PEARLS FROM VIVEKACHOODAMANI -III

PEARLS FROM
VIVEKACHOODAMANI -III

Vivekachoodamani meaning ‘The Crest-Jewel of
Discrimination’ is one of the greatest texts written by Adi Sankaracharya, in
581 verses,  as an introduction to
Vedanta.  A careful study of these verses
will be of immense help to the aspirants on the spiritual path.  Given below 
are selected slokas from this work maintaining the continuity of the
narrative. The bare translations (leaving out the detailed commentary) are
based on those of Swami Chinmayananda in ‘Talks on Sankara’s Vivekachoodamani ‘
published by the Central Chinmaya Mission Trust, Mumbai.
ATMAN – OTHER THAN THE FIVE KOSAS
योऽयमात्मा स्वयंज्योतिः पञ्चकोशविलक्षणः।
अवस्थात्रयसाक्षी सन्निर्विकारो निरञ्जनः।
सदानन्दः स विज्ञेयः स्वात्मत्वेन विपश्चिता ॥२११॥
This Atman is self-effulgent and distinct from the
five sheaths.  It is the witness of the
three states, is Real, is without modifications, is unsullied and bliss
everlasting.  The wise man should realise
it as his own Self.
NATURE OF THE SELF
सर्वे येनानुभूयन्ते यः स्वयं नानुभूयते।
तमात्मानं वेदितारं विद्धि बुद्ध्या सुसूक्षमया ॥२१४॥
Through an extremely subtle intellect realise the
Atman, the Knower, to be that by which all modifications like the ego, as well
as their absence during deep sleep are perceived, but which itself is not
perceived.
तत्साक्षिकं भवेत्तत्तद्यद्यद्येनानुभूयते।
कस्याप्यननुभूतार्थे साक्षित्वं नोपयुज्यते ॥२१५॥
That which is witnessed by something else has the
latter as its witness.  When there is no
entity to witness a thing, we cannot say that it has been witnessed at all.
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते।
अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः॥२१६॥
This Atman is a witness of itself, for it is
realised only by itself.  Hence the Atman
Itself is the supreme Brahman and nothing else.

जाग्रत्स्वप्नसुषुप्तिषु
स्फुटतरं योऽसौ समुज्जृम्भते
प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नैकधा।
नानाकारविकारभागिन इमान् पश्यन्नहंधीमुखान्
नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि॥२१७॥
That which clearly manifests itself in the waking,
dream and deep sleep states,  that which
is perceived inwardly in various forms by the mind as a series of unknown
impressions of the ego, the intellect etc. which are of different forms and
modifications, which is felt as Existence-Knowledge-Bliss Absolute, know this
Atman, within your heart, as your own Self.
घटोदके बिम्बितमर्कबिम्ब
मालोक्य मूढो रविमेव मन्यते।
तथा चिदाभासमुपाधिसंस्थं
भ्रान्त्याहमित्येव जडोऽभिमन्यते ॥२१८॥
The fool, seeing the reflection of the sun in the
water in a jar, considers it to be the Sun itself.  So too, the fool through delusion, identifies
himself with the reflection of the Chit caught in the intellect and considers
it to be the “I”, his own identity.
देहं धियं चित्प्रतिबिम्बमेवं
विसृज्य बुद्धौ निहितं गुहायाम्।
द्रष्टारमात्मानमखण्डबोधं
सर्वप्रकाशं सदसद्विलक्षणम्  ॥२२०॥
नित्यं विभुं सर्वगतं सुसूक्ष्म
मन्तर्बहिः शून्यमनन्यमात्मनः।
विज्ञाय सम्यङ्निजरूपमेतत्
पुमान् विपाप्मा विरजो विमृत्युः ॥२२१॥
विशोक आनन्दघनो विपश्चित्
स्वयं कुतश्चिन्न बिभेति कश्चित्।
नान्योऽस्ति पन्था भवबन्धमुक्ते
र्विना स्वतत्त्वावगमं मुमुक्षोः ॥२२२॥
So too, leaving aside the body, the intellect and the reflection
of Chit in it, and realising in the cave of the intellect , the Witness, the
Self, which is Knowledge Absolute, which is the cause of everything, which is
distinct from the gross and the subtle, which is Eternal and Omnipotent,
All-pervading and supremely subtle, which is without exterior or interior and
which is the one Self;  by fully
realising this, one becomes free from sin, blemish, death and grief and becomes
the ocean of Bliss.  Being illumined, he
is not afraid of any one. For him who seeks liberation, there is no other path
to break away from the bonds of transmigration than realising the Truth of his
own Self.
  
ब्रह्माभिन्नत्वविज्ञानं भवमोक्षायकारणम्।
येनाद्वितीयमानन्दं ब्रह्म संपद्यते बुधैः॥२२३॥
The cause for liberation from transmigration is the
realisation of one’s identity with Brahman. 
By means of this, wise men attain Brahman, the one without a second, the
Bliss Absolute.
ब्रह्मभूतस्तु संसृत्यै विद्वान्नावर्तते पुनः।
विज्ञातव्यमतः सम्यग्ब्रह्माभिन्नत्वमात्मनः ॥२२४॥
No more does one return to the world of transmigration
after having become of the nature of Brahman. 
One must therefore strive to realise one’s identity with Brahman.
सत्यं ज्ञानमनन्तं ब्रह्म विशुद्धं परं स्वतःसिद्धम्।
नित्यानन्दैकरसं प्रत्यगभिन्नं निरन्तरं जयति ॥२२५॥
Brahman is Existence-Knowledge-Absolute, extremely
pure, Transcendental, self-existing, Eternal, Indivisible Bliss, not
essentially different from the individual jeeva and with no differences within
or without.  It is ever victorious.
ALL MANIFESTATION ABSOLUTE
सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात्।
न ह्यन्यदस्ति किञ्चित् सम्यक् परमार्थतत्त्वबोधदशायाम् ॥२२६॥
This Absolute Oneness alone is Real since there is
nothing other than the Self.  Truly,
there is no other independent entity in the state of realisation of the supreme
Truth
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात्।
तत्सर्वं  ब्रह्मैव प्रत्यस्ताशेषभावनादोषम्
॥२२७॥
This entire universe which, because of ignorance,
appears to be of infinite forms is, in fact, Brahman alone, which is free from
all limitations of thought.
केनापि मृद्भिन्नतया स्वरूपं
घटस्य संदर्शयितुं न शक्यते।
अतो घटः कल्पित एव मोहा
न्मृदेव सत्यं परमार्थभूतम् ॥ २२९॥
No one can show by demonstration that the essence of a
mud pot is other than the mud. 
Therefore, the pot is merely imagined through delusion, and mud aspect
alone is the enduring Reality in the mud pot.
ब्रह्मैवेदं विश्वमित्येव वाणी
श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा।
तस्मादेतत्ब्रह्ममात्रं हि विश्वं
नाधिष्ठानात्भिन्नताऽरोपितस्य॥२३१॥
Truly, this entire universe is Brahman –  this is the declaration of the Atharva
Veda.  Therefore, this universe is
Brahman alone, for a superimposition has no existence independent of its
substratum.
सत्यं यदि स्याज्जगदेतदात्मनो
ऽनंतत्त्वहानिर्निगमाप्रमाणता ।
असत्यवादित्वमपीशितुः स्या
न्नैतत्त्रयं साधु हितं महात्मनाम् ॥२३२॥
If the universe, as it is, is Real, the Atman would
not be infinite, the scriptures would be false, the Lord Himself would be
guilty telling a lie. None of these three is considered either desirable or
wholesome by the pure-minded ones.
यदि सत्यं भवेद्विश्वं सुषुप्तावुपलभ्यतां।
यन्नोपलभ्यते किञ्चिदतोऽसत्स्वप्नवन्मृषा ॥२३४॥
If the universe were true, it would have been
perceived even in the deep-sleep state. 
Since it is not at all perceived, 
it must be, like dreams, false and unreal.    
अतः पृथङ्नास्तिजगत्परात्मनः
पृथक्प्रतीतिस्तु
मृषा गुणादिवत् ।
आरोपितस्यास्ति किमर्थवत्ताऽ
धिष्ठानमाभाति तथा
भ्रमेण ॥२३५॥
Therefore, the world does not exist independent of the
Supreme Self and, like ‘qualities’,  the
notion of its separateness is false.  Can
a superimposition have any meaning apart from its own substratum? Through
delusion, it is the substratum itself which appears like that.
भ्रान्तस्य यद्यद्भ्रमतः प्रतीतं
ब्रह्मैव तत्तद्रजतं हि शुक्तिः ।
इदंतया ब्रह्म सदैव रूप्यते
त्वारोपितं ब्रह्मणि नाममात्रम् ॥२३६॥
Through error of judgment whatever a deluded man
perceives can only be Brahman and Brahman alone. The silvery
sheen perceived is nothing but a mother of pearl.  Brahman is ever-present as “this”
universe and that which is superimposed on Brahman  can only be a mere name.
BRAHMAN – ITS NATURE
अतः परं ब्रह्म सदद्वितीयं
विशुद्धविज्ञानघनं निरञ्जनम्।
प्रशान्तमाद्यन्तविहीनमक्रियं
निरन्तरानन्दरसस्वरूपम् ॥२३७॥
निरस्तमायाकृतसर्वभेदं
नित्यं सुखं निष्कलमप्रमेयम्।
अरूपमव्यक्तमनाख्यमव्ययं
ज्योतिः स्वयं किञ्चिदिदं चकास्ति॥२३८॥
Therefore whatever is manifested is the Supreme
Brahman itself – Real, non-dual, extremely pure, the essence of
Knowledge-Absolute, taintless, supremely peaceful, without beginning or end,
beyond all activity, always of the nature of Bliss Absolute, transcending all
diversities created by Maya, Eternal, the essence of joy, Indivisible,
immeasurable, Formless, Unman fest, Nameless, Immutable and Self-effulgent.
ज्ञातृज्ञेयज्ञानशून्यमनन्तं निर्विकल्पकम्।
केवलाखण्डचिन्मात्रं परं तत्त्वं विदुर्बुधाः ॥२३९॥
Sages realise the Supreme Truth in which there are no
distinctions such as the knower, the knowledge and the known, which is
infinite, transcendental and which is of the essence of Knowledge Absolute.
अहेयमनुपादेयं मनोवाचामगोचरम्।
अप्रमेयमनाद्यन्तं ब्रह्म पूर्णमहं महः ॥२४०॥
That which can neither be thrown away nor taken up,
that which lies beyond the limits of mind and speech, which is immeasurable,
which is without beginning or end, which is whole and one’s own Self, which is
of outshining glory – that is the Self.
ATTITUDE IN MEDITATION
अस्थूलमित्येदसन्निरस्य
सिद्धं स्वतो व्योमवदप्रतर्क्यं।
अतो मृषामात्रमिदं प्रतीतं
जहीहि यत्स्वात्मतया गृहीतम्।
ब्रह्माहमित्येव विशुद्धबुध्या
विद्धि स्वमात्मानमखण्डबोधम् ॥२५०॥
Discarding  the
not-Self, in the light of passages such as ‘it is not gross etc.’, one realises
the Self, which is Self-established, unattached like the sky and beyond the
pale of thought.  So negate this illusory
body which you are perceiving and have accepted as your own Self.  With a purified understanding that ‘I am
Brahman’, realise your own Self which is Knowledge Absolute.
मृत्कार्यं सकलं घटादि सततं मृण्मात्रमेवाहितं
तद्वद्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम्।
यस्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥२५१॥
All modifications of mud such as the pot are accepted
by the mind as real but are, in fact, mud alone.  So too, the entire universe which comes from
Brahman is Brahman alone and nothing other than Brahman, the Self-existent
Reaity, one’s very own Self.  Thou art
That, the Serene, the Pure, the Supreme Brahman, the Non-dual.   
निद्राकल्पितदेशकालविषयज्ञात्रादि सर्वं यथा
मिथ्या तद्वदिहापि जाग्रति जगत्स्वाज्ञानकार्यत्वतः ।
यस्मादेवमिदं शरीरकरणप्राणाहमाद्यप्यसत्
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥२५२॥
Just as the place, time, objects, knower etc. in a
dream are unreal so too is the world we experience in our working state, which
is due to our own ignorance.  Since the body,
the organs, the pranas, the ego etc. are unreal, Thou art That, the Serene, the
Pure, the Supreme Brahman, the Non-dual.   
यत्र भ्रान्त्या कल्पितं तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम्।
स्वप्ने नष्टं स्वप्नविश्वं विचित्रं
स्वस्माद्भिन्नं किन्नु दृष्टं प्रबोधे ॥२५३॥
That which is wrongly supposed to exist in something,
is, when the truth about it is known, recognised as nothing other than the
‘substratum’ and not at all different from it. 
The pluralistic dream-universe appears and subsides in the dream
itself.  On waking, does it appear as
something different from one’s own mind? 
AIDS TO MEDITATION
जातिनीतिकुलगोत्रदूरगं
नामरूपगुणदोषवर्जितम्।
देशकालविषयातिवर्ति यद्
ब्रह्म तत्त्वमसि भावयात्मनि॥२५४॥
That which has no caste, creed, family and lineage,
which is without name and form, merit and demerit, which is beyond space, time
and sense-objects – “That Brahman Thou Art” — meditate on this in your mind.
यत्परं सकलवागगोचरं
गोचरं विमलबोधचक्षुषः ।
शुद्धचिद्घनमनादिवस्तु यद्
ब्रह्म तत्त्वमसि भावयात्मनि॥२५५॥
The Supreme Brahman which is beyond the expression of
speech, which is only for the eye of ‘pure-illumination’, which is pure mass of
Consciousness, which is a beginning-less entity- “That Brahman Thou Art” —
meditate on this in your mind.

षड्भिरूर्मिभिरयोगि योगिहृद्-
भावितं न करणैर्विभावितम्।
बुद्ध्यवेद्यमनवद्यमस्ति यद्-
ब्रह्म तत्त्वमसि भावयात्मनि॥२५६॥
That which is untouched by the “Six waves of sorrow”,
which the yogi’s heart meditates upon but which is not grasped by the
sense-organs, that which the intellect cannot know, which is unimpeachable –
“That Brahman Thou Art” — meditate on this in your mind”
भ्रान्तिकल्पितजगत्कलाश्रयं
स्वाश्रयं च सदसद्विलक्षणम्।
निष्कलं निरुपमानवद्धि यद्
ब्रह्म तत्त्वमसि भावयात्मनि॥२५७॥
That which is the ‘substratum’ for the universe and
its various aspects which are all due to delusion, which supports itself, which
is other than the gross and the subtle, which has no parts and truly has no
comparison – “That Brahman Thou Art” — meditate on this in your mind”
जन्मवृद्धिपरिणत्यपक्षय-
व्याधिनाशनविहीनमव्ययम्।
विश्वसृष्ट्यवविघातकारणं
ब्रह्म तत्त्वमसि भावयात्मनि॥२५८॥
That which is changeless and so free from birth,
growth, development, waste, disease and death and the cause for the creation,
maintenance and dissolution of the universe — “That Brahman Thou Art” —
meditate on this in your mind”
अस्तभेदमनपास्तलक्षणं
निस्तरङ्गजलराशिनिश्चलम्।
नित्यमुक्तमविभक्तमूर्ति यद्
ब्रह्म तत्त्वमसि भावयात्मनि॥२५९॥
That which is free from all distinctions, which is
never of the nature of non-existence, which is calm like an ocean without
waves, which is ever free and is of indivisible form — “That Brahman Thou Art”
— meditate on this in your mind”
एकमेव सदनेककारणं
कारणान्तरनिरासकारणम्।
कार्यकारणविलक्षणं स्वयं
ब्रह्म तत्त्वमसि भावयात्मनि॥२६०॥
That which, even though it is One Existence, is the
cause for the many, which refutes all other causes but itself is without cause,
which is distinct  from cause and effect
and is independent — “That Brahman Thou Art” — meditate on this in your
mind”
निर्विकल्पकमनल्पमक्षरं
यत्क्षराक्षरविलक्षणं परम्।
नित्यमव्ययसुखं निरञ्जनं
ब्रह्म तत्त्वमसि भावयात्मनि॥२६१॥
That which is free from Maya, which is infinite and
indestructible, which is other than the world of change, which is Supreme and
Eternal, which is permanent and indivisible Bliss, Untainted … That Brahman
Thou Art” — meditate on this in your mind”
यद्विभाति सदनेकधा भ्रमा-
न्नामरूपगुणविक्रियात्मना।
हेमवत्स्वयमविक्रियं सदा
ब्रह्म तत्त्वमसि भावयात्मनि॥२६२॥
That One Reality, which appears variously because of
delusion , though itself always unchanged, and assumes names and forms,
qualities and changes, like gold through all its modifications … That Brahman
Thou Art” — meditate on this in your mind”
यच्चकास्त्यनपरं परात्परं
प्रत्यगेकरसमात्मलक्षणम्।
सत्यचित्सुखमनन्तमव्ययं
ब्रह्म तत्त्वमसि भावयात्मनि॥२६३॥
That beyond which there is nothing, which is above
Maya, which is superior to its effects – the universe, which is the innermost
subjective Self, which is of one essence, which is continuous
Existence-Knowledge-Bliss, which is infinite and immutable … That Brahman Thou
Art” — meditate on this in your mind”
बुद्धौ गुहायां सदसद्विलक्षणं
ब्रह्मास्ति सत्यं परमद्वितीयम्।
तदात्मना योऽत्र वसेद्गुहायां
पुनर्न तस्याङ्गगुहाप्रवेशः ॥२६६॥
In the cave of the intellect is Brahman, other than
the gross and the subtle, Existence, Supreme and Non-dual.   He no more enters the mother’s womb who
dwells in this cave as Brahman

GIVE UP VASANAS – THE METHOD 
ज्ञाते वस्तुन्यपि बलवती वासनाऽनादिरेषा
कर्ता भोक्ताप्यहमिति दृढा याऽस्य संसारहेतुः।
प्रत्यग्दृष्ट्याऽऽत्मनि निवसता सापनेया प्रयत्ना-
न्मुक्तिं प्राहुस्तदिह मुनयो वासनातानवं यत् ॥२६७॥
Even after the Realisation of Truth, there remains a
powerful beginningless, deep impression that one is the doer and the enjoyer,
which is the cause for re-birth.  By
living in a subjective state of steady identification with the Self, it has to
be conscientiously removed. That which is the annihilation of vasanas, here and
now, is called liberation by the sages.
अहं ममेति यो भावो देहाक्षादावनात्मनि।
अध्यासोऽयं निरस्तव्यो विदुषा स्वात्मनिष्ठया ॥२६८॥
“I” and “mine” — 
this notion in the body, sense-organs, etc, which are the not-self –
this superimposition the wise man must end by identification with his own Self.
ज्ञात्वा स्वं प्रत्यगात्मानं बुद्धितद्वृत्तिसाक्षिणम्।
सोऽहमित्येव सद्वृत्त्याऽनात्मन्यात्ममतिं जहि॥२६९॥
Realising your innermost Self, as the Witness of the
intellect, and its disturbances and ever maintaining the thought, “That I am”,
shed your identification with the not-Self.   
लोकानुवर्तनं त्यक्त्वा त्यक्त्वा देहानुवर्तनम्।
शास्त्रानुवर्तनं त्यक्त्वा स्वाध्यायासापनयं कुरु॥२७०॥
Leaving your involvement with social formalities,
leaving all ideas of beautifying the body, leaving aside unnecessary study of
the Sastras, banish the superimposition which has crept up on the Self.
लोकवासनया जन्तोः शास्त्रवासनयापि वा।
देहवासनया ज्ञानं यथावन्नैव जायते ॥२७१॥
People cannot attain Realisation because of their
desire to run after the world, their thirst for unnecessary study of the
Sastras and their anxiety to pamper the body.
संसारकारागृहमोक्षमिच्छो-
रयोमयं पादनिबन्धशृंखलम्।
वदन्ति तज्ञाः पटु वासनात्रयं
योऽस्माद्विमुक्तः समुपैति मुक्तिम् ॥२७२॥
The wise have spoken of the three kinds of vasanas
( loka-vasana, deha-vasana, sastra-vasana) as iron chains
shackling the feet, for him who wishes to be liberated from the prison house of
the world.  He who is free from them,
attains liberation.  
जलादिसंसर्गवशात्प्रभूत-
दुर्गन्धधूताऽगरुदिव्यवासना।
संघर्षणेनैव विभाति सम्य-
ग्विधूयमाने सति बाह्यगन्धे ॥२७३॥

The captivating fragrance of agaru – which gets enveloped by an
insufferable stink created by its contact with water – again manifests itself
as soon as the enveloping smell is entirely removed by scrubbing.
अन्तःश्चितानन्तदुरन्तवासना-
धूलीविलिप्ता परमात्मवासना ।
प्रज्ञातिसंघर्षणतो विशुद्धा
प्रतीयते चन्दनगन्धवत् स्फुटा॥२७४॥
The fragrance of the supreme Self, like the fragrance
of sandal wood, is covered by the dust of unending vasanas deeply
ingrained in the mind, and is again clearly perceived when it is purified by a
continuous scouring with Knowledge.   
अनात्मवासनाजालैस्तिरोभूतात्मवासना।
नित्यात्मनिष्ठया तेषां नाशे भाति स्वयं स्फुटा॥२७५॥
Innumerable desires for things that are the not-self
cloud the desire for self-realization. 
When these have been destroyed by being constantly established in the
Self, the Atman manifests all by itself.
 
यथा यथा प्रत्यगवस्थितं मन-
स्तथा तथा मुञ्चति बाह्यवासनाः।
निःशेषमोक्षे सति वासनाना-
मात्मानुभूतिः प्रतिबन्धशून्या ॥२७६॥
To the extent the mind becomes steadily established in
the subjective Self, to that extent it leaves its desires for the objects of
the world.  When all such desires
completely end, then there is the clear, unimpeached realisation of the
Self. 
END SUPERIMPOSITION – THE MEANS
स्वात्मन्येव  सदा स्थित्वा मनो नश्यति
योगिनः।
वासनानां क्षयश्चातः स्वाध्यासापनयं कुरु ॥२७७॥
Being ever fixed on his own Self, the meditator’s
mind ends. Then there is a complete cessation of vasanas. So negate
entirely your superimposition.
तमो द्वाभ्यां रजः सत्त्वात्सत्त्वं शुद्धेन नश्यति।
तस्मात्सत्त्वमवष्टभ्य स्वाध्यासापनयं कुरु ॥२७८॥
Tamas is destroyed both by Rajas and Sattwa
; Rajas by Sattwa and Sattwa is destroyed on
‘purification’.  Therefore, solely
depending upon Sattwa, deny entirely your superimposition.
प्रारब्धं पुष्यति वपुरिति निश्चित्य निश्चलः।
धैर्यमालम्ब्य यत्नेन स्वाध्यासापनयं कुरु ॥२७९॥
Knowing for certain that your prarabdha
will nourish this body, remain undisturbed, and with courage, deny entirely
your superimposition.
नाहं जीवः परं ब्रह्मेत्येतद्व्यावृत्तिपूर्वकम्।
वासनायोगतः प्राप्तस्वाध्यासापनयं कुरु ॥२८०॥
“I am not the jeeva, I am the
supreme Brahman”  – thus by
eliminating all that is the not-Self, deny entirely your superimpositions which
manifest through the propulsion of your past “urges”.    
श्रुत्या युक्त्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः।
क्वचिदाभासतः प्राप्तस्वाध्यासापनयं कुरु ॥२८१॥
Having realised your own Self to be the
“Self-in-all” through scriptures,  by
reasoning and from your own direct experience, deny entirely your
superimpositions, even when a slight trace appears.
अन्नादानविसर्गाभ्यामीषन्नास्ति क्रिया मुनेः।
तदेकनिष्ठया नित्यं स्वाध्यासापनयं कुरु ॥२८२॥
Since he has no idea of eating or
evacuating, the sage has no relationship with action. Therefore, through
continuous involvement in the contemplation of Brahman, deny entirely all your
superimpositions.
तत्त्वमत्स्यादिवाक्योत्थब्रह्मात्मैकत्वबोधतः।
ब्रह्मण्यात्मत्वदार्ढ्याय स्वाध्यासापनयं कुरु ॥२८३॥
By means of the realised Knowledge of the
identity of Brahman and Atman, arising from such great maxims of
the Vedas as “That Thou Art”, deny entirely your superimpositions in order to
strengthen your identification with Brahman.
 
अहंभावस्य देहेऽस्मिन्निःशेषविलयावधि
सावधानेन युक्तात्मा स्वाध्यासापनयं कुरु ॥२८४॥
Till the identification with the body is
completely rooted out, with vigilance and concentration, deny entirely all your
superimpositions.
प्रतीतिर्जीवजगतोः स्वप्नवद्भाति यावता।
तावन्निरन्तरं विद्वन्स्वाध्यासापनयं कुरु ॥२८५॥
O learned one, as long as even a dream-like
perception of the world of objects and of the experiencing ego (jeeva)
persists, continuously strive to deny entirely all your superimpositions.
स्वप्रकाशमधिष्ठानं स्वयंभूय सदात्मना
ब्रह्माण्डमपि पिण्डाण्डं त्यजता मलभाण्डवत् ॥२८९॥
Yourself becoming the Self-luminous
Brahman, the sole substratum of all things, reject the macrocosm and microcosm,
like two unclean parcels.
चिदात्मनि सदानन्दे देहारूढामहंधियम्।
निवेश्य लिङ्गमुत्सृज्य केवलो भव सर्वदा ॥२९०॥
Shifting your identification which is now
fixed in the body to the Atman which is Existence-Knowledge-Bliss Absolute,
rejecting the subtle body, may you become, ever the pure Self alone.  
यत्रैव जगदाभासो दर्पणान्तः पुरं यथा।
तद्ब्रह्माहमिति ज्ञात्वा कृतकृत्यो भविष्यसि ॥२९१॥
That in which there is the “illusion” of
the universe, just as the “city in the mirror”, that Brahman you are. Knowing
this you will experience that fulfillment of your life.
यत्सत्यभूतं निजरूपमाद्यं
चिदद्वयानन्दमरूपमक्रियम्।
तदेत्य मिथ्यावपुरुत्सृजेत
शैलूषवद्वेषमुपात्तमात्मनः ॥२९२॥
Attaining that which is intrinsically one’s
Essence, which is Absolute Knowledge and Bliss, Non-dual, which is beyond all
forms and activities, one should cease identifying with the false body, like
the actor who relinquishes his dress and make-up

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