·Theosophical Publishing House, Adjar, 1932
PRESENTED BY
Thosphical soudy.
Agar mailing
FIRST EDITION 1932
SECOND
1947
THIRD
1968

·PUBLISHERS' NOTE
THE Vuehacüdamanı or Crest-Jezvel of Wisdom
forms one of the important original works of
Sri Samkarācārya'on Vedānta Here he
deals with the subject in a direct incisive way,
different from the dialectic method which he
had to adopt in writing his more famous
Bhäsyas or Commentaries
This work was translated in the early days
of the Theosophical Society
Society by
by Mohini
M Chatterji, a theosophical worker who was
deputed to help the then clender band of
Theosophists in the West with some of the
Eastern Teachings The English translation
appeared in Vols VII (1885-86) and IX
(1887-88) of The Theosophist
THE THEOSOPHICAL PUBLISHING HOUSE
ADYAR

·CREST-JEWEL OF WISDOM विवेकचूडामणिः (VIVEKA CŪDĀMANI) सर्ववेदान्तसिद्धान्तगोचर तमगोचरम् । गोविन्द परमानन्द सद्गुरु प्रणतोऽस्म्यहम् ॥ १॥ I prostrate myself before the true teacherbefore him who is revealed by the conclusions of all systems of Vedāntic philosophy, but is himself unknown, Govinda the supreme bliss 1 जन्तूना नरजन्म दुर्लभमत पुस्त्व तता विप्रता तस्माद् वेदिकधर्ममार्गपरता विद्वत्त्वमस्मात् परम् । आमानात्मविवेचन स्वनुमवा ब्रह्मात्मना सस्थिति- मुक्तिनों शतकोटिजन्ममु कृत पुण्येविना लभ्यते ॥ २ ॥ Among sentent creatures birth us a man is difficult of attainment, among human beings ·CREST-JEWEL OF WISDOU manhood, among men to be a Brāhmana, among Brāhmanas desire to follow the path of Vedic Dharma, and among those, learning But the spiritual knowledge which discriminates between spirit and non-spirit, the practical realization of the merging of oneself in Brahmatman and final emancipation from the bonds of matter are unattainable except by the good Karma of hundreds of crores of incarnations 2 दुर्लभ त्रयमेवैतद् देवानुग्रहहेतुकम् । मनुष्यत्व मुमुक्षुत्व महापुरुषसश्रय ॥ ३ ॥ These three, so difficult of attainment, are acquired only by the kindness of the (Devas) Gods," humanity, desire for emancipation, and the guidance of (spiritually) Great Men 3 Note The fulfilment of the purpose of life can only be achieved by humanity working in co operation with the Deva Kingdom on one side who help the Evolution of Form and the Rsis on the other, who help in the unfolding of Consciousness and with 'Mumuksutva' which is translated here as desire for emancipation from the wheel of births and deaths A Master of the Wisdom has translated this word as 'love' It is Icss a desire and more the will to be one with God nol to 1 Favour of the Gods (Desas) is the previous Karma of an duydual

·CREST JEWEL OF WISDOM
9
escape from teariness and suffering but because of deep
'love' for Him one may act with Him-erde pages
52 66, At the Feat of the Afaster (Standard Edition)
ल ध्वा कथचिन्नरजन्म दुर्लभ
तत्रापि पुस्त्व श्रुतिपारदर्शनम् ।
यस्त्वात्ममुमत्ये न यतेत मूढवी
स ह्यात्महा स्व विनिहन्त्यसद्महात् ॥ ४ ॥
One who, having with difficulty acquired a
human incarnation and in that manhood a
knowledge of the scriptures, through delusions
does not labour for emancipation, is a suicide
destroving himself in trying to attain 1]lusive
objects
इत को न्वस्ति मूढात्मा यस्तु स्वार्थे प्रमाद्यति ।
दुर्लभ मानुष देह प्राप्य तत्रापि पौरुपम् ॥५॥
Who is tlicrc on this carth with soul more
dead thin lie who, luving obtained a human
incarnation and 7 male body, madly strucs
for the attunment of selfish objects?
वदन्तु शास्त्राणि यजन्तु देवान् कुर्वन्तु कर्माणि मजन्तु देवता ।
आ मेक्योधेन विनापि मुक्तिन सिध्यति ब्रमशतान्तरेऽपि ॥६॥

·10
CREST-JEWEL OF WISDOM
He may study the scriptures, propitiate the
gods (by sacrifices), perform religious cere-
monies or offer devotion to the gods, yet he
will not attain salvation even during the suc-
Cession of a hundred Brahma-yugas except by
the knowledge of union with the spirit 6
अमृतत्वस्य नाशास्ति वित्तेनेत्येव हि श्रुति.।
ब्रवीति कर्मगो मुक्त हेतुत्व स्फुट यत ॥ ७ ॥
The immortality attained through the acqui-
sition of any objective condition (such as that
of a god) is liable to end, as it is distinctly
stated in the scriptures (sruti) that Karma is
never the cause of emancipation
7
मतो विमुक्त्यै प्रयतेत विद्वान् सन्यस्तबाह्यार्थसुखस्पृह सन् ।
सन्तं महान्त समुपेत्य देशिक तेनोपदिष्टार्थसमाहितात्मा ॥ ८ !!
Therefore the wise man strives for his
salvation, having renounced his desire for the
enjoyment of external objects, and betakes
himself to a true and great teacher and accepts
his teaching with an unshalen soul
8
उद्धरेदात्मनात्मान मग्न सप्तारवारिधी।
योगारुदत्वमासाद्य सम्यग्दर्शननिष्टया ॥९॥

·CREST-JEWEL OF WISDOM 11 And by the practice of right discrimination attained by the path of Yoga he rescues the soul-the soul drowned in the sea of conditioned existence. 9 संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये । यत्यतां पण्डितधाररात्माभ्यास उपस्थितैः ॥१०॥ After giving up all Karma for the purpose of removing the bonds of conditioned existence, those wise men with resolute minds should cndeavour to gain a knowledge of their own -atman. 10 चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये। वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः ॥११॥ Actions are for the purification of the heart, not for the attainment of the real substance. The substance can be attained by right discrimination, but not by any amount of Karma. 11 सम्यग्विचारत: सिद्धा रज्जुनस्यारधारणा। प्रान्तोदितनहासर्पमयदुःखविनाशिनी ॥ १२ ॥ A perception of the fact that the object secn is a rope will remove the fear and sortni ·12 CREST JEWEL OF WISDOMI which result from the illusive idea that it is a serpent 12. अर्थस्य निश्चयो दृष्टो विचारेण हितोसित । न स्नानेन न दानेन प्राणायामशतेन वा ॥ १३ ॥ The knowledge of an object is only gained by perception, by investigation, or by instruction, but not by bathing or giving of alms, or by a hundred retentions of the breath 13 अधिकारिणमाशास्ते फलसिद्धिविशेपत । उपाया देशकालाद्या सन्यस्मिन् सहकारिण ॥ १४ ॥ The attainment of the object principally depends upon the qualification of him who desires to attain, all artifices and the contingencies arising from circumstances of time and space are merely accessories 14 अतो विचार कर्तव्या जिज्ञासारात्मवस्तुन । समासाद्य दयामिन्धुं गुरु ब्रह्मविदुत्तमम् ॥ १५ ॥ Therefore he who desires to know the nature of his own atman, after having reached a guru who has got brahmanana and is of a kindly disposition, should proceed with his investigation 15

·CREST-JEWEL OF WISDOM
13
मेघावी पुरुषो विद्वानहापोहविचक्षण !
अधिकार्यात्मविद्यायामुक्तलक्षणलक्षित ॥ १६ ॥
One who has a strong intellect, who is a
learned man and who has powers of com-
prehension, is a man qualified for such an
investigation
16
'विवेकिनो विरक्तस्य शमादिगुणशालिन ।
मुमुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता ॥ १७ ॥
He, only, is considered worthy to cnquire
into Spirit who is without attachment, with-
out desire, having sama and the other quali-
fications and who is desirous of obtuning
emancipation
17
साधनान्यत्र चत्वारि कवितानि मनीषिभि ।
येषु सत्स्वेव सन्निष्टा यदभावे न सिध्यति ॥ १८॥
For this purpose there exist four kinds of
preparatory training, so say the
wise,
with
them the attempt will be successful, without
them unsuccessful
18
आदो नित्यानित्यवस्तुविवेक परिगण्यते ।
इहामुत्रफलभोगविरागस्तदनन्तरम् ॥ १९॥

·14 CREST JEWEL OF WISDOM The first is reckoned to be the discrimination of the eternal and the transitory; then follous renunciation of the desire to enjoy the fruits of action here and hereafter. 19 शमादिषट्कसंपत्तिर्मुमुक्षुत्वमिति स्फुटम् । ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः ॥ २० ॥ सोऽयं नित्यानित्यवस्तुविवेकः समुदाहतः। तद्वैराग्य जिहासा या दर्शनश्रवणादिभिः ॥ २१ ॥ देहादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि । विरज्य विषयत्राताद् दोषदृष्ट्या मुहुर्मुहुः ॥ २२ ॥ Thirdly, the six possessions beginning with Samas; and fourthly, aspiration for emancipation. Brahman is true, the transitory world is a delusion; such is the form of the final conclusion which is said to be the discrimination betreen the transitory and the eternal. Renunciation of desire consists in giving up the pleasures of sight, hearing, etc.) Also in giving up all pleasures derivable from all transitory objects of cnjoyment from the physical body up to Brahmā, the creator, after ISee note under verse3

·CREST JEIVEL OF WISDOMI
15
repeatedly pondering over their defects and
shortcomings
2022
स्वलक्ष्ये नियतावस्था मनस शम उच्यते ।
विषयेभ्य परावर्त्य स्थापन स्वस्वगोलके ॥ २३ ॥
उभयेषामिन्द्रियाणा स दम परिकीर्तित ।
बाह्यानालम्बन वृत्तरेवोपरतिरुत्तमा ॥ २४ ॥
The undisturbed concentration of mind
upon the object of perception is called sama,
Dama is said to be the confinement to their
own proper sphere of organs of action and of
sensual perceptions, after having turned them
back from objects of sense
A condition not
related to or depending on the external world
is true uparalı
सहन सर्वदु खानामप्रतीकारपूर्वकम् ।
चिन्तापिलापरहित सा तितिक्षा निगद्यते ॥ २५ ।।
The endurance of all pain and sorrow
without thought of retaliation, without dejcc-
tion and without lamentation, is sud to be
uliksa
25
23, 24
शास्त्रस्य गुरुवाक्यस्य सत्ययुद्धपावारणम् ।
सा श्रद्धा करिता सद्वियंया वस्तूपलभ्यते ॥ २६ ॥

·16 CREST JEWEL OF WISDOM Fixed meditation upon the teachings of sastra and guru with a belief in the same by means of which the object of thought is realized, is described as sraddha 26 सर्वदा स्थापन बुद्धे शुद्धे ब्रह्मणि सर्वदा । तत् समाधानमित्युक्त न तु चित्तस्य लालनम् ॥ २७ ॥ Constant fixing of the mind on the pure Spirit is called samadhana But not amusing the mind by delusive worldly objects 27 अहकारादिदेहान्तान् बन्धानज्ञानकल्पितान् । स्वस्वरूपावनोधेन मोक्तुमिच्छा मुमुक्षुता ॥ २८ ॥ Mumuksutva 1 the aspiration to be liberat ed by knowing one's true self from all created bonds, beginning with the feeling of personality and ending with the identification of oneself with the physical body by ignorance 28 मन्दमध्यमरूपापि वैराग्येण शमादिना । प्रसादेन गुरी सेय प्रवृद्धा सूयते फटम् ॥ २९ ॥ Even sliould the qualıſications enumerated be possessed in a low or moderate degree, still 1 Vide note unde verse 3 The same Master of the Wisdom has given a yetys mple and beautiful explanation of Sidhada Catusţaya the fourfold qualifications in At the feet of the Afaster 1s ·CREST JEWEL OF WISDO31 17 these qualifications will be strengthened and improved by absence of desire, by sama and the other qualities and the Lindness of the teacher, and will bear fruit 29 वैराग्य च मुमुक्षुत्व तीव्र यस्य तु विद्यते । तस्मिन्नेवार्थवन्त स्यु फलवन्त शमादय ॥३०॥ In one in whom absence of desire and aspiration for emancipation are prominent, sama and the other qualifications will be productive of great results 30 एतयोर्मन्दता यत्र विस्तत्वमुमुक्षयो । मौसलिटरत् तत्र शमादेर्मासमात्रता ॥३१॥ When absence of desire and aspiration for cmancipation arc fecble, there will be but indications of sama and the other qurufications, as of water in a mirage 31 मोक्षकारणसामन्या भक्तिरेव गरीयसी । स्वस्वरूपानुमगन भक्तिरित्यभिधीयते ॥ ३२॥ Among the instruments of cmancipation the supreme s desotion the true form of the real Self is said to be devotion 32 Meditation upon 2 ·18 CREST-JEWEL OF WISDOM स्वात्मतत्यानुसधान भक्तिरित्यपरे जगु । उक्तसाधनसपनस्तत्त्वजिज्ञासुरात्मन ॥ ३३ ॥ Some say devotion is meditation on the nature of one's atman He who possesses all these qualifications is one who is fit to know the true nature of atman 33 उपसीदेद् गुरु प्राज्ञ यस्माद् बन्धविमोक्षणम् । श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तम ॥ ३४ ॥ Such a person must approach the guru through whom freedom from bondage is attainable, one who is wise, well versed in the scriptures, sinless, free from desire, knowing the nature of Brahman 34 ब्रह्मण्युपरत शान्तो निरिन्धन इवानल | अहेतुकदयासिन्धुबन्धुरानमता सताम् ॥ ३५ ॥ One who has attained rest in spirit, like the flame which has obtained rest when the fuel is consumed, and one whose kindness is not actuated by personal considerations, and who 18 anxious to befriend those that seek for help 35 ·CREST-JEWEL OF WISDOI 19 समाराध्य गुरुं भक्त्या प्रहप्रश्रयसेवनः । प्रसन्न तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ।। ३६ ॥ Having obtained the guidance of such a preceptor through devotion, respectful demeanour and service, the object of one's inquiry is to be addressed to him when he is not otherwise engaged. 36 स्वामिन नमस्ते नतलोकबन्धो कारुण्यसिन्धो पतितं भवाब्धौ। मामुद्धरास्मीयकटाक्षदृष्टया ज्यातिकारुण्यसुधामिदृष्टया ॥३७॥ "Salutation to thee, O Lord, full of compassion, O friend of those who bend before thee. I lave fallen into the ocean of birth and rebirth. Rescue me by thy ncier failing glancc wlich rains the ambrosia of sincerity 37 दुरिसमारदवाग्निततै दोधूयमाने दुरवातः । भीतं प्रपन्न परिपाहि मृत्योः शरण्यमन्यपदहं न जाने ॥ ३८॥ and mercy. " Proiect from death him who is hcated by the roaring wild fire of clanging life so difficult to extinguishi, him who is oppressed and ISee sincerediter.iv..

·20
CREST-JEWEL OF WISDOM
buffeted by the blasts of misfortune, since ,no
other refuge do I know.
38
शान्ता महान्तो निवसन्ति सन्तो वसन्तवल्लोकहितं चरन्तः ।
तीणी: स्वयं भीमभवार्णवं जनानहेतुनान्यानपि तारयन्तः ॥३९॥
"The great and peaceful ones live regener-
ating the world like the coming of spring, and
after having themselves crossed the ocean of
embodied existence, help those who try to do
the same thing, without personal motives. 39
अयं स्वमाय: स्वत एव यत् परश्रमापनोदप्रवणं महात्मनाम् ।
सुधांशुरेप स्वयमर्ककर्कशप्रमाभितप्तामवति क्षिति किल ॥ ४०॥
" This desire is spontaneous, since the
natural tendency of great souls is to remove
the suffering of others just as the ambrosia-
rayed (moon) of itself cools the earth heated
by the harsh rays of the sun.
40
ब्रह्मानन्दरसानुभूतिकलितैः पूर्तः सुशीतयुते-
युष्मद्वाकलशोज्झितेः श्रुतिमुखैर्वाक्यामृतैः सेचय ।
संतप्तं भरतापदाक्दहनज्वालाभिरेनं प्रमो
धन्यास्ते भवदीक्षणक्षणगते: पात्रीकृताः स्थीरताः ॥११॥

·CREST-JEWEL OF WISDOYI 21 “O Lord, sprindle me, heated as I am by the forest fire of birth and re-birth, gratify the car with ambrosial words as they fion from the vessel of thy voice mingled with the essence of thy experience, of the pleasure afforded by brahmajñāna, sacred and cooling Happy are they who come into thy sight, even for a moment, for (they become) fit recipients and are accepted (as pupils) 41 कय तरेय भवमिन्धुमेत का वा गतिम कतमोऽस्त्युपाय । जाने न किंचित् कृपयाव मा प्रभो समारदु खक्षतिमातनुन्च ॥४२॥ “How shall I cross this ocean of birth and re-birth? What is my destiny, what means exist, O Lord, I know not O Lord, kindly protect me, lighten the sorrows arısıng from birth and re-birth" 42 तथा वदन्त शरणागत स्व ससारदावानलतापनप्तम्। निरीक्ष्य कारुण्यरसादृष्टया टवादीति सहसा महात्मा ॥ ४३।। The grcat soul, beholding with eyes moistened with mercy thc rcfuge-sceler who, heated by the forest fire of birth and re-birth, calls upon him thus, instantly bids fum fear 43 not ·22 CREŞT-JEWEL OF WISDOM of sama विद्वान् स तस्मा उपसत्तिमीयुपे मुमुक्षवे साधु यथोक्तकारिणे । प्रशान्तचित्ताय शमान्विताय तत्वोपदेश कृपयैव कुर्यात् ॥ ४४॥ That wise one mercifully instructs in truth the pupil ho comes to him desirous of emancipation, and practising the right means for its attainment, tranquil minded and possessed 44 श्रीगुरुरुवाच । मा भेष्ट विदम्तव नास्त्यपाय ससारसिन्धोस्तरणेऽस्त्युपाय । येनेव याता यतयोऽस्य पार तमेव मार्ग तव निर्दिशामि ॥ ४५ ॥ The Master said Fear not, wise man, there is no danger for thee, there exists a means for crossing the ocean of birth and re-birth-that by which Yogis have crossed I shall point it out to thee 45 मस्त्युपायो महान् कश्चित् ससारमयनाशन । तेन तीर्वा भवाम्भोधि परमानन्दमाप्स्यसि ॥ ४६॥ There is an effectual means for the destruction of birth and re-birth by which, crossing the ocean of changing life, thou wilt attain to supremc bliss 46 ·CREST-JEWEL, OF WISDORE 23 वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् । तेनात्यन्तिकसंसारदुःखनाशो मवत्यनु ।। ४७ ॥ By a proper comprehension of the purport of the Vedānta is produced the excellent knowledge; by that the great misery of birth and re-birth is terminated. 47 श्रद्धाभक्तिध्यानयोगान् मुमुक्षोर्मुक्तेहेंतून वक्ति साक्षाच्छुतीः । यो वा एतेवेव तिष्ठत्यमुष्य मोक्षोऽविद्याकल्पिताद् देहबन्धात् ॥ It is directly pointed out by the sayings of the Scriptures that ſraddhi, bhakti, dhana and Yoga, arc the causes which bring about cmancipation. Whoever abides by these, attains emancipation from the bondage of incarnated existence. अज्ञानयोगात् परमात्मनस्तव ानात्मवन्यस्तत एव संसृतिः । तयोविवेकोदित्तबोधवहिरज्ञानकार्य प्रदहेत् समूलम् ॥ ४९ ॥ By reason of ignorance a connection between you who are Paramātman and that which is not alman is brought about and hence this wheel of cmbodied existence. By the fire of wisdom arising from this discrimination the growth of ignorance is bumt up to its very roots 49 ·24 CREST-JEWEL OF WISDOM शिष्य उवाच । कृपया श्रूयता स्वामिन् प्रश्नोऽय क्रियते मया । तदुत्तरमह श्रुत्वा कृतार्थ: स्या भवन्मुखात् ॥ ५० ॥ The Disciple said "O Lord, in mercy hear! I am proposing a question, and when I have heard the answer from your own mouth, I shall have accomplished my end 50 को नाम बन्ध क्थमेष यागत कथ प्रतिष्ठास्य कय विमोक्ष । कोऽसावनात्मा परम क आत्मा तयोविवेक कथमेतदुच्यताम् ॥ ५१ ॥ “What is bondage? Whence is its origin How is at maintained? How is it removed? What is non spirit? What is the supreme spirit? How can one discriminate between 51 श्रीगुरुरुवाच । धन्योऽसि कृतकृत्योऽसि पावित ते कुल त्वया । यदविद्यावन्धमुक्त्या ब्रह्मीमवितुमिच्छसि ॥ १२ ॥ them > » ·CREST-JEWEL OF WISDOM 25 The Master said: Thou art happy, thou hast obtained thy .cnd, by thec thy family has been sanctified, in as much as thou wishest to become Brahman by getting rid of the bondage of avidja. 52 ऋणमोचनकर्तारः पितुः सन्ति मुतादयः। बन्धमोचनकता तु स्वस्मादन्यो न कश्चन ॥ ५३॥ Sons and others are capable of discharging a father's debts; but no one except oneself can remosc (his own) bondage. 53 मस्तकन्यस्तमारादेर्दुःश्वमन्यनिवार्यते । क्षुधादिकृतदुःखं तु विना स्वेन न केनचित् ॥ ५४॥ Others can remove the pain (caused by thic wcight of) burdens placed on the head, but the pain (that arises) from hunger and the lite cannot be remor cd cacept by oneself. 51 पध्यमोपघसेवा च क्रियते येन रोगिगा । आरोग्पमिशिस्य नान्पानुनिफर्मणा ॥ १५ ॥ Thıc sich man is scen to recover by the aid of medicine and proper dict, but not by acts performed by others. 55 ·26 CREST JEWEL OF WISDOM वस्तुस्वरूप स्फुटबोनचक्षुषा स्वेनैव वेद्य न तु पण्डितेन । चन्द्रस्वरूप निजचक्षुषैव ज्ञातव्यमन्यैरवगम्यते किम् ॥ १६ ॥ The nature of the one reality must be known by one's own clear spiritual perception and not through a Pandit (learned man), the form of the moon must be known through one's own eye, hou can it be known through (the medium of) others? 56 अविद्याफामकर्मादिपाठावन्ध विमोचितुम् । क शक्नुयाद् पिनात्मान कल्पकाठिशतैरपि ॥ १७॥ Who but oneself (atman) is capable of removing the bondage of avidya, kama and Karma (ignorance, passion and action) even in a thousand million of Kalpas? 1 57 न योगेन न साख्येन कर्मणा नो न विद्यया । ब्रह्मात्मैकत्वबोधेन मोक्ष सिध्यति नान्यथा ॥ १८ ॥ Liberation cannot be achieved except by the direct perception of the identity of the individual with the universal self, neither by Yoga (phvsical training), nor by Sárnkhya (speculativc philosophy) nor by the practice of religious ceremonies, nor by mere learning 58 1One day of Brahut it one period of cosmic actemry ·27 CREST-JEWEL OF WISDOY वीगाया रूपसौन्दर्य तन्त्रीवादनसौष्ठवम् ! प्रजारञ्जनमात्रं तन्न साम्राज्याय कल्पते ॥ ५९॥ The form and beauty of the lute (rīnā) and skill in sounding its strings are for the entertainment of the people and not for thc establishment of an empire (in the hearts of subjccts through the good government of the king).1 59 वाग्वैग्वरी शब्दारी शास्त्रव्याख्यानकौशलम् । वैदुष्यं विदुषां तद्वद् मुक्तये न तु मुक्तये ॥ ६०॥ Good pronunciation, command of language, cacgctical skill and Icarning, arc for the delectation of the Icarncd and not for (obtaining) libcration. 60 अपिज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निकला। विज्ञातेऽपि परे तत्वे शास्त्राधीतिस्तु निष्फला ॥६१॥ If the supreme truth remains unknown, the study of the scriptures is fruitless; even if the "To un nuand she purport of the isla at muat be trueta- Image vident * free the root ly to picar The leg was the man who plesnd ku suburta ore. A cosparson that drive toom with that of the word 'lum broma, toksow, will being et uning dance between the wild Anza and the Trutora words ·28 CREST-JEWEL OF WISDOM supreme truth is known the study of the scriptures is useless (the study of the letter alone is useless, the spirit must be sought out by intuition) 61 शब्दजाल महारण्य चित्तभ्रमणकारणम् । अत प्रयत्नाज्ज्ञातव्य तत्वज्ञात् तत्वमात्मन ॥ ६२ ॥ In a labyrinth of words the mind is lost like a man in a thick forest, therefore with great efforts must be learned the truth about oneself from him who knows the truth 62 अज्ञानमर्पदयस्य ब्रह्मज्ञानौषध विना । किमु वेटेश्च शास्त्रैश्च किमु मन्त्रै फिमौषधे ॥ ६३ ॥ Of what use are the Vedas to him who has been bitten by the snake of ignorance? (Of what use are) scriptures, incantations, or any medicine except the medicine of supreme knowledge? 63 न गच्छति विना पान व्याधिरौषधशब्दत । विनापरोक्षानुभव ब्रह्मशब्दैन मुच्यते ॥ ६४॥ Disease is never cured by (pronouncing) the name of medicine without taking it, liberation ·29 CREST JEWEL OF WISDOM is not achieved by the (pronunciation of the) word Brahman without direct perception 64 अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मन । वाह्यशदै कुता मुक्तिरुक्तिमात्रफलैर्नृणाम् ॥ ६५ ॥ Without dissolving the world of objects, without knowing spiritual truth, where is eternal liberation from mere external words having no result beyond their mere utter ance? 65 66 अकृत्वा शत्रुसहारमगत्वाखिलभूश्रियम् । राजाहमिति शब्दानो राजा मवितुमर्हति ॥ ६६ ॥ Without the conquest of enemies, without command of the treasure of a vast country, by the mere words “ I am a king,” it is impossible to become one आप्ताक्ति खनन तथोपरि शिलाद्युत्कर्षण स्वीकृति निक्षेप समपेक्षते नहि बहि शब्दैस्तु निर्गच्छति । तद् ब्रह्मविदोपदेशमननध्यानादिभिलभ्यते मायाकार्यतिराहित स्वममल तत्त्व न दुर्युक्तिमि ॥ ६७ ॥ Hidden treasure does not come out at (utterance of the simple word "out", but there must be trustworthy information, digging ·30 CREST-JEWEL OF WISDOM and removal of stones, similarly the pure truth, itself transcending the operation of mayā (mayā here meaning the force of evolution) is not obtained without the instruction of the knowers of the supreme, together with reflectron, meditation, and so forth, and not by illogical inferences 67 तस्मात् सर्वप्रयत्नेन भवबन्धविमुक्तये । स्वेरेव यत्न कर्तव्यो रोगादाविव पण्डितै ॥ ६८॥ Therefore wise men should endeavour by (using) all cfforts to free themselves from the bondage of conditioned existence just as (all efforts are made) for the cure of diseases 68 यस्त्वयाद्य कृत प्रश्नो वरीयाञ्छास्त्रविन्मत । सूत्रप्रायो निगूढार्थो ज्ञातव्यश्च मुमुक्षुभि ॥ ६९ ॥ The excellent question now proposed by thee should be asked by those desirous of liberation, like a sage aphorism it is in agrecment with the scriptures, it is brief and full of deep import 69 शृणुष्वावहितो विद्वन् यन्मया समुदीर्यते । तदेतच्छ्यणात् सत्य भवबन्धाद् विमोक्ष्यसे || ७० ॥

·CREST-JEWEL OF WISDOM 31 Listen attentively, O wise man, to my answer, for by listening thou shalt truly be freed from the bondage of conditioned existance. 70 मोक्षस्य हेतुः प्रथमो निगद्यते वैराग्यमत्यन्तमनित्यवस्तुपु । ततः शमश्चापि दमस्तितिक्षा न्यासः प्रसक्ताखिलकर्मणां भृशम् ॥ ७१॥ The chief cause of liberation is said to be complete detachment of the mind from transitory objects; after that (the acquirement of) sama, dama, titilsă, and a thorough renunciation of all Karma (religious and other acts of the attainment of any object of personal desire). 71 तत: श्रुतिस्तन्मननं सतत्त्वध्यानं चिरं नित्यनिरन्तरं मुनेः । ततोऽविकल्पं परमेत्य विद्वानिव निर्वाणसुखं समृच्छति ॥७२॥ Then the wise student (should devote himself) daily without intermission to the study of the scriptures, to reflection and meditation on the truths therein contained; then (finally) having got rid of ignorance the wise man ·32 CREST-JEWEL OF WISDOM enjoys the bliss of Niryāņa even while on this earth 72 यद् बोद्धन्य तवेदानीमात्मानात्मविवेचनम् । तदुच्यते मया सम्यक् श्रुत्वात्मन्यवधारय ।। ७३ ॥ The discrimination between spirit and nonspirit which it is now necessary for thee to understand is being related by me, listen carefully and realize it in thyself 73 मजास्थिभेद पलरक्तचमत्वगाहये_तुभिरेमिरन्वितम् । पादोरुवक्षोमुजपृष्टमस्तकैररुपा रुपयुक्तमेतत् ।। ७४ ॥ यह ममेति प्रथित शरीर माहास्पद म्थूलमितीर्यते बुधै । नभोनभस्वद्दहनाम्बुभूमय सूक्ष्माणि भूतानि भवन्ति तानि ०५॥ The wise call this the gross body which is the combination of marrow, bone, fat, flesh, blood, chyle and semen and is made up of feet, breast, arms, back, head, limbs, and organs It is the cause giving rise to ignorance and the delusion "I" and " The subtle elements are akasa, ar, fire, water and earth (the higher principles of these elements are to be understood here) 74, 75 परस्पराशैमिलितानि भूत्वा स्थूलानि च स्थूलशरीरहेतव । मानास्तदीया विषया भवन्ति शन्दादय पञ्च सुखाय मोक्तु ॥ my"

·33
CREST-JEWEL OF WISDOM
By mixture with one another they become
the gross elements and causes of the gross
body Their functions are the production of
the five senses and these are intended for the
experierce of their possessor
76
य एपु मूटा विषयेषु बद्धा रागोरुपाशेन सुदुर्दमेन ।
आयान्ति निर्यान्त्यध ऊर्ध्वमुच्चे. स्वकर्मदूतेन जवेन नीताः ॥७७||
Those deluded ones who are bound to
worldly objects by the bonds of strong desire,
difficult to be broken, are forcibly carried
along by the messenger, their own Karma, to
heaven (svarga), earth and hell (naraka) 77
शब्दादिमि. पञ्चभिरेव पञ्च पञ्चत्वमापु स्वगुणेन बद्धा. ।
कुरङ्गमातङ्गपतगमीनभृङ्गा नर पञ्चभिरश्चित किम् ।। ७८ ॥
Severally bound by the qualities of the five
(senses) sound and the rest, five (creatures)
meet with their death, namely the deer,
elephant, moth, fish and black bee, 2 what then
of man bound by all (the senses) jointly?
78
1"
d that music exercises a powerful fascinating effect on
5

·34 CREST-JEWEL OF WISDOM दोषेण तीब्रो विषय कृष्णासर्पविषादपि । विष निहन्ति भोक्तार द्रनार चक्षुषाप्ययम् ॥ ७९ ॥ In point of virulence sensuous objects are more fatal than the poison of the black snake (Naja Tripudians), poison only kills one who imbibes it, but sensuous objects can kill (spiritually) even by their meie outward appearance (literally by the mere sight of them) 79 विषयाशामहापाशाद्यो विमुक्त मुदुस्त्यजात् । स एव कल्पते मुक्त्यै नान्य षट्शास्त्रवेद्यपि ॥ ८० ॥ He who is free from the great bondage of desires, so difficult to avoid, is alone capable of liberation, not another, even though versed in the six systems of philosophy 80 मापातवैराग्यवतो मुमुक्षुन् मवाब्धिपार प्रतियातुमुद्यतान् । माशाग्रहो मन्जयतेऽन्तराले निगृह्य कण्ठे विनिवर्त्य वेगात् ॥८१॥ Those only sentimentally desirous of liberation and only apparently free from passion, seeking to cross the ocean of conditioned existence, are seized by the shark of desire, forebced against the pse tree Sansknt Winess frequently min tion this circumstance The moth fish and bec are respectively attracted by wght taste and smell ·CREST-JEWEL OF WISDOV 35 being caught by the neck, forcibly dragged into the middle and drowned. 81 विषयाख्याहो येन मुविरक्त्यसिना हतः । स गच्छति भवाम्भोधेः पारं प्रत्यूहवर्जितः ॥ ८२ ।। He only who slays the shark of desire with the sword of supreme dispassion, reaches without obstacles the other side of the ocean of conditioned existence. 82 विषमविषयमार्गगच्छतोऽनच्युद्धेः प्रतिपदमभियातो मृत्युरप्येष रिद्धि । हितमुजनगुरुकन्या गच्छतः स्यस्य युक्त्या प्रमवति फलसिद्धिः सत्यमित्येव विद्धि ॥ ८३ ।। The mind of him who treads the rugged path of sensuous objects becomes turbid, death awaits him at cs cry step lile a man who goes out on the first day of the month (according to the saying of thc astrologers); but whocscr treads the right path under the instruction of guru or a good man who lools after his spiritual welfare, will obtain by his own There are a play to the word panels, which axars boch * the first stop" and "ibe tin day".

·36 CREST JEWEL OF WISDOM intution the accomplishment of his object, know this to be truth 83 मोक्षस्य काङ्क्षा यदि वै तवास्ति सजातिदूराद्विषयान् विष यथा । पीयूषवत् तोपदयाक्षमाजवप्रशान्तिदान्तीमज नित्यमादगत् ॥ If the desire for hberation exists in thee, sensuous objects must be left at a great distance as if they were poison, thou must. constantly and fervently seek contentment as if it were ambrosia, also kindness, forgiveness, sincerity, tranquillity and self control 84 अनुक्षण यत् परिहय कृयमनाद्यविद्याकृतबन्धमोक्षणम् । देह परार्थोऽयममुध्य पोषणे य सजते स स्वमनेन हन्ति ॥८॥ Whoes er attends only to the feeding of his own body, doing no good to others and constantly avoids his own duty and not seeking liberation from the bondage caused by ignorance, kills himself 85 शरारपोषणार्थी सन् य आत्मान दिदक्षति । प्राह दारुधिया धृत्वा नदी तर्तु स गच्छति ॥ ८६ ॥ He who lives only to nourish his own body, is like one who crosses a nver on an alligator thinking it to be a log of wood 86

·CREST JEWEL OF WISDOV
37
मोह एव महामृत्युर्मुमुक्षोर्वषुरादिषु ।
मोहो विनिर्जितो येन स मुक्तिपदमर्हति ॥ ८७ ॥
For one desirous of liberation, desires per-
taining to the body, etc lead to the great
death, he who is free from such desires is
alone fit to gain
liberation
87
मोह जहि महामृत्यु देहदारमुतादिषु ।
य जित्वा मुनया यन्ति तद्विष्णो परम पदम् ॥ ८८ ॥
Conquer the great death-desire for the
(sale of) the body, wife, son, and so on
Having conquered it the ascetics (munes) enter
the supreme abode of Visnu (i e attain unuon
with the Logos who resides in the bosom of
Parabrahman)
88
त्वङ्मासरुपिग्म्नायुमेदोमजास्थिसकुलम् ।
पूर्ण मूत्रपुरीषाभ्या स्थूल निन्धमिद वपु ।। ८९ ॥
This gross body which we condemn is made
up of sun, flesh, blood, nerves, fat, marrow
and bones, and is filled with filth
89
पञ्चीकृतेभ्या भूतेभ्य स्थूलेभ्य पूर्वकर्मणा ।
समुत्पन्नमिद स्थूलं भोगायतनमात्मन ।
अवस्या जागरस्तस्य स्थूलाथानुमवो यत ॥१०॥

·38 CREST-JEWEL OF WISDOM This gross body, produced out of the five gross elements themselves produced by the quintupling process, through previous Karma, is the vehicle of earthly enjoyments In the waking state of that body gross objects are perceived 90 वाह्येन्द्रियै. स्थूलपदार्यसेवा समचन्दनस्यादिविचित्ररूपाम् । करोति जीन स्त्रयमेतदात्मना तस्मात् प्रशस्तिर्वपुषोऽस्य जागरे । The ego embodied in this through the external organs enjoys gross objects such as the various forms of chaplets of flowers, sandal-wood, woman and so forth 1 Therefore it is conscious of the body in its waking 91 state paista argint 96764 471977: ! विद्धि देहमिदं स्थूल गृहचद् गृहमेधिन• ॥ ९२ ॥ Know that this gross body, on which depend all the external manifestations of the purusa,a is but Uke the house of the householder 92 1 Typ cal of all sensuous objects. This word is not to be understood bere as the absolute self but Ixcely be totodied self. Purata fuerally means ite omelet in the city that is in the body ttu derived from grad which meant the city or body, and wa a derivative of the yerb pas to dwell ·CREST-JEIVEL OF WISDOM 39 स्थूलस्य संभवजरामरणानि धर्माः स्यौल्यादयो बहुविधा: शिशुतायवस्थाः । वर्णाश्रमादिनियमा बहुधामया: स्युः पूजावमानबहुमानमुखा विशेषाः ।। ९३ ॥ The products of the gross (body) are birth, decrepitude, and death. Its stages of development are childhood 1 and the rest. To the body, subject to diseases, belong the innumerable regulations concerning caste and condition, as do also honour, disgrace, adulation and the like. 93 बुद्धीन्द्रियाणि श्रवण त्वगक्षि घ्राणं च जिह्वा विषयावबोधनात् । वाक्पाणिपादं गुदमप्युपस्थः कर्मेन्द्रियाणि प्रवणेन कर्मसु ॥१४॥ Intellect, hearing, touch, sight, smell and taste (are called) senses by reason of their conveying perceptions of gross objects Speech, hands, feet, etc. are called organs of action because through them acts are performed, 94 1.-.-.. tr -L ·40 CREST-JEWEL OF WISDOM निगद्यतेऽन्त करण मनीधीरहकृतिश्चित्तमिति स्ववृत्तिभि । मनस्तु साल्पविकल्पनादिभिद्धि पदार्थाध्यवसायधमंत । माभिमानादहमिन्यहकृति स्वाथांनुसधानगुणेन चित्तम् ॥१६॥ The manas, buddhi, ahamkrit and catta, with their functions, are called the internal instru ments Alanas is (so called) by reason of (its) postulating and doubting, buddht by reason of (its) property of (arriving at a) fixed judg ment about objects, ahamkriı arises front ego tism, and atla, is so called on account of its property of concentrating the mind on one's own interest प्राणापानच्यानाहानसमाना मवयसो प्राण । स्वयमेव वृत्तिमेदाद बितिभेदात् मुरर्णसलिटवत् ।। ९७ ।। Vitality (prona, the second principle), by the difference of ats functions and modifications becomes like gold, water and so on, brand, apana, gyand, udana and samana 97 ৰাঃি ৭ন্ত্র ৱাৰি মৃত্ব প্রতি বস্ত্রাদামুৰি । बुद्धधायविद्यापि च कामकर्मणी पुर्यटक सूक्ष्नशरीरमाह ॥९८॥ *As gold s transformed by modifications of form into pracelets, carne, etc. and water by change of function, brcons steam one or modifns its forts according to the session with no cootamed Vitality recerves dafferent forms in accordance with thedifferent functions usunes. 95,96 ·CREST-JEWEL OF WISDOM 41 The five (faculties) beginning with speech, the five (organs) beginning with the car, the five (vital airs) beginning with prana, the five (elements) beginning with alasa, buddha (intel lect) and the rest, aodja (ignorance) whence kama (desire) and Karma (action) constitute a body called sulsma (subtle) body 98 इद शरीर शृणु सूक्ष्मसज्ञित लिङ्ग त्वपञ्चीकृतभूतसमवम् । सवासन कर्मफलानुभावक स्वाज्ञानतोऽनादिरुपाधिरात्मन ॥१९॥ Lasten' This body produced from fire subtle elements is called suksma as also linga (char acteristic) sarıra, it is the field of desires, it experiences the consequences of Karma (prior experience), it (with the karana sarıra added) being ignorant, has no beginning, and is the upadh (vehicle) of alman 99 स्वप्नो भवत्यस्य विभक्त्यवस्था स्वमात्रशेपेग विभाति यत्र । स्वमे तु युद्धि स्वयमेव जामत्कालीननानाविधवासनामि ॥१०॥ The characteristic condition of this body is the drermy state, this state is distinguished from the waking state bi tine peculiar manner in which its senses norh, in the dreamy state mind itself revives the condition created by the desires of the valing state 100 ·42 CREST-JEWEL OF WISDOM कादिभाव प्रतिपद्य राजते यत्र स्वय भाति ह्यय परात्मा । धीमात्रकोपाधिरशेषसाक्षी न लिप्यते तत्कृतमलेशै । यस्मादसगस्तत एव कर्मभिर्न लिप्यते किंचिदुपाधिना कृतै ॥ This body having attained the condition of the actor manifests itself In it shines the absolute self (seventh principle) which has as Its vehicle intellect (higher fifth principle) and which is unaffected by any Karma as if an independent witness Because it (seventh principle) is free from all union, it is unaffected by the action of any upadhr सर्वव्यापृतिकरण लिङ्गमिद स्याच्चिदात्मन पुप्त | वास्यादिकमिव तक्ष्णस्तेनैवात्मा भवत्यसङ्गोऽयम् || १०२ ॥ This linga sarira performs all actions as the instrument of atman just as the chisel and other tools (perform the actions) of the carpenter, for this reason the atman is free from all union 102 अन्धत्वमन्दत्यपटुत्वधर्मा सौगुण्यवैगुण्यवशाद्धि चक्षुष । वाधिर्यकत्वमुखास्तथैव श्रोत्रादिधर्मा न तु वेत्तुगत्मन ॥ १०३॥ The properties of blindness, weakness and adaptability exist on account of the good or 101 ·43 CREST-JEWEL OF WISDOM bad condition of the eye; similarly deafness, dumbness and so on are properties of the ear and are not to be considered as belonging to the self. 103 उच्छ्वासनिःश्वासविजृम्भणक्षुतप्रस्पन्दनाद्युत्क्रमणादिकाः क्रियाः। प्राणादिकर्माणि वदन्ति तज्ज्ञाः प्राणस्य धर्मावशनापिपासे ॥ In-breathing, out-breathing, yawning, sneezing and so forth are actions of prāna and the rest, say the wise men; the property of vitality is manifested in hunger and thirst. 10+ अन्तःकरणमेतेषु चक्षुरादिषु वर्मणि । अहमित्यभिमानेन तिष्ठत्याभासतेजसा ।। १०५॥ The internal organ is in communication with the path of the eye and the rest, and by reason of the specializing (of the whole) the 105 ego' (ahamkāra) is manifested. quang, otherwise it In reality the • 4:1f through the gotista (ahankara) by ul. which may be described as I am the seer? That this object 3 different from the cgotism itself is clear from the fact that there ctist other 797 nature strumg together or connected by the -1.-L...L. 1 11 11 similar concepts.

·44 CREST-JEWEL OF WISDOM अहंकारः स विज्ञेयः कर्ता भोकाभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०६ ।। This ego which is the subject of enjoyment and experience is to be known as ahamkära.' It attains thrce conditions by association with the qualitics, satira and the rest. 106 विषयाणामानुकूल्ये मुखी दुःखी विपर्यये । मुख दुःखं च सद्धर्मः सदानन्दस्य नात्मनः ॥ १०७ ॥ By the agreeableness of objects it becomes happy and by the contrary unhappy; happiness and unhappiness are its properties and not of atman which is the eternal bliss 107 मात्मार्थत्वेन हि प्रेयान् विषयो न स्वत: प्रियः । स्वत एत हि सर्वेषामात्मा प्रियतमो यतः ॥ १०८॥ It will be seen that hitherto only sensational consciousness of objects has been treated But in every act of sensational consciousness 13 involved the consciousness of the self that experiences sensation, when I become conscious, say for instance of a book, there are two distinct branches into which that consciousness resolves itself I am conscious of the book and 1 an conscious of the fact that I am conscious of the book This latter branch of Conscious or reflection, copaciousness or uf.consciousness is gotum or ahamikara The qualitat are satte or pleasure and goodness, rojas pain and passional activity, Lomas indifference or dullness. In associa- Uon with these qualities, forming the three classes into which obycts are divided the egotism altans its three conditions. The aces of sativa producrs super human conditions, corss of rajas human and excess of lands tub-human istence ·CREST-JEWEL OF WISDOM 45 Objects become dear not in themselves but by reason of their usefulness to the self because the self is the most beloved of all. 108 तत आत्मा सदानन्दो नास्य दुःखं कदाचन । यत्सुषुप्तौ निविषय आत्मानन्दोऽनुभूयते । श्रुतिः प्रत्यक्षमैतिह्यमनुमानं च जाप्रति ॥ १०९ ॥ Therefore the alman is the eternal bliss, for it there is no pain. The bliss of the atman, dissociated from all objects which is experienced in dreamless slumber, is during waling percenved by direct cognition, by instruction and by inſerence. 109 भव्यक्तनाम्नी पामेशशक्तिरनाद्यविद्या त्रिगुणात्मिका परा । कार्यानुमेया मुधियैव माया यया जगत् सर्वमिदं प्रसूयते ॥११॥ The supreme mājā out of which all this universe is born, which is paramesasaktı (the power of the supreme Lord) called azzakta (unmanifested) and which is the beginningless arida (ignorance) hasing the three gunas (qualitics), is to be inferred through its effects by (our) intelligence. 110 Which practical psychology or occulese gives

·46
CREST JEWEL OF WISDOM
सनाप्यसनाप्युभयात्मिका नो भिन्नाव्यभिन्नाप्युभपात्मिका नो।
साझाप्यना ह्युमयात्मिका नो महाद्धतानिर्वचनीयरूपा ॥११॥
This maja is neither noumenal nor pheno-
menal nor is it essentially both, it is neither
differentiated nor is it undifferentiated nor is
it essentially both, it is neither particled nor
is it the unparticled nor is it essentially both,
it is of the most wonderful and indescribable
form
111
'शुद्धाद्वयब्रह्मचियोधनाश्या सर्पभ्रमो रज्जुविवेकतो यथा ।
रजस्तम सत्वमिति प्रसिद्रा गुणास्तदीया प्रथित स्वकार्ये ।।
Its effects can be destroyed by the realiza
tion of the non dual Brahman, as the illusion
of the serpent in the rope is destroyed by the
realization of the rope The qualities of it are
called rajas, tamas and sativa and these are
known by their effects
112
विक्षेपशक्ती रजस क्रियात्मिका
यत प्रवृत्ति प्रस्ता पुराणी।
रागादयोऽस्या प्रभवन्ति नित्य
दुखादयो ये मनसो विकारा ॥ ११३ ॥

·47 CREST-JEWEL OF WISDOU The power of rajas is extension (urksepa), which is the essence of action and from which the pre existing tendencies to action were produced, and the modifications of the mind known, as attachment and other qualities productive of sorrow are always produced by it 113 काम क्रोधो लोभदम्भावसूयाहकारेणूंमत्सराद्यास्तु घोरा । धर्मा एते राजसा पुप्रवृत्तिर्यस्मादेषा तद्रजो बन्धहेतु ॥ ११४ ॥ Lust and anger, greed, arrogance, malice, aversion, personality, jealousy and envy are the terrible properties of rajas, therefore by this quality is produced inclination to action, for this reason rajas is thc cause of bondage 114 एषावृतिनाम तमोगुणस्य शक्तियया वस्त्ववभासतेऽन्यथा । सैषा निदान पुरुषस्य सस्तेविक्षेपशक्त प्रसरस्य हेतु ॥ ११५॥ The power of tamas is called avrtı (enveloping) by the force of which one thing appears as another, it is this force which is the ultmate cause of the conditioned existence of the ego and the exciting cause for the operation of the force of extension (viksepa) 115

·48
CREST JCWEL OF WISDOM
प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मा
च्याटीढस्तमसा न वेत्ति बहुधा सोधितोऽपि स्फुटम् ।
भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणात्
हन्तासौ प्रवला दुरन्ततमम शक्तिमहत्यावृति ॥ ११६ ॥
Even though intelligent, learned, skilful,
extremely keen-sighted in self examination and
properly instructed in various ways, one can-
not cxercise discrimination, if enveloped by
tamas, but, on account of ignorance one con-
siders as real that which arises out of error,
and depends upon the properties of objects
produced by error Alast for him' great is
the enveloping power of tamas and irrepres
sible!
116
अभापना वा विपरीतभावना सभावना विप्रतिपत्तिरस्या ।
समर्गयुक्त न विमुञ्चति ध्रुव विक्षेपशक्ति क्षपन्यजत्रम् ॥११॥
Absence of right perception, contradictory
thinking, thinking of possibilities, taking un-
substantial things for substance, belong to
rajas
One associated with rajas is perpetually
carried away by its expansive power
117
अज्ञानमालास्यजडत्वनिद्राप्रमादमूढत्वमुखास्तमोगुणा ।
एते प्रयुक्तो न हि वेत्ति किंचिनिहालवत्स्तम्भनदेव तिष्ठति॥११८॥

·49 CREST-JEWEL OF WISDOM Ignorance, laziness, dullness, sleep, delusion, folly and others are the qualities of tamas One possessed by these perceives nothing correctly but remains as if asleep or like a post 118 सत्त्व विशुद्ध जलवत् तथापि ताभ्या मिलित्वा सरणाय कल्पते । यत्रात्मबिम्बः प्रतिबिम्बित सन् प्रकाशयत्यर्क इवाखिल जडम् ॥ Pure sativa, even though mixed with these tuo, in the same way as one Lind of water mixes with another," becomes the means of salvation, (for) the reflection of the absolute self (supreme spirit), received by sattra, sunlike manifests the universe of objects 119 मिश्रस्य सत्त्वस्य भवन्ति धर्मास्त्वमानिताद्या निपमा यमाद्याः । श्रद्धा च भक्तिश्च मुमुक्षुता च दैवी च सपत्तिरसन्निवृत्तिः ॥१२०॥ The properties of mixed sattva, are selfrespect, self regulation, self-control and the rest, rei erence, regard, desire for liberation, godlike attributes and abstinence from evil 120 विशुद्धसत्त्वस्य गुणा प्रसाद स्वात्मानुभूति परमा प्रशान्ति । तृप्ति प्रहर्ष. परमात्मनिष्टा यया सदानन्दरस समृच्छति ॥१२१॥ 11e od stugashably

·50 CREST-JEWEL OF WISDOM
The properties of pure saltva are purity, per-
ception of the alman within us, supreme tran-
quillity, a sense of contentment, cheerfulness,
concentration of mind upon the self by which
a taste of eternal bliss is obtained.
121
अव्यक्तमेतत् निगुणनियुक्तं तत् कारणं नाम शरीरमात्मनः ।
मुपुतिरेतस्य विभक्त्यवस्था प्रलीनसन्द्रियबुद्धिवृत्तिः ॥ १२२ ॥
The unmanifested (avyaktam) indicated by
these thrce qualities is the cause of) Lärana
Sarira (causal body) of the ego. The state of
its manifestation is dreamless slumber, in
which the functions of all organs and of the
buddhi arc latent.
122
सर्वप्रकारप्रमितिमशान्तिी जात्मनावस्थितिरेव बुद्धेः।
मुतिरेतस्य किट प्रतीति: किंचिन्न वेप्रीति जगत्प्रसिद्धेः ।।१२३॥
Dreamlcss slumber is that state in which all
consciousness is at rest, and intellect (buddhi)
remains in a latent statc; it is known as a
state in which there is no knowledge.
123
देहेन्द्रियमाणमनोऽहमादय: सबै विकास विषयाः मुपादयः ।
ध्यामादिभूतान्यपि च विश्वाश्यकपर्यन्तमिदं धनारमा ॥१२॥

·CREST-JEWEL OF WISDOM 472065 The body, organs, vitality, mind (manas), cgo and the rest, all differentiations, the objects of sense, enjoyment and the rest, ākāśa and other elements composing this endless universe, including the avraktam (unmanifested), are the not-spirit. 124 माया मायाकार्य सर्व महदादि देहपर्यन्तम् । असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥ १२५ ॥ Maya, all the functions of maya.--from mahat? to the body--know to be asat (prakſti or the unreal objectivity) like the mirage of the desert by reason of their being the nonego. 125 अथ ते सप्रवक्ष्यामि स्वरूपं परमात्मनः । यद् विज्ञाय नरो वन्धान्मुक्तः कैवल्यमश्नुते ॥ १२६ ॥ Now I shall tell you the essential form (sraripa) of the supreme spirit (Paramātman), knowing which, man freed from bondage attains isolation (reality of being). 126 अस्ति कश्चित् स्वयं नित्यमहंप्रत्ययलम्बनः । अवस्थात्रयसाक्षी सन् पञ्चकोशविलक्षणः ॥ १२७ ॥ ? Budity, the first manifestation of pratu.

·52 CREST JEWEL or WISDOBI An eternal somewhat, upon which the conviction relating to the ego rests, exists as itself, being different from the five sheaths and the witness of the three conditions 127 यो विजानाति सकल जामस्वमसुषुप्ति । बुद्धितवृत्तिसद्भावमभावमहमित्ययम् ॥ १२८ ॥ Who during wakıng, dreaming, and drcamless slumber knows the mind and its functions which are goodness and its absence--this is 128 the ego प पश्यति स्वय सर्वयन पश्यति कश्न । यश्चेतति बुयादि न तद् य चेतयत्ययम् ॥ १२९ ॥ Who by himself sees es crything, who is not seen by any onc, who viralizes buddhi and the others and who is not vitalized by them--tlus is thic alman 129 येन नियमित व्याप्त यन्त प्याति किंचन । अभापमिद सय मान्तमनुमात्ययम् ।। १३०॥ Thc alman is that by which this universe is pervaded, 1luch nothing per ndes, wluch ·CESD अधिभार 14.14 23 1251 1251.19 12:00 Uul134 REST-JEWEL OF WISDOM 53 1-45mm ings to shine, but which all things रुपये 12/2je to shine. 130 +5 पैसे 33 ग देहेन्द्रियमनोधियः। Emisis वर्तन्ते प्रेरिता इव ॥ १३१ ।। 12216161 of its proximity alone the body, 123117 manas and buddh apply them- 312448eir proper objects as if applicd 1c else). 131 उसर रिटेले तिकीटता विषयाश्च मुखादयः । पेन नियबोधस्वरूपिणा ॥ १३२ ॥ By it having tlie form of eternal consciousness all objects from ahamlăra to the body and picasure and the rest are percci ed as a jar (is percciucd by us), 132 एषोऽन्तरात्मा पुरषः पुराणो निरन्तरापन्दमुखानुभूतिः । संदेकरपः प्रतिशेधनात्रो पेनेपिता वागसरवान्ति ॥ १३३ ।। This puresa, the essential ātrrari is primcsal, perpetual, unconditioned, absolute happiness, ricmally having the same form and being knowledge itself-impelled by whom speech (ral) and the vital aiss move. 133 IPeraniumintelarnesathe nenanirdenews वेद्यन्ते घरव५ ·54 CREST-JEWEL OF WISDOM अन सत्त्वात्मनि धीगुहाया- मध्याकृताकाश उरुप्रकाश । आकाश उच्च रविवत् प्रकाशते स्वतेजसा विश्वमिट प्रकाशयन् ।। १३४ ॥ This unmanifested spiritual consciousness. begins to manifest lile the dawn in the heart, and shining like the midday sun in the "cave of wisdom "I purc universe 134 ज्ञाता मनोऽहकृतिनिक्रियाणा दहेन्द्रियमाणकृतक्रियाणाम् | अयोऽग्निपत् ताननुचनमानो न चेष्टते नो विकरोति किंचन ॥१३॥ The I nower of the modifications (operations) 2 of the manas and ahamkrtt, of the actions performed by the body, organs ar. vitality present in them, as the fire is present in the iron (heated by fire), docs not act nor modify (in the same sense is the abovc), nor follow (their actions) न जायते नो नियते न वर्धते नक्षीयते नो विवरोति निन्य । विनयमानेऽपि वपुप्यनुमिन नलीयते कुम्भ इवाम्बर स्वयम् ॥ 1.throm4. Se Plares of Hignmarr in Inta qMdom. E-leftrinax irtagrat utta low (weindiahin) It taiy throrgant cer 135 ·CREST JEWEL OF WISDOY 55 That eternal is not born, does not die, or grow or decay or modify, is not itself dissolved by the dissolution of this body, as space (is not dissolved) by the dissolution of the jar 136 प्रकृतिविकृतिभिन्न शुद्धोधस्वभाष सदसदिदमशेष भासयन् निर्विशप । विलसति परमात्मा जाप्रदादियवस्था- स्वहमह मिति साक्षात् साक्षिरूपेण बुद्धे ॥ १३७ ॥ The supreme spirit (Paramatman), different from pratili and its modifications boving for its csscntial characteristic pure consciousness is unparucied, maniſists this infinity of reality and unrczlity--thic underlying essence of the notion "I", "I"--mimrests 1 jisclf in the conditions, uzling and the rest, as the witness (or subject) of buddhi 137 नियमिामनमामु त्व स्वमात्मानमा म न्ययमहमिति माभाद् विदि बुद्धिप्रमादात् । जनिमग्णतासापासमारमिन्यु प्रता भरायों मपंग सम्य ॥ १३८॥ The cernal mood ursit par I am corrested to anike am the rematumhrarmathroameral into theatree Natamkerdamotnetrinathralolute ·56 CREST-JEWEL OF WISDOM O disciple, with mind under control, directly perceive this, the atman in thyself as—“this I am"-through the tranquillity of buddhi Cross the shoreless sea of changeful existence, whose billows are birth and dcath, and accomplish thy end, resting firmly in the form of Brahman. 138 अनानात्मन्यहमिति मतिबन्ध एपोऽस्य पुंसः argitszia! STARTOZNATAI: नायं वपुरिदमसत् सत्यमित्यात्मवुद्धपा पुन्यत्युक्षत्यति विषयस्तन्तुभिः कोशकृत् ।। १३९ ।। Bondage is the conviction of the "I" as bcing related to the non-ego; from the ignorance (or error) ? arising out of this springs forth the cause of the birth, dcath, and * The onginal word u mart which us a synonym for budisht Bondage therefore w that condition or modificauon of buddhi in 11 I.

·In aber widtonday to the cent'x in tixh the holy of CREST-JEWEL OF WISDOM 57 suffering of the individual so conditioned. And it is from this (error) alone that (he) nourishes, anoint and preserves this body mistaking the unreal for the real and gets cnveloped in objects of sense in the same way as a cocoon maker (larra) gets enveloped in its own secrction. 139 अतस्मिस्तबुद्धिः प्रभवति पिमूढम्य तमसा विवेकामावाद् व स्फुरति भुजगे रज्जुधिषणा। patsaaiat fagala Antzigt Fie स्ततो योऽसदमाहः स हि भवति बन्धः शृगु ससे ॥ १४०॥ O friend listen! The notion of ego in one dcluded by tamas becomes strengthened in this (asat). From such absence of discrimination springs forth the notion of rope in the snake. from this a mass of great suffering befalls the cntertainer of such a notion. Therefore the acceptance of asat as thc"" is bondage: 140 The original wor! scusami. II, prefire that subCONSCIORES activity whxh ges on during the ****l commutin of any partxulr klatr. Thus the freedom walking, Putart becerors outlet ninguna ng 113 (vastapild's this on the India In Any creient whxh norint: 47 te larte ser its word tut ** Urre *** in the Staten Inter is to be taken as taalul se lit ·58 CREŞT-JEWEL OF WISDOM अखण्डनित्याद्वयबोधगत्या स्पुरन्तमात्मानमनन्तवैभवम् । समावृणोत्यावृतिशक्तिरेषा तमोमयी राहुरिवार्क बिम्बम् ॥ १४१ ॥ The enveloping power of tamas completely enshrouds this ātman, having infinite powers (vibhava), manifested by the indivisible, cternal, non dual power of knowledge, as rahu (the shadow of the moon) enshrouds the sun's orb 141 तिरोभूते स्वात्मन्यमलतरतेजोमति पुमा- ननात्मान मोहादहमिति गरीर कब्यति । तत कामको प्रभृतिभिरमु बन्धकगुण पर विक्षेपाग्व्या रजस उरुशक्तियथयति ॥ १४२ ।। On the disappearance from the alman of an individual's knowicdge of identity with t-a Inow ledge which possesses suprcmcly stunless radiance-the indudunl in delusion imagines tlus body which is not self to be the Self Then the great power of rajas called vilsepa (extension) gnes greit pain to this indudur! by the ropes of bondage (such 1s) lust, inger, ctc 142 महामोहमाद्दामनगरितारमारगमनी चियो नानायम्था म्ययमभिनयम्तणाया।

·CREST-JEWEL OF WISDOU
59
अपारे समारे विषयविषपूरे जलनिधौ
निमज्योन्मज्याय भ्रमति कुमति कुत्सिलगति ॥ १४३ ॥
This min of perserted intellect, being
deprived of the real knox ledge of the alman
through being devoured by the shark of great
delusion, is subject to conditioned eustence
on account of this expansive energy (urkrapa)
Hence he, contemptible in conduct, rises and
falls in this ocean of conditioned custence,
143
full of poison
भानुप्रमासजनिनाभ्रपङ्क्तिर्मानु तिरोधाय वितृम्भते यमा।
आत्मोदिताह कृतिगत्मतत्त्व तथा तिरोधाय पितृम्भते स्वयम् ॥
Is clouds produced (1 c rendered visible)
by the rays of the sun minifest themselt es by
Inding the sun, so cgotism arising through
connection with the atman (or cgo) manifests
itseirby buding the real character of the arman
(or cgo)
114
करितदिननाथे दुर्दिने सान्टमेचे
यशपति हिशामायायुरो ययतान् ।
अवितितमनारमन्पाहते म्हमुदि
भापति बहुम्तीवविज्ञपशक्ति ॥ ११ ॥

·60 CREST JEWEL OF WISDOM As on the unpropitious day when thick clouds des our the sun, sharp, cold blasts torment the clouds, so when the ego is without intermission enveloped by tamas the man with deluded buddht is, by the intense expansive power (orksepa) goaded on by many sufferings 145 एताभ्यामेव शक्तिभ्या वन्ध पुम समागत । याम्या विमोहितो देह मत्वात्मान भ्रमत्ययम् ॥ १४६ ।। 146 By these two powers is produced the bon dage of the individual, deluded by these tko he thinks the body to be the atman बीज ससृतिभूमिनस्य तु तमो देहात्मधीरकुरो गग परवमम्बु कर्म तु यपु स्कन्धोऽमत्र शाग्विका । अग्रणीन्द्रियसहतिश्व विषया पुपाणि दुख फल नानाकर्मममुद्भव यद्दपिर भोतात जीव वग ॥ १४७ ॥ Orthic trec of conditioned life truly the seed 15 lamas, the sprout is the conviction that thic body is the ego, attachment is the leaf,harma truly is thic sap, the body the trunk, the tital airs irl the branches of which the tops 10 the organs, the flowers the objects of the ·1 D1% dm thus Kose Kerallpazudis. 61 plazatú*: FTsalagt afarafagfsta! CREST-JEWEL OF WISDOJI organs), the fruit the variety of sufferings from manifold Karma, and jirais the bird that feeds 147 अज्ञानमूलोऽयमनात्मवन्धो नैसर्गिकोऽनादिरनन्त ईरितः । जन्माप्ययन्याधिजरादिदुःखप्रवाहपात जनयत्यमुप्य ॥ १४८ ॥ The bondage of non-ego, rooted in ignorance, produces the torrent of all birth, death, sichness, old age and other evils of this (the jita), which is in its own nature manifest witliout beginning or end 148 नास्त्रैन शस्त्रैरनिलेन वहिना छेत्तुं न शक्यो न च कर्मकोटिभिः । विवेकविज्ञानमहामिना विना धातुः प्रसादेन शितेन मञ्जुना।।१४९॥ This bondage is incapable of being severed by u capons of offence or deſence, by wind, or bi fire or by tens of millions of acts, but only by the great sword of discriminative knowledge, sharp and shining, through the favour of Yogas 149 विशुद्धेः परमात्मवेदनं तेनैप सवाग्मन्टनादाः ॥ १६० ॥ ile • Rol RWS Srs, etc

·62
CREST-JEWEL OF WISDOM
the jala
For a man having his mind fixed upon the
conclusions of the Vedas (there is) the applı-
cation to the duties prescribed for him, from
such application comes the self-punfication of
In the purified buddh is the knowl-
edge of the supreme ego and from that is
the extinction of conditioned life down to its
roots
150
काशैरन्नमयाचे पञ्चमिरात्मा न सवृतो भाति ।
निजशक्तिममुत्पन्न शैवलपटलैरिवाम्बु वापीस्थम् ॥ १५१ ।।
As the water in the tank covered by a
collection of moss docs not show itself, so the
alman enveloped by the five sheaths, produced
by its own power and beginning with the
annamaya, does not manifest itself
151
तच्छनागपनये सम्यक् सटिल प्रतीयते शुद्रम् ।
तृष्णासतापहर सय सौख्यपद पर पुम ॥ १५२ ।।
Upon thc removal of the moss is seen the
purc water capable of allaying heat and thirst,
and of immediately yielding great enjoyment
to man
152
पथानामपि कोशानामपपाद चिमात्यय शुद्र ।
नित्यानन्दकरस प्रन्यग्रूप पर स्वयज्योति ॥ १५३ ॥

·विविच्य तत्र प्रविलाप्य सर्व तदात्मना तिति य ममुन ॥१५॥ Whoev er, having discriminated the pratyagatman that is without attachment or action, from the category of objects, as the reed 15 discriminated from the tiger grass, and having Inerged everything in that, finds rest by now. ing that to be the true sell, he is emanct- 11.e. By recognition of the pratjagamer (as) as the di CREST-JEWEL. OF WISDOM 63 When the five sheaths are removed the pure pratyagālman (the Logos), the eternal happiness, all pervading, the supreme self gencrated light shines forth 153 आत्मानात्मविवेक कर्तव्यो वन्धमुनये विदुषा । तेनैवानन्दी भवति स्व विज्ञाय सचिदानन्दम् ॥ १५४ ॥ A wise man must acquire of spirit and not spirit, as only by realizing the self u hich is absolute being, consciousness and bliss, he himself becomes bliss 154 मुञ्जादिषीकामिव दृश्यवर्गात् प्रत्यञ्चमात्मानमसग क्रियम् । the discrimination 155 pated 1 देहोऽयमन्नमवनोऽन्नमयस्तु कोगो ह्यनेन जीवति विनश्यति तद्विहीन । viduality in man.

·64 CREST-JEWEL or WISDOM त्वक्चर्ममासरुधिरास्मिपुरीषराशि- नाय स्वय भवितुमर्हति नित्यशुद्ध ॥ १५६ ॥ This food produced body, which lives through food and perishes without it, and is a mass of skin, epidermis, flesh, blood, bone, and filth, is the annamaj a sheath it cannot be regarded as the self which is eternal and pure 156 पूर्व जनेरपि मृतेरपि नायमस्ति जातक्षणक्षणगुणोऽनियतस्वभाव । नेको जटश्च घटवत् परिदृश्यमान स्वात्मा कथ भवति भावविकारवेत्ता ।। १५७ ॥ This (atman) was before birth and death and is now how can it, the true self, the knower of condition and modification, bc cphemeral, chingcablc, differentiated, a merc chucle of consciousness? 157 पाणिपादादिमान् देहो नात्मा व्यन्नेऽपि जीवनात् । तत्तच्छतेरनाशाय न नियम्या नियामक ॥ १५८ ॥ The body is possessed of hinds, fect, and the rest, not so the truc self which, though The ornal word as would geskape Le Letter explained as 11.c stalk basu u modifxations.

·CREST JEWEL OF WISDOM 65 without limbs, by reason of its being the vivifying principle and the indestructibility of its various powers, is the controller and not the controlled 158 देहतमतत्कर्मतदवस्थादिसाक्षिण । स्वत एव स्वत सिद्ध तलक्षण्यमात्मन ।। १५९॥ The true self being the witness of the body and its properties, its actions and its condtions, it is self evident that none of these can be a characteristic mark of the alman 159 शल्यराशिर्मासलिप्ता मलपूर्णोऽतिक मल । कथ भवेदय वेत्ता स्वयमेतद्विलक्षण ॥ १६०।। Full of misery, covered with flesh, full of filth, full of sın, how can it be the knower> The ego is different from this 160 त्वमाप्तमेदोऽस्थिपुरीपराशावहमति मूढजन करोति । दिलक्षण वेत्ति विचारशीला निजस्वरूप परमार्थभूतम् ।। १६१ ॥ The deluded man considers the ego to be the mass of skin, flesh, fat, bones and filth The man of discrimination knows the essential form of self, which is the supreme truth, to be without these as characteristic marks 161 5 ·66 CREST JEWEL OF WISDOM देहोऽहमित्येव जडम्य बुद्धिर्देहे च जीवे विद्रुपस्त्वहधी । विवेकविज्ञानवतो महात्मनो ब्रह्माहमित्येव मति सदात्मनि ॥ "I am the body "--such as the opinion of a deluded man, of the learned the notion of I us in relation to the body, as well as to the pira (monad) of the great soul possessed of discrimination and direct perception, "I am Brahman," such is the conviction with regard to the eternal self 162 अत्रात्ममुदि त्यज मूदगुदे त्वदमाममेदोऽस्थिपुरीपराशौ । सर्वात्मनि ब्रमणि निर्विकल्प कुरुश्य शान्ति परमा मजस्व ॥ O you of deluded judgment, abandon thic opinion that the cgo consists in the miss of skin, flesh, fat, bone, and filth, know that the real self is the all pervading, changless alman and so obtain peace 163 दहेन्दियादापनि भ्रमोदिता विद्वानहता न जहानि यावत् । तापन तस्यास्ति चिमुनि पातीप्यम्त्वप वेदान्सनयान्तदशी ।। As long as the wise man does not abundon the notion that the ego consists of the body, organs and the rest, the product of illuston, so long there is no pro pect of his sals tuon, cien

·CREST-JEWEL OF WISDOM
67
though he be acquainted with the Vedas and
their metaphysical meaning
16
छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे ।
यथात्ममुद्विस्तव नास्ति काचिजीवच्छरीरे च तथैव मास्तु ।
As one's idea of I is never based on the
shadow or reflection of the body, or the body
seen in dream or imagined by the mind, thus
also may it be with the living body 165
देहात्मधारेर नृणामसद्रिया जन्मादिदु खप्रभवस्य वीजम् ।
यतस्ततस्त्व जहि ता प्रयत्नात् त्यक्ते तु चित्ते न पुनर्भवाशा ।।
Because the false conviction that the ego is
merely the body, is the seed producing pam
in the form of birth and the rest, efforts inust
be made to abandon that idea, the attraction
towards material existence will then cease to
Cxist
166
कमन्द्रिय पञ्चभिरश्चितोऽय प्राणो भरेत् प्राणमयस्तु कोश |
पेनात्मयाननमयोऽन्नपूर्ण प्रवर्ततेऽसो सफल क्रियामु ॥ १६७ ।।
Conditioned by the five organs of action,
this vitalty becomes the pranamaja sheath
through which the embodied ego performs all
the actions of the material bods
167

·68 CREST-JEWEL OF WISDOM नैवात्मापि प्राणमयो वायुविकारों गन्तागन्ता वायुवदन्त हिरेषः । यस्मात् किंचित् कापि न वेत्तीरमनिष्ट स्व वान्य वा किंचन नित्यं परतन्त्र ॥ १६८॥ The prānamaza, being the modification of life breadth and the comer and goer, in and out, like air-Currents, is also not the atman, because it cannot by itself discriminate between good and evil, or the real self and another, it is always dependent on another (the self) 168 ज्ञानेन्द्रियाणि च मनश्च मनोमय स्यात् कोशा ममाहमिति वस्तुविकल्पहेतु । सज्ञाढिभेदकलनाफलितो पटीया- स्तन्पूर्वकोशममिपूर्य विजृम्भते य ॥ १६९ ।। The organs of sensation together with the manas form the manomaya sheath which is the cause (hetu) of the differentiation between "I" and “minc", it is the result of ignorance, it fills the former sheath and it manifests its great power by distinguishing objects by names, etc 169 पद्धेन्द्रिय पञ्चमिरेव होतृभि प्रचीयमानो विषयाज्यधारया । जाज्वल्यमानो बद्धवासनेन्धनमनोमयानिर्दहति प्रपञ्चम् ॥ १७०।।

·CREST-JEWEL OF WISDOY
69
The fire of the manoma, a sheath, fed with
objects as if with streams of melted butter by
the five senses like five Hotrs, 1 and blazing
with the fuel of manifold desires, burns this
body, made of five elements
170
न हास्त्यविद्या मनसोऽतिरिक्ता मनो ह्यविद्या भवबन्धहेतुः ।
तस्मिन् विनष्टे सकल विनष्टं विजृम्भितेऽस्मिन् सकलं विजृम्भते ॥
There is no avd å besides the manas. Afanas
itself is the andyā, the instrument for the
production of the bondage of conditioned
existence. When that (audzā) is destroyed,
all is destroyed, and when that is manifested,
all is manifested."
171
स्वप्नेऽर्थशून्ये सृजति स्वशक्त्वा भोस्त्रादि विश्व मन एव सर्वम् ।
तयैव जामत्यपि नो विशेषस्तत्सर्वमेतन्मनसो विजृम्भणम् ॥
In dream, when there is no substantial
realty, one enters a world of enjoyment by
11.
shantara us destroyed by the destruction of its limitations and
becomes merged in the absolute Self

·70 CREST JEWEL OF WISDOM the power of the manas So it is in waking life, without any difference, all this is manifestation of the manas 1 172 मुपुप्तिकाले मनसि प्रलाने नेवास्ति किंचित् सकलप्रसिद्धे । अतो मन कल्पित एव पुप्त ससार एतस्य न वस्तुतोऽस्ति ॥ All know that when the manas is merged in the state of dreamless slumber nothing remains Hence the contents of our con sciousness are created by the manas and have no real existence 173 वायुनानीयते मेघ पुनस्तेनैव लीयते | मनसा कल्प्यते बन्धो मोक्षस्तेनैव कल्प्यते ॥ १७४ ॥ Cloud collects by the wind and is again dispersed by the wind, bondage is created by the manas and emancipation is also produced by it 174 देहादिसविषये परिकल्प्य राग वनाति तेन पुरुष पशुपद् गुणेन । Sre Mr he çhtleys Synopsis of Du Pres Phloxoph k der Mysok Theo ophut vol vi for the psychology of dreams and Deams by CW Leadbeater The word transla ed wnd includes the atmosphere together with its moisture an I currens ·71 CREST-JEWEL OF WISDOV वैरत्यमत्र विषवत् मुविधाय पश्चा- देन विमोचयति तन्मन एव बन्धात् ॥ १७ ॥ Having produced attachment to the body and all other objects, it thus binds the individual as an animal is bound by a rope, afterwards having produced aversion to these as if to poison, that manas itself frees him from bondage 175 तस्मान्मन कारणमस्य जन्तो- वन्धस्य मोक्षस्य च वा विधाने । बन्धस्य हेतुमलिन रजोगुणे- मोक्षस्य शुद्ध विरजस्तमस्कम् ॥ १७६ ॥ Therefore the manas is the cause of the bondage of this individual and also of its liberation The manas when stained by passion is the cause of bondage, and of liberation when pure, devoid of passion and 176 ignorance विवेकवैराग्यगुणातिरेकाच्छुद्धत्वमासाद्य मनो विमुक्त्ये । भवत्यनो बुद्धिमतो मुमुक्षोस्ताम्या दृवाभ्या भवितव्यनने ॥१७७॥ When discrimination and dispassion predominate, the manas having attained purity ·72 CREST-JEWEL OF WISDOM becomes fit for liberation, therefore these two (attributes) of a man desirous of liberation and possessed of buddhi, must at the outset be strengthened 177 मनो नाम महाव्याघ्रो विषयारण्यभूमिपू । चरत्यत्र न गच्छन्तु साधवो ये मुमुक्षव ॥ १७८ ॥ In the forest land of objects wanders the great tiger named manas, purc men desirous of liberation, do not go there 178 मन प्रसूते विषयानशेषान् स्थूलात्मना सूक्ष्गतया च भोक्तु । शरीरवर्णाप्रमजातिभेदान् गुणक्रियाहेतुफलानि नित्यम् ॥१७९॥ The manas, through the gross body and the subtic body of the enjoyer, creates objects of desirc and perpetually produces differences of body, caste, colour, and condition, all results of the action of the qualities 179 असङ्गचिद्रूपममु विमोह्य देहेन्द्रियप्राणगुणनिबध्य । अहममेति भ्रमयत्यजत्रं मन स्वकृत्येषु फलोपमुक्तिषु ॥ १८॥ The manas, having clouded over the absolute consciousness which is without attachment, acquires notions of "T" and " mine", and through attachment to the body, organs, and ·For this reason pains should be taken by one being punfied, ubcration is at hand CREST-JEWEL OF WISDOY 73 life, wanders ceaselessly in the enjoyment of the fruit of his actions 180 अध्यासदोषात् पुरुषस्य ससृतिरध्यासबन्यस्त्वमुनैव कल्पित । रजस्तमोदोषवतोऽविवेकिनो जन्मादिदु खस्य निदानमेतत् ॥ By ascribing the qualities of the alman to that which is not alman is created (the series of incarnations) This ascription is produced by the manas which is the primary cause of birth, suffering, etc in a man devoid of discri mination and tainted by rajas and tamas 181 मत प्राहुर्मनोऽविद्या पण्डितास्तत्त्वदर्शिन | येने भ्राम्यते विश्व वायुनेवाभ्रमण्डलम् ॥ १८२ ॥ Therefore learned men who have seen the truth call the manas, AVIDYA, by which the universe is made to wander as the clouds are by the wind 182 तन्मन शोधन कार्य प्रयत्नेन मुमुक्षुणा । विशुद्ध सति चैतस्मिन् मुक्ति करतलायते ॥ १८ ॥ desirous of liberation to punfy the manas It 183 ·74 CREST JEWEL OF WISDOY मोक्षकमरत्या विषयेषु गर्ग निर्मूल्य सन्यस्य च सर्वकर्म । सच्या य श्रवणादिनिष्ठो रज स्वभाव स धुनोति वुद्धः ॥ Through the sole desire for liberation, having rooted out attachment to objects and renounced personal interest in action, with reverential purnty, he who is devoted to study (srarana) and the rest, shakes off mental passion 184 मनोमयो नापि भवेत् परात्मा ह्याधन्तवत्वात् परिणामिभावात् । दुग्यात्मकत्वाद् विषयत्वहेतोर्दा हि दृश्यात्मतयान दृष्ट ॥१८॥ Even the manomaja (shcath) is not the supreme ego on account of its having beginning and end, its modificable nature, its paingiving characteristics, and by reason of its being objective The seer (or subject) is not seen by chat which is itself seen (or objective) 185 बुद्धिबुद्धीन्द्रिय साधै सवृत्ति तलक्षण । विज्ञानमयकोश म्यात पुम ससारकारणम ॥ १८६ ॥ The buddhı with its functions and combined with the organs of sensation 1 becomes the * It wall br son that the organs of sensation enter also into the Composition of the menormaya sheath which generates the nction of (manifold) possibles with regard to objects of sensation. The Imandindya sheath determines thor possibilitics by associating one of thrin with the gixasın by the sense of agency To take a ·CREST-JEWEL OF WISDOM 75 vijñānamaya sheath whose characteristic is action and which is the cause of the resolution of births and deaths. 186 मनुवजचित्प्रतिविम्वशक्तिर्विज्ञानसंज्ञः प्रकृतेर्विकारः । ज्ञानक्रियावानहमित्यजत्रं देहेन्द्रियादिष्वभिमन्यते भृशम् ।। The modification of prakrtı called rijñānamaja sheath, follows after the individuality (shcath) which reflects the alman and is possessed of the faculties of cognition and action, and its function is to specialize the bodv, organs and the rest as the ego. अनादिकालोऽयमहस्वभावो जीव: समस्तव्यवहारवोढा । le soiuala qaatant: guarragoalfa 5 054.51fa 11 This (ego) having no beginning in time is the jiva or embodied ego. It is the guide of all actions, and governed by previous desires, produces actions, righteous and unrighteous, «!lustration, I see something, it may be a post or it may be a man, w far c hayr only the manomata sheath to deal with Then when the thRunamaya comes into play, One out of the possibilities is associated with chantara by the sense of agency, and we obtain, let us 3, thus propositsort-I know I see a post. This will throw som light upon the double functions of the organs of sensation) 187 188 and their consequences. analyd in the text ·76 CREST-JEWEL OF WISDOV 189 मुडक्ते विचित्रास्वपि योनिषु व्रजन्नायाति निर्यात्यध ऊर्ध्वमेष. । अस्यैर विज्ञानमयस्य जाग्रत्त्वमायास्था मुखदु खभोग ॥१८९॥ It gathers experience by wandering through various grades of incarnation 1 and comes below and goes above 2 It is to this vijana maja that belongs the experiences of the pleasure and pain pertaining to waking, dreaming and the other conditions देहादिनिष्टानमधर्मकर्मगुणाभिमान सतत ममेति । विज्ञानकोशोऽयमतिप्रकाश प्रकृष्टसानिव्यवशात् परात्मन । अतो भवत्यव उपापिरस्य यढात्मपी समरति भ्रमेण ॥ १९० ॥ Pre erninently characterized by the closest proximity to the Paramātman, this zijnanamaya becomes its objective basis It produces the difference between “I” and “mine mine" and all actions pertaining to different stages of life and condition, and through ignorance it passes with the spiritual intelligence from one exis tence to another याऽय विज्ञानमय प्राणषु हृदि स्पुरत् स्वयज्योति | कूटस्य सनात्मा क्ता भोक्ता भवत्युपाधिस्थ ॥ १९१ ॥ 190 1 Such as animal human cte Obycense and subjective conditions ·butes (of this upādhi) just as the formless fire 77 CREST-JEWEL OF WISDOM This vijñānamaza, reflecting the Light of the Logos, is manifested in the vital breaths (subtle currents of the sūksma sarīta) and in the heart.1 This átman being encased in this upādhi, appears to be the actor and enjoyer. 191 स्वयं परिच्छेदमुपेत्य बुद्धस्तादात्म्यदोपेग परं मृषात्मनः । सर्वात्मकः सन्नपि वीक्षते स्वयं स्वतः पृथक्त्वेन मृदो घटानिन । The atman, being limited by mind, appears different (from other objects) through the illusive nature (of mind), just as the waterjar and the rest (appear different) from the 192 earth. उपाधिसंबन्धवशात् परात्मा [पाधिधर्माननुमाति तद्गुणः । अयोविकारानविकारिवहिवत् सदैकरूपोऽपि परः स्वमावात् ॥ Paramātman by reason of connection with an objective basis, appears to partake of the attriseems to partake of the form of the iron in which it inheres). The alman is, by its very nature, essentially unchangeable. 193 "The seat of abstract thought ·78 CREST-JEWEL OF WISDOM शिय उवाच । भ्रमेणाप्यन्यया वास्तु जीवभाव परात्मन । तदुपारमादित्वान्नानादेनांश इप्यते ॥ १९४ ॥ Whether through ignorance or any other cause, the atman invariably appears as jira (higher portion of fifth principle), this upadhi, having no beginning, its end cannot be imagined मनोऽस्य जारमावोऽपि नित्या भवति समृति । ननिरर्तेन तन्मोक्ष का मे श्रीगुगे वद ॥ १९५ ।। Hence the connection of the aiman with jira dous not seem to be terminable, and its conditioned life appears to be eternal, then tell me, O blessed Master, how there can be liberation The blessed teacher said 195 191 श्रीगुरुरवाच । मभ्यर पृष्ट त्वया विद्धन् साव गनन त । प्रामागिकीन मानि मान्या माहितरापना ।। १९६ ॥ O wie man jou huc asked righth Yow, listen carefully I hc illusic funcics 123ink from crror are not conclusie 196

·CREST-JEWEL OF WISDOV
79
भ्रान्ति विना त्वसङ्गस्य निष्क्रियस्य निराकृते.
न घटेतार्थसबन्धो नभसो नीलतादिवत् ॥ १९७ ॥
Without error truly the atman, the inde-
pendent and non-acting, cannot be connected
with objects, just as blue colour is attributed
to the sky on account of our limited
197
vision)
स्वस्य द्रष्टुनिर्गुणस्याकियस्य
प्रत्यम्बोधानन्दरूपस्य बुद्धे ।
भ्रान्त्या प्राप्तो जीवभावो न सत्यो
मोहापाये नास्त्यवस्तु स्वभावात ॥ १९८ ॥
The seer of the self (higher self), being
without action, without attributes, all pervad-
ing, is knowledge and bliss Through the
crror (caused by) mind it appears conditioned
(connected with pua) but this is not so When
this error 15 dispelled, it no longer exists,
hence it is unreal by nature
198
यावद् भ्रान्तिस्तावदेवास्य सत्ता
मिथ्याज्ञानोन्जृम्भितस्य प्रमाढात् ।
रज्ज्वा सपो भ्रान्तिकालीन एवं
भ्रान्तेनाशे नव सोऽस्ति तद्वत् ॥ १९९ ॥

·80 CREST-JEWEL OP WISDOM As long as there is this error, so long this (connection with piva) created by false knowledge, exists, just as the illusion, produced by error, that the rope is the snake, lasts only during the period of error on the destruction of error no snake remains-t is even so 199 अनादित्वमविद्याया कार्यस्यापि तथेत्यते | उत्पन्नाया तु विद्यायामाविद्यकमनाद्यपि ॥ २० ॥ प्रबोधे स्वप्नात् सर्व महमूल विनश्यति । अनाद्यपीद नो नित्य प्रागभाव इव स्फुटम् ॥ २० ॥ Ignorance lias no beginning, and this also applies to its effects, but upon the production of knowledge, ignorance, although without beginning, is entirely destroyed as is es erything of dream life upon awakening Even though without beginning this is not eternal, being clearly analogous to pragabhara 1 200, 201 मनादेरपि विध्वम प्रागभावस्य वीथिन । पवुयुपाविमान्धात् परियल्पितमात्मनि ।। २०९ ॥ जीवत्व न ततोऽन्यत्तु स्वरूपंग विलक्षणम् | सबन्ध म्यात्मनो बुदया मिश्याज्ञानपुर मर ॥ २०३ ॥ Anteredent ruutence yaya pilonphy for raplana im of the DTT <g the state of a goot belure manufactures on of antecedent no-cu tinet ·81 CREST-JEWEL OF WISDOM 202, 203 The connection of the atman with jira; created through its basis, mind, though having no beginning, is thus seen to have an end. Hence this connection does not exist, and the ālman is entirely different from the jiva in nature and attributes. The connection between ālman and buddhi is established through false knowledge. विनिवृत्तिर्मवेत् तस्य सम्यग्ज्ञानेन नान्यथा । ब्रह्मात्मैकत्वविज्ञानं सम्यग्ज्ञानं श्रुतेर्मतम् ॥ २०४ ॥ This connection can only be terminated by true knowledge it cannot be otherwise. The knowledge that Brahman (the supreme spirit) and atman are one and the same is true knowledge and according to the Vedas. 204 तदात्मानात्मनोः सम्पग्विवेकेनैव सिध्यति । ततो विवेकः कर्तभ्यः प्रत्यगात्मासदात्मनोः ॥ २०५॥ This knowledge can only be acquired by the perfect discrimination of ego and non-ego; therefore discrimination is to be practised in relation to individual and universal spirit. 205 जलं पतवदत्यन्तं पड्कापापे जलं स्फुटम् । या भाति तथात्मापि दोषाभावे स्फुन्टप्रभः ।। २०६ ॥ 6 ·82 CREST-JEWEL OF WISDOM - -- 206, 207 । असनिवृत्तौ तु सदात्मनः स्फुटं प्रतीतिरेतस्य भवेत् प्रतीचः । ततो निरास: करणीय एवासदात्मनः साध्वहमादिवस्तुनः ॥२०७॥ As the most muddy water appears pure water ,on the removal of the mud, even so thc ātman shines clearly when it is removed from unreality. Therefore the ātman should be separated from all that pertains to the false self अतो नाय परात्मा स्याद् विज्ञानमयशब्दभाक् । विकारित्वाजडत्वाच परिच्छिन्नत्वहेतुतः । दृश्यत्वाद् व्यभिचारित्वान्नानित्यो निन्य इप्यते || २०८ ॥ Hence the supreme spirit is not that which is called the vijñānamaya. By reason of its changeable, detached character and limited consciousness, as well as on account of its objectivity and liability to error, it (the vijñānamaja sheath) cannot be regarded as cternal. आनन्दप्रतिबिम्बचुम्बिततनुचिस्तमोग्जृम्भिता स्थानानन्दमयः प्रियादिगुणक: स्वेटार्थलामोदयः । पुग्यम्यानुमरे विभाति कृतिनामानन्दम्प: स्वयं मूत्वा नन्दति यत्र माधु तनुमन्मात्र प्रपन विना || २०९ ॥ 208 ·1 CREST-JEWEL OF WISDOY 83 cīnandamaya sheath is the reflection of the absolute bliss, yet not free from ignorance. Its attributes are pleasure and the like, through it the higher affections are realized (e.g. in scarga). This sheath, whose existence depends upon virtuous action, becomes manifest as ānandamaya without effort (that is, as the necessary result of a good life) in a virtuous man enjoying the fruits of his own merit. 209 आनन्दमयकोशस्य सुषुप्तौ स्फूतिरुत्कटा। स्वप्नजागरयोरीषदिष्टसंदर्शनादिना ॥ २१० ॥ The principal manifestation of the anandamaja sheath is in dreamless slumber. In the waling and dreaming states it becomes partially manifested at the sight of pleasant objects. 210 नवायमानन्दम्यः परात्मा सोपाधिकत्वात् प्रकृतेर्विकारात् । कार्यत्वहेतो: मुकृतक्रियाया विकारसंघातममाहितत्वात् ।। २११ ॥ Nor is this anandamaya the supreme spirit, because it is subject to conditions. It is a modification of prakrti, an effect, and the sum of all the consequences of good acts. 211 ·84 CREST JEWEL OF WISDOM पञ्चानामपि कोशाना निषेधे युक्तित श्रुते । तनिषेधावधि साक्षी बोधरूपोऽवशिष्यते ॥ २१२ ।। According to the Vedas the atman is what remains after the subtraction of the five sheaths It is the witness, it is absolute knowicdge 212 योऽयमात्मा स्वयज्याति पञ्चकोशविलक्षण । अयस्थानयसाक्षी सन् निर्विकारो निरजन । सदानन्द स विज्ञेय स्यात्मत्वेन विपश्चिता ॥ २१३ ॥ This alman is self illumined and different from the five sheaths, it is the witness of the threc states (waling, dreaming and dreamless sleep), it is stainless, and unchanging, it is ciernal bliss and thus it must be realized by the learned Brāhmana 213 शिष्य उवाच । मिथ्यात्वेन निषिदेत कोशावेत पचमु । सर्गमा विना किंचित पश्याम्यत्र हे गुरो। विनेय किमु यस्त्वस्ति स्यात्मनात्र विपश्चिता ॥ २१४ ॥ When the fivc shcatlıs are subtracted on account of their unrealny, I do not set, O ·CREST-JEWEL OF WISDOV 85 Master, that anything remains but unnt ersal negation What, then, remains to be known by the learned Brahmana, as ego and nonego? 214 श्रीगुरुरुवाच । सत्यमुक्त त्वया विद्वन् निपुणोऽसि विचारणे । अहमादिविकारास्ते तदभावोऽयमप्यनु ॥ २१५ ॥ O wise man, thou hast spoken well, thou art slulful in discrimination, alman is that which Ls void of all changeſul things, such as cgotism, etc 215 सर्व पेनानुभ्यन्त य स्वप नानुभूयते । समारमान वेदितार विद्धि बुद्धया मुसूक्ष्मया ॥ २१६ ॥ That by which cvery thing is known, that which is not known by anything through thic subtlc intcllect, realize that knowcr to be the alman 216 सत्साक्षिक मवेत् ततर पदर पेनानुभूपते । कम्पाप्यननुगुता साक्षिस्य नोपयुज्यते ॥ २१७॥ Whoever knows anything is the sings thereof With regard to an olject not percared by any one, the characteristic of being ·86 CREST-JEWEL OF WISDOM the witness can be rightly postulated of none. 217 असो स्वसाक्षिको भावो यत: स्वेनानुभूयते । मत: पर स्वयं साक्षात् प्रत्यगात्मा न चेतरः ॥ २१८ ॥ The alman is itself the witnessing essence, for by itself it is perceived. Therefore this ålman is itself the witness and not another. 218 जाग्रत्स्वनम्युप्ति स्फुटतर योऽसौ समुज्जृम्भते प्रत्यप्रूपतया सहाहमहमित्यन्तः स्फुरन्नेकधा । नानाकार विकारभाजिन इमान् पश्पन्नहंधीमुखान् नित्यानन्दचिदानना स्फुरति तं विद्धि स्वमेतं हृदि ॥२१॥ The manifestation of this ålman is identical in the states of waking, dreaming and dreamless slumber; it is the one innard manifestation of self-consciousness in all cgos; and is the witness of all forms and changes, such as cgotism, intellect, etc. and manifests itself as alsolute consciousness and bliss. This, realizc as itman in your own heart. 219 घटोटके विम्बित विम्यमाठीपय मदो विमेव मन्यते । नवा चितामाममुपाधिमा धान्याहमियर जडोऽभिमन्यते ।।

·87 CREST-JEWEL OF WISDOM 1 ॥ The fool, having seen the image of the sun in the water of the jar, thinks it is the sun. So an ignorant man seeing the reflection of the Logos in any of the upādhis (vehicles) takes it to be the real self. 220 घट जलं तद्गतमर्कबिम्बं विहाय सर्वं विनिरीक्ष्यतेऽकः । तटस्थ एतत्त्तियावभासक: स्वयंप्रकाशो विदुषा यथा यथा ॥ As the wise man looks at the sun itself and not the jar, the water, or the reflection; so also the wise' man looks towards the selfillumined álman through which the three (upādhis) are manifested. 221 देहं धियं चित्प्रतिबिम्बमेतं विसृज्य बुद्धौ निहितं गुहायाम् । दृष्टारमात्मानमखण्डबोधं सर्वप्रकाशं सदसद्विलक्षणम् ॥ २२२ ॥ नित्यं विमुं सर्वगतं सुसूक्ष्ममन्तबहिः शून्यमनन्यमात्मनः । विज्ञाय सम्यनिजरूपमेतत् पुमान् विपाप्मा विरजो विमृत्युः ॥ Thus it is that the individual, abandoning the body, the intellect and the reflection of consciousness, becomes sinless, passionless and deathless by knowing the sclf-illumined atman, which is the seer, which is itself thc ctcmal knowledge, different from reality as well as unreality, eternal, all pervading, supremely ·88 CREST JEWEL OF WISDOT subtle, devoid of within and without, the only one, in the centre of wisdom 222,223 विशोक आनन्दवनो विपश्चित् स्वय कुतश्चिन्न विमेति कश्चित् । नान्योऽस्ति पन्या मवबन्धमुक्तेविना स्वतत्वावगम मुमुक्षो । The wise man who becomes Brahman by knowing it, is free from grief and filled with bliss He fears nothing from anywhere With out knowledge of the true self there is no other path open to those desirous of liberation for removing the bondage of conditioned life 224 ब्रह्मामिन्नत्वविज्ञान मपमाक्षस्य कारणम् । येनाद्वितीयमानन्द ब्रह्म सपद्यते बुध ॥ २२५ ॥ The realization of the oneness of Brahman is the cause of liberation from conditioned existence, through which the only Brahman, which is bliss, is obtained by the wise 225 ब्रह्मभूतस्तु समृत्यै विद्वान् नावर्तते पुन । विज्ञातव्यम्त सम्यम् ब्रह्मामिन्नत्वमात्मन || २२६ ॥ The wise man, becoming Brahman, does not return to conditioned existence, hence the ·By reason of ignorance this uni erse appears मृत्कार्यभूतोऽपि मृदोन भिन्न दुम्मोऽस्ति सर्वत्र तु मृत्स्वरूपात् । न कुम्मरुप पृषगस्ति बुम्म कुतो मृपा कल्पितनाममात्र ॥२३०॥ 89 CREST-JEWEL OF WISDOM unity of the self with Brahman must be thoroughly realized 226 सत्य ज्ञानमनन्त ब्रह्म विशुद्ध पर स्वत सिद्धम् । नित्यानन्देकरस प्रत्यगभिन्न निरन्तर जयति ॥ २२७ ॥ Brahman is truth, knowledge and eternity, the supreme, pure, self existing, uniform, unmixed bliss, always pre eminent 227 सदिद परमाद्वत स्वस्मादन्यस्य वस्तुनोऽभावात् । न ह्यन्यदस्ति किंचित् सम्यक्परमार्थतत्त्ववोधे हि ।। २२८ ।। By the absence of all existence besides itself this Brahman is truth, is supreme, the only one, when the supreme truth is fully realized nothing remains but this 228 यदिद सकल विश्वं नानारूप प्रतीतमज्ञानात् । तत्सर्व ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२९ ॥ muluform, but in reality all this is Brahman, (which remains) when all defective mental states have been rejected 229 ·90 CREST-JEWEL OF WISDOM The water-pot which is the effect 1 of clay is yet not different from the clay, its essential nature always remaining clay The form of the water-pot has no independent existence, but is only a name generated by illusion - 230 केनापि मृद्भिनतया स्वरूप घटस्थ सदर्शयितु न शक्यते । अतो घट कल्पित एव मोहान्मृदेव सत्य परमार्थभूतम् ॥२३॥ By no one can the water-pot be seen as itself and distinct from the clay Therefore the water-pot as imagined from delusion, the clay alone is essentially real 231 सब्रह्मकार्य सकल सदैव तन्मात्रमेता ततोऽन्यदस्ति । अस्तोति यो वक्ति न तस्य मोहो विनिर्गतो निद्रितवत् प्रजरूप ॥ All products of Brahman which is reality, are themselves also real, and there is nothing different from it Whoever says that there is (inything different) is not free from illusion but is like a man talking in his sleep 232 बहीवेद विश्वमित्येव वाणी श्रौती ब्रूतेऽवनिष्ठा वरिष्टा । तस्मात् सर्व ब्रह्ममात्र दि विश्व नाविष्ठानाद् भिन्नतारोपित्तस्य ।। Effect product * As empty alstract on wth no substance to correspond to it ·Therefore all this universe is but Brahman, यनोपलभ्यते किंचिदतोऽमत् स्वमवन्मृषा ॥ २३६ ॥ If this universe is a reality, it should be perceived in dreamless slumber. Since, 91 CREST-JEWEL OP WISDOV Barhman is this unit erse--such is the saying of the excellent śruti of the Atharta Veda. what is predicated of it as separate from Brahman has no existence. 233 सत्य यदि स्याजगदेतदात्मनोऽनन्तत्वहानिर्निगमाप्रमाणता । असत्यवादित्वमपोशितः स्यानैतत् त्रयं साधु हित महात्मनाम् ।। If this universe is a reality, then the ātmar is finite, the Vedas have no authority and Isvara (the Logos) has no existence. These three things cannot be accepted by great 234 souls. ईश्वरो वस्तुतत्त्वज्ञो न चाह तेववस्थितः । न च मत्स्थानि भूतानीत्येवमेव व्यचीकथत् ॥ २३९ ॥ The Lord, the knoner of all objects in their reality, has declared, “ I am not distinct from them nor are the distinct from me.” यदि सत्यं भवेद् विश्व मुगुप्तावुपलभ्यताम् । 235 ·92 CREST-JEWEL OF WISDOM however, nothing is perceived (in that condition) it is as unreal as dreams 236 अत पृथङ्नास्तिजगत् परात्मन पृथक् प्रतीतिस्तु मृषा गुणादिवत् । आरोपितस्यास्ति किमर्थवत्ताधिष्ठानमाभाति तथा भ्रमेण ||२३७!! Therefore there is no real existence of the universe, distinct from the supreme atman, its distinct perception is as unreal as that of the serpent in the rope What reality can there be in that which is merely manifest through ignorance? भ्रान्तस्य यद्यद् भ्रमत प्रतीत ब्रह्मैव तत्तद् रजत हि शुक्ति । इदतया ब्रह्म सदैव रूप्यते त्वारोपित ब्रह्मणि नाममात्रम् ॥२३८॥ Whatever is perceived through error by an ignorant person is nothing but Brahman-the silver is truly but the mother of pearl? In this way Brahman is ever and again invested with forms, but they are nothing but merc names ascribed to Brahman 238 237 अत पर ब्रह्म सदाद्वितीय विशुद्धविज्ञानवन निरञ्जनम् । प्रशान्तमाघन्तविहीनमक्रिय निरन्तरानन्दरसस्वरूपम् ॥ २३९ ।। In reference to the well known analogy of the crroncous per orption of the mother of pearl as ulver

·93
239
CREST-JEWEL OF WISDOM
Therefore the supreme Brahman is the one
reality, without a second, it is pure wisdom,
the stainless onc, absolute peace without
beginning and without end, void of action
and the essence of ceaseless bliss.
निरस्तमायाकृतसर्वमेट नित्यं सुखं निष्कलमप्रमेयम् ।
अरूपमञ्यक्तमनाख्यमध्यय ज्योतिः स्वयं किंचिदिदं चकास्ति ॥
When all the differences created by mājā
(illusion) have been rejected, (there remains)
a self-illumined somcthing which is cternal,
fixed, without stain, immcasurable, without
form, unmanifested, without name, indestruc-
240
tible.
झातृझेपानशून्यमनन्तं निर्विकल्पकम् ।
केवलापण्डचिन्मानं परं तत्व विदुर्बुधाः ॥२४१॥
The wise know that as the supreme truth
which is absolutc consciousness, in which arc
united the knower, the known and the Inowl-
odge, infinite and unchangeable.
2+1
महेपनुगदेयं मनोगापामगोपरन् ।
मेपनापन्नग महन्महः ॥ २१२ ॥

·94 CREST-JEWEL OF WISDOM Brahman is the infinite, eternal, ali pervading light, it can be neither taken hold of, nor abandoned, inconceivable by the mind and inexpressible by speech, immeasurable, without beginning, without end 242 तत्त्वपदाभ्यामभिधायमानयोर्ब्रह्मात्मनो शोषितयोर्यदीत्यम् | श्रुन्या तयोस्तत्त्वमसीति सम्यगेकत्वमेव प्रतिपाद्यते मुह ॥२४३॥ Brahman and atman which are respectively designated by the terms that' and 'thou,' are fully proved to be identical when inves tigated by the light of Vedic teaching 243 ऐक्य तयोर्लक्षितयोन वाच्ययो निगद्यतेऽन्योन्यविरुद्धधर्मिणो । खद्योतभान्वारिव राजभृत्ययो कूपाम्बुराश्यो परमाणुमेर्वो ॥ २४४ ॥ The identity of the two thus indicated and predicated, cannot be proved on account of mutually exclusive attributes (that is, when the alman is connected with upadhı), any more than that of the fire-fly and the sun, of the king and the slave, of the well and the ocean, of the atom and the mountain (Meru) 244 ·* lfayd bereas the life current ssung from the Logos and creating CREST-JEWEL OF WISDOM चयोविरोधोऽयमुपाविकल्पितो न वास्तव. कश्चिदुपाधिरेष. । ईशम्य माया महदादिकारण जीवस्य कार्य शृणु पञ्चकोशम् ॥ The distinction is created by conditions the effect of zida (higher अथात आदेश इति श्रुतिः स्वय निषेधति ब्रह्मणि कल्पित यम्। श्रुतिप्रमाणानुगृहीतबोधात् तयोनिरास करणीय एवम् ॥ २४७॥ Hence the śrutt (Veda) says that the duality created (by illusion) in Brahman is 90 basis for the atman principle) The king 246 (upādhts), in reality, there is no conditioning Listen, the mayal of the Logos (Isvara) is the first cause of mahat (sixth principle) and the five sheaths are 24 एतावुपाधी परजीवयोस्तयो सम्यड् निरासे न परोन जीव.। राज्य नरेन्द्रस्य मटस्य खेटकस्तयोरपोहे न भटो न राजा ॥ When these two upadhs—those of the alman and the jedamare completely rejected, there is neither alman nor juca has his kingdom, the warrior his arms, on the removal of these there is neither king nor warrior allusion ·96 CREST-JEWEL OF WISDOM eliminated through knowledge, then alman and Jiva disappear 247 नेद नेद कल्पितत्वान्न सत्य रज्जो दृष्टव्यालवत् स्वमवच्च । इत्थ दृश्य साधुयुक्त्या व्यपोह्य ज्ञेय पश्चादेकभावस्तयोर्य ॥ Through logical inferences haying rejected as usual every conception of what is visible, created by mind like the notion of the serpent (imagined) in the rope, or like (things seen in) dream, the identity of atman with Brahman is realized 248 ततस्तु तो लक्षणया सुलक्ष्यो तयोरखण्डेकरसत्वसिद्धये । नाल जरत्या न तथाजहत्या किंतूमयात्मिकयेव भाव्यम् ॥२४९॥ Therefore, having ascertained these attributes, their identity is established just as that of a figure of speech which loses its original meaning and takes an additional sense But in order to realize this identity, neither the literal nor the figurative signification is to be lost sight of, both must be united in order to realize the identity of the Logos and Parabrahman (Harmony must be sought in the analogy of contraries) 249 ·सक्ष्य चिन्मात्रतया सदात्मनोरखण्डभाव परिचीयते बुधैः । . 97 CREST-JEWEL OF WISDOM स देवदत्तोऽयमितीह चैकता विरुद्धधर्माशमपास्य कथ्यते । यथा तथा तत्त्वमसीति वाक्ये विरुद्धधर्मानुभयत्र हित्वा ॥२५०॥ That Devadatta is myself'-here the identity is indicated by the rejection of the contrary attributes of the terms Similarly in "That thou art,' rejecting the contrary attributes in both terms, identity is 250 the saying, established एव महावास्यशतेन कथ्यते ब्रह्मात्मनोरैक्यमखण्डमाव ॥ २५१॥ The wise know the perfect identity of the atman with Parabrahman by attaining the standpoint of the Logos In hundreds of great aphorisms is declared the identity of Brahman and the alman 251 अस्थूलमित्येतदसनिरस्य सिद्ध स्वतो व्योमवढप्रतय॑म् । मतो मृषामात्रमिद प्रतीत जहीहि यत् स्वात्मतया गृहीतम् । ब्रह्माहमित्येव विशुद्धबुद्धया विद्धि स्वमात्मानमखण्डबोधम् ॥२५२॥ Renounce the false conception you have formed and understand through thy purified intellect that thou (ālman) art that subtle, ·98 CREST-JEWEL OF WISDOM self-existent, Brahman which is perfect knowledge 252 मृत्कार्य सकल घटादि सतत मृन्मानमेवाभित स्तद्वत् सन्जनित सटात्मकमिद सन्मात्रमेवाखिलम् | यस्मान्नास्ति सत पर किमपि तत् सत्य स आत्मा स्वय तस्मात् तत्त्वमसि प्रशान्तममल ब्रह्माद्वय यत्परम् ।। २५३ ॥ Just as the pot made from clay is to be considered clay, so what is evolved out of atman is always atman, and every thing is atman, and there is nothing existing apart from it, therefore thou art · That'-absolute peace, without stain, great--Brahman without a second 253 निद्राकल्पितदेशकालविषयज्ञात्रादिमा यथा मिथ्या तद्वदिहापि जाग्रति जगत् स्वाज्ञानकार्यत्वत । यस्मादेवमिद शरारकग्णप्राणाहमाद्यप्यसत् तस्मात् तत्त्वममि प्रशन्तममल ब्रह्मास्य यत्परम् ॥ २५४ ॥ Just as in dreams the place, time, objects and ideas are all unrcal, so also this world, created by ignorance, is unreal, and so are also this body, senses, vital airs, egoism, etc Therefore understand thou art That'- ·99 CREST-JEWEL OF WISDOM absolute peace, without stain, great--Brahman without a second. 254 जातिनीतिकुलगोत्रदूरगं नामरूपगुणदोषवर्जितम् । देशकालविषयातिवति यद् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५५ ॥ Realize that thou art 'That'-Brahman which is far beyond caste, worldly wisdom, family and clan, devoid of name, form, qualities and defects, beyond time, space and objects of consciousness.1 255 यत् पर सकलवागगोचरं गोचरं विमलबोधचक्षुषः । शुचिद्वनमनादिवस्तु यद् ब्रह्म तत्त्वमसि मावयात्मनि ॥२५६ ॥ * The Turrja consciousness, or the alman being no object of any chart ran only be indicated by paradores The highest con . becomes ciuaneupane D. Thus the Twiya, haing no connection with action, cannot trentained by any action. It is not perceptable by budIn, yet .

·100 CREST JEWEL OF WISDOM Realize that thou art That'Brahman which is supreme, beyond the range of all speech, but which may be known through the eye of pure wisdom It is pure, absolute consciousness, the eternal substance 256 पदमिम्ममिभिरयोगि योगिहद्भावित न करणविभावितम् । बुद्ध्यवेद्यमनवद्यमूति यद् ब्रह्म तत्त्वममि माश्यात्मनि ॥ २५७ ॥ Realize that thou art That'-Brahman which is untouched by the six human infirmities, it is realized in the heart of Yogis, it cannot be perceived by the senses, it is imperceptible by intellect or mind 257 भ्रान्तिकल्पितनगरकाश्रय स्वाश्रय च सदसद्विलक्षणम् । निकट निरुपमानमृद्धिमद् ब्रह्म तत्त्वमसि भावयात्मनि !! २५८ ॥ Realize that thou art That'-Brahman on which rests the world, created through ignorance, it (Brahman) is self sustained, it is. different from (relative) truth, and from untruth, indivisible, beyond mental representation 258 जन्मवृद्धिपरिणन्यपक्षयच्याविनाशनविहीनमव्ययम् । विश्वसृश्यवनपातकारण ब्रम तत्वमसि भावयात्मनि || २५९ ॥ Hunger thint greed, delusion decay and death. . Le 26 samadhi ·47 206 101 CREST-JEIVEL OF wispON Realize that thou art 'That'-Brahman which is the one only reality, the cause of नित्यमध्ययसुखं निरक्षन ब्रह्म तत्त्वमसि भाग्यात्मनि ॥२६२॥ Realize that thou art 'That'--Brahman which is devoid of birth, growth, change, loss of substance, disease and death, indestructible, the cause of the evolution of the universe, its preservation and destruction. 259 अस्तभेदमनपास्तलक्षणं निस्तरङ्गजलराशिनिश्चलम् । नित्यमुक्तमविभक्तमूर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि ।। २६० ॥ Realize that thou art 'That'---Brahman which is the cessation of all differentiation, which never changes its nature and is as unmoved as a waveless ocean, eternally unconditioned and undivided. 260 एकमेव सदनेककारणं कारणन्तरनिरासकारणम् । कार्यकारणविलक्षणं स्वयं ब्रह्म तत्वमसि भावयात्मनि ॥ २६१ ॥ multiplicity, the cause that eliminates all other causes, different from the law of and effect. 261 निर्विकल्पकमनरूपमक्षरं यत् क्षराक्षरविलक्षणं परम् । cause ·102 CREST JEWEL OF WISDON Realize that thou art That'-Brahman which is without modification, very great, indestrucuble, the suprerne, different from all destructible elements and the indestructible Logos, eternal, immutable bliss, and free from stain 262 यद् विभाति मदनेकपा भ्रमानामरूपगुणविक्रियात्मना । हेमवत् स्वयमविक्रिय सदा ब्रह्म तत्त्वमसि मावयात्मनि ॥२६३॥ Realize that thou art That'--Brahman, that reality which manifests as many through the ullusions of name, form, qualities, change, but is yet cver unchanged like gold (in the various forms of golden omaments) 263 यच्चकास्त्यनपर परात्पर प्रत्यगेकरसमात्मलक्षणम् । सत्यचित्मुखमनन्तमत्र्यय ब्रह्म तत्त्वमसि मावयात्मनि ॥२६४ ॥ Realize that thou art That'-Brahman which alone shines, which is beyond the Logos, all persading, uniform, truth, consciousness, bliss, having no end, indestructible 26+ उक्तमर्थमिममात्मनि म्वय भावय प्रथितयुक्तिभिर्धिया । समयादिरहित कगम्युवत् तेन तत्त्वनिगमो भविश्यति ॥ २६५ ।।

·103 CREST-JEWEL OF WISDONI I By known logical inferences and by intuition realize thyself as alman, just as the meaning of a word is understood, the certainty of this truth will be established without doubt just as water (held) in the palm of the hand 265 स्व बोधमात्र परिशुद्धतत्त्व विज्ञाय सधे नृपवञ्च सैन्ये । तदात्मनैवात्मनि सर्वदा स्थितो विलापय ब्रह्मणि दृश्यजातम् ॥ Having realized oneself as pure knowledge, the supremely pure truth, and being supported by it, remaining ever constant in the atman as a king in battle depends on his army, merge this objective universe in Brahman 266 बुद्धौ गुहाया सदसद्विलक्षण ब्रह्मास्ति सत्य परमद्वितीयम् । तदात्मना योऽत्र वसेद् गुहाया पुनर्न तस्याङ्गगुहाप्रवेश ॥२६॥ Brahman, the truth, the supreme, the only one, and different from both (relative) truth and untruth, is in the centrel of wisdom, whoever dwells in that centre has no rebirth 267 ज्ञाते वस्तुन्यपि बलवती वासनानादिरेषा फर्ता भोक्ताप्यहमिति दृढा यास्य समारहेतु.। Literally the cavity (between the eyebrows) ·104 CREST-JEWEL OF WISDOM प्रत्यग्दृष्टयात्मनि निवसता सापनेया प्रयता- न्मुक्ति प्रास्तदिह मुनयो वासनातानव यत् ॥ २६८॥ Even if the substance (or truth) is intellectually grasped, the desire which has no beginning (expressed in the words) "I am the actor and also the enjoyer" is strong and firm, and is the cause of conditioned existence That desire may be got rid of with great effort by realızıng that ātman is Brahman The sages on earth call the getting rid of that desire (literally thinning away, desire being compared to a rope) emancipation 268 अह ममेति यो भावो देहाक्षाढावनात्मनि । अध्यासोऽयं निरस्तव्यो विदुषा स्वात्मनिष्टया || २६९ ।। The erroneous conception that attributes one thing to another, such as that alman is the egoism, body, senses, must be rejected by the wise through devotion to ātmant 269 etc ज्ञात्वा स्व प्रत्यगात्मान बुद्रितवृत्तिसाक्षिणम् । सोऽहमित्येव सद्वृत्त्यानात्मन्यात्ममति जहि ।। २७० ॥ *Cp Light on the Path ·of the world, the scriptures and the body, योऽस्माद् विमुक्त समुपैति मुक्तिम् ॥ २७३ ॥ CREST JEWEL OF WISDOSE 105 Knowing that alman as the witness of mind and its operation, and having realized through pure conduct that alman is the self, abandon the perception of Non spirit as Spirit 270 लोकानुवर्तन त्यक्त्वा त्यक्त्वा देहानुवर्तनम् । शास्त्रानुवर्तन त्यक्त्वा स्वाध्यासापनय कुरु ॥ २७१ ॥ Having given up following the way of the world, the body, or the scriptures, remove the erroneous conception that atman is non- 271 atman लोकवासनया जन्तो शास्त्रवासनयापि च । देहवामनया ज्ञान यथावन्नैव जायते ॥ २७२ ।। Owing to a person's desire for the things 272 true knowledge cannot be produced ससारकारागृहमोक्षमिच्छो- रयोमय पादनिवद्धरम् । वदन्ति तज्ज्ञा पटुवासनात्रय •Vasana (latent desure) ·106 CREST-JEWEL OF WISDOY This cruel trinity' of desirc is called by those who know, thc iron chain that binds the feet of onc aspiring for liberation from thc prison house of conditioned existence, he who is free from this attuins libcration 273 जलादिसपर्फवशात् प्रभूत्दुर्गन्ध तागरुदिव्यवासना । सार्पणेनैव विभाति सम्यग्विधूयमाने मति बाह्यगन्धे ॥ २७४ ॥ As by mixture with water and by friction, sandal-wood emits an excellent odour, removing all bad smells, so divine aspiration becomes manifest when external desire is washed away 274 अन्त श्रितानन्तदुरन्तवासनाधूलीविलिप्ता परमात्मवासना । प्रज्ञातिसमर्पणतो विशुद्धा प्रतीयते चन्दनगन्धवत् स्फुटा ॥२७॥ Aspiration towards the supreme alman 18 covered by the dust of fatal desires lurking within, but becomes pure and cmits a fine odour by thc friction of wisdom just as the sandal wood (emits odour) 275 Satta diena Deha te ang and Loka-be ana See J vermukt leks by Srl V dyaranya Syami chapter 11 (Drveditranslap. 72) This is a very valuable treatist which gives hope of Liberat on in this very life to every one Compare the teach- Ings of J Krishnamurt in bus books Life 11 Freedom and More tion

·CREST-JEWEL OF WISDOU
अनात्मवासनाजालेस्तिरोभूतात्मवासना ।
नियात्मनिष्टया तेषा नाशे भाति स्वय स्फुटा ॥ २७६ ॥
The aspiration ton ards atnan is stifled by
the net of unspiritual desires, for by constant
devotion to alman they are destroved, and
divine aspiration becomes manifest
276
यथा यथा प्रयगवस्थित मनस्तथा तपा मुञ्चति वाह्यवामना ।
नि शेषमोक्षे सति वासनानामात्मानुभूति प्रतिबन्धशून्या ॥२७७)
devotion to alman, it renounces all desires for
By constant rest in the atman the (indivi-
dualized) mind of the Yogis disappears and
desires are exhausted, therefore remore the
erroneous conception that Non spirit is Spirit
तमो द्वाभ्या रज सत्वात् सत्त्व शुद्धंन नश्यति।
तस्मात् सत्त्वमवष्टभ्य स्वाध्यासापनय कुरु॥ २७९॥
107
277
278
In proportion as the mind becomes firm by
external things, when all desires are com-
pletely exhausted, the rezlization of atman is
unobstructed
स्यात्मन्येव सदा स्थित्या मनो नश्यति योगिन
वासनाना क्षयश्चात स्वाध्यासापनय कुरु ॥ २७८॥

·108 CREST JEWEL OF WISDOM The quality of tamas is eliminated by the other two qualities~rajas and saltva-rajas by sattva, and satoa by purified sativa, there fore, having recourse to sativa, remove the erroneous conception that Non spirit is Spirit 279 प्रारब्ध पुप्यति वपुरिति निश्चिय निश्चल । धैर्यमालम्व्य यत्नेन स्वाध्यासापनय कुरु ॥ २८० ॥ Having ascertained that the body cherishes past Karma, become firm and calm and with great efforts remove the erroneous conception that Non spirit is Spirit 280 नाह जीव पर ब्रह्मत्येतद्द्यावृत्तिपूर्वकम् । यासनावेगत प्राप्तस्वाध्यातापनय कुरु ॥ २८ ॥ By realizing “I am not jira but Para brahman," remove the erroneous conception that Non spint is Spint, which is produced by the force of desire 281 श्रुग्या युक्त्या स्वानुभूत्या ज्ञात्वा सार्यात्म्यमात्मन । धचिदामासत प्राप्तस्वाध्यासापनय कुरु ॥ २८२ ।। Having understood from the scripture, from logical reasoning and from expenence, the ·109 CREST-JEWEL OF WISDOM all-pervading nature of your alman, remove the crroneous conception that Non-spirit is Spirit, which might arise through the reflection of that something somewhere. 282 अनादानविसर्गाभ्यामीपन्नास्ति क्रिया मुनेः । तदेकनिष्ठया नित्यं स्वाध्यासापनयं कुरु ॥ २८३ ॥ For the muni (ascetic) there is no activity concerning giving or taking, therefore by devotion to the one, diligently remove the erroneous conception that Non-spirit is Spirit. 283 तत्त्वमस्यादिवाक्यौत्यब्रह्मात्मैकत्वबोधतः । ब्रह्मण्यात्मत्वदायि स्वाध्यासायनय कुरु ॥ २८४ ॥ In order to strengthen the conviction of selfidentity with Brahman, remove the erroneous conception that Non-spirit is Spirit, through the knowledge of the identity of self and Brahman which arises from such sentences as 'thou art That'. 28+ महंभावस्य देहेऽस्मिन् निःशेषविलयावधि । सावधानेन युक्तात्मा स्वाध्यासापनयं कुरु ॥ २८५ ॥ So long as the notion 'I am this body' is not completely abandoned, control yourself ·110 CREST-JET EL OF WISDOSI 286 with great concentration, and with great effort remove the crroncous conception that Yonspint is Spirit 285 प्रतीनिजीवजगतो: स्वमवद्भाति यावता। तावनिरन्तर विद्वन् स्वाध्यामापनय कुरु ॥ २८६ ।। O se man' So long as thc notion remains that there is jica and the world, even but as a dream, without interruption remove the conception that Non-spirit is Spirit निद्राया लोकयाताया: गदादेरपि विस्मृतेः । कचिन्नावमर दत्त्वा चिन्तयात्मानमात्मनि ।। २८७ ।। Without allowing an interval of forgetfulness through sleep, news of worldly affairs, or the objects of sense, meditate on the Self an the self मातापित्रोमटोत मटमासमय वपुः । त्यस्त्वा चाण्डालवद् दूरं ब्रीमूय कृती भव ॥ २८८ ॥ Having quitted this body which is composed of flesh and impurities ard produced from the impurities of father and mother, as (one quits) an outcaste, become Brahman and attain the end 288 287 ·that state निवेश्य लिप्तमुत्सृज्य केरलो भव सदा ॥ २९ ॥ inhering in the a'man which is consciousness, truth and bliss, ind 112 ing abandoned all तदनकाहमिति शास्त्रातात्या मरिममि ॥२९२ ॥ 111 CREST-JEWEL OF WISDOV घटाकाश महाकाश इवात्मान परात्मनि । विलाप्याखण्डभावेन तूणी भव सदा मुने ॥ २८९ ॥ Having merged the alman in Paramātman even as the space occupied by the water jar is merged in free space, remain for ever silent in 289 स्वप्रकाशमधिष्टान स्वयभूय सदात्मना । ब्रह्माण्डमपि पिण्डाण्ड त्यज्यता मलमाण्डवत् ॥ २९॥ Having become the self illumıncd, basal Brahman through the Logos, the macrocosm 15 to be abandoned as well zs tlie microcosm, like a pot containing foul matter चिदात्मनि सदानन्दे देहाम्दामहथियम् । Hang trinsfi rted the concept of "I", as attnbutes, ix come for ci cr Ove 291 पोप जगदामनोदपंगान पुर पया। 290 ·112 CREST-JEWEL OF WISDOM Realizing as the "I" that Brahman in which this universe is reflected as a city in the mirror, thou shalt attain the final object 292 यत् सत्यभूत निजरूपमाद्य चिदद्वयानन्दमरूपमक्रियम् । तदेत्य मिथ्यावपुरुत्सृजेतच्छैलूपवद् वेषमुपात्तमात्मन ॥२९३॥ Having attained that primeval consciousness, absolute bliss, of which the nature is truth, which is without form and action, abandon this illusive body that has been assumed by the alman just as an actor (abandons) the dress (put on) 293 सर्वात्मना दृश्यमिद मृषैव नेवाहमर्थ क्षणिकत्वदर्शनात् । जानाम्यह सर्वमिति प्रतीति कुतोऽहमादे क्षणिकस्य सिध्येत् ॥ २९४ ॥ The objective universe is false from (the standpoint of) the Logos, and this (objective universe) is not “I” (Logos) because only transitory How then can the concept "I know all ” be established with regard to transitory objects (such as) egoism and the rest? 294 ·CREST-JEIVEL OF WISDOJI 113 अहपदार्थस्त्वहमादिसाक्षी नित्य मुगुप्तानपि भावदर्शनात् । ते घनो नित्य इति श्रुति स्वय तत्प्रत्यगात्मा सदमद्विलक्षण ॥ २९५ ॥ Tlc substuce “1” is the witness of the egoism and the rest, as its being, is always percened-cscn in dreamless sleep, and the scripture itself calls (1t) unborn and cternal, therefore the atman is different from (relative) truth and untruth 295 विकारिणा सर्वनिकारवत्ता नित्योऽविकाग भवितु समहति । मनोरशस्वप्रमुषति स्फुट पुन पुर्दष्टमसत्यमेतयो ॥ २९६ ।। llic ciemnal tinchingcable alman alone can lyc the knowcr of all differcnuations of those Wachire differentiated The character of theclino (differentumble and differentiation) ** unreal bxecute repared and clearl perscurd say the olycctur desires of the mind, in dream in in dreamless sleep 296 ·114 CREST-JEWEL OF WISDOM कालत्रयाबाध्यमखण्डबोध ज्ञात्वा स्वमात्मानमुपहि शान्निम् || २९७ ॥ Therefore abandon the notion of “I” in connection with a mass of flesh, as also this notion itself which is a product of buddhi But having known the atman which is affected by neither past, present nor future, attain peace 297 त्यनाभिमान कुलगोत्रनामरूपाश्रमेष्वादशवाश्रितेषु । लिङ्गस्य धर्मानपि कर्तृतादीस्त्यक्त्वा भवाखण्डमुखस्वरूपः ॥ Abandon the notion of “I” in family, clan, name, form and state of life, which all depend on this physical body and also having abandoned the properties of the linga sarira, such as the feeling of being the actor and the rest, become the essential form which is absolute bliss 298 सन्त्यन्ये प्रतिवन्धा पुम समारहेतवो दृष्टा । तेषामेक मूल प्रथमविकारो भरत्यहकारः ॥ २९९ ॥ There are other obstacles which are perccused to be the cause of a man's embodied cuistence of these the first is the modification called ahamkāra (egoism) 299 ·CREST-JEWEL OF WISDOBI 115 यावत् स्यात् स्वम्य सबन्धोऽहकारेण दुरात्मना । तावन लेशमानापि मुक्तिवार्ता विलक्षणा ॥ ३०० ॥ So long as one is connected with the vile ahamkara (egoism), there is not the least indication of mukta (final emancipation) which is a strange (thing to him) 300 अहकारग्रहान्मुक्त स्वरूपमुपपद्यते । चन्द्रवद् विमल पूर्ण सदानन्द स्वयम ||३०१॥ He who becomes free from the spark of ahamlara attains the essential form which is self illumined, stainless as the moon, allper adıng, eternal bliss 301 यो वा पुरे सोऽहमिति प्रतीतो युदया विश्लप्तस्तमसातिमूदया । तस्यैव नि शेषतया विनाशे ब्रह्मात्मभाव प्रतिघन्य ॥ ३०२ ॥ He who through brusadering ignorance is deprived of the firm conviction that I (the Logos) m He (Prabrahman), realizes the idonuty of Brahman with alman on the com plcte destruction (of ignorance) 302 ·116 CREST-JEWEL OF WISDOM ब्रह्मानन्दनिविर्महाबलवताहकारघोराहिना संवेष्टयात्मनि रक्ष्यते गुणमयेश्वण्डै त्रिभिमस्तकैः । विज्ञानाख्यमहासिना द्युतिमता विच्छिद्य शीपत्रयं निर्मुल्याहिमिम निधि सुखकरं धीरोऽनुमोक्तु क्षमः ॥ ३०३ ।। The hidden treasure of supreme bliss is guarded by the very powerful and terrible snake ahamkara, which envelopes the self with its three heads, the gunas. The wise man is able to enjoy this hidden treasure of bliss after cutting off these three heads and destroying this serpent with the great sword of spiritual knowledge 303 यावद्वा यत् किंचिद् विषदोषस्ततिरस्ति चेद् देहे । क्यमारोग्याय भवेत् तदहतापि योगिनो मुक्त्ये ॥ ३०४ ॥ So long as there is the least indication of the effects of poison in the body, there cannot be freedom from disease In like manner the ascetic (Yogi) will not gain muktı so long as 304 there is egoism. अहमोऽत्यन्तनिवृत्या तत्कृतनानाविकल्पसंहत्या । प्रत्यक्तत्त्वविवेकादयम्हमस्मीति विन्दते तत्वम् ।। ३०५ ॥

·CREST JEWEL OF WISDOX 117 By the completc cessation of egoism and the (conscqucnt) extinction of all its deceitful manifestations, this essentinl truth-Thus I am'-s realized through discrimination of the real sclf 305 महफर्तस्मिनहमिति मति मुख सहसा विकारात्मन्पात्मप्रतिफट जुपि स्वस्थितिमुपि। यदध्यासात् प्राप्ठा जनिमृतिजगदु सरहुला प्रतीचचिन्मनस्तर मुग्यतनो ससृतिरियम् ॥ ३०६॥ Abandon it once the nouon of "I"in the ahami ara which is the cause of change, which experiences the consequences of Karma, and 1 Such is the destroyer of rest in one's own rcal self To this crroneous conception that Attnbutes one thing to another (eg that ahamkara is the real self) is duc embodied erustence-birth death old age, sorrow in you the (reflection of the) Logos who is consciousness and is bliss 306 सदैफम्पस्य चिदात्मना विभोरानन्दमूर्तेरनपद्यकीत । नैवान्यथा काप्यविकारिणस्ते विनाहमध्यासममुग्य सहति ॥३०७॥ There is no other (cause) of this changeful existence of you the reflection of) the ·118 CREST-JEWEL OF WISDOM cidalman (Logos) who is unchangeable bliss itself, and whose only form is the reality of stainless glory, than this erroneous conception (that ahamkara is the real self) 307 तस्मादहकारमिम स्वशत्रु मोक्तुर्गले कण्टकवत् प्रतीतम् । विच्छिद्य विज्ञानमहासिना स्फुट भुक्ष्वात्मसाम्राज्यसुख यथेष्टम् ।। Therefore having, with the great sword of real knowledge, cut down this ahamkara, the enemy of the true self and perceived (to be) Like the thorn in the eater's throat, enjoy to heart's content the clearly manifest bliss of the empire of self 308 ततोऽहमादेवि निवयं वृत्ति सत्यक्तराग परमार्थलामात् । तूष्णीं समाम्स्वात्मसुखानुभूत्या पूर्णात्मना ब्रह्मणि निर्विकल्पक || ३०९ ॥ Therefore having put an end to the functions of the chamkara and the rest, and being free from attachment by the attainment of the supreme object, be happy in the enjoyment of spiritual bliss, and remain silent in Brahman by reaching the all-pers adıng Logos and losing all sense of separateness 309

·CREST JEWEL OF WISDOY
119
समूलकृत्तोऽपि महानह पुन-
व्युलेखित स्याद्यदि चेतसा क्षणम् ।
सजीच्य विक्षेपशत करोति
नमस्वता प्रावृषि वारिदो यथा ।। ३१० ॥
The great ahamkara, even though (appa-
rently) cut down to the very roots, will, if
excited only for a moment by the mind, come
to life again and cause a hundred distractions,
just as during the rains clouds (are scattered
about) by the storm
310
निगृह्य शत्रोरहमोऽवकाश कचिन देयो विषयानुचिन्तया।
स एव सजीवनहेतुरस्य प्रक्षीणजम्बीरतरोरिवाम्बु ॥ ३११॥
Having subjugated the enemy ahaml ara, no
respite is to be given to it by reflection about
objects, such respite is the cause of its revival,
just as water is in the case of the extremely
11 cakened lume trec
311
देहात्मना संस्थित एव कानी
विरक्षण कामयिता क्य स्यात् ।
अतोऽर्थसपानपरत्वमेव
भेदप्रसरत्या मवरन्धहेतु ॥ ३१२ ॥

·120 CREST-JEWEL OF WISDOV How can the desirer who cxists through the notion of the body being the ego, be the causer of the desire, who is (thus) different? Therefore submission to the pursuit of object is the cause of bondage, through attachment to differentiations 312 कार्यप्रवर्धनाद् बीजप्रवृद्धिः परिदृश्यते । कार्यनाशाद् बीजनाशस्तस्मात् कार्य निरोधयेत् It is observed that the gros the growth of the seed (of charie the destruction of the former is of the latter. therefore the f annihilated. वासनावृद्धिनः कार्य कार्यवृद्धया च पासना वर्वते सर्वथा पुंमः संमारो न निवर्तते ॥ By the strength of vā accumulated, and by the kārya, tãyanữ increases, (thu changeful life of the ego संमारयन्वनिच्छित्य तवम प्राची वासनावृद्विरेताम्या चिन्ता क्रियया - 11 asana, an ampression remaining from past (good or evil) karma ·CREST-JEWEL OF WISDOVI 121 An ascetic must burn out these two, (cāsanā and lana) in order to sever the bond of changing existence. The growth of tāsanā is due to these two, thought and external action, 315 ताभ्या प्रवर्धमाना सा सूते संसृतिमात्मनः । त्रयाणा च क्षयोपायः सर्वावस्थामु सर्वदा ॥ ३१६॥ Vásanā, nourished by these two, produces the changing life of the ego. Means for the destruction of this triad always, under all circumstances, (should be sought), 316 सर्वत्र सर्वत; सर्व ब्रह्ममात्रावलोकनम् । सद्भाववासनादाात् तत् त्रयं लयमश्नुते ॥ ३१७ ॥ By everywhere, in every way, looking upon cverything as Brahman, and by strengthening the perception of the (one) reality this triad will disappear. 317 कियानाशे मवेचिन्तानाशोऽस्माद् वासनाक्षयः । वामनामभयो मोक्षः सा जीवन्मुक्तिरिष्यते ॥ ३॥८॥ By thic citinction of action,' comes the extinction of anxious thought, from this (latter) * Absolute detachment of the self from action. See Bhagavad- Rit.

·120 CREST-JEWEL OF WISDOM How can the desirer who cxists through the notion of the body being the ego, be the causer of the desire, who is (thus) different? Therefore submission to the pursuit of object is the cause of bondage, through attachment to differentiations 312 कार्यप्रवर्धनाद् वीजप्रवृद्धि परिदृश्यते । कार्यनागाद् वाजनाशस्तस्मात् कार्य निरोधयेत् ॥ ३१३ ॥ It is observed that the growth of motive is the growth of the seed (of changing existence), the destruction of the former is the destruction of the latter therefore the former is to be annihilated 313 वासनावृद्धिन कार्य कार्यवृद्धया च वासना । वर्वते सर्वथा पुम समारो न निपर्नते ॥ ३१४ ॥ By the strength of tāsana, Fana (action) is accumulated, and by the accumulation of Farsa, rasana increases, (thus) in eiers way the changeful life of the ego continues 314 समारवन्धपिच्छित्यै तय प्रहहैद्यति । वासनाद्विरेताभ्या चिन्तया क्रियया बहि || ३१५॥ astro, an presion remaining unconsciously in the mand from past (good or evil) harma ·CREST JEWEL OF WISDOM 121 An ascetic must burn out these two, (zasana and karya) in order to sever the bond of changing existence The growth of vasana is due to these two, thought and external action 315 ताभ्या प्रवर्धमाना सा सूते संसृतिमात्मन । त्रयाणा च क्षयोपाय सर्वावस्थासु सर्वदा ॥ ३१६ ॥ Vasana, nourished by these two, produces the changing life of the ego Means for the destruction of this triad always, under all circumstances, (should be sought) 316 सर्वत्र सर्वत सर्व ब्रहामात्रावलोकनम् । सद्भाववासनादार्यात् तत् त्रय रयम नुते ॥ ३१७॥ By ercrywhere, an er ery way, looking uporn everything as Brahman, and by strengthening the perception of the (one) reality this triad will disappear 317 क्रियानाशे मवेचिन्तानाशोऽस्माद् वासनाक्षय । चामनामक्षयो मोक्ष सा जीवन्मुक्तिरिष्यते ॥ ३८॥ By the extinction of action, comes the extinction of anxious thought, from this (latter) 1 Absolute detachment of the self from action See Bhaga-ad k.ch II ·122 CREST-JEWEL OF WISDOM the extinction of vasana The final extinction of vasana is liberation—that is also called Jivanmukt: 1 318 सद्वासनास्फूर्तिविजृम्भणे सति ह्यसौ विलीना त्वहमादिवासना । अतिप्रक्रष्टाप्यरुणप्रभाया विलीयते साधु यथा तमिस्रा ।। ३१९ ॥ Aspiration towards the real, being fully manifested, vasara as directed to ahamkara and the rest disappears, as darkness does in the light of the supremely brilliant sun 319 तमस्तम कार्यमनर्थजाल न दृश्यते सत्युदिते दिनेशे । तथाद्यानन्दरसानुभूतौ नैवास्ति बन्धो न च दु खगन्ध ॥ As on the rising of the sun darkness and the effects of darkness--that net of evilsare not scen, so on the rcalization of absolute bliss, there is neither bondage nor any trace of pain 320 Sec Janmukt v veka by Srt V dyåranya (Dv vedis trans where destruction of latent des re (ra dna dissolut on of und (manonáda) and Gnosas (tat nahana) arc interdependent contr butve forces necessary for Liberation Ilso Life in Fudom by J Krishnamurti ·CREST JEWVEL OF WISDOM 123 दृश्य प्रतीत प्रविलापयन् स्वय सन्माप्रमानन्दधन विभावयन् । समाहित सन् बहिरन्तर वा काल नयेथा सति कर्मबन्धे ॥ Transcending all perceptible objects, realiz ing the only truth which is full of bliss con trolling the external and internal (organs), so you should pass the time while the bondage of Karma remains 321 प्रमादो ब्रह्मनिष्ठाया न कर्तव्य कढाचन | प्रमादा मृत्युरित्या भगवान् ब्रह्मण सुत ॥ ३२२ ॥ In devotion to Brahman there must be no negugence Brahmas son 1 has said that negligence is death 322 न प्रमादादनोंऽन्या ज्ञानिन स्वस्वरूपत । तता मोहस्ततोऽहधीस्ततो बन्धस्तता व्यथा ॥ ३२३ ॥ For the wise there is no other danger than negligence in regard to the real form of self From that springs delusion, from delusion aham ara, from ahampara bondage, and from bondage pun 323 Sanat-su it says in the Sanal matipon Valabfura. Udyoga P I ly call beediestess death and akenise I call freedorn from beedleoness imborsalary Telarg trans ·124 CREST JEWEL OF WISDOM विपयामिमुख दृष्ट्वा विद्वासमपि विस्मृति । विक्षेपयति धीदोषयोंपा जारमिव प्रियम् ।। ३२४ ।। Forgetfulness (of his true self) casts (into thcocean of births and deaths) even a learned man attracted by sense objects, his mind being perverted, as a woman (casts off) her lover 324 यथा प्रकृष्ट शैवाल क्षणमात्र न तिष्ठति । आवृणोति तथा माया प्राज्ञ वापि पराङ्मुखम् ॥ ३२५ ।। As moss (covering a sheet of water) does not remain (when pushed back) (fixed) even for a moment, so illusion (maya) veils even the learned who turn back (forgetting the 325 लक्ष्यच्युत चेद्यदि चित्तमीषद् बहिर्मुख सनिपतेत् ततस्तत । प्रमादत प्रच्युतकेलिकन्दुक सोपानपक्तौ पतिता यथा तथा ॥ ३२६ ॥ If the thinking ego loses its aim and becomes cven slightly diverted, then it falls away from the right direction like a playing ball carelessly dropped on a flight of steps 326 real self)

·CREST JEWEL OF WISDOV
125
विषयेवाविशञ्चेत सकल्पयति तद्गुणान् ।
सम्यक्सकल्पनात् काम कामात् पुप्त प्रवर्तनम् ।। ३२७ ॥
The mind directed to ards objects of sense
determines their qualities (and thus becomes
attracted by them), from this determina
tion arises desire, and from desire human
actions
327
तत स्वरूपविभ्रशो विभ्रष्टस्तु पतत्यध ।
पतितस्य विना नाश पुनर्नारोह ईश्यते ।
सकल्प वर्जयेत् तस्मात् सर्वानर्थस्य कारणम् ॥ ३२८ ।।
From that comes separation from the real
self one thus separated retrogrades There
is not seen the re ascent but the destruction
of the fallen one Therefore abandon thoughts
(about sense-objects) the cause of all evils 328
अत प्रमादान परोऽस्ति मृत्युविवेकिना ब्रह्मविद समाधौ।
समाहित सिद्धिमुपैति सम्यक् समाहितात्मा भव सावधान ॥
Therefore for one possessed of discrimını
tion knowing Brahman in samadhi, there is
no death other than from negligence He
who is absorbed in the real) self, achieves
ICT Bhagrradga 160 63

·126 CREST JEWEL OF WISDOM the fullest success, hence be heedful and selfcontrolled 329 जीरतो यस्य कैवल्य विदेहे च स केवल । यत्किचित् पश्यतो भेद भय ब्रूते यजु श्रुति ॥ ३३० ॥ He who while living realizes unity (with the supreme), does so also when devoid of the body Tor him who is conscious of even the slightest differentiation there is fear-so says the rayur-veda 1 330 यदा कदा वापि विपश्चिदेष ब्रह्मण्यनन्तेऽप्यणुमात्रभेदम् । पश्यत्यथामुध्य भय तदव यद्वीक्षित भिन्नतया प्रमादात् ॥ ३३१ ।। When at any time the learned man perceives even an atom of differentiation in thc infinite Brahman, then what is perceived as difference through negligence is to him a (cause of) fear 331 श्रुतिस्मृतिन्यायशतनिपिद्धे दृष्येऽत्र य स्वात्ममति करोति । उपति दु खोपरि दु खजात निषिद्धकर्ता स मलिम्लुचो यथा । He who regards what is perceived as the ego, in spite of hundreds of injunctions to the contrary in sruti (Vedas), smith (law books), Kotha Upan sad ·CREST JEIVEL OF WISDOMI 127 and Nyāya (logic), falls into a multitude of sorrows on sorrows, (such a man) the doer of what is forbidden, is ble z malımluc (a demon) 332 सत्याभिसयनरतो विमुक्तो महत्त्वमात्मीयमुपैति नित्यम् । मिथ्याभिसधानरतस्तु नश्येद् दृष्ट तदेतद् यदचोरचोरयो ॥३३३॥ The Liberated mın devoted to the pursuit of truth, always attains the glory of (the real) self, while he who is de oted to the pursuit of falsehood perishes, this is seen even in the case of a thief and an honest man 333 यतिरसदनुसधि बन्धहेतु विहाय स्वयमयमहमस्मीत्यात्मदृष्टयैव तिष्ठेत् । मुखयति ननु निशा ब्रह्मणि स्वानुभूत्या हरति परमविद्याकार्यदु ख प्रतीतम् ॥ ३३४ ॥ The ascetic abandoning the pursuit of unreality, the cause of bondage, rests in the spiritual perception, “I am the Logos Devotion to Brahiman gives bliss through realı zation of the real) self and takes away the great pain experienced as the effect of acidya 334 ·128 CREST JEWEL OF WISDOW 335 बाह्यानुसधि परिवर्धयेत् फलं दुर्वासनामेव ततस्ततोऽधिकाम् । ज्ञात्वा विवेकै परिहृत्य बाह्य स्वात्मानुसधि विदधीन नित्यम् ॥ Pursuit of external objects results in increas ing evil vasana more and more, therefore realızıng the true character of such objects through discriminative knowledge, and aban doning them, be constantly engaged in the pursuit of the real self बाह्ये निरुद्ध मनम प्रसन्नता मन प्रसादे परमात्मदर्शनम् | तस्मिन् मुद्दष्टे मनवन्धनाशो बहिनिरोध पदवी विमुक्ते ॥३३६।। The (pursuit of) external objects being checked, tranquillity of the mind (manas) is produced, from the tranquillity of manas arises the vision of Paramatman (the Logos), from the clcar perception of Paramātman (results) the destruction of the bondage of conditioned cxistcncc Restraint of the external 15 the way to liberation क पण्डित सन् सदसद्विवेकी श्रुतिप्रमाण परमादी । जानन् हि कुर्यादसतोऽवलम्ब स्वपातहेता शिशुवन्मुमुक्षु ।। What Icarned min, capable of discrimination between the real and the unreal, 336 ·129 CREST-JEWEL OF WISDOBI nderstanding the supreme object according , the conclusions of the śruti, and aspiring or liberation, would, like a child, rest in the nreal, the cause of his own fall? 337 हादिसंसक्तिमतो न मुक्तिर्मुतस्य देहाभिमत्यभावः । नुप्तस्य नो जागरणं न जामत: स्वप्नस्तयोमिन्नगुणाश्रयत्वात् ॥ There is no mokşa for him who is attached to body and the rest; in the liberated there is no notion of the body and the rest being the ego. The sleeping man is not awake, and the man awake is not asleep-different attributes inhcring in each (condition). 338 अन्तबंहिः स्वं स्थिरजङ्गमेषु ज्ञानात्मनाधारतया विलोक्य । त्यताखिलोपाधिरखण्डरूपः पूर्णात्मना यः स्थित एष मुक्तः ॥ He is liberated, who, having (by spiritual intelligence) perceived the Logos within and without, in moveable and immoveable (things), realizing it as the basis of the ego and abandoning all upādhis, remains as the all-pervading, indestructible Logos. 339 सर्वात्मना बन्धविमुक्तिहेतुः सर्वात्ममावान परोऽस्ति कश्चित् । दृश्याग्रहे सत्युपपद्यतेऽसौ सर्वात्मभावोऽस्य सदात्मनिष्ठया ॥ 9

·130
CREST-JEWEL OF WISDOBI
There is no other means for the removal of
bondage than the realization of the nature of
the Logos
When objects of sense are not
pursued, the state of being of the Logos is
attained through unremitting dci otion to it
340
दृश्यस्याग्रहण कथ नु घटते देहात्मना तिष्टतो
बाह्यार्थानुभवप्रसक्तमनसस्तत्तक्रिया कुर्वत ।
सन्यस्ताखिलधर्मकर्मविषयेनियात्मनिष्ठापरै-
स्तत्त्वज्ञ करणीयमात्मनि सदानन्देच्छुभिर्यनत. ॥ ३४१ ॥
How can the non pursut of objects of sense
which can only with effort be accomplished
by the wise, who know the truth, ceaselessly
devoted to the Logos, aspiring for eternal bliss,
and who have renounced all objects of dharma
(customary observances) and Karma (religious
nites and ceremonies), be possible to one who
regards the body as the self, whose mind is
engaged in the pursuit of external objects,
and who performs all actions connected with
them?
341
सार्वात्म्यसिद्धये भिक्षो कृतश्रवणकर्मण ।
समाधि विढयात्पेषा शान्तो दान्त इति श्रुति ॥ ३४२ ॥

·CREST JEWEL OF WISDOV 131 text For the attainment (of the state of) the Logos by the bhiksu,' engaged in the study of philosophy, samadhi is enjoined by the Srutı. “Possessed of control over external organs and mind," and so forth : 342 आरूद्वशक्तेरहमो विनाश कर्तु न शक्य सहसापि पण्डित । ये निर्विकल्पाख्यसमाविनिश्चलास्तानन्तरानन्तमवा हि वासना ॥ Even the wise are not able at once to cause the destruction of egoism which has become strong by growth Except in those who are fixed in nirvikalpa samadhi, rasana (creates) many births 343 महबुद्ध्यैव मोहिन्या योजयित्वावृतेबलात् । विक्षेपशक्ति पुरुष विक्षेपपति तद्गुणे ॥ ३४४ ॥ Visepa sahli, binding a man to the delusite Ider of self through the poner of araranasakti, carries him (into embodied custence) by its qualities 344 1 One in the fourth stage or asrama of Life a mendicant *From the Byhadu anyats per sed (See suppo loła 20 rarana sakt s the power that makes one thing appear as another de sloka 115 ·132 CREST-JEWEL OF WISDON 345 विक्षेपशक्तिविजयो विषमो विधातु नि शेषमावरणशक्तिनिवृत्त्यमावे । दृश्ययो स्फुटपयोजलपद्विभागे नपेत् तदावरणमात्मनि च स्वभावात् ।। ३४५ ॥ Until the avarana-saktı ceases completely, the conquest of the viksepa-sakit is impossible From its inherent nature the former is destroyed in the self when subject and object are distinguished, as (one distingushes) milk and water नि सशयेन भवति प्रतिवन्धशून्यो निक्षेपणं न हि तदा यदि चेन्मृषार्थे । सम्यग्विवेक स्फुटबोधजन्यो विभज्य दृश्यपदार्थतत्त्वम् । छिनत्ति मायाकृतमोहनन्ध यस्माद् विमुक्तम्य पुनर्न समृति ॥ ३४६ ॥ When there is a complete cessation of the (activity of) the viksepa-ſakti in regard to the unreal, then without doubt or impediment arıses perfect discrmination, born of clear perception, dividing the real and unreal principles, cutting asunder the bond of delusion ·CREST-JEWEL OF WISDOM 133 Produced by māya, for one emancipated from that there is no more changeful existence. 346 परावरकत्वविवेकरहिर्दहत्यविद्यागहन हाशेषम् । किं स्यात् पुनः संसरणस्य वीजमद्वैतभावं समुपेयुपोऽस्य १३४७॥ The fire of the knowledge of the oneness (of Brahman) without limitation, burns down completely the forest of avidyā; where then is the seed of changeful existence of him who has completely attained the state of oneness? 347 आवरणस्य निवृत्तिर्मवति च सम्यक्पदार्थदर्शनतः । मिथ्याज्ञानविनाशस्तद्विक्षेपजनिनदुःखनिवृत्तिः ॥ ३४८ ॥ By the thorough realization of the (one) substance avarana-sakti ceases. The destruction of false knowledge is the cessation of the pain (arising from) the viksepa-saktı. 348 एतत् त्रितयं दृष्टं सम्यप्रज्जुस्वरूपविज्ञानात् । तस्माद् वस्तु सतत्त्वं ज्ञातव्य बन्धनुक्तये विदुषा ॥ ३४९ ॥ By the perception of the true character of the rope these three are seen. Therefore * The power that envelopes the rope as the serpeet, the mental perturbanon caused thereby, and the troncoa' knowledge that the rope is the kerpents are a series of them, seen to disappear When it is perceived shat the rope as the rope and not the serpent.

·349 134 CREST-JEWEL OF WISDOM by the use the essential substancc is to be known for the sake of liberation from bondage अयोऽग्नियोगादिव सत्समन्वयान्मात्रादिरूपेण विजृम्भते धी । तत्कार्यमेतत् त्रितय यतो मृषा दृष्ट भ्रमस्वममनोरथेषु ॥३१० ॥ Buddhi in conjunction with consciousness-- similar to the union of the iron and fire--- manifests itself as the faculties of sensation The effects of this (manifestation) are the three (mentioned above), wherefore what is percent ed in error in dream, and in desire, 15 false 350 ततो विकारा प्रकृतेरहमुखा देहावसाना विषयाश्च सर्वे । क्षणेऽन्यथाभावितया हमीपामसत्त्वमात्मा तु कदापि नान्यथा ।। Therefore all these objects beginning with ahamkara and ending in the body, are the modifications of prakrii These are unreal, because every moment they appear different, whereas the atman is at no time other- WISC 351 निन्याद्वयाखण्डचिदेकरूपा बुद्धयादिसाक्षी सदसद्विलक्षण | अहपदप्रत्ययलक्षितार्य प्रत्यक्मदानन्दघन परात्मा ॥ ३५२ ।।

·CREST-JEWEL OF WISDOV 135 Paramātman is the eternal, unmixed bliss, the eternal, non dual, indestructible consciousness, ever the same form, the witness of buddhı and the rest, different from both ego and non ego, its true significance is indicated by the meaning of the word “I” (aham), the real self 352 इत्थ विपश्चित् सदसद्विभज्य निश्चित्य तत्व निजबोधदृष्टया । ज्ञात्वा स्वमात्मानमखण्डवोध तेभ्यो विमुक्त स्वयमेव शाम्यति ॥ The wise man, having thus discriminated between ego and non ego, having ascertained the one reality by innate (spiritual) perception, having realized his own alman as indestructible knowledge, rests in the real self, being free from the two (ego and non ego) 353 अज्ञानहृदयग्रन्थेनि शेषविलयस्तदा । समाधिनाविकल्पेन यदाद्वैतात्मदर्शनम् ॥ ३५४ ॥ When by aciłalpa samadh the non dual alman 1$ realized, then is ignorance—the knot of the lieart-completek destroyed 354 त्वमह मिटमितीय कल्पना बुद्धिदोषात् प्रभपति परमात्मन्यदये निविशेपे ।

·136 CREST-JEWEL OF WISDOSI through the 355 प्रविल्सति समाधारस्य सो विकल्पो विलयनमुपगच्छेद् वस्तुतत्त्वावधृत्या ॥ ३६५ ॥ Paramātman (the Logos), being non dual and without difference, such conceptions as I, thou, and thrs, are produced through the defects of buddhi But when samadhi is mani fest, all differentiation connected with him (the jiva) becomes destroyed realization of the (one) real substance शान्तो दान्त परमुपरत क्षान्तियुक्त समाधि कुर्वन् नित्य कलयति यति स्वस्य सर्वात्मभावम् | तेनाविद्यातिमिरजनितान् साधु दग्ध्वा विकल्पान् ब्रह्माकृत्या निवसति सुख निक्रियो निर्विकल्प ॥ ३५६ ॥ The ascetic possessed of sama, dama supreme uparatı, and ksantz (cndurance), and devoted to samadhi, perceives the state of the Logos, and through that (perception) completely burns down all vikalpa (error) produced by andya and dwells in bliss in Brahman free from vrhalpa and action 356 समाहिता ये प्रविलाप्य बाह्य श्रोत्रादि चेत स्वमह चिदात्मनि ।

·137 CREST JEWEL OF WISDOMI त एव मुक्ता भवपाशबन्धे- र्नान्ये तु पारोक्ष्यकथाभिधायिन ॥ ३५७ ।। Those alone are freed from the bondage of conditioned being who, having transcended all externals, such as hearing, mind, self and egotism in the adatman (the Logos), are absorbed in it, not those who simply speak 357 about the mystery उपाधिभेदात् स्वयमेव भिद्यते चापाध्यपोहे स्वयमेव केवल । तस्मादुपाधेविलयाय विद्वान् वसेत् सदा कल्पसमाधिनिष्ठया ॥ Through the differences of upadhı the true self seems to be divided, on the removal of upadh the one true self remains Therefore let the wise man remain always des oted to samadhı unul the final dissolution of upadhi 358 सति सक्तो नरो यानि सद्भाव होकनिया। कीटको भ्रमर ध्यायन् भ्रमरत्वाय कल्पते ॥ ३९९ ॥ The man, devoted to sat (the rcal), becomes sat through exclusive des ouion to that one ·138 CREST-JEWEL OF WISDOM As the insect thinking constantly of the humble-bee becomes itself the bee 1 359 क्रियान्तरासक्तिमपास्य कीटको ध्यायन यथालिं ह्यलिभावमृच्छति । तथैव योगी परमात्मतत्त्व ध्यात्वा समायाति तदेकनिष्टया || ३६० ॥ The insect, abandoning attachment to all other action, meditating on that humble-bee, attains the state of the humble-bee Similarly the Yogi meditating on the Paramātman (Logos), becomes it through devotion to that one 360 अतीव सूक्ष्म परमात्मतत्त्व न स्थूलदृष्ट्या प्रतिपत्तुमर्हति । समाधिनात्यन्तमुसूक्ष्मवृत्त्या ज्ञातव्यमार्यरतिशुद्धबुद्धिभि ॥३६॥ The excessively subulc Paramātman (the (Logos) cannot be perceived through the gross 1510n (It is) to be known by worthy men, * It is usually believed in India that a cockroach shut up with # humble-bce becomes after a tame changed into the latter A writer in the Theosoph 3 states that he has witnessed such. transformation (Scc Theosophusi vol VI) The phenomenon in quration à unknown to moclam nincakes tha det an of ·मन्ददिम प्य सर्वदा स्वम्पविपटिग्यतः स्यात् ।। Bralman, then samadhi, des oid of all rilalba object), becomes of itself the producer of the ममाधिनानेन ममस्तवामनामन्यग्निागोऽमिटरम्नागः। CREST-JEWEL OF WISDOM 139 with very pure buddhi through the samadhi and supremely subtile (spiritual) faculties. 361 यथा मुवर्ण पुटपाकशोषितं त्यक्त्वा मलं स्वात्मगुणं समृच्छति । तथा मनः सत्त्वाजस्तमोमलं ध्यानेन संन्यज्य समेति तत्त्वम् ।। As gold, properly purified by fire, attains its essential quality, abandoning all dross; so the manas, abandoning the impurities saltra, rajas, and tamas through meditation attains the Supreme Rcality, 362 निरन्तराभ्यासवशात् तदित्थं पकं मनो ब्रह्मणि टीयते यदा । तदा समाधिः स विकल्पवर्जितः स्वतोऽद्वयानन्दरसानुभावकः ॥ ३६३ ॥ When the manas, matured by ccaseless discipline of this kind, becomes merged in (differences such as between subject and realization of non-dual bliss. 363 ·140 CREST-JEWEL OF WISDOM By this samādhi there is destruction of the entire knot of vāsana (desire), and (there is) extinction of all Karma (action) So there is always and in every way, within and without, a spontaneous manifestation of Starūpa (Logos) 361 श्रुते. शनगुणं विद्यान्मनन मननादपि । निदिध्यास लक्षगुणमनन्त निर्विकल्पकम् ॥ ३६५ ॥ Know meditation to be a hundred times (superior) to listening, assimilation to be a hundred thousand times (superior) to meditation, and mirvikalpa-samadhe to be infinitely (superior) to assimilation 365 निर्विकल्पकसमाविना स्फुट ब्रह्मतत्त्वमवगम्यते ध्रुवम् । नान्यथा चटतया मनोगते. प्रत्ययान्तरविमिश्रितं भवेत् ॥३६६] Verily by nirurhalpa samadh the essential Teality called Brahman is clearly realized not by any other means (As the non-dual reality) becomes mixed with other conceptions through the inconstancy of the activities of the 366 manas अतः समाधत्स्व यतेन्द्रियः सदा निरन्तर शान्तमना: प्रतीचि । विश्वमय ध्वान्तमनायविद्यया कृतं सदेकत्वविलोकनेन ।। ३६७॥

·the thinking self, and on account of sama Yogi's perpetual enjoyment of the bliss of cgousm is dissolved Thence proceeds the 141 CREST-JEWEL OF WISDOSI Therefore with the organs of sense restrained, and in uninterrupted tranquillity of mind, be engaged in meditation on the Logos, and by perception of the one reality, destroy the darkness caused by beginningless andja 367 योगम्य प्रम द्वार वाङनिरोगोऽपरिग्रह । निराशा च निरीहा च नित्यमेकान्तशीलता ॥ ३६८ ॥ The first gate of Yoga is the control of speech, then non-acceptance (of anything and all), absence of expectation, absence of desire and uninterrupted devotion to the one (reality) 368 एकान्तस्थितिरिन्द्रियोपरमणे हेतुर्दमश्चेतस सरोधे करण शमेन विलय यायादहवासना । तेनानन्दरसानुभूतिरचला ब्राह्मी सदा योगिन- स्तस्माचित्तनिरोध एव सनत कार्य प्रयत्नान्मुने ॥ ३६९ ॥ Uninterrupted des otion to the one (reality) is the cause of the cessation of sense-enjoyment, dama is the cause of the tranquillity of

·142
CREST-JEWEL OF WISDOU
369
Brahman Therefore the cessation of the
activity of the thinking self is to be attained
with effort by the ascetic
चाच नियच्छात्मनि त नियच्छ
बुद्धौ विय यच्छ च बुद्धिमाक्षिणि ।
त चापि पूणांत्मनि निर्विकल्पे
विलाप्य शान्ति परमा मजस्य ॥ ३७० ।।
Control speech by (thy) self, and that by
buddhi (intellect), and buddh by the witness of
buddhı (divine laght), merge that in niriikalpa-
purnalman (the Logos where no distinction
exists between ego and non-ego) and obtain
supremc rest
370
देहनाणेन्द्रियमनोनुयादिमिरुपाधिभि ।
यैर्यवृत्ते समायोगस्ततद्भापोऽम्यायोगिन ॥३७१ ॥
The Yog attains the state of those upadhıs,
namely body, life principle, senses, mind, in-
tellect, ctc 11th whose functions he is engaged
(for the time being)
371
तनित्या मुने सम्यक् सर्वोपरमण मुगम् ।
सदश्यते सदानन्दरमानुभवविश्य ॥ ३७२ ॥

·CREST-JEWEL OF WISDOM 143 It is observed that on the cessation of activity (of those functions and upādhis), there comes for the muni that perfect happiness which is caused by abstinence from the pleasures of the senses and the realization of eternal bliss. 372 अन्तस्त्यागो बहिस्स्यागो विरक्तस्यैव युज्यते । त्यजत्यन्तबंहिः सङ्गं विरक्तस्तु मुमुक्षया ॥ ३७३ ॥ Renunciation, cxternal and internal, is fit Only for him who is dispassionate. Therefore the dispassionate man on account of the aspiration for liberation forsakes all attachment, whether internal or external. 373 वहिस्तु विषयः सङ्गं तथान्तरहमादिभिः । विरक्त एव शक्नोति त्यक्तुं ब्रह्मणि निष्ठितः ॥ ३७४ ।। External attachment is to objects of sense, internal is to egotism and the rest. It is only the dispassionate man, devoted to Brahman, who is able to renounce them. 374 वैराग्यबोधौ पुरुषस्य पक्षिवत् पक्षौ विजानीहि विचक्षण त्वम् । विमुक्तिसौधाप्रतलाधिरोहण ताभ्यां विना नान्यतरेण सिध्यति ॥ O thou, discriminating man! Know renunciation and spiritual knowledge to be the ·144 CREST-JEWEL OF WISDOM two wings of the embodied ego By nothing other than these two can ascent to the top of the creeper of nectar called Liberation be accomplished 375 अत्यन्तवैराग्यवत समाधि समाहितस्येव दृढप्रबोध । प्रमुदतत्त्वस्य हि बन्धमुक्तिमुक्तात्मनो नित्यमुखानुभूति ॥३७६॥ For him who is possessed of excessive dispassion there is samadh, for him in samadhi there is unwavering spiritual perception For him who has perceived the essential reality there is liberation, and for the liberated alman there is realization of eternal bliss 376 वैराग्यान्न पर सुखस्य जनक पश्यामि वश्यात्मन- स्तचेच्छुद्रतरात्मबोधसहित स्वाराज्यमाम्राज्यधुक । एतद् द्वारमजस्रमुक्तियुपतेयस्मात् त्वमस्मात् पर सर्वत्रास्पृहया सदात्मनि सदा प्रज्ञा कुरु श्रेयसे ॥ ३७७ ॥ For one whose sell is controlled, I see no better generator of happiness than dispassion If that, again, is accompanied by clear spiritual perception, he becomes the enjoyer of the cmpire of self dominion, this is the permanent gate of the maiden (named) Liberation Therefore thou who art different from this, ·CREST-JEWEL OF WISDOM being void of attachment to everything, ever gain knowledge for (thy) self for the sake of liberation 377 आशा छिन्धि विषोपमेषु विषये व मृत्यो सृति- म्त्यक्त्वा जातिकुलाश्रमेवभिमति मुच्चातिदूगत् क्रिया । देहाढावसति त्यजात्मधिषणा प्रज्ञा कुरुष्वात्मान त्व द्रष्टास्यमलोऽसि निद्वयपर ब्रह्मासि यद्वस्तुतः ॥ ३७८ ॥ Cut off desire of objects of sense which are like poison, these are the causes of death Having forsaken selfish attachment to caste, family and religious order, renounce all acts proceeding from attachment Abandon the notion of self in regard to unreality-body and the rest-and gain knowledge of self. In reality thou art the seer, stainless, and (the manifestation of) the supreme non-dual Brahman लक्ष्ये ब्रह्मणि मानस दृढ़तर सस्थाप्य वाह्येन्द्रिय स्वम्याने पिनिवेश्य निश्वरतनुश्वापेक्ष्य देहस्थितिम् । ब्रह्मात्मैक्यमुपेत्य तन्मयतया चाखण्डवृत्त्यानिश ब्रह्मानन्दम्स पिचात्मनि मुदा शून्ये किमन्यभ्रम ॥ ३७९ ॥ Having firmly applied the manas to the goal, Brahman, having confined the external 378 10 ·146 CREST-JEWEL OF WISDOM organs to their own places, with the body motionless, regardless of its state or condition, and having realized the unity of the alman and Brahman by absorption, and abiding in the indestrucuble, always and abundantly drink in the essence of Brahmanic bliss in thyself What is the use of all else which is void of happiness? 379 अनात्मचिन्तन त्यक्त्वा कश्मल दु खकारणम् । चिन्तयात्मानमानन्दरूप यन्मुक्तिकारणम् ॥ ३८० ॥ Abandoning all thought of non spirit which stains the mind and is the cause of suffering, think of atman, which is bliss and which is the cause of liberation 380 एष स्वयज्योतिषसाक्षी विज्ञानकाशे विलसन्यजस्रम् । टक्ष्य विधायनमसद्विलक्षणमखण्डवृत्त्यात्मतयानुभावय ॥ ३८१ ॥ (This alman) is self illuminating, the wit ness of all objects) and is ever manifest in the vijnanamaya kosa Making this, which is different from asat (unreal), the aim, realize 1t as the indestructblc scif by abiding 381 in it ·CREST JEWEL OF WISDOBI 147 एतमच्छिन्नया वृत्त्या प्रत्ययान्तागून्यया । उल्लेवयन् विजानीयात् स्वस्वरूपतया स्फुटम् ॥ ३८२ ।। Uttering its name, realize it clearl as the essential form of self, the indivisible being, not dependent upon another 382 अत्रात्मत्व दृढीकुर्वन्नहमादिषु सत्यजन् । उदासीनतया तेषु तिष्ठेद् घटपटादिवत् ॥ ३८ ॥ Thoroughly realizing it as the self, and giving up the idea of self as being egotism and the rest, and yet remuning in them, (regard them) as broken earthen pots through want of interest in them 1 383 विशुद्धमन्त करण स्वरूपे निवेश्य साक्षिण्यवबोधमात्रे । शने शनिश्चलतामुपानयन् पूर्ण स्वमेवानुविलोकयेत् ततः ॥ Having applied the purified antahkarana (the mind) to the real self, which is the witness, the absolute knowledge, leading it by slon degrees to steadiness, 'realize the pur- 384 nalman * Have no more concern than people have about such worthless things as broken pots which the ordinary house-holder looks upon » inauspicious objects not fit to be kept in any prominent part of the house ·148 CREST-JEWEL OF WISDOM देहेन्द्रियप्राणमनोऽहमादिभि स्वाज्ञानक्लप्तर खिलैम्पाविभि । विमुक्तमात्मानमखण्डरूप पूर्ण महाकाशमिवावलोकयेत् ॥ ३८५ ॥ Regard the indestructible and all-pervadıng alman freed from all the upadhes-body, senses, vitality, mind, egotism and the rest-- produced by ignorance as mahakaśa (great space) 385 घटकलशकुसूलसूचिमुख्यगंगनमुपाविशतविमुक्तमेकम् । भवति न विविध तथैव शुद्ध परमहमादिविमुक्तमेकमेव ।। ३८६ ।। As space, frecd for a hundred upadhıs (such as) thc small and large carthen pots, containing rice and other grains, is onc and not many, similarly the pure Supreme, freed from cgotism and the rest, is but onc 386 ब्रायादिस्तम्यपर्यन्ता मृषामात्रा उपाधय । सन. पूर्ण स्वमालान पश्येदेकात्मना स्थितम् ॥ ३८॥ Irom Brahmi down to the post, all upådhus arc mercly illusive Therefore rcalize the allperading ålman as one and thic same 387 ·CREST-JEWEL OF WISDOV 149 यत्र भ्रान्या कल्पित यद्विवेके तत्तन्मात्र नैव तस्माद् विभिन्नम् । भ्रान्तेनाशे भ्रान्तिदृष्टाहितत्त्वं रज्जुस्तहद्विश्वमात्मस्वरूपम् ।। Whatever is imagined through error as different (from the real), is not so on right perception, but it is merely that (thing itself). On the cessation of error what was seen before as a snake appears as the rope, similarly the universe is in rcality the a'man. 388 स्वयं ब्रह्मा स्वयं विणु: म्बयमिन्द्रः स्वयं शिवः । स्वयं विश्वमिदं सर्व स्वस्मादन्यन किंवन ।। ३८९ ।। The alman is Brahmā, the atmar is Visnu, the almın is Indra, the atman is Siva, the alman is the whole of this universe; besides ālman there is nothing. 389 अन्त: स्वयं चापि बहि: स्वयं च स्वयं पुरस्तात् स्वयमेव पचात् । स्वयं हमाच्या स्वयम्प्युदीच्या तथोपरिष्टात् स्वयमध्यवस्तात् ॥ ३९० ॥ The aman is within, the ātman is without, the atman is before, the ātman is behind, the alman is in thc south, thc almın is in the north, the alman is also above and belos. 390 ·150 CREST-JEWEL OF WISDOM तनपेनभ्रमामुदाटि मा स्थापण जर यमा तथा । चिदेव देहाय मन्तमेतत् स चिदेवैकाम विशुदम् ॥ ३९१ ॥ As wave, foam, whirlpool and bubble-are all essentially but water, so all, beginning with the body and ending with egotism, are but consciousness, which is pure and absolute happiness 391 मदेवेट सर्व जगढवगत वाइननमयो' सनोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितरत । पृथक् किं मृत्माया कलशस्टम्भाद्यगत वदत्यप भ्रान्तम्त्वमहमिति मायामरिया ॥ ३०२ ॥ Verily all this universe, known through mind and speech, is the spirit, venl nothing is except the spirit which lies on the other side of prakr Arc the various kinds of, carthen-tessels different from the carth? The embodied ego, deluded by the winc of māja, speals of "I" and "you' 392 क्रियासममिहारण मन नान्यदिति श्रुति । नीति नगहित्य मिथ्याध्यामनिवृत्तये ॥ ३९३ ॥ By the cessation of action there remains no other than this The srute declare the ·CREST JEWEL OF WISDOM 151 absence of duality, for the purpose of removing the erroneous conception that attributes one thing to another 393 आकाशवनिमलनिर्विकल्पनिःसीमनिष्पन्दननिर्विकारम् । अन्तर्बहि.शून्यमनन्यमद्रय स्वयं परं ब्रह्म किमस्ति बोध्यम् ।। The real self is (in essence) the Supreme Brahman, pure as space, void of tıkalpa, of boundary, of motion, of modification, of within and without, the secondless, having no other, (so) what clse is there to know ? 394 वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मव जीर. स्वयं ब्रीतजगदापराणु सकल ब्रह्माद्वितीय श्रुतेः । ब्रह्मेवाहमिति प्रमुइमतयः संत्यतवाद्याः स्फुट ब्रह्मीभूय वसन्ति संनतचिदानन्दात्मनैव ध्रुवम् ॥३९५॥ What more is there to say? Jira (ego), srayam (the real self), from the atom to the universe, all is the non-dual Brahman in different forms; the frult says: I (the Logos) am Parabrahman Thoc whose minds are thus alluminated, having abandoned all cxtemals, abide in the eternal cidānandātrian (the Logos which is consciousness and bliss) ·152 CREST-JEWEL OF WISDOY and thus reach Brahman certain. This is quite 395 जहि मम्मयकोशेऽहवियोत्यापिताशा प्रमभमनिरकल्पे लिङ्गदेहेऽपि पश्चात् । निगदितीति निन्यमानन्दमूनि स्वयमिति परिचीय ब्रह्मरूपेण निष्ठ॥३६॥ Kill out desires raised through egoism in the physical body full of filth, then those raised in the astral body. Know the (real) sell, whose glory is celebrated sn the Vedas, to be eternal, the very bliss, and remain in Brahman 396 शाकार यारद् मनति मनुजस्तावदशुचिः परेभ्य. स्यात् क्लेशो जननमग्णयविनिग्या: । यदात्मान शुद्ध कलयति शिवाकारमचल तदा तेभ्यो मुनो भाति हि तदाह श्रुतिरपि ।।३९७॥ So long as a man is attached to the corpseform, he is impures through enemies, there is suffering associated with birth, death and to the physcal tody In a levitical knee k the uuuNRNA Iust, anger, greed. delusum. prnde and jealowy ·CREST-JEWEL OF WISDOV 153 disease When he perceives the pure alman which is bliss and is immovable, then only (he) becomes free from these---so the Vedas declare 397 स्वात्मन्यारोपिताशेषाभामवस्तुनिगमत । स्वयमेव पर ब्रह्म पूर्णमद्रयमक्रियम् ।। ३९८ ।। On the removal of all phenomenal attributes imposed upon the self, the true self is (found to be) the supreme, non-dual, and actionless Brahman 398 समाहिताया सति चितवृत्तौ परात्मनि मणि निर्विकल्पे। न दृश्यते कश्चिदय विकल्प प्रजल्पना परिशियते तत ।। When the functions of the thinking self are at rest in Paramātman (the Logos), which is (in essence) Parabrahman void of zzkalpa, then this thalpa is perceived no longer and mere wild talk remains 399 असत्कल्पो विकल्पोऽय विश्वमित्येकवम्नुनि । निर्विकारे निगकारे निर्विशेपे मिदा कुन ॥ ४०० ॥ In the one substance, undifferentable, form- Jess and devoid of tišesa, where is the 1 The distinctness of onc object from another ·154 CREST-JEWEL OF WISDOU difference? Hence the distinction that this is the unu erse, is a false conception 400 द्रदर्शनदृश्यादिभावशून्यैकवस्तुनि । निर्विकारे निराकारे निर्विशेषे भिदा दुत ॥४०१॥ In the one substance, devoid of the condtions (of being), such as knower, knowledge and known, and undifferentiable, formless and devoid of zzsesa, where is the difference? 401 कल्पार्णव इमान्यन्तपरिपूणकवस्तुनि । निर्विकारे निराकारे निम्शेिपे भिदा कुत ॥ ४०२ ॥ In the onc substance, full as the ocean of kalpa,' and undifferentiable, formless, and devoid of tisesa, here is the difference? 402 तजसीव तमो यन प्रलीन भ्रान्तिकारणम् । अद्वितीये परे तत्वे निर्विशपे भिदा कुन ॥४०३ ॥ In the supreme reality, secondless and duroid of risesa, in which ignorance the cause of illusion is destroyed, as darkness is in light, Where is the difference 403 "Oxran of Lap che supremely subtle cause into wtuch every 1 my returns al the universal prend ·155 CREST JEWEL OF WISDOY एकात्मके परे तत्वे भेटवाता कथ भवेत् । सुषुप्तौ मुखमात्राया भेद केनावलोकित ॥ ४०४ ॥ In the one supreme reality how can there be any indication of difference? By whom has any difference been perceived in susupti, which is merely a state of happiness? 401 न ह्यस्ति विश्व परतत्त्वबोधात् सदात्मनि ब्रह्मणि निर्विकल्पे । कालये नाप्यहिरीक्षितो गुणे न ह्यम्बुरिन्दुभृगतृष्णकायाम् ।। On the realization of the supreme Truth, in nonc of the threc divisions of time is there the universe in sadalman (the cternal self), the consciousness which is (in substance) Brahman void of vilalpa (distinction or duality) (As on thc truth being perceived) there is no snake in the rope nor 1 drop of water in the mirage 405 मायामात्रमिद द्वतमद्वैत परमार्थत । इति ब्रत श्रुति साभात् मुश्तावनुभूयते ॥ ४०६ ।। This durlits cxists only through maja, in absolute reality there is no dualıtı, thus the * In hach they had Iren petened stroproudly 1 ·156 CREST-JEWEL OF WISDOM Vedas say clearly and it is perceived in susupti 406 अनन्यस्त्वमविप्रानादारोप्यस्य निरीक्षितम् । पण्डित गजुमादी विकल्पो भ्रन्तिजीवन ॥ ४०७ ॥ The identity of that which is attributed to the substance with the substance itscif has been perceived by the wise in the case of the rope and serpent The distinction is Lept alıe by error 407 चित्तमूगे विकल्पोऽय चित्ताभावे न कश्चन । मतचित्त समाधेहि प्रत्यपे परात्मनि ।। ४०८ ॥ This distinction has its root in the thunking principle, without the thinking principle in does not exist Therefore bring the thinking principle to rest in Paramātman which is the Logos 108 किमपि सनतोच पलानन्दरूप निम्पममतियर नि-यमुक्त निरीहम् । निग्ध गगनाम नियम निलिप हदि क्ष्यति विद्वान् ब्रम पूर्ण समाधी ॥ ४०९ ॥ The wise man in samadht percenes in Jus hicart that something which is cterni ·knowledge, pure bliss, incomparable, eternally The hisc man in samodli perceives in his 157 CREST-JEWEL OF WISDOV free, actionless, as limitless as space, stainless, without distinction of subject and object, and is the all-pervading Brahman (in essence). 409 प्रकृतिविकृतिशून्यं भावनातीतभावं सनसनमानानं मानसबन्धदूग्म् । निगमवचनमिद्ध निन्यमत्मत्प्रसिद्ध हृदि कलयति विद्वान ब्रह्म पूर्ण समाधौ ॥ ४१० ॥ The wise man in samadhi perceives in his heart (that something) which is devoid of prakyti and its modifications, whose state or bcing is beyond (our) conception, and which is uniform, unequalled, beyond the knot of manas, established by the declarations of the Vedas, and known as the eternal Logos, and is the all-pervading Brahman (in essence). 410 अजग्ममरमन्तामासपस्तुस्यरूपं स्तिमितमटिलशिप्रव्यमाल्याविहीनन् । शामितगुणविकार शाश्वत शान्तमैक हदि फलपति विद्वान् ब्रम पूर्ण समाधौ ॥ ४११ ॥ heart the undecaying, immortal substance, not ·158 CREST-JEWELL OF WISDOM indicated by mere negation, without name, in whom the activity of the gunas is at an end, eternal, peaceful and one 411 समाहितान्त कग्ण स्वरूपे विलोकयात्मानमवण्डवैभवम् । विच्छिन्धि जन्य भगन्धगन्धित यनेन पुस्त्व सफलीस्व ।। Having brought the antahl arana (mind) 10 rest, in the true self, you should perceve it, whose glory is indestrucuble, with asşıduous efforts sever the bondage tainted by the smell of conditioned existence, and render frutful 1our manhood 412 सोंपारिविनिमुक्त सच्चिदानन्दमयम् । भावयात्मानमात्मस्थ न भूय कल्पसेऽध्वने ॥ ४१३ ॥ Realize the alman existing in yourself, freed from all upadhıs, the non dual being, consciousness ind bliss, and you will no longer be subject to evolution 113 डापेव पुम परिश्रयमानमामासरूपेग गनुभूत्या । शरीरमागच्छन्निास्त पुनर्न सघत उद महात्मा ॥ ४१४॥ The rahatma lasing (once) Ibandoned the visiblc bxods as if it was a corpse-the body wuch, through experiencing the cffects of ·CREST JEWEL OF WISDOM 159 Kırma, is regarded as a reflected shadow of the man-does not again fix his thoughts upon it 414 सततविमलबोधानन्दरूप समेत्य त्यज जडमलरूपोपाधिमेत मुदूरे । अथ पुनरपि नैष स्मर्यता वान्तवस्तु स्मरणविषयभूत कल्पते कुत्सनाय ॥ ४१५ ॥ Having approached the Logos which is eternal, pure knowledge and bliss abandon this upadhi (the body) which is impure Then it is not to be thought of again, the recollection of what is vomited is only calculated to disgust 415 समूलमेतत् परिदह्य वहौ सदात्मनि ब्रह्मणि निर्विकल्पे । तत स्वय नित्यविशुद्धबोधानन्दात्मना तिप्रति विद्वरिष्ठ ॥४१६॥ The great wise man having burnt all this down to the roots in the fire of the eternal self, which is the non dual Brahman in essence, remains in the Logos, which is eternal pure knowledge and bliss प्रारब्धसूत्रप्रथित शरीर प्रयातु वा तिष्ठतु गोरिव स्वक् । न तत् पुन पश्यति तत्ववेत्तानन्दात्मनि ब्रह्मणि लीनवृत्ति ॥ 416 ·160 CREST-JEWEL OF WISDOM The knower of truth, whose being is (gradually) being absorbed into the Logos which is bliss, and Brahman does not again look at the body, strung on the thread of prarabdha 1 Karma and (unholy) as cow's blood, whether the body remains or disappears 417 अखण्डानन्दमात्मान विज्ञाय स्वस्वरूपत । किमिच्छन् कम्य वा हतोह पुग्णाति तत्त्ववित् ।। ४१८ ॥ Having percented the Logos which is indestructible and bliss, as thc real self, for what purpose and for whose sake can the knower of truth nourish the body? 418 ससिदस्य फ्ल त्वेतजीवन्मुक्तम्प योगिन । बहिन्ति मदानन्दसाम्बादनमात्मनि ॥ ४१९॥ The gain of the Yogi who has attaincd perfection is the cnjoyment of perpctual bliss in the alman 419 वैगम्यस्य पट बोधी धस्योपरति परम् | म्यानन्दानुभवाच्यान्तिपेपरते परम ॥ ४२० ॥ Latent posities which I ave Lecome dynamke ·dom from anxiety at the sight of trouble afterwards the blameworthy acts done when 161 CREST-JEWEL OF WISDOM The result of dispassion is right perception, of right perception abstention from the pleasures of sense and ceremonial acts The peace that comes from the realization of the true is the frut of abstention from ceremonial acts, from the pleasures of sense 420 यद्युत्तरोत्तराभाव पूर्वपूर्वं तु निष्फलम् । निवृत्ति परमा तृप्तिरानन्दोऽनुपम स्वत ॥ ४२१ ।। The absence of what follows (in the order given above) renders fruitless the one that precedes it Perfect sausfaction proceeding from the unparalleled bliss that comes from self is liberation दृष्टदु खेष्वनुद्वेगो विद्याया प्रस्तुत फलम् । यत्कृत भ्रान्तिवेलाया नाना कम जुगुप्सितम् । पश्चानरो विवेकेन तत् कय कतुमर्हति ॥ ४२२ ॥ The fruit of wisdom is declared to be free- How can a man of right discrimination do 421 422 deluded? Inc. wben the ülusion us extinguisbed.

·162 CREST-JEWEL OF WISDOM विद्याफल स्याइसतो निवृत्ति प्रवृत्तिरज्ञानाल तदीक्षितम् । तन्ज्ञाज्ञयोर्यन्मृगतृष्गिकादौ नो चेद् विदो दृष्टफल किमस्मात् ॥ It is perceived that the fruit of wisdom is Liberation from asat (prakrti), that of ignorance is attachment to it If this (difference) is not perceived between the ignorant and the wise, as in the mirage, ctc where can we see any gain for the wise? 423 मज्ञानहदयप्रन्येविनाशो यद्यशेषत । अनिच्छोविषय किं नु प्रवृत्ते. कारण स्वत ॥ ४२४ ॥ If the knot of the heart, ignorance, is entirely destroyed, then how can objects by themselves be the cause of attachment in respect of one who is without desires? 124 वासनानुदयो भोग्ये वैराग्यस्य परोऽवधि । महमावोदयामावो बोधस्य परमोऽअवि । लोनवृत्तेरनुत्पत्तिमर्यादापरतेस्तु सा || ४२५ ॥ The non-sppearance of even conscious inchnation towards objects of enjoyment is the extreme limit of dispassion, thc non evolution Petweens skyrrt and subject there 13 no relation except through illusion and hence it looked upon as a knot tying together shr go and songs ·CREST-JEWEL OF WISDOM 163 of egotism is the supreme limit of nght discrimination, the non evolution of self conscious being by absorption in the Logos is the extreme limit of uparatz 1 425 ब्रह्माकारतया सदा स्थिततया निर्मकबाह्यायधी- रन्यावेदितभोग्यभोगकलनो निद्रालुवद् बालवत् । स्वमालोकितलोकवजगदिद पश्यन् कचिलघवी- रास्ते कश्चिदनन्तपुण्यफलभुग धन्य स मान्यो भुवि ॥४२६॥ He on this earth is happy and worthy of honour who, by always resting in peace in the form of Brahman is freed from external consciousness, regarding the objects of enjoyment experienced by others as a sleeping child (would do), looking upon the universe as the world perceived in dream, at times recovers Consciousness and enjoys the fruit of an Infinity of meritorious deeds 426 स्थितप्रज्ञो यतिस्य य सदानन्दमश्नुते । ब्रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रिय ॥१२७ ॥ This asccuc, firm in iisdom, free from of condition, actionless, inmoys "Peace tranquillity Sec Luka 24 ·164 CREST JEWEL OF WISDOV perpetual bliss, his atman being absorbed in Brahman 427 ब्रह्मात्मनो शोषितयोरेकभावावगाहिना । निर्विकल्पा च चिन्माना वृत्ति प्रक्षेति कथ्यते । सा सर्वदा भवेद् यस्य स्थितप्रज्ञ स उच्यते ॥ ४२८ ॥ Prajna or wisdom is said to be that state of ideation which recognizes no such distinction as that of ego and non ego, and which is absorbed in the manifested unity of Brahman and aiman 428 यस्य स्थिना भवेत् प्रज्ञा यस्यानन्दो निरन्तर । प्रपश्ची विस्मृतप्राय स जीवन्मुक्त इज्यते ।। ४२९ ।। He who is perfectly at rest (in this wisdom) is said to be firm in wisdom He who is firm in wisdom, whose bliss is uninterrupted and by whom the objecuve universe is well nigh forgotten, is regarded asjiranmukta लीनधारपि जागति यो जाग्रामवर्जित । बोधी निर्वामनो यस्य स जीवन्मुक्त इप्यते ।। ४३०॥ He is regarded as picanmulta who, though having his consciousness absorbed (in the 429 ·Though existing in this body which is like a shadow, to be yet devoid of egotism and the Want of inquiry into the past, absence of speculation about the future, and indifference CREST-JEWEL OF WISDOM 165 Logos), is awake and yet devoid of all characteristics of waking, whose consciousness is free from even unconscious traces of desire. 430 शान्तसंसारकलनः कलावानपि निष्कलः । यस्य चित्तं विनिश्चित्तं स जीवन्मुक्त इष्यते ॥ ४३१ ॥ He is regarded as jīvanmukta in whom ali tendency to evolution is at rest, who though possessed of kalā (ray of the Logos), is yet devoid of it (from the standpoint of Brahman), whose thinking principle is devoid of thinking. 431 वर्तमानेऽपि देहेऽस्मिन्छायावदनुवर्तिनि । अहंताममताभावो जीवन्मुक्तस्य लक्षणम् ॥ ४३२ ॥ consciousness of possession, is the characteristic of a jiranmukta. 432 अतीताननुसंधानं भविश्यद विचारणम् । औदासीन्यमपि प्राप्ते जीवन्मुक्तस्य लक्षणम् ॥ ४३३ ॥ 1 Literally my-sess.

·166 CREST-JEWEL OF WISDOM (as to the present), are the characteristics of a Jir'anmukta 433 गुणदोषविशिष्टेऽस्मिन् स्वभावेन विलक्षणे । सर्वत्र समदर्शित्व जीवन्मुक्तस्य लक्षणम् ॥ ४३४ ॥ By nature (from acquired natural disposition) to regard all as equal everywhere in this world of opposites, full as of good and bad qualities, is the characteristic of a puanmukta 434 435 इटानिष्टार्थसप्राप्तो समर्शितमात्मनि । उभयत्राविकारित्व जीवन्मुतस्य लक्षणम् ॥ ४३५ ।। On meeting with objects, agrecable and disagreeable, to regard them all as equal in (respect to) oneself and to feel no perturbar tion in either case, is characteristic of a juanmukta ब्रह्मानन्दरसास्वादासक्तचित्ततया यते । अन्तहिरविज्ञान जीवन्मुकस्य लक्षणम् ॥ ४३६ ॥ The absence of external and internal perception in the ascetic by reason of 1115 consciousness buing centred in the cnjoyment of Brahmanic bliss, is characteristic of a jilanmulta 436

·CREST-JEIVEL OF WISDOM
167
"
देहेन्द्रियादो कर्तव्ये ममाहंभाववर्जितः ।
औदासीन्येन यस्तिष्टेत् स जीवन्मुक्तलक्षणः ॥ ४३७ ॥
He who is free from egotism and "my-ness'
in what is done by body, senses, etc. and
who remains indifferent, is possessed of the
characteristic of a jiranmukta.
437
विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् ।
मनबन्धविनिमुक्तः स जीवन्मुक्तलक्षणः ॥ ४३८ ॥
He who has realized the identity of alman
with Brahman by the power of Vedic wisdom
and is freed from the bondage of conditioned
existence, is possessed of the characteristic of
ajiranmukta.
438
देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके ।
पस्य मो भवतः कापि स जीवन्मुक्त इध्यते ॥ ४३९ ॥
He in whom the consciousness of "/" in
regard to the body and organs, and of this"
in regard to other subjects, never arises, is
considered a jiranmukta.
439
न प्रत्यग्ब्रह्मणोर्भद कहापि ब्रह्ममगयोः ।
प्रज्ञया यो विजानाति स जीवन्मुक्तलक्षणः ॥ ४४०॥

·168 CREST JEWEL OF WISDOST
He who, by reason of wisdom, knows there
is no difference between prahagalman (Logos)
and Brahman, as also between Brahman and
the unkerse, is possessed of the characteristic
of a juvanmukla
440
साधुभि पूज्यमानेऽस्मिन् पीग्यमानेऽपि दुर्जने ।
समभावो भवेद् यस्य स जीवन्मुन उक्षण ॥ ४४१ ॥
He who is the same, whether worshipped
by the good or harassed by the wicked, is
possessed of the characteristic of a jiran
mukta
141
यत्र प्रविण विषया परेरिता नदीप्रवाहा इव वारिराशौ ।
लिनन्ति सन्माननया न विक्रियामुत्पादयन्त्येष यतिविमुक्त ॥
The ascetic into whom (into whose con
sciousness) enter and become merged objects
called into existence by para (light of the
Logos) as the rivers flow into the ocean, by
reason of his being nothing but sat (because
Parabrahman), and do not produce any
change, is liberated
442
विज्ञातब्रह्मतत्त्वस्य यथापूर्व न संसति ।
अस्ति चेन स विज्ञातब्रह्ममावो वहिर्मुख ॥ ४४३ ॥

·169 CREST-JEWEL OF WISDOV For him who has gained the true knowledge of Brahman there is no more evolution as before: if there be these the Brahmanic state is not known (he is out of it). 443 प्राचीनवासनावेगादसौ संमातीति चेत् । न सदेकत्वविज्ञानान्मन्दीभवति वासना ॥ ४११ ॥ If it is said 'he evolves through the force of previous tāsana', it is not so; rāsana 1 becomes powerless by the realization of identity with the Reality. 444 अत्यन्तकामुकस्यापि वृत्ति: कुण्ठति मातरि । तथैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः ॥ ४४५॥ As the tendency of the most lustful man ccases before his mother, so (the rāsana) of the wisc ceascs on knowing Brahman the perfect bliss 445 निदिध्यासनशीलस्य वाह्यप्रत्यय इंश्यते । ब्रवीति श्रुतिरतस्य प्रारब्धं फलदर्शनात् ॥ ४४६ ॥ Dependence on (external) objects is seen in onc engaged in deep meditation on account of Impresons remaining uncommonly in the mind from past Karma ·170 CREST-JEWEL OF WISDOM the results of Karma already in operation so say the Vedas 446 सुखाद्यनुभवो यावत् तावत् प्रारब्धामिप्यते । फलोदय क्रियापूर्वी निष्क्रियो न हि कुत्रचित् ॥ ४४७॥ So long as there is perception of pain and pleasure, so long prarabdha exists, these results are preceded by Karma, for one devoid of Karma they cannot be anywhere 447 अह ब्रह्मेति विज्ञानात् कल्पकोटिशतार्जितम् । सचित विलय याति प्रबोधात् स्वमकर्मवत् ॥ ४४८ ॥ By the knowledge that I (the Logos) am Brahman, the Karma acquired in a thousand millions of Kalpas is extinguished, as is the Karma of dream life on awaking 448 यत्कृत स्वमवेलाया पुण्य वा पापमुल्बणम् | सुप्तोत्थितस्य किं तत् स्यात् स्वर्गीय नरकाय वा ॥ ४४९ ॥ Whatever is done, whether manifestly good or bad in dreams--how is it (efficacious) for the going to hcavcn or hell of the dreamer awakened? 449 स्वमममुदासीन परिज्ञाय नमो यथा । न लिध्यते यति किंचित् कदाचिद् भाविकर्ममि ॥ ४५० ।।

·171 CREST-JEWEL OF WISDOY Having realized his real self as space, without attachment and indifferent (to worldly concems), he never clings to (becomes united with) anything whatsoever by future Karma 450 न नमो घठयोगेन मुरागन्धेन लिप्यते । तथात्मोपाधियोगेन तमनव लिप्यते ॥ ४५१ ॥ Just as space is unaffected by form or odour, so also the atman remains unaffected by connection with upādhi and its functions. 451 ज्ञानोदयात् पुरारब्धं कर्म ज्ञानान नश्यति । अदत्त्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टयाणवत् ॥ ४५२ ।। The Karma incurred before the attainment of knowledge is not destroyed by Lnowledge without producing its effect, like a well-aimed arrow discharged at a target. 452 व्याप्रमुद्रा विनिमुक्तो वाणः पश्चात्तु गोमतौ । न तिष्ठति छिनत्येव टक्ष्यं वेगेन निमरम् ॥ ४९३ ॥ An arrow discharged at what seems to be a tiger does not stop when it is seen that the object is a cow, but quickly and forcibly pierces the object aimed at. 453 Literatty the space within the por or the odour di santuous ·172 CREST-JEWEL OF WISDOM प्रारब्ध बलवत्तर खल विदा भोगेन तस्य क्षय सम्यग्ज्ञानहुताशनेन विलय प्राक्सचितागामिनाम् । ब्रह्मात्मस्यमवेक्ष्य तन्मयतया ये सर्पदा सस्थिता- स्तेषा तत् त्रितय न हि कचिदपि ब्रह्मैव ते निगुणम् ॥ Prarabdha (Karma already incurred in a previous incarnation) is indeed very powerful In the wise it is exhausted with cheerful endurance Samcıta (Karma incurred during the present incarnation) and agamı (future Karma) are destroyed by the fire of perfect knowledge Those, who having realized the identity of atman with Brahman always abide in that union, are never (affected) by the three kinds of Karma (prarabdha samcita and agami), for they become Brahman without attributes उपाधितादात्म्यविहीनकेवल ब्रह्मात्मनैवात्मनि तिष्टतो मुने । प्रारब्धसद्भावकया न युक्ता स्वप्नार्थसबन्धकथेव जाप्रत ॥४५॥ To the ascetic who is devoid of the influ ence of) upadhi and its functions and who abides in the aiman alone, realizing its identity with Brahman, prarabdha does not exist eien in name, but is like dream objects to onc awake 455 454 ·CREST-JEWEL OF WISDOM 173 “ न हि प्रमुद् प्रतिमासदेहे देहोपयोगिन्यपि च प्रपञ्चे। करोत्यहता ममतामिदता किंतु स्वय तिष्ठति जागरेण ॥ ४५६ ॥ The wise man docs not make such distinctions as "I", mine", this", with respect to this illusory body and the world to which It belongs, but remains wakeful (conscious of the higher self) 456 न तस्य मिथ्यार्यसमर्थनेच्छा न सपहस्तजगतोऽपि ट । तत्रानुवृत्तियदि चेन्मृषार्थे न निद्रया मुक्त इतीयते ध्रुवम् ॥४७॥ In him there is no desire strengthening illusory objects, nor does he percense any advantage in this world If he pursues illusory objects, he certainly cannot be regarded as having awakened from the sleep of ignorance 457 तात् परे ब्रह्मणि वर्तमान सदात्मना तिप्रति नान्यदक्षत। स्मृतिपंया स्वमविटोफिनार्थे तथा विद प्राशनमोचनादो ||२८|| Similark he who cier abides in the alman and thus in Parabrahman, sees nothing clsc Laung, sleeping, etc Tre to a mixeman but is the recollection of objects seen in dream 458 ·174 CREST-JEWEL OF WISDOM कर्मणा निर्मितो देह प्रारब्ध तस्य कल्प्यताम् । नानादेरात्मनो युक्त नैवात्मा कर्मनिर्मित ॥ ४५९ ॥ The body is created by Karma Regard prarabdha as belonging to It (body) It (prarabdha) cannot be attributed to the alman which is without beginning The atman is not created by Karma 459 अजा नित्य शाश्वत इति ब्रूते श्रुतिग्मोधवाक् । सदात्मना तिष्ठतोऽस्य कुत प्रार धकल्पना ॥ ४६० ॥ The unerring text of the stuti says (the atman) is not born, it is indestructible and cternal How can prarabdha exist in abiding in atman? 460 " प्रारब्ध सिध्यति सदा यदा देहात्मना स्थिति । देहात्ममावो नवेष्ट प्रारध त्यज्यतामत | शरीरस्यापि प्रारब्धकल्पना भ्रान्तिरेव हि ॥ ४६१ ॥ So long as the notion continues that body is the self, prarabdha exists When that notion is not cherished (any longer), prarabdha is aban doned Even the notion that prarabdha belongs to body is a delusie one 461

·175
CREST-JEWEL OF WISDOM
अध्यस्तस्य कुत सत्त्वममत्त्वस्य कुतो जनि ।
अजातस्य कुतो नाश प्रारब्धमसत कुत ॥ ४६२ ॥
Whence is the reality of what is supposed
and whence is the origin of unreality?
Whence is then destruction of what is not
born? Whence is there prarabdha of what is
unreal?
462
ज्ञानेनाज्ञानकार्यस्य समूल्स्य टया यदि ।
तिष्ठयय कय देह इति शदावतो जडान् ।
समाधातु बाह्यदृष्ट्या प्रारब्ध वदति श्रुति ॥ ४६३ ॥
न तु देहादिसत्यत्वबोधनाय विपश्चिताम् ।
यत श्रुतेरभिप्राय परमार्थकगोवर ॥ ४६४ ॥
If the effects of ignorince me completely
destroyed by hnowledge, how can this body
exist? To clear up this doubt of ignorant
people, the Sruta spoils of prarabdha from
an cxternal point of vic74, but not in order
to teach the reality of the body to the
463 16t
Wise
परिपूर्णमनाचन्तमप्रमेयमविक्रियम् ।
पफमेवात्य अझ नेह नानास्ति किंचन ॥ ४६५ ॥

·176 CREST-JEWEL OF WISDOM Brahman is all pervading, without beginning and without end, immeasurable, unchangeable, the only one, non-dual, and no differentiation whatever exists therein 465 मदन चिद्धन नियमानन्दवनमक्रियम् । एकमेवाद्वय ब्रह्म नेह नानास्ति किंचन ।। ४६६॥ Brahman is absolute existence, absolute consciousness, eternal, absolute bliss, actionless, the only one, non-dual, and no differentiation whatever exists therein 466 प्रत्यगेकग्स पूर्णमनन्त सर्वतोमुग्वम् । एकमेवाद्वय ब्रह्म नेह नानास्ति किंचन ॥ ४६७ ।। Brahman is uniform, unalloyed bliss, allpervading, endless, boundless, the only one, non-dual, and no differentiation whatever exists therein अहेयमनुपादेयमनादेयमनाश्रयम् । एकमेवदय व्रत नह नानास्ति किंचन ॥ ४६८ ॥ Brahman can neither be abandoned, talon hold of nor recen cd, and is independent, the only one, non-dual, and no differentiation Whatect exists therein 468 467

·177
CREST-JEWEL OF WISDOM
निर्गुणं निष्कलं सूक्ष्म निर्विकल्पं निरञ्जनम् ।
एकमेवादयं ब्रह्म नेह नानास्ति किंचन ॥ ४६९ ॥
Brahman is without attributes, indivisible,
subtle, unconditioned, stainless, the only one,
non-dual; and no differentiation whatever
469
cxists therein.
अनिरूप्यस्वरूपं यन्मनोगाचामगोचरम् ।
एकमेवाइयं ब्रह्म नेह नानास्ति किंचन ॥ ४७० ॥
Brahman, whose form is indescribable, who
is incomprchensiblc to specch and mind, is the
only onc, non-dual; and no differentiation
Whatcvcr cxists thercin.
470
सन्समृदं स्वत:मिद शुद बुदन्नौदाम् ।
एकमेवार ब्रह्म नह नानास्ति किंचन ॥ ४७१॥
Brahman is perfect truth, wisdom self-exist-
ing, pure, incomparable, the only onc, non-
dual; and no differentiation whatect cxists
471
tlicrcir.
निम्नगानिस्लमोगा मासा: मुद्रान्सा ययाम्दान्तः।
Fameपरमेसनो माता: दानिमामयोगात् ॥१७॥

·178 CREST-JEWEL OF WISDOM The great ascetics, who have abandoned desires and discarded enjoy ments, who hase subdued their minds and senses, knowing the supreme truth, attain at last paranırıána through union with the ātman (the Logos) 472 मानपीद परतत्त्वमात्मनः स्वरूपमानन्दघन विचार्य । विध्य मोह स्वमन प्रकल्पित मुक्तः कृतार्थों भवतु प्रयुद्ध. ॥४७३॥ Having investigated this supreme truth and the nature of the atman who is full of bliss, having shaken off the delusion created by your own mind, become wise and free, and thus attain the end 473 समाधिना साधु विनिश्चलात्मना पश्यात्मतत्त्व स्फुटबोधचक्षुषा । नि सशय सम्यगवेक्षितश्वेच पदार्थो न पुनर्विकल्पते ॥४७४॥ With a pure, steady mind, know the nature of the atman by clear spiritual perception 11 samadhi If the (one real) substance be perceived without error and understood, it will be no more subject to doubt स्वभ्याविद्यानन्धमनन्धमोक्षात् मन्यज्ञानानन्दरूपात्मसन्धौ । 474 ·179 CREST-JEWEL OF WISDOV शास्त्रं युक्तिदशिकोक्तिः प्रमाणं चान्तःसिद्धा स्वानुभूति: प्रमाणम् ॥ ४७९ ॥ On rcalızıng the alman who is truth, wisdom and bliss, through freedom from connection (with upādhi) crcated by the bond of ignorance, neither sästras, argument, nor the tcachings of the guru, but only self-acquired cxpcriences arc of any authority. 475 अन्धो मोक्षश्च तृप्तिव चिन्तारोग्यक्षुधादयः । स्वेन वेद्या यज्ञानं परेषामानुमानिकम् ॥ ४७६ ॥ Trccdom from bondage, contentment, anxicty, health, hunger, must be experienced by oncsclf. Knowledge (dcrised) from others is inferential. 476 सदस्थिता योधयन्ति गुरवः युतयो यथा । प्रपेर तोद् विद्वानीश्वरानुग्रहीनया ॥ ४७७ ॥ Equal-minded gunu icach, as the Vedas do, that the Irarned will be saved only by wisdom derived from Isvara (the Logos). 477 स्यानुभूस्या स्वयं सात्या स्वमारमानडिनम् । समितः संमुग विफिरपामनारमनि ॥ १८॥ the lfen Frroton by j krahinaari ·478 180 CREST-JEWEL OF WISDOV Having known the indestructible atman through one's own experience, being perfected, one should abide in the atman happily and with steady mind वेदान्तसिद्धान्तनिरुक्तिरेषा ब्रह्मेव जी सरल जगच । अखण्डरूपस्थितिरेव मोक्षो ब्रह्माद्वितीय श्रुतय प्रमाणम ॥४७९॥ The Vedānta doctrine sets forth that the whole universe and (all) jivas (egos) are but Brahman, that moksa is abiding in the indestructible essence (which is the atman) and the srutis are the authority for the non duality of Brahman इति गुरुवचनाच्छ्रुतिप्रमाण माणात् परमवगम्य सतत्त्वमात्मयुक्त्या । प्रशमितकरण समाहितात्मा कचिदचलाकृतिरात्मनिपिनोऽभूत् ।। Thus comprehending-through the guru's teaching, through the authority of the srulis, and through his own reasoning—the supreme truth, he (the disciple) with organs of sense controlled, with composed mind and motionless body, remained (for a time) intent on the atman (absorbed in the aiman) कचित् काल समाधाय परे ब्रह्मणि मानसम् । उत्थाय परमानन्दादिद वचनमब्रवीत् ।। ४८१ ॥ 479 480 ·181 CREST JEWEL OF WISDOM Having fixed his mind for a time on Parabrahman, he then got up (from meditation) and said, with much ecstasy, these words 481 युद्धिविना गरिता प्रवृत्तित्रयात्ममारेकतयाविगया । इद न जानऽप्यनिदं न जाने किया किया मुखमस्यपारम् ॥ Through the rcalization of the alman with Brahman, (my) understanding is utterly lost and mental activity has vanıslıcd I know neither this nor that, nor what this bliss is, its extent, nor its limit 482 याचा यस्तुमशक्यमेव मनमा म तु न पा शक्यते स्यानन्दामूनापूरितपरब्रह्माम्बुधेवमयम् । अम्भोगशिविशणाविकगिरामाव भजन्मे मना पम्य शाशये विलीनाथुनानन्दात्मना नियंतम् ॥ ४८३ ॥ The greatness of Parabrhman, hile in occan completels filled with the nector of realized bliss, cin neuther be described by speech nor conconcıl by mind but can be enjos od Just 25 n hulstone filling into the ser becomes dis solved therein, so my mind becomes morged (con) in the least pirt of thus (Parzbralımın) Von am I happy with spiritual bliss 483

·182
CREST JFWEL OF WISDOU
क गत केन वा नीत कुत्र लीनमिद जगत् ।
अधुना मया दृ/ नास्ति किं महदद्भुतम् ॥ ४८४ ॥
Where is this world gone? By whom was it
carried away? When did it disappear? A
great wonder' That which was percened but
now exists no longer
484
किं हेय किमुपादेय किमन्यत् किं विलक्षणम् ।
अखण्डानन्दपीयूषपूर्ण ब्रह्ममहार्णवे ॥ ४८५ ॥
In the great ocean of Bralıman, filled with
thc ambrosia of perfect bliss, what is then to
be abandoned or accepted? No other thing
exists therein, nor is there any distinguishing
qualty
न किंचिदन पश्यामि न शृणोमि न वेद्यहम् ।
स्वात्मनै सदानन्दरूपेणास्मि विलक्षण ॥ ४८६ ।।
Here (in the state) I neither see, nor hear,
I am different from every
other thing-the atman wlio is truc bliss
485
nor know anything
486
नमो नमस्ते गुरवे महात्मने विमुक्तसङ्गाय सदुत्तमाय ।
नियादयानन्दरसस्वरूपिणे भूम्ने सदापारदयाम्बुधाम्न ॥१८॥

·CREST-JEWEL OF WISDOM 183 I bow before thee, O guru, who art good, great, free from attachment, the embodiment, of eternal, non-dual bliss: lord of the earth, the boundless reservoir of compassion. 487 यत्कटाक्षशशिमान्द्रचन्द्रिकापातधूतभवतापजश्रमः । प्राप्तवानहमखण्डवैभवानन्दमात्मपदमक्षयं क्षणात् ॥ ४८८ ॥ The weariness produced by the burning heat of changing existence being removed by drinking the sweet moonlight of thy glance, I attained, in a moment, the imperishable abode of a man whose glory and bliss are indestructible. 488 धन्योऽयं कृतकृत्योऽहं विमुतोऽहं भवनहात । नित्यानन्दस्वरूपोऽहं पूर्णोऽहं तदनुग्रहात् ॥ ४८९ ।। By thy grace I am happy and have attained my objcct, I am freed from the shark of changing existence, and have gained the state of eternal bliss and am perfect. 489 अप्तन्नोऽहमनमोऽहमलिनोऽहमभड्गुरः। प्रशान्तोऽहमनन्तोऽहममलोऽह चिरंतनः ॥ ४९० ॥ I am without attachment and without limbs. I am sexless and indestructie IA ·I am neither this nor that, but I shine forth in both of them and am pure and supreme 490 184 CREST-JEWEL OF WISDOM calm and endless I am without stain and ancient अनाहमभोक्ताहमविकारोऽहमक्रिय । शुदवायम्वरूपाऽह केरलाऽह सदाशिव ॥ ४९१ ॥ I am not the doer, nor am I the enjoyer, I am without change and without action I am pure intelligence, one, and eternal bliss दाटु यानुर्वस्तु वर्तुभोंस्तुर्विमिन्न एवाहम् । नियनिग्न्तरनिष्क्रियनि मीमासनपूर्णबोधात्मा ।। ४९२ ॥ I am other than the secr, hearer, speaker, doer and enjoyer, but I am cternal, constant, actionless, without attachment and limitless, all pervadıng wisdom नाहमिद नाहमदोऽप्युमयाग्वभासक पर शुदम् । बाह्याभ्यन्तग्शून्य पूर्ण ब्रह्माद्वितीयमेवाहम् ॥ ४९३ ।। 491 492 I am neither within nor without, but I am all pervading and non dual Brahman निरुपममनादितत्त्व महमिहमद इति कल्पनादूरम् । नियानन्दकास सत्य ब्रह्माद्वितीयमेवाहम् ॥ ४९४ ॥ 493

·"
CREST-JEWEL OF WISDOM
185
I am the non-dual Brahman which is
ncomparable, beginningless truth, devoid of
such notions as
you”, “I”, “this” and
" that", and eternal bliss and reality
494
नारायणोऽह नरकान्तकोऽह पुरान्तकोऽह पुरुषोऽहमीश ।
अखण्डबोधोऽहमशेषसाक्षा निरीश्वरोऽह निरह च निर्मम ॥४९५॥
I am Nārayana, I am the destroyer of the
giant Naraka, and the slayer of Pura, I am
Purusa and Lord, I am indestructible wisdom
and the witness of all
I am without Isvarı
nor am I aham (egoism) and I am free from
mama (mine, selfishness)
495
सर्वेषु भूतेन्वहमेव सस्थितो ज्ञानात्मनान्तर्बहिराश्रय सन् ।
भोक्ता च भाग्य स्वयमेव सर्व यद्यत् पृथमिदतया पुग ॥१९६॥
Being the support within and without, I
alone abide in all baings is the wisdom self
(nanalman) Whatever was perceived before
(the attainment of knowledge) as diff rent,
such as the enjoyer and the thing enjoyed,
this am I alone
496
मय्यावण्डमुखाम्भोधौ बहुधा विश्वरीचय ।
उत्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात् ॥ ४९७॥

·186 CREST-JEWEL OF WISDOM In me, the ocean of indestructible bliss, are produced and dissolved, like waves, many worlds through the whirling motion of the gale (called) maya 497 स्थूटा दिमावा मयि कल्पिता भ्रमादारोपिता नु स्फुरणेन लोके । काले यथा कल्पकवत्सरायनत्वदियो निकलनिर्विकल्पे ॥४९८॥ Such states as grossness and the like arc imagined (to exist) in me and attributed to me by people through error and want of clear comprehension, just as the divisions of ume, such as Kalpa, year, half 'year, Rtu (a period of two months) are made in indivisible and changeless time आरोपित नाप्रयदूषक भवेत् कदापि मर्मतिदोषदूषिते । नार्दीकरोत्यूपरभूमिभाग मरीचिकावारिमहाप्रवाह ॥ ४९९ ॥ That which is attributed (to me) by the Ignorant, polluted by many sins, can never pollute me, even as the great flood of mirage water cannot wet the barren land आकाशस्टेपनिदूग्गोऽहमादित्यवद्भास्यविटक्षणोऽहम् । अहार्यनित्यविनिश्चलोऽहमम्माधियत् पारविवर्जितोऽहम् ॥५००। 498 499 'Kalpa-4320000 000 years.

·187 CREST-JEWEL OF WISDOV Like space I go further than thought (am all per adıng) Like the sun I am different from what is made visible (by it) Lilca mountain I am eternally immovable Lahe the ocean I am boundless 500 न मे देहेन सपन्धो मेघेनेव विहायस । मत कुतो मे तदर्मा जामत्स्वानमुपुप्तय ।।५०१ ॥ I have no more connection with the body than the sky with a cloud Whence, then, can I bc subject to states (of the body) such as wling, dreiming and dreamless slumber 501 उपाधिरायाति स एवं गच्छति स एव फमाणि फगति मुङ्क्ते । स एव जीर्यन त्रियते सदाह कुलाद्विवनिक्षल एव सस्थित ॥५०२॥ Upadha (the chiclc) comes and gocs, it engenders Karmı ind enjoys (tlıc effects of Karma) It alone gross old and dics But I alone rciun cier immovable lilc Kuladni (nnc of the seven great mountains) 502 न मेसिन पम निति टेकाम्य निरम्य । कारकी पोनिशिटो निगरो ममेर गरनु गंगने।

·- --1-J-...- OF V DOM In me, the ocean of indestructible bliss, are produced and dissolved, like waves, many worlds through the whirling motion of the gale (called) māja 497 स्थूलादिभावा मयि कल्पिता भ्रमादारोपिता नु स्फुरणेन लोके । काले यथा कल्पकवत्सरायनवदियो निकलनिर्विकल्पे ॥४९८॥ Such states as grossness and the fike are imagined (to exist) in me and attributed to me by people through error and want of clear comprehension, just as the divisions of time, such as Kalpa, year, half year, Rtu (a period of two months) re made in indivisible and changeless time आरोपित नाप्रयदूपक भवेत् कदापि मूढैर्मतिदोषदूषिते । नार्दीकरोत्यूपरभूमिभाग मरीचिकावारिमहाप्रवाह ॥ ४९९ ॥ That which is attributed (to me) by the ignorant, polluted by many sins, can never pollute me, even as the great flood of mirage water cannot wet the barren land 499 आकाशवल्लेपरिदूग्गोऽहमादित्यवद्भास्यविलक्षणोऽहम् । महार्यचन्नित्यविनिश्चलोऽहमम्भोधिवत् पारविवर्जितोऽहम् ॥५००॥ 498 iKalpa-4 320000000 years ·CREST-JEWEL OF WISU Lile space I go further than thought (am all-pervading) Like the sun I am different from wliat is made visible (by it) Like a mountain I am eternally smmovable Lile the ocean I am boundless 500 न मे देहेन संबन्धो मेघेनेव विहायसः । अतः कुतो मे तद्भर्मा जापत्स्वामुषुप्तय: ॥ ५०१॥ I have no more connection with the body than the sky with a cloud Whence, then, can I bc subject to states (of the body) such as waking, dreaming and dreamless slumber? 501 उपाधिरायाति स एव गच्छति स एव कर्माणि करोति मुङ्क्ते । स एव जीयन म्रियते सदाह कुलाद्रिवनिश्चल एव संस्थित ॥९०२॥ Upadhi (the vehicle) comes and goes; it cngenders Karma and enjoys (the eftects of Karma) It alone gross old and dies But I alonc remain ever immovable like Kulãdri (one of the seven great mountains) 502 न मे प्रवृत्तिनं च में निवृत्तिः सदैकरूपस्य निरशाम्य । एकात्मको यो निविडो निरन्तरो व्योमेव पूर्णः स कथं नु चेष्टते ।।

·188 CREST-JEWEL OF WISDOM To me who am uniform and without parts, there is neither going forth nor going back How is it possible for him to perform actions, who is the only self, firm, constant, and, like space, all-pervading? 503 पुण्यानि पापानि निरिन्द्रियस्य निश्चेतसो निवितेनिराकृते । कुतो ममाखण्डमुखानुभूनेने ह्यनन्यागतमित्यपि श्रुति ॥९०४॥ Where are the mcrits and demerits of me who have no sense, no mind, no changes, no form, and who enjoy indestructible happiness? Even the sruli asserts that they do not follow (me) 504 छायया स्पृशमुग्ण वा शीत वा मुटु दुटु वा । न स्पृशत्येव यत् किंचित् पुरुष तद्विलक्षणम् ॥ ५०५ ॥ Heat or cold, good or evil touching a shadow, cannot aff ct the person (whose shadow it is) who is different from it 505 न साक्षिण साक्ष्य वर्मा सस्पृशन्ति विरक्षणम् । अधिकारमुदासीन गृहधर्मा प्रदीपवत् । देहेन्द्रियमनोधर्मा नात्मान स्पृशन्त्यहो ॥ ५०६॥ Just as household duties do not affect onc who, like a burning lamp, 1s unconcerned and ·189 CREST-JEWEL OF WISDOM to "rope steady, so also the functions of the perceived do not affect the perceiver, who is different from them. 506 रवेयथा कर्मणि साक्षिमावो वइयथा दाहनियामकत्वम् । रजोपधारोपितवस्तुसशस्तथैव कूटस्थचिदात्मनो मे ॥ ५०७ ॥ Just as the condition of witnessing actions belongs to the sun, and the property of melting iron belongs to fire, and the idea attributed is associated with it, so kūtastha (milaprakrti) is (related) to me who am cidatman (the real self). 507 कापि वा कारयितापि नाहं भोक्तापि वा भोजयितापि नाहम् । दष्टापि वा दर्शयितापि नाहं सोऽह स्वयंज्योतिरनीगात्मा ॥ I am neither the doer nor the instigator; I am neither the enjoyer nor the promoter of enjoyment, I neither see nor cause others to see; but I am that atman who is self-illumined and unlike (anything else). 508 चलत्युपाधौ प्रतिविम्बलेल्यमौयाधिक मूधियो नयन्ति । स्वविम्बभूतं रविवद् विनिष्क्रिय कर्तास्मिभोक्तास्मिहतोऽस्मि हेति॥ When the upādhi is in motion, the ignorant attribute the tremor of the reflections (as in ·190 CREST JEWEL OF WISDOY water) of the upadhi, such as " I do", "I enjoy", "I am lilled", to the real self which is actionless like the sun 509 जले वापि म्थले वापि ठन्येष जडात्मक । नाह विलिप्ये तद्धर्मधर्मनमो यथा ॥ ११॥ The ignorant more about on land or in water, but I am not affected by such tenden cies, is space is not affected by form (as of a pot) 510 कतृत्वभोक्तृत्वग्वरत्वमत्तताजडत्वरदत्वविमुक्ततादय । बुद्धेविकल्पान तुसन्तिवस्तुत स्वस्मिन् परे ब्रह्मणि केवलेऽद्धये ॥ Action, enjoyment, wickedness, goodness, ignorance, bondage, Liberation, ctc creations of mind, but in reality they do not exist in Parabrahman which is one and non dual 511 are the सन्तु विकारा प्रकृतेर्दशवा शतधा सहस्रपा वापि । कि मेऽसङ्गचितेस्तै घन कचिदम्बर स्पृशति ॥ ५१२॥ Let there be ten, a hundred, or a thousand modifications of prakrti, then, just as a mass of clouds cannot affect the sky, so these ·191 CREST-JEWEL OF WISDOY do not aff ct me whost mind is without attachment 512 अव्यक्तादि स्यूल पर्यन्तमेतद् विश्व यत्राभासमात्र प्रतीतम् । व्यामप्रख्य सूक्ष्ममाद्यन्तहीन ब्रह्माद्वैत यत्तदेवाहमस्मि ।। ५१३ ॥ I am that Brahman which is like space, subtle, non dual, without beginning and with out end, and m hich the whole universe, from the unmanifested down to gross matter, is known to be a mere phantom 513 सर्वाधार सर्ववस्तुप्रकाश सर्वाकार सर्वग सर्वशून्यम् । नित्य शुद्ध निश्चल निर्विकल्प ब्रह्माद्वैत यत्तदेवाहमस्मि ॥१४॥ I am that non dual Brahman which sup ports and illumines all, which is of all forms, all pervading, empty of all else, eternal, pure, immovable and not subject to change 514 यत् प्रत्यस्ताशेषमायाविशेष प्रत्यभूप प्रत्ययागम्यमानम् । सत्यज्ञानानन्तमानन्दरूप ब्रह्माद्वैत यत्तदेवाहमस्मि || ५१५॥ I am that non dual Brahman wluch is truth, knowledge and bliss, which is uniform and can be attained through knowledge, and in which all phenomenal differences are at an end 515 ·192 CREST JEWEL OF WISDOM निष्क्रियोऽस्म्यविकारोऽस्मि निक्लोऽस्मि निराकृति । निर्विकल्पोऽस्मि नि याऽस्मि निरालम्बोऽस्मि निर्दय ॥१६॥ I am actionless, immutable, indivisible, formless, I am subject to no change, eternal, not depending on another and non dual 516 सर्वात्मकाऽह सर्वोऽह सपातीतोऽहमद्वय । केवलारवण्डबोपोऽहमानन्दोऽह निरन्तर ॥ ५१७ ॥ I am all pervading, I am everything and transcend everything, I am non dual, indes tructible knowledge and eternal bliss 517 स्वाराज्यसाम्राज्यविभूतिरेषा भवत्कृपाश्रीमहिमप्रसाटात् । प्राप्ता मया श्रीगुरवे महात्मने नमो नमस्तऽस्तु पुननमाऽस्तु ॥ this supremacy over earth and heaven is attained by me through thy com passion and greatly esteemed favour To thee, great souled onc (mahatma), I bow down again and again 518 महास्वप्ने मायाकृतजनिजगमृत्युगहने भ्रम-त क्लिश्यन्त बहुउतरतापैग्नुपिनम् । अहकारच्याघ्रभ्यक्तिमिममत्यन्तकृपया प्रमोध्य प्रम्बापात् परमवितवान् मामसि गुरो ॥१९॥ O gurt, ·CREST-JEWEL OF WISDOM 193 O guru, having in thy great compassion awakened me from the sound sleep (of ignorance), thou hast saved me, roaming about in the dream like forest of birth, old age and death, created by maya, daily tormented by manifold afflictions, and terrified by the tiger 519 of egoism नमस्तस्मै सदेकस्मे कस्मैचिन्महसे नम । यदेतद्विश्वरूपेण राजते गुरुराज ते ॥ ५२० ॥ O guru, I bow down before thee who art truth alone, who hast the splendour of wisdom and who shinest in the form of the universe 520 इति नतमवलोक्य शिन्यवर्ग समधिगतात्मसुख प्रवुद्धतत्त्वम् । प्रमुदितहृदय स देशिकेन्द्र पुनरिदमाह वच पर महात्मा ॥ Observing the disciple, best of his class, who had acquired the truth and attained spiritual happiness in samadht, the mahatma, lord of gurus, greatly pleased, agun spoke these noble words 521 ब्रह्मप्रत्ययसनतिर्जगदतो ब्रह्मैव सत् सर्वत पश्याध्यात्मशा प्रशान्तमनमा सवास्ववस्थास्वपि।

·194 CREST-JEWEL OF WISDOMI रूपादन्यदक्षित किमभितश्चक्षुष्मता दृश्यते तद्वद् ब्रह्मविद सत किमपर बुद्धेविहारास्पदम् || The universe is an expansion of its idea in Brahman, hence Brahman alonc is rcal Perceive Brahman everywhere and in all states through spiritual sight and with quiet mind What but form can be every where perceived by those who have eyes? In like manner what other thing than reality can recreate the mind of one who knows Brahman 522 कस्ता परानन्दरसानुभूतिमुत्सृज्य शून्येषु रमेत विद्वान् । चन्द्रे महाहादिनि दीप्यमाने चित्रेन्दुमालोकयितु क इच्छेत् ॥ What wise man, renouncing the enjoyment supreme bliss, will take delight in unreal things ? Who will desire to look at the moon in a picture while the delightful moon itself is shining brightly? 523 असत्पदार्थानुमवे न किंचिन्न ह्यस्ति तृप्तिन च दु खहानि । तदद्वयानन्दरसानुभूत्या तृप्त सुख तिष्ठ सदात्मनिष्ठया ॥२४॥ By the enjoyment of unreal things there 15 neither contentment nor destruction of Therefore remain contented with the of sorrow ·CREST JEWEL OF WISDOM 195 enjoyment of non-dual bliss, and happy in devotion to the alman. 524 स्वमेव सर्वथा पश्यन् मन्यमानः स्वमद्रयम् । स्वानन्दमनुमुक्षानः कालं नय महामते ॥ ५२५ ॥ O thou high-minded onc, pass thy time in the perception of the (real) self everywhere, Teflecting on thy non-dual scif, and realizing the true bliss. 525 अखण्डबोधात्मनि निर्विकल्ये विकल्पनं व्योम्नि पुरः प्रकल्पनम् । तदद्वयानन्दमयात्मना सदा शान्ति परामेय भजस्व मानम् ॥ To attribute changefulness to the alman who is indestructible wisdom and changeless, is like building a castle in the air. Therefore, always attain the grcat peace through alic alman who is full of non-dual bliss; and Icep silence, 526 तूरणीमवस्था परमोपशान्तिबुद्धरसत्कल्पविकल्पहेतोः। ब्रह्मात्मना बाविटो महात्मनो पत्राद्वयानन्दमुखं निरन्तरम् ।। The quiet state of the mind, which is the source of modifications and falsc conceptions, is (called) the great peace. In that state the ·196 CREST-JEWEL OF WISDOM mahalmā who knows Brahman enjoys everlastingly non-dual bliss through the alman who is Parabrahman 527 नास्ति निर्वासनान्मौनात् पर सुखकृदुत्तमम् । विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिन ॥ ५२८ - To one who knows the nature of the atman and who enjoys self-bliss, there is nothing but silence, void of desire, causing the greatest happiness 528 गच्छस्तिष्टन्नुपविशञ्छ्यानो वान्ययापि वा । यथेच्छ च वसेद् विद्वानात्माराम सदा मुनि. ॥ ५२९ ।। The wise man who dehghts in the atman and who always remains silent (muni), spends his time either moving, standing still, sitting or lying down or otherwise, at will 529 न देशकालासनदिग्यमादिलक्ष्याचपेक्षा प्रतिबद्धवृते । संसिद्धतत्त्वस्य महात्मनोऽस्ति स्ववेदने का नियमाद्यपेक्षा ॥५३०॥ To a mahatma who has fully attained the truth there is neither space, time, sitting in a particular posture, direction, self control, etc nor any need of an object to be aimed at, for (causing) the cessation of (mental) activity

·CREST JEWEL OF WISDOM
197
When onc knows the self, of what use arc
such conditions as self-restraint?
530
घटोऽयमिति विज्ञातुं नियमः कोऽन्वपेक्ष्यते ।
विना प्रमाणमुष्ठुत्वं यस्मिन् सति पदार्थधी: ।। ५३१ ।।
Does one need self-restraint to know that
this is a pot? An object cannot be known
without sound proofs.
531
अयमात्मा नियसिद्धः प्रमाणे सति भासते।
न देशं नापि वा फालं न शुद्धि याप्यपेक्षते ॥ ५३२ ।।
That this alman is cver perfect becomes
clear through proofs. Ncither space, nor time,
nor purity is needed (for proving it). 532
देवदत्तोऽहमित्येतद् विज्ञानं निरपेक्षकम् ।
ताद् ब्रह्मविदोऽप्यस्य ब्रह्माहमिनि वेदनम् ।। ५३३ ।।
To know that I am Devadatta does not
nced anything else. (One knows his own
name without being obliged to wait for proor.)
In like manner for one who knows Brahman,
nothing clse is necded to know that he is
Brahman.
533
मानुनेर जगत सई भासते पस्य तेजसा ।
मनात्मकममत् तुच्छं किं नु सस्पारभासपम् ॥ ५३४ ॥

·198 CREST-JEWEL OF WISDOMI How indeed can that which is not alman, unreal and insignificant, illumine him (alman) by whose radiance, like that of the sun, this whole universe shines? 534 वेदशास्त्रपुराणानि भूतानि सकलान्यपि । येनार्थवन्ति त किं नु विज्ञातार प्रकाशयेत् ॥ ५३५ ॥ What indeed can illumine the knower by whom the Vedas, Sastras, Puranas and all beings are rendered significant? 535 एप स्वयज्योतिरनन्तशक्तिरात्माप्रमेय सकलानुभूति । यमेव विज्ञाय विमुक्त रन्धो जयत्यय ब्रह्मविदुत्तमोत्तम || ५३६ ।। Knowing this atman alone, who is selfrefulgence, infinite power, all knowledge and immeasurable, one becomes uberated from the bond (of changing existence) This knower of Brahman excels as the best of the best 536 न खिद्यते नो विषये प्रमोदते न सजते नापि विरज्यते च | स्वस्मिन् सदा क्रीहति नन्दति स्वय निरन्तरानन्दरसेन तृप्त ॥ He is neither afflicted by, nor delights in, the objects of sense, nor does he become either attached to them or estranged from them

·CRIST-JEWEL OF WISDOMI
199
Being always contented with the cnjoyment of
bliss, he cnjoys and delights in himself. 537
क्षुधा देहव्यथा त्वरत्वा वाल: क्रीडति वस्तुनि ।
तथैव विद्वान् रमते निर्ममो निरहं सुखी ।। १३८ ॥
Just as a child, ignoring hunger and bodily
pain, plays with a toy, so the wise man,
renouncing egoism and selfishness, being
happy, delights in himself.
538
चिन्ताशून्यमदैन्यभक्षमशनं पानं सरिद्वारिषु
म्वातन्तपेण निरकुशा स्थितिरमोनिंदा श्मशाने वने
वस्त्र क्षालनशोषणादिरहितं दिग् वास्तु शय्या मही
संचारो निगमान्ती थिए विदा क्रीडा परे ब्रह्मणि ।। ५३९ ।।
The wise are free from anxiety, they cat food
obtained by begging but without cringing.
They drink water from a stream, they live
independent and frec. Without fear they
sleep cither in a cemetery or in a jungle, their
clothes are the regions of space which nced
ncither washing nor drying. Their bed is the
carth, their way lies along the roads of the
Vedas and their recreation is in Parabrahman.
539

·200 CREST-JEWEL OF WISDOM विमानमालम्व्य शरीरमेतद् मुनक्त्यशेषान् विषयानुपस्थितान् । परेच्छया बालवढात्मवेत्ता योऽव्यक्तलिङ्गोऽननुषक्तबाह्य ||५४०॥ The knower of the alman who is not attached to externals and whose characteristics are not perceptible, resting in the body as in a chariot, enjoys, at the desire of others, all surrounding objects, like a child (does) 540 दिगम्बरो वापि च साम्बरो वा त्वगम्बरो वापि चिदम्बरस्थ । उन्मत्तवद् वापि च बालवद् वा पिशाचवद् वापि चग्त्यवन्याम् ॥ He who is clothed with wisdom, whether he wears clothes or is clad with the regions of space, or wears a skin, roams the earth either as an insane person, or as a child, or as a ghost 541 कामान् निष्कामरूपी सधरत्येकचरो मुनि । स्वात्मनैव सदा तुष्ट स्वय सर्वात्मना स्थित ॥ ५४२ ॥ The ascetic, free from the idea of desires, always self satisfied, himself abiding in the allpervading alman lives and wanders alone 542 कचिन्मूढो विद्वान् कचिदपि महाराजविमव कचिद् भ्रान्त सौम्य कचिदजगराचारकलित ।

·201 CREST-JEWEL OF WISDOM कचित् पात्रीभूत: कचिदवमत: काप्यविदित- श्वरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥ ५४३ ॥ The wise man behaves sometimes as an ignorant man and at others as a learned one; he is sometimes as dignified as a great king, at others he is like a lunatic; at times he is gentle, and at times his behaviour looks like that of a serpent. Here he is respected, there disrespected, and is not known anywhere, thus he lives happily in supreme, eternal bliss. 543 निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः । नित्यतृप्तोऽप्यमुञ्जानोऽप्यसमः समदर्शनः ॥ ५४४ ॥ Though poor he is always contented; though helpless, he is very powerful; though not eating, he is ever satisfied; though without an equal, he regards all equally. 544 अपि कुर्वनकुर्वाणवाभोक्ता फलभोग्यपि । शरीर्यप्यशरोयेष परिच्छिन्नोऽपि सर्वगः ॥ १४५ ॥ Though doing, he is not the doer; though enjoying the effects, he is not the enjoyer; though embodied, he is bodiless; though confined (in the body), he is all-pervading. 545 ·202 CREST JEWEL OF WISDOY अशरीर सदा सन्तमिम ब्रह्मविद कचित् । प्रियाप्रिये न स्पृशतस्तथैव च शुमाशुमे ॥ १४६ ॥ Likes and dislikes, good and evil, do not in the least affect the Inower of Brahman, who is bodiless and always existing 546 स्थूलादिसबन्धवतोऽभिमानिन सुख च दुख च शुभाशुमे च । विध्वस्तवन्यस्य सदात्मनो मुने कुत शुभ वाप्पशुभ फल वा ।। Happiness and misery, good and evil, belong to him who is attached to gross (objects), and who refers them to himself Where are good or evil or their effects to the munt (ascetic) who has cut asunder his bonds and has become the real afman? 547 समसा प्रस्तवद् मानादप्रत्तोऽपि रजिने । मस्त इत्युच्यते भाल्या ह्यज्ञात्वा वस्तुरक्षणम् ॥ ५४८॥ तद् देहादिवन्धेभ्यो विमुक्त ब्रह्मवित्तमम् । पश्यन्ति देहिवन्मदा शरीराभासदर्शनात् ॥ ५४९ ॥ The sun appears to be swallowed up by darkness (during an eclipse), though tłus IS. But the people who, through delusion, do not understand the nature of the not so

·CREST-JEWEL OF WYTSDOJI 203
thing, say it (the sun) is (swallowed up). So
also the ignorant, seeing the phantom-like
body of one who knows Brahman and who is
freed from the bonds of body, regard him as
embodied.
548,549
अहिनिल्वयनीयायं मुक्त्वा देह तु तिष्ठति ।
इतस्ततश्चाल्यमानो यत् किंचित् प्राणवायुना ॥ ५५० ॥
Like the slough of a serpent, moving hither
and thither at the least breath, the knower
of Brahman remains released from the
body.
550
स्रोतमा नीयते दारु यथा निम्नोनतस्थलम् ।
देवेन नीयते देहो यथाकालोपमुक्तिधु ॥ ५५१ ॥
Just as a piece of wood is carried along to
different places by a torrent, even so the
body is led in time by darta (Karma) into
enjoyments.
551
प्रारब्धकर्मपरिकल्पितवासनामिः
संमारिवचरति मुक्ति मुक्तदेहः ।
सिद्धः स्वयं वसति साक्षिवदत्र तूणी
चक्रस्य मूलमिव कल्पविकल्पशून्यः ॥ ५५२ ॥

·204 CREST JEWEL OF WISDOV He who is liberated from the body and is himself perfect, abides in enjoyment like a worldly man full of desires created by past Karma (does) But he lives, quietly as a spectator, free from desires and changes, like the centre of a wheel 552 नैवेन्द्रियाणि विषयेषु नियुक्त एष नैवापयुक्त उपदर्शनलक्षणस्थ । नैव क्रियाफलमपीपदवेक्षते स स्वानन्दसादरसपानमुमत्तचित्त ॥ ५५३ ॥ He neither applies his senses to objects nor removes them therefrom, but remains a mere spectator He whose mind is intoxi cated with excessive draughts of bliss does not pay even the slightest attention to Karmic effect 553 टक्ष्यालध्यगति त्यक्त्वा यस्तिष्टेत् केवलात्मना । शिव एव स्वय साक्षादय ब्रह्मविदुत्तम ॥ ९९४ ॥ He knows Brahman, renouncing the pur- Sut of either the visible or the invisible, abides in the atman alone and is evidently himself 554 ·205 CREST-JEWEL OF WISDOM जीवन्नेव सदा मुक्त कृतार्थों ब्रह्मवित्तम । उपापिनाशाद् ब्रह्मैव सद्ब्रह्माप्येति नियम् ॥ ५५५ ॥ The Knower of Brahman who has attained the end, is ever free, though living (in the world) By the destruction of upadhi, he, being Brahman alone, reaches the non dual Brahman 555 शैलूषो वेषसद्भावाभावयाश्च या पुमान् । तथैव ब्रह्मविच्छेष्ठ सदा ब्रह्मैव नापर || ५५६ ।। Just as a male being is (always) a male, whether he acts (women's parts in dramas, etc) or not, so also he who knows Brahman and is perfect is always Brahman alone and not another 556 यत्र कापि विशीर्ण सत् पर्णमिव तरोर्वपु पतनात् । ब्रह्मीभूतस्य यते प्रागेव हि तच्चिदग्निना दग्धम् ॥ ५५७ ॥ What is it to an ascetic who has become Brahman if his body, already burnt up by the fire of wisdom, falls anywhere like the withered leaf of a tree? (He does not care what becomes of his body or where it happens to be placed for the moment) 557 ·206 CREST-JEWEL OF 4 ISDOV सदात्मनि ब्रह्मणि तिष्ठतो मुनेः पूर्णाद्वयानन्दमयास्मना सदा । न देशकालाधुचितप्रतीक्षा त्वङ्मामविपिण्डविसर्जनाय ||१९८।। The mini who ever abides in the all-pervading ātman, who is full of non-dual bliss and is Parabrahman, does not wait for the proper place, time, ctc to throw off this lump of skın, flesh and filth 558 देहस्य मोक्षी नो मोक्षो न दण्डस्य कमण्डलो । अविद्याहृदयग्रन्थिमोक्षो मोक्षा यतस्तत ॥ ११९ ॥ Nether the relinquishment of the body, nor of the staff, nor of the water-pot (the wooden water-pot used by ascetics) 1s moksa (liberation), but moksa is the happiness (that results from) untying the knot of ignorance in the heart 559 कुल्यायामथ नद्या वा शिवक्षेत्रेऽपि चत्वरे । पर्ण पतति चेत् तेन तरो किं नु शुभाशुभम् ॥ ५६० ॥ What good or evil (effect) is there to a tree if its leaf falls into a canal or a rier, in a sacred place, or in a place where four ways meet? 560 ·CREST-JEWEL OP WISDOV 207 पत्रस्य पुष्पस्य फलस्य नाशवद् देहेन्द्रियप्राणधिया विनाश । नैवात्मन स्वस्य सदात्मकम्यानन्दाकृतेर्वृक्षवदस्ति चैष । The destruction of body, senses, vitality, and intellect is like that of leaf, flower and frut, but there is no destruction to one's alman whose essence is truth and who is the embodiment of bliss This (atman) remains lıke a tree 561 प्रज्ञानवन इत्यात्मलक्षण सयसूचकम् । अनूयोपाधिकस्यैर कथयन्ति विनाशनम् ॥ ५६२ ॥ The true characteristic of the atman is that he is full of wisdom It is repeatedly said that upadh alone is destroyed 562 अविनाशी वा अरेऽयमात्मेति श्रुतिरात्मन | प्रवीत्यविनाशित्व विनश्यत्सु विकारिषु ॥ ५६३ ॥ The srute thus asserts the indestructibility of the atman when the modifications are des troyed “Hol alman is indestructible!" 563 पाषाणशतृणधान्यकटाम्बराया दग्धा भवन्ति हि मृदेव यथा तथैव ।

·208
CREST-JEWEL OF WISDOM
देहेन्द्रियासुमनआदि समस्तदृश्य
ज्ञानाग्निदग्धमुपयाति परात्मभावम् ॥ ५६४ ॥
Just as, when burnt, a stone, a tree, grass,
grain, a corpse, a cloth, etc become earth
only, so also the whole of the visible universe
such as body, senses, vitality, mind, etc when
burnt up by the fire of wisdom, attain the
condition of Paramātman
564
विलक्षण यथा ध्वान्त लीयते भानुतेजसि ।
तथेय सकल दृश्य ब्रह्मणि प्रविलीयते ॥ ५६५ ॥
Just as darkness, different from (ught),
becomes merged in the light of the sun, so
also the whole visible universe becomes merged
in Brahman
565
घटे नष्टे या व्योम व्योमेव भवति स्फुटम् ।
तथैवोपाधिविलये ब्रह्मव ब्रह्मवित् स्वयम् ॥ ५६६ ॥
Just as space (limited by form) becomes
evident as such on the destruction of form, so
also the knower of Brahman becomes Brahman
alone on the destruction of the upādhi
566
क्षीर क्षीरे यथा क्षिप्त तेल तैले जल जले।
सयुक्तमेकता याति तथात्मन्यात्मविन्मुनि ॥ ५६७ ॥

·209 CREST-JEWEL OF WISDOMI Just as, when mixed, milk becomes one with milk, oil with oil, and water with water, so an ascetic who knows the älman becomes one with him. 567 एवं विदेहकैवल्यं सन्मानत्वमखण्डितम् । ब्रह्ममावं प्रपौष यति वर्तते पुनः ॥ ५६८॥ Thus the ascetic, renouncing the body, attains mukti (deliverance) which is mere existence, indestructible, the state of which is Brahman and he does not return again. 568 सदात्मैकत्व विज्ञानदग्पाविद्यादिवर्मणः । अमुष्य ब्रह्मभूतत्वाद् ब्रह्मणः कुत उद्भवः ॥ ५६९ ॥ Where is birth to one who has become Brahman, and whose body, etc. beginning with ignorance, are burnt up by (the fire of) wisdom through union with the alman who is existence ? 56 मायाक्लचो बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः । यथा रनौ निस्क्रियायां सर्पामासविनिर्गमौ ॥ १७॥ Bondage and liberation created by māyā (illusion) do not exist in reality in the alman;

·210 CREST JEIVEL OF WISDOM no just as the idea of a) serpent and the opposite do not exist in a rope on knowing it to be rope and not serpent) 570 नादृते सदसत्त्वाभ्या वक्तव्ये वन्धमोक्षणे । नावृतिब्रह्मण काचिदन्याभावादनावृतम् । यद्यस्त्यद्वैतहानि स्याद् द्वैत नो सहते श्रुति ॥ १७१ ।। Bondage and liberation are said to be through the existence and non existence of aortz (encompassing energy) There is tricompassing energy in Brahman It (Brahman) is not encompassed because nothing else exists therein If there exists (something else), then non duality is destroyed But the srutt does not allow duality 571 बन्ध च मोक्ष च मृणैव मूढा बुद्धगुण वस्तुनि कल्पयन्ति | हगावृति मेघकृता यया रवौ यतोऽद्वयासन्नचिदेकमक्षरम् ॥५७२॥ Bondage and liberation are indeed false Just as hiding from sight, caused by the clouds, is predicated of the sun, so also the ignorant impose the attributes of mind on the (one) real substance, whereas this (substance) is indestructible, non dual, without attachment, and is wisdom 572 ·211 CREST-JEWEL OF WISDOM मस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि । युद्धरेव गुणावेतौ न तु नित्यस्य वस्तुनः ।। ५७३ ।। Belief in the existence of the (one) real substance and non-belief in its existence, are only the attributes of mind and not of the eternal substance. 573 अतस्तो मायया क्लुप्तौ बन्धमोक्षौ न चात्मनि । निष्कले निष्क्रिये शान्ते निरवये निरञ्जने । अद्वितीये परे तत्त्वे व्योमवत् कल्पना कुतः ॥ ९७४॥ Hence those two, bondage and liberation, are created by māyā (illusion) and they do not exist in the ātman. How can (anything) be attributed to supreme truth which, like space, is indivisible, actionless, calm, blameless, stainless and without a second? 574 न निरोधो न चोत्पत्तिर्न बन्धो न च साधकः । न मुमुक्षुन वै मुक्त इत्येषा परमार्यता ॥ ५७५ ॥ There is neither restraint, nor birth, nor bondage, nor an adept (to aid the disciple), nor one desirous of liberation, nor one libe rated--this is the highest truth. 575 ·212 CREST-JEWEL OF WISDOM सकलनिगमचूडास्वान्तसिद्वान्तरूप परमिदमतिगुह्य दर्शित ते मयाय । अपगतकलिदोष कामनिमुक्तबुद्धि स्वमुतवदसकृत्या भावयित्वा मुमुक्षुम् ।। ६७६ ॥ The supreme and most mysterious doctrine contained in the Vedas is now revealed to thee Expound it to one whose mind is free from desire, whose vicious tendencies have vanished, and who aspires after liberation, and cause him to reflect on the same 576 इति श्रुत्वा गुरोर्वाक्य प्रथयेण कृतानति. । स तेन समनुज्ञातो ययो निर्मुक्तनन्धन ॥ ५७७ ।। Having thus listened to the teachings of the guru, the disciple saluted him respectfully, then, liberated from bondage, with the permission of the guru, he went away 577 गुरुरेव सदानन्दसिन्धी निर्मनमानस । पावयन् वमुघा सर्को विचचार निरन्तरम् ॥ ६७८ ॥ The guru, whose mind is plunged in the ocean of real bliss, cver roams about purifying the whole world 578 ·न्त्येषा शकरमारती विजपते निर्वाणसदायिनी ॥ ५८१॥ इति श्रीमत्परमहसपरिव्राजकाचार्यश्रीगोविन्दमगरत्पूज्यपादशिष्यस्य 213 CRUIT-JEWEL OF WISDOM त्याचार्यस्य शिव्यस्य सवादेनात्मलक्षणम् । निरूपितं मुमुक्षूणा सुखबोधोपपत्तये ॥ ५७९ ॥ Thus, in the form of a dialogue between a guru and a disciple, is revealed the nature of the alman, so that those who aspire after liberation may gain Inowledge easily 579 हितमिममुपदेशमाद्रियन्ता विहिननिरस्तसमस्तचित्तदोषाः । मवसुखविरता: प्रशान्तचिताः श्रुतिरसिका यतयो मुमुक्षवो ये ॥ May those ascetics who aspire after liberation and delight in the śrulis, who have renounced the pleasures of the world, and who have expunged all vices from their hearts, as enjoined, and whose minds are subdued, respect these wholesome teachings! ससाराध्वनि तापमानुकिरणप्रोद्भूतदाहव्यथा- खिन्नाना जलकाङ्क्षया मरुभुवि धान्या परिम्रान्यताम् । अत्यासनमुधाम्बुधि सुखकर ब्रह्मादय दर्शय- 580 भीमईकरमगवत कृती विवेकचूडामणि समाप्त ।

·214 CREST-JEWEL OF WISDOM These words of Samkara, which secure nirvāna, excel all others and point out an occan of ncctar close at hand, of non-dual Brahman which gives happiness to those who, suffering from fatigue and thirst caused by the rays of the sun of misery on the road of changing existence, wander in an arid region desiring water. 581 Thus ends the CREST-JEWEL or WISDOM by Sri Samkarācārya, disciple of Sri Govinda Bhagavatpāda.