Samadhi Shatakam Satikam

Author(s): Manilal N Doshi
Publisher: Girdharilal Varma
Catalog link: https://jainqq.org/explore/003840/1

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samAdhizatakaM saTikam / THE SAMADHL-S'ATAKA. WITH ENGLISH TRANSLATION. mUlyam ru.. Price Annas oucation Internatione Resolante s a linelibraryorg

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zrIprabhenduviracitaM zrIsamAdhizatakaM zrIprabhAcandraviracitayA TIkayAsametaM BOAR diveApAvhena nabhubhAIzamasUnunA maNilAlazarmaNA AGgalabhASayAvivRtam tacca zrIyutagiridharalAlavarmaNAmAjJayA bhahamadAbAdAkhyapattane yuniyanAbhidhamudrAlaye mudritama saMvat 1951, khristAndAH 1895

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atha zrI samAdhizatakaM sttiikm|| yenAtmA'budhyatAtmaiva paratvenaivacAparam akyAnantabodhAya tasmai sighAtmane _ namaH // 2 // siiMjinenzmalamapratimaprabodhaM nirvANamArgamamalaM vijudhenvanyam / saMsArasAgarasamuttaraNaprapotaM vakSye samAdhizatakaM praNipatya vIram // 1 // zrImatpUjyapAdasvAmI mumukSUNAMmokSo. pAyaM mokSasvarUpaM copadarzayitukAmo nirvighrataH zAstraparisamAptyAdikaM phalamanilapatriSTadevatAvizeSanamaskurvANo yenAtmetyApAha / atra ca pUrvArdhana mohopAya uttarA

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( 2 ) rdhena ca modasvarUpamupadarzitam / siddhAtmane siiparameSThine / sidhaH sakalakarmmavipramuktaH sa cAsAvAtmA ca tasmai namaH / yena kiM kRtam / atrudhyata jJAtaH / ko'sau / AtmA / 'katham / zrAtmaiva / ayamarthaH yena siddhAtmanA zrAtmaiva zrAtmatvenAbudhyata na zarIrAdikaM kamrmotpAditasuranaranAraka tiryagAdijIvaparyAyAdikaM vA / tathA paratvenaiva cAMparam / aparaM ca zarIrAdikaM karmmajanitamanuSyAdijIva paryAyAdikaM vA / paratvenaivAmano nedenaivAbudhyata / tasmai / kathaMbhUtAya / prakSayAnantabodhAya / akSayo'vinazvaro'nanto dezakAlAnavacchinnasamastArthaparicchedako vA bodho yasya tasmai / evaM vidhabodhasya cAnantadarzana sukhavIryairavinAbhAvitvasAmarthyAdanantacatuSTayarUpAyeti gamyate /

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nanu ceSTadevatAvizeSasya paJcaparameSThirUpatvAdatra sikSAtmana eva kasmAdgranthakatA namaskAraH kRta iti cet |grnthsy kartAkhyAtuH zrotustadarthAnuSThAtuzca siddhasvarUpa praaptyrthitvaat|yo hi yatsvarUpaprAptyarthI (sa tatsvarUpavantaM prArthayati dhanurvidyAprAptyarthI) dhanurveda vidaM namaskaroti / sisvarUpaprAtyarthI ca samAdhizatakazAstrasya kartA vyAkhyAtA zrotA tadarthAnuSThAtA cAtma vizeSastasmAtsijhatmAnaM namaskaroti / simjhAbdenaiva cAhadAdInAmapi grahaNam / teSAmapi dezataH sisvarUpopetatvAt // 1 // jayanti yasyAvadato'pi bhaartiivintystiirthkRto'pyniihitH|| zivAya dhAtresugatAya viSNave jinAya tasmai sakalAtmane nmH||shaa

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(4) athoktaprakAra sisvarUpasya tatprApyupAyasya copadeSTAraM sakalAtmAnamiSTadevatAvi. zoSaM stotumAha / jayantIti / yasya nagavato jayanti sarvotkarSeNa vartante / kAH / jAratI vinUtayaH nAratyAH vANyAH vinuutyo'baadhitsrvaatmtttvaadismpdH| kathaMnUtasyApi tA jayanti / avadalo'pi tAlyo puTavyApAre vcnmnuccaaryto'pi| nakaM ca / yatsarvAtmahitaM na varNasahitaM na spanditauSThadhyaM no vAngakalitaM na doSamalinaM na zvAsaru kramam / zAntAmarSaviSaiH samaM pazugaNairAkarNitaM karNinistannaHsarvavidaH pranaSTavipadaH pAyAdapUrvaM vcH| athavA nArato ca vinUtayazca trtryodyH| punarapi kathanUtasya / tIrthakato'pyanIhituH 1 cAmarAdayaH (1)

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hA hi vAdA mohanIyakarmakAryA / navati ca tatkarmaNaHprakSayAtasyAH snaavaanupptiH| ataH anIhiturapi tatkaraNeDArahitasyApi tIrthakRtaH saMsArasamuzettaragahe. tunUtatvAtIrthamiva tIrthamAgamaH ttkRtvtH| kiM nAmne tsmai| sklaatmne| zivAya zivaM paramasaukhyaM paramakalyANaM nirvANa cocyate ttpraaptaay| dhAtre RSyAdiniH sanmAgopadezakatvena ca sakala tokaabhyuHjnyaarkaay| sugatAya zonanaM gataM jJAnaM yasyAsau sugtH| suSTu vA'sunarAvRttyatigataM saMpUrNa vA anantacatuSTayaM gataHprAptaH sugtstsmai| viSNave kevljhaanenaashessvstuvyaapkaay| jinAya anekanavagahanavyasanaprApaNahetukArAtIna jayatIti jinastasmai / sakalAtmane saha kalayA zarIreNa vartata iti sakalaH sa cA.

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sAvAtmA ca tasmai nmH|||| zrutena liGgena yathAtmazakti samAhitAntaHkaraNena samyak // samIkSya kaivalyasukhasTahANAM viviktamAtmAnamathAnidhAsye // 3 // nanu niSkaletararUpamAtmAnaM natvA navAkiM kariSyatItyAha / zruteneti / atheSTadevatAnamaskArakaraNAnantaraM annidhAsye kapayiSye kim / viviktamAtmAnaM karmamala. rahitaM jIvasvarUpam / kathamannidhAsye / yathAtmazakti prAtmazakteranatikramaNena / kiM kRtvA / samIkSya tathAnnUtamAtmAnaM samya k jJAtvA / kena / zrutena / eko me sassado appANANadaM saNalakhaNe / sesA me bAhirAnA vAsave saMjogalakhaaityAdyA.

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(7) gmen| tathA liGgena hetunA / tathAhi / - rIrAderAtmA nino ninalakSaNalakSitvAt / yayoninalakaNakSitatvaM tayornedo yapA jlaanlyoH|bhinnlknnlkssittvN cAtmArorayoriti / na caanyornivlkssnnlkssittvmprsijhm| Atmana upayogasvarUpopaladitatvAt / zarIrAdestaviparItasva. jaavtvaat| samAhitAntaHkaraNena samAhitamekAgrInUtaM tacca tadantaHkaraNaM ca manastena samyak samIkSya samyak jnyaatvaa'nunuuyetypH| keSAM tthaabhuutmaatmaanmnidhaasye| kaivalyasukhaspRhANAM kaivalye sakalakarmarahitatve sati sukhaM tatra spRhA anilASo yessaaN| kaivalye viSayApranave vA sukhe / kaivalyasukhayorvA kevalajJAnasukhayoH saspRhA ye teSAm // 3 //

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(7) bhirntHprshcetitridhaa'tmaasrvdehissu| upeyaatttrprmNmdhyopaayaadhistyjet| katinnedaH punarAtmA navati yena vivitamAtmAnamiti vizeSyocyata ityAzaGkayA h| bhiriti| bhiraatmaa| antaH antraatmaa| parazca prmaatmaa| ityevaM tridhA'tmA triprakAra aatmaa| ka / sarvadehiSu sakAmANiSu / nanu anavyeSu bahirAtmana eva saMjavAt kathaM sarvadehiSu vidhA'tmA syAditya. pyanupapannam / tatrApi vyarUpatayA trivighaatmsnaavopptteH| kathamanyathA tatra paJca. jJAnAvaraNAnyupapadyante / kevalajJAnAdyA. vivisAmagrI hi tatra kadAcidapi na naviSyatItyanavyatvam |n punastadyogyavya. syAnAvAditi / navyasyApekSayA vA sarvadehi. grhnnm|aasnduurduurtrnvyessujvysmaa

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nAlavyeSu ca sarveSu tridhA'tmA vidyata iti| tarhi sarvajJe paramAtmana eva sannAvAbahirantarAtmanoranAvAvidhAtmano virodha itya pyyuktm| nUtaprajJApananayApekSayA tatra sahi rodhAsiH / ghRtaghaTavat / yo hi sarvajJAvasthAyAM paraH parAtmA saMpannaH sa pUrva bahirItmA antarAtmA cAsoditi ghaTaghaTavadA ntarAtmano'pi bahirAtmatvaM paramAtmatvaM ca nUtanAviprajJApananayApekSayA issttvym| tatra kutaH kasyopAdAnaM kasya vA tyAgaH katavya ityAha / upeyaadityaadi| tatra teSu tripAtmasu madhye napeyAt svIkuryAt / parama paramAtmAnam / kasmAnmadhyopAyAnmadhyo'ntarAtmA sa evopAyastasmAt / tathA bahiH bahirAtmAnaM madhyopAyAdeva tyajet // 4 // bahirAtmA zarIrAdau

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- (10) jaataatmbhraantiraantrH| cittadoSAtmavibhrAntiH paramAtmA'tinirmalaH // 5 // tatra bahirantaH paramAtmanAM pratyekaM lakSaNamAha / bahirAtmeti / zarIrAdau zarIre / prAdizabdAghAinasorevagrahaNam / tatra jAtA Atmeti brAntiryasya sa bahirAtmA navati / prAntaraH antnvH| tatra navaztyaguainamAtre Tilopamityasya nityatvaM yeSAMca kSeH zAzvatika itinirdezAt / antare vA nava prAntaraH antarAtmA / sa kathaMnUtonavati / cittdossaatmvijraantiH| cittaM ca vikalpaH doSAzca rAgAdayaH yAtmA ca zuI cetanAvyaM teSu vigatA vinaSTA brAntiryasya / cittaM cittatvena budhyate doSAMzca dopatvena praatmaanmaatmtvenetyrthH| cittadoSeSu

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(11) vA vigata pAtmeti traantirysy|prmaatmaa navati kiM vishissttH| pratinirmalaH prakI lAzeSakarmamalaH // 5 // nirmalaH kevalaH zugho viviktaH prbhurvyyH| parameSThI parAtmeti paramAtmezvaro jinaH // 6 // tahAcikA nAmamA darzayannAha / nimalati / nirmalaH krmmlrhitH| kevataH zarIrAdInAM smbndhrhitH| zuH i. vyannAvakarmaNAmanAvAt paramavizusi. mnvitH| viviktaH zarIrakarmAdininasaMspRSTaH / pracarinjJadInAM svaamii| avyayaH labdhAnanta ctussttysvruupaadprcyutH| parameThI paramenzAdivanye pade tiSThatIti parame

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ThI sthAnazIlaH / parAtmA saMsArijIvebhya utkRSTa aatmaa|iti zabdaH prkaaraarthe| evaM prakArA ye zabdAste paramAtmano vaackaaH| paramAtmetyAdinA tAneva drshyti|prmaatmaa sakalaprANijya uttama aatmaa| Izvara injJa. yasanavinA'ntaraGgabahiraGgeNa paramaizvaryeNa sadaiva sNpnnH|jinH sknkmrmonmuulkaa| bahirAtmenjiyaghArairAtmajJAnaparAGmukhaH / sphuritaH svAtmanodeha mAtmatvenAdhyavasyati // 7 // idAnI bahirAtmano dehasyAtmatvenAdhya. vasAye kAraNamupadarzayannAda / bahiriti / imjhyihAraiH inzyimukhaiH kRtvA sphurito bahirarthagrahaNe vyApRtaH san bahirAtmA mUDhA.

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smA AtmajJAnaparAikhaH jIvasvarUpapari. jJAnAdahito navati / tathAnUtazca sannasau kiM karoti / svAtmano dehamAtmatvenA. dhyavasyati AtmIyazarIramevAhamitipratipadyate // 7 // naradehasthamAtmAnamavidvAnmanyate naram / tiryaJcaM tiryagaGgasthaM surAisthaM suraM tathA // // tacca pratipadyamAno manuSyAdicaturgatisambandhizarIranedena prtipdyte|ttr narasyadehaH naradehaH tatra tiSThatIti natasthastamAtmAnaM naraM manyate / ko'sau| avidhAn / bahirAtmA tiryaJcamAtmAnaM manyate / kthNnuutm| tiryagaGgastha tirazvAmahaM tiryagaLaM tatra

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(14) tiSThatIti tiryagaGgasthastam / surAGgasthamAmmAnaM suraM tathA manyate // 6 // nArakaM nArakAGgasthaM na svayaM tttvtstthaa| anantAnantadhIzaktiH svasaMvedyo'calasthitiH ||nnaa nArakamiti / nArakamAtmAnaM manyate / kiM viziSTam / naarkaanggsthN| na svayaM tthaa| narAdirUpa AtmA svayaM kammopAdhimantareNa na navati / kathaM / tattvataH paramArthato na navati / vyavahAreNa tu yadi navati tadA javatu / karmopAdhikRtA hi jIvasya manuSyAdi paryAyAstanivRttau nivartamAnatvAna punarvAstavA ityarthaH / paramArthatastarhi kIdRzo'sAvityAha / anantAnantadhIza

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(15) ktiH dhIzva zaktizva dhoktI anantAnante ghazaktI yasya tathAbhUto'sau / kutaH pari vedyaityAha / svsNvedyH| nirupAdhikaM hi rUpaM vastunaH svanAvo'bhidhIyate / karmAdyapAye cAnantAnantadhIzaktipariNata AtmA sva saMvedanena vedyastadviparItaparityanunavasya saMsArAvasthAyAM kamrmopAdhivinimmitatvA tU / astu nAMma tathA svasaMvedyaH kiyatkAla masau natu sarvadApazcAttaDUpa vinAzAdityAha / acala sthitiH / anantAnantadhIzaktisvajAvenAcalA sthitiryasya / yaiH punayorgasArUpaiH muktau tatpracyutirAtmano'bhyupagatA te prameyaka malamArta eme nyAyakumudacande ca mokavicAre vistarataH pratyAkhyAtAH // e // svadehasadRzaM dRSTvA paradehamacetanam /

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( 16 ) parAtmAdhiSThitaM mUDhaH paratvenAdhyavasyati // 10 // svadeha evamadhyavasAyaM kurvANo bahirA - tmA paradehe kathaM karotItyAha / sveti / svadehasadRzaM paradehaM dRSTrA / kathaMnRtaM / parAtmAghiSThitaM karmmavazAt svIkRtamacetanaM ceta. namapi saMgataM mUDhaH bahirAtmA paratvenAparAtmatvenAdhyavasyati // 10 // svaparAdhyavasAyena deheSvaviditAtmanAm / vartate vibhramaH puMsAM putranAryA digocaraH // 11 // evaMvidhAdhyavasAyAtkiM karotItyAha / svapareti / vibhramo viparyAsaH puMsAM vartate / kiM viziSTAnAM / aviditAtmanA apari

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(17) jJAtAtmasvarUpANAm |ken kRtvA'sau vartate / svaparAdhyavasAyena / kva / dehessu| kathaMnUto vibhramaH / putranAryAdigocaraH / paraMmArthato'nAtmIyamapakArakamapi putranAryAdhanadhAnyAdikamAtmIyamupakArakaMca mnyte| tatsampattau santoSaM takSyioge ca mahAsantApa. mAtmavadhAdikaM ca karotIti // 11 // avidyAsaMjJitastasmAtsaMskAro jAyate dRddhH| yena lokoGgameba svaM punarapyanimanyate // 12 // evaMvidhavinramAcca kiM navatItyAha / avidyeti / tasmAtantrimAbahirAtmani saMskAro vAsanAdRDho'vicalo jAyate / kiM nAma / avidyAsaMjJitaH avidyA saMjJA'sya

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( 17 ) saJjAteti tArakAdibhyaztac / yena saMskAreNa kRtvA lokaH pravivekinaH khaGgameva zarIrameva svamAtmAnaM punarapi janmAntare'pyanimanyate // 12 // dehe svarAtmAnaM yunaktyetena nizcayAt / svAtmanyevAtmadhIstasmA dviyojayatidehinam // 13 // evaM manyamAnazvAsau kiM karotItyAha / dehaiti / dehe svabuddhi: AtmabuddhirbudirAtmA kiM karoti / zrAtmAnaM yunakti samba karoti / dIrghasaMsAriNaM karotItyarthaH / kena / etena dehena / nizvayAt paramArthena / svAtmanyevajIvasvarUpa eva AtmadhIrantarAtmA tasmAt nizvayAt viyojayati

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(15) asambaI karoti // 13 // deheSvAtmadhiyA jAtAH putrnaaryaadiklpnaaH| sampattimAtmanastAbhi manyate hA hataM jagat // 14 // dehenAtmAnaM yojayatazca bahirAtmano - vilatitopadarzanapUrvakamAcAryoM'nuzayaM ku nAha / dehenviti / jAtAH prvRttaaH| kaaH| putranAryAdikalpanAH / ka / deheSu / kyaa| aatmciyaa|k aatmdhaaH| deheSveva / ayamarthaH putrAdidehaM jIvatvena pratipadyamAnasya matputronAryetyAdikalpanAvikalpA jAyante tAnizcAnAtmIyAniranupakArinizca saMpaniM putranAryAdivinUtyatizayamAtmano manyate / jagat katR / hA hataM naSTam / sva.

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(20) svarUpaparijJAnAdvahitaM jagat bahirAtmA prANigaNaH // 14 // mUlaM saMsAraHkhasya deha evaatmdhiisttH| tyaktvainAM pravizedanta bahiravyATatenjyiH // 1 // idAnImuktamarthamupasaMhRtyAntarAtmano'nu. pravezaM darzayannAha / mUlamiti / mUlaM kaarnnm| ksy| saMsAraHkhasya / ko'sau / deha ev|praatmdhiiH dehaH kAyaH sa eva aatmdhii| yata evaM tatastasmAtkAraNAt / enAM deha evAtmabuhityaktvA antaH prvishet| zrAtmanyAtmabuddhiM kuryAt / antarAtmA na vedityarthaH / kathaMbhUtaH san / bahiravyAvRte. niyaH bahirbAhya viSayeSva vyAvRtAnyapravRttA

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(1) nInzyiAgi yasya // 15 // matazzyutvensyiAraiH patito viSayeSvaham / tAnprapadyAhamiti mAM purA veda na tattvataH // 16 // antarAtmA AtmanyAtmabuIikurvANo'labdhalAnAtsantuSTa AtmIyAM bahirAtmA. vasthAmanusmRtya viSAdaM kurvannAha / matta iti / mattaH aAtmasvarUpAt / jyutvA vyAvRtya / yahaM patito'tyAsatyA pravRttaH / ka / vi. SayeSu / kaiH kRtvA / inzyihAraiH inzyimukhaiH / tatastAn viSayAn prapadya mamopakArakA ete ityatigRhya vAnusRtya mAM prAsmAnaM na veda na jJAtavAn / kathaM / ahamevAhaM na zarIrAdikamityevam / tattvato

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najJAtavAnityarthaH / kadA / purA pUrva anAdikAle // 16 // evaM tyaktvA bahirvAcaM tyjedntrshesstH| eSa yogaH samAsena pradIpaH paramAtmanaH // 17 // athAtmano zatAvupAyamupadarzayannAha / evamiti / evaM vakSyamANanyAyena bahirvA. caM putranAryAdhanadhAnyAdilakSaNAM bahirarthavAcakazabdAMstyatvA / azeSataH saakdhen| pazcAt antarvAcaM ahaM pratipAdaka: pratipAdyaH sukhI khI cetanA vetyAdiladANamantarjalpaM tyajedazeSataH / eSa bahirantarjalpatyAgalakSaNo yogaH svasvarUpe ci. nanirodhalakSaNaH smaadhiH| pradIpaH svarUpa

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prkaashkH| kasya / prmaatmnH| katham / samAsena saMkepeNa / UTiti paramAtmasvarUpaprakAzaka ityarthaH // 17 // yanmayA dRzyate rUpaM tanna jAnAti srvthaa| jAnanna dRzyate rUpaM tataH kena bravImyaham // 17 // kutaH punarbahirantarvAcastyAgaH kartavya i. tyAha / yaditi / rUpaM zarIrAdisvarUpaM yat dRzyate inzyaiiH parividyate mayA tadA cetaH natvA'ktamapi vacanaM sarvathA na jAnAti / jAnatA ca saha vacanavyavahAroM yukto nA. nyenaatiprsnggaat| yacca jAnapaM cetanamAtmasvarUpaM tannadRzyate in'iyairna prividyte| yata evaM tataH kena saha brajImyaham // 1 //

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( 24 ) yatparaiH pratipAdyeo'haM yatparApratipAdaye // unmattaceSTitaM tanme yadahaM nirvikalpakaH // 1 // evaM bahirvikalpaM parityajyAntarvikalpaM parityajannAha / yatparairiti / parairupAdhyAyAdinirahaM yatpratipAdyaH / parAn ziSyAdInahaM yatpratipAdaye tatsarvaM me unmattaceSTitaM mohavazADunmattaceSTitam / mohavazADunmattasyevAkhilaM vikalpajAlAtmakaM vi jRmmitamityarthaH / kuta etat / yadahaM nirvikalpakaH yadyasmAt zrahaM AtmA nirvikaupaka etairvacana vikalpairagrAhyaH // 18 // yadagrAhyaM na gRhNAti gRhItaM nApi muJcatiM //

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(zakSa) jAnAti sarvathA sarva tatsvasaMvedyamasmyaham // 3 // tadeva vikalpAtItaM svarUpaM nirUpayannAha / yadagrAhyamiti / yatujhAtmasvarUpamagrAhyaM karmodayanimittaM krodhAdisvarUpaM na gRhaNAtyAtmasvarUpatayA na svIkaroti / gR. hItamanantajJAnAdisvarUpaM naiva muJcati kadAcina parityajati / tena ca svarUpeNa sahitaM zukSmAtmasvarUpaM kiM karoti / jAnAti / kiM tat / sarvaM cetanamacetanaM vA vastu / kathaM jAnAti / sarvathA vyaparyAyAdisarvaprakAreNa / taditthaM nUtaM rUpaM svasaMvedya svsNvedngraahy| ahmaatmaasminvaami||20 natpannapuruSabhrAnteH sthANau yadvadviceSTitam //

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( 26 ) tadvanme ceSTitaM pUrva dehA diSvAtma vibhramAt // 22 // zvaMbhUtAtmasvarUpaparijJAnAtpUrvaM kIdRzaM mama ceSTitamityAha / nRtpanneti / nRtpannapu rupAnteH puruSo'yamiti utpannA cAntiryasya tasya / sthANau sthANuviSaye yava yatprakAreNa ceSTitaM vividhamupakArAdirUpaM ceSTitaM viparItaM vA ceSTitaM tat tatprakAraM me ceSTitam / kka | deha / diSu / ksmaat| shraatmvibhrmaat| Atma vipryaasaat| kadA | puurvmuktprkaaraatmsvruup| parijJAnAt prAk / 2.1 // yathA'sau ceSTate sthANo ? nivRtte purupagrahe / tathAceSTo'smi dehAdau vinivRttAtmavibhramaH // 22 //

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sAmprataM tu tatparijJAne sati kIdRzaM me ceSTitamityAha / yatheti / asAvutpannapuruSatrAntiH puruSagrahe puruSAnimiveze nivRtte vinaSTe sati yathA yena puruSAninivezajani topakAsapakAroyamaparityAgaprakAreNa ce. Tate pravartate tathA cepTo'smi tathA taDadyAmaparityAgaprakAreNa ceSTA yasyAsau tayAce cho'smi navAmyaham / ka / dehAdau / ki viziSTaH sn| vinivRttAtmavibhramaH vize SeNa nivRtta Atmavitramo yasya / ka / de. hAdau // 12 // yenAtmanAnubhUyAha maatmnaivaatmnaatmni|| so'haM na tanna sA nAso naiko na dvau na vA bahuH // 23 //

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(7) adAnImAtmani rUyAdiliGgakatvAdi saGkhyA vibhramanivRttyarthaM tahiviktasAdhAraNasvarUpadarzanArtha caah|yeneti / yenAtmanA caitanyasvarUpeNa / itthaMnAve tRtIyA / ahamanunUya / kena / Atmanaiva nAnyena / kena karaNanUtena AtmanA svasaMvedanasvanAvena / ka / prAtmani svsvruupe| so'hamitthaMnUtasvarUpo'haM na tat na napuMsakaM na sA na strI nAsau na pumAn / ahaM tathA naiko na chau na vA bahuH strItvAdidharmANAM karmotpAditadehasvarUpatvAt // 23 // yadabhAve suSupto'haM yadbhAve vyutthitaH punaH // atIniyamanirdezya tatsvasaMvedyamasmyaham // 2 //

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( e) yenAtmanA tvamanunUyasesa kIdRza ityA ha / yaditi / yasya zuddhasya svasaMvedyasya rUpasthAnAve'nupalambhe sugupto yathAvatpadArthaparijJAnAnAvalakaNaniyA gADhAkAnto yannAve yasya tatsvarUpasya nAve na. palamne punayaMsthito vizeSeNa nasthito jAgarito'haM yathAvatsvarUpaparibittipariNata ityarthaH / kiM viziSTaM tatsvarUpaM / atInzyi. minzyaiirajanyamagrAhyaM ca / anirdezyaM zabdavikalpAgocaratvAdidaM cedaM vA nirdeSTumazakyam / tadevaMvidhaM svarUpaM kutaH simityAha / tatsvasaMvedyaM tauktaprakAraM svarUpaM svasaMvedyaM svasaMvedanagrAhyamahamasmi // 3 // dIyante'traivarAgAdyA stattvato mAM prpshytH|

Page #33
(30) bodhAtmAnaM tataH kazci name zatrurna ca priyaH // 25 // tatsvarUpaM saMvedayato rAgAdiprakSayAna kacitrumitravyavasthA navatIti darzayannAha / hIyanta iti / atraiva / na kevalama kintu atraiva janmani / dIyante / ke te|raagaadyaaH| Adau navaH prAdyaH rAga Adyo yeSAM SAdInAM te tathoktAH / kiM kurvataste diiynte| tattvato mAM prapazyataH / kathaMnataM mAm |boghaatmaanN jJAnasvarUpam / tata ityAdi / yato yathAvadAtmAnaM pazyato rAmAdayaH pravINAstatastasmAtkAraNAt na me kazcicchatrurna ca naiva priyo mitram // 25 // mAmapazyannayaM loko na me zatrurna ca priyH|

Page #34
(31) mAM prapazyannayaM loko na me zatrurna ca priyH||26|| yadi tvamanyasya kasyacinna zatrumitra vA tathApi tavAnyaH kazcidbhaviSyatItyA. zaGkayAha / mAmiti / AtmasvarUpe hi pra. tipanne'pratipanne vA'yaM loko mayi zatrumi nAvaM pratipadyate / na tAvadapratipanne yato mAmapazyanayaM loko na me zatrunaca priyaH / apratipanne hi vastusvarUpe rAgAdyutpattAvatiprasaGgaH / nApi pratipanne yato mAM prapazyanayaM loko na me zatrurna ca priyaH / AtmasvarUpapratItau hi rAgAdInAMpradayA. kathaM kvacidapi zatrumitranAvaH syaat||26|| tyaktvaM bahirAtmAnamantarAtmavyavasthitaH /

Page #35
(35) bhAvayetparamAtmAnaM sarvasaGkaTapavarjitam // 2 // antarAtmano bahirAtmatyAge paramAtmaprAptau copAyaM darzayannAha / tyakteti / evamuktaprakAreNAntarAtmavyavasthitaH san bahirAtmAnaM tyaktvA paramAtmAnaM naavyet| kthNnuutm| sarvasaGkaTapavarjitam / vikalpa. jAla hitam / athavA sarvasaGkalpavarjitaH san jAvayet // 17 // so'hamityAttasaMskAra stasminbhAvanayA punH| tatraiva dRDhasaMskArA labhate hyAtmanaH sthitim||shnaa tanAvanAyA phalaM darzayannAha / sa iti / yo'nantajJAnAdyAtmakaH prasiH paramAtmA

Page #36
(33) so'hamityevamAnasaMskAra Atto gRhItaH saMskAro vAsanA yen|kyaa| tasmin jaavnyaa|tsminnaavnyaa paramAtmani naavnyaa| so'hamityanedAbhyAsena / punaratyantaM grnitviipsaarthH| punaHpunastasminnAvanayA tatraiva paramAtmanyeva dRDhasaMskArAdavicalavAsanAvazAllanate prApnoti / dhyA. tA hi sphuTamAtmanaH sthitimAtmanyavicalatAmanantajJAnAdicatuSTayasvarUpatAM vA // 2 // mUDhAtmA yatra vizvasta stato naanydbhyaaspdm| yato bhItastato nAnyada bhayasthAnamAtmanaH // 2 // nanvAtmajAvanAviSaye kaSTaparamparAsadbhA. bena jayotpatteH kathaM kasyacittatra pravRttiri

Page #37
(34) tyAzaGkA niraakurvnaah|muuddheti| muDhAtmAbahirAtmA yatra zarIraputrakalatrAdau vizvasto. 'vaJcakAtiprAyeNa vizvAsa pratipano madI yAete ahameteSAmityannedabuddhiMgata ityrthH| tato nAnyatryAspadaM tataH zarIrAde nyajayAspadaM saMsAraHkhabAsasyAspadaM sthaanm| yato nItaH yataH paramAtmasvarUpasaMvedanAd nItasvastastato nAnyadalayasthAnam / tatastatsvasaMvedanAt nAnyadatrayasya saMsArapuHkhatrAsAnAvasya sthAnamAspadam / sukhAspadaM sato nAnyadityarthaH / kasya / AtmanaH // 2 // sarvendhiyANi saMyamya stimitenaantraatmnaa| yadaNaM pazyato nAti

Page #38
(35) tattatvaM paramAtmanaH // 3 // kIdRzastatpratipattyupAya ityAha / sarveti / saMyamya svaviSaye gaDanti nirudhya / kAni / sarvenizyAmi paJcApInizyANi / tadanantaraM stimitena sthirInUtenAnsarAtmanA manasA yatsvarUpaM nAti / kiM kurvataH / kaNaM pazyataH knnmaatrmnunnvtH| bahutarakAlaM manasaHsthirIkartumazakyatvAt stokakAlaM manonirodhaM kRtvA pazyato yaccidAnandasvarUpaM pratinAti tattattvaM taDpaM tattvaM svarUpaM paramAtmanaH // 3 // yaH parAtmA sa evAhaM yo'haM sa prmsttH| ahameva mayopAsyo nAnyaHkazciditi sthitiH||3||

Page #39
(36) kasminnArAdhite tatsvarUpamAptinaviSyatItyAzaGkyAha / ya iti / yaH pratiH para natkRSTa prAtmA sa evAham / yo'haM yaH svasaMvedanapratize'ntarAtmA prahaM sa paramaH paramAtmA / lato yato mayA saha paramAtmano'nedaH tato'hameva mayopAsya bhArAdhyo nAnyaH kazcinmayopAsya itisthitiH||31|| prAcyAvya viSayebhyo'haM mAM mayaiva mayi sthitam / bodhAtmAnaM prapanno'smi paramAnandanirvatam // 3 // evaM svarUpa evaaraaNdhyaaraadhknnaavvyvsthaa| etadevadarzayannAha / prAcyAvyeti / mamAsmAnamahaM prapannaH prApto'smi avAmi / kiM

Page #40
... (37) kRtvA / prAdhyAnya vissyebhyH| kena kRtvaa| mayaivAtmasvarUpaNaiva karaNAtmanA / ka sthitaM mAM prapanno'haM / mayi sthitamAtmasvarUpa eva sthitam / kathanUtaM mAM / bodhAtmAnaM jJAnasvarUpam / punarapi kthNnuutm| paramAnandanirvRtaM paramazvAsAvAnandazca sukhaM tena nirvRtaM sukhInUtamathavA paramAnandanirvRto'ham // 32 // yo na vetti paraM dehaadevmaatmaanmvyym| labhate na sa nirvANaM tapvApi paramaM tapaH // 33 // evamAtmAnaM zarIrAtrinaM yo na jAnAti taM pratyAha / ya iti / yaH pratipannAhAtparaM jinamAtmAnamevamuktamakAreNa na vetti

Page #41
kiM viziSTam / bhavyayamaparityaktAnantaca. tuSTayasvarUpam / sa na nirvANaM lagate / kiM kRtvaa|ttvaa'pi| kiM tat / paramaM tpH||33|| aatmdehaantrjnyaanjnitaahaadnirtttH| tapasAuSkRtaM ghoraM bhujAno'pi na khidyte||34|| nanu paramatapo'nuSThAyinAM mahaduHkhotpanito manaHkhedasanAvAtkathaM nirvANaprAptiriti vadantaM pratyAha / prAtmeti / AtmA ca dehazca tayorantarajJAnaM nedajJAnaM tenajanitavAsAvAlhAdazca paramaprasatistena nitataH sukhInUtaH saMstapasA hAdazavidhena kRtvA 'SkRtaM ghoraM guJjAno'pi 5 karmaNo rausya vipAkamanulavannapi na

Page #42
( 37 ) khidyate khedaM na gacchati // 34 // rAgadveSAdikaloleralolaM yanmanojalam / sa pazyatyAtmanastattvaM sa tattvaM netaro janaH // 38 // khedaM gacchatAmAtmasvarUpopalamnAnAvaM darzayannAha / rAgeti / rAgadveSAdaya eva kallolAstairalolamacaJcalamakaluSaM vA yanmanojalaM mana eva jalaM manojalaM yasya manojalaM yanmanojalaM sa AtmA pazyati / AtmanastattvamAtmanaH svarUpam / sa tattvaM sa AtmadarzI tattvaM paramAtmasvarUpam / netaro janaH / tattvaM na bhavati // 35 // viditaM manastattvaM vikSiptaM bhrAntirAtmanaH /

Page #43
(40) dhArayettadavikSiptaM vikSiptaM naashryetttH||36|| kiM punastattvazabdenogyata ityAha / avikSiptamiti / yavikSiptaM rAgAdyapariNataM dehAdinA 'tmano'nedAdhyavasAyaparihAreNa svasvarUpa eva nizcalatAM gatam / itthaMnUtaM manastattvaM vAstavaM rUpamAtmanaH / vikSiptamuktaviparItaM manobrAntirAtmasvarUpaM na navati / yata evaM tatastasmAjJArayet / kiM tat / manaH / kathaMnUtaM / avikSiptam / viditaMpunastatrAzrayennadhArayet // 36 // avidyAbhyAsasaMskArairavazaM kSipyate mnH| tadeva jJAnasaMskAraiH svtstttve'vtisstthte||3||

Page #44
(41) kutaHpunarmanaso videpo navati kutazcAvikepa ityaah| avidyeti / zarIrAdau zucisthirAtmAtmIyAdijJAnAnya vidyAstA sAmabhyAsaH punaH punaHpravRttistena janitAH saMskArAvAsanAstaiH kRtvA / avazaM vissyenshyiaadhiinmnaatmaayttmityrthH| kSipyate viditaM navati / manaH / tadeva mano jJAnasaMskArairAtmanaH zarIrAdibhyo jedajJAnAbhyAsaiH svataH svayameva tattva prAtmasvarUpe 'batiSThate // 37 // apamAnAdayastasya videpo yasya cetasaH / nApamAnAdayastasya na depo yasya cetasaH // 3 // cittasya vikSepe'vikSepe ca phalaM darzayatrA

Page #45
h| apamAnazati / apamAno mahattvakhaeDanamavajJA ca sa thAdiryeSAM mAmAtsaryAdInAM te'pamAnAdayo javanti / yasya cetaso vikSepo rAgAdipariNatirnavati yasya punazcetaso na kepovikepo nAsti tasya nApamAnAdayo javanti // 37 // yadA mohAtprajAyate rAgadveSau tpsvinH| tadaiva bhAvayetsvastha mAtmAnaM shaamytHkssnnaat||3|| apamAnAdInAM cApagame upAyamAha / yadeti / mohAnmohanIyakamrmodayAd yadA prajAyeta nutpadyete kau / rAgaSau / kasya / tapasvinaH / tadaiva rAgarUSodayakAla eva / AtmAnaM svasthaM bAhyaviSayAvyAvartya svasva

Page #46
(43) rUpasthaM jaavyet| zAmyata: napazamaM galata: rAgaSau kSaNAt kSaNamAtreNa // 3 // yatra kAye muneH prema tataH prAcyAvya dehinm| vudhyA tauttame kAye yojayetprema nazyati // 4 // tatra rAgaSayorviSayaM vipadaM ca pradarzayanAha / yatra AtmIye parakIye vA kAye zarorenzyiviSayasaGghAte vA muneH prema snehastataH kAyAt prAcyAvya vyAvartya dehinmaatmaanm|kyaa|bujhyaa vivekjnyaanen|pshvaattuttme kAye tasmAtmAguktakAyAuttame cidAnandamaya AtmasvarUpe yojayet |kyaa kRtvaa| bujhyA'ntardRSTvA / tataH kiM bhvti| prema nazyati kAyasneho na javati // 4 //

Page #47
( 44 ) zrAtmavibhramajaM duHkhamAtmajJAnAtprazAmyati / nAyatAstatra nirvAnti kRtvA'pi paramaM tapaH // 42 // tasminnaSThe kiM navatItyAha / bhAtmeti / AtmavijaM Atmano vibhramo'nAtmani zarIrAdAvAtmeti jJAnaM tasmAjAtaM yat duHkhaM tat prazAmyati / kasmAt / zrAtmajJAnAt / zarIrAdibhyo bhedenAtmasvarUpasaMvedanAt / nanu durdharatapo'nuSThAnAnmuktisideratastaduHkhopazamo bhaviSyatIti vadantaM pratyAha / netyAdi / tatra zrAtmasvarUpe ayatAH prayatnaparAH nirvAnti nirvANaM gananti sukhino vA javanti na / kiM kRtvA'pi - tatvA'pi / kiM tat / paramaM tapaH / durdharAnu

Page #48
SThAnam // 41 // (45) zubhaM zarIraM divyAMzva viSayAnabhivAJchati / utpannAtmamatirdehe satvajJAnI tasacyutim // 42 // tava kurvANo bahirAtmA antarAtmA ca kiM karotItyAha / zubhamiti / deha nRtyannAtmamatirbahirAtmAnivAJchati anilaSati / kiM tata / zunaM zarIraM divyA~zcottamAn svargasambandhino vA viSayAn / antarAtmA kiM karotItyAha / tattvajJAnI tatacyutim / tattvajJAnI vivekyantarAtmA tataH zarIrAdeyutiM vyAvRttiM muktirUpAmanivAJcati // 42 // paratrAhaMmatiH svasmA "

Page #49
pa (6) nyuto bdhnaatysNshym| svasminnahamatizcyulA parasmAnmucyate budhaH // 43 // tattvajJAnItarayorbandhakatvAbandhakatve darzayannAha / paratreti / paratra zarIrAdAvahaMmatirAtmaburbihirAtmA svasmAdAtmasvarU. pAcyutaH prabaSTaH san banAti karmabandhanabAI karotItyAtmAnam / asaMzayaM yathAnavati niyamena badhAtItyarthaH / svasminnAtmasvarUpe'hamatiH budho'ntarAtmA parasmAccharIrAdezyutvA pRthagnUtvA mucyate sakasakarmabandhanarahito navati // 3 // dRzyamAnamidaM muuddhstrilinggmvbudhyte| zdamityavabudhastu

Page #50
(47) niSpannaM zabdavarjitam // 4 // yatrAhamatibahirAtmano jAtA tattena kazramadhyavasIyate yatra cAntarAtmanastattena kathamityAzaGkyAha / dRzyamAnamiti / dRzyamAnaM zarIrAdikam / kiM vishissttm| triliGgam / trINi strIpunapuMsakaladaNAni siGgAni yasya tadRzyamAnaM triliGgaM sat mUDho bahirAtmA zdamAtmatattvaM triliGgaM manyate / dRzyamAnAdanedAdhyavasAyana / yaH punaravabuzentarAtmA sa zdamAtmatattvamityevaM mnyte|n punstrilinggntyaa| tasyAH zarIradharmatAyA AtmasvarUpatvAnAvAt / kthNnuutmidmaatmsvruupm| niSpannamanAdisaMsiI tathA zabdavarjitaM vikalpAnidhAnAgocaram // 4 //

Page #51
(UG) jAnannapyAtmanastattvaM viviktaM bhaavynnpi| pUrva vibhramasaMskArA dbhAnti nUyo'pi gachati nanu yadyantarAtmaivamAtmAnaM pratipadyate tadAkathaM pumAnahaM gauro'hamityAdirUpAtasya kadAcidanedacAntiH syAditi vadantaM pratyAha / jAnaniti / AtmanastattvaM svarUpaM jAnanapi / tathA viviktaM zarIrAdinyo ninnaM nAvayannapi / unayatrApizabdaH parasparasamuccaye / yo'pi punarapi prAnti gaiti / kasmAt / puurvvitrmsNskaaraat| pUvijramo bahirAmAvasthAnAvI // 4 // acetanamidaM dRzyamadRzyaM cetanaM ttH| - - -

Page #52
(e) ka ruSyAmika tuSyAmi madhyastho'haM bhvaamytH||46|| zarIrAdisvAtmaviparyAsastena janitaH saMskAro vAsanA tasmAt nRyo brAnti gato'sau kathaM tAM tyajedityAha / acetana miti / idaM zarIrAdikaM dRzya minzyaiiH pratIyamAnamacetanaM jamaM roSatoSAdikaM kRtaM na jAnAtItyarthaH / yattu cetanamAtmasvarUpaM tadadRzyaminzyigrAhyaM na navati / tato yato roSatoSaviSayaM dRzyazarIrAdikamacetanam / cetanaM tvAtmasvarUpamadRzyatvAt taviSayameva ne nvti| tataH ka ruSyAmika tuSyAmyaham / ato yato roSatoSayoH kezcidapi viSayo na ghaTate'to madhyastha nudAsIno'haM navAmi // 46 // tyAgAdAne bahirmUDhaH

Page #53
(50) krotydhyaatmmaatmvit| nAntarbahirupAdAnaM na tyAgo nisstthitaatmnH||4|| idAnIM mUDhAtmano'ntarAtmanazca tyAgopAdAnaviSayaM pradarzayannAha / tyaageti| mUDho bahirAtmA tyAgopAdAne karoti / k| bahirbAdyavastuni SodayAdannilASanAvAnmUDhAtmA tyAgaM karoti rAgodayAt tatrAnilASotpatterupAdAnamiti / AtmavidantarAtmA punaH adhyAtmani svAtmarUpa eva tyAgopAdAne karoti / tatrahi tyAgo raagssaaderntrjlpviklpaaderbaahyaakaarshcidaanndaadeH| yastu niSThitAtmA kRtakRtyAtmA ta. sya antarbahirvAnopAdAnaM tathA na tyAgaH 47 yuJjIta manasA'tmAnaM

Page #54
(51) vAkAyAbhyAM viyojayet / manasA vyavahAraM tu tyajedvAkAyayojitam // 4 // antarbahirvA antastyAgopAdAne kurvANo'ntarAtmA kathaM kuryAdityAha / yunyjiiteti|maatmaanN yujIta sambaI kuryAt / kena saha / manasA mAnasajJAnena cittamAtmetyanedenAdhyavasedityarthaH / vAkAyAnyAM tu punarviyojayet pRthakkuryAt / vAkAyAtmAnedAdhyavasAyaM na kuryaadityrthH| etacca karvANo vyavahAraM tu pratipAdyapratipAdakanAvalakSaNaM pravRttinivRttirUpaM vA vAkkAyayojitaM vAkAyAnyAM yojitaM smpaaditm| kena sh| manasA sh|mnsyaaropitN vyavahAraM manasA tyajet cittenana cintayet // 7 //

Page #55
(55) jagadehAtmadRSTInAM vizvAsyaM ramyameva c| svAtmanyevAtmadRSTInAM va vizvAsaH kavA rtiH||4|| nanu putrakalatrAdinA saha vAkAyavyavahAre sukhotpattipratIteH kathaM tattyAgo yukta ityAha / jagaditi / dehAtmadRSTInAM bahirAtmanAM jagat putrakalatrAdiprANigaNo vizvAsyamavaJcakaM ramyameva ca ramaNIyameva vA pratinAti / svAtmanyeva svasvarUpa evAtmadRSTInAmantarAtmanAM ka vizvAsaH ka vA rtiH| na kApi / putrakalatrAdau teSAM vi. zvAso ratirvA prtinaatiityrthH||4|| AtmajJAnAtparaM kArya na budhau dhaaryecirm|

Page #56
(53) kuryAdarthavazAtkiJci dvAkAyAbhyAmatatparaH // 5 // nanvevamAhArAdAvapyantarAtmanaH kathaM pra. vRttiH syAdityAha / Atmeti / ciraM bahutaraM kAlaM na bujhe dhArayet / kiM tt| kaarym| kthnuutm| paramanyat / kasmAt / aatmjnyaanaat| AtmajJAnalakaNameva kArya bujhI ciraM dhArayedityarthaH / paramapi kiJcinnojanavyAkhyAnAdikaM vAhAyAnyAM kuryAt / ksmaat|arthvshaat| svaparopakArasakalaprayojanavazAt / kiNvishissttH| atatparaH ta. danAsaktaH // 50 // yatpazthAmIjiyaistanme nAsti ynniytendhiyH| antaH pazyAmi sAnandaM

Page #57
( 54 ) tadasya jyotiruttamam // 12 // kutaH punarAtmajJAnameva buddhau dhArayenna zarIrAdikamityAha / yaditi / yArIrAdikamindriyaiH pazyAmi tanme nAsti madIyaM rUpaM tanna bhavati / tarhi kiM tava rUpaM tadastu / jyotiruttamaM jyotirjJAnamuttamamatIndiyam / tathA sAnandaM paramaprasattisamudbhUtasukhasamanvitam / evaMvidhaM jyotiH antaH pazyAmi svasaMvedanenAnubhavAmi / yattanme svarUpamastu navatu / viziSTaH pazyAmi / niyatendriyo niryantritendriyaH // 51 // sukhamArabdhayogasya bahi: khamathAtmani / bahirevAsukhaM saukhyamadhyAtmaM jAvitAtmanaH // 52 //

Page #58
(55) nanu sAnandaM jyotiryadyAtmano rUpaM syAtadendiya nirodhaM kRtvA tadanubhavataH kathaM duHkhaM syAdityAha / sukhamiti / bahibahyaviSaye sukhaM bhavati / kasya / Arabdhayogasya prathamamAtmasvarUpa nAvanodyatasya / atha aho Atmani AtmasvarUpe duHkhaM tasya bhavati / jAvitAtmanaH yathAvadviditAtmasvarUpe kRtAbhyAsasya bahireva bAhyaviSayeSvevAsukhaM navati / atha ho saukhyaM tasyAdhyAtmamAtmasvarUpa eva bhavati // 52 // tadbhUyAttatparAnpucedattatro bhavet / yenAvidyAmayaM rUpaM tyaktA vidyAmayaM vrajet // 53 // tanAvanA cevaM kuryAdityAha / taditi /

Page #59
(56) tadAtmasvarUpaM parAn viditAtmasvarUpAm pRcchet / tathA tat zrAtmasvarUpaM icchet paramArthataH sanmanyet / tatparo navedAtmasvarUpa bhAvanAdaraparo javet / yenAtmasvarUpeNenAvitenA vidyAsayaM rUpaM bahirAtmasvarUpaM tyaktvA vidyAmayaM rUpaM paramAtmasvarUpaM vrajet // 53 // zarIre vAci cAtmAnaM saMdhate vAkzarIrayoH / bhrAnto'bhrAntaH punastattvaM pRthageSAM nibudhyate // 54 // nanu vAkkAyavyatiriktasyAtmanA'samnavAbrUyAdityAdyayuktamiti vadantaM pratyAha / zarIra iti / saMdhata Aropayati / kam / prAtmAnam / ka / zarIre vAci ca / ko'sau /

Page #60
(57) vAkzArIrayordhAntaH vAgAtmA zarIramAtmetyevaM viparyasto bhiraatmaa| tayorabAnto yathAvattatsvarUpaparicchedako'ntarAtmA punareSAM vAkhArIrAtmanAM tattvaM svarUpaM pRthak paraspara vibhinna nibudhyate nizritoti // 5 // na tadastIndhiyArtheSu yomrmaatmnH| tathA'pi ramate bAlasta traivAjJAnabhAvanAt // 5 // evamabudhyamAno mUDAtmA yeSu viSayeNyAsaktacittastena teSu madhye kiJcitasyopakA. rakamastItyAha / neti / inchiyArtheSu paJcenizyaviSayeSu madhye na tat kiJcivasti yat kemaGkaram / kasya / zrAtmamaH / tayA.

Page #61
(57) 'pi yadyapi kemaGkaraM kiJcinnAsti tathA'pi ramate ratiM karoti / ko'sau / bAlo bhiraatmaa| tatraiva inzyiArtheSvevAkasmAdazAnajAvanAnmithyAtvasaMskAravazAt / prajJAnaM nAvyate janyate yenAsAvajJAnanAvano mithyAtvasaMskArastasmAt // 5 // ciraM suSuptAstamasi mUDhAtmAnaHkuyoniSu / anAtmIyAtmanUteSu mamAhamiti jAgrati // 56 // tathA'nAdimithyAtvasaMskAre satyevaMtA bahirAtmAno javantItyAha / ciramiti / ciramanAdikAlaM mUDhAtmAno bahirAtmAnaH suSuptA atIva jamatAM gatAH / kessu| kuyo. niSu nityanirgodhAdicaturazItilakSayoni

Page #62
dhvadhikaraNanUteSu / kasmin satI te teSu suSuptAH / tamasi anAdimithyAtvasaMskAre sati / ityaMtRtAH santaste yadi saMjJiSa. tpadya kadAcidaivavazAbudhyante tadA mamAhamiti jaagrti| keSu / anAtmIyAtmajUteSu anAtmIyeSu paramArthato'nAtmIyanUteSu putrakalatrAdiSu mamaita iti jAgrati adhyvsynti| anAtmanUteSu zarIrAdiSu ahamevaite iti jAgrati adhyavasyanti // 56 // pazyanirantaraM dehmaatmno'naatmcetsaa| aparAnmadhiyA'nyeSA mAtmatattve vyavasthitaH // 5 // tato bahirAtmarUpaM parityajya svaparazarIramitthaM pazyedityAha / pazyediti / A

Page #63
(60) tmano dehamAtmasambandhizarIraM anAtmace. tasA ayamAtmA na lavatIti bujhyAantarAtmA pazyet nirantaraM sarvadA / tathA banyeSAM dehamaparAtmaviyAM pareSAM paramAtmAna javatIti bujhyA pazyet |ki| vishissttH|aa. smatattve vyavasthita aatmsvruupnissttH||5|| ajJApitaM na jAnanti yathA mAM jJApitaM tthaa| mUDhAtmAnastatasteSAM sthA me jJApanazramaH // 5 // nanvevamAtmatattvaM svayamanunnUya mUDhAtmanAM kimiti na pratipAdyate yena te'pi na jA. nantIti vadantaM pratyAha / ajJApitamiti / mUDhAtmAno mAmAtmasvarUpamajhApitamapratipAditaM yathA na jAnanti mUDhAtmatvAt

Page #64
tathA jhApitamapi mAM te maDhAtmatvAdeva na jAnanti / tatasteSAM tataH sarvathA parijJAnAnAvAt teSAM mUDhAtmanAM sambandhitvena vRthA me jJApanazramaH viphalo me tatsvarUpapratipAdanaprayAsaH // 5 // yadbodhayitumichAmi tannAhaM yadahaM punH| grAhyaM tadapi nAnyasya tatkimanyasya bodhaye // 5 // kiM c| yaditi / yat vikalpAdhirUDhamAtmasvarUpaM dehAdikaM vA bodhayituM jJApayitumichAmi tannAhaM tatsvarUpaM nAhaM nAtmaskarUpaM paramAryato navAmi / yadahaM punaH yatpunarahaM cidAnandAtmakaM svasaMvedyamAtmarUpaM tadapi grAhyaM nAnyasya svasaMvedanena sadanu

Page #65
(65) nUyate ityarthaH / tatkimanyasya bodhaye tat tasmAt kiM kimarthamanyasya AtmasvarUpaM bodhaye'ham // 5 // bahistuSyati mUDhAtmA pihitjyotirntre| tuSyatyantaH prabahAtmA bahiAttakautukaH // 6 // bodhite'pi cAntastattve bahirAtmano na tatrAnurAgaH samnavati mohodayAttasya bahirartha evAnurAgAditi darzayannAha / bahiriti / bahiH zarIrAdyarthe tuSyati prIti kroti| ko'sau|muuddhaatmaa kymnuutH| pihitajyotirmohAninUtajJAnaH / ka / antare antstttvvissye| prabujJatmA mohAnanitRtajJAno'ntastuSyati svasvarUpe prIti kroti|

Page #66
(63) kiMviziSTaH san / bahiAvRttakautukaH za. rIrAdau nivRttAnurAgaH // 6 // na jAnanti zarIrANi sukhaHkhAnyabudhyaH / nigrahAnugraha dhiyaM tathA'pyatraiva kurvate // 6 // kuto'sau zarIrAdiviSaye nivRttanUSaNamaeDanAdikautuka ityAha / neti| sukhaHkhAni na jAnanti / kaani| shriiraanni| jamatvAdabujhyaH bhiraatmaanH| tathA'pi ya. dyapi na jAnanti tthaapi| atraiva zarIrAdAveva kurvte| kam / nigrahAnugrahadhiyam / SavazApavAsAdinA zarIrAdeH kadarthanA. niprAyA nigrhbuddhiH| rAgavazAtkaTakakaTi sUtrAdinA nuussnnaanipraayaanugrhbuddhiH|61||

Page #67
(65) svabudhyA yAvadRpahIyAt kAyavAkcetasAM trym| saMsArastAvadeteSAM bhedAbhyAsetu nirdRtiH // 6 // yAvacca zarIrAdAvAramabujhyA pravRttistAvatsaMsArastadanAvAnmuktiriti drshynnaah| svati / svabudhyA AtmabujhyA yaavehiiyaat|kiNtt| trym|kessaam / kAyavAkcetasAm / sambandhamiti ca paatthH|ttr kAyavAkcetasAM trayaM kartR yAtmani yAvatsvasambaI gRhNIyAt svIkuryAdityarthaH / tAvatsaMsAraH / eteSAM kAyavAkcetasAM nedAnyAsetvAtmanaH sakAzAt kAyavAk cetAMsi nitrAnIti nedAcyAse bedanAvanAyAM tu punarnirvRtiH muktiH // 6 //

Page #68
(65) ghane vastre yathAtmAnaM na ghanaM manyate tthaa| ghane svadehe'pyAtmAnaM na ghanaM manyate budhaH // 63 // zarIrAdAvAtmano nedAnyAsa zva zarIra. dRDhatAdau nAtmano dRDhatAdikaM manyateti darzayan ghanetyAdizlokacatuSTayamAha / ghana iti / nibimAvayave vastre prAvRte sati AsmAnaM ghanaM dRDhAvayavaM yathA budho na manyate tathA svadehe'pi ghane dRDha AtmAnaM ghanaM dRDhaM budho na manyate // 3 // jINe vastre yathAtmAnaM na jIrNa manyate tthaa| jINe svadehe'pyAtmAnaM na jIrNa manyate budhaH // 6 //

Page #69
(66) jIrNa iti / jIrNe purANe vastre prAvRte yathAtmAnaM budho jIrNa na manyate tathA jIrNe vRhe svadehe'pi sthitamAtmAnaM na jIrNa vRhaM manyate budhaH // 6 // naSTe vastre yathAtmAnaM na naSTaM manyate tthaa| naSTe svadehe'pyAtmAnaM na naSTaM manyate budhaH // 6 // naSTa iti / prAvRte vastre naSTe sati - smAnaM yathA naSTaM budho na manyate tathA svadehe'pi naSTe kutazcitkAraNAdhinAzaM gata yAtmAnaM na naSTaM manyate budhaH // 65 // rakte vastre yathAtmAnaM na raktaM manyate tthaa| rakte svadehe'pyAtmAnaM

Page #70
na raktaM manyate budhaH // 66 // rakta iti / rakte vastre prAvRte sati zrAtmAnaM yathA budho na raktaM manyate tathA svadehe'pi kumAdinA rakte AtmAnaM raktaM na manyate budhaH // 66 // yasya saspandamAbhAti niHspandena samaM jagat / aprajJamakriyAbhogaM sa zamaM yAti netaraH // 6 // evaM zarIrAdinninnamAtmAnaM nAvayato'ntarAtmanaH zarIrAdeH kASThAdinA tulyatApratinAse muktiyogyatA navatIti drshynaah| yasyeti / yasyAtmanaH saspandaM parispandasamanvitaM zarIrAdirUpaM jagadAnAti prtinnaaste| kthNnuutm| niHspandena

Page #71
(67) samaM niHspandena kASThapASANAdinA samaM tulyam / kutastena tatsamaM / aprajhaM ja; acetanaM yataH / tathA akriyAnogaM kriyA padArthaparibittiH jogaH sukhAdyanunavaH tau na vidyate yatra / yasyaivaM tatpratinnAsate sa kiM karoti / sa zamaM yAti zamaM paramavItarAgatA saMsAranogadehopari vA vairAgyaM gcti|kthNnuutN shaamm| akriyAnogamityetadatrApi sNbndhniiym| kriyA vAkAyamano. vyApAro joga inzyipraNAlikayA viSayAnunnavanaM viSayodbhavaH tau na vidyate yatra tamitthaMnUtaM zamaM sa yAti netaraH // 6 // zarIrakaJcukenAtmA sNtttjnyaanvigrhH| nAtmAnaMbudhyate tasmA

Page #72
( e) dbhamatyaticiraM bhave // 6 // na tahilakSaNo bahirAtmA / asAvapyevaM zarIrAdibhyo vininnamAtmAnaM kimiti na pratipadyata ityAha / zarIreti / zarIrameva kaJcakastena saMvRtaH sammak prahAditaH jJA. nameva vigrahaH svarUpaM yasya |shriir sAmAnyopAdAne'pyatra kArmaNazarIrameva gRhyate / tasyaiva mukhyavRttyA tadAvaraNakatvopapatteH / itthaMnUto bahirAtmA nAtmAnaM bu. dhyate / tasmAdAtmasvarUpAnavabodhAt / aticiraM bahutarakAsaMnave saMsAre jamatikSata pravizadgalatAM vyUhe dehe'NUnAM smaakRtau| sthitibhrAntyA prapadyante tamAtmAnamabudhyaH // 6 //

Page #73
(70) yaMdyAtmasvarUpamAtmatvena bahirAtmAno na budhyante tadA kimAtmatvena te budhyanta ityAha / pravizaditi / taM dehamAmAtmAnaM prpdynte| ke te| abujhyaH bhiraatmaanH| kayA kRtvA / sthitighraantyaa| ka / dehe / kathaMnUte dehe|vyuuhe smuuhe| keSAm / aNUnAM paramANUnAm / kiM vishissttaanaam|prvishmltaaN anupravizatAM nirgabatAM ca / punarapi kathaMnRte / samAkRtau samAnAkAre dR. kUparAparotpAdenAtmanAsahaikatra kSetre samAnAvagAhe ca vaa|itthNnuute dehe yA sthi. titrAntiH sthityA kAlAntarasthAyitvena eka kSetrAvasthAnana vA brAntiH dehAtmanoranedAdhyavasAstayA // 6 // gauraH sthUlaH kRzo vAhamityaGgenAvizeSayan /

Page #74
AtmAnaM dhArayennityaM kevalajJaptivigraham // 7 // tato yathAvadAtmasvarUpapratipattimicannAtmAnaM dehAninaM nAvayedityAha / gaura iti / gauro'haM sthUlo'haM kuzo vAhamiti anenaprakAraNAGgena vizeSaNenAvizeSayan viziSTamakurvanAtmAnaM dhArayet citte|aviclN naavyet| nityaM srvdaa| kathaMnUtam |kevljnyptivigrhN kevalaM jnyaansvruupm| athavA kevalA rUpAdirahitA iptirevopayoga eva vigrahaH svarUpaM yasya // 70 // muktirekAntikI tasya citte yasyAcalA dhRtiH| tasya naikAntikI muktiryasya nAstyacalA dhRtiH // 7 //

Page #75
yazcaivaMvidhamAtmAnamekAgramanasA nAvaye. ttasyaiva muktirnAnyasyetyAha / muktiriti / ekAntikI avazyaM naavinii|tsyaantraatmno muktiryasya citte acalA avicalA dhRtiH prAtmasvarUpadhAraNaM svarUpa viSayA prasatirvA / yasya tu citte nAstyacalA dhRtistasya naikAntikI muktiH // 7 // janebhyo vAkRtaH spando mnsshcitrvibhrmaaH| bhavanti tasmAtsaMsarga janaryogItatastyajet // 7 // citte'calA dhRtizca lokasaMsargaparityajyAtmasvarUpasya saMvedanAnunave sati syAnAnyatheti darzayannAha / janebhya iti / janebhyo vAk vacanapravRttivati / tato va

Page #76
(73) canapravRtteH spando manasaH vyagratA mAnase navati / tasmAnmanaHspandAccitravitramA nAnAvikaTapA: pravRttayo nvnti| yata evaM tatastasmAt yogI tyajet km| saMsargasaMbandham / kaiH saha / janaiH // 7 // grAmo'raNyamiti vaidhA nivAso'nAtmadarzinAm / dRSTAtmanAM nivAsastu viviktAtmaiva nizcalaH // 73 // tarhi taiH saMsarga parityajyATavyA nivAsa: kartavya ityAzaGkAM nirAkurvanAha / grAma iti / grAmo'raNyamityevaM vA nivAsaH sthaanm| anAtmadarzinAmalabdhAtmasvarUpopalamnAnAm / dRSTAtmanAmupalabdhAtmasvarUpANAM nivAsastu viviktAtmaiva rAgAdira.

Page #77
(74) hito vizuHzatmaiva nizcalaH cittavyAkulatArahitaH // 73 // dehAntaragatI dehe'sminnaatmbhaavnaa| bIjaM videhaniSpatte rAtmanyevAtmanAvanA // 7 // anAtmadarzino dRSTAtmanazca phalaM darzayamAha / deheti / dehAntare navAntare gatirgamanaM tasyA bIjaM kAraNaM kim / pAtmannAvanAka / dehe'smin / asmin karmavazAhote dehe| videha niSpattevidehasya sarvathA de. hatyAgasya niSpattermuktiprApteH punarbIjaM svA. smanyevAtmajAvanA // 7 // nayatyAtmAnamAtmaiva janmanirvANameva vaa| -

Page #78
(75) garurAtmA'tmanastasmA nAnyo'sti paramArthataH // 7 // tarhi muktiprAptehetuH kazcizurunaviSyatIti vadantaM pratyAha / nayatIti / janma saMsAra nayati praapyti|km| aatmaanm|kau'sau| Atmaiva / dehAdau dRDhAtmannAvanAvazAt / nirvANameva vA AtmAnamAtmaiva nayati / svAtmanyevAtmabujhikarSasanAvAt / yata evaM tasmAt paramArthato gururAtmAtmanaH / nAnyo gururasti paramArthato vyavahAreNa tu yadi navati tadA navatu // 5 // hdaatmbudhidehaadaavutpshynaashmaatmnH| mitrAdibhirviyogaM ca bineti maraNAnRzam // 7 //

Page #79
( 76 ) dehe svadharmopanipAte kiM karotItyAha / dRDheti / dehAdau dRDhAtmabuddhiH avicalAtmabuddhirbahirAtmA nRtpazyan avalokayannAtmano nAzaM maraNaM mitrAdiniviyogaM ca mama bhavatIti budhyamAno marasAdvineti nRzamatyartham ||16|| AtmanyevAtmadhIranyAM zarIragatimAtmanaH / manyate nirbhayaM tyaktvA vastraM vastrAntaragraham // 77 // yastu svAtmanyevAtmabuddhiH sa maraNopanipAte kiM karotItyAha / zrAtmanIti | AtmanyevAtmasvarUpa eva AtmadhIrantarAtmA zarIragatiM zarIra vinAzaM zarIrapariNatiM vA bAlAdyavasthArUpamAtmano'nyAM

Page #80
ninAM nirnayaM yathAnavatyevaM manyate / zarIrAtpAdavinAze pAtmano vinAzotpAdau na manyata ityarthaH / vastraM tyatkA vastrAntaraNahaNamiva // 7 // vyavahAre suSupto yaH sa jaagaamgocre| jAgarti vyavahAre'sminsuSuptazcAtmagocare // 7 // evaM ca sa eva budhyate yo vyavahAreSu anaadrprH| yastu tatrAdaraparaH sa na budhyata ityAha / vyavahAra iti |vyvhaare vikalpAnidhAnalakaNe pravRttinivRtyAdisvarUpe vA suSupto'prayatnaparo yaH sa jAgAMtmagocare mAtmaviSaye saMvedanodyato navati / yastu vya. vahAre'sminuktaprakAre jAgati sa suSupta ___

Page #81
(70) Atmagocare // 7 // AtmAnamantare dRSTvA dRSTvA dehAdikaM bhiH| tayorantaravijJAnA dabhyAsAdacyuto bhavet // 4 // yazcAtmano gocare jAgarti sa muktiM prAmotItyAha / prAtmAnamiti / AtmAnamantare'bhyantare dRSTA dehAdikaM bahirdaSTrA tayorAtmadehayorantara vijJAnAt acyuto mukto navet |tto'cyuto javanapyabhyAsAbredazAnanAvanAto navati na punarnedavijJA namAtrAt // 7 // pUrva dRSTAtmatattvasya vinAtyunmattavaUgat / svabhyastAtmadhiyaH pazcA

Page #82
(e) kASThapASANarUpavat // 7 // yasya ca dehAtmanoneMdadarzanaM tasya prArabdhayogAvasthAyAM niSpannayogAvasthAyAM ca kIdRzaM jagatpratinAsata ityAha / pUrvamiti / pUrva prathama dRSTAtmatattvasya svadehAnedena pratipannAtmasvarUpasya prArabdhayogino vinAtyunmattavaUgat / svarUpacintanavikalatvAt / zanetaraceSTAyuktamidaM jagannAnAbAhya vikaTapairupetamunmattamiva pratinAsate / pazcAniSpannayogAvasthAyAM svabhyastAtmadhi. yaH suSNu nAvitAtmasvarUpaM yasya nizcalamAtmasvarUpamanunnavato jagaviSayacintAnAvAt kASThapASANarUpavattatpratinAti pa. ramaudAsInyAvalambanAt // 7 // zRNvannapyanyataH kAmaM vadannapi kalevarAt /

Page #83
( 80 ) nAtmAnaM bhAvayedbhinnaM yAvattAvanna mokabhAk // 82 // nanu svabhyastAtmadhiya iti vyartham / zarIrAdbhedenAtmanastatsvarUpavidaH zravaNAtsvayaM cAnyeSAM tatsvarUpa pratipAdanAnmuktirnaviSyatItyAzaGakyAha / zrRNvanniti / yanyata upAdhyAyAdeH kAmamatyarthaM zRNvannapi kalevarAdbhinnaM vyAkarNayannapi / tato ninaM taM svayamanyAnprativadannapi / yAvatkalevarAtrinnamAtmAnaM na nAvayet tAvatra moha - nAkU mokSanAjanaM tAvanna javet // 81 // tathaiva bhAvayeddehAda vyAvRttyAtmAnamAtmani / yathA na punarAtmAnaM dehe svapne'pi yojayet // 82 //

Page #84
(1) mAtmatannAvanAyAM ca pravRtto'sau kiM kuryAt / ttheti| dehAyAvRttya shriiraatpRthkktvaa| AtmAnaM svasvarUpamAtmani sthitaMtathaiva nAvayet / zarIrAnedena dRDhataranedanAvanAprakAreNa jAvayet / yathA punaH svapne svapnAvasthAyAM deha napalabdhe'pi tatrAtmAnaM na yojayet dehamAtmatayA naadhyvsyet|| apuNyamavrataiH puNyaM vrtairmodstyorvyyH| avratAnIva modArthI vratAnyapi tatastyajet // 73 // yathA ca paramaudAsInyAvasthAyAM svaparavikalpastyAjyastathA vratavikalpo'pi yato'puNyamiti / apuNyamadharmaH abataiH hiMsAdivikalpaiH pariNatasya navati /

Page #85
(2) puNyaM dharmo vrataH hiMsAdivirativikalpaiH pariNatasya navati / mokSaH punastayoH puNyApuNyayorkAyo vinAzo mokSaH / yathaiva hi lohazRGkhalA bandhahetustathA suvarNazRGkhalApi ato yathonayazRGkhalAnAvAdyavahAre muktistathA paramArthe'pIti / tatastasmAnmokSArthI avratAnIva / zva zabdo yathArthe / yathA avratAni tyajettathA vratAnyapi // 3 // avratAni parityajya vrateSu prinisstthitH| tyajettAnyapi saMprApya paramaM padamAtmanaH // 4 // kathaM tAni tyajediti teSAM tyAgakrama sAyannAha / abratAnIti |agrtaani hiMsA

Page #86
(73) dIni prathamataH parityajya vrateSu pariniSThito navet / pazcAttAnyapi tyajet / kiM kutvaa| sNpraapy| kiM tat / paramaM padaM paramavI. tarAgatAlakSaNaM dIkaSAyaguNasthAnam / kasya tatpadaM / yAtmanaH // 4 // yadantarjalpasaMpRktamutpredAjAlamAtmanaH mUlaM uHkhasya tannAze ziSTamiSTaM paraM padam // 7 // kuto'vrata vikalpatyAge paramapadaprAptirityAha / yaditi / yautprekSAjAlaM cintAjAlam / kayanUtam / antarjaTapasaMyuktamantarvacanavyApAropetamAtmano uHkhasya mUlaM kAraNaM tt| tatrAze tasyotprekSAjAlasya vinAze manilaSitaM yatpadaM tat ziSTa

Page #87
(4) pratipAditam // 5 // avratI vratamAdAya vratI jnyaanpraaynnH| parAtmajJAnasaMpannaH svayameva paro navet // 6 // tasya cotprekSAjAlasya nAzaM kurvANo'nena krameNa kuryAdityAha / avratIti / avatitvAvasthAnAvivikalpajAlaM vratamAdAyavinAzayet / vratitvAvasthAnAvi punavikalpajAlaM jJAnaparAyaNo jJAnannAvanAniSTho nUtvA paramavItarAgatAvasthAyAM vinAzayet / pazcAtsa yogI jinAvasthAyAM parAtmajJAnasaMpannaH paraM sakalajJAnenya nutkRSTaM tacca tadAtmajJAnaM ca kevalajJAnaM tena saMpanno yuktaH svayameva gurvAdyupadezA

Page #88
(e) napekSaH paraH siddhasvarUpaH paramAtmA navet // 6 // liGgaM dehAzritaM dRSTaM deha evAtmano bhvH| na mucyante bhavAttasmA te ye liGgakRtAgrahAH // 7 // yathA ca vratavikalpo mukterheturnanavati tathA linggviklpo'piityaah| liGgamiti / liGgaM jaTAdhAraNanagnatvAdidehAzritaM dRSTaM zarIradharmatayA pratipannam / deha evAtmano navaH saMsAro yata eva tasmAdye liGgakRtAgrahA liGgameva mukterheturiti kRtAninivezAste na mucynte| kasmAt / navAt // 7 // jAtidehAzritA dRSTA deha evAtmano nvH|

Page #89
(6) na mucyante bhavAttasmA teye jAtikRtAgrahAH ||jjaa ye'pi varNAnAM brAhmaNo gururataH sa eva paramapadayogya iti vadanti te'pi na muktiyogyA ityaah| jaatiriti| jAtiAhmaNA. didehAzritetyAdi sugamam // 7 // jAtiliGgavikalpena yeSAM ca smyaagrhH| te'pi na prApnuvantyeva paramaM padamAtmanaH // 7 // tarhi brAhmaNAdijAtiviziSTo nirvANA. didIkSayA dIkSito muktiM prApnotIti vadantaM pratyAha / jAtIti / jAtitiGgarUpavikalpo nedastena yeSAM zaivAdInAM samayAgraha AgamAnubandhaH / uttamajAtivi

Page #90
(7) ziSTaM hi khiGga muktiheturityAgame pratipAditamatastAvanmAtreNaiva muktirityevaMrUpo yessaamaagmaaniniveshH| te'pi na prApnuvantyeva paramaM padamAtmanaH // 5 // yatyAgAya nivartante bhogebhyo ydvaaptye| prItiM tatraiva kurvanti dveSamanyatra mohinaH // e|| tatpadaprAptyartha jAtyAdiviziSTe zarIre nirmamatva sidhyarthaM jogenyo vyAvRttyApi punarmohavazAcarIra evAnubandhaM prakurvantItyAha / yaditi / yasya zarIrasya tyAgAya nirmamatvAya nogebhyaH sragvanitAdinyo ni. vrtnte| tathA yadavAptaye yasya paramavItarAgatvasyAvAptaye prAptinimittaM nogebhyo ni

Page #91
(GG) vartante / prItimanubandhaM tatraiva zarIra eva kurvanti dveSaM punaranyatra paramavItarAgatve / ke / te mohinaH mohavantaH // 90 // anantarajJaH sandhatte dRSTi par3oryathAndhake / saMyogAdRSTimaGge'pi sandhatte tadvadAtmanaH // 1 // teSAM dehe darzanavyApAra viparyAsaM darzayanAha / anantareti / anantarazo'nedAgrAhakaH puruSaH yathA paGgordRSTimandhake saMdhatte Aropayati / kasmAt / saMyogAt / paGgavandhayoH saMbandhamAzritya / tat tathA dehAtmanoH saMyo gAdAtmano dRSTimaGge'pi sandhatte / zraGgaM pazyatIti mohAninUto bahirAtmA // 1 // dRSTabhedo yathA dRSTiM

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- - - (e) paGgorandhe na yojayet / tathA na yojayedehe dRSTAtmA dRSTimAtmanaH ||e|| antarAtmA kiM karotItyAha / dRSTeti / dRSanedaH paGgvandhayoH pratipannanedaH puruSaH yathA paGgoISTimandhe na yojayet tathAtma. no dRSTiM dehe na yojayet / ko'sau| dRSTA. tmA dehAnnedenapratipannAtmA // e|| suptonmattAdyavasthaiva vibhrmo'naatmdrshinaam| vibhramo'dINadoSasya sarvAvasthAtmadarzinaH ||e3 // bahirantarAtmanoH kAvasthA brAntiH kA vAghrAntirityAha / supteti / suptonmattAdyavasthaiva vinamaH prtinaaste| keSAM anAtma.

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(e) darzinAM / yathAvadAtmasvarUpaparijJAnarahitA. naaNbhiraatmnaam|aatmdrshino'ntraatmnH punaravINadoSasya mohAkrAntasya bahirAtmana: sambandhinya: sarvAvasthA: suptonmattAdya. vasthAvat jAgratprabujhAnunmattAdyavasthA api vijramaH prtinaasnte| yathAvastupratinAsAnnAvAt / athavA suptonmattAdyavasthaiva / evakAro'pizabdArthe / tena suptonmattAdyavasthApi na vinamaH / keSAm / AtmadarzinAm / dRDhatarAnyAsAttadavasthAyAmapyAtmaniteSAmaviparyAsAt svarUpasaMvittivaikalyA. samnavAca / yadi suptAdyavasthAyAmapyAtmadarzanaM syAttadA jAgradavasthAvattatrApyAtmanaH kathaM suptAdivyapadeza ityapyayuktam / yatastatrenzyiANAM svaviSaye nizyA pratibandhAtadyapadezo na punarAtmadarzanaprativandhAdi

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(1) ti| tarhi kasyAsau vibhramo navati / a. kINadoSasya bhiraatmnH|kthNnuutsy|s. visthAMbAlakumArAdilakaNAM suptonmattAdirUpAMcAtmeti pazyatItyevaMzIlasya / / 3 / viditAzeSazAstro'pi na jAgradapi mucyate / dehAtmadRSTiAtAtmA suptonmatto'pi mucyate // 4 // nanu sarvAvasthAtmadarzino'pyazeSazAstraparijJAnAnizarahitasya muktinaviSyatIti vadantaM pratyAha / vidi ti / na mucyate na kamarahito navati / ko'sau| dehAtmadRSTibahirAtmA / kthNnuuto'pi| viditAzeSazAstro'pi parijJAtAzeSazAstro'pi / dehaatmdRssttiH| yato dehAtmanouMdarucirahitastataH /

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(e) punarapi kathaMnUto'pi / jAgradapi nizyA'naninUto'pi / yastu jJAtAtmA parijhAtAtmasvarUpaH sa suptonmatto'pi mucyate viziSTAM karmanirjarAM karoti // e|| yatraivAhitadhIH puMsaH zraghA tatraiva jaayte| yatraiva jAyate zraddhA cittaM tatraiva lIyate // 5 // dRDhatarAnyAsAtsvapnAdyavasthAyAmapyAtmasvarUpasaMvittyavaikalyAt kutastadA tadavaikalyamityAha / ytreti| yatraiva yasminneva viSaye AhitadhIH dattAvadhAnAbuddhiH / hitadhIritica pAThaH / tatrAtmano hitamupakArastatrAhitadhIriti dhArakam / 3 tibu. diH kasya / puNsH| zramA rucistasya tatrai

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- - - (e3) va tasminneva viSaye jaayte| yatraiva jAyate zrajJA cittaM tatraivalIyate yAsaktaM navati epa yatraivAhitadhIH puMsaH zraghA tsmaannivrtte| yasmAnivartate zraghA katazcittasya tannayaH // 6 // kka punarniSaktaM cittaM navati ityAha / ytraiveti| yatraiva yasminneva viSaye anAhitadhIH adattAvadhAnAbuddhiH / yatraivAhitadhIriti ca pAThaH / yatra ahitadhIH anupakArakamiti buddhiH| ksy| puNsH| tasmAt viSayAt sakAzAt akSA nivartate / yasmAnivartate azA kutazcittasya tallayaH tasminviSaye laya aasktistllyH| kutaH naiva kutazcidapi // 6 //

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(e) bhinnAtmAnamupAsyAtmA paro bhavati taadRshH| vartiIpaMyathopAsya bhinnA bhavati tAdRzI // 7 // yatra ca cittaM vilIyate taHdhyeyaM ninnamajinaM ca nvti| tatra ninAtmani dhyeye phalamupadarzayannAha / ninneti / jinnAtmAnaM prArAdhakAt pRthagnUtamAtmAnaM arhasijharUpamupAsya ArAdhya AtmA ArAdhakaH puruSaH para: paramAtmA nvti| tAdRzaH arhat siikharUpasadRzaH / atraivArthe dRSTAntamAha vatirityAdi / dIpAninnA vartiryathA dIpamupAsya prApya tAdRzI navati dIparUpAna. vati // 7 // napAsyAtmAnamevAtmA

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(ee) jAyate paramo'thavA / mathitvA'tmAnamAtmaiva jAyate'gniryathA taruH // 8 // 1 idAnImaninnAtmopAsane phalamAha / napAsyeti / athavA AtmAnameva svasvarUpameva cidAnandamayamupAsya zrAtmA paramaH paramAtmA jAyate / mumevArtha dRSTAntAreNa samarthayamAnaH prAha / mathitvetyAdi / yathAtmAnameva mathitvA gharSitvA tarurAtmA tarustapanasvanAvo'gnirjAyate // 78 // itIdaM bhAvayennityavAcAgocaraM padam | svata eva tadApnoti yato nAvartate punaH // e // muktamarthamupasaMhRtya phalamupadarzapanAha /

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(e6) ztIti / iti evamuktaprakAreNa idaM ninnamanninnaM cAtmasvarUpaM nAvayet |nityN srvdaa| tataH kiM navati / aapnoti| kim| tatpa. dam mokSasthAnam / kathaMnUtam / avAcAgocaraM vacanai nirdezyam / kathaM tatprApnoti / svata eva Atmanaiva paramArthato na punagu dibAhyanimittAt / yataH prAptAttatpadAt nAvartate puna: saMsAre punarna jamati ||enn|| ayatnasAdhyaM nirvANaM cittatvaM nUtajaM ydi| anyathA yogatastasmA nauHkhaM yoginAM kacit / 10 // nanvAtmani sijhe tasya tatpadaprAptiH syA. t / na cAsau tattvacatuSTayAtmakAbarIrAtattvAntarvRtaH siddha iti caarvaakaaH| sadaivAtmA

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muktaH sarvadA svarUpopalamnasamnavAvitti saamyaaH| tAnpratyAha / prayatneti / cittaM cetanAladaNaM tattvaM yadi nUtajaM pRthivyatejovAyulahaNanUtebhyo jAtaM yadyacyupagamyate tadA ayatnasAdhyaM nirvANaM yatnena tAtparyeNa sAdhyaM nirvANaM nnvti| etaharIraparityA. genAviziSTAvasthAprAptiyogyasyAtmana evatanmate banAnAt / ityAtmano maraNarUpavinAzAuttarakAlamanAvaH / sAGkhyamate tu nUtajaM sahajaM javananUtaM zuzmAtmatattvaMtatra jAtaM tatsvarUpasaMvedakatvena lbdhaatmlaanm| evaM vidhaM cittatvaM yadi tadA prayatnasAdhya nirvANaM yatnena dhyAnAnuSThAnAdinA sAdhyaM na navati nirvANam / sadA zujhAtmasvarUpAnunave sarvadaivAtmano nirupAyamuktiprasike / athavA niSpannetarayogyApekSyA prayatnetyA.

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(20) vivacanam / tatra niSpannayogyApekSayA ci. tatvaM nRtajaM svannAvajam / nUtazabdo'tra khannAvavAcI / manovAkAyenzyaiira vikSipta. mAtmasvarUpanUtaM tasmin jAtam / tatsvarU. pasaMvedakatvena labdhAtmalAnam / evaM vidhaM ci. tattvaM yadi tadA ayatnasAdhyaM nirvaannm|t. thAvidhamAtmasvarUpamanunnavataH karmabandhAnAvato nirvANasyAprayAsasiitvAt / a. thAnyathA prArabdhayogApekSayA nRtajaM cittatvaM na navati tadA yogataH svarUpasaMvedanAtmakatvacittavRttinirodhAbhyAsaprakarSAnirvAsam / yata evaM tasmAt kacidapyavasthAvizeSa urdharAnuSThAne bedanannedanAdau vA yoginAM duHkhaM na bhavati / AnandAtmakasvarUpasaMvijJAnAt teSAM tatpannavaHkhasaMvedanAsaMnavAt // 10 //

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(ee) spapne dRSTe vinaSTe'pi na nAzo'sti yathAtmanaH / tathA jAgaradRSTe'pi viparyAsAvizepataH // 10 // nanvAtmano maraNarUpavinAzAttarakAlanAvAt siH kathaM sarvadAstitvaM sidhyediti vadantaM prtyaah| svapna iti| svapne sva. prAvasthAyAM dRSTe vinaSTe'pi zarIrAdau A. tmano yathAnAzo nAsti tathA jAgaradRSTe'pi jAgradavasthAyAM dRSTe vinaSTe'pi zarIrA. cAvAtmano nAzo nAsti / nanu svapnAva. sthAyAM brAntivazAdAtmano vinAzaH pratijAtIti cet tadetadanyatrApi samAnam / na khalu zarIravinAza pAtmano vinAzaM brAnto mnyte| tasmAunnayatrApyAtmano vinAzo

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(100) 'nupapanno vipryaasaavishessaat| yathaiva hi svamAvasthAyAM vidyamAne'pyAtmano'vinAze vinAzaH pratinAsata iti viparyAsastathA jAgradavasthAyAmapiM // 11 // aHkhabhAvitajJAnaM dIyate aHkhsNnidhau| tasmAdyathAbalaM khai rAtmAnaM nAvayenmuniH // 17 // nanvevaM prasiisyAnidhanasyAtmano mukkyathai uIrAnuSThAnakkezo vyartho kAnanAvanAmA zreNaiva mukimasijherityAzajhyAha / adh:kheti|aHkhen kAyaklezAdikaSTaM vinA sukumAropakrameNa nAvitamekAgratayA punaH punaH cetasi sazcintitaM jJAnaM zarIrAdibhyo nedrenAtmasvarUpaparijJAnaM dIyate apakSya

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(11) te| kasmin / puHkhsNnidhau| khopanipAte sati / yata evaM tasmAtkAraNAt yathAvasaM svazaktyanatikrameNa muniryogI AtmAnaM khai vayet kAyaklezAdikaSTaiH sahAtmasvarUpaM jAvayet / kaSTaptaho navanAtmasvarUpaM cintayedityarthaH // 10 // prayatnAdAtmanovAyurihAdveSapravartitAt / vAyoH zarIrayantrANi vartante sveSu karmasu // 13 // nanu yadyAtmA zarIrAt sarvathA jinnastadA kathamAtmani calati niyamena sa calet tiSThati tiSThediti vadantaM pratyAha / prayatnAditi / AtmanaH sambandhinaH prayatnAdhAyuH zarIre samucalati / kathaMnUtAt prayatnAt /

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(102) zvASepravartitAt rAgavAbhyAM jnitaat| tatra samuccalitAca vAyoH zarIrayantrANi zarIrANyeva yantrANi zarIrayantrANi / kiM punaH zarIriNAM yantraiH sAdhayaM yatastAni yantrANItyucyanta iti ceDucyate / yathA yantrANi kASThAdivinirmitasiMhavyAghrAdIni svasAdhyavividhakriyAyAM parapreritAni pravartante / tathA shriiraannypiityujyostulytaa| tAni zarIrayantrAzivAyoH sakAzAhartante / keSu / karmasu kriyaasu| kathaM. teSu / sveSu svasAdhyeSu // 103 // tAnyAtmani samAropya sAdAeyAstesukhaM jmH| tyaktAropaM punarvikSanprApnoti paramaM padam // 14 //

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(103) teSAM zarIrayantrANAmAtmanyAropaNAva. ropaNau kRtvA jamavivekinau kiM kurutatyAha / tAnIti / tAni zarIrayantrANi sAdAvi inzyisahitAni prAtmani samAropya / gauro'haM sulocano'hamityAyanedarUpatayA yAtmani adhyAropya jamo bahirAtmA asukhaM sukhaM vA yathA navatyevamAste / vijJAna antarAtmA punaH prApnoti / kiM tat / paramaM padaM mokam / kiM kRtvA / tyaktvA / kam bhAropam // 10 // muktvA paratra parabujhimahaMdhiyaM ca saMsAraHkhajananI jnnaadvimktH| jyotirmayaM sukhamupaiti parAtmaniSTha stanmArgametadadhigamyasamAdhitantram zarIrAdInAmAtmanyanedAdhyavasAyaM kathaM

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(10) tyajati ityAha / mukteti / athavA svakatagranthArthamupasaMhRtya phasamupadarzayan muktetyAdyAha / upaiti prApnoti / kiM tat / sukhm| kathaMnUtam / jyotirmayaM jJAnAtmakam / kiMviziSTaH sanasau tajpaiti / jananAdimuktaH saMsArAvizeSeNa muktH| tato mukto'pyasau kathamnUtaH samnavati / paramAsmaniSThaH paramAtmasvarUpasaMvedakaH / kiM kutvA'sau taniSThaH syAt / muktvA / kAm / prmaatmbuddhim| ahaMdhiyaM ca svaatmtruci| k| paratra shriiraadau| kathaMnUtAM taam| saMsAraHkhajananI cAturgatikaHkhotpattihetunUtAm / yatastathAnnUtAM tAM tatastyajet / kiM kRtvA / adhigamya / kiM tat / samAdhitantram / samAdhiH paramAtmasvarUpasaMve. banaikAgratAyAH paramodAsInatAyA vA tantraM

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(105) pratipAdaka zAstram / kathaMnUtaM tt| tanmA. meM tasya jyotirmayasukhasya mArgamupAya. miti // 15 // yenAtmA bahirantaruttamabhidAtredhA vivRttyodito mokSAnantacatuSTayAmalavapuH saddhathAnataH kIrtitaH / jIyAtso'tra jinaH samastaviSayaH zrIpAdapUjyo'malo javyAnandakaraH samAdhizatakRcchrImatprabhenduprabhuH // ||iti sampUrNamidaM samAdhizatakam //

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meva puruSa zuddhipatram. patram paMGktiH azujham zubham 1 3 vudhyatAtmaiva budhyatAtmaiva 16 11 vizramaH vitramaH 17 10 meva 23 10 tadAceta- tadaceta26 13 purupa 30 e kathaMnataM kathaMnutaM 56 / saMghate saMdhatte 3 saMjhiya- saMjhiSU14 naninRta- naninnUta15 nedAdhyava- nedAdhyavasA sAstayA yasta 72 7 vAkRtaH vAktataH 73 10 parityajyA- parityajyA ___TavyATavyAM

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___ / tyatkA tyavA e 14 / 3 . 10) cittatvaM cittattvaM US [UG 3 ttatvaM tattvaMnU ___e nRtajaM nUtajaM UU 6 sidhyedi siyedi 1.3 15 jananI jananI 1741) muktati mutketi on o m aua a a w z 15 15 AtmaviyA AtmapriyA 12 13 prajAyate prajAyete 6 Atmavitra Atmavighrama 3 navedAAtma navedAtma 1 satI sati

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THE SAMADHI-S'ATAKA OF Prabhendu With commentary by Prabhaachandra. TRANSLATED INTO ENGLISH, WITH NOTE: by MANILAL. N. DVIVEDI, B. A., Sometime PROFFESSOR OF SANSKRIT, BHAVNAGAI; SUPERINTENDENT, SANSKRIT RESEARCH, BARODA. Published by GIRDHARLAL HIRABHAI. AUMEDABAD : UNION PRESS. V.S 1951. A.D. 1895 (All rights reserved)

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PREFACE. I translated the Samadhi-S'ataka of the Jaina Sadhu Prabhendu in the Gujarati Language, as part of my werk in connection with the Pattan Jaina Bhandaras, organized by the enlightened educational policy of His Highness Maharaja Sayaji. rao Gackwad G C. S. I., of Baroda. Mr. Girdharlal Hirabhai, an enlightened member of the Jaina community and a lover of Jaina literature, requested me, on seeing the Gujirati translation of the Samadhi-S'ataka, to translate it into English and arrange for the publication of the original Sanskrit text with the Sanskrit commentary of Prabha. chandra. I glady andertook the work, and allowed Mr. Girdharlal the copy-right of this first edition of five hundred copies. I believe the book will be interesting to all readers, more for the breadth of view it presents and the alinost universal a'lvice it gives, than for its purely sectarian character. Upidhyaya Jasovijaya has rendered this work in some sort of old Gujarati verse, and his rendering will be found in the Prakarana. Ratnakara which also contains a useful treatise called Samata S'ataka on the subject

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of Raja-Yoga, Jasovijaya describes the SamadhiSataka as Samadhi- Tantra which would appear to be only another name of this book as seen in the verse at the end. I have not been successful in ascertaining the period or life of the author or the commentator. Baroda, 30th March 1895.5 M. N. DVIVEDI.

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THE SAMADHI-S'ATAKA (Hundred verses on self-concentration) 1. That Siddhatman who has realized Self as Self, and everything else as apart from Self, who possesses knowledge unfailing and unconditioned,-to Him I bow, 2. That Jina the glory of whose unexpressed speech stands supreme above all, who is the founder of a School of Philosophy (Tirtha) though never wishing to found one, who is all bliss, who is the Saviour of all, who is full of right knowledge, the ken of whose all-knowing eye comprehends every thing, who takes on a body (at pleasure)-to Him I bow. 3. I proceed to explain, as far as it lies in my power, the form of pure dtman, as it is described in the scriptures, as I find it proved. by inference and as I understand it in

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2 moments when my mind is held in complete tranquility.X 4. Atman (soul) as it is found in all being is of three kinds: objective, subjective, and supreme. Try to realize the third and forget the first, by means of the second. X These three verses are, as it were, a kind of inintroduction to the book that follows. Siddhatman is that supremely accomplished soul who is free from all kinds of karma, causes which hinder onward progress. To know the soul as soul, and separate everything else from it as non-soul is the only real means of final liberation in this philosophy, whence this idea is hinted at in the very first verse. In describing the Siddhatman as one having unfailing and unconditioned knowledge the obvious hint is at the power consequent upon liberation, and therefore at the true condition of the liberated. The word Jina means a conqueror, the conqueror of all passions etc., the highest Adept. Every liberated soul is a Jina and this philosophy derives its name from its being founded by the Jina. The word tirtha means a holy place which by its holiness helps the wicked to be free from this dross of this world. This philosophy is a tirtha of this kind, and the founders of it are therefore called tirthakaras. The speech of the Jina is supreme though unexpressed because it is understood by all, beasts, birds, men, and gods, at the same moment. The object of this treatise is the unfolding the form of the pure self;-pure because free from all dross of karma, and therefore liberated.

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5. The objective soul considers the body and its accompaniments to be his self, the subjective soul binds himself to the mind and its affections, whereas the supreme soul stands ever free and entirely pure.* 6. (The supreme soul is called) Nirmala (free), Kevala (all alone), Suddha ( supremly pure), Vivikta (unconditioned), Prabhu ( the Lord), Avyaya (Eternal), Parameshthi (the Great Lord), Paratma ( supreme soul), Para: matma (supreme atman ) Is'vara ( the great God), Jina (the Conqueror).x 7. The objective soul, ever removed from true knowledge of atman, inasmuch as he finds himself going out to objects through the physical senses, supposes his body to be his real self. * That is to say free from all the dross put upon it by karma. X Free' from the drogs of karma; 'all alone' because not related with body etc.; 'sopremly pure' because ahove dravya, bhdva, karma ; 'unconditioned' because not conditioned by any actions; 'eternal be. cause ever in full enjoyment of the four infiniter (anantachatushtaya).

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8-9. The ignorant thinks the soul encased in the body of a man to be a man, in that of a bird to be a bird, in that of a god to be a god, in that of an inhabitant of the infernal regions to be one belonging to the infernal regione. The soul, however, never of itself,x becomes any of these, for, his intelligence and power are infinite, he is capable of being known only to himself, and remains eternally un, affected. 10. The ignorant argues from his body to the body of others, and though occupied by the supreme soul, regards that dead mass alone as the real soul of the man. 11. Thus, these, not knowing the real soul, from reasonings like these, become still further deluded in regarding different bodies as child, wife, and so on. 12. In this wise is engendered and nourished the latent power called avidya, by the force x Of itself'i, e, the soul never takes on any form, is never affected by anything; it is only the forms of conditions imposed by karma that present it in the variety of forms described.

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whereof these men continue to regard the body as the soul over and over again.x 13. He, taking the body for his real self, thinks the body to be his soul; whereas he who knows the soul to be his real self sepers all connection with the body. 14. The body, being mistaken for the soul, is taken to be wife, child, and so on ; one so deluded thinks himself enriched by these (delusious) ;-Oh! the world has really been much misled! 15. The root of this misery viz., the circle of birth and death is none other than this false knowledge which identifies the body with the soul. Freeing oneself from this delusion, and not allowing the senses to relate them. selves to external objects, one should concen. trate himself within (that is to say should try to realize the subjective soul). 16. Being misled by way of the senses into the objective, like one under the effect of X That is to say in every birth after death; in future incarnations.

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strong intoxication, I was formerly led to think the objective alone to be my self, and did not really know the true nature of the soul within. * 17. Thus giving up all thought of the objective, one should give up every idea about the subjective also;-this is the shortest Yoga, the light of the Absolute Soul 18. For, the formos I perceive can never know, that which knows can never be seen in any form; there remains therefore none to whom I can speak. 19. That others should prove my self, or ( that I should prove the self of others, is all nothing short of madness, for I am always beyond thought and beyond speech.f * This is supposed to be the stream of thonght in the mind of one who, leaving the objective, has become a subjective soul. + Verses 18 and 19 explain how and why all thought of the objective as also of the subjective should be given up. Verse 20 explains the real nature of the soul, the real self.

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20. I am that self-realizable essence which does not take on what belongs not to it, which does not give up what belongs to it by nature, and which knows everything every way. * 21. As one mistaking a post for a man deals with it under that delusion, so did I formerly act under the delusion of mistaking the body for the soul. 22. As that man deals with the post on being cured of the delusion, so do I, cured of the delusion of mistaking the body for the soul, deal with the body in the right spirit. 23. That soul by which I realized myself in the self, through self, is my real self;-neither masculine, feminine, nor neuter; neither one, two, nor many. 24. I am that self-realizable essence, in the absence whereof I was all sleep, in the presence whereof I am all wakefulness,-ever beyond the senses, entirely indescribable. X That which does not belong to the soul is the appearance of passions etc., brought about by karma; that which belongs to it is infinite kuowledge etc..

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25. Passion and its brood vanish into nothing, even here (i. e. in this life ), on my realizing my self, all light, in the proper way; I have henceforward no friend, no foe. 26. The world that sees not m; (real) self cannot be my friend or foe, and it cannot be my friend or foe even if it sees my (real) self. 27. Thus giving up the objective, one should centre himself in the subjective, and through it, contemplate steadily on the Absolute, transcanding all thought. 28. One so contemplating attains to the realization of Self, through strong attachment brought about by unbroken concentration on the idea 'I am the (Absolute) Self. 29. There is no greater ground for fear than the one wherein the fool places his trust, there is no better place of safety than the one whence he turns away in fear. 30. That is the real essence of the Absolute Self which reveals itself, even for a

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9 moment, on seeing within with the subjective soul held in perfect calmn, and with the senses all subdued under full control. 31. That which is the Absolute Self is myself, and that which is myself is the Absolute Self. It being so, I must devote myself to my self and to none other. This is the truth (in accord with the facts of nature.) 32. Having turned away my self, centred in my self, with my self, I have become the Self, all conscionsness and supreme bliss. 33. He who thus knows not the eternal self as apart from the body, never attains liberation, though he should go through the severest austerities. 34. One full of the ecstacy of supreme bliss consequent on realizing the difference of self and not-self (i. e. the material body), is never affected, though enjoying out the direst karma through (the twelve kinds of) austerities.

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10 35. He alone sees the essence of Sell, the waters of whose mind stand stil', being ever undisturbed by the waves of love, hate and their likes;-He indeed is himself that Essence. To none else is this possible. 36. The mind held in perfect calmn is the essence of Self, whereas the mind distracted hither and thither is the illusion of Self; it is meet therefore to hold the mind steadily in peace, and not to allow it to be distracted on any account. 37. The mind overpowered by the force of impressions derived from the constant action of avidya runs in all directions ; it settles into the Essence, of its own accord, through the force of impressions arising from real knowledge. 38. He feels the force of insult and its likes whose mind is open to disturbance; he whose mind knows no disturbance has nothing to do with insult and the like. 39. When through delusion * arise love X That is to say through the rise of what are called the delusive karma (mohaniya-karmodaya).

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11 and hate in the ascetic, he should, at the very moment, fix bis mind on the quiet light of Self, and they are sure to disappear in no time. 40. The silent ( ascetic) should, with the help of proper discrimanation, tear away the soul from that body whereon he stands attach. ed by love, and fix him-self on that which is yet higher ( viz the self) than that. Thus would disappear all such attachment. 41. Misery, arising from false knowledge of atman, disappears on being replaced by real knowledge of Self. Those who do not bring themselves to realize the Self will nerer have extinguished (the fire of misery ), though they should pass through the severest penance. 42. He who identifies the Self with the body, hankers after a good make and heavenly enjoyments; whereas he who has realized the Self desires freedom from the body. 43. The former having fallen away from the self puts his self in the bondage (of karma',

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12 the latter having fallen away from the body becomes liberated. 44. The deluded takes self to have all the three genders he finds in the objective, whereas the enlightened knows it as something indescribable, eternal, and beyond all speech. 45. The enlightened, though knowing the essence of Self, and though realizing it in the difference of body and self, experiences delusion at times, through the force of impressions surviving his previous condition. x 46. The objective is all dead matter, the soul is ever invisible; there is no ground, therefore, either for pleasure or displeasure, and I stand entirely neutral in their midst. 47. The deluded deals in give and take with the objective, the knower of self deals similarly with the subjective, whereas one settled in the Absolute deals neither with the one nor the other. x When he was only an objective soul (Bahiratma).

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13 48. Identify self with the mind severing it entirely from speech and body, and cease to direct the mind to intercourse established through speech and body. 49. The world is all beautiful and worthy of confidence to those who regard body as atman; where can there be any place of confidence or of beauty to those who know their own self to be the real atman. 50. Keep not the mind longer than necessary on any business other than self-knowledge; you may, on occasions, engage your self in something, through speech and body, taking care not to lose yourself in the act. 51. That which is assured me by the senses is not the real light of my self; it shines to my infinite joy when after holding the senses under control I look for it within. 52. The beginner finds happiness in the objective and feels much pain in passing into the self; whereas one who has realized the Essence sees misery in the objective and all bliss in the self,

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14 53. Direct all speech to that end, inquire of others after that, desire that very thing, devote yourself to that alone, whereby you might put off this coil of Avidya and find your real form in Vidya. 54. He alone regards speech and body as self who is so deluded, whereas the enlighten: ed knows the nature of these as apart one from the other. 55. There is nothing in the world of sense which can conduce to the welfare of atman, still the fool continues to play with it, on account of the force of the impressions of ignorance. 56. The deluded sleeping long, through the force of ignorance, in conditions naturally undesirable, awake themselves in such state as imagines not-self to be self, leading to in. tercourse begining with "I" and "me". 57. One centred in the essense of atman should look upon his own body, as well as upon that of others, with an eye which understands it all to be anatman.

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58. Fools do not know me till I explain myself to them, but even on explanation there is scant chance of their at all koowing the reality. Hence it is useless to trouble myself about explaining anything to them. 59. I am not that * whom I wish to enlighten, and that which I am can not be grasped by another, + whence there remains nothing which I can explain to others. 60. The deluded, with the internal light all obscured, find satisfaction in the world without; the enlightened feeling no curiosity whatever for external things find supreme peace within. 61. The body knows neither pleasure nor pain; fools, nevertheless, continue to attach all sense of bliss or sorrow to that dead mass, 62.. As long as the knower regards the triad body, speech, and mind, as his self, so long does there exist for him the world of * Viz the body. it Because-atman is ever self cognizable.

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experience ; on the conviction of their difference being finally fised, liberation comes in no time, 63. As the self is not supposed to be thickened with the thick cloth ( thrown over the body ), so does the wise not regard his self as in any way affected with the fatness or otherwise of his body, 64 As, on the cloth being worn out people do not think their self affected in any manner, so indeed does the wise not regard bis self as affected by the decay of his body. 65. As on the cloth being destroyed people do not think the self destroyed in any manner, so does the wise not regard his self as destroyed on the destruction of the body. 66. As on the cloth being dyed red you do not think yourself affected in any way, 80 does the wise not regard his self as affected in any manner on the body being coloured or decorated.

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67. He, to whom this universa though full of activity appears like a dead mass, without intelligence, without consciousness, without enjoyment, finds supreme non-attachinent, consisting in freedom from all relation with the objective; no one else can find such supreme peace. 68. The soul with the conscious nature of self obscured by the condition of body, sees not himself, and keeps wandering long, from incarnation to incarnation. 69. Atoms come in and go out of the composite mass called body and occupy the same space with the self'): Fools imagine these to be their self, through false identification of body (so impermanent), with thos self (always eternal), 70. Not qualifying the soul with accidents of the body such as fairness, plumpness, leanness, and the like, ove should contemplate upon atman, all eternal consciousness. 71. He who thus stands firm in congen

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tr.-ion finds unfailing liberation ; he never gets to it who has no such firmness of mind. 72. Contact with men leads to intercourse through speech, which affects the mind, and sets it moving in a thousand fancies. The ascetic should therefore avoid all contact with men, to begin with. 73. Town or forest is, however, the abode of those who have not realized the Self, those who have seen the Self abide for ever in the Self, beyond all like and dislike, ever immutable. 74. Taking the body for atman is the cause of passing from incarnation to incarnation; whereas knowledge of utmari as atman, leads to absolute liberation. 75. Self leads self to incarnation or final liberation ; self is thence the teacher of self; in reality there is no other teacher. 76. He who has firm conviction of self in the body, entertains much fear of death,

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19 on the approching dissolution of the body, and the consequent separation from friends etc. 77. He who knows atman as atman looks upon change of bodily condition as having nothing to do with the Self; and stands as fearless as one exchanging one cloth for another. 78. He wakes on the plane of self who sleeps on the plane of experience ; he who wakes on the plane of experience sleeps on the plane of self. 79. He becomes the Immutable who seeing the self within, and the body and its likes without, acquires firm conviction of their natural opposition. 80. To him who has just obtained sight of atman, the world appears as if it were mad or intoxicated ; but the realization of atman having ripened into full conviction, he looks upon the world as upon a piece of wood or stone. 81. Though hearing it affirmed that

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20 atman is different from body, and eveu though saying the same thing over again, one cannot find liberation till he firmly realizes self as apart from the body. 82. Distinguishing atman from tha body, atman should so well be seen and realized to be atman, as, not even in dream, should atman again come to be identified with the body. 83. Sin comes of disregarding religious forms, holy merit arises from observing them; but liberation consists in entire exhaustion of both one and the other. Henco one desirous of liberation must give up all concern with religious injunctious leading to good as well as evil. 84. Give up all that is prohibited in religious books, aed be firm in carrying out all that is set torth there as good and virtuous. But having obtained the highest sphere of atmin you should give up both one and the other. 85. The web of words: spoken within in

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21 decord with numerous unexpressed thoughts is the root of misery to the self. This being put out, the residuum is the highest condition so eagerly desired. 86. And these (thoughts) should be done away with by one not observing religious forins, with observance thereof; by one observing them with proper knowledge; thus having attained the highest knowledge he of him. self, becomes the highest adept (Siddha). 87. External signs X are bound to the body, and the body binds the self in the bonds of experience and nurisery ; those who obstinately attach themselves to signs find no liberation from the world of misery. 88. Caste too is bound to the body, and the body binds the self in bonds of experience and misery; those who obstinately attach themselves to caste and the like find no liberation from the world of experience and misery. * Such as wearing cloth of a particutar colour. etc.

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22 89. Those who cling to particular forms of religion X. through distinctions such as signs and caste and the like, they too never find the highest sphere of atman. 90. The deluded attach themselves to that very thing* to be free from which they give up enjoyments of every kind, and learn to turn away from thatt to attain which they make all the said sacrifice. 91. As, on acconnt of contact, the sight of the lame is attributed to the blind, I so the deluded, not understanding the distinction (of body and self), attributes, through contact, the sight of atman to the body. 92. As one who understands the distinction does not attribute the sight of the X As the religion of the Veda, and the like. * Viz the body. + Viz atman. * This is the patent example of the lame going upon the shoulder of the blind and guiding his way, used by the Sankhya to indicate the relation of Purusha and Prakrti (mind and matter).

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23 lame to the blind, so he who has realized utman never attributes the sight of atman to the body. 93. Even conditions such as sleep, madness and the like are no cause of delusion to the enlightened, * whereas to that man who, on account of his mind not being cleared of dross, sees every condition as self, all is delusion out and out. 94 He who identifies body with self never finds liberation though full of all learning and ever awake; whereas he who knows the truth of self is ever liberated, though in sleep or madness. 95. Men put faith there where their intellect finds complete satisfaction, and their mind loses itself there where they put entire faith, * The reading in the text anatmadarslinam must in this case be taken as natmadarslinan. This verse admits of two interpretations, and the one given here is preferable to the apparent interpretation inasmuch as following that interpretation we are compelled to violate either grammar or prosody.

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44 96. Faith turns back from thnt which appears disagreeable to the intelleet; How is it possible for the mind to lose itself in that wherein his faith finds no stay ? 97. Concentrated devotion to the soul as apart from that of the devotee, exKalts bim to the high station of the object of devotion; the wick though ever other than the lamp becomes it through force of sheer devotion 98. Self becomes the self through devotion to self, the wood acting upon itself tur to fire. * 99. Thus should constantly be kept before the mind, with all devotion, either of these processes ; he who does this attains that condition which is beyond speech and whence there is no return (at any time). 100. If the conscious clement ( of our being y were mere result of organization (or * Two pieces of the aramain wood en being violently nibbed togother produca: fire.

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25 ever independent and free), liberation must come without any effort whatever. If not, liberation is realized through concentration. Those who are centred in the self are never affected by any misery or evil. 101. The soul is not destroyed with the destruction of all that may be seen in dream; the same applies to waking experience; and even the suggestion that the first is true because it is all delusion, applies equally to the second. 102. Contemplation on gnosis alone unaccompanied with any suffering, fails, under pressure of calamity or misery; the silent one should, therefore, contemplate upon atman while accustoming himself to sufferings of This refers to the charvakas and the Sankhyas respectively. The former regard consciousness (chit) as the result of mere organization; the latter regard it as an independent and ever liberated principle in mature, witnessing the action of its co-ordinate, matter. In the one case liberation comes with death, in the other it is not to come but always is; and either way personal effort has no place.

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26 every kind, in proportion to his capacity for such suffering. 103. Through the soul's effort, brought about by desire, hate and the like, comes that breath which moves this machine, the body, to accomplish the variety of its acts. 104. The fool attributing this activity (of body and the senses) to the soul, feels himself at ease; whereas the enlightened, freeing him.. self from such delusion, finds the highest con.. dition (of the self). 105. One devoted to the Absolute selt. finds that bliss which is all light, having studied this Sa nadhi- Tantra, the way to that. bliss, and leing removed from the circle of birth and denth, by entirely curing himself of that false identification of self and egoism with the body,-the identification which is the cause of the world of experience.

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Errata, Page Line Incorrect 24 this 29 is the unfolding 10 delusious 22 Self cognizable Ccorrect the is unfolding delusions Self-cognizable on 17 who takes on a who is the sou body (at pleasure, with body transcanding transcending calmin calm 10 13 il 2 6 1 19 Identify "ime" Identify " mine!

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For Personel and Fre e Only