28

nNvev< sit AaTmn> suoÊ>oaids<bNxaÉavat! bNxae naiSt ; bNxaÉava½

mae]aÉav> ; bÏae ih muCyte nabÏ #it ; twa icdaÉasSyaip bNxmae]aE n

iv*ete , AvStuTvat! ; tSy buÏerip ivnaizTvat! bNxmae]yaerÉav> ; ttí

mae]zaômnwRkmapÚm! #Tyt Aah --

nanvevaà sati ätmanaù sukhaduùkhädisambandhäbhävät bandho nästi;

bandhäbhäväcca mokñäbhävaù; baddho hi mucyate näbaddha iti; tathä

cidäbhäsasyäpi bandhamokñau na vidyete avastutvät; tasya buddherapi

vinäçitvät bandhamokñayorabhävaù; tataçca

mokñaçästramanarthakamäpannam ityata äha --

Doubt: If this is so, there can be no bondage because the Self has no

connection with pleasure and pain, etc.; and since there is no

bondage, there is no liberation either, for the bound person is

liberated, not the unbound. So too, bondage and liberation cannot be

for the reflected consciousness (cidäbhäsa) because it is unreal (avastu).

Nor can there be bondage and liberation for his mind (buddhi),

because it is perishable by nature. [because the thought-modifications

that make up the buddhi are constantly changing, bondage and

liberation are not an issue for the buddhi.] And therefore, the çästra for

liberation (mokña-çästra), itself, becomes meaningless. Keeping all this

in mind, he says:

ywa dpR[aÉav AaÉashanaE

muo< iv*te kLpnahInmekm!,

twa xIivyaege inraÉaskae y>

s inTyaepliBxSvêpae=hmaTma. 4.

29

yathä darpaëäbhäva äbhäsahänau

mukhaà vidyate kalpanähénamekam |

tathä dhéviyoge niräbhäsako yaù

sa nityopalabdhisvarüpo'hamätmä || 4||

Just as a face reflected in a mirror continues to exist when

its reflection ceases to be in the absence of the mirror;

similarly, the Self exists without its reflection in the

absence of thoughts. I am that Self whose nature is

timeless consciousness. (4)

ywa dpR[aÉave sit AaÉasSy muoàitibMbSy hanaE sTya< muo< prmawRst!

kLpnahIn< imWya}anrihtm! @kmev pr< napr< iv*te , twa tenEv àkare[

xIivyaege buÏerÉave inraÉaskae AàitibMb> prmawRt> sn! @k @v y> ,

sae=hmaTmeit yaejna, AymiÉàay> AaTma}ank«tae=y< buÏ(aidàpÂ>, tÇ

buÏ(adaE àitibMbêpe[ AaTmanmXySy tÌtsuoÊ>oaidkm!

AaTmNyXySyit, sae=ymXyasae bNx>, AaTm}anen A}aninv&Åya

buÏ(aidàpÂinv&ÄaE AXyasinv&iÄmaeR]>, n pun> parmaiwRkaE bNxmae]aE ASy

iv*ete #it sv¡ smÃsimit.

yathä darpaëäbhäve sati äbhäsasya mukhapratibimbasya hänau satyäà

mukhaà paramärthasat kalpanähénaà mithyäjïänarahitam ekameva paraà

näparaà vidyate tathä tenaiva prakäreëa dhéviyoge buddherabhäve

niräbhäsako apratibimbaù paramärthataù san eka eva yaù so'hamätmeti

yojanä | ayamabhipräyaù ätmäjïänakåto'yaà buddhyädiprapaïcaù | tatra

buddhyädau pratibimbarüpeëa ätmänamadhyasya

tadgatasukhaduùkhädikam ätmanyadhyasyati| so'yamadhyäso bandhaù |

30

ätmajïänena ajïänanivåttyä buddhyädiprapaïcanivåttau

adhyäsanivåttirmokñaù | na punaù päramärthikau bandhamokñau asya

vidyete iti sarvaà samaïjasamiti ||

Just as when the reflected face is lost when the mirror is not there,

the real face without the reflection remains without the other;

similarly, in the absence of the mind, the one who exists without its

reflection, that Self I am—this is the [syntactical] connection. The

intended meaning is that the world of duality beginning with the

mind (buddhyädiprapaïcaù) is a product of self-ignorance. Having

superimposed the Self on the mind, etc., in the form of a reflection,

pleasure and pain, etc. which belong to that [mind] are superimposed

on the Self. It is this superimposition that is bondage. Upon negation

of the [reality] of duality, beginning with the mind, by the

elimination of ignorance through Self knowledge, there is the

negation of the superimposition which is liberation. In actuality,

there is no bondage or liberation for it [Self], thus all is proper.

keict! buÏ(adInamaTmTv< mNyNte ; taNàTyah --

kecit buddhyädénämätmatvaà manyante tänpratyäha

Some think that the intellect, etc. is the Self. To them he says--

mní]uradeivRyu > Svy< yae

mní]urademRní]uraid>,

mní]uradergMySvêp>

s inTyaepliBxSvêpae=hmaTma. 5.

31

manaçcakñuräderviyuktaù svayaà yo

manaçcakñurädermanaçcakñurädiù |

manaçcakñuräderagamyasvarüpaù

sa nityopalabdhisvarüpo'hamätmä || 5 ||

Itself free from the mind and senses, the one who is the

mind of the mind and eye of the eye, etc., whose nature

cannot be objectified by (is not accessible to) the mind

and the senses, I am that Self whose nature is timeless

consciousness. (5)

mní]urade> mnAade> c]uradeí ivyu´> p&wGÉUt> y> sae=hmaTmeit s<bNx>,

mní]ura*upadanen tdNtgRtTvat! zrIrmip %paÄ< ÔòVym!, @ten zrIradip

ivyu´ #it lúyte, twa c gué> -- ‘buÏIiNÔyzrIre_yae iÉÚ AaTma ivÉuØuRv>,

nanaêp> àit]eÇmaTma v&iÄ;u Éaste’ #it,

manaçcakñurädeù manaädeù cakñurädeçca viyuktaù påthagbhütaù yaù

so'hamätmeti sambandhaù | manaçcakñurädyupädänena tadantargatatvät

çaréramapi upättaà drañöavyam| etena çarérädapi viyukta iti lakñyate |

tathä ca guruù buddhéndriyaçarérebhyo bhinna ätmä vibhurdhruvaù |

nänärüpaù pratikñetramätmä våttiñu bhäsate iti |