dhyānaṃ
vāsudēvēndrayōgīndraṃ natvā jñānapradaṃ gurum ।
mumukṣūṇāṃ hitārthāya tattvabōdhōbhidhīyatē ॥
Having saluted Shri Vasudevendra, the king of yogis, the guru who is the bestower of knowledge, Tattvabodha is expounded for the benefit of the seekers.
This opening shloka is in the nature of an invocation or mangalacharya to the Guru. The rest of the text is in prose.
sādhanachatuṣṭayasampannādhikāriṇāṃ mōkṣasādhanabhūtaṃ
tattvavivēkaprakāraṃ vakṣyāmaḥ ।
We shall explain to those who are endowed with the four-fold qualifications, the mode of discrimination which is the means of liberation.
sādhanachatuṣṭayam
sādhanachatuṣṭayaṃ kim ?
nityānityavastuvivēkaḥ ।
ihāmutrārthaphalabhōgavirāgaḥ ।
śamādiṣaṭkasampattiḥ ।
mumukṣutvaṃ chēti ।
What are the four-fold qualifications? The capacity to discriminate between the permanent and the impermanent, dispassion to the enjoyment of the fruits of one’s actions here and hereafter, the group of six accomplishments {inner wealth} beginning with shama and the yearning for liberation.
nityānityavastuvivēkaḥ
nityānityavastuvivēkaḥ kaḥ ?
nityavastvēkaṃ brahma tadvyatiriktaṃ sarvamanityam ।
ayamēva nityānityavastuvivēkaḥ ।
What is meant by discrimination between the permanent and the impermanent? The reality alone is eternal; everything else is ephemeral. This conviction alone is the discrimination between the permanent and the impermanent.
virāgaḥ
virāgaḥ kaḥ ?
ihasvargabhōgēṣu ichChārāhityam ।
What is dispassion? The absence of the desire for the enjoyments {of the fruits of one’s actions} in this world and in heaven.
śamādisādhanasampattiḥ
śamādisādhanasampattiḥ kā ?
śamō dama uparamastitikṣā śraddhā samādhānaṃ cha iti ।śamaḥ kaḥ ?
manōnigrahaḥ ।
damaḥ kaḥ ?
chakṣurādibāhyēndriyanigrahaḥ ।
uparamaḥ kaḥ ?
svadharmānuṣṭhānamēva ।
titikṣā kā ?
śītōṣṇasukhaduḥkhādisahiṣṇutvam ।
śraddhā kīdṛśī ?
guruvēdāntavākyādiṣu viśvāsaḥ śraddhā ।
samādhānaṃ kim ?
chittaikāgratā ।
What is the inner wealth starting with Sama? They are sama, dhama, uparama, titiksha, shraddha and samadhana.
What is sama? It is control or mastery over the mind.
What is dhama? It is the control of the external sense organs such as the eyes etc.
What is uparama or uparati? It is the strict observance of one own’s dharma {duty).
What is titiksha? It is endurance of heat and cold, pleasure and pain etc.
What is the nature of shraddha? Faith in the words etc., of the guru and Vedanta {scriptures) is shraddha.
What is samadhana? It is the single pointedness of the mind.
mumukṣutvaṃ
mumukṣutvaṃ kim ?
mōkṣō mē bhūyād iti ichChā ।
ētat sādhanachatuṣṭayam ।
tatastattvavivēkasyādhikāriṇō bhavanti ।
What is mumukṣutvam? Let me attain liberation. This intense desire is mumuksutvam.
This is the four-fold qualification. Thereafter, they become fit for the enquiry into the Truth.
tattvavivēkaḥ
tattvavivēkaḥ kaḥ ?
ātmā satyaṃ tadanyat sarvaṃ mithyēti ।ātmā kaḥ ?
sthūlasūkṣmakāraṇaśarīrādvyatiriktaḥ pañchakōśātītaḥ san
avasthātrayasākṣī sachchidānandasvarūpaḥ san
yastiṣṭhati sa ātmā ।
What is enquiry into the truth? It is the firm conviction that the self is real and all, other than that is unreal.
What is the self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of existence-consciousness-bliss is the self.
śarīratrayaṃ (sthūlaśarīram)
sthūlaśarīraṃ kim ?
pañchīkṛtapañchamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhōgāyatanaṃ śarīram
asti jāyatē vardhatē vipariṇamatē apakṣīyatē vinaśyatīti
ṣaḍvikāravadētatsthūlaśarīram ।
What is the Gross Body?
That which is made up of the five great elements that have undergone the process of panchikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.
śarīratrayaṃ (sūkṣmaśarīram)
sūkṣmaśarīraṃ kim ?
apañchīkṛtapañchamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhōgasādhanaṃ
pañchajñānēndriyāṇi pañchakarmēndriyāṇi pañchaprāṇādayaḥ
manaśchaikaṃ buddhiśchaikā
ēvaṃ saptadaśākalābhiḥ saha yattiṣṭhati tatsūkṣmaśarīram ।
What is the subtle body? That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc., constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, five pranas, the mind and the intellect is the subtle body.
jñānēndriyāṇi
śrōtraṃ tvak chakṣuḥ rasanā ghrāṇaṃ iti pañcha jñānēndriyāṇi ।
śrōtrasya digdēvatā ।
tvachō vāyuḥ ।
chakṣuṣaḥ sūryaḥ ।
rasanāyā varuṇaḥ ।
ghrāṇasya aśvinau ।
iti jñānēndriyadēvatāḥ ।
śrōtrasya viṣayaḥ śabdagrahaṇam ।
tvachō viṣayaḥ sparśagrahaṇam ।
chakṣuṣō viṣayaḥ rūpagrahaṇam ।
rasanāyā viṣayaḥ rasagrahaṇam ।
ghrāṇasya viṣayaḥ gandhagrahaṇaṃ iti ।
The five sense organs of perception are the ears, skin, eyes, tongue and nose. The presiding deities of the sense organs of perception are space of the ears, air of the skin, the sun of the eyes, water of the tongue and the Ashvini kumaras of the nose. The field of experience of the sense organs of perception are-cognition of sound for the ear; cognition of touch for the skin; cognition of sight for the eyes; cognition of taste for the tongue and cognition of smell for the nose.
pañchakarmēndriyāṇi
vākpāṇipādapāyūpasthānīti pañchakarmēndriyāṇi ।
vāchō dēvatā vahniḥ ।
hastayōrindraḥ ।
pādayōrviṣṇuḥ ।
pāyōrmṛtyuḥ ।
upasthasya prajāpatiḥ ।
iti karmēndriyadēvatāḥ ।
vāchō viṣayaḥ bhāṣaṇam ।
pāṇyōrviṣayaḥ vastugrahaṇam ।
pādayōrviṣayaḥ gamanam ।
pāyōrviṣayaḥ malatyāgaḥ ।
upasthasya viṣayaḥ ānanda iti ।
The five sense organs of action are-speech, the hands, the legs, the anus and the genitals. The presiding deities of the organs of action are -agni (fire) of speech, Indra of the hands, Vishnu of the legs, Yama of the anus and Prajapati of the genitals. The function of speech is to speak, that of the hands to grasp things, of the legs locomotion, of the anus elimination of waste and the genitals, pleasure {procreation}.
śarīratrayaṃ (kāraṇaśarīram)
kāraṇaśarīraṃ kim ?
anirvāchyānādyavidyārūpaṃ śarīradvayasya kāraṇamātraṃ
satsvarūpā'jñānaṃ nirvikalpakarūpaṃ yadasti tatkāraṇaśarīram ।
That which is inexplicable, beginning-less, in the form of ignorance, the sole cause of the two bodies {gross and subtle}, ignorant of one’s own true nature, free from duality-is the causal body.
avasthātrayam
avasthātrayaṃ kim ?
jāgratsvapnasuṣuptyavasthāḥ ।
What are the three states? They are the waking, dream and deep sleep states.
jāgradavasthā
jāgradavasthā kā ?
śrōtrādijñānēndriyaiḥ śabdādiviṣayaiścha jñāyatē iti yat
sā jāgradāvasthā ।
sthūla śarīrābhimānī ātmā viśva ityuchyatē ।
What is the waking state? The state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The self, identified with the gross body, is then
called vishva.
svapnāvasthā
svapnāvasthā kēti chēt ?
jāgradavasthāyāṃ yaddṛṣṭaṃ yad śrutam
tajjanitavāsanayā nidrāsamayē yaḥ prapañchaḥ pratīyatē sā
svapnāvasthā ।
sūkṣmaśarīrābhimānī ātmā taijasa ityuchyatē ।
For the question, what is the dream state, the explanation is: the word that is projected while in sleep from the impressions born of what was seen and heard in the waking state is called the dream state. The self
identified with the subtle body is called taiijas.
suṣuptyavasthā
ataḥ suṣuptyavasthā kā ?
ahaṃ kimapi na jānāmi sukhēna mayā nidrā'nubhūyata iti
suṣuptyavasthā ।
kāraṇaśarīrābhimānī ātmā prājña ityuchyatē ।
Then what is the deep sleep state? That state about which one says later ‘I did not know anything, I enjoyed a good sleep,’ is the deep sleep state. The self identified with the causal body is called prajna.
pañcha kōśāḥ
pañcha kōśāḥ kē ?
annamayaḥ prāṇamayaḥ manōmayaḥ vijñānamayaḥ ānandamayaśchēti ।
What are the five sheaths?
They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
annamayakōśaḥ
annamayaḥ kaḥ ?
annarasēnaiva bhūtvā annarasēnaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ
yadvilīyatē tadannamayaḥ kōśaḥ sthūlaśarīram ।
What is annamaya kośā?
That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.
prāṇamayakōśaḥ
prāṇamayaḥ kaḥ ?
prāṇādyāḥ pañchavāyavaḥ vāgādīndriyapañchakaṃ prāṇamayaḥ kōśaḥ ।
What is Prāṇamayaḥ kośaḥ?
The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.
manōmayakōśaḥ
manōmayaḥ kōśaḥ kaḥ ?
manaścha jñānēndriyapañchakaṃ militvā yō bhavati sa manōmayaḥ kōśaḥ ।
What is Manomayaḥ kośaḥ?
The mind and the five sense organs of perception together form the mental sheath.
vijñānamayakōśaḥ
vijñānamayaḥ kaḥ ?
buddhijñānēndriyapañchakaṃ militvā yō bhavati sa vijñānamayaḥ kōśaḥ
What is Vijñānamayaḥ kośaḥ?
The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.
ānandamayakōśaḥ
ānandamayaḥ kaḥ ?
ēvamēva kāraṇaśarīrabhūtāvidyāsthamalinasattvaṃ
priyādivṛttisahitaṃ sat ānandamayaḥ kōśaḥ ।
ētatkōśapañchakam ।
What is Anandamaya kośaḥ?
Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath.
These are the five sheaths.
pañchakōśātīta
madīyaṃ śarīraṃ madīyāḥ prāṇāḥ madīyaṃ manaścha
madīyā buddhirmadīyaṃ ajñānamiti svēnaiva jñāyatē
tadyathā madīyatvēna jñātaṃ kaṭakakuṇḍala gṛhādikaṃ
svasmādbhinnaṃ tathā pañchakōśādikaṃ svasmādbhinnam
madīyatvēna jñātamātmā na bhavati ॥
Just as bangles, earrings, house etc., known as ‘mine are all other than knower ‘me’, so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect, and my knowledge and are therefore not the self.
ātman
ātmā tarhi kaḥ ?
sachchidānandasvarūpaḥ ।
satkim ?
kālatrayē'pi tiṣṭhatīti sat ।
chitkim ?
jñānasvarūpaḥ ।
ānandaḥ kaḥ ?
sukhasvarūpaḥ ।
ēvaṃ sachchidānandasvarūpaṃ svātmānaṃ vijānīyāt ।
Then what is the self?
It is of the nature of existence, consciousness, bliss.
What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence.
What is consciousness? It is of the nature of absolute knowledge.
What is bliss? It is of the nature of absolute happiness.
Thus one should know oneself to be of the nature of existence-consciousnes-bliss.
jagat
atha chaturviṃśatitattvōtpattiprakāraṃ vakṣyāmaḥ ।
Now we shall explain the evolution of the twenty-four factors.
māyā
brahmāśrayā sattvarajastamōguṇātmikā māyā asti ।
Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.
pañchabhūtāḥ
tataḥ ākāśaḥ sambhūtaḥ ।
ākāśād vāyuḥ ।
vāyōstējaḥ ।
tējasa āpaḥ ।
abhdhayaḥ pṛthivī ।
From that {maya}, space was born.
From space, air.
From air, fire.
From fire, water.
From water, earth.
sattvaguṇaḥ
ētēṣāṃ pañchatattvānāṃ madhyē
ākāśasya sātvikāṃśāt śrōtrēndriyaṃ sambhūtam ।
vāyōḥ sātvikāṃśāt tvagindriyaṃ sambhūtam ।
agnēḥ sātvikāṃśāt chakṣurindriyaṃ sambhūtam ।
jalasya sātvikāṃśāt rasanēndriyaṃ sambhūtam ।
pṛthivyāḥ sātvikāṃśāt ghrāṇēndriyaṃ sambhūtam ।
Among these five great elements,
out of the sattvic aspect of space, the organ of hearing, the ear, evolved.
From the sattvic aspect of air, the organ of touch, the skin, evolved.
From the sattvic aspect of fire, the organ of sight, the eye, evolved.
From the sattvic aspect of water, the organ of taste, the tongue evolved.
From the sattvic aspect of earth, the organ of smell, the nose, evolved.
antaḥkaraṇa
ētēṣāṃ pañchatattvānāṃ samaṣṭisātvikāṃśāt
manōbuddhyahaṅkāra chittāntaḥkaraṇāni sambhūtāni ।
saṅkalpavikalpātmakaṃ manaḥ ।
niśchayātmikā buddhiḥ ।
ahaṅkartā ahaṅkāraḥ ।
chintanakartṛ chittam ।
manasō dēvatā chandramāḥ ।
buddhē brahmā ।
ahaṅkārasya rudraḥ ।
chittasya vāsudēvaḥ ।
From the total sattvic aspect of these five elements,
the inner instrument of the mind, intellect, ego and memory are formed.
The mind is of the nature of indecision.
The intellect is of the nature of
decision.
The ego is of the nature of the notion of doership.
Memory is of the nature of thinking or recollection.
The presiding deity of the mind is the moon,
of the intellect, Brahma,
of the ego, Rudra
and of memory, Vasudeva.
rajōguṇaḥ
ētēṣāṃ pañchatattvānāṃ madhyē
ākāśasya rājasāṃśāt vāgindriyaṃ sambhūtam ।
vāyōḥ rājasāṃśāt pāṇīndriyaṃ sambhūtam ।
vanhēḥ rājasāṃśāt pādēndriyaṃ sambhūtam ।
jalasya rājasāṃśāt upasthēndriyaṃ sambhūtam ।
pṛthivyā rājasāṃśāt gudēndriyaṃ sambhūtam ।
ētēṣāṃ samaṣṭirājasāṃśāt pañchaprāṇāḥ sambhūtāḥ ।
Among these five elements,
from the rajas aspect of space, the organ of speech is formed.
From the rajas aspect of air, the organ of grasping, the hands are formed.
From the rajas aspect of fire, the organ of locomotion, the legs are formed.
From the rajas aspect of water, the organ of procreation is formed.
From the rajasic aspect of earth, the anus is formed.
From the total rajas aspect of these five elements, the five vital airs, pranas are formed.
tamōguṇaḥ
ētēṣāṃ pañchatattvānāṃ tāmasāṃśāt
pañchīkṛtapañchatattvāni bhavanti ।
pañchīkaraṇaṃ kathaṃ iti chēt ।
ētēṣāṃ pañchamahābhūtānāṃ tāmasāṃśasvarūpam
ēkamēkaṃ bhūtaṃ dvidhā vibhajya ēkamēkamardhaṃ pṛthak
tūṣṇīṃ vyavasthāpya aparamaparamardhaṃ chaturdhāṃ vibhajya
svārdhamanyēṣu ardhēṣu svabhāgachatuṣṭayasaṃyōjanaṃ kāryam ।
tadā pañchīkaraṇaṃ bhavati ।
ētēbhyaḥ pañchīkṛtapañchamahābhūtēbhyaḥ sthūlaśarīraṃ bhavati ।
ēvaṃ piṇḍabrahmāṇḍayōraikyaṃ sambhūtam ।
From the tamas aspect of these five elements, the grossified five
elements are born.
If it is asked how this panchikarana takes place, it
is as follows.
– The tamas aspect of each of the five elements divides into two equal parts.
– One half of each remains intact.
– The other half of each gets divided into four equal parts.
– Then to the intact half of one element, one-eight portion from each of the other four elements gets joined.
– Then panchikarana is completed.
– From these five grossified elements, the gross body is formed.
Thus, there is identity between the microcosm and the macrocosm.
jīvaḥ, īśvaraḥ cha
sthūlaśarīrābhimāni jīvanāmakaṃ brahmapratibimbaṃ bhavati ।
sa ēva jīvaḥ prakṛtyā svasmāt īśvaraṃ bhinnatvēna jānāti ।
avidyōpādhiḥ san ātmā jīva ityuchyatē ।
māyōpādhiḥ san īśvara ityuchyatē ।
ēvaṃ upādhibhēdāt jīvēśvarabhēdadṛṣṭiḥ yāvatparyantaṃ tiṣṭhati
tāvatparyantaṃ janmamaraṇādirūpasaṃsārō na nivartatē ।
tasmātkāraṇānna jīvēśvarayōrbhēdabuddhiḥ svīkāryā ।
The reflection of Brahman, which identifies itself with the gross body, is called the jiva. This jiva by nature takes Ishwara to be different from himself or herself. The self conditioned by ignorance {maya} is called
Ishwara. So long as the notion that the jiva and Ishwara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Ishwara should not be accepted.
tat tvaṃ asi
nanu sāhaṅkārasya kiñchijjñasya jīvasya nirahaṅkārasya sarvajñasya
īśvarasya tattvamasīti mahāvākyāt kathamabhēdabuddhiḥ syādubhayōḥ
viruddhadharmākrāntatvāt ।
iti chēnna । sthūlasūkṣmaśarīrābhimānī tvampadavāchyārthaḥ ।
upādhivinirmuktaṃ samādhidaśāsampannaṃ śuddhaṃ chaitanyaṃ
tvampadalakṣyārthaḥ ।
ēvaṃ sarvajñatvādiviśiṣṭa īśvaraḥ tatpadavāchyārthaḥ ।
upādhiśūnyaṃ śuddhachaitanyaṃ tatpadalakṣyārthaḥ ।
ēvaṃ cha jīvēśvarayō chaitanyarūpēṇā'bhēdē bādhakābhāvaḥ ।
But the jiva is endowed with ego and his knowledge is limited, whereas, Ishwara is without ego and is omniscient. Then how can there be identity, as stated in the mahavakya, “That thou art’, between these two who are possessed of contradictory characteristics?
If there is such a doubt, no {it is not so}. That literal meaning of the word ‘thou’ is the one identified with the gross and subtle bodies. The implied meaning of the word ‘thou’ is pure awareness which is free from all conditionings and which is appreciated in the state of samadhi. So also the literal meaning of the word ‘That is Ishwara having omniscience etc.; the implied meaning of the word that is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the jiva and Ishwara from the standpoint of awareness.
jīvanmuktaḥ
ēvaṃ cha vēdāntavākyaiḥ sadgurūpadēśēna cha sarvēṣvapi
bhūtēṣu yēṣāṃ
brahmabuddhirutpannā tē jīvanmuktāḥ ityarthaḥ ।nanu jīvanmuktaḥ kaḥ ?
yathā dēhō'haṃ puruṣō'haṃ brāhmaṇō'haṃ śūdrō'hamasmīti
dṛḍhaniśchayastathā nāhaṃ brāhmaṇaḥ na śūdraḥ na puruṣaḥ
kintu asaṅgaḥ sachchidānanda svarūpaḥ prakāśarūpaḥ sarvāntaryāmī
chidākāśarūpō'smīti dṛḍhaniśchaya
rūpō'parōkṣajñānavān jīvanmuktaḥ ॥
brahmaivāhamasmītyaparōkṣajñānēna
nikhilakarmabandhavinirmuktaḥ syāt ।
Thus by the words of Vedanta and the teachings of the satguru, those in whom the vision of the truth is born in all beings, are liberated while living {jīvanmuktah}.
Then who is a jīvanmuktah? Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ‘I am unattached’ and of the nature of existence-consciousness-bliss, effulgent, the indweller of all and the formless awareness is a jīvanmuktah.
By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas.
karmāṇi
karmāṇi katividhāni santīti chēt
āgāmisañchitaprārabdhabhēdēna trividhāni santi ।
If one is asked-how many kinds of karmas are there, {the reply is} there are three kinds of karmas, viz., agami, sanchita and prarabdha.
āgāmi karma
jñānōtpattyanantaraṃ jñānidēhakṛtaṃ puṇyapāparūpaṃ karma
yadasti tadāgāmītyabhidhīyatē ।
The results of actions, good or bad performed by the body of the realised soul {jnani} after the dawn of knowledge is known as agami.
sañchita karma
sañchitaṃ karma kim ?
anantakōṭijanmanāṃ bījabhūtaṃ sat yatkarmajātaṃ pūrvārjitaṃ
tiṣṭhati tat sañchitaṃ jñēyam ।
The result of actions performed in {all} previous births which are in seed form to give rise to endless crores of births in future is called Sanchita {accumulated} karma.
prārabdha karma
prārabdhaṃ karma kimiti chēt ।
idaṃ śarīramutpādya iha lōkē ēvaṃ sukhaduḥkhādipradaṃ yatkarma
tatprārabdhaṃ
bhōgēna naṣṭaṃ bhavati prārabdhakarmaṇāṃ bhōgādēva kṣaya iti ।
Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called prarabdha karma.
karma muktaḥ
sañchitaṃ karma brahmaivāhamiti niśchayātmakajñānēna naśyati ।āgāmi karma api jñānēna naśyati kiñcha āgāmi karmaṇāṃ
nalinīdalagatajalavat jñānināṃ sambandhō nāsti ।
Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone.
The agami karma is also destroyed by knowledge and the wise man is not affected by it-as a lotus leaf is not affected by the water on it {padma patram ivambhasa}.
jñāniḥ
kiñcha yē jñāninaṃ stuvanti bhajanti archayanti tānprati
jñānikṛtaṃ āgāmi puṇyaṃ gachChati ।
yē jñāninaṃ nindanti dviṣanti duḥkhapradānaṃ kurvanti tānprati
jñānikṛtaṃ sarvamāgāmi kriyamāṇaṃ yadavāchyaṃ karma
pāpātmakaṃ tadgachChati ।
suhṛdaḥ puṇyakṛtaṃ durhṛdaḥ pāpakṛtyaṃ gṛhṇanti ।
Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraiseworthy and sinful actions done by the wise man.
brahmānandam
tathā chātmavitsaṃsāraṃ tīrtvā brahmānandamihaiva prāpnōti ।
tarati śōkamātmavit iti śrutēḥ ।
tanuṃ tyajatu vā kāśyāṃ śvapachasya gṛhē'tha vā ।
jñānasamprāptisamayē muktā'sau vigatāśayaḥ । iti smṛtēścha ।
Thus the knower of the self, having crossed samsara, attains supreme bliss here itself. The shruti affirms-the knower of the self goes beyond all sorrow. Let the wise man cast off his body in Kashi or in the house of a dog-eater {it is immaterial} because at the time of gaining knowledge {itself} he is liberated, being freed from all the results of his actions. So assert the smritis too.
iti śrīśaṅkarabhagavatpādāchāryapraṇītaḥ tattvabōdhaprakaraṇaṃ samāptam ।
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