA M´Aø«î£, Þõ‹ ÜPò «õ‡®ò ܉î õv¶õ£è«õ M¬óM™ ÝA M´õ£¡. +où¶ªÉÆ ¦ÉÉ´É°ü{ÉÆ SÉ ºÉ´ÉǨÉäiÉÎSSÉnùÉi¨ÉEò¨ÉÂ* ºÉÉ´ÉvÉÉxÉiɪÉÉ ÊxÉiªÉÆ º´ÉÉi¨ÉÉxÉÆ ¦ÉɴɪÉänÂù¤ÉÖvÉ&**141** 141) The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.

141) Þ¶ â™ô£‹ è‡ ºîô£ù¬õèÀ‚° Mûò‹ Ýè£î¶‹ ݈ñ£ úˆÏðºñ£ù CˆvõÏð«ñò£°‹ â¡Á ÜPõ£Oò£ùõ¡ ⊪𣿶‹ ü£‚Aó¬î»ì¡ î¡ Ýˆñ võÏðˆ¬î ܸú‰î£ù‹ ªêŒò «õ‡´‹.

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où¶ªÉÆ Áoù¶ªÉiÉÉÆ xÉÒi´ÉÉ ¥ÉÀÉEòÉ®äúhÉ ÊSÉxiɪÉäiÉÂ* Ê´ÉuùÉÊzÉiªÉºÉÖJÉä Êiɹ`äöÊrùªÉÉ ÊSÉpùºÉ{ÉÚhÉǪÉÉ**142** 142) Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.

142) (è‡ ºîô£ù¬õè÷£™) 𣘂èŠð´õ¬î â™ô£‹ ð£˜‚è º®ò£î (è£óí Ïðñ£ù)î£è„ ªêŒ¶ Hóyñ£è£óñ£è«õ ܸú‰î£ù‹ ªêŒò «õ‡´‹.

Mˆõ£ù£è Þ¼Šðõ¡ ¬êî¡ò óú‹ Gó‹Hò ¹ˆF»ì¡ GˆFòñ£Œ ²è võÏðñ£è àœ÷ HóyñˆF«ô«ò G¬ôˆ¶ GŸè «õ‡´‹.

BʦɮúRÂóMÉè& ºÉ¨ÉɪÉÖHòÉä ®úÉVɪÉÉäMÉ =nùɾþiÉ&* ËEòÊSÉi{ÉC´ÉEò¹ÉɪÉÉhÉÉÆ ½þ`öªÉÉäMÉäxÉ ºÉƪÉÖiÉ&**143** 143) Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.

143) Þ‰î 15 ܃èƒèÀì¡ ï¡° îò¶ ó£ü «ò£è‹ âùŠð´‹. «î£ûƒèœ ªè£…êñ£è«õ ð‚°õñ£ùõ˜èÀ‚° Þ‰î ó£ü «ò£èˆ¶ì¡ ýì «ò£èˆ¬î»‹ ÜŠHòC‚è «õ‡´‹. {ÉÊ®ú{ÉC´ÉÆ ¨ÉxÉÉä ªÉä¹ÉÉÆ Eäò´É±ÉÉä%ªÉÆ SÉ ÊºÉÊrùnù&* MÉÖ¯ûnèù´ÉiɦÉHòÉxÉÉÆ ºÉ´Éæ¹ÉÉÆ ºÉֱɦÉÉä VÉ´ÉÉiÉÂ**144** 144) For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.

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144) âõ˜èÀ¬ìò ñùv ï¡° ðKð£è‹ ܬì‰F¼‚Aø«î£, Üõ˜èÀ‚° Þ‰î ó£ü «ò£è‹ îQˆ«î RˆF¬ò‚ ªè£´‚°‹. °¼MQ캋 ðèõ£Q캋 ð‚F àœ÷ ò£õ¼‚°‹ M¬óM™ ²ôðñ£è ܬìòˆ î‚è¶. <ÊiÉ ¸ÉÒ¨Éi{É®ú¨É½ÆþºÉ{ÉÊ®úµÉÉVÉEòÉSÉɪÉǺªÉ ¸ÉÒ¨ÉSUÆôEò®ú¦ÉMÉ´ÉiÉ& EÞòiÉÉè +{É®úÉIä ÉÉxÉÖ¦ÉÚÊiÉ& ºÉ¨ÉÉ{iÉÉ**

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