The Seeker and the Teacher

सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥१॥

sarvavedāntasiddhāntagocaraṃ tamagocaram |govindaṃ paramānandaṃ sadguruṃ praṇato'smyaham ||1||

I bow to Govinda, my true teacher, who is supreme joy — the one whom the teachings of all the Upanishads point to, yet who lies beyond their reach.

The Vivekachudamani, "the Crest-Jewel of Discrimination," is traditionally attributed to Shankara (8th century), the great teacher of Advaita Vedanta, though many scholars think it was written later in his school. Govinda is the name of Shankara's own teacher, and also a name of God; the verse honors both.

जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता ।तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम्आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः ।मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥२॥

jantūnāṃ narajanma durlabhamataḥ puṃstvaṃ tato vipratā |tasmādvaidikadharmamārgaparatā vidvattvamasmātparamātmānātmavivecanaṃ svanubhavo brahmātmanā saṃsthitiḥ |muktirno śatajanmakoṭisukṛtaiḥ puṇyairvinā labhyate ||2||

For living beings, a human birth is hard to obtain; harder still is strength of character; harder still, a life of learning; harder still, devotion to the path of the Vedas; and beyond that, true understanding. Discerning the self from what is not the self, direct experience of it, and abiding as Brahman — freedom of this kind cannot be gained without the merit of countless good lives.

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् ।मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥३॥

durlabhaṃ trayamevaitaddevānugrahahetukam |manuṣyatvaṃ mumukṣutvaṃ mahāpuruṣasaṃśrayaḥ ||3||

These three are rare, and come only by the grace of God: a human birth, the longing for freedom, and the shelter of a great soul.

Three rare gifts that make the path possible: being born human, wanting freedom, and finding a true teacher.

लब्ध्वा कथंचिन्नरजन्म दुर्लभं ।तत्रापि पुंस्त्वं श्रुतिपारदर्शनम्यस्त्वात्ममुक्तौ न यतेत मूढधीः ।स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात् ॥४॥

labdhvā kathaṃcinnarajanma durlabhaṃ |tatrāpi puṃstvaṃ śrutipāradarśanamyastvātmamuktau na yateta mūḍhadhīḥ |sa hyātmahā svaṃ vinihantyasadgrahāt ||4||

Having somehow gained a human birth, so hard to come by, and strength besides, and a full knowledge of scripture — the fool who does not strive for the freedom of the self kills himself, clinging to what is unreal.

इतः को न्वस्ति मूढात्मा यस्तु स्वार्थे प्रमाद्यति ।दुर्लभं मानुषं देहं प्राप्य तत्रापि पौरुषम् ॥५॥

itaḥ ko nvasti mūḍhātmā yastu svārthe pramādyati |durlabhaṃ mānuṣaṃ dehaṃ prāpya tatrāpi pauruṣam ||5||

Who could be more foolish than one who, having gained a rare human body, and strength besides, neglects their own true good?

वदन्तु शास्त्राणि यजन्तु देवान् ।कुर्वन्तु कर्माणि भजन्तु देवताःआत्मैक्यबोधेन विनापि मुक्तिः ।न सिध्यति ब्रह्मशतान्तरेऽपि ॥६॥

vadantu śāstrāṇi yajantu devān |kurvantu karmāṇi bhajantu devatāḥātmaikyabodhena vināpi muktiḥ |na sidhyati brahmaśatāntare'pi ||6||

Let people quote the scriptures, offer sacrifices to the gods, perform rituals, and worship deities. Without knowing the oneness of the self, freedom will not come, even in a hundred lifetimes of Brahma.

A lifetime of Brahma, the creator, lasts trillions of human years. The point: religious activity alone, however long continued, does not by itself bring freedom. Only knowledge of the self does.

अमृतत्वस्य नाशास्ति वित्तेनेत्येव हि श्रुतिः ।ब्रवीति कर्मणो मुक्तेरहेतुत्वं स्फुटं यतः ॥७॥

amṛtatvasya nāśāsti vittenetyeva hi śrutiḥ |bravīti karmaṇo mukterahetutvaṃ sphuṭaṃ yataḥ ||7||

"There is no hope of immortality through wealth," says scripture. It plainly declares that action is not the cause of freedom.

The quotation is from the Brihadaranyaka Upanishad (2.4.2), where the sage Yajnavalkya tells his wife Maitreyi that riches cannot buy immortality.

अतो विमुक्त्यै प्रयतेत्विद्वान् ।संन्यस्तबाह्यार्थसुखस्पृहः सन्सन्तं महान्तं समुपेत्य देशिकं ।तेनोपदिष्टार्थसमाहितात्मा ॥८॥

ato vimuktyai prayatetvidvān |saṃnyastabāhyārthasukhaspṛhaḥ sansantaṃ mahāntaṃ samupetya deśikaṃ |tenopadiṣṭārthasamāhitātmā ||8||

So the wise should strive for freedom, giving up the craving for outer pleasures, going to a good and great teacher, and fixing the mind on what the teacher has taught.

उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ ।योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥९॥

uddharedātmanātmānaṃ magnaṃ saṃsāravāridhau |yogārūḍhatvamāsādya samyagdarśananiṣṭhayā ||9||

Through steady attention to true seeing, having risen to yoga, one should lift up by oneself the self that is drowning in the ocean of worldly life.

An echo of Bhagavad Gita 6.5: "Lift yourself up by yourself."

संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये ।यत्यतां पण्डितैर्धीरैरात्माभ्यास उपस्थितैः ॥१०॥

saṃnyasya sarvakarmāṇi bhavabandhavimuktaye |yatyatāṃ paṇḍitairdhīrairātmābhyāsa upasthitaiḥ ||10||

Wise and steady people who have taken up the practice of the self should give up all ritual action and strive for release from the bondage of worldly life.

चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये ।वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः ॥११॥

cittasya śuddhaye karma na tu vastūpalabdhaye |vastusiddhirvicāreṇa na kiṃcitkarmakoṭibhiḥ ||11||

Action is for purifying the mind, not for perceiving reality. Reality is realized by inquiry, not by countless actions.

A key principle of Shankara's teaching. Good works and rituals prepare the mind, but only inquiry (vichara) — careful, honest examination of what is real — brings knowledge.

सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा ।भ्रान्तोदितमहासर्पभयदुःखविनाशिनी ॥१२॥

samyagvicārataḥ siddhā rajjutattvāvadhāraṇā |bhrāntoditamahāsarpabhayaduḥkhavināśinī ||12||

By clear inquiry one comes to know the rope for what it is, and that knowledge ends the fear and misery caused by the illusion of a great snake.

The rope-and-snake image again. In dim light, a rope is mistaken for a snake, and real fear follows. No ritual or effort removes the snake; only looking clearly does.

अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः ।न स्नानेन न दानेन प्राणायमशतेन वा ॥१३॥

arthasya niścayo dṛṣṭo vicāreṇa hitoktitaḥ |na snānena na dānena prāṇāyamaśatena vā ||13||

Certainty about the truth comes from inquiry, guided by good advice — not from bathing in holy rivers, not from giving gifts, not from a hundred breathing exercises.

अधिकारिणमाशास्ते फलसिद्धिर्विशेषतः ।उपाया देशकालाद्याः सन्त्यस्मिन्सहकारिणः ॥१४॥

adhikāriṇamāśāste phalasiddhirviśeṣataḥ |upāyā deśakālādyāḥ santyasminsahakāriṇaḥ ||14||

Success depends above all on the fitness of the seeker. Time, place, and other conditions only help.

अतो विचारः कर्तव्यो जिज्ञासोरात्मवस्तुनः ।समासाद्य दयासिन्धुं गुरुं ब्रह्मविदुत्तमम् ॥१५॥

ato vicāraḥ kartavyo jijñāsorātmavastunaḥ |samāsādya dayāsindhuṃ guruṃ brahmaviduttamam ||15||

So one who wants to know the self should inquire into it, after finding a teacher who is an ocean of compassion and the best of those who know Brahman.

मेधावी पुरुषो विद्वानुहापोहविचक्षणः ।अधिकार्यात्मविद्यायामुक्तलक्षणलक्षितः ॥१६॥

medhāvī puruṣo vidvānuhāpohavicakṣaṇaḥ |adhikāryātmavidyāyāmuktalakṣaṇalakṣitaḥ ||16||

The one fit for knowledge of the self is intelligent and learned, skilled in weighing arguments for and against, and marked by the qualities described.

विवेकिनो विरक्तस्य शमादिगुणशालिनः ।मुमुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता ॥१७॥

vivekino viraktasya śamādiguṇaśālinaḥ |mumukṣoreva hi brahmajijñāsāyogyatā matā ||17||

Only one who discerns, who is detached, who has calm and the other qualities, and who longs for freedom, is considered fit to inquire into Brahman.

साधनान्यत्र चत्वारि कथितानि मनीषिभिः ।येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति ॥१८॥

sādhanānyatra catvāri kathitāni manīṣibhiḥ |yeṣu satsveva sanniṣṭhā yadabhāve na sidhyati ||18||

The wise speak of four means here. When they are present, one becomes established in the real; without them, it cannot be done.

The "four means" (sadhana chatushtaya) are the classic qualifications for the study of Vedanta, listed in the next verse and explained in verses 20–27.

आदौ नित्यानित्यवस्तुविवेकः परिगम्यते ।इहामुत्रफलभोगविरागस्तदनन्तरम्शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥१९॥

ādau nityānityavastuvivekaḥ parigamyate |ihāmutraphalabhogavirāgastadanantaramśamādiṣaṭkasampattirmumukṣutvamiti sphuṭam ||19||

First comes discernment between the eternal and the passing. Then comes detachment from enjoying the fruits of action here and hereafter. Then come the six treasures, beginning with calm. And then, clearly, the longing for freedom.

ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः ।सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥२०॥

brahma satyaṃ jaganmithyetyevaṃrūpo viniścayaḥ |so'yaṃ nityānityavastuvivekaḥ samudāhṛtaḥ ||20||

The firm conviction "Brahman is real, the world is unreal" — this is called discernment between the eternal and the passing.

One of the most famous lines in Vedanta: brahma satyam jagan mithya. "Unreal" (mithya) does not mean nonexistent, but dependent and changing, like the snake that appears in the rope.

तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः ।देहादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि ॥२१॥

tadvairāgyaṃ jihāsā yā darśanaśravaṇādibhiḥ |dehādibrahmaparyante hyanitye bhogavastuni ||21||

Detachment is the wish to give up all passing objects of enjoyment, from the body to the realm of Brahma, as one comes to see them through what one sees, hears, and so on.

विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः ।स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥२२॥

virajya viṣayavrātāddoṣadṛṣṭyā muhurmuhuḥ |svalakṣye niyatāvasthā manasaḥ śama ucyate ||22||

Turning away again and again from the mass of sense objects, seeing their faults, and keeping the mind steadily on its own goal — this is called calm.

Verses 22–26 define the "six treasures": calm (shama), self-control (dama), withdrawal (uparati), endurance (titiksha), faith (shraddha), and concentration (samadhana).

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके ।उभयेषामिन्द्रियाणां स दमः परिकीर्तितःबाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥२३॥

viṣayebhyaḥ parāvartya sthāpanaṃ svasvagolake |ubhayeṣāmindriyāṇāṃ sa damaḥ parikīrtitaḥbāhyānālambanaṃ vṛttereṣoparatiruttamā ||23||

Turning both kinds of senses back from their objects and keeping each in its own place is called self-control. The best withdrawal is when the mind no longer leans on anything outside.

"Both kinds of senses" are the five senses of perception and the five organs of action (speech, hands, feet, and so on).

सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥२४॥

sahanaṃ sarvaduḥkhānāmapratīkārapūrvakam |cintāvilāparahitaṃ sā titikṣā nigadyate ||24||

Bearing all suffering without trying to retaliate, and without worry or complaint — this is called endurance.

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२५॥

śāstrasya guruvākyasya satyabuddhyavadhāraṇam |sā śraddhā kathitā sadbhiryayā vastūpalabhyate ||25||

Holding the words of scripture and of the teacher to be true — this is what the wise call faith, by which reality is realized.

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा ।तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥२६॥

sarvadā sthāpanaṃ buddheḥ śuddhe brahmaṇi sarvadā |tatsamādhānamityuktaṃ na tu cittasya lālanam ||26||

Keeping the understanding fixed always on the pure Brahman — this is called concentration, not indulging the mind's fancies.

अहंकारादिदेहान्तान्बन्धानज्ञानकल्पितान् ।स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥२७॥

ahaṃkārādidehāntānbandhānajñānakalpitān |svasvarūpāvabodhena moktumicchā mumukṣutā ||27||

The wish to be free, through knowing one's true nature, from all the bonds created by ignorance, from the ego down to the body — this is the longing for freedom.

मन्दमध्यमरूपापि वैराग्येण शमादिना ।प्रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ॥२८॥

mandamadhyamarūpāpi vairāgyeṇa śamādinā |prasādena guroḥ seyaṃ pravṛddhā sūyate phalam ||28||

Even if this longing is weak or moderate, it grows through detachment, calm, and the other qualities, and through the grace of the teacher, and bears fruit.

वैराग्यं च मुमुक्षुत्वं तीव्रं यस्य तु विद्यते ।तस्मिन्नेवार्थवन्तः स्युः फलवन्तः शमादयः ॥२९॥

vairāgyaṃ ca mumukṣutvaṃ tīvraṃ yasya tu vidyate |tasminnevārthavantaḥ syuḥ phalavantaḥ śamādayaḥ ||29||

Only in one whose detachment and longing for freedom are intense do calm and the other qualities have meaning and bear fruit.

एतयोर्मन्दता यत्र विरक्तत्वमुमुक्षयोः ।मरौ सलीलवत्तत्र शमादेर्भानमात्रता ॥३०॥

etayormandatā yatra viraktatvamumukṣayoḥ |marau salīlavattatra śamāderbhānamātratā ||30||

Where detachment and the longing for freedom are weak, calm and the rest are only appearances, like water in a desert mirage.

मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी ।स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥३१॥

mokṣakāraṇasāmagryāṃ bhaktireva garīyasī |svasvarūpānusandhānaṃ bhaktirityabhidhīyate ||31||

Among all that leads to freedom, devotion is greatest. Devotion is said to be the search for one's own true nature.

Shankara here defines devotion (bhakti) not as worship of an outer God, but as the turning of love toward one's own deepest nature.

स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनःउपसीदेद्गुरुं प्राज्ञ्यं यस्माद्बन्धविमोक्षणम् ॥३२॥

svātmatattvānusandhānaṃ bhaktirityapare jaguḥ |uktasādhanasaṃpannastattvajijñāsurātmanaḥupasīdedguruṃ prājñyaṃ yasmādbandhavimokṣaṇam ||32||

Others say devotion is the search for the truth of one's own self. The one who has these qualifications and wants to know the truth of the self should approach a wise teacher, from whom comes release from bondage.

श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।ब्रह्मण्युपरतः शान्तो निरिन्धन इवानलःअहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ॥३३॥

śrotriyo'vṛjino'kāmahato yo brahmavittamaḥ |brahmaṇyuparataḥ śānto nirindhana ivānalaḥahetukadayāsindhurbandhurānamatāṃ satām ||33||

Such a teacher is learned in scripture, free of fault, untouched by desire, the best of those who know Brahman, at rest in Brahman, peaceful like a fire whose fuel is spent, an ocean of compassion that needs no reason, and a friend to good people who bow before him.

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः ।प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥३४॥

tamārādhya guruṃ bhaktyā prahvapraśrayasevanaiḥ |prasannaṃ tamanuprāpya pṛcchejjñātavyamātmanaḥ ||34||

Having served that teacher with devotion, humility, and respect, and having won his kindness, one should ask him what one needs to know.

स्वामिन्नमस्ते नतलोकबन्धो ।कारुण्यसिन्धो पतितं भवाब्धौमामुद्धरात्मीयकटाक्षदृष्ट्या ।ऋज्व्यातिकारुण्यसुधाभिवृष्ट्या ॥३५॥

svāminnamaste natalokabandho |kāruṇyasindho patitaṃ bhavābdhaumāmuddharātmīyakaṭākṣadṛṣṭyā |ṛjvyātikāruṇyasudhābhivṛṣṭyā ||35||

"Master, I bow to you, friend of all who bow to you, ocean of compassion. I have fallen into the sea of worldly life. Lift me out with your gracious glance, raining down the nectar of your great and simple kindness.

Verses 35–40 are the student's prayer, in a more elaborate meter.

दुर्वारसंसारदवाग्नितप्तं ।दोधूयमानं दुरदृष्टवातैःभीतं प्रपन्नं परिपाहि मृत्योः ।शरण्यमन्यद्यदहं न जाने ॥३६॥

durvārasaṃsāradavāgnitaptaṃ |dodhūyamānaṃ duradṛṣṭavātaiḥbhītaṃ prapannaṃ paripāhi mṛtyoḥ |śaraṇyamanyadyadahaṃ na jāne ||36||

"I am burning in the forest fire of this world, which no one can put out, tossed about by the winds of misfortune. I am afraid. I take refuge in you. Save me from death, for I know no other refuge.

शान्ता महान्तो निवसन्ति सन्तो ।वसन्तवल्लोकहितं चरन्तःतीर्णाः स्वयं भीमभवार्णवं जनान् ।अहेतुनान्यानपि तारयन्तः ॥३७॥

śāntā mahānto nivasanti santo |vasantavallokahitaṃ carantaḥtīrṇāḥ svayaṃ bhīmabhavārṇavaṃ janān |ahetunānyānapi tārayantaḥ ||37||

"Great and peaceful souls live in the world doing it good, like the spring. They have crossed the terrible ocean of existence themselves, and without any motive help others across too.

अयं स्वभावः स्वत एव यत्पर ।श्रमापनोदप्रवणं महात्मनाम्सुधांशुरेष स्वयमर्ककर्कश ।प्रभाभितप्तामवति क्षितिं किल ॥३८॥

ayaṃ svabhāvaḥ svata eva yatpara |śramāpanodapravaṇaṃ mahātmanāmsudhāṃśureṣa svayamarkakarkaśa |prabhābhitaptāmavati kṣitiṃ kila ||38||

"It is the very nature of great souls to be quick to relieve others' troubles, just as the moon, of its own accord, cools the earth scorched by the sun's harsh rays.

ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः ।युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचयसंतप्तं भवतापदावदहनज्वालाभिरेनं प्रभो ।धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः ॥३९॥

brahmānandarasānubhūtikalitaiḥ pūrtaiḥ suśītairyutaiḥ |yuṣmadvākkalaśojjhitaiḥ śrutisukhairvākyāmṛtaiḥ secayasaṃtaptaṃ bhavatāpadāvadahanajvālābhirenaṃ prabho |dhanyāste bhavadīkṣaṇakṣaṇagateḥ pātrīkṛtāḥ svīkṛtāḥ ||39||

"Lord, sprinkle me, who am scorched by the flames of this world's fire, with your words of nectar — sweet to hear, cool, full of the taste of the bliss of Brahman, poured from the vessel of your speech. Blessed are those who come within even a moment of your glance, and are accepted as worthy.

कथं तरेयं भवसिन्धुमेतं ।का वा गतिर्मे कतमोऽस्त्युपायःजाने न किञ्ज्चित्कृपयाव मां प्रभो ।संसारदुःखक्षतिमातनुष्व ॥४०॥

kathaṃ tareyaṃ bhavasindhumetaṃ |kā vā gatirme katamo'styupāyaḥjāne na kiñjcitkṛpayāva māṃ prabho |saṃsāraduḥkhakṣatimātanuṣva ||40||

"How can I cross this ocean of existence? What will become of me? What means is there? I know nothing. Lord, protect me in your kindness, and put an end to the suffering of this world."

तथा वदन्तं शरणागतं स्वं ।संसारदावानलतापतप्तम्निरीक्ष्य कारुण्यरसार्द्रदृष्ट्या ।दद्यादभीतिं सहसा महात्मा ॥४१॥

tathā vadantaṃ śaraṇāgataṃ svaṃ |saṃsāradāvānalatāpataptamnirīkṣya kāruṇyarasārdradṛṣṭyā |dadyādabhītiṃ sahasā mahātmā ||41||

Seeing the one who has come for refuge speaking like this, scorched by the fire of the world, the great soul should at once grant him freedom from fear, with eyes moist with compassion.

विद्वान्स तस्मा उपसत्तिमीयुषे ।मुमुक्षवे साधु यथोक्तकारिणेप्रशान्तचित्ताय शमान्विताय ।तत्त्वोपदेशं कृपयैव कुर्यात् ॥४२॥

vidvānsa tasmā upasattimīyuṣe |mumukṣave sādhu yathoktakāriṇepraśāntacittāya śamānvitāya |tattvopadeśaṃ kṛpayaiva kuryāt ||42||

The wise teacher should, out of kindness, give the teaching of the truth to the one who has come to him seeking freedom, who does what he is told, whose mind is peaceful and who has calm.

मा भैष्ट विद्वंस्तव नास्त्यपायः ।संसारसिन्धोस्तरणेऽस्त्युपायःयेनैव याता यतयोऽस्य पारं ।तमेव मार्गं तव निर्दिशामि ॥४३॥

mā bhaiṣṭa vidvaṃstava nāstyapāyaḥ |saṃsārasindhostaraṇe'styupāyaḥyenaiva yātā yatayo'sya pāraṃ |tameva mārgaṃ tava nirdiśāmi ||43||

"Do not be afraid, wise one. No harm will come to you. There is a way to cross the ocean of worldly life. I will show you the very path by which the sages have reached the far shore.

अस्त्युपायो महान्कश्चित्संसारभयनाशनः ।तेन तीर्त्वा भवाम्भोधिं परमानन्दमाप्स्यसि ॥४४॥

astyupāyo mahānkaścitsaṃsārabhayanāśanaḥ |tena tīrtvā bhavāmbhodhiṃ paramānandamāpsyasi ||44||

"There is a great means that destroys the fear of worldly life. Crossing the ocean of existence by it, you will reach supreme bliss.

वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् ।तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु ॥४५॥

vedāntārthavicāreṇa jāyate jñānamuttamam |tenātyantikasaṃsāraduḥkhanāśo bhavatyanu ||45||

"From inquiry into the meaning of the Upanishads comes the highest knowledge, and from that comes the final end of the suffering of worldly life.

श्रद्धाभक्तिध्यानयोगाम्मुमुक्षोः ।मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीःयो वा एतेष्वेव तिष्ठत्यमुष्य ।मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥४६॥

śraddhābhaktidhyānayogāmmumukṣoḥ |mukterhetūnvakti sākṣācchrutergīḥyo vā eteṣveva tiṣṭhatyamuṣya |mokṣo'vidyākalpitāddehabandhāt ||46||

"Faith, devotion, and the yoga of meditation are named by scripture itself as the means of freedom for the one who seeks it. Whoever stands firm in these is freed from the bondage of the body, which ignorance has created.

अज्ञानयोगात्परमात्मनस्तव ।ह्यनात्मबन्धस्तत एव संसृतिःतयोर्विवेकोदितबोधवन्हिः ।अज्ञानकार्यं प्रदहेत्समूलम् ॥४७॥

ajñānayogātparamātmanastava |hyanātmabandhastata eva saṃsṛtiḥtayorvivekoditabodhavanhiḥ |ajñānakāryaṃ pradahetsamūlam ||47||

"It is because of ignorance that you, the supreme self, are bound by what is not the self, and from that comes the cycle of birth and death. The fire of knowledge, kindled by discerning between the two, will burn away the effects of ignorance, root and all."

The student said

शिष्य उवाच ।कृपया श्रूयतां स्वामिन्प्रश्नोऽयं क्रियते मयायदुत्तरमहं श्रुत्वा कृतार्थः स्यां भवन्मुखात् ॥४८॥

śiṣya uvāca |kṛpayā śrūyatāṃ svāminpraśno'yaṃ kriyate mayāyaduttaramahaṃ śrutvā kṛtārthaḥ syāṃ bhavanmukhāt ||48||

"Master, please listen kindly. I ask you this question. Hearing the answer from your own lips, I will have fulfilled my purpose.

को नाम बन्धः कथमेष आगतः ।कथं प्रतिष्ठास्य कथं विमोक्षःकोऽसावनात्मा परमः क आत्मा ।तयोर्विवेकः कथमेतदुच्यताम् ॥४९॥

ko nāma bandhaḥ kathameṣa āgataḥ |kathaṃ pratiṣṭhāsya kathaṃ vimokṣaḥko'sāvanātmā paramaḥ ka ātmā |tayorvivekaḥ kathametaducyatām ||49||

"What is bondage? How did it come about? How does it continue? How is one freed from it? What is the not-self? What is the supreme self? And how does one discern between them? Please tell me."

The student's six questions organize much of what follows.

The teacher said

श्रीगुरुवाच ।धन्योऽसि कृतकृत्योऽसि पावित ते कुलं त्वयायदविद्याबन्धमुक्त्या ब्रह्मीभवितुमिच्छसि ॥५०॥

śrīguruvāca |dhanyo'si kṛtakṛtyo'si pāvita te kulaṃ tvayāyadavidyābandhamuktyā brahmībhavitumicchasi ||50||

"You are blessed. You have done what needs doing. Your family has been made pure by you, since you wish to become Brahman by freeing yourself from the bondage of ignorance.

ऋणमोचनकर्तारः पितुः सन्ति सुतादयः ।बन्धमोचनकर्ता तु स्वस्मादन्यो न कश्चन ॥५१॥

ṛṇamocanakartāraḥ pituḥ santi sutādayaḥ |bandhamocanakartā tu svasmādanyo na kaścana ||51||

"A father may have sons and others to free him from his debts, but no one other than oneself can free one from bondage.

मस्तकन्यस्तभारादेर्दुःखमन्यैर्निवार्यते ।क्षुधादिकृतदुःखं तु विना स्वेन न केनचित् ॥५२॥

mastakanyastabhārāderduḥkhamanyairnivāryate |kṣudhādikṛtaduḥkhaṃ tu vinā svena na kenacit ||52||

"Others can take away the pain of a load carried on the head, but the pain of hunger and the like no one can remove except oneself.

पथ्यमौषधसेवा च क्रियते येन रोगिणा ।आरोग्यसिद्धिर्दृष्टास्य नान्यानुष्ठितकर्मणा ॥५३॥

pathyamauṣadhasevā ca kriyate yena rogiṇā |ārogyasiddhirdṛṣṭāsya nānyānuṣṭhitakarmaṇā ||53||

"A sick person who follows the diet and takes the medicine is seen to recover — not because of anything done by someone else.

वस्तुस्वरूपं स्फुटबोधचक्षुषा ।स्वेनैव वेद्यं न तु पण्डितेनचन्द्रस्वरूपं निजचक्षुषैव ।ज्ञातव्यमन्यैरवगम्यते किम् ॥५४॥

vastusvarūpaṃ sphuṭabodhacakṣuṣā |svenaiva vedyaṃ na tu paṇḍitenacandrasvarūpaṃ nijacakṣuṣaiva |jñātavyamanyairavagamyate kim ||54||

"The nature of reality must be known by oneself, with the eye of clear understanding — not through a scholar. The form of the moon must be seen with one's own eyes. How could others know it for you?

अविद्याकामकर्मादिपाशबन्धं विमोचितुम् ।कः शक्नुयाद्विनात्मानं कल्पकोटिशतैरपि ॥५५॥

avidyākāmakarmādipāśabandhaṃ vimocitum |kaḥ śaknuyādvinātmānaṃ kalpakoṭiśatairapi ||55||

"Who but oneself can untie the bonds of ignorance, desire, action, and the rest — even in countless ages?

न योगेन न सांख्येन कर्मणा नो न विद्यया ।ब्रह्मात्मैकत्वबोधेन मोक्षः सिध्यति नान्यथा ॥५६॥

na yogena na sāṃkhyena karmaṇā no na vidyayā |brahmātmaikatvabodhena mokṣaḥ sidhyati nānyathā ||56||

"Not by yoga, not by philosophy, not by action, not by learning, but only by knowing the oneness of Brahman and the self is freedom gained — in no other way.

"Yoga" and "philosophy" (sankhya) here mean the separate schools of those names, which treat the self and the world as distinct. Shankara holds that only non-dual knowledge brings final freedom.

वीणाया रूपसौन्दर्यं तन्त्रीवादनसौष्ठवम् ।प्रजारञ्ज्जनमात्रं तन्न साम्राज्याय कल्पते ॥५७॥

vīṇāyā rūpasaundaryaṃ tantrīvādanasauṣṭhavam |prajārañjjanamātraṃ tanna sāmrājyāya kalpate ||57||

"The beauty of a lute and skill in playing its strings may delight people, but they cannot win a kingdom.

वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् ।वैदुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये ॥५८॥

vāgvaikharī śabdajharī śāstravyākhyānakauśalam |vaiduṣyaṃ viduṣāṃ tadvadbhuktaye na tu muktaye ||58||

"Eloquent speech, a flood of words, skill in explaining the scriptures, and the learning of the learned likewise bring enjoyment, but not freedom.

अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥५९॥

avijñāte pare tattve śāstrādhītistu niṣphalā |vijñāte'pi pare tattve śāstrādhītistu niṣphalā ||59||

"Without knowing the supreme truth, study of the scriptures is fruitless. And once the supreme truth is known, study of the scriptures is also fruitless.

A famous paradox. Before realization, books alone cannot give it; after realization, they are no longer needed.

शब्दजालं महारण्यं चित्तभ्रमणकारणम् ।अतः प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञैस्तत्त्वमात्मनः ॥६०॥

śabdajālaṃ mahāraṇyaṃ cittabhramaṇakāraṇam |ataḥ prayatnājjñātavyaṃ tattvajñaistattvamātmanaḥ ||60||

"A net of words is a great forest that leads the mind astray. So those who know the truth should strive to know the truth of the self.

अज्ञानसर्पदष्टस्य ब्रह्मज्ञानौषधं विना ।किमु वेदैश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः ॥६१॥

ajñānasarpadaṣṭasya brahmajñānauṣadhaṃ vinā |kimu vedaiśca śāstraiśca kimu mantraiḥ kimauṣadhaiḥ ||61||

"For one bitten by the snake of ignorance, what use are Vedas and scriptures, mantras and medicines, without the medicine of the knowledge of Brahman?

न गच्छति विना पानं व्याधिरौषधशब्दतः ।विनापरोक्षानुभवं ब्रह्मशब्दैर्न मुच्यते ॥६२॥

na gacchati vinā pānaṃ vyādhirauṣadhaśabdataḥ |vināparokṣānubhavaṃ brahmaśabdairna mucyate ||62||

"An illness does not go away by repeating the word 'medicine' without taking it. One is not freed by saying the word 'Brahman' without direct experience.

अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः ।ब्रह्मशब्दैः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम् ॥६३॥

akṛtvā dṛśyavilayamajñātvā tattvamātmanaḥ |brahmaśabdaiḥ kuto muktiruktimātraphalairnṛṇām ||63||

"Without dissolving the world of appearances and knowing the truth of the self, how can people be freed by words about Brahman, which bear fruit only as words?

अकृत्वा शत्रुसंहारमगत्वाखिलभूश्रियम् ।राजाहमिति शब्दान्नो राजा भवितुमर्हति ॥६४॥

akṛtvā śatrusaṃhāramagatvākhilabhūśriyam |rājāhamiti śabdānno rājā bhavitumarhati ||64||

"Without defeating his enemies and gaining the wealth of the whole land, no one becomes a king by saying, 'I am a king.'

आप्तोक्तिं खननं तथोपरिशिलाद्युत्कर्षणं स्वीकृतिं ।निक्षेपः समपेक्षते नहि बहिः शब्दैस्तु निर्गच्छतितद्वद्ब्रह्मविदोपदेशमननध्यानादिभिर्लभ्यते ।मायाकार्यतिरोहितं स्वममलं तत्त्वं न दुर्युक्तिभिः ॥६५॥

āptoktiṃ khananaṃ tathopariśilādyutkarṣaṇaṃ svīkṛtiṃ |nikṣepaḥ samapekṣate nahi bahiḥ śabdaistu nirgacchatitadvadbrahmavidopadeśamananadhyānādibhirlabhyate |māyākāryatirohitaṃ svamamalaṃ tattvaṃ na duryuktibhiḥ ||65||

"A treasure buried in the ground needs a reliable account of where it is, digging, removing the stones above it, and grasping it. It does not come out by talk. In the same way, the pure truth of the self, hidden by the effects of illusion, is gained through the teaching of one who knows Brahman, and through reflection, meditation, and the rest — not through faulty arguments.

तस्मात्सर्वप्रयत्नेन भवबन्धविमुक्तये ।स्वैरेव यत्नः कर्तव्यो रोगादाविव पण्डितैः ॥६६॥

tasmātsarvaprayatnena bhavabandhavimuktaye |svaireva yatnaḥ kartavyo rogādāviva paṇḍitaiḥ ||66||

"So the wise should make every effort themselves to be freed from the bondage of worldly life, as they would in the case of illness.

यस्त्वयाद्य कृतः प्रश्नो वरीयाञ्ज्छास्त्रविन्मतः ।सूत्रप्रायो निगूढार्थो ज्ञातव्यश्च मुमुक्षुभिः ॥६७॥

yastvayādya kṛtaḥ praśno varīyāñjchāstravinmataḥ |sūtraprāyo nigūḍhārtho jñātavyaśca mumukṣubhiḥ ||67||

"The question you have asked today is excellent and approved by those who know the scriptures. It is like a sutra, deep in meaning, and should be understood by all who seek freedom.

शृणुष्वावहितो विद्वन्यन्मया समुदीर्यते ।तदेतच्छ्रवणात्सद्यो भवबन्धाद्विमोक्ष्यसे ॥६८॥

śṛṇuṣvāvahito vidvanyanmayā samudīryate |tadetacchravaṇātsadyo bhavabandhādvimokṣyase ||68||

"Listen carefully, wise one, to what I am about to tell you. By hearing it you will at once be freed from the bondage of worldly life.

मोक्षस्य हेतुः प्रथमो निगद्यते ।वैराग्यमत्यन्तमनित्यवस्तुषुततः शमश्चापि दमस्तितिक्षा ।न्यासः प्रसक्ताखिलकर्मणां भृशम् ॥६९॥

mokṣasya hetuḥ prathamo nigadyate |vairāgyamatyantamanityavastuṣutataḥ śamaścāpi damastitikṣā |nyāsaḥ prasaktākhilakarmaṇāṃ bhṛśam ||69||

"The first cause of freedom is said to be complete detachment from passing things. Then come calm, self-control, endurance, and the complete giving up of all actions done with attachment.

ततः श्रुतिस्तन्मननं सतत्त्व ।ध्यानं चिरं नित्यनिरन्तरं मुनेःततोऽविकल्पं परमेत्य विद्वान् ।इहैव निर्वाणसुखं समृच्छति ॥७०॥

tataḥ śrutistanmananaṃ satattva |dhyānaṃ ciraṃ nityanirantaraṃ muneḥtato'vikalpaṃ parametya vidvān |ihaiva nirvāṇasukhaṃ samṛcchati ||70||

"Then come hearing the truth, reflecting on it, and long, constant, unbroken meditation on it by the sage. Then the wise one reaches the state beyond all ideas, and attains the bliss of nirvana here and now.

The three classic stages of Vedantic practice: hearing (shravana), reflecting (manana), and deep meditation (nididhyasana).

यद्बोद्धव्यं तवेदानीमात्मानात्मविवेचनम् ।तदुच्यते मया सम्यक्श्रुत्वात्मन्यवधारय ॥७१॥

yadboddhavyaṃ tavedānīmātmānātmavivecanam |taducyate mayā samyakśrutvātmanyavadhāraya ||71||

"Now I will tell you fully what you need to know: the discernment between the self and the not-self. Listen, and fix it in your mind.