01 अध्यात्मिकान्योगान् ...{Loading}...

अध्यात्मिकान् योगान् अनुतिष्ठेन् न्याय-संहितान् अनैश्चारिकान् १

02 आत्मलाभान्न परं विद्यते ...{Loading}...

आत्म-लाभान् न परं विद्यते २

03 तत्रात्मलाभीयाञ्श्लोकानुदाहरिष्यामः ...{Loading}...

तत्रात्मलाभीयाञ् श्लोकान् उदाहरिष्यामः ३

04 पूः प्राणिनः सर्व ...{Loading}...

पूः प्राणिनः सर्व एव गुहाशयस्य । अहन्यमानस्य विकल्मषस्य ।
अचलं चलनिकेतं येऽनुतिष्ठन्ति तेऽमृताः ४

05 यदिदमिदिहेदिह लोके विषयमुच्यते ...{Loading}...

यदिदमिदिहेदिह लोके विषयमुच्यते । विधूय कविरेतदनुतिष्ठेद्गुहाशयम् ५

06 आत्मन्न् एवाहमलब्ध्वैतद्धितं सेवस्व ...{Loading}...

आत्मन्न् एवाहमलब्ध्वैतद्धितं सेवस्व नाहितम् । अथान्येषु प्रतीच्छामि साधुष्ठानमनपेक्षया । महान्तं तेजसस्कायं सर्वत्र निहितं प्रभुम् ६

07 सर्वभूतेषु यो नित्यो ...{Loading}...

सर्वभूतेषु यो नित्यो विपश्चिदमृतो ध्रुवः । अनङ्गो ऽशब्दोऽशरीरोऽस्पर्शश्च महाञ्शुचिः । स सर्वं परमा काष्ठा स वैषुवतं स वै वैभाजनं पुरम् ७

08 तं योऽनुतिष्ठेत्सर्वत्र प्राध्वञ् ...{Loading}...

तं योऽनुतिष्ठेत्सर्वत्र प्राध्वं चास्य सदाचरेत् । दुर्दर्शं निपुणं युक्तो यः पश्येत्स मोदेत विष्टपे ८

    1. The knowledge of the Vedānta and the means which prepare men for the knowledge of the Ātman, the ‘Self, the universal soul,’ are placed in this Paṭala at the head of the penances, because they are most efficacious for the removal of all sin. The means are absence of anger &c., which are enumerated I, 8, 23, 6.
  1. मुण्डकोप० २.२. ८ ↩︎ ↩︎ ↩︎ ↩︎ ↩︎

  2. छा० उ० ५. २४, ३ ↩︎ ↩︎ ↩︎ ↩︎

  3. या० स्म०. १.८. ↩︎ ↩︎

  4. Haradatta gives in his commentary a lengthy discussion on the Ātman, which corresponds nearly to Śaṅkara’s Introduction to and Commentary on the first Sūtra of Bādarāyaṇa. ↩︎

  5. तै. उ. २. ६. ↩︎ ↩︎ ↩︎ ↩︎

  6. According to Haradatta, the following verses are taken from an Upaniṣad. ↩︎

  7. The spotless one &c. is the Paramātman. The spots are merit and demerit which, residing in the Manas, the internal organ of perception, are only falsely attributed to the Ātman, ’the soul.’ To become immortal means ’to obtain final liberation.’ ↩︎

  8. अनाद्यनन्त इति. ख. पुस्तके ↩︎

  9. It seems to me that Haradatta’s explanation of the words ‘idam idi ha idi ha’ is wrong. They ought to be divided thus, ‘idamid, iha id, iha loke.’ The general sense remains the same, and there is no necessity to assume very curious and otherwise unknown Vedic forms. ↩︎

  10. The verse is addressed by a teacher to his pupil. My translation strictly follows Haradatta’s gloss. But his interpretation is open to many doubts. However, I am unable to suggest anything better. ↩︎

  11. The Sutra contains a further description of the Paramātman. ↩︎

  12. Haradatta explains the word viṣṭap, ‘heaven,’ by ‘pain-freed greatness,’ apparently misled by a bad etymology. The heaven of the Ātman is, of course, liberation, that state where the individual soul becomes merged in the Brahman or Paramātman, which is pure essence, intelligence and joy. ↩︎