वासुदेवेन्द्रयोगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् ।
Having bowed down to the guru, the king of ascetics and lord of all, who bestows the knowledge of the Supreme,
मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥
साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं
this "Tattvabodha" (Knowledge of Reality) is expounded for the benefit of those who desire liberation. For those aspirants endowed with the four-fold qualifications, this is the means to liberation.
तत्त्वविवेकप्रकारं वक्ष्यामः ।
साधनचतुष्टयम्
We shall explain the method of inquiry into the nature of Reality. What are the four-fold qualifications (Sadhana-Chatushtaya)?
साधनचतुष्टयं किम् ?
What are the four-fold qualifications?
नित्यानित्यवस्तुविवेकः ।
The discrimination between the Eternal and the non-eternal.
इहामुत्रार्थफलभोगविरागः ।
Dispassion (renunciation) toward the enjoyment of fruits of actions in this world and the next.
शमादिषट्कसम्पत्तिः ।
The possession of the six virtues beginning with tranquility (Shama).
मुमुक्षुत्वं चेति ।
नित्यानित्यवस्तुविवेकः
And the intense longing for liberation (Mumukshutva). What is the discrimination between the Eternal and the non-eternal?
नित्यानित्यवस्तुविवेकः कः ?
What is the discrimination between the Eternal and the non-eternal?
नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।
Brahman alone is the eternal Reality, and everything apart from It is non-eternal.
अयमेव नित्यानित्यवस्तुविवेकः ।
विरागः
This is the discrimination between the eternal and the non-eternal. Now, what is dispassion?
इहस्वर्गभोगेषु इच्छाराहित्यम् ।
शमादिसाधनसम्पत्तिः
It is the absence of desire for the enjoyments of this world and the heavenly realms. Now, what is the attainment of the qualifications starting with mental restraint?
शमादिसाधनसम्पत्तिः का ?
What is the attainment of the qualifications beginning with mental restraint?
शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।शमः कः ?
These are mental restraint, sense control, withdrawal of the senses, forbearance, faith, and concentration. What is mental restraint?
मनोनिग्रहः ।
It is the mastery over the mind.
चक्षुरादिबाह्येन्द्रियनिग्रहः ।
It is the mastery over the external organs such as the eyes.
उपरमः कः ?
What is the withdrawal of the senses?
स्वधर्मानुष्ठानमेव ।
It is the performance of one’s own prescribed duties.
तितिक्षा का ?
What is forbearance (titikṣā)?
शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।
It is the endurance of opposites such as heat and cold, pleasure and pain, and the like.
श्रद्धा कीदृशी ?
What is the nature of faith (śraddhā)?
गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।
Faith is the firm conviction in the words of the guru and the teachings of the Vedanta.
समाधानं किम् ?
What is mental equilibrium (samādhāna)?
चित्तैकाग्रता ।
मुमुक्षुत्वं
It is the one-pointedness of the mind.
मुमुक्षुत्वं किम् ?
What is the longing for liberation (mumukṣutvam)?
मोक्षो मे भूयाद् इति इच्छा ।
It is the intense desire for the attainment of liberation.
एतत् साधनचतुष्टयम् ।
These are the fourfold requirements (sādhanacatuṣṭayam).
ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।
तत्त्वविवेकः
Such are the qualifications required for one who seeks the knowledge of the Truth (Tattvabodha). Now, what is the knowledge of the Truth?
तत्त्वविवेकः कः ?
What is the knowledge of the Truth?
आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।आत्मा कः ?
It is the realization that the Atman (the Self) alone is real, and all that is other than the Self is unreal. What, then, is the Atman?
स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन्
The Atman is that which is distinct from the gross, subtle, and causal bodies, and transcends the five sheaths.
अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन्
It is the witness of the three states of consciousness—waking, dreaming, and deep sleep—and is of the nature of Existence, Consciousness, and Bliss.
यस्तिष्ठति स आत्मा ।
शरीरत्रयं (स्थूलशरीरम्)
That which exists as this witness is the Atman. Now, regarding the three bodies, what is the gross body?
पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
It is the body formed by the five subtle elements that have undergone the process of quintuplication, and it is the result of one's past actions.
सुखदुःखादिभोगायतनं शरीरम्
It is the physical vessel or abode through which one experiences joy, sorrow, and other worldly conditions.
अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति
It is subject to the six transformations: it exists, it is born, it grows, it matures, it decays, and it ultimately perishes.
षड्विकारवदेतत्स्थूलशरीरम् ।
शरीरत्रयं (सूक्ष्मशरीरम्)
This gross body is subject to the six modifications (birth, existence, growth, maturity, decay, and death). The three bodies include the subtle body.
अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
It is formed from the five great elements that have not undergone the process of quintuplication, and it is the result of past actions.
सुखदुःखादिभोगसाधनं
It is the instrument for experiencing pleasures, pains, and the like.
पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः
It consists of the five organs of perception, the five organs of action, and the five vital airs (pranas), and so on.
मनश्चैकं बुद्धिश्चैका
Also, the mind is one and the intellect is one.
एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।
ज्ञानेन्द्रियाणि
Thus, that which exists composed of these seventeen aspects is the subtle body. The organs of perception are:
श्रोत्रं त्वक् चक्षुः रसना घ्राणं इति पञ्च ज्ञानेन्द्रियाणि ।
The ear, the skin, the eye, the tongue, and the nose; these are the five organs of perception.
श्रोत्रस्य दिग्देवता ।
The presiding deity of the ear is the direction.
त्वचो वायुः ।
The presiding deity of the skin is the wind.
चक्षुषः सूर्यः ।
The presiding deity of the sense of sight is the Sun.
रसनाया वरुणः ।
The presiding deity of the sense of taste is Varuna.
घ्राणस्य अश्विनौ ।
The presiding deities of the sense of smell are the Ashvini Kumaras.
इति ज्ञानेन्द्रियदेवताः ।
श्रोत्रस्य विषयः शब्दग्रहणम् ।
The object of the sense of hearing is the perception of sound.
त्वचो विषयः स्पर्शग्रहणम् ।
The object of the sense of touch is the perception of contact.
चक्षुषो विषयः रूपग्रहणम् ।
The object of the sense of sight is the perception of form.
रसनाया विषयः रसग्रहणम् ।
The object of the sense of taste is the perception of flavor.
घ्राणस्य विषयः गन्धग्रहणं इति ।
पञ्चकर्मेन्द्रियाणि
The object of the sense of smell is the perception of odor. These are the five organs of action.
वाक्पाणिपादपायूपस्थानीति पञ्चकर्मेन्द्रियाणि ।
The organs of speech, hands, feet, the organ of excretion, and the organ of generation are the five organs of action.
वाचो देवता वह्निः ।
The presiding deity of the organ of speech is Agni (the Fire god).
हस्तयोरिन्द्रः ।
Indra is the presiding deity of the hands.
पादयोर्विष्णुः ।
Vishnu is the presiding deity of the feet.
पायोर्मृत्युः ।
Mrityu (Death) is the presiding deity of the organ of excretion.
उपस्थस्य प्रजापतिः ।
Prajapati is the presiding deity of the organ of generation.
इति कर्मेन्द्रियदेवताः ।
वाचो विषयः भाषणम् ।
The function of the organ of speech is speaking.
पाण्योर्विषयः वस्तुग्रहणम् ।
The function of the hands is grasping objects.
पादयोर्विषयः गमनम् ।
The function of the feet is movement.
पायोर्विषयः मलत्यागः ।
The function of the organ of excretion is the evacuation of waste.
उपस्थस्य विषयः आनन्द इति ।
कारणशरीरम्
The function of the organ of generation is the experience of bliss.
The Causal Body
अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं
The causal body is characterized by an indescribable, beginningless ignorance, serving solely as the cause of the two other bodies.
सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।
अवस्थात्रयम्
That which exists as the ignorance of one's true nature, which is non-dual and changeless, is the causal body. Now, the three states of consciousness.
अवस्थात्रयं किम् ?
What are the three states of consciousness?
जाग्रत्स्वप्नसुषुप्त्यवस्थाः ।
जाग्रदवस्था
They are the waking, dream, and deep sleep states. Regarding the waking state:
जाग्रदवस्था का ?
What is the waking state?
श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च ज्ञायते इति यत्
That state in which one perceives objects such as sound and form through the sense organs, such as the ear,
स्थूल शरीराभिमानी आत्मा विश्व इत्युच्यते ।
स्वप्नावस्था
The soul identifying with the gross body in this state is called Vishwa. Regarding the dream state:
जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम्
Whatever has been seen or heard during the waking state,
तज्जनितवासनया निद्रासमये यः प्रपञ्चः प्रतीयते सा
That which appears as the world during the time of sleep, born of the impressions (vasanas) of the waking state, is...
सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युच्यते ।
सुषुप्त्यवस्था
The Atman that identifies with the subtle body is called Taijasa. Now, regarding the state of deep sleep:
अतः सुषुप्त्यवस्था का ?
What, then, is the state of deep sleep?
अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति
It is the experience defined by the thought, "I know nothing; I slept happily."
सुषुप्त्यवस्था ।
This is the state of deep sleep.
कारणशरीराभिमानी आत्मा प्राज्ञ इत्युच्यते ।
पञ्च कोशाः
The Atman that identifies with the causal body is called Prajna. Now, regarding the five sheaths:
पञ्च कोशाः के ?
What are the five sheaths?
अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।
अन्नमयकोशः
They are the food-sheath (Annamaya), the vital-sheath (Pranamaya), the mental-sheath (Manomaya), the intellectual-sheath (Vijnanamaya), and the bliss-sheath (Anandamaya). Now, regarding the food-sheath:
अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां
Born of the essence of food, growing by the essence of food, and ultimately merging into the earth which is of the nature of food.
यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ।
प्राणमयकोशः
That which dissolves into the earth is the Annamaya Kosha, the gross body. Now, the Pranamaya Kosha.
प्राणमयः कः ?
What is the Pranamaya Kosha?
प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः ।
मनोमयकोशः
The five vital airs (Prana, Apana, Vyana, Udana, and Samana) combined with the five organs of action constitute the Pranamaya Kosha. Now, the Manomaya Kosha.
मनोमयः कोशः कः ?
What is the Manomaya Kosha?
मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।
विज्ञानमयकोशः
The mind combined with the five organs of perception constitutes the Manomaya Kosha. Now, the Vijnanamaya Kosha.
विज्ञानमयः कः ?
What is the Vijnanamaya Kosha?
बुद्धिज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स विज्ञानमयः कोशः
आनन्दमयकोशः
The intellect combined with the five organs of perception constitutes the Vijnanamaya Kosha. Now, the Anandamaya Kosha.
आनन्दमयः कः ?
What is the Anandamaya Kosha?
एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं
It is the impure Sattva guna, which is the ignorance (Avidya) that serves as the causal body.
प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः ।
The Bliss-Sheath (Anandamaya Kosha) is constituted by the modifications of the mind such as joy and the like.
एतत्कोशपञ्चकम् ।
पञ्चकोशातीत
These are the five sheaths. That which transcends the five sheaths is the Self.
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च
"My body," "my vital breaths," and "my mind"—
मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते
"My intellect," "my ignorance"—all these are known by oneself.
तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं
Just as things known as "mine," such as a bracelet, an earring, or a house,
स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नम्
are separate from oneself, so too are the five sheaths and the rest separate from oneself.
मदीयत्वेन ज्ञातमात्मा न भवति ॥
आत्मन्
That which is known as "mine" cannot be the Self.
सच्चिदानन्दस्वरूपः ।
It is of the nature of Existence-Consciousness-Bliss.
कालत्रयेऽपि तिष्ठतीति सत् ।
That which exists in all three periods of time is called Truth (Sat).
चित्किम् ?
What is Consciousness (Chit)?
ज्ञानस्वरूपः ।
It is of the nature of Knowledge.
सुखस्वरूपः ।
It is of the nature of Happiness.
एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।
जगत्
Thus, one should realize one's own Self as being of the nature of Truth, Consciousness, and Bliss.
अथ चतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।
माया
Now, we shall describe the manner in which the twenty-four cosmic principles emerge.
ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।
पञ्चभूताः
Maya, which resides in Brahman and is composed of the three qualities—Sattva, Rajas, and Tamas—exists.
ततः आकाशः सम्भूतः ।
From that (Maya), Space (Akasha) was born.
आकाशाद् वायुः ।
From Space, Air (Vayu) was born.
वायोस्तेजः ।
From air, fire was produced.
तेजस आपः ।
From fire, water was produced.
अभ्धयः पृथिवी ।
सत्त्वगुणः
From water, earth was produced. This concludes the elements born of the sattva guna.
एतेषां पञ्चतत्त्वानां मध्ये
From among these five elements:
आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् ।
From the sattva portion of ether, the organ of hearing was produced.
वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् ।
From the sattva portion of air, the organ of touch was produced.
अग्नेः सात्विकांशात् चक्षुरिन्द्रियं सम्भूतम् ।
From the sattva portion of fire, the organ of sight was produced.
जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् ।
From the sattva portion of water, the organ of taste was produced.
पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।
अन्तःकरण
From the sattva portion of earth, the organ of smell was produced. Regarding the internal instrument:
एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात्
From the collective sattva portions of these five elements:
मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।
The internal instruments consist of the mind (manas), the intellect (buddhi), the ego (ahamkara), and the memory/consciousness (chitta), which have all emerged from the elements.
सङ्कल्पविकल्पात्मकं मनः ।
The mind is characterized by the processes of thought, doubt, and deliberation.
निश्चयात्मिका बुद्धिः ।
The intellect is characterized by the faculty of determination and decision-making.
अहङ्कर्ता अहङ्कारः ।
The ego is the principle that identifies itself as the 'doer' or the agent of action.
चिन्तनकर्तृ चित्तम् ।
The consciousness (chitta) is the faculty responsible for contemplation and remembrance.
मनसो देवता चन्द्रमाः ।
The presiding deity of the mind is the Moon.
बुद्धे ब्रह्मा ।
The presiding deity of the intellect is Brahma.
अहङ्कारस्य रुद्रः ।
The presiding deity of the ego is Rudra.
चित्तस्य वासुदेवः ।
रजोगुणः
The presiding deity of the consciousness (chitta) is Vasudeva, and its governing quality is the mode of passion (rajoguna).
एतेषां पञ्चतत्त्वानां मध्ये
Among these five elements...
आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् ।
From the rajasic portion of Akasha (space), the organ of speech originated.
वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् ।
From the rajasic portion of Vayu (air), the organ of grasping (hands) originated.
वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् ।
From the rajasic portion of Agni (fire), the organ of locomotion (feet) originated.
जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् ।
From the rajasic portion of Jala (water), the organ of generation originated.
पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् ।
From the rajasic portion of Prithvi (earth), the organ of excretion originated.
एतेषां समष्टिराजसांशात् पञ्चप्राणाः सम्भूताः ।
तमोगुणः
From the collective rajasic portions of these elements, the five pranas (vital airs) originated.
एतेषां पञ्चतत्त्वानां तामसांशात्
From the tamasic portions of these five elements,
पञ्चीकृतपञ्चतत्त्वानि भवन्ति ।
the five subtle elements become the five gross elements (panchikrita).
पञ्चीकरणं कथं इति चेत् ।
If one asks how the process of panchikarna (the mixing of elements) occurs:
एतेषां पञ्चमहाभूतानां तामसांशस्वरूपम्
It is the nature of the tamasic portions of these five great elements.
एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक्
Divide each of the five elements into two equal parts.
तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य
Keep one half of each element aside, then divide the other half of each element into four equal parts.
स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् ।
One should then combine the four parts of each element with the other halves of the remaining elements.
तदा पञ्चीकरणं भवति ।
This process is called 'panchikarana' (the quintuplication of elements).
एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति ।
From these quintuplicated five great elements, the gross body is formed.
एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।
जीवः, ईश्वरः च
Thus, the unity between the individual (pinda) and the cosmos (brahmanda) is established. Regarding the jiva (individual soul) and Ishvara (the Lord):
स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति ।
The reflection of Brahman, which identifies with the gross body, is called the jiva.
स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।
That very jiva, due to its inherent nature, perceives Ishvara as being separate from itself.
अविद्योपाधिः सन् आत्मा जीव इत्युच्यते ।
The Self, when conditioned by avidya (ignorance), is known as the jiva.
मायोपाधिः सन् ईश्वर इत्युच्यते ।
The Self, when conditioned by maya (the power of illusion), is known as Ishvara.
एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति
As long as the perception of a distinction between the individual soul (Jiva) and the Lord (Ishvara) persists due to the differences in their limiting adjuncts (upadhis),
तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते ।
for that long, the cycle of birth, death, and worldly existence does not cease.
तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।
तत् त्वं असि
For this reason, the idea of a distinction between the Jiva and Ishvara should not be accepted. "That Thou Art."
ननु साहङ्कारस्य किञ्चिज्ज्ञस्य जीवस्य निरहङ्कारस्य सर्वज्ञस्य
If one asks: How can there be an understanding of non-difference through the great statement "That Thou Art" between the Jiva, who is identified with the ego and possesses limited knowledge, and
ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः
Ishvara, who is devoid of ego and possesses all-knowingness, since they appear to be two?
विरुद्धधर्माक्रान्तत्वात् ।
Because they are characterized by mutually contradictory attributes.
इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वम्पदवाच्यार्थः ।
If this is the objection, it is not so. The literal meaning of the word "Thou" (tvam) is the consciousness identifying with the gross and subtle bodies.
उपाधिविनिर्मुक्तं समाधिदशासम्पन्नं शुद्धं चैतन्यं
The implied meaning of the word "Thou" is the pure consciousness, free from all limiting adjuncts and attained in the state of deep meditative absorption (samadhi).
त्वम्पदलक्ष्यार्थः ।
This is the implied meaning of the word "Thou."
एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः ।
Similarly, the literal meaning of the word "That" (tat) is Ishvara, who is characterized by attributes such as omniscience.
उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः ।
The true nature of the term "That" (Tat) refers to pure consciousness, which is devoid of all limiting adjuncts (upadhis).
एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।
जीवन्मुक्तः
Thus, there is no contradiction in the non-duality between the individual soul (Jiva) and the Lord (Ishvara) in terms of their essence as consciousness. The liberated-while-living (Jivanmukta)...
एवं च वेदान्तवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि
In this way, through the statements of the Vedanta and the instructions of the true teacher (Sadguru), in all...
भूतेषु येषां
beings, those for whom...
ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।ननु जीवन्मुक्तः कः ?
the realization of Brahman has arisen, they are known as the liberated-while-living. Now, who is a Jivanmukta?
यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति
Just as one has the firm conviction, "I am the body, I am a man, I am a Brahmana, I am a Shudra,"...
दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः
similarly, one who has the firm conviction, "I am not a Brahmana, nor a Shudra, nor a man,"...
किन्तु असङ्गः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी
but rather, "I am unattached, of the nature of Existence-Consciousness-Bliss, the form of light, and the indweller of all,"...
चिदाकाशरूपोऽस्मीति दृढनिश्चय
and who has the firm conviction, "I am the form of the space of consciousness,"...
रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः
is the one who possesses direct, immediate knowledge and is liberated while living. Through the direct realization that "I am indeed Brahman," one is released from all bonds of action.
कर्माणि कतिविधानि सन्तीति चेत्
If one asks, how many types of actions are there?
आगामिसञ्चितप्रारब्धभेदेन त्रिविधानि सन्ति ।
आगामि कर्म
They are of three types, classified as Agami (future), Sanchita (accumulated), and Prarabdha (fructifying). Agami karma is:
ज्ञानोत्पत्त्यनन्तरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म
The virtuous and sinful actions performed by the body of a realized soul after the dawn of Self-knowledge.
यदस्ति तदागामीत्यभिधीयते ।
सञ्चित कर्म
Whatever exists as such is called Agami. Sanchita karma is:
अनन्तकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं
That totality of past-acquired actions which serves as the seed for infinite millions of births,
तिष्ठति तत् सञ्चितं ज्ञेयम् ।
प्रारब्ध कर्म
And which remains stored—that is to be known as Sanchita. Prarabdha karma is:
प्रारब्धं कर्म किमिति चेत् ।
If one asks, what is Prarabdha karma?
इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म
That karma which, having produced this present body, yields happiness, sorrow, and other experiences in this world.
तत्प्रारब्धं
That is Prarabdha (the karma that has already begun to bear fruit).
भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।
कर्म मुक्तः
Prarabdha karma is destroyed only through experiencing its fruits; thus, the exhaustion of Prarabdha occurs solely through enjoyment or suffering. Once liberated from this karma:
सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति ।आगामि कर्म अपि ज्ञानेन नश्यति किञ्च आगामि कर्मणां
Sanchita karma (accumulated past karma) is destroyed by the firm knowledge that "I am Brahman." Agami karma (future karma) is also destroyed by this knowledge; furthermore, regarding Agami karma:
नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति ।
ज्ञानिः
Just as a water droplet on a lotus leaf does not cling to it, there is no attachment for the enlightened one. The enlightened person:
किञ्च ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति तान्प्रति
Moreover, toward those who praise, serve, and worship the enlightened one:
ज्ञानिकृतं आगामि पुण्यं गच्छति ।
The merit (punya) of future actions performed by the enlightened one goes to them.
ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति
Toward those who revile, hate, or cause suffering to the enlightened one:
ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म
All the future karma performed by the enlightened one, which is considered undesirable or:
पापात्मकं तद्गच्छति ।
Sinful in nature, that karma goes to them.
सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णन्ति ।
ब्रह्मानन्दम्
Friends receive the merit of his actions, and enemies receive the demerit of his actions, while he remains established in the bliss of Brahman.
तथा चात्मवित्संसारं तीर्त्वा ब्रह्मानन्दमिहैव प्राप्नोति ।
Thus, the knower of the Self, having transcended the cycle of worldly existence, attains the bliss of Brahman even while residing in this very world.
तरति शोकमात्मवित् इति श्रुतेः ।
This is in accordance with the scriptural declaration: "The knower of the Self crosses beyond all sorrow."
तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा ।
Whether one discards the body in the holy city of Kashi or in the dwelling of an outcaste, it matters not.
ज्ञानसम्प्राप्तिसमये मुक्ताऽसौ विगताशयः ।
At the very moment of attaining true knowledge, one becomes liberated, having shed all latent impressions and desires.
इति स्मृतेश्च ।इति श्रीशङ्करभगवत्पादाचार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।
