Ātmabodha

Знание о Самости

 Introduction

The Ātmabodha is a short text of about 68 stanzas that teaches how to recognize who you really are. Tradition attributes it to Śaṅkarācārya, although some scholars believe it may have been written centuries later, within the same current of Advaitavedānta.

You confuse what you are not with what you are. You identify with the body, the mind, the emotions, the memories, and the roles you play, and from there suffering is born. The text calls this confusion avidyā (ignorance) and explains that it is not a simple intellectual error, but the root of fear and of the cycle of birth and death.

To dissolve it, it proposes a path in three steps:

(1) Listening to the teaching.
(2) Reflecting on it until doubt disappears.
(3) Meditating or dwelling in that truth.

It is not about acquiring something new, but about removing the veil that hides the Ātmā, the Self, which you have always been.

The Ātmabodha insists that the Self is not the body, nor the mind, nor the states of consciousness. It is a pure Witness, without parts, without action, without birth or death. Limitations belong to the vehicles you use, not to you. And the conclusion is that the apparently separate individual (jīva) and absolute reality (Brahma) are not two different things: Rightly understood, the jīva is Brahma.

In summary, it is a compact guide to non-dual self-knowledge. Its tone is rational because it analyzes and distinguishes, and at the same time contemplative because it ends in the certainty that the Self is Consciousness, Existence, and Bliss, and that recognizing it is Liberation itself.

Now read the Ātmabodha and experience Supreme Delight, dear Śiva.

Important: Everything that is between parentheses and in italics within the translation has been added by me to complete the sense of a given phrase or sentence. In turn, everything that is between double hyphen (--...--) constitutes additional clarifying information also added by me.

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 Ātmabodha

तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम्।
मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते॥१॥
Tapobhiḥ kṣīṇapāpānāṁ śāntānāṁ vītarāgiṇām|
Mumukṣūṇāmapekṣyo'yamātmabodho vidhīyate||1||

This (ayam) desirable (apekṣyaḥ) Ātmabodha --lit. Knowledge about the Self-- (ātma-bodhaḥ) is intended (vidhīyate) for those who have eliminated (their) sins (kṣīṇa-pāpānām) by austerities (tapobhiḥ), for those who are peaceful (śāntānām), dispassionate (vītarāgiṇām) (and) desire Liberation (mumukṣūṇām)||1||

बोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम्।
पाकस्य वह्निवज्ज्ञानं विना मोक्षो न सिध्यति॥२॥
Bodho'nyasādhanebhyo hi sākṣānmokṣaikasādhanam|
Pākasya vahnivajjñānaṁ vinā mokṣo na sidhyati||2||

Knowledge (bodhaḥ), in comparison with other means (anya-sādhanebhyaḥ hi), (is) the only direct means to Liberation (sākṣāt-mokṣa-eka-sādhanam). Just as fire (vahni-vat) in the case of the act of cooking (pākasya), (so too,) without (vinā) Knowledge (jñānam) Liberation (mokṣaḥ) is not attained/accomplished (na sidhyati)||2||

अविरोधितया कर्म नाविद्यां विनिवर्तयेत्।
विद्याविद्यां निहन्त्येव तेजस्तिमिरसङ्घवत्॥३॥
Avirodhitayā karma nāvidyāṁ vinivartayet|
Vidyāvidyāṁ nihantyeva tejastimirasaṅghavat||3||

Since it is not in opposition (avirodhitayā), action (karma) does not make ignorance cease (na avidyām vinivartayet). Knowledge (vidyā) destroys (nihanti eva) ignorance (avidyām) just as a mass of darkness (is destroyed) by light (tejas-timira-saṅgha-vat)||3||

परिच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः।
स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव॥४॥
Paricchinna ivājñānāttannāśe sati kevalaḥ|
Svayaṁ prakāśate hyātmā meghāpāye'ṁśumāniva||4||

(The Self appears) as if it were limited and confined (paricchinnaḥ iva) because of ignorance (ajñānāt). When that --ignorance-- is destroyed (tad-nāśe sati), the solitary (kevalaḥ) Self (ātmā) reveals Himself and shines by Himself (svayam prakāśate hi) like (iva) the sun (aṁśumān) when the clouds disperse (megha-apāye)||4||

अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम्।
कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्॥५॥
Ajñānakaluṣaṁ jīvaṁ jñānābhyāsādvinirmalam|
Kṛtvā jñānaṁ svayaṁ naśyejjalaṁ katakareṇuvat||5||

After making (kṛtvā), through the practice of Knowledge (jñāna-abhyāsāt), completely immaculate (vinirmalam) the individual soul (jīvam) that was turbid because of ignorance (ajñāna-kaluṣam), Knowledge (jñānam) Itself (svayam) disappears (naśyet) like the powder of the kataka nut (kataka-reṇu-vat) (after purifying) the water (jalam) (by precipitation)||5||

संसारः स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः।
स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्॥६॥
Saṁsāraḥ svapnatulyo hi rāgadveṣādisaṅkulaḥ|
Svakāle satyavadbhāti prabodhe satyasadbhavet||6||

Saṁsāra --lit. «transmigration», that is, the flux of the world-- (saṁsāraḥ), full of attachment, aversion, etc. (rāga-dveṣa-ādi-saṅkulaḥ), (is) undoubtedly (hi) just like a dream (svapna-tulyaḥ). While it lasts (sva-kāle), it appears (bhāti) as if it were real (satya-vat), (but) it becomes (bhavet) unreal (asat) when the awakening occurs (prabodhe sati)||6||

तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा।
यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्॥७॥
Tāvatsatyaṁ jagadbhāti śuktikārajataṁ yathā|
Yāvanna jñāyate brahma sarvādhiṣṭhānamadvayam||7||

As long as (yāvat) Brahma (brahma) —the non-dual basis of everything (sarva-adhiṣṭhānam advayam)— is not known (na jñāyate), so long (tāvat) the world --or «universe»-- (jagat) appears (bhāti) to be real (satyam), like (yathā) silver in the mother-of-pearl (śuktikā-rajatam)||7||

उपादानेऽखिलाधारे जगन्ति परमेश्वरे।
सर्गस्थितिलयान्यान्ति बुद्बुदानीव वारिणि॥८॥
Upādāne'khilādhāre jaganti parameśvare|
Sargasthitilayānyānti budbudānīva vāriṇi||8||

The worlds (jaganti), like (iva) bubbles (budbudāni) in the water (vāriṇi), manifest, are sustained (for a time) and dissolve (sarga-sthiti-layān yānti) in the Supreme Lord (parama-īśvare), who is the material cause (upādāne) (and) the support of everything (akhila-ādhāre)||8||

सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः।
व्यक्तयो विविधाः सर्वा हाटके कटकादिवत्॥९॥
Saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ|
Vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat||9||

All (sarvāḥ) the multiple (vividhāḥ) manifestations (vyaktayaḥ) are imagined (prakalpitāḥ) in the Eternal Viṣṇu who strings (them all together like a connecting Thread, and) who is Existence and Consciousness (sat-cit-ātmani anusyūte nitye viṣṇau), just like bracelets, etc. (kaṭaka-ādi-vat) with reference to gold (hāṭake)||9||

यथाकाशो हृषीकेशो नानोपाधिगतो विभुः।
तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्॥१०॥
Yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ|
Tadbhedādbhinnavadbhāti tannāśe kevalo bhavet||10||

Exactly as (yathā) space or ether (ākāśaḥ), the All-pervading (vibhuḥ) Lord of the senses (hṛṣīka-īśaḥ) is associated with various upādhi-s --limiting adjuncts or conditionings-- (nānā-upādhi-gataḥ), (and) due to their --of such upādhi-s-- differentiation (tad-bhedāt) appears (bhāti) as if He were diverse (bhinna-vat). When that is destroyed --that is, such upādhi-s-- (tad-nāśe), (that same All-pervading Lord of the senses) becomes (bhavet) one (kevalaḥ) (again)||10||

नानोपाधिवशादेव जातिवर्णाश्रमादयः।
आत्मन्यारोपितास्तोये रसवर्णादिभेदवत्॥११॥
Nānopādhivaśādeva jātivarṇāśramādayaḥ|
Ātmanyāropitāstoye rasavarṇādibhedavat||11||

By the force of the various upādhi-s only (nānā-upādhi-vaśāt eva), castes, classes, stages of life, etc. (jāti-varṇa-āśrama-ādayaḥ) are superimposed (āropitāḥ) on the Ātmā --the Self-- (ātmani), just as the division of taste, color, etc. (rasa-varṇa-ādi-bheda-vat) (is superimposed) on the water (toye)||11||

पञ्चीकृतमहाभूतसम्भवं कर्मसञ्चितम्।
शरीरं सुखदुःखानां भोगायतनमुच्यते॥१२॥
Pañcīkṛtamahābhūtasambhavaṁ karmasañcitam|
Śarīraṁ sukhaduḥkhānāṁ bhogāyatanamucyate||12||

The gross body (śarīram) --made of the great elements that became five (pañcīkṛta-mahā-bhūta-sambhavam) (and) replete with (accumulated) karma-s (karma-sañcitam)-- is said (ucyate) to be the abode of experiences (bhoga-āyatanam) of pleasure and pain (sukha-duḥkhānām)||12||

पञ्चप्राणमनोबुद्धिदशेन्द्रियसमन्वितम्।
अपञ्चीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम्॥१३॥
Pañcaprāṇamanobuddhidaśendriyasamanvitam|
Apañcīkṛtabhūtotthaṁ sūkṣmāṅgaṁ bhogasādhanam||13||

The subtle body (sūkṣma-aṅgam), arisen from the (subtle) elements before becoming five (apañcīkṛta-bhūta-uttham) (and) endowed with five vital energies, the mind, the intellect, (together with) the ten indriya-s (pañca-prāṇa-manas-buddhi-daśa-indriya-samanvitam), (is) the means of enjoyment or experience (bhoga-sādhanam)||13||

अनाद्यविद्याऽनिर्वाच्या कारणोपाधिरुच्यते।
उपाधित्रितयादन्यमात्मानमवधारयेत्॥१४॥
Anādyavidyā'nirvācyā kāraṇopādhirucyate|
Upādhitritayādanyamātmānamavadhārayet||14||

The beginningless (and) indescribable ignorance (anādi-avidyā anirvācyā) is said to be (ucyate) the causal upādhi --that is, the causal body-- (kāraṇa-upādhiḥ). One should understand (avadhārayet) that the Ātmā (ātmānam) (is) other (anyam) apart from the triad of upādhi-s --of the three bodies, namely, physical, subtle, and causal-- (upādhi-tritayāt)||14||

पञ्चकोशादियोगेन तत्तन्मय इव स्थितः।
शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा॥१५॥
Pañcakośādiyogena tattanmaya iva sthitaḥ|
Śuddhātmā nīlavastrādiyogena sphaṭiko yathā||15||

When connecting with the five sheaths, etc. (pañca-kośa-ādi-yogena), That --the Pure Self-- (tad) remains (shitaḥ) as if (iva) identical to that --to the five sheaths, etc.-- (tad-mayaḥ) --I would have expected this reading: «tattanmayamiva sthitam», respecting the concord--. The Pure Self (śuddha-ātmā) (acts) as (yathā) a crystal (sphaṭikaḥ) that is in connection with a blue garment, etc. (nīla-vastra-ādi-yogena) --that is, the crystal turns blue by the mere proximity of that garment--||15||

वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यावघाततः।
आत्मानमन्तरं शुद्धं विविच्यात्तण्डुलं यथा॥१६॥
Vapustuṣādibhiḥ kośairyuktaṁ yuktyāvaghātataḥ|
Ātmānamantaraṁ śuddhaṁ vivicyāttaṇḍulaṁ yathā||16||

Just as (yathā) the form (vapus) (of the) grain of rice (taṇḍulam) endowed (yuktam) with sheaths such as the husk, etc. (tuṣa-ādibhiḥ kośaiḥ) (is cleaned) by pounding it (avaghātataḥ), (in like manner) one should separate (vivicyāt) the Pure Self (ātmānam... śuddham) (from such five sheaths) within (antaram) by means of reasoning (yuktyā)||16||

सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते।
बुद्धावेवावभासते स्वच्छेषु प्रतिबिम्बवत्॥१७॥
Sadā sarvagato'pyātmā na sarvatrāvabhāsate|
Buddhāvevāvabhāsate svaccheṣu pratibimbavat||17||

Although (api) the Ātmā (ātmā) is always All-pervading (sadā sarvagataḥ) does not shine (na... avabhāsate) everywhere (sarvatra). Only (eva) does He shine (avabhāsate) in the intellect (buddhau), like a reflection (pratibimba-vat) in crystals (svaccheṣu)||17||

देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम्।
तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा॥१८॥
Dehendriyamanobuddhiprakṛtibhyo vilakṣaṇam|
Tadvṛttisākṣiṇaṁ vidyādātmānaṁ rājavatsadā||18||

One should know (vidyāt) that the Ātmā (ātmānam) (is) always (sadā) like a King (rāja-vat), distinct (vilakṣaṇam) from the body, the indriya-s, the mind, the intellect and the Prakṛti (deha-indriya-manas-buddhi-prakṛtibhyaḥ), (and) a Witness of their activities --of the activities of the body, the indriya-s, etc.-- (tad-vṛtti-sākṣiṇam)||18||

व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम्।
दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी॥१९॥
Vyāpṛteṣvindriyeṣvātmā vyāpārīvāvivekinām|
Dṛśyate'bhreṣu dhāvatsu dhāvanniva yathā śaśī||19||

For those who have no discernment (avivekinām), the Ātmā (ātmā) appears (dṛśyate) as if (iva) active (vyāpārī) when the indriya-s function (vyāpṛteṣu indriyeṣu), just as (yathā) the moon (śaśī) (appears) as if (iva) moving (dhāvan) when the clouds move (abhreṣu dhāvatsu)||19||

आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः।
स्वक्रियार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः॥२०॥
Ātmacaitanyamāśritya dehendriyamanodhiyaḥ|
Svakriyārtheṣu vartante sūryālokaṁ yathā janāḥ||20||

After resorting (āśritya) to the consciousness of the Ātmā (ātma-caitanyam), the body, the indriya-s, the mind and the intellect (deha-indriya-manas-dhiyaḥ) engage (vartante) in the activities that are their goal (sva-kriyā-artheṣu), just as (yathā) people (janāḥ), (after resorting) to sunlight (sūrya-ālokam), (also engage in their activities)||20||

देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि।
अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्॥२१॥
Dehendriyaguṇānkarmāṇyamale saccidātmani|
Adhyasyantyavivekena gagane nīlatādivat||21||

Out of lack of discernment (avivekena), they superimpose (adhyasyanti) on the Immaculate One who is Existence and Consciousness (amale sat-cit-ātmani) the actions (karmāṇi) (and) the qualities of the body and the indriya-s (deha-indriya-guṇān), just as blueness, etc. (is superimposed) (nīlatā-ādi-vat) on the sky (gagane)||21||

अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि।
कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः॥२२॥
Ajñānānmānasopādheḥ kartṛtvādīni cātmani|
Kalpyante'mbugate candre calanādi yathāmbhasaḥ||22||

Due to ignorance (ajñānāt), agency/doership, etc. (kartṛtva-ādīni ca) of the mental upādhi --of the mental limiting conditioning-- (mānasa-upādheḥ) are considered to be (kalpyante) relative to the Ātmā (ātmani), just as (yathā) the movements, etc. (calana-ādi) of the water (ambhasaḥ) (are considered to be) relative to the moon (whose reflection) resides in the water (ambu-gate candre)||22||

रागेच्छासुखदुःखादि बुद्धौ सत्यां प्रवर्तते।
सुषुप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु नात्मनः॥२३॥
Rāgecchāsukhaduḥkhādi buddhau satyāṁ pravartate|
Suṣuptau nāsti tannāśe tasmādbuddhestu nātmanaḥ||23||

(The set of) attachment, desire, pleasure, pain, etc. (rāga-icchā-sukha-duḥkha-ādi) exists and acts (pravartate) when the intellect exists (buddhau satyām). When it --the intellect-- is eliminated (tad-nāśe) during deep sleep (suṣuptau), (such set of things) does not exist (na asti). Therefore (tasmāt), (all those realities) belong to the intellect (buddheḥ tu) and not (na) to the Ātmā (ātmanaḥ)||23||

प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता।
स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः॥२४॥
Prakāśo'rkasya toyasya śaityamagneryathoṣṇatā|
Svabhāvaḥ saccidānandanityanirmalatātmanaḥ||24||

Just as (yathā) the essential nature (svabhāvaḥ) of the sun (arkasya) (is) light (prakāśaḥ), of the water (toyasya) coolness (śaityam), (and) of the fire (agneḥ) heat (uṣṇatā), (similarly, the essential nature) of the Ātmā (ātmanaḥ) (is) Existence, Consciousness, Bliss, Eternity and Purity (sat-cit-ānanda-nitya-nirmalatā)||24||

आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम्।
संयोज्य चाविवेकेन जानामीति प्रवर्तते॥२५॥
Ātmanaḥ saccidaṁśaśca buddhervṛttiriti dvayam|
Saṁyojya cāvivekena jānāmīti pravartate||25||

After uniting (saṁyojya ca), through lack of discernment (avivekena), these two things (dvayam) —«the Existence and Consciousness aspect (sat-cit-aṁśaḥ) of the Ātmā (ātmanaḥ) and (ca) the mental fluctuation (vṛttiḥ) of the intellect (buddheḥ... iti)»—, (the notion of) «I know» (jānāmi iti) arises (pravartate)||25||

आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति।
जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति॥२६॥
Ātmano vikriyā nāsti buddherbodho na jātviti|
Jīvaḥ sarvamalaṁ jñātvā jñātā draṣṭeti muhyati||26||

In the case of Ātmā (ātmanaḥ) there is no (na asti) activity (vikriyā), (and) the consciousness (bodhaḥ) of the intellect (buddheḥ) (does not exist either) at all (na jātu iti). The jīva (jīvaḥ), (believing that) he is capable (alam) of knowing (jñātvā) it all (sarvam), becomes confused (muhyati) (and thinks:) «(I am) the knower (jñātā) (and) the seer (draṣṭā iti)» --the Sanskrit is very confusing here and other translations could also be possible--||26||

रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत्।
नाहं जीवः परात्मेति ज्ञातं चेन्निर्भयो भवेत्॥२७॥
Rajjusarpavadātmānaṁ jīvaṁ jñātvā bhayaṁ vahet|
Nāhaṁ jīvaḥ parātmeti jñātaṁ cennirbhayo bhavet||27||

As (in the case of) a rope (mistaken) for a snake (rajju-sarpa-vat), after perceiving (jñātvā) oneself --the Ātmā-- (ātmānam) as jīva (jīvam), one feels (vahet) fear (bhayam). (But) if (ced) one knows (jñātam) that (iti) «I (aham) am not (na) the jīva (jīvaḥ) (but) Parātmā --the Supreme Self-- (para-ātmā)», (then) one becomes (bhavet) free of fear (nirbhayaḥ)||27||

आत्मावभासयत्येको बुद्ध्यादीनीन्द्रियाण्यपि।
दीपो घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते॥२८॥
Ātmāvabhāsayatyeko buddhyādīnīndriyāṇyapi|
Dīpo ghaṭādivatsvātmā jaḍaistairnāvabhāsyate||28||

A single (ekaḥ) Ātmā (ātmā) illuminates (avabhāsayati) the intellect, etc. (buddhi-ādīni) and also (api) the indriya-s (indriyāṇi). One's own Self (sva-ātmā), (like a) lamp (dīpaḥ), is not illuminated (na avabhāsyate) by those inert (realities) --by intellect, indriya-s, etc.-- (jaḍaiḥ taiḥ) (which are) like pots, etc. (ghaṭa-ādivat) --I understand that Śaṅkarācārya is pressed by the meter, but his Sanskrit could really have been much better--||28||

स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः।
न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने॥२९॥
Svabodhe nānyabodhecchā bodharūpatayātmanaḥ|
Na dīpasyānyadīpecchā yathā svātmaprakāśane||29||

Since the Ātmā is Consciousness (bodha-rūpatayā ātmanaḥ), there is no (na) desire for another consciousness (anya-bodha-icchā) to be conscious of Himself (sva-bodhe), just as (yathā) in the case of a lamp (dīpasya) there is no (na) desire for another lamp (anya-dīpa-icchā) to illuminate itself (sva-ātma-prakāśane)||29||

निषिध्य निखिलोपाधीन्नेति नेतीति वाक्यतः।
विद्यादैक्यं महावाक्यैर्जीवात्मपरमात्मनोः॥३०॥
Niṣidhya nikhilopādhīnneti netīti vākyataḥ|
Vidyādaikyaṁ mahāvākyairjīvātmaparamātmanoḥ||30||

After denying (niṣidhya) all upādhi-s (nikhila-upādhīn) through the proposition (vākyataḥ) «Not this, not this (na iti na iti iti)», one should know (vidyāt), through the great propositions (mahā-vākyaiḥ), the unity (aikyam) between the jīva and the Supreme Self (jīva-ātma-parama-ātmanoḥ)||30||

आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्।
एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्॥३१॥
Āvidyakaṁ śarīrādi dṛśyaṁ budbudavatkṣaram|
Etadvilakṣaṇaṁ vidyādahaṁ brahmeti nirmalam||31||

The bodies, etc. (śarīra-ādi) up to Avidyā or ignorance (ā-avidyakam) (are) perceivable and perishable objects (dṛśyam... kṣaram) like bubbles (budbuda-vat). One should know (vidyāt) that the immaculate (nirmalam) «I (aham) (am) Brahma (brahma iti)» is different from this --from the bodies, etc.-- (etad-vilakṣaṇam)||31||

देहान्यत्वान्न मे जन्मजराकार्श्यलयादयः।
शब्दादिविषयैः सङ्गो निरिन्द्रियतया न च॥३२॥
Dehānyatvānna me janmajarākārśyalayādayaḥ|
Śabdādiviṣayaiḥ saṅgo nirindriyatayā na ca||32||

Birth, old age, emaciation, dissolution, etc. (janma-jarā-kārśya-laya-ādayaḥ) are not mine (na me) since I am distinct from the body (deha-anyatvāt). And neither (is it) (na ca) the association (saṅgaḥ) with things such as sound, etc. (śabda-ādi-viṣayaiḥ) since I lack indriya-s (nis-indriyatayā)||32||

अमनस्त्वान्न मे दुःखरागद्वेषभयादयः।
अप्राणो ह्यमनाः शुभ्र इत्यादि श्रुतिशासनात्॥३३॥
Amanastvānna me duḥkharāgadveṣabhayādayaḥ|
Aprāṇo hyamanāḥ śubhra ityādi śrutiśāsanāt||33||

Pain, attachment, aversion, fear, etc. (duḥkha-rāga-dveṣa-bhaya-ādayaḥ) are not mine (na me) since I am not the mind --the translation «since I have no mind» is possible too-- (amanastvāt). According to the teaching of the Veda-s --to be precise, the Śruti is only the first part of the Veda-s-- (śruti-śāsanāt): «(I) lack vital energy (a-prāṇaḥ hi) (and) mind (amanāḥ), (I am) radiant (śubhraḥ), etc. (iti-ādi)»||33||

निर्गुणो निष्क्रियो नित्यो निर्विकल्पो निरञ्जनः।
निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः॥३४॥
Nirguṇo niṣkriyo nityo nirvikalpo nirañjanaḥ|
Nirvikāro nirākāro nityamukto'smi nirmalaḥ||34||

I am (asmi) without attributes (nirguṇaḥ), without activities (niṣkriyaḥ), eternal (nityaḥ), without vikalpa-s --without mental fluctuations-- (nirvikalpaḥ), spotless (nirañjanaḥ), changeless (nirvikāraḥ), formless (nirākāraḥ), ever liberated (nitya-muktaḥ) (and) immaculate (nirmalaḥ)||34||

अहमाकाशवत्सर्वं बहिरन्तर्गतोऽच्युतः।
सदा सर्वसमः शुद्धो निःसङ्गो निर्मलोऽचलः॥३५॥
Ahamākāśavatsarvaṁ bahirantargato'cyutaḥ|
Sadā sarvasamaḥ śuddho niḥsaṅgo nirmalo'calaḥ||35||

Like space (ākāśa-vat), I (aham) (am) everything (sarvam), I reside inside and outside (of all things) (bahis-antar-gataḥ), (I am) permanent (acyutaḥ), always (sadā) the same in everything and everyone (sarva-samaḥ), pure (śuddhaḥ), devoid of attachment (niḥsaṅgaḥ), immaculate (nirmalaḥ) (and) without movement (acalaḥ)||35||

नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम्।
सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्॥३६॥
Nityaśuddhavimuktaikamakhaṇḍānandamadvayam|
Satyaṁ jñānamanantaṁ yatparaṁ brahmāhameva tat||36||

I (aham) (am) only/truly (eva) that (tad) Supreme (param) Brahma (brahma) which (yad) (is) Eternal, Pure, Free, One (nitya-śuddha-vimukta-ekam), indivisible Bliss (akhaṇḍa-ānandam), Non-dual (advaya) Truth (satyam), (and) Infinite (anantam) Knowledge (jñānam)||36||

एवं निरन्तराभ्यस्ता ब्रह्मैवास्मीति वासना।
हरत्यविद्याविक्षेपान्रोगानिव रसायनम्॥३७॥
Evaṁ nirantarābhyastā brahmaivāsmīti vāsanā|
Haratyavidyāvikṣepānrogāniva rasāyanam||37||

Thus (evam), the vāsanā --lit. «latent tendency»-- (vāsanā) «I am (asmi) Brahma Himself (brahma eva... iti)», which has been practiced continuously (nirantara-abhyastā), destroys (harati) the projections of avidyā or ignorance (avidyā-vikṣepān), just as (iva) the Rasāyana medicine --a special medicine whose purpose is to prolong the life of the body so as to have more time to attain Liberation-- (rasāyanam) (destroys) diseases (rogān)||37||

विविक्तदेश आसीनो विरागो विजितेन्द्रियः।
भावयेदेकमात्मानं तमनन्तमनन्यधीः॥३८॥
Viviktadeśa āsīno virāgo vijitendriyaḥ|
Bhāvayedekamātmānaṁ tamanantamananyadhīḥ||38||

In a solitary place (vivikta-deśe), seated (āsīnaḥ), he who has conquered his indriya-s (vijita-indriyaḥ), dispassionate --free from attachment-- (virāgaḥ) (and) with an intellect that does not waver (ananya-dhīḥ), should meditate (bhāvayet) on that (tam) one (ekam) infinite (anantam) Self (ātmānam)||38||

आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया सुधीः।
भावयेदेकमात्मानं निर्मलाकाशवत्सदा॥३९॥
Ātmanyevākhilaṁ dṛśyaṁ pravilāpya dhiyā sudhīḥ|
Bhāvayedekamātmānaṁ nirmalākāśavatsadā||39||

After dissolving (pravilāpya) all (akhilam) the perceivable reality --the objective reality-- (dṛśyam) in the Ātmā Himself (ātmani eva) through (his) intelligence (dhiyā), the wise one (sudhīḥ) should meditate (bhāvayet) always (sadā) on the one (ekam) Ātmā (ātmānam) as if He were the immaculate space/ether (nirmala-ākāśa-vat)||39||

रूपवर्णादिकं सर्वं विहाय परमार्थवित्।
परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते॥४०॥
Rūpavarṇādikaṁ sarvaṁ vihāya paramārthavit|
Paripūrṇacidānandasvarūpeṇāvatiṣṭhate||40||

After abandoning (vihāya) everything (sarvam) —form, color, etc. (rūpa-varṇa-ādikam)—, the knower of the Highest Reality (parama-artha-vit) remains (avatiṣṭhate) as the essential nature that is perfect Consciousness and Bliss (paripūrṇa-cit-ānanda-svarūpeṇa)||40||

ज्ञातृज्ञानज्ञेयभेदः परे नात्मनि विद्यते।
चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव तत्॥४१॥
Jñātṛjñānajñeyabhedaḥ pare nātmani vidyate|
Cidānandaikarūpatvāddīpyate svayameva tat||41||

The duality of knower, knowledge and knowable (jñātṛ-jñāna-jñeya-bhedaḥ) does not (na) exist (vidyate) in the Supreme Self (pare... ātmani). Since His only nature is Consciousness and Bliss (cit-ānanda-eka-rūpatvāt), That (tad) shines (dīpyate) by Itself (svayam eva)||41||

एवमात्मारणौ ध्यानमथने सततं कृते।
उदितावगतिर्ज्वाला सर्वाज्ञानेन्धनं दहेत्॥४२॥
Evamātmāraṇau dhyānamathane satataṁ kṛte|
Uditāvagatirjvālā sarvājñānendhanaṁ dahet||42||

In this way (evam), when the rotational movement of friction called meditation is constantly performed (dhyāna-mathane satatam kṛte) with the stick of the Ātmā --«araṇi» is a stick for lighting a fire; the Sanskrit is a bit obscure here-- (ātma-araṇau), (then) the flame (jvālā) (known as) Knowledge (avagatiḥ) that springs forth (uditā) burns (dahet) all the fuel of ignorance (sarva-ajñāna-indhanam)||42||

अरुणेनेव बोधेन पूर्वं सन्तमसे हृते।
तत आविर्भवेदात्मा स्वयमेवांशुमानिव॥४३॥
Aruṇeneva bodhena pūrvaṁ santamase hṛte|
Tata āvirbhavedātmā svayamevāṁśumāniva||43||

When the great darkness has first been dispelled (pūrvam santamase hṛte) by Knowledge (bodhena) which is like the dawn --personified as the charioteer of the sun-- (aruṇena iva), then (tatas) the Ātmā (ātmā) becomes manifested (āvirbhavet) by Himself (svayam eva) like (iva) the sun (aṁśumān)||43||

आत्मा तु सततं प्राप्तोऽप्यप्राप्तवदविद्यया।
तन्नाशे प्राप्तवद्भाति स्वकण्ठाभरणं यथा॥४४॥
Ātmā tu satataṁ prāpto'pyaprāptavadavidyayā|
Tannāśe prāptavadbhāti svakaṇṭhābharaṇaṁ yathā||44||

The Ātmā (ātmā) is constantly attained (tu satataṁ prāptaḥ), (but), even so (api), (He appears) as if He has not been attained (aprāpta-vat) due to ignorance (avidyayā). When that is destroyed --ignorance-- (tad-nāśe), (the Ātmā) appears/shines (bhāti) as attained (prāpta-vat), just as (yathā) an ornament on one's own throat (sva-kaṇṭha-ābharaṇam), (which was there but one had not noticed it)||44||

स्थाणौ पुरुषवद्भ्रान्त्या कृता ब्रह्मणि जीवता।
जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते॥४५॥
Sthāṇau puruṣavadbhrāntyā kṛtā brahmaṇi jīvatā|
Jīvasya tāttvike rūpe tasmindṛṣṭe nivartate||45||

Like a person (puruṣa-vat) (perceived) on a post (sthāṇau), the state of jīva --the condition of the individual soul-- (jīvatā) is created (kṛtā) in Brahma (brahmaṇi) through confusion (bhrāntyā). When the true nature of the jīva is perceived in That --in the Ātmā-- (jīvasya tāttvike rūpe tasmin dṛṣṭe), (the state of jīva) ceases (nivartate)||45||

तत्त्वस्वरूपानुभवादुत्पन्नं ज्ञानमञ्जसा।
अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्॥४६॥
Tattvasvarūpānubhavādutpannaṁ jñānamañjasā|
Ahaṁ mameti cājñānaṁ bādhate digbhramādivat||46||

The Knowledge (jñānam) that arises (utpannam) from the experience of the essential nature of the Truth --of the Supreme Principle-- (tattva-svarūpa-anubhavāt) instantly (añjasā) annuls (bādhate) ignorance (ajñānam) (based on) «I» and «mine» (aham mama iti ca), just as (correct instructions eliminate) the mistake regarding directions, etc. (dik-bhrama-ādi-vat)||46||

सम्यग्विज्ञानवान् योगी स्वात्मन्येवाखिलं जगत्।
एकं च सर्वमात्मानमीक्षते ज्ञानचक्षुषा॥४७॥
Samyagvijñānavān yogī svātmanyevākhilaṁ jagat|
Ekaṁ ca sarvamātmānamīkṣate jñānacakṣuṣā||47||

The Yogī (yogī), the man endowed with right Knowledge (samyak-vijñānavān), sees (īkṣate), through the Eye of Knowledge (jñāna-cakṣuṣā), the entire universe (akhilam jagat) in his own Ātmā or Self (sva-ātmani eva), and (ca) considers (īkṣate) that everything (sarvam) is a single Ātmā (ekam... ātmānam)||47||

आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न विद्यते।
मृदो यद्वद्घटादीनि स्वात्मानं सर्वमीक्षते॥४८॥
Ātmaivedaṁ jagatsarvamātmano'nyanna vidyate|
Mṛdo yadvadghaṭādīni svātmānaṁ sarvamīkṣate||48||

The Ātmā Himself (ātmā eva) (is) all (sarvam) this (idam) universe (jagat). There is nothing else (anyat na vidyate) than the Ātmā (ātmanaḥ). Just as (yadvat) pots, etc. (ghaṭa-ādīni) (are made) of clay (mṛdaḥ), (the liberated one) perceives (īkṣate) all (sarvam) as his own Ātmā (sva-ātmānam)||48||

जीवन्मुक्तस्तु तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत्।
सच्चिदानन्दरूपत्वाद्भवेद्भ्रमरकीटवत्॥४९॥
Jīvanmuktastu tadvidvānpūrvopādhiguṇāṁstyajet|
Saccidānandarūpatvādbhavedbhramarakīṭavat||49||

The liberated one while living (jīvat-muktaḥ tu) who knows That --the Ātmā-- (tad-vidvān) abandons (tyajet) the qualities of the previous upādhi-s (pūrva-upādhi-guṇān), (and) since he is Existence-Consciousness-Bliss (sat-cit-ānanda-rūpatvāt), becomes (Brahma) (bhavet) like the solitary wasp --which is supposedly evolved from a worm-- (bhramara-kīṭa-vat)||49||

तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान्।
योगी शान्तिसमायुक्त आत्मारामो विराजते॥५०॥
Tīrtvā mohārṇavaṁ hatvā rāgadveṣādirākṣasān|
Yogī śāntisamāyukta ātmārāmo virājate||50||

After crossing (tīrtvā) the ocean of Moha --of delusion, of Māyā-- (moha-arṇavam), (and) after abandoning (hatvā) the demons of attachment, aversion, etc. (rāga-dveṣa-ādi-rākṣasān), the Yogī (yogī), endowed with Peace (śānti-samāyuktaḥ), appears as (virājate) one who rejoices in the Ātmā (ātma-ārāmaḥ)||50||

बाह्यानित्यसुखासक्तिं हित्वात्मसुखनिर्वृतः।
घटस्थदीपवत्स्वस्थः स्वान्तरेव प्रकाशते॥५१॥
Bāhyānityasukhāsaktiṁ hitvātmasukhanirvṛtaḥ|
Ghaṭasthadīpavatsvasthaḥ svāntareva prakāśate||51||

After abandoning (hitvā) attachment to transient external happiness (bāhya-anitya-sukha-āsaktim), he who remains in his own Self (sva-sthaḥ) rests satisfied in the Bliss of the Ātmā (ātma-sukha-nirvṛtaḥ) (and) shines (prakāśate) internally (sva-antar eva) like a lamp inside a pot (ghaṭa-stha-dīpa-vat)||51||

उपाधिस्थोऽपि तद्धर्मैरलिप्तो व्योमवन्मुनिः।
सर्वविन्मूढवत्तिष्ठेदसक्तो वायुवच्चरेत्॥५२॥
Upādhistho'pi taddharmairalipto vyomavanmuniḥ|
Sarvavinmūḍhavattiṣṭhedasakto vāyuvaccaret||52||

Although (api) residing in upādhi-s --in limiting conditionings-- (upādhi-sthaḥ), the Sage (muniḥ), like the ether (vyoma-vat), is not connected (aliptaḥ) with their qualities --with the qualities of the upādhi-s--- (tad-dharmaiḥ). He knows everything (sarva-vit), (but) remains (tiṣṭhet) as one who is under the sway of Moha or Māyā --like a fool-- (mūḍha-vat). Free from attachment (asaktaḥ), he moves (caret) like the wind (vāyu-vat)||52||

उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः।
जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा॥५३॥
Upādhivilayādviṣṇau nirviśeṣaṁ viśenmuniḥ|
Jale jalaṁ viyadvyomni tejastejasi vā yathā||53||

From the dissolution of the upādhi-s (upādhi-vilayāt), the Sage (muniḥ) enters (viśet) into a state of equality --of absence of differences-- (nirviśeṣam) in relation to Viṣṇu (viṣṇau), as (yathā) water (jalam) in water (jale), ether (viyat) in ether (vyomni), or (vā) fire/light (tejas) in fire/light (tejasi)||53||

यल्लाभान्नापरो लाभो यत्सुखान्नापरं सुखम्।
यज्ज्ञानान्नापरं ज्ञानं तद्ब्रह्मेत्यवधारयेत्॥५४॥
Yallābhānnāparo lābho yatsukhānnāparaṁ sukham|
Yajjñānānnāparaṁ jñānaṁ tadbrahmetyavadhārayet||54||

There is no (na) other (aparaḥ) attainment (lābhaḥ) than the attainment of Which (yad-lābhāt), there is no (na) other (aparam) happiness (sukham) than the Happiness of Which (yad-sukhāt), there is no (na) other (aparam) knowledge (jñānam) than the Knowledge of Which (yad-jñānāt). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||54||

यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः।
यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्॥५५॥
Yaddṛṣṭvā nāparaṁ dṛśyaṁ yadbhūtvā na punarbhavaḥ|
Yajjñātvā nāparaṁ jñeyaṁ tadbrahmetyavadhārayet||55||

After seeing Which (yad-dṛṣṭvā) there is no (na) other (aparam) thing to see (dṛśyam), after becoming Which (yad-bhūtvā) there is no (na) birth (bhavaḥ) again (punar), after knowing Which (yad-jñātvā) there is no (na) other (aparam) thing to know (jñeyam). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||55||

तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम्।
अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत्॥५६॥
Tiryagūrdhvamadhaḥ pūrṇaṁ saccidānandamadvayam|
Anantaṁ nityamekaṁ yattadbrahmetyavadhārayet||56||

Which (yad) (is) above (ūrdhvam), below (adhas) (and) transversely (tiryak), (Which is) Full (pūrṇam) (and) Non-dual (advayam) Existence-Consciousness-Bliss (sat-cit-ānandam), (Which is) Infinite (anantam), Eternal (nityam) (and) One (ekam). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||56||

अतद्व्यावृत्तिरूपेण वेदान्तैर्लक्ष्यतेऽद्वयम्।
अखण्डानन्दमेकं यत्तद्ब्रह्मेत्यवधारयेत्॥५७॥
Atadvyāvṛttirūpeṇa vedāntairlakṣyate'dvayam|
Akhaṇḍānandamekaṁ yattadbrahmetyavadhārayet||57||

Which (yad) is indicated (lakṣyate) as «not that» (a-tad) by the Vedānta-s (vedāntaiḥ) through exclusion (vyāvṛtti-rūpeṇa), (Which is) Non-dual (advayam) (and) one indivisible Single Bliss (akhaṇḍa-ānandam ekam). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||57||

अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः।
ब्रह्माद्यास्तारतम्येन भवन्त्यानन्दिनोऽखिलाः॥५८॥
Akhaṇḍānandarūpasya tasyānandalavāśritāḥ|
Brahmādyāstāratamyena bhavantyānandino'khilāḥ||58||

Having resorted to a particle of Bliss (ānanda-lava-āśritāḥ) of that Nature which is indivisible Bliss (akhaṇḍa-ānanda-rūpasya tasya), everybody (akhilāḥ) —Brahmā and the rest (brahma-ādyāḥ)— experiences Bliss (bhavanti ānandinaḥ) in different degrees (tāratamyena)||58||

तद्युक्तमखिलं वस्तु व्यवहारस्तदन्वितः।
तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले॥५९॥
Tadyuktamakhilaṁ vastu vyavahārastadanvitaḥ|
Tasmātsarvagataṁ brahma kṣīre sarpirivākhile||59||

Every (akhilam) object (vastu) is united to That (tad-yuktam), (and even) ordinary life (vyavahāraḥ) is endowed with That (tad-anvitaḥ). Therefore (tasmāt), Brahma (brahma) is omnipresent (sarvagatam) in everything (akhile) as (iva) clarified butter (sarpis) in milk (kṣīre)||59||

अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम्।
अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत्॥६०॥
Anaṇvasthūlamahrasvamadīrghamajamavyayam|
Arūpaguṇavarṇākhyaṁ tadbrahmetyavadhārayet||60||

Neither minute (anaṇu) nor bulky (asthūlam); neither short (ahrasvam) nor long (adīrgham); unborn (ajam), imperishable and immutable (avyayam); without form, qualities, color and name (a-rūpa-guṇa-varṇa-ākhyam). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||60||

यद्भासा भास्यतेऽर्कादि भास्यैर्यत्तु न भास्यते।
येन सर्वमिदं भाति तद्ब्रह्मेत्यवधारयेत्॥६१॥
Yadbhāsā bhāsyate'rkādi bhāsyairyattu na bhāsyate|
Yena sarvamidaṁ bhāti tadbrahmetyavadhārayet||61||

By Whose Light (yad-bhāsā) the sun, etc. (arka-ādi) are illuminated (bhāsyate), but (tu) Which (yad) is not illuminated (na bhāsyate) by those very things which That makes visible (bhāsyaiḥ); by Which (yena) all (sarvam) this (idam) shines (bhāti). One should understand (avadhārayet) that That (tad) (is) «Brahma» (brahma iti)||61||

स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत्।
ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्॥६२॥
Svayamantarbahirvyāpya bhāsayannakhilaṁ jagat|
Brahma prakāśate vahniprataptāyasapiṇḍavat||62||

Penetrating (vyāpya) (and) illuminating (bhāsayan) the entire universe (akhilam jagat), inside and outside (antar bahis), by Itself (svayam), Brahma (brahma) shines (prakāśate) like a fire-heated iron ball (vahni-pratapta-āyasa-piṇḍa-vat)||62||

जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किञ्चन।
ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका॥६३॥
Jagadvilakṣaṇaṁ brahma brahmaṇo'nyanna kiñcana|
Brahmānyadbhāti cenmithyā yathā marumarīcikā||63||

Brahma (brahma) is different from the universe (jagat-vilakṣaṇam); there is nothing else at all (anyat na kiñcana) than Brahma (brahmaṇaḥ). If (ced) another besides Brahma (brahma-anyat) were to shine/appear (bhāti), (that would be) false/illusory --neither real nor unreal-- (mithyā) like (yathā) a mirage (marumarīcikā)||63||

दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत्।
तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम्॥६४॥
Dṛśyate śrūyate yadyadbrahmaṇo'nyanna tadbhavet|
Tattvajñānācca tadbrahma saccidānandamadvayam||64||

All that (yad yad... tad) is seen (dṛśyate) (and) is heard (śrūyate) is nothing else (anyat na... bhavet) than Brahma (brahmaṇaḥ). From the Knowledge of the (Supreme) Principle --of Truth-- (tattva-jñānāt ca) that (tad) Brahma (brahma) (is) non-dual (advayam) Existence-Consciousness-Bliss (sat-cit-ānandam)||64||

सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते।
अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्॥६५॥
Sarvagaṁ saccidātmānaṁ jñānacakṣurnirīkṣate|
Ajñānacakṣurnekṣeta bhāsvantaṁ bhānumandhavat||65||

He who has the eyes of Knowledge (jñāna-cakṣuḥ) perceives (nirīkṣate) the omnipresent (sarvagam) Self which is Existence and Consciousness (sat-cit-ātmānam). (But) he who has the eyes of ignorance (ajñāna-cakṣuḥ) does not perceive (Him) (na īkṣeta), just like a blind man (andha-vat) (does not perceive) the radiant sun (bhāsvantam bhānum)||65||

श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः।
जीवः सर्वमलान्मुक्तः स्वर्णवद्द्योतते स्वयम्॥६६॥
Śravaṇādibhiruddīptajñānāgniparitāpitaḥ|
Jīvaḥ sarvamalānmuktaḥ svarṇavaddyotate svayam||66||

Heated in the fire of Knowledge kindled (uddīpta-jñāna-agni-paritāpitaḥ) by the act of listening, etc. (śravaṇa-ādibhiḥ), the jīva (jīvaḥ), liberated (muktaḥ) from all impurities (sarva-malāt), shines (dyotate) by himself (svayam) like gold (svarṇa-vat)||66||

हृदाकाशोदितो ह्यात्मा बोधभानुस्तमोऽपहृत्।
सर्वव्यापी सर्वधारी भाति भासयतेऽखिलम्॥६७॥
Hṛdākāśodito hyātmā bodhabhānustamo'pahṛt|
Sarvavyāpī sarvadhārī bhāti bhāsayate'khilam||67||

The Ātmā (ātmā), the Sun of Knowledge (bodha-bhānuḥ), arisen in the ether of the Heart (hṛd-ākāśa-uditaḥ), destroys (upahṛt) the darkness (tamas), penetrates it all (sarva-vyāpī), sustains it all (sarva-dhārī), shines (bhāti) (and) makes all shine (bhāsayate akhilam)||67||

दिग्देशकालाद्यनपेक्ष्य सर्वगं शीतादिहृन्नित्यसुखं निरंजनम्।
यः स्वात्मतीर्थं भजते विनिष्क्रियः स सर्ववित्सर्वगतोऽमृतो भवेत्॥६८॥
Digdeśakālādyanapekṣya sarvagaṁ śītādihṛnnityasukhaṁ niraṁjanam|
Yaḥ svātmatīrthaṁ bhajate viniṣkriyaḥ sa sarvavitsarvagato'mṛto bhavet||68||

He who (yaḥ... saḥ) abstains from all activities (viniṣkriyaḥ) (and) worships (bhajate) the place of pilgrimage which is his own Ātmā (sva-ātma-tīrtham), which is Omnipresent (sarvagam) irrespective of direction, place, time, etc. (dik-deśa-kāla-ādi-anapekṣya), which destroys cold, etc. (śīta-ādi-hṛt), which is Eternal Joy (nitya-sukham) (and) spotless (nirañjanam), becomes (bhavet) Omniscient (sarva-vit), All-pervading (sarvagataḥ) (and) Immortal (amṛtaḥ)||68||

॥इत्यात्मबोधः समाप्तः॥
||Ityātmabodhaḥ samāptaḥ||

||In this way (iti) the Ātmabodha (ātma-bodhaḥ) is finished (samāptaḥ)||

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