NAISHKATRMYA SIDDHI TRANSLATED TO ENGLISH BY DR.RAVEENDRA HOSADURGA

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

                                                             

 

           

 

 

 

 

 SRI SURESHWARACHARYA WRITTEN  NAISHKARMYA SIDDHI:

(ACTIONLESS STATE,FREEDOM FROM KARMA BONDAGE)

 Tranaslated to English  By DR.RAVEENDRA HOSADURGA.AS TAUGHT BY SRI VIDVAN DR.K.G.SUBRAYASHARMA, M.A.D.LIT,MAHAMAHOPADHYAYA , MAMAHOPADHYAYA ,VEDANTHA CHAKRAVARTHY,BENGALURU. ANTHEVASI DISCIPLE OF SRI SACCHIDANANDENRA SARASWATHI SWAMIJI ,HOLENARASIPURA,) TRANSLATION IS MY HOBBY.SCHOLARS ARE REQUESTED TO CORRECT. I AM GRATEFUL TO TEACHER WHO TAUGHT ME. SELECTIVE SUMMARISED TRANSLATION.

 

CHAPTER1:

1)     Sky,air,water,fire,earth – these five great elements(world) like snake in rope by whom is created,destroying ignorance,witness to untellect to that Hari namaskarams.

 

2)     Not getting higher tham whom  ‘thamap’excetra (prathyayas) return without getting destroying ‘avidya ganthi’(INGORENCE KNOT) namaskarams to such guru.

(to comman man there are two things chethana(spirit) and jada(non spirit,matter).But this is wrong. All matter is derived (created) out of spirit. But not vice versa. This ignorance. When this ignorance knot is broken ,it is called (‘GRANTHIBHEDA’).

 

3)Hidden in vedantha ,removing family material matter knowledge though others have described I will tell according to order of guru.

 

4)By which’s accomplishment,this’s accomplishment happens,which if not accomplished  whch ever is not possible, prathyak dharmaka nista,it’s principle  will be informed clearly.

 

5)What is to be told, about prakarana(chapter)  to produce taste, anuktha,duruktha-named apramanya  (non evidence)  cause’s  fefusindoubt, to his guru  describes pramanya(evidence).

Vedasiddhantha gru only has told. As there is no power in it’s matter to me, I will not tell. When there is sun what can  lamp insect  enlighten and show?

 

6) fame,profit, worship- for these this book is not told. To purify our intellreect In oregallus(test stones) of brahma knowers.\

 

7) depending on  experience calle my self,ekayhmathva(oneness of all athmas) ignorance(ajnana),that ignorance itself is cause of family. It’s destruction (destruction of ignorance) is liberation to athma.

 

8) Sammyak jnana named fire produced by  vedantha sentences will burn athma’s(self’s) ignorance. Karma can’t burn. Because it is not against ignorance.

 

9-10)Asc liberation is   siddha(evident) by kriyas(actions,works,rituals,karmas) what jnana will do to it? How it mwans is console your mind and listen. Without doing kamyakarmas(karmas with desire)  anf leaving nishiddha karmas(forbidden) karmas  if naimitthiks karmas are done daily

 

11)By kamyakarmas(karmas with desire) renunciation, fruit of kamykarma  godliness(devathva)  excetras will not touch him. As nishiddha karnas were left hell bound will not get low birth also.

 

12) cause if this body, dharma and adharmas(religions and non religions) objections and solutions how is to jnanavadi like that to karmavadi also equal.

 Giving joys and sorrows, now present body has happened by which sins and punyasby enjoyment of those only will reduce.

 

13) by doing nitha karmas(daily karmas) he will not get  prathyavayu  defect. Therefore by ignoring athmajnana one should depend upon karmas.

 

14)here how many shruthies are there, all those aretelling karmas only. Therefore karmas  means of liberation.

 

15) whether in shruthies or smrithies, if seen how ever rule of jnana is not seen anywhere . we have no faith in other.

 

16) having other world as use who ever without vidhi(rule) does with illusion it is like  homa(sacrifice) in ashes. It will not help in any ay.

 

17) As amnaya has summary in kriya(karmas,actions), different fro that  vedantha sentences are waste(useless). Like this jaimini muni   only has told.

 

18) Here doing karmas(rituals) only should desire to live for hundred years..like this manthra has told to indulge in karmas only.

 

19) worda also  without kriyapada(verb) will not unite. Without words there will not be sentences.otherwise, this will tell jnana(knowledge)

 

20) as part to karmas oror by self importance(self dominance) are relation is evident here,though there is jnana no defect.

 

21) Therefore for all ashrama people  speech,mind,body done by these karmas, as per  strength (shakthi) if performed properly,by that only there will be liberation. Not by other means.

KARMA IS NOT MEANS OF LIBERATION:

22) like this fruit got by dhuma path,by their consciousness having swollen(prideful) mind speeches are doing noise in yajna shalas.

 

23) disturbing  saying of purvapkha powered by words without much celebration ,regularly  we will tell defects.

24) Liberation is by destruction of  ignorance.Karma is not cause. Rised in ignorance knowledge  karma can’t destroy ignorance.

 

25) by only one karma  liberation happens or by all karmas? If told one one karma remaining are waste. If told by all  all joining together becomes only one karma.

 

26) dailt karma(eternal karma) is for  removal oof sin  it can’t be liberation. Likre kamya karma   as   it is related to heaven it is not means of liberation.

 

27) This other world related sadhysa sadhana feel  is known by vachana(words).  shruthi will not tell karma gives liberation.

 

28) Nishiddha karmas(forbidden karmas) should be left.this I have accepted.you also accept.  As eternal(nithya) is not useless.karma is not acceptable to liberation.

 

  29)Liberation is got by karma. this is refused.Athma thing is got by  mere athma jnana only. Those who desire to get favourable by  by illusion ,to those who avoid ahitha(non favourable) to get or to avoid  plans scriptures inform.

 

30) desire to get,or desire to remove scriptures will not produce to man. Because they are natural only. Ther are seen in animals also.

 

31) like gold ornament in neck to get what is available only  desire by ignoence. Imagined demon  with fear wants to remove,covered by illusion  having mind ,removing by himself  due to ignorance tries to remove.

 

32) one which is not solution (to remove it) and will not get that thing wants to get that thing.

 

33)  In mtter of gotable solution works  plan frpom shruthi taking differently , later(those means)  doing those means  what gotable is got. And will avoid unliked(unwanted).

 

34)As parihritha(?) what is got to avoid and getting- these are by jnana only Not by karmas.  As ignorance(ajnana) only is obstructing  both those are not got by karma.

 

35) prodiced by knowledge of athma thing only  no higher joy getting, and complete sorrow removal  why happen why will not happen by karmas?we will tell.

 

36)objection(Akshepa): Athymajnana is also produced by avidya (ignorance) named upadana(material) only. Because scriptures,disciple,Acharya(teacher) –without taking all these, athmajnana will not be born.

 

36) produced by evidence , as is strong  our knowledge will not be disturbed. To disturb ajnana(ignorance) does not need another means also.

 

37)  therefore  cause of sorrow ocean  to remove Ajnana(ignorance)  Samyak knowledge is completely enough.  Ny kriya(karma,action). Because of causes told next.

 

38) as avidya(ignoremce) is disturbed  it will not disturb  vidya(knowledge). It’s smells to vidya smrithi necessarily have  causeness(kaaranathva).

 

39) for of brahmanya excetra , accepting feel that body is myself, human’s  speech mind karmas from yhis cause will become servent of Shruthi.

 

40) from brahmajnana called fire, to one who has become muni , sarvadhikara(all power) if burnt  he on head of shruthi  as he will be present  he will not become veda servenmt only.

 

41) Another one is there. He  having mind covered by dense ayer (membrane) of  avidya(ignorance) doership(karthrithva) excetra karma adhikaaranas accepting rule(vidhi) and nishedha(forbidden)  chodane(stimulation) caught in  foreceps indulging in karmas

 

41) By punya karmas godliness(devathva)  by forbidden karmas (nishedha karmas)  gets hell fate(gathi,movement0. By both punya and sins  man will get humanity(humanness.manushyathva)  will get necessarily.

 

42) Like this getting birth one after another, tied from avidya kama karmas  this kami, getting births,covered by sorrow v will take birth again and again.

 

43)Even shruthi also  tells this meaning for removal of kama9desire). Because that itself is cause of family. It’s destruction is by destruction of  ignorance(ajnana).

 

44) When  all desires present inheart get relievedthen that marthya (deathful) ,becomes amrutha(deathless).

 

45) to him who is sorrowful like this,somehow by doing punya(good deed),as  chittha(mind) was washedby nithyakarmas(daily karmas) in heart dispassion  is produced.

 

46) To him how fear was produced due to fear,in the same way,by kamya fruit also,as he knows ‘as  it is’(yathartha,truth,reality).therefore he wants to perform nithyakarma(aily karmas,eternal karmas).

 

47) By karmas dedicated to Eshwara ,that mind becoming pure,on becoming very clean,in brahma world excetras emits dispassion(vairagya, virakthi)

 

48) by dirt of all  rajas thamss addedmind,kama(desire,lust) named fish bait as it pulls and takes away,putting in murder houses which are sorrowful . Dirt is lost by performance of daily anustanas(performances). When mind (anthahkarana)  leaves and rises,then only he will see prathyagathma.

 

49) karmas to intellect by purity ‘prathyakpravanathva’ as kritharthas (blessed)s, at the end of rainy season  clouds  disapper.Like that they(karmas) will also disappear.

 

50) Therefore mumukshus  who want to get athmajnana(self knowledge)  nithya naimitthika karmas for purity of mind should be always doing.

 

51) To muni who wants to rise yoga karma is cause. After riding yoga to him shama only.like this smrithi.

 

52) like this by heritage (parampare) karma to destruction of avidya(ignorance), will be cause. Karma can’t destroy  ignorance  like jnana (knowledge) directly.

 

53) uthpadya(to be produced,apya (to  go and get), samskarya(to be processed,to be corrected), vikarya (to be changed) all these are fruits of karma. But liberation is not   even one among four. Therefore karma is not means.

 

KNOWLEDGE IS INDEPENDENT(NIRAPEKSHA) MEANS TO LIBERATION:

54) but jnana  joining as part of  karma will not destroy knowledge.Because to both of them  there is  sadhya-saadhana feel. Both  will not be present at  same time.

 

55) as there  badhya badhaka feel like lion and  tagaru  as they can’t stay at same place.There is no union (samucchaya,collection,accumulation)) between two.

 

56) how is badhya badhaka feel? Avidya(ignorance) is not yathavasthu( as it is,yathartha jnana).vidya (knowledge is opposite to it..therefore to both of them samucchaya (union) will not happen. Like that of dark and sun.

 

57) In brihaspathi savanna ow  kshathriya will not indulge or in brahmanathva excetra a Brahmin who is prideful  will not indulge in  karma of kshathriya.

 

58) bodyless, one who has lost doubts ‘not this not this’(nethi nethi) inm  shruthi Knowledge who hs earned ,in the same way having no athma(self) vision in  body excetras(such jnani) their kriyas will not even lift eye and see.

 

59)s In soil elephant how mis understanding(Adhyasa) , boy makes transactions(vyavaharas),in the same way in athma making adhyasa(mis understanding) of body excetras fool (mudha,ignorant) transacts.

 

60) fearing grasping  short tree as thief  how one will run , in the same way who illuses  athma (self) as intellect excetras by making super imposition(Adhyaropa) transacts(vyavaharisu).

 

61) thathvajnana( philosophy)  of short tree,  not  part ofrunning,like that athmajnana(self knowledge)  also not part (anga) to do karma.

 

62) Which follws which’s nature that may be gunabhutha to it. Because  guna  will not eat  pradhana.

 

63) jnana(knowledge) which wants  karma prakarana (part) may become guna to karma. But  which is which’s prakarana that may be called it’s part.not pradhana also.

 

64) but by mere birth  which destroys our avidya (ignorance)only,that jnana cant become part of karma also.not pradhana also.

 

65) without removing ajnana(ignorance)  jnana (knowledge) will not be accomplished. Jnana which destroys karaka group only can’t touch karma.

 

66) cause,svarupa(form),work—these like light and dark (mutuly)s opposite. Therefore no relation between jnana and karmas.

 

67) By indulging once only ignorance  wearing kriyakaraka formis destroyed. So there is no relation between both these.

 

68) In openion of which argur(vadi) brhma has not left multiplicity(nanathva) as per his openion(matha) also jnana karmas  samucchaya(collection,accumulation) will not happen.

 

69) In his openion(caste) brahma is his(one’s) athma only. Or might be of multiplr form. There athma anapthi may happen due to  fascination. Different anathema brahma’s  anapthi might have happened due to fascination.)

 

70) to destroy veil(screen) of fascinaton, karmas are not cause. As fruit is got by knowledge only karma is waste.

 

71) One to get another’s form there is no happening of any cause. Though it is there, mas  becoming himself nasta(loss) only will get another form.

 

72) by practice of jnana which is helpful to  get paramathma(god,supreme self) sorrowful dvaithies (duals) aalsp may get liberated. Not by karma which is opposite to  paramathma.

 

73) as  all disturbed residing in brahma only  to all anyathvathva visionary To indulge in karma which is cause?

 

 All karma causes whether happen or not happen  mix(sankara) of all karmas  May get attached.because

74) As he has got all castes excetras (to karma)  cause will not happen even a little.

 

75)To jnani no adhyathma pride also. Because it is demonish. If there is  asura(dharma),Brahmadarshana  (seeing brahma) is  waste.

 

76) Without like this  if one has adhyathma again ,depending on it will get foolishness. He will surely karmas. Because who will prevent ignorant?

 

77) By ordinary and special forms  karma is  jnani’s athma only. Therefore like  inspirations  expirations  it will not desire  niyoga.(niyoga means a socisally and religiously accepted method of getting a child in a childless  woman or widow).

 

78) Brahma is different  and non different  than specials.If told like this  this brahma becomes sorrowful. Iwill all sorrowful. What an amazing consciousness(prajne)  of athmavedies(athma knowers)

 

UPASAMHARA OF REFUTATION OF  SAMUCCHAYA:

79) how is angathva(partship)  of dark to sun ,to fire how is angathva of  col,how to water  heat angathva ,in the same way to jnana karma angathva.(anga-body part).

 

80)’As liberation is not  prepared(evident by) by  kriyas (actions,karmas) only like this excetras, by unsuiatable  very words was told in purva paksha(opposing statement given initially by opposite party). It is unsuitable.

 

81)As kamyakarmas are infinet, to leave all of those is not possible. Done  In previous many  infinet births  renunciation(leaving) of forbidden karmas is also not possible.

 

82) To those  as sin is reduced from atonement(prayaschittha)  by nithya karma (daily karmas,eternal karmas) it will reduce.if you tell so it is not right. Because to daily karmas(nithya  karmas) as there is no fruit, by that  there will be no destruction of  kamya karmas.(kamyakarma=karma done with desire).

 

83) To destroy sin , how prayaschittha(atonement) is  informed by sentences,in the same way to destroy kamyakarma  nithya karma.Like this it is not informed in sentences.

 

84) how it is not possible to destry sins bysins.In the same way it is not possible to remove kamyakarmas by kamyakarmas..Beause they are not opposite.

 

85) As kamies(those who have kamas,.shruthies with smrithies  trialfully  we order lkarmas  which give multiple kamyas (karmas with many desires)..

 

86) To pramanya  multipleness(bahulya) is not cause.  Because in only one thing  all pramanas(evidences) will not get promoted(pravarthisu).To one there will be one pramanya (evidence) only.

 

87)”examining words which are got by karmas,Brahmin  akritha will not become kritha.like this he should have dispassion. To know this he should join guru.Ordering athmajnana(self knowledge) ,turning towards naishkarmya  better shruthies are there.Have you not heard those?

 

88) Whether vidhi(order) or or rule, parisankhya by vision of anathema(non self) only  we will worship(upasana) of god(paramathma).

 

89) Which thing is evident only by sentences,there should not be believed by another(thing). In aprameya (unknowable) thing not like this In self evident athma  how non faith?

 

90) By knowledge  fruit of destroying family ,after getting directly , it will not help.this word won’t appear  suitable to us.

 

91) ‘thathvamasi’ excetra sentences  are karmartha sentences.Tell how?

 

92)  one who has desire to go to heaven  has to do agnihothra,in the same way  to  one  who has rised from body in jaimini  matha(openion) how is karthrithva?

 

93) to any evidences no sambhavithasthasthva(?),evident by  aham vritthi only,not desiring  to take  meaning you jaimini how was he inducted?

 

94) Aham prathyayi sthma  can’t see that there is relation of joy and sorrows to him. Because(those) are external matters. He is prathyagathma (individual self).When so  how will jaimini get inducted?

 

95) First of all to athma there is no relation of body at any time. As matters rlation are still distant, no. then how  how will be joy produced in heaven excetras?

 

96) therefore human having pride of myself , having knowledge I am ,having this knowledge(ignorant) ,keeping’kurvan’ manthra is telling. Will not tell by keeping advaitha(monism).

 

97)’ have  to run’ called word, how this is not used in  situation  in give meaning, like that’be present’ excetra meaning should not desire in  word which tells Siddhartha.

 

98) to ‘thathvamasi’excetra sentences tell only self evident meaning,to see another meaning  not possible by gods also.

 

99) therefore to any ashrama  persons,though karmas are done well by speech mind body it can’t be liberation. Because that  liberation happens by knowledge(jnana) only.

 

100) therefore imagined by  their their  by mind desires  ,having mind  having swollen knowledge ,in shrothriya’s only(those who know shruthies), those words shine.But not near athma jnanies.

,,,,Ithi  SRIMATH PARAMAHAMSA PARIVRAJAKACHARYAVARYA  SRIMATN SHANKARA BHAGAVATHPADA SHISHYA  SRI SURESHWARACHARYA VIRACHITHAYAM  IN NAISHKARMA SIDDHOUH SASAMBHADOKTHOU PRATHAMA ADHYAYAHA.,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

,,,,,,,,,,,,,,FIRST  CHAPTER COMPLETED,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

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SECOND CHAPTER:

1)     By sentence ‘thathvamasi’ ater making to listen sentence meaning,if not understood, it is because  word meaning  thvam is not understood. There it’s prakriya (process)will be told,

 

2)Ter going (removal) of all anathema (non self) onme will get liberation. By memory of heard  sentence another will get liberation.s to another again aain listening(shravana,hearing) is to be given. 

 

3)By mere shravana(listening) only  like pishacha liberation can be got. In three pakshas siddhi(accomplishment)  will happen  randomly(yadricchika). To one who remembers it will surely happen.

 

4)All what is said above is on  greatness of sentence only.this is to be known. It means without sentence nobody can understand sentence meaning.

 

 Vakya pramanya(sentence evidence)

5)  sentence which  starts to inform meaning  will surely inform. Because all evidences have same nature.

 To one who knows meaning of sentence,in what is  graspable as ‘aham’  or in ahantha less,in prathyagathma ,or in one who is sorrowful,;sath only’ by this sentence  there is no any opposition produced.

 

6)   to one  who is dispaasioned ined in  family  there may be no desire of escaping from it.To purusha to whom desire has not fulfilled  there will be no mumukshathva.

 

7) to one who has no mumukshathva there is no desire of joining guru feet. Without guru’s relation there will be no shravana(listening).

 

8) Without sentence ther will be  no  word and word meaning. Without those anvata and vyathirekas  should be present  without depending upon what?

 

9)Without anvaya and vyathireka there will be no  understanding of sentence meaning. Without that there will be no  jnana prahana.

 

10) without destruction of ignorance(ajnana,avidya), it is difficult to get  purushartha. Therefore  what is told is for  becoming   siddha(accomplished) next text is brought here.

 

GROSS BODY VIVEKA(WISDOM):

11) how stool (excreta) is work of rice it is known  that it is not athma(self), that rice(food)   is fraction(part)only . this itself is  body along with senses. Why it should not be known like that only?

 

12) Fist anathema(nonself) only. After eating becomes   athma by  avidya(ignorance). Therefore  by viveka intellect body as  flower fragrances  It should be known as athma only.

 

13) up to when  ,you won’t carry you ot from this boy,till then ‘this is I am’ pride will be there.  Ut when dogs  to undertake control you will not pride.

 

14)one dog treading  head by leg it will make to fear other remaining dogs. Like this after seeing body is all ordinary why are you interested in this?

 

15) grass,paddy,thil-like this three kinds  only one seed how coming into effect,(changing,) in the same way intellect, flesh(muscle), stool- like this in three ways anna(rice,food) gets converted.

 

16) after disposal of stool(mala),after deciding it is bad,if defect is told to it, to stool disposer which  wicked(loss) will happen?

 

17) Like this after leaving gross and subtle body  by viveka(wisdom)s,to their matter if anybody tells defect ,to viveke(wise)s by that which loss?

 

18) in friend and enemy  to a viveki who is seeing only one athma ,in his body parts (how he has no anger)s,in the same way how will be anger produced?

 

19) like pots excetras viewers to  to same karanas (senses)s as it is view(drishya)  in dream  though there is no it’s application,(anvaya) body is anathema. Like this vivekies should know.

 

20)whch wicked body from four people ,using all power, is to be got, to pride that I am that  caught to intellectless will be light like cotton.

 

21) like this if gross body is refused like refusing blueness of sky,by logic  refusing .later subtle body from athma by logics(yukthies0s to be refused(refuted).

 

SUBTLE BODY VIVEKA:

22) Ego9ahamkara), affection(mamakara), trial, desire- all these are not athma dharmas. Because like krishathva (degeneration,shrinking,dryness) appears as matter. Like cloth leaves and goes off.

 

23)how burning fire as heat is is’s own form only it can’t burn. In the same way athma  can’t know his  own ego(ahamkara). Because there is no specislity in this.

 

24) to which thing which is karma, to that that only can’t become karthri(doer). To this  ghata prathyaya is example. Therefore to aham prathyaya  dristri (viewer?) is not karma.

 

25) where which  drstri (viewer) sees  that it’s character only that is not dristri(viers) charecter. Because like knowledge of dristri(viewer)  what is in dristri(viewer) will never get drishyathva(viewship).

 

26)  Atnmsa will not know own character. Not even fraction (part) also. Because he becomes non different from (Abhinna) himself. (two fractions)  are equal. Athma is niramsha(fractionless). Not karma to anything.(athma is jnana doer. So not karma).

 

27) as useful as dristri(viwer) only  there will not be drishyathva(viewship). In this time duration  viewship may be present,without dristri(viewer)  drishyathva can’t be accepted.

 

28)’aham brahma’ by this sentence aham dharma is not different from athma..if told like this  in the sentence” I am white) anaikanthikathva has come. That sentence is disturbinng to it.

 

29) this short tree’this is man’ called human intellect sthanu inmtellect (so as to disturb)’I am brahma’ named intellect aham intellect will be disturbed completely.

 

30) on removal of aham intellect  mine intellect also goes off. By seed myself(naani,I) only  it is produced.  If there is no thamas(dark)  where isnake?

 

31)  under control of ignorenceone who has mind only sees snake  in rope due to illusion. Therefore without illusion  in rope snake is not seen.

 

32) If ahamkara(ego) is athma’s dharma ,in liberation ,insleep has to come following back. But it does not follow and come..therefore this ego  another’s dharma(religion)only.

 

33) If ahankara(ego) were athmadharma  like athma chaithanya that should also be nithya(eternal) If it were nithya(eternal) liberation scriptures wuld have become wasteful.

 

34) As mango excetras are parinamies(changing) by other charecters previous character will get destroyed. But na hi mristuhu’(to viewers vision  no   deficiency. Bri.u.4-3-23) like this from shruthi that brahma is changeless(avikari).

 

35) to which  ego as it is supportive viewer athma will gt anithyathva (non eternality). Because coming going dharma  makes change in dharmi.

 

36) never defectless witnessship is dself evident to  athma. Like telling pot as not present  it can’t be told no by sharp intellect.

 

37) As it is to be decided by  evidences ego like pot excetras matter9sense object to viewer(driustri). By whom  evidences are to be prepared(accomplished) that athma how  will he become accomplished?

 

38)  to athma who is dharma as is opposite9drishya forn ahamkara form) character relation may not be there. Rising from wind enjoying fire flame cool  can’t go near.

 

39) In only one dharma  at the same time viewership  and viewship(drishyathva) cant be present anywhere. Viewer athma  can’t see  dristri(viewer) who is himself by himself.

 

40) viwere (dristri) athma  also if becomes karma from  view intellect will become youpadya. There will no view(drishya). And shruthi will become waste.

 

41) having aluptha(?) vision  to  athma there is no drishyathva (viewship). If no drishyathva from where viewership? Then there will be such dristri Viewer) without drishya(view). Then there will be no witness to world.

 

42) than athma who is dristri all remaing is artha.’nethoi nethi’ how to ignore shruthi  which tells brahma is nirguna(atributeless)?

 

43) Mahabhuthas(five great elements) are ahamkara…… this is called kshethra.by this word  in openion of sri Krishna also to athma who is dristri(viewer) . no relation of dvaitha (dualism).

 

44) In this way falsely evident , anathema(nonself)s,fascination  very difficult to teach ,this dvaitha by logics (yukthies) and athma should be separated and known.

ATHMA IS NONDUAL (ADVITHIYA):

45)  thing different from athma  as independent  no siddhi(accomplishment). Like athma no siddhi by athma form also. Therefore ahamkara excetras (dvaitha,dualism) is imagined in athma.

 

46) shabda(sounds) excetras are known as drishya only. Brahma is dristri. Nirguna(atributeless) ahankara(ego) joing these both  as has worn  produces illusion in athma.

 

47) one and only athma (drik form,viewer) drishya(view) anthahkarama (mind)s as is many in all animals –due to difference  vessels differences, how is sun difference,in the same way-will be appearing.

 

48) To one by imagination of other   friendship,enemity, ignorance-how these happen,in the same way  non different  chith form(chidrupa)  athma  due to control of mind  bheda(diffence) has happened.

 

49) how to sun  in all places present from watervessels s(nature’s)  apahara  (abduction) has happened,their action(kyiye, shape, place-excetras come in the same way ,from intellects to athma (form (svarupa) apahara) ,difference is also seen.

 

50) Imagined   as is not imagined thing, may be present at one place only. Like in one woman  kamaniya(beautiful),impure,tasteful-like imaginations how they may be? Like that.

 

51)from pride in non existing thing though there is no second thing  like father os somasharma  he cheats himself.

 

52) good eye brpwd,good nosed woman ,good faced, good eyed, laughs well,who is abhirama(beautiful,delightful,pleasing)-with  this imagination fascination  embraces unclean only.

 

53) It as sambaddha to view(drishya) is viewer9dristri). As sambaddha to  dristri(viewer) will be view(drishya). To aham vritthi(mental modification,mental fluctuation) both are sambaddha(associated). If it becomes destroyed to athma advaitha is established(siddha).

 

54) one who rises ( wakes up) from deep sleep ‘I did not know anything’ like this he will tell. Is it not? Therefore like telling’iron is burning’ t psramathma became lakshana.

 

55) As ego is inside,as very delicate(subtle), as follows athma vision (dristi) . leaving other vritthiesby athma vritthi only  athma becomes upalakshana.,

 

56) ahamkara will get merged(avinabhaava) or vilaya  with athma and  will not get other paksha. Therefore also athma is told by aham vritthi.

 

57) more than nama (name) excetras)  bhuma named nishkalsa ,akaraka(non doer),actionless  god only  is athma to all animals. He is self established (self evident). This is our openion.

 

58)   defectless  non dual darshana(vision) form this athma though not seeing  having transactions,nithya anithya(eternal non eternal0 –all intellects nrittha( dance) is seeing.

 

59) intending this prathnika(medeater, who conveys one’s logi to another)s with more harsh note suffering  ‘thvaath’ called prathyaya  bt tenses net present at end one is fascinating another.

 

60)  what is fruit to sky by rain and sunlight?  In skin only their fruit happens. If athma is like skin he becomes anithya(non eternal,temporal). If like sky will be equal to asath.

 

61) where intellect is produced if vikara(change) happens to purusha  becomed anithyathva(non eternality). If there is no vikara(change) it will be not suitable that he is pramathri.

 

62) While smoke is rising up  whether there is difference(bheda)  happens or not/ If there is no difference smoke will be as it is. If difference happems what is the difference produced in it?

 

63) to avikari athma enjoyership  aham intellect done illusion ,due to movement of ship illusion  like imagining movement of trees-it will happen.

64) how janthi (log of wood) rathna shikhe,pot excetras thogh near present or not present without change shining clearly firm.

 

65) present in whivh condition and ‘appears’ (they tell) when pots excetras are near present in same condition  ‘will not appear’ it is called.

 

66) Similarly   whether paramathma is  is near intellect vritthies or not near,without any change will be lamp showing all changes(vikaras).

 

???67)To him  in process of  enlighting n his  own form(svarupa) will not be there. Presence of enlightable thongis there,by same treatment will his action.

 

68) ow in pure sky suddenly clouds group appearing  hides(disappears)  here in the same way  in athma also all world appearing  hiding(disappearing).

 

69)  due to change (vikara) sounds excetras in appearing moment getting destroyed intellects ,eternal (nithya) ,without  without method (at once)  viewer such athma he himself alone always as though occupying present.

 

70) happened in past ,coming next,present now all msatters like athma intellect can’t know. Therefore it is parinami (undergoes effect,change).

 

???71-75)(itself) seeing without seeing, intellect and  (itself)  listening without listeningintellect  trialless avikriya(doing trial) having vikriya intellect, without desiring desiring, ntellect,having defect less vision(now and then) undergoing defective  only vision  intellect, as non hater hating  intellect , without angrying angrying,intellect, without sorrow sorrowful vision,without fascination fascinating intellect, without imagining imagining intellect, without remembering remembering intellect, withot sleeping again again sleeping intellect, without having any shape getting all shapes intellect, as selfish non selfish intellect, without having any transactions transacting intellect, without tyhrikala present in thrikala intellect, as kutastha(as firm like base stone of Irnsmith)  momentary  intellect, as desireless  with desire intellect,  as prathyak form  parak form intellect, as advaya(non dual)  dul intellect, without any border(limit)  savadhi (with duration)intellect , is seen in all bodies.

 

76) if athma is sorrowful ,to sorrowful who is  witness? To sorrowful  witnessship won’t match. To witness sorrowfulness will not match.

 

77) without vikara(change) one will not become sorrowful. What is witnessship to vikari(one who undergoes change)? Therefore intellect to change(vikara) thousands  witness  I am athma only.

 

78) evidence,illusion (aabhasa) of that evidence-these though destroyed no destruction to my consciousness. Which form which is appearing different from me that is momentary only.

 

79) pot’s production, maintainance,destruction –all these, but to sky how there is no production ,maintainance,destruction , like that intellect’s  creation, maintainance,destruction to me also not there.

 

80)one who is worshiper(aradhaka)  sanyasi added with stick(danda), how he sees,in the same way witness  to intellect well bound to sorrows and joys as samhatha(?) only will be  seeing.

 

81) To this intellect with joy ,pot excetras bondage happens ,while knowing it, then only he can’t know another . Thgerefore this is vikari.

 

82) like this undergoing effect(parinamisu) intellects form as eternal, akrama dristri form athmsa occupied only,from sky occupying budlike, will get shad(six) bhaava changes.(bud taking birth, existing, growing,changing(marpadu) ,reduction, destruction these are six vikaras).

 

83) memory(smrithi), dream,awakenness,-among these any one, intellevct’s prathyaya,will not be occupied  drik(viewer). Therefore self(svayam) drik form (athma0 is always changeless.

 

84) to this chaithanya(spirit), as there kutastha form  let us consider there is  imagined effect(parinama).. It as there is curvedness to stick in water is false only.

 

85)like this there are no six vikaras(changes) in athma ,logicians (tharkikas) can’t attach any defect here.

 

86) facing away from sense objects(vishayas)  inteelects to each matters will be different. Like that to avagathi there is no any difference. Because those intellects will be appearing like chith (consciousness) only.

 

87) Intellect as savashesha only  is to be  gotthupadisu (fixed?). Therefore only is does not know all., If it were not having parinama (effect),like it’s athma  might have been sarvaina (omniscient) only.

 

88) chaithanya(spirit) seeing intellect of chandala  is which that only  spirit(chaithanya) which sees brahma’s intellect. To both jyothi (light) is one only.What is bhasya is different.therefore are many.

 

89) stage(avasthe),country, time –excetras difference to these both are not there.(therefore behaviors of intellects of world  one light only will be seeing always.

 

90) before rise of knowledge also,produced in another’s body sorrowness will not be to us. While  like this, after rise of knowledge then  sorrowness present in his body asa it is false,that another body’s sorrowness  how will it come?

 

91) Shining in shape  of  sound excetras having hanaupadana dharmas vision  to  non changing athma  bhasya like this shruthi tells.

 

92)  vision’s viewer  athma  view(vision) can’t see.(vision’s viewer  can’t see,bri.u.3-4-2) Lord of intellect  knower(vi jnathri)  by which you will know?

 

93) This non dual  chaneless(nirvikara)  brahma  by bad intellects, as though by vision of caste blind crores of (kinds,types) is imagined wrongly(vikalpitha).

 

94) Which which  visheshana  appears tht is not of athma. Because not anugatha. To sky as pots excetras are not visheshanas ,in the same ay athma is nirvisheshana (visheshanaless).

 

95) Addad with ego(ahamkara)  this universe  from avagathi form  athma like pot comes and goes. Therefore that is kreshondhraka excetras is false.

 

UPASAMHARA OF ANVAYA VYATHIREKA:

96) Intellect is anathema dharma. This is established (evident) by  Athma is non dual by fact that he is athma only  becomes established.

 

ATHMA IS SELF EVDENT  NON DUAL:

97)  Without knowledge there will be no meanings.Without  meanings also knowledge will be present. like this by inference(anumana)  different from intellect  jyothi(light) should be classified.

 

98) this intellect,body,pot-excetras are vyavahitha only.  S they are athma only to athma by which how much  vyavadhana will happen?

 

99) having no evidence to these intellect excetras no siddhi. Because these want experience named fruit to become established(evident). Chaithanya(spirit) form athma c wants what more?

 

HMA ANATHMAS MUTUAL ADHYASA(MIS UNDERSTANDING):

100) than pot intellect,than pot meaning, dristri(viewer)  how is different,like that tham aham intellect aham prathyaya gamya sorrowful drik form athma is different.

 

101) how movement os moon is decided by fascination in moon,in the same way dharmas  of intellects  sukhithva (happiness,joyness) excetras  are in athma they know.

 

102) burning of fire one who is of dull intellrct knows as  that of Iron’s , in the same way  athma’s chaithanya(spirit) due to fascination will know  is in ahamkara.

 

BY ATHMAJNANA REMOVAL OF AVIDYA(IGNORENCE):

103) like this family tree which is  sorrows mass of various kinds , this  beginingless(anadi) illusion is cause(source). By thathva jnana (knowledge of principles,thathvajnana) there will br removal of  illusion.

 

104) false knowledge produced by aprame  by knowledge produced by prama  like serpent and rope  will be disturbed. Similarly athma intellect in body excetras also.

 

105) Removal(destruction) only is called fruit(here) for formality(upachara). As it is in only one form Avagathi ,it is not suitable(proper,right) to  inform what is known (fruit) is not suitable (proper).

 

106) viewer(dristri),vision(darshana),visible—these threir satthes  can’t know by themselves. Can’t know each other also. Therefore their  jneyathva(to be known,jneya), is to be evident(established)  from another.

 

SHODHITHA(SEARCHED)  THVAM PADARTHA IS  IS ADVITHIYA(NON DUAL):

107) what has shape outside is graspable. To identify (recognize) excetras vritthies is grahana(grasping). What is anvayi in them   myself called grihithri (grasper,knower). One who ois present as witness firmly is  athma.-like this to be known.

 

108) grasper grasper), grasping (grahana), to be grasped(grahya)-without these divisions  who is present as he is witness to  hanopadana  he has no hanopadana.

 

109) cant knoe it’s siddhi (accomplishment) by itself. Cant know that also if it is lost. Because he does not exist by himself only. Therefore only ones siddhi( accomplishment) or destruction) it can’t know. Like this it should be known by another thing.

 

110) changeless(nirvikara) athma s like intellect will not desire  siddhi . desiring nirapeksha(desireless) athma only  remaining will become siddhies  and not siddhi by themselves.

 

111) when there is production, maintainance,destruction of world, who is existing as  changeless avagathi form only, know him as yourself. Don’t know as temporary  pramathri excetras. (Avagathi -  Aware, sensible,cognizant, apprised)

 

112) one’s multiplicity is not established bt itself. By avagathi form also not established. By both forms also not established. So disturbing dvaitha (dualism) advaitha( monism) is established.

 

113) as athma is in eternal  avagathi form , there are no karakas excetras. Asthulam, ‘nethi nethi’(not this not this) ,’na jayathe’(unborn) . like this shruthi is there.

 

114) If intellect,body, pots excetras  are relieved from athma  they are truly like  truly  like matter of sixth  evidence. This is to be known.

 

115) as self established( self evident)  changeless, depending upon eternal chaithanya  intellects  jnanas(knowledges)  are accomplished. Depending upon them, pot excetras matters are established.

 

116)  by ego named false aoavada (recession)  sorrowful athma,coming near shruthi , by that shruthi told as nethi will get kaivalya (liberation,mokasha).

 

117) In me there is no  egoness and affecton. Because (myself)  as is athma  aleways anathmaless only. Like prohibition  and adhyasa( mis understanding)  in sun, in the same way happens to me also.

 

118) Where to him,(where every where has become athma only, there by which whom he will see.With this relation  refuting dvaitha(dualism) ,refuting family  shruthi also  I did not listen !

 

119) Like this  knowing athma as om,nishkala,action;less(akriya), becoming  like viraktha(dispassioned)  rising up from intellects excetras  will geo loneliness (ekakithva).

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NAISHKARMYA SIDDHI: CHAPTER 3:

1)     Human by  ‘Thathvamasi’ excetra sentences when understands’I am brahma’ then then destroying aham(ego) and affections(mamakaras) will not get path of  speech and minds.

 

2)What is prakritha to thathpada iself is  meaning. Thvam word  behaves(varthisu) in prathyagathma. By these two words, like in sentence ‘kannaidile’,in the same way  sorrowness and  anathmathva  (non self ness)- these become nivarthitha.

 

3)Words,meanings, prathyagathma(individual self) –to these respectively  samanadhikaranya,vishesha visheshya feel  lakshya lakshana relation.

 

4)  for realization of athma thing(athma vasthu)  this justice has come vidhi(rule).If it is so  for realization of athma thing leaving  all good and bad karma mass,with concentrated mind ,previously told  anvaya vyathirekas (anvaya means agreement, analysis  ,vyathireka means  difference,contrast, exception).

 Added with shamadama exctra sadhanas   by anvaya vyathireks leaving yushmad  part(amsha,fraction ) completely  in oneself only athma should be seen well.

 

5) from previously told causes(hethus) after leaving yushmad ,meaning  who I am thinking like this  with coordination of shruthi ‘that is you’tells like this.

 

6)  knowledge like this, is bhedajnana (difference knowledge). absence of    difference in witness – this avidya(ignorance) work  sentence by  jna svarupa (knowledge form) will release and give.

 

7) Each thing will be unknown  before production of knowledge. And from only one sath  it has become sath. Therefore sath only might be unknown(ajnatha) (sath means existence).

 

8) As pramithse is produced, in in pramathri prameyas  who is ap[pearing by one self,who is  self established by his greatness ,decide him only as ajnathartha.

(pramithse means in order to know prame ya  on desire  wants pramana that itself is pramithse).

 

9) By samanyadhikarana only  excetras pot like  sky and another sky-like these ais  vyavritthi of  thath thvam meanings , in our openion  avakyartha  will happen  directly.

 

10) to thvam meaning  as there is visheshana of thadartha ,sowwowlessness(nirdukhithva)  to thath meaning there is presence of  thvam padarthsa, to this  prathyagathmathva (individual selfness) will become abhipretha.

 

11) to sadrupa athma  kutastha bodha,prathyagathmathva  without any cause  will be there. Boddrithva,ahamthe- are cause of these. Therefore  by those two  athma  will be upalakshitha.

 

12) Boddrithva of  intellect is  doership(karthrithva) Like that ahamthva and karmathva. How there is union between hese two  in inmytellect,in the same way to first two there is union in athma.

 

13) To this intellect there is dharma dharmithva difference. That is not there to athma. Therefore prathyak jyothi is differenceless.because diffence cause will not happen

 

14) athma’s bodha,prathyakthva—to these ahamthe and to it’s bodhe-to these always there is difference. In the same way in all any condition(stage) no bheda or vyabhichara.

 

15) As prathyagathma I  kutastha bodha advaithathva sakshathva also is evident(siddha). Intellect will be boddri  due to kutastha bodha. Because it is temporary by itself.

 

16) depending upon some vihesha  humans form by prathyabhijna evidence known it is parinami like body.

 

17) By ordinary anmd by special  though left  which by it’s greatness  only is existing tha is like ghatakasha(sky pot) excetra avikari(chamgeless).

 

18) Intellect’s prathyagathnathva is there.  It depends upon body excetras. But to athma  how it is hole to sky,in the same way svaruoa(own form) only.

 

19) like this as prathyayas will be born to intellect,with this cause there will boddrithva.but to athma that is own form(svarupa) only.. they will be present like  hills standing.

 

20) samyak jna,samhya jnana (doubt knowledge), mithya jnana 9false knowledge)-by these forms  this intellect only is divided. Their hanathyva ,upadanathva- these with fascination  in drik form athma  they will do adhyasa

(mis understanding)

 

21) by mere hana there is no hana to athma by this much only there is no upadana  of athma. By which their siddhi may happen ,without that, hanadana dharmaless in athma both these are not there.

(note: athma is hanadana dharmaless)

 

22) By anvaya vyathireka named causes, to one who has thrown away all anathemas,later ‘thathvamasi’sentence will destroy athmajnana which is present in asmath meaning. (athma jnana  happens)

 

23) In world  thath called word without leaving parokshya informs many meanings. That parokshya  is ptroduced from abhidana only (vachyartha) only..

 

24) In the same way word thvam without leaving samsarithva(familyness) aparoksha nature’s thing tells. That samsarithva is also produced from  abhidana only.

 

25) In sentence uddishyamana thinmg added with uddesha avaguna with desired thing  can’t have samsarga.(relation,contact)

 

26) Thath  padartha  is for visheshana. Thvam padartha visheshya. To them with prathyagathma  lakshya lakshana relation will be there.

 

27) How snake is to rope,like that to prathyagathma  ahamkara(ego) may become  lakshana. In the same way he also depending ahamkara(ego) by it’s badha (disturbance)  only knows lakshyartha.

 

28) where to which extent he refusing body excetras turns towards prathyagathma , to that much(to that extent) thath meaning thvam meaning  tries to enter.

 

29) Therefore as there is vyavadhana  of body excetras,though thath meaning is  one’s own form ,he knows it as paroksha(indirect) only.  To whom these are anathemas by sentence there will be realization(sakshathkara).

 

30) to one who has pittha(bile?),how outer things appear as yellow,in the same way prathyagathma’s  (individual’s)chaithanya(spirit) appears as external.

 

31) lifting  words from sentences,by anvaya and vyathirekas padarthas(word meanings)  knowing knows sentences meaning properly.

 

32) word tells ordinary(samanya) only. Vishesha will happen by sentence. As word has relation of  shruthi excetras becomes having special meaning.

 

33) Intellects excetras are anathemas. This is established linga also. But as there will no removal of ignorance sentemce should be depended upon.

 

34) ignorant bouddhas  dis honouring shruthi by aviveka (non wisdom),having only one eye of  anumana(inference) by thay they got nirathmathva(athmalessness).

 

35) not caught by another evidence(pramana)  sorrowless athma,shruthi which informs clearly by which nreason  tell not pramana.

 

36) In yushmad meaning all kinds of doubtful causes after refusing  by inference(anumana)(indulging) by sentence, how there will be production of doubt in athma.

 

37) Where there is doubt that is not athma . this vivekies(wise) should know. Because as athma is in avagathi form  in him there will no doubt.

 

38) In bodha also to whom how experience  will not happen,such soil pellet(mannu hente)  which has  shape equal to human  how will scriptures teach?

 

39) I will emit  this smell  like this who knows as avikriya ,he himself is athma. That itself is supreme light(paramjyothi)-this  word is in shruthi’s head.

 

40) losing all ushmad amsha to aham  prathyagathma only is meaning.-like this yukthi yuktha shruthi’which he….(bri,u.4-3-7) like this excetra sentences is telling again again.

 

41)  this athma is self light(svayamjyothi). Su,moon,fire.speech-these whn these set he enlighting  chitha vyapara(mind transaction) will be drigrupa (viewer form) only.

 

42) “by athma called jyothi only…..(bri.u.4-3-6) telling yajnavalkya words”who is this athma?” on  (janaka)asking like this yajnavalkya muni higher than intellect, svatho muktha athma only is told.

 

43)  he with aham vritthi(mental modification,mental fluctuation) decides that brahma. Thjerefore by  that ego form  laya(destruction,merge) ego (ahamkara)  Becomes cause.

 

44) if meaning of ahankara were to be grasped why knower(jnathri) can’t know? As is opposite to prathyksha(direct) excetras can’t know.,if told so sentence is in  prathyagathma,not in anathna( non self).

 

45) all direct excetras are outside faced only. Sentence  that sath  by summary is indulged  (engaged)in prathyagathma only.

 

46)I am happy,sorrowful- these non eternal  prathyaya by which becoming avagathyantha  is appearing that itself is my athma.This is sentence knowledge(vakya jnana).

 

47-48) as is in nithyavagathi form  without desiring another evidence, as there are no charecters like sound excetra,as doubt can’t come, due to cause  as he is prathyagathma,as is selfish, without having prameya(to be known)  spit of desire direct excetras athma can’t be known.

 

49) therefore to be seen,limited(paricchinna) ,dependent upon  external forms-than thing excess (viparitha) one who is sarvatho Buddha can’t see with vision.

 

50) therefore evidence shruthi your view’s viewer prathyahathma can’t see..This is justified only informs.

 

31) as direct is  paragvishaya  to athma there will be no grasping of  relation. Thefore his experience will not happen by anumana(ijference).

 

52) all this evidence transacyion is parag matter. Therefore how ever much enquired well ,by this in anathema only tries to see athma.

 

53) by anvaya vyathirekas(anvaya means  coexistant association, vyathireka Invariable exclusion) after refusing up to prana’what if anybody existe?’-like this thinking to yathi’you are sarhonly’shruthi answers.

 

54) as is view(drishya)  body like pot(anathema,non self). Senses also like body only. Mind also like senses- should be known like this. Decision(nischaya) excetra (intellect having vritth) is like mind only.

 

55)what was asath before  later becomes sath. What is sath becomes asath. Anathmamsha’s(thing). But athma as is witness to it there is viparitha  (opposite?)nature

 

56) pots excetras   how by heritage linga to ahamkara,ahamkra(ego) also to viewer athma may become linga.

 

57) as linga ends in existence it is not possible to inform vakyartha(sentence meaning) .  Therefore sath asath-both these left this athma is known by sentences only.

 

58) without producing outer vritthi(mental modification,mental fluctuation) ego expression  how will not happen ,in the same way  without mind(anthahkarana)  ignorence’s clear expression will not be there.

 

Aham jnathris viveka:

 59) how fire,stick- to these how dahya dahyakathva are in one place,in the same way ahamkara(ego) and it’s knower.to both these there may be jneyathva and jnathrithva.

 

60) To knower(jnathri) this knowledge happens. By upadhi(adjunct) of ignorance, ‘this’ knowledge happens. Due to vikara of ahamkara’mine’knowledge happens.

61)(by ego) will not get help. Therefore ego to jnathri  will not happen as ‘mine’. But pots excetras ‘this’ like this happns. Because (jnathri,knower) is depending on ignorance only.

 

62)vikriye,jnana-as these are not there to athma there will be no knowledge ‘this’.’mine’ knowledge also will be not there. Because after awakening’I did not know’ this knowledge happens.

 

63)by vakya prathyaksha manas this much only is meaning. This will be known. Producing meaninglessness(anartha)  sadathma’s penance’s destruction  is by sentence only.

 

 By sentence  for removal of avidya(ignoence) dashama sentence example.

64) nine numbers(digits) in boys number losing knowledge tenth one with illusion Though seeing those nine boys  knowing I am  tenth  he will not know.

 

65)like this only dvaitha  9dualism)s who has got destroyed also  without thathvamasi sentence  will not be knowing advithiya(non dual) athma. To this cause need not be searched.

 

66) that this illusion  is nirvishaya. It is opposite to all liberation. This is like not tolearating dark sun  can’t tolerate enquiry(vichara).

 

67) knowledge which destroys his jijnase sath only you are like this excetra sentence will produce firmly in prathyagathma. This will not happen by other evidence.68)  knowing tenth person  crossing nine persons to one who is troubling’you only are tenth’ this sentence how produces prame(knowledge) like that this sentence also makes.

 

69) ‘you are tenth’ by this sentence  produced his intellect first,in middle,at end will not be disturbed. In matter nine boys there will be no doubt.

 

70) In the same way’you are that only’ like this sentence to one whoknows thvam meaning well  losing dvaitha in prathyagathma  solid prame necessarily will be produced.

 

71) to this athma without kriya karaka fruits non dual(advithiya) prthyakthva is self present  9existing)form. Enlighted by him intellect appears  like  prathyagathma (individual self). (therefore there is   important prathyagathmathva).

 

72) therefore even those who are vivekies also will have done athma bhaava(feel) in it. In still distant Indriyarthas  going forward athma bhaava(athma feel) will reduce. Is it not?

 

In sentence Avidyottha karthrithva excetras is translated

73)   Due to illusion fame(appearing) meaning getting translated  as it disturbs illusion, it’s thathva(principle) ‘that is not this’ like this how it is adviced in world like that only’ you are that’sentence.

 

74)’short tree is short only’ this sentence how it can’t remove purusha  intellect, in the same way (ready illusion) as there is no translation  this sentence will not disturb purusha’s illusion.

 

75)  As it is not embracing samanya (common,ordinary) meaning,

 As has left(duhkhitha excetras as is in translation , to what is  vidhiyaas opposite, duhkhithva excetras are to be left to those no samsarga. This told any defect as is not present to thath thvam padarthas  like blue uthphalas let samsarga happen. It will not happen like this also.. because (samsarga-liaison,contact).

 

76)  to their meanings without dvaitha parokshyas  athma only is sincerity. Without athma  no advithiya(non dual). Athma having eternal vision than  (non dual brahma) is not different.

 

77) In thath meaning parokshathva is there.(in thvam word meaning)s myself(sorrow named) meaning only to be left. With prathyagathma  to myself how non difference,present as athma only to me with parokshathva(like that only).

 

78) thath meaning with thvam meaning  as samaddha(bound,related,connected,attached) removes difference. Thvam meaning  not leaving thath meaningnear will not come.

 

79) familyship (prasangika)  to non dual,parokshya  is  prasangika(relevant) to athma, as opposite  both of those are disturbed by thath thvam meanings.

 

80) thath thvam meaningsinknown as are purusharthas,as shrouthas9those) without leaving their meanings opposite only will disturb.

 

THATHVAMASI sentences will not  vidhisu( order,prescribe) prasankhyana.

81) if anywhere sentence if tells prathyaksha(direct) excetra  opposite meaning that like sentence’woman only is fire’ for vision kind only. It doubtlessly becomes.

 

82) is sentence has summary (thathparya) in thing only, it may not be kriyartha.As thing has only one form in that vikalpa (wrong imagination) will not happen.

 

83)  which produces apurva(never before)  matter’s knowledge becomes evidence. In case if not it is not evidence. Therefore informing different meanings  to thesetwo evidences opposite is not suitable.

 

84) This is not word. Why? I am seeing form by eye- how this is to these prathyaksha sentences present opposition also is like  that only.

 

85) If direct it  may not be word(knowledge) If word produced how to say sense janya(born)? In prathyaksha matter agama’s illusion ,in matter of agama is illusion of prahyaksha(direct ) also.

 

86) By their influence only evidences produce knowledge of matter. Because help of one to one happens self evidence(svathah pramanya) is not acceptable.

 

87) ifv duhkhithva  (sorrowship) spirit (chaithanya)dharma it like athma should not have become matter to knowledge. Because in karma only to become prame is suitable.Not right in doer(karthri) for ever.

 

88) As duhkhithva  like heat of fire by pramana (evidence) has  left root, to it by which  will be removed?to that also if  becomes nivritthi bouddha’s nairathma  (anathmavada,soullessness)argument comes.

 

89) if prasankhyana (contineous meditation) is practiced well,  it will remove duhkhitha(sorrowship) .If told so as it is opposite prathyaksha excetras how will produce prame(knowledge)?

 

90) Due to increase in adhyasa(mis understanding) which happens to intellect that is Aikagrya(concentration) and not prame. Because evidences(pramanas) by practice is not producing knowledge of meaning.

 

91) grown by practice(anhyasa)s feel all sorrows if it removes that nivritthi will not happen by knowing. Because it is fruit of feelings.

 

92) losting  kalpakoties coming sorrowful I am.This feelif destroyed by very little practice(prasankhyana) feel to stop what is evidence?

 

93) Which is  fruit produced  due to feel and which is fruit of karma it is not permanent (firm). Like friendship of dravidas.

 

94) sorrowlessness is self evident(svathassiddha). Making oneself disrespect(anadara) who will  keep faith in  outer evidence (pramana)?

(Note:asmad-mine,yushmad-yours)

 

95) Disrubing prathyaksha(direct) shruthi  promotes(pravarthisu) in prathyagathma”paran khani”.it is known by  these words.( katopanishath  2-1-1svayambhu  has drilled senses to go outside. Therefore yhey will only see outside and not inside)).

 

96) Direct excetra(to evidences) in opposte meaning  if sentence produces prame there viveki(wise) should te;; prathyaksha as gouna (negligible,insignificant,minor Because main meaning will not happen.

 

97)  This agni(fire)studies well.’ Manchike (berth) laughed loudly’ –how this is like that by unsuitable (unfit) aham vritthi also  that athma becomes lakshitha.)(akshitha means one whi is marked,distinguished,regareded)

 

98)’if ‘you ‘is left to inform athma no other path will happen. Rhvam meaning also by gunalesha in athma has vritthi.

 

99) In sky smoke,snow,cloud,dirt these how avivekies(unwise)  imagine in the same way fools create familyin prathyagathma.

 

100) This ahamvritthi(ego) as is chidabhasa (illusion of chith(consciousness)  by previously told causes different from it self (anathema)as it is prathyak form appears.

 

101) By this  athma is told by this  vritthi(mental modification,mental fluctuation). Yushmath meaningsby vritthies drigathma(drik athma) who is paramathma (supreme self,universal self)  if attention were given to him anathmathva would have been produced. Shruthi sentence would have become false.

 

102) By this guna leasha crossing(beyond) aham karthri karmas from aham vritthi this  prathyagathma(individual self). Will be lakshitha.

 

103)relation,character(guna), kriye(action)jathi,rudi-these only are word(shabda) nimitthas.In athma  even on among these are present. Therefore athma by mukhyavritthi  not  abhihitha here.

 

104) present in non truth(false) path,without any plan  athma thathva is fot. Getting jnana by gunavritthi  by athma cause we will know.

 

105) How in world those who are sleeping  by their names other gets awakened mosyt probably  suddenly awaken,in the same way in matter of prathyagathma also is to be known.

 

106) To one who has left body andrised no relation of name.  But still aakns. Like thayt thath thvam (that-you) sentence also like that only(knows).

 

107) black named intellect’s matter’s jnana and ajnanas(ignorences)  without  touching sky  badhya badhakas like that here also in matter of athma is to be known.

 

108) To decide paramartha matter intolerable(asahya) plan is not there in the world. Asath lingaavi(steam?) excetras nobody will decide fire.

 

109) Like this who objects  to him pot excetra example  is  be attached. It is different from sadasath. No equivalent(paryaya) to both those.

 

110) in this athma ajnana will be staying with very much difficulty. To this athma jnathathva is svarupsa(own form) only. This ajnana(ignorance)  from cause (nepa)only like yagachikayi at the tip of nose goes off.

 

111 )aha! Boldness of avidya nobody will cross.(because that)evidence thing ) by doing anadarane (non honouring) will be present like paramathma(supreme self,universal self) only.

 

112) to whom kriyakaraka jnana(knowledge) is his own form in him theremay be avidye.This feel from which cause may come?

 

113) with inference he getting separated from feel depends  on abhaava. To this jignasu  from  that abhaava to separate  is possible by sentence only.

 

114) By feel only Bhaavatha as is equal  how there will be no nivritthi(removal) of  bhaavathva,in the same way by abhaava also removal(nivrithi) of  abhaavathva will not happen.

 

115) Difficult  to think(vivechisu) and know from avidya (ignorance)sleep experiencing deep sleep that him refusing both bhaava  ans abhaava shruthi only awakens. (bhaava-existance,abhaava-non existence).

 

16)’from which abidya’ this objection  will not   produced first. Because then  cause (hethu) will not happen. In three times(past,present,future) as it is not seen later will also objection wil not happen.

 

117) you are sath only.by this clearer  evidence  doing dishonor who desire  know by  another they eye senses will experience  taste.

 

118) Though knowledge is produced this tells false only.If it is so, in another also faith will not be produced. Because this also knowledge(consciousness) only.

 

119) though there  is knowledge of  Things by this sentence if experience is not produced, a To this senentence there is another meaningnother vidhi(rule) is to be imagined. This  will be  not known.

 

120) By shama excetra  rule(vidhi)  getting stimulated (choditha) without any parigraha(acceptance)  by name excetras  getting relieved  fron thvam meaning  In yushmad meanings (note asmad-mine,yushmad-yours), without any desires annamaya excetra  those five bolts(agulies), breaking as anathema ,myself only is brahma tnis sentence meaning if understood(prasankhyana excetra), vyaparas(transactions) no use.

 

122) Which sentence  for which is engaged about it’s matter though heard if does not produce knowledge(ptrame)  it evidence by which cause comes?

 

123)  If knowing by prasankhyana  how will word tell truth.how it is possible? Word  jiforms about parokshya(indirect). That word only by prasankhyana doubtlessly will inform.

 

124) logic words previously also without wthout producing  direct prame by repeating (avritthi)them which special will give fruit?

 

125) In prasankhyana there is  repetition(avritthi) form justice is there,that let it happen in listening of  this athma only. How it  means is  what is heard little hearing half,hearing well  will understand.

 

126) to know tham meaning   as you have   depended upon  vidhi(rule) ,if that is not there all coming defects,they will also not come as there is no cause(hethu).

,,,,,,,,,,,,,,,,,,,,,CHAPTER 3 COMPLETED,,,,,,,,,,,,,,,,,,,,,,

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CHAPTER 4:

1)In previous chapters  which matter is told in detail, to tell that only in easy way, will tell briefly in order to know.

 

2)     A thing which is tod summarily and in detail to those who have less intellect and better intellect coned to mind(understood) Therefore like this  is told briefly.

 

3)Athma(self) and anathema(non self) are in this world are established by  direct excetra evidences.  In both anathema in all place in all places is athma purvaka(…..).

 

4)     Different from body  to thing(outer) anathmthva is self established. Like to jnathri(knower) also athmathva is eastablished by itself. In bodiy excetra  which are present in middle doubt appears.

 

5)     One who is viveki(wise) knowing non ordinary  dharmas of those both, as from smoke fire is known  later will be buddhyantha(……?) are anathna(non athmas) can be known by inference(anumana).

 

6)In outer meaning it is seen as  ‘this’consciousness only. In jnathri(knower) it appears as myself(I) only. But in body these two are seen these people are becoming mad.

 

7-8)Athma anathemas dividing justice we have told earlier. By that justice  removing ‘this’ meaning  where it is ‘myself ’ one who always bhavabhavas who is seeing always, without in and out  as ptrathyak form  him one who is muni  will  understand by sentence ‘thathvamasi’ properly.

 

9) by leaving all  ‘this’ meaning  left getting divided by anathema  as my athma was not understood, he will know  myself is left.like this he feels.

 

10) separating from anathema  as prathyagathma is to be known s, for this cause without completion of jijnasa swinging that and this side having ouchithya(suitability) as though  bhutha(devil,ghost) has caught will be dull.

 

11) Which finds as anathema(non self) now  that athma that athma  he was seeinmg with which pramanas(evidences) by those famous  evidences only  viewer to  vision  athma he will know.

 

12) Eye will not see sound. Because to that it is not athma. Like that physical vision(bhouthika dristi) can’t know athma.

 

13) having hanopadana dharma  thousands of intellect  vikriyas  always seeing  witness athma  as is prathyak form ego can’t see him.

 

14) By which  viveka of  anathema happens  that viveka  happens in intellect only. This is like banana fruit destroying it’s plants will destroy  inmtellect only.

 

15) By lamp called anumana(inference)  leaving athma rnathmas having family only as  matter(bvishaya) by that intellect wants to get it’s  abhaava (non existence)

 

16) He who is present in family seed by tht family intellect only wants to get liberation.rabit  by closing eyes(like trying to avoid death) tries to solve death.

 

17) keeping this meaning in front shruthi’which can’t be seen by eye’(kena.1-70,”you can’t see viewer of vision”(bri.3-4-2) like this faithfully clearly tells.

 

18) Like this by body all up tp intellect pushing away “who am I” thinking like this(to listener) which can go beyond all evidences shruthi’you re that only’tells like this.

 

19)  To all jivies  wishing favour Bhagavath pujyapada also told by us very clear this meaning  has given example like this only.

 

20)”without doing viveka of both shruthi tells.if told like this(sentence advice) grasping  may happen”  accepting this party will cut  purva paksha(early argument).

 

21)”yushmadamsha(yours part) asmad part(mine)  with those who know division of these two these words become meaningful. Because in one who dies not know this sentence wil;l be like song sung in  deafs.

 

22) ‘word meaning’s and word’s anvaya-vyathirekas (coexistence and invariable exclusion)’this is myself’here to decision of thath thvam  meamings are logic(yukthi) only.

 

23) “In sleep I did not see another even a little/in this we don’t say  one’s bvision is not there. Denies prathyaya  only.

 

24) “Like this by  world famous shruthies  knowing vachyartha ,afterwards to remove fascination of  shrothri(listener) Srhuthi tells”you are that”.

 

25)Sincirity of word  ‘I’ will happen in prathyagathma light. That only is told as you are sath. Here mumukshathva is fruit.

 

26 To hsand which is cut and removed athma who is onself is not visheshya.like this by remaining which appears as vishishya  to that one not visheshya.

 

27) all these  visheshana like sadhvalankarana. By avidya’s  misunderstanding(adhyasa)  s all is visheshana.  If athma is known becomes asath.

 

28) As all visheshanas are anathema(nonself)  is equal to cut and left hand. Therefore athma has no visheshanas.

 

29)  leaving jneya(to be known)  mere jnathri(knower)  only is athma.like this it should be known. There is myself named  jneya is there,to part to which that is also removed is equal.

 

30)’As’ I’ (myself) is like pot excetras is view(drishya)  not athma’s dharma. Like this remaining prathyas defects are to be known. Therefore athma is clear.

 

31)’I am eternally liberated this knowledge happrens by sentence not by other (means). Even understanding sentence meaning also  if memory of word meanings happens then only happens.

 

32) By anvaya (coexistence) vyathirekas (invariable exclusion) word meaning come to memory necessarily. In the same way I am sorrowless,actionless will come to know.

 

33)’satthe(you)’ by excetra sentences  you are tenth by this sentence how ,like that  in prathyagathma clear knowledge(prame) happens.

 

34)  By intellect of nine as is abducted without seeing himself who is tenth  to to see only  human wants.

 

35) In the same way as avidye(ignorance) is tied to eye, by kama intellect getting abducted , always as viviktha  only drik(viewer) form athma  as is not seen as tenth  will not see.

 

36) How  like cause which is present in dream  if dream viewer awakensdream’s cause,karmas, karthri(doer)-these as different from himself  will not see.

 

37)like this  he who does not know athma  after knowing properly by shruthi  later guru and scriptures foolish disciple s will not see different from himself.

 

38)  How snake imagined in stick  at end ends in stick,in the same way by sentence doubtlessly s ends in nithyavagathi.(avagathi-knowledge,understanding).

 

39) “pashyan” to viewer of the view no defect (deficiency). Because  avinashi( indestructible). But apart from him  different is not divided.,if so it will be seen ?(bri.4-3-83).like this having  prathyaksha(direct) feel aja(unborn), advaya(non dual), apurva(never before) anapara, later which principle(thathva) shruthi loudly shouts and teels by that (thvath) thvam word  will be uplakshitha(….?).

 

40) There is no anyathagrahana(no perception of other thing) different form is not present. This much only will be known. That  to  dream worlds  is seed.

 

41)’those both vishwa and thaijasa  are bound by effect anf cause(karya-kaarana).this is acxcepted. But prajna is cause bound.In thurya  both those are not present.

 

42) To onw who grasps differently dream. To one who does not know thathva to him sleep. Those both’s viparyasa if gets reduced will get thuriya place.

 

43)”Sushuptha called thamasis ignorance. Seed to dream and awakenness, If it leaves and goes by athma jnana(self knowledge),how burnt seed will not born  in the same way happens.

 

44) Like this worshipable to us goudas and dravidas only ignorance form  only from upadhi(adjunct)  Eshwara is seeing ahamkara(ego) excetra-this meaning is told.

 

45) this is knowledge. I am knower(jnathri), this is jneye-all these three  who without vikara( chane) knows to him that thamas will be horacchu(…..outer mould?) only.

 

46) form,light(knowledge)-  new relation of these to thing having vikara(change)  only happens,in the same way relation of joys and sorrows also to changing(vikari) mind only(chittha).

 

47) at the time od deep sleep(vikari(changing) mind on drowning  as athma is avikari  though seeing (him)  not even one second thing will not touch.

 

48) How in prajna stage(avasthe) hpw second thing is not seen, in the same way in dream and awakenness places also though seeing second thing  will not see.

FRUIT OF KNOWLEDGE:

49) Enlighting big lamp  to one who has held  in hand s how there will be no dark in front,in the same way one who knows like this, me ,mine-intellect will be not there.

 

50) Till there knowledge ,how there will be no accomplishment(siddhi) of  other dvaitha thing,in the same way after knowledge  other than prathyagathma intellect excetras accomplishment(siddhi) will not be there.

 

Experience of jnani:

51) Accepts all. Refutes all. Presence of difference is accepted But it’s nature will not be there is prohibited(nishedha)

 

 UPASAMHARA OF PRAKARANA MEANING:

52) Decided in all upnishaths ,removing ignorance intellects paramartha(transcendental,spiritual) in athma only reaising that this knowledge I have told.

 

53) Different from me athmajnani is not here. Different from me even ignorant is not there. Like this who knows without knowing  he is high among brahmajnanies.

 

54) this knowledge is not different from jneya(to be known).  Therefore follows jneya thing only. Will not see pravritthi or nivritthi even by end eye.

 

55) before athmajnana is produced this knowledge  is subordinate to outer thing. After destroying all family is dependent on  athma only. Because there is shruthi like that.

 

56) According thing’s nature as destroys family  samyak knowledge  like   pravritthi  Tendency,activity) destrtroys nivritthi (withdrawl,retirement from worldly activities)  also.

 

57)  For one time by having taken birth  by destroying mere ignorance only  destroys all family. Than that ignorance anyatha jnana is not different.

 

58) though there is no relationof place and time excetras as places are works of fascination,there is no knowledge  which will not take birth later. No Ignorance which is not burnt.

 

59) by fire called samyakjnana ajnana (ignorance) and it’s works one to whom has burnt form  as much as possible  at once gets retired there is nothing to be done next.

 

60) One who has destroyed snake by knowledge how he will not leave shaking produced due to snake in the same way,though fascination is destroyed completely fascination work jnani will not leave.

 

61) Root pulled out and thrown  tree how gets teared by drying only s like that, to one who knows athmathathva by retirement only body is  tearing(degenerating).

 

62) To one who knows advaitha thathva yatheccha  vritthi is present,to dogs and athmajnanies in eating impure thing what is difference?

 

63) By adharma(non religion) ignorance by that svecchachara(free behavior), are produced. Where threre is  jnana vwhich is dharma work, how it will be there? We can’t say there is dharma also.

 

64) Therefore only to forbid(prohibit)s free behavior((yathestachara) omniscient srihari  to whom all karmas (kama sankalpa varjitha one who has left kama sankalpas)) he only has burnt karma by jnanagni(knowledge fire))gunathithawill not hate pravritthi(activities),fascination, Will not desire.It is told like this.

 

65)    One who is interested in which  he will not mobve(pravarthisu,promote). As mumukshu is dispassioned  (nmpot interested)in worldly transactions also  why he will try fpor it?

 

66) An examole for this:

 nThough troubling from hunger one will not desire to eat poison. Those vwho have lost hunger by eating mristanna(feast mreal) viveki  (wise) who knows it as poison  will never try to eat it.

 

67) for mind transaction visible 9present in sounds excetras) love is sign of  ignorence. In bush of which tree fire is present will it bud out?

 

68) In amanithva excetras one who has summary and  who has advestathva excetra  means, to him only  knowledge  is produced.Will not happen to one who has  outfaced(extrovert).

 

69) to one to whom athmajnana is born  advestathva excetra charecters (not hating  excetra charecters)  without any trial will be present. By not by sadhana (practice)form.

 

70) one who wants to accept this book trialfully amanithva excetra means he should have.he should not be of bad character. Because it fo;;ows prathyagathma nature.

 

71) To one who is not dispassioned (disinterested) in family,to one who does not leave eshanas(desires), to one who has no yama, shouls not be given entry in vedantha.

 

72) If this told meaning is understood well  there is nothing which is to be known again. Therefore one who does not renunciate all  works(karmas) cant understand properly.

 

73) By doing sarva karma sanyasa(renunciation of all karmas) intellect turned towards prathyagathma only  desireless peaceful  yathis will understand told meanings.

 

74) Sri shankaracharyas lotus feet doing service  suitable to this paramahamsa  clear, destroying ignorance of heart  by getting knowledge I have told. In this let there be no opposite intellect. Sath purushas scholars  should examine this. Because abot all books ,in all matter for purity sathpurushas are high evidence.This is accepted by all.

 

75) Beautiful, subhashitha(good words) also  to those who are not mahathmas ,how clear sun is to owls  like that, will not flash. Bur for pure minded  like treasure of money  will be shining only.

 

76) Following feet of Vishnu ,losing all family, which vidya(knowledge) shankara (like getting ganga)  got by yoga ,sarvajna(omniscient), brahma sincere, added with munies group, such  with devotion  worshiping well, treasure of high charecters (enlightened   vedantha told by him , like ganga getting myself  to those who bare sorrowful  birth and death roup  for destruction  hsave told with kindness.

 

GURU NAMASKARA:

77) present in stomach of vedantha  shining clean ,removing  thamas(dark)  ,my  of mind(anthahkarana), in athindria (supersensory)  matter, without even little   Divine knowledge  who by justice shalake(pencil of light)  all thamas which is family seed ,removing  poit forth   such guru of gurus Namaskara!

 

 Upasamhara of  sambbandhokthi:

77) Tols to each shlika  this better sanbandhokthi ,one who knows it To naishkarmya siddhi surely will become vykhyathri  (comentater).

,,,,,,,,,,,,,,,,,,,,,,,,,NAISHKARMYA SIDDHI  Srimath  paaramahamsa parivrajakacharya Sr Shankara Bhagavathpada disciple Sri Sureshwaracharya  virachithayam  Niashkarmya Siddhi completed,,,,,,,,,,,,,,,,,,,,

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