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DAÙA ÙLOKÈ
›¸ Ù¸»¹Ÿ¸›¸Ä ÷¸¸½¡¸¿ ›¸ ÷¸½Ó¸¸½ ›¸ ¨¸¸¡¸º-
›¸Ä ‰¸¿ ›¸½þ›Í¡¸¿ ¨¸¸ ›¸ ÷¸½«¸¸ 㸟¸»ÚÀ —
‚›¸¾ˆÅ¸¹›÷¸ˆÅ÷¨¸¸÷㸺«¸ºœ÷¡¸½ˆÅ¹ã¸Ö-
ã÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na bhümir-na toyam na váyur-
na kham nendriyam vá na teúám samühaç,
anaikántikatvát suúuptyekasiddhas-
tadeko'vaùiútaç ùivaç kevalo'ham.(1)
Neither earth, nor water, nor fire, nor air, nor ether, nor sense-organ, nor their aggregate (am I) because they are inconstant. That which is the one established in sleep, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ ¨¸µ¸¸Ä ›¸ ¨¸µ¸¸ÄýŸ¸¸Þ¸¸£š¸Ÿ¸¸Ä
›¸ Ÿ¸½ š¸¸£µ¸¸š¡¸¸›¸¡¸¸½Š¸¸™¡¸¸½¶¹œ¸ —
‚›¸¸÷Ÿ¸¸ý¡¸¸Ú¿Ÿ¸Ÿ¸¸š¡¸¸™¡¸¸½¶¹œ¸ —
÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na varïá na varïáúramácáradharmá
na me dháraïádhyádhyánayogádayo'pi,
anátmáùrayaham-mamádhyásahánát
tadeko'vaùiúûaç, ùivaç kevalo'ham.(2)
Neither the castes, nor the rules of conduct relating to the castes and stages of life, nor even concentration, meditation, yoga, etc., pertain to me; for the superimposition of `I' and `mine' which is dependent on the non-self has been destroyer. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ Ÿ¸¸÷¸¸ ¹œ¸÷¸¸ ¨¸¸ ›¸ ™½¨¸¸ ›¸ ¥¸¸½ˆÅ¸
›¸ ¨¸½™¸ ›¸ ¡¸±¸¸ ›¸ ÷¸ú˜¸ô âϺ¨¸¹›÷¸ —
㸺«¸ºœ÷¸¸¾ ¹›¸£ã÷¸¸¹÷¸ª¸»›¡¸¸÷Ÿ¸ˆÅ÷¨¸¸÷¸Ã
÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na mátá pitá vá na devá na loká
na vedá na yajòá na tèrtam bruvanti,
suúuptau nirastátiùünyátmakatvát
tadeko vaùiúûaç ùivah kevalo'ham.(3)
Neither mother, nor father, nor the Gods, nor the worlds, nor the Vedas, nor the sacrifices, nor place of pilgrimage are there, they say, in sleep. Because (in sleep) there is not absolute void either, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ 㸸ŒÃ‰¸¢¸¿ ›¸ ª¸¾¨¸¿ ›¸ ÷¸÷œ¸¸‘Þ¸£¸°¸¿
›¸ Ó¸¾›¸¿ ›¸ Ÿ¸úŸ¸¸¿ã¸ˆÅ¸™½Ÿ¸Ä÷¸¿ ¨¸¸ —
¹¨¸¹ª¸«’¸›¸ºÙ¸»÷¡¸¸ ¹¨¸ª¸ºÖ¸÷Ÿ¸ˆÅ÷¨¸¸÷¸Ã
÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na sáñkhyam na ùaivam na tat-páòcarátram
na jainam na mimámsakáder-matam vá,
viùisûánubhütyá viùuddhátmakatvát
tadeko vaùiútaç ùivaç kevalo'ham.(4)
Neither the Sankhya, nor the Saiva, nor the Pancaratra, nor the Jaina, nor the Mimamsa, etc. (are valid doctrines); for, by unique experience (it is shown that) the Self is extremely pure. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ Þ¸¸½š¨¸ô ›¸ Þ¸¸š¸¸½ ›¸ Þ¸¸›÷¸›¸Ä ⸸฿
›¸ Ÿ¸š¡¸¿ ›¸ ¹÷¸¡¸ÄŒÃ ›¸ œ¸»¨¸¸Äœ¸£¸ ¹™ˆÃÅ —
¹¨¸¡¸×¢¸¸œ¸ˆÅ÷¨¸¸™‰¸µ´¾ˆÅ³œ¸-
ã÷¸™½‰¸¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na cordhvam na cádhá ná cántar-na báhyam
na madhyam na tiryañ na pürvápará dik
viyad-vyápakatvád-akhaïãaikarüpas
tadeko'vaùiútaç ùivaç kevalo'ham.(5)
Neither above, nor below, nor inside, nor outside, nor in the middle, nor athwart, nor in the eastern nor in the western direction (am I). Since I am all-pervading like ether, I am impartite by nature. That one which remains (after the sublation of all else) 0 that auspicious absolute (Self) I am.
›¸ ª¸ºÆ¥¸¿ ›¸ ˆ¼Å«µ¸¿ ›¸ £Æ÷¸¿ ›¸ œ¸ú÷¸¿
›¸ ˆºÅâÓ¸¿ ›¸ œ¸ú›¸¿ ›¸ Ú۸㨸¿ ›¸ ™ú‹¸ÄŸ¸Ã —
‚³œ¸¿ ÷¸˜¸¸ Ó¡¸¸½¹÷¸£¸ˆÅ¸£ˆÅ÷¨¸¸÷¸Ã
÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na ùuklam na køúnam nqa rakta, na pètam
na kubjam na pènam nas hrasvam na dèrgham,
arüpam tathá jyotirákárakatvát
tadeko'vaùiúûaç ùivah kevalo'ham.(6)
Neither white, nor black, nor red, nor yellow, neither small, nor large, neither short, nor long (am I); likewise (I am) without form; for I am of the nature of light. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ ª¸¸ã÷¸¸ ›¸ ª¸¸ã°¸¿ ›¸ ¹ª¸«¡¸¸½ ›¸ ¹ª¸®¸¸
›¸ Þ¸ ÷¨¸¿ ›¸ Þ¸¸Ú¿ ›¸ Þ¸¸¡¸¿ œÏœ¸‘Þ¸À —
㨸³œ¸¸¨¸â¸¸½š¸¸½ ¹¨¸ˆÅ¥œ¸¸ã¸¹Ú«µ¸º-
ã÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na ùástá na ùástram na ùiúyo na ùikúá
na ca tvam na cáham na cáyam prapaòcaç
svarüpávabodho vikalpásahiúïus-
tadeeko, vaùiúûaç ùivaç kevalo'ham(7)
Neither preceptor, nor scripture (there is), neither pupil nor instruction; neither you nor I, nor this universe. The awareness of one's nature does not admit of alternatives. That one which remains (after the sublation of all else) that auspicious absolute (Self) I am.
›¸ Ó¸¸ŠÏ››¸ Ÿ¸½ 㨸œÏˆÅ¸½ ¨¸¸ 㸺«¸ºþœ÷¸-
›¸Ä ¹¨¸ª¨¸¸½ ›¸ ¨¸¸ ÷¸¾Ó¸ã¸À œÏ¸±¸ˆÅ¸½ ¨¸¸ —
‚¹¨¸Ô¸¸÷Ÿ¸ˆÅ÷¨¸¸÷°¸¡¸¸µ¸¸¿ ÷¸º£ú¡¸-
ã÷¸™½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
na jágran-na me svapnaka vá suúuptir-
na viùvo na va taijasaç prajòako vá,
avidyátmakatvát trayáïám turèyas-
tadeko'vaùiúûaç ùivaç kevalo'ham.(8)
Neither the state of waking nor that of dream nor that of deep-sleep is for me; neither the Visva nor the Taijasa nor the Prajna (am I). Since the three are of the nature of nescience, I am the Fourth. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
‚¹œ¸ ¨¡¸¸œ¸ˆÅ÷¨¸¸¹Ö÷¸î¨¸œÏ¡¸¸½Š¸¸
㨸÷¸À¹ã¸ÖÙ¸¸¨¸¸™›¸›¡¸¸ý¡¸÷¨¸¸÷¸Ã —
Ó¸Š¸î¸ºÞØŸ¸½÷¸÷㸟¸ã÷¸¿ ÷¸™›¡¸-
½ˆÅ¸½¶¨¸¹ª¸«’À ¹ª¸¨¸À ˆ½Å¨¸¥¸¸½¶ÚŸ¸Ã ——
api vyápakatvád-dhitattvaparyogát
svataçsiddhabhávád-ananyáùrayatvát,
jagat tuccham etat samastm tad-anyat
tadeko'vaùiúûaç ùivaç kevalo'ham.(9)
Because that (the Self) is all-pervasive, the true goal, of self-established nature, and not dependent on anything else, this entire universe which is different from that is unreal. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.
›¸ Þ¸¾ˆ¿Å ÷¸™›¡¸™Ã¹×÷¸ú¡¸¿ ˆºÅ÷¸À 㡸¸-
››¸ ¨¸¸ ˆ½Å¨¸¥¸÷¨¸¿ ›¸ Þ¸¸ˆ½Å¨¸¥¸÷¨¸Ÿ¸Ã —
›¸ ª¸»›¡¸¿ ›¸ Þ¸¸ª¸»›¡¸Ÿ¸×¾÷¸ˆÅ÷¨¸¸÷¸-
ˆÅ˜¸¿ 㸨¸Ä¨¸½™¸›÷¸¹ã¸Ö¿ âϨ¸ú¹Ÿ¸ ——
na caikam tadanyad-dvitèyam kutuç syán-
nas vá kevalatvam na cákevalatvam,
na ùünyam na cáùünyam-advaitakatvát
katham sarva-vedánta-siddam bravèmi.(10)
That (Self) is not even one; how can a second, as different from that be? There is not (for it) absoluteness, nor non-absoluteness. Neither the void nor the non-void is it, because it is the non-dual (reality). How can I describe that which is established by all the Vedantas?
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