ध्यानं
वासुदेवेंद्रयोगींद्रं नत्वा ज्ञानप्रदं गुरुम् ।
मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥
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.
साधनचतुष्टयसंपन्नाधिकारिणां मोक्षसाधनभूतं
तत्त्वविवेकप्रकारं वक्ष्यामः ।
We shall explain to those who are endowed with the four-fold qualifications, the mode of discrimination which is the means of liberation.
साधनचतुष्टयम्
साधनचतुष्टयं किम् ?
नित्यानित्यवस्तुविवेकः ।
इहामुत्रार्थफलभोगविरागः ।
शमादिषट्कसंपत्तिः ।
मुमुक्षुत्वं चेति ।
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.
नित्यानित्यवस्तुविवेकः
नित्यानित्यवस्तुविवेकः कः ?
नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।
अयमेव नित्यानित्यवस्तुविवेकः ।
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.
विरागः
विरागः कः ?
इहस्वर्गभोगेषु इच्छाराहित्यम् ।
What is dispassion? The absence of the desire for the enjoyments {of the fruits of one’s actions} in this world and in heaven.
शमादिसाधनसंपत्तिः
शमादिसाधनसंपत्तिः का ?
शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।शमः कः ?
मनोनिग्रहः ।
दमः कः ?
चक्षुरादिबाह्येंद्रियनिग्रहः ।
उपरमः कः ?
स्वधर्मानुष्ठानमेव ।
तितिक्षा का ?
शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।
श्रद्धा कीदृशी ?
गुरुवेदांतवाक्यादिषु विश्वासः श्रद्धा ।
समाधानं किम् ?
चित्तैकाग्रता ।
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.
मुमुक्षुत्वं
मुमुक्षुत्वं किम् ?
मोक्षो मे भूयाद् इति इच्छा ।
एतत् साधनचतुष्टयम् ।
ततस्तत्त्वविवेकस्याधिकारिणो भवंति ।
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.
तत्त्वविवेकः
तत्त्वविवेकः कः ?
आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।आत्मा कः ?
स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पंचकोशातीतः सन्
अवस्थात्रयसाक्षी सच्चिदानंदस्वरूपः सन्
यस्तिष्ठति स आत्मा ।
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.
शरीरत्रयं (स्थूलशरीरम्)
स्थूलशरीरं किम् ?
पंचीकृतपंचमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगायतनं शरीरम्
अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति
षड्विकारवदेतत्स्थूलशरीरम् ।
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.
शरीरत्रयं (सूक्ष्मशरीरम्)
सूक्ष्मशरीरं किम् ?
अपंचीकृतपंचमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगसाधनं
पंचज्ञानेंद्रियाणि पंचकर्मेंद्रियाणि पंचप्राणादयः
मनश्चैकं बुद्धिश्चैका
एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।
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.
ज्ञानेंद्रियाणि
श्रोत्रं त्वक् चक्षुः रसना घ्राणं इति पंच ज्ञानेंद्रियाणि ।
श्रोत्रस्य दिग्देवता ।
त्वचो वायुः ।
चक्षुषः सूर्यः ।
रसनाया वरुणः ।
घ्राणस्य अश्विनौ ।
इति ज्ञानेंद्रियदेवताः ।
श्रोत्रस्य विषयः शब्दग्रहणम् ।
त्वचो विषयः स्पर्शग्रहणम् ।
चक्षुषो विषयः रूपग्रहणम् ।
रसनाया विषयः रसग्रहणम् ।
घ्राणस्य विषयः गंधग्रहणं इति ।
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.
पंचकर्मेंद्रियाणि
वाक्पाणिपादपायूपस्थानीति पंचकर्मेंद्रियाणि ।
वाचो देवता वह्निः ।
हस्तयोरिंद्रः ।
पादयोर्विष्णुः ।
पायोर्मृत्युः ।
उपस्थस्य प्रजापतिः ।
इति कर्मेंद्रियदेवताः ।
वाचो विषयः भाषणम् ।
पाण्योर्विषयः वस्तुग्रहणम् ।
पादयोर्विषयः गमनम् ।
पायोर्विषयः मलत्यागः ।
उपस्थस्य विषयः आनंद इति ।
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}.
शरीरत्रयं (कारणशरीरम्)
कारणशरीरं किम् ?
अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं
सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।
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.
अवस्थात्रयम्
अवस्थात्रयं किम् ?
जाग्रत्स्वप्नसुषुप्त्यवस्थाः ।
What are the three states? They are the waking, dream and deep sleep states.
जाग्रदवस्था
जाग्रदवस्था का ?
श्रोत्रादिज्ञानेंद्रियैः शब्दादिविषयैश्च ज्ञायते इति यत्
सा जाग्रदावस्था ।
स्थूल शरीराभिमानी आत्मा विश्व इत्युच्यते ।
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.
स्वप्नावस्था
स्वप्नावस्था केति चेत् ?
जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम्
तज्जनितवासनया निद्रासमये यः प्रपंचः प्रतीयते सा
स्वप्नावस्था ।
सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युच्यते ।
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.
सुषुप्त्यवस्था
अतः सुषुप्त्यवस्था का ?
अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति
सुषुप्त्यवस्था ।
कारणशरीराभिमानी आत्मा प्राज्ञ इत्युच्यते ।
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.
पंच कोशाः
पंच कोशाः के ?
अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनंदमयश्चेति ।
What are the five sheaths?
They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
अन्नमयकोशः
अन्नमयः कः ?
अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां
यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ।
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.
प्राणमयकोशः
प्राणमयः कः ?
प्राणाद्याः पंचवायवः वागादींद्रियपंचकं प्राणमयः कोशः ।
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.
मनोमयकोशः
मनोमयः कोशः कः ?
मनश्च ज्ञानेंद्रियपंचकं मिलित्वा यो भवति स मनोमयः कोशः ।
What is Manomayaḥ kośaḥ?
The mind and the five sense organs of perception together form the mental sheath.
विज्ञानमयकोशः
विज्ञानमयः कः ?
बुद्धिज्ञानेंद्रियपंचकं मिलित्वा यो भवति स विज्ञानमयः कोशः
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.
आनंदमयकोशः
आनंदमयः कः ?
एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं
प्रियादिवृत्तिसहितं सत् आनंदमयः कोशः ।
एतत्कोशपंचकम् ।
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.
पंचकोशातीत
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च
मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते
तद्यथा मदीयत्वेन ज्ञातं कटककुंडल गृहादिकं
स्वस्माद्भिन्नं तथा पंचकोशादिकं स्वस्माद्भिन्नम्
मदीयत्वेन ज्ञातमात्मा न भवति ॥
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.
आत्मन्
आत्मा तर्हि कः ?
सच्चिदानंदस्वरूपः ।
सत्किम् ?
कालत्रयेऽपि तिष्ठतीति सत् ।
चित्किम् ?
ज्ञानस्वरूपः ।
आनंदः कः ?
सुखस्वरूपः ।
एवं सच्चिदानंदस्वरूपं स्वात्मानं विजानीयात् ।
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.
जगत्
अथ चतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।
Now we shall explain the evolution of the twenty-four factors.
माया
ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।
Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.
पंचभूताः
ततः आकाशः संभूतः ।
आकाशाद् वायुः ।
वायोस्तेजः ।
तेजस आपः ।
अभ्धयः पृथिवी ।
From that {maya}, space was born.
From space, air.
From air, fire.
From fire, water.
From water, earth.
सत्त्वगुणः
एतेषां पंचतत्त्वानां मध्ये
आकाशस्य सात्विकांशात् श्रोत्रेंद्रियं संभूतम् ।
वायोः सात्विकांशात् त्वगिंद्रियं संभूतम् ।
अग्नेः सात्विकांशात् चक्षुरिंद्रियं संभूतम् ।
जलस्य सात्विकांशात् रसनेंद्रियं संभूतम् ।
पृथिव्याः सात्विकांशात् घ्राणेंद्रियं संभूतम् ।
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.
अंतःकरण
एतेषां पंचतत्त्वानां समष्टिसात्विकांशात्
मनोबुद्ध्यहंकार चित्तांतःकरणानि संभूतानि ।
संकल्पविकल्पात्मकं मनः ।
निश्चयात्मिका बुद्धिः ।
अहंकर्ता अहंकारः ।
चिंतनकर्तृ चित्तम् ।
मनसो देवता चंद्रमाः ।
बुद्धे ब्रह्मा ।
अहंकारस्य रुद्रः ।
चित्तस्य वासुदेवः ।
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.
रजोगुणः
एतेषां पंचतत्त्वानां मध्ये
आकाशस्य राजसांशात् वागिंद्रियं संभूतम् ।
वायोः राजसांशात् पाणींद्रियं संभूतम् ।
वन्हेः राजसांशात् पादेंद्रियं संभूतम् ।
जलस्य राजसांशात् उपस्थेंद्रियं संभूतम् ।
पृथिव्या राजसांशात् गुदेंद्रियं संभूतम् ।
एतेषां समष्टिराजसांशात् पंचप्राणाः संभूताः ।
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.
तमोगुणः
एतेषां पंचतत्त्वानां तामसांशात्
पंचीकृतपंचतत्त्वानि भवंति ।
पंचीकरणं कथं इति चेत् ।
एतेषां पंचमहाभूतानां तामसांशस्वरूपम्
एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक्
तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य
स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् ।
तदा पंचीकरणं भवति ।
एतेभ्यः पंचीकृतपंचमहाभूतेभ्यः स्थूलशरीरं भवति ।
एवं पिंडब्रह्मांडयोरैक्यं संभूतम् ।
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.
जीवः, ईश्वरः च
स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिंबं भवति ।
स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।
अविद्योपाधिः सन् आत्मा जीव इत्युच्यते ।
मायोपाधिः सन् ईश्वर इत्युच्यते ।
एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यंतं तिष्ठति
तावत्पर्यंतं जन्ममरणादिरूपसंसारो न निवर्तते ।
तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।
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.
तत् त्वं असि
ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य
ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः
विरुद्धधर्माक्रांतत्वात् ।
इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः ।
उपाधिविनिर्मुक्तं समाधिदशासंपन्नं शुद्धं चैतन्यं
त्वंपदलक्ष्यार्थः ।
एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः ।
उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः ।
एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।
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.
जीवन्मुक्तः
एवं च वेदांतवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि
भूतेषु येषां
ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।ननु जीवन्मुक्तः कः ?
यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति
दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः
किंतु असंगः सच्चिदानंद स्वरूपः प्रकाशरूपः सर्वांतर्यामी
चिदाकाशरूपोऽस्मीति दृढनिश्चय
रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥
ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन
निखिलकर्मबंधविनिर्मुक्तः स्यात् ।
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.
कर्माणि
कर्माणि कतिविधानि संतीति चेत्
आगामिसंचितप्रारब्धभेदेन त्रिविधानि संति ।
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.
आगामि कर्म
ज्ञानोत्पत्त्यनंतरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म
यदस्ति तदागामीत्यभिधीयते ।
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.
संचित कर्म
संचितं कर्म किम् ?
अनंतकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं
तिष्ठति तत् संचितं ज्ञेयम् ।
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.
प्रारब्ध कर्म
प्रारब्धं कर्म किमिति चेत् ।
इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म
तत्प्रारब्धं
भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।
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.
कर्म मुक्तः
संचितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति ।आगामि कर्म अपि ज्ञानेन नश्यति किंच आगामि कर्मणां
नलिनीदलगतजलवत् ज्ञानिनां संबंधो नास्ति ।
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}.
ज्ञानिः
किंच ये ज्ञानिनं स्तुवंति भजंति अर्चयंति तान्प्रति
ज्ञानिकृतं आगामि पुण्यं गच्छति ।
ये ज्ञानिनं निंदंति द्विषंति दुःखप्रदानं कुर्वंति तान्प्रति
ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म
पापात्मकं तद्गच्छति ।
सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णंति ।
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.
ब्रह्मानंदम्
तथा चात्मवित्संसारं तीर्त्वा ब्रह्मानंदमिहैव प्राप्नोति ।
तरति शोकमात्मवित् इति श्रुतेः ।
तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा ।
ज्ञानसंप्राप्तिसमये मुक्ताऽसौ विगताशयः । इति स्मृतेश्च ।
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.
इति श्रीशंकरभगवत्पादाचार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।
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