ವಿವೇಕ ಚೂಡಾಮಣಿ

1. I bow to Govinda, whose nature is Bliss Supreme, who is the Satguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind.

2. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmin-hood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births.

3. There are three things which are rare indeed and are due to the grace of God –namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.

4. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.

5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life?

6. Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Ātman, no, not even in the lifetime of a hundred Brahmas put together.

7. There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.

8. Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him.

9. Having attained the Yogārūḍha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination.

10. Let the wise and erudite man, having commenced the practice of the realisation of the Ātman give up all works and try to cut loose the bonds of birth and death.

11. Work leads to purification of the mind, not to perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten million of acts.

12. By adequate reasoning the conviction of the reality about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind.

13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by hundreds of Prāṇāyāmas (control of the vital force).

14. Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard.

15. Hence the seeker after the Reality of the Ātman should take to reasoning, after duly approaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy.

16. An intelligent and learned man skilled in arguing in favour of the Scriptures and in refuting counter-arguments against them – one who has got the above characteristics is the fit recipient of the knowledge of the Ātman.

17. The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to inquire after Brahman.

18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.

19. First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.

20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.

21. Vairāgya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmāhood (having already known their defects) from observation, instruction and so forth.

22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Śama or calmness.

23. Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self-withdrawal consists in the mind-function ceasing to act by means of external objects.

24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titikṣā or forbearance.

25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Śraddhā or faith, by means of which the Reality is perceived.

26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness.

27. Mumukṣutā or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance.

28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairāgya (renunciation), Śama(calmness), and so on.

29. In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.

30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert.

31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.

32. Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Ātman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage.

33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him; -

34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know:

35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.

36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.

37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.

38. It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.

39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thine eye lights, accepting them as thine own.

40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt – as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.

41. As he thus speaks, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.

42. To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the Scriptures, who is of a serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.

43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.

44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsāra and attain the supreme bliss.

45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence.

46. Faith (Śraddhā), devotion and the Yoga of meditation – these are mentioned by the Śruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.

47. It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.

48. The Disciple said: Condescend to listen, O Master, to the question I am putting (to thee); I shall be gratified to hear a reply to the same from thy lips.

49. What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them? -- Do tell me about all these.

50. The Guru replied: Blessed art thou! Thou hast achieved thy life’s end and hast sanctified thy family that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance!

51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.

52. Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.

53. The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.

54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it?

55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles?

56. Neither by Yoga, nor by Sānkhya, nor by work, nor by learning, but by the realisation of one's identity with Brahman is Liberation possible, and by no other means.

57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.

58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and Scriptures, Mantras and medicines to such a one?

62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? -- It would result merely in an effort of speech.

64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

67. The question that thou hast asked today is excellent, approved by those versed in the Śastras, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.

68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra.

69. The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.

70. Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life.

71. Now I am going to tell thee fully about what you ought to know – the discrimination between the Self and the non-Self. Listen to it and decide about it in your mind.

72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts – legs, thighs, the chest, arms, the back and the head:

73. This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements. They –

74. Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects – the group of five such as sound, which conduce to the happiness of the experiencer, the individual soul.

75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.

76. The deer, the elephant, the moth, the fish and the black-bee – these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.

77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.

78. He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Śastras.

79. Those seekers after liberation who have got only an apparent dispassion (Vairāgya) and are trying to cross the ocean of Samsāra (relative existence), the shark of hankering catches by the throat and violently snatching away drowns them half-way.

80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.

81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end – know this to be true.

82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.

83. Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.

84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.

85. So for a seeker after Liberation the infatuation over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom.

86. Conquer the dire death of infatuation over thy body, wife, children etc., -- conquering which the sages reaches that Supreme State of Vishnu.

87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.

88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.

89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.

90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.

91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours.

92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work.

93-94. The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects.

93-94. The inner organ (Antahkaraṇa) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of seeking for pleasurable objects.

95. One and the same Prāṇa (vital force) becomes Prāṇa, Apāna, Vyāna, Udāna and Samāna according to their diversity of functions and modifications, like gold and water, etc.

96. The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Prāṇas, Buddhi and the rest together with Nescience, desire and action – these eight 'cities' make up what is called the subtle body.

97. Listen – this subtle body, called also Liṅga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance.

98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.

98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various desires of the waking state, while the supreme Ātman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.

100. This subtle body is the instrument for all activities of the Ātman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Ātman is perfectly unattached.

101. Blindness, weakness and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness, dumbness, etc., of the ear and so forth – but never of the Ātman, the Knower.

102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prāṇa and the rest, while hunger and thirst are characteristics of Prāṇa proper.

103. The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Ātman.

104. Know that it is Egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the Guṇas such as the Sattva, assumes the three different states.

105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of Egoism, and not of the ever-blissful Ātman.

106. Sense-objects are pleasurable only as dependent on the Ātman manifesting through them, and not independently, because the Ātman is by Its very nature the most beloved of all. Therefore the Ātman is ever blissful, and never suffers misery.

107. That in profound sleep we experience the bliss of the Ātman independent of sense- objects, is clearly attested by the Śruti, direct perception, tradition and inference.

108. Avidya (Nescience) or Māyā, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Guṇas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.

109. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.

110. Māyā can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Guṇas as Rajas, Tamas and Sattva, named after their respective functions.

111. Rajas has its vikṣepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.

112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., -- these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.

113. Āvṛti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikṣepa).

114. Even wise and learned men and men who are clever and adepts in the vision of the exceedingly subtle Ātman, are overpowered by Tamas and do not understand the Ātman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Āvṛti Shakti of dreadful Tamas!

115. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.

116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.

117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Ātman becomes reflected in Sattva and like the sun reveals the entire world of matter.

118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.

119. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Ātman, by which the aspirant enjoys bliss everlasting.

120. This Undifferentiated, spoken of as the compound of the three Guṇas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.

121. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, 'I did not know anything then'.

122. The body, organs, Prāṇas, Manas, egoism, etc., all modifications, the sense-objects, pleasure and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated – all this is the non-Self.

123. From Mahat down to the gross body everything is the effect of Māyā: These and Māyā itself know thou to be the non-Self, and therefore unreal like the mirage in a desert.

124. Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation.

125. There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings:

126. Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That.

127. Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That.

By whom all this is pervaded, whom nothing pervades; who is the shining of all this appearance — after whom, as he shines, all this shines.

129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants!

130. By which everything from egoism down to the body, the sense-objects and pleasure etc., is known as palpably as a jar – for It is the essence of Eternal Knowledge!

131. This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Prāṇas perform their functions.

132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Ātman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence.

133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Prāṇas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least.

134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.

135. The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.

136.By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.

137. Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon.

138. One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage.

139. This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rāhu does the orb of the sun.

140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is the non-Self. And then the great power of rajas called the projecting power sorely afflicts him through the binding fetters of lust, anger, etc.,

141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!

142. As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.

143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, so when the Ātman is hidden by intense ignorance, the dreadful Vikṣepa Shakti (projecting power) afflicts the foolish man with numerous griefs.

144. It is from these two powers that man’s bondage has proceeded – beguiled by which he mistakes the body for the Self and wanders (from body to body).

145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it.

146. This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude.

147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord.

148. One who is passionately devoted to the authority of the Śrutis acquires steadiness in his Svadharma, which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed.

149. Covered by the five sheaths – the material one and the rest – which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of moss.

150. On the removal of that moss the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man.

151. When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent.

152. To remove his bondage the wise man should discriminate between the Self and the non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute and becomes happy.

153. He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive Self – as one separates a stalk of grass from its enveloping sheath – and merging everything in It, remains in a state of identity with That.

154. This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones and filth, and can never be the eternally pure, self-existent Ātman.

155. It does not exist prior to inception or posterior to dissolution, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold, inert, and is a sense-object, like a jar; how can it be one’s own Self, the Witness of changes in all things?

156. The body, consisting of arms, legs, etc., cannot be the Ātman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another’s rule cannot be the Self which is the Ruler of all.

157. That the Ātman as the abiding Reality is different from the body, its characteristics, its activities, its states, etc., of which It is the witness, is self-evident.

158. How can the body, being a pack of bones, covered with flesh, full of filth and highly impure, be the self-existent Ātman, the Knower, which is ever distinct from it?

159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body.

160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Ātman as his Self, and thinks, 'I am Brahman'.

161. O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.

162. As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy.

163. Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.

164. Identifications with the body alone is the root that produces the misery of birth etc., of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth.

165. The Prāṇa, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living.

166. Neither is the vital sheath the Self – because it is a modification of Vayu, and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self.

167. The organs of knowledge together with the mind form the mental sheath – the cause of the diversity of things such as 'I' and 'mine'. It is powerful and endued with the faculty of creating differences of name etc., It manifests itself as permeating the preceding, i.e. the vital sheath.

168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe.

169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.