Amritanada Upanishad 

अमृतनादोपनिषत् 

Amritanada Upanishad

अमृतनादोपनिषत्प्रतिपाद्यं पराक्षरम् ।
त्रैपदानन्दसाम्राज्यं हृदि मे भातु सन्ततम् ॥

May the supreme, imperishable sound, which is the essence of the Amritanada Upanishad, constantly shine in my heart. May the threefold bliss of the kingdom of eternal joy be ever-present in my consciousness.

This verse speaks of the eternal, imperishable nature of the ultimate sound or vibration (often interpreted as Om), which, when understood and experienced, brings the practitioner into a state of divine bliss and union with the supreme reality. It expresses a prayer for the continuous presence of this blissful state in the heart of the devotee.

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om, may we both be protected (by the teacher and the student). May we both be nourished (spiritually and intellectually). May we both work together with great energy. May our study be brilliant and may there be no hatred between us. Om, peace, peace, peace.

शास्त्राण्यधीत्य मेधावी अभ्यस्य च पुनः पुनः ।
परमं ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सृजेत् ॥ १॥

The learned one, having studied the scriptures and practiced repeatedly, should renounce everything once realizing the supreme Brahman, like an old arrow discarded after use.

ओङ्कारं रथमारुह्य विष्णुं कृत्वाथ सारथिम् ।
ब्रह्मलोकपदान्वेषी रुद्राराधनतत्परः ॥ २॥

One, having mounted the chariot and made Vishnu the charioteer, seeks the highest realm of Brahma, being devoted to the worship of Rudra.

तावद्रथेन गन्तव्यं यावद्रथपथि स्थितः ।
स्थित्वा रथपथस्थानं रथमुत्सृज्य गच्छति ॥ ३॥

As long as the chariot is moving, it must continue on its path. When it stops, the chariot is abandoned and the journey proceeds.

मात्रालिङ्गपदं त्यक्त्वा शब्दव्यञ्जनवर्जितम् ।
अस्वरेण मकारेण पदं सूक्ष्मं च गच्छति ॥ ४॥

Abandoning the physical form, without the sound or utterance, the subtle path is achieved by the sound of "Om" without voice.

शब्दादिविषयाः पञ्च मनश्चैवातिचञ्चलम् ।
चिन्तयेदात्मनो रश्मीन्प्रत्याहारः स उच्यते ॥ ५॥

The five senses and the restless mind, which are difficult to control, can be calmed by practicing the process of "Pratyahara," which means the withdrawal of the senses.

प्रत्याहारस्तथा ध्यानं प्राणायामोऽथ धारणा ।
तर्कश्चैव समाधिश्च षडङ्गो योग उच्यते ॥ ६॥

Pratyahara, meditation, pranayama (breath control), and concentration, along with reasoning and the practice of Samadhi, constitute the six limbs of Yoga.

यथा पर्वतधातूनां दह्यन्ते धमनान्मलाः ।
तथेन्द्रियकृता दोषा दह्यन्ते प्राणनिग्रहात् ॥ ७॥

Just as the impurities of a mountain's dust are burned away by fire, so too the faults caused by the senses are burned by controlling the life force.

प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् ।
प्रत्याहारेण संसर्गाद्ध्यानेनानीश्वरान्गुणान् ॥ ८॥

Through pranayama, faults are burned away, and through concentration, the unrighteous qualities are diminished.

किल्बिषं हि क्षयं नीत्वा रुचिरं चैव चिन्तयेत् ॥ ९॥

Having removed the impurities, the practitioner should meditate on the desirable object of meditation.

रुचिरं रेचकं चैव वायोराकर्षणं तथा ।
प्राणायामस्त्रयः प्रोक्ता रेचपूरककुम्भकाः ॥ १०॥

The practice of three types of pranayama — Rechaka (exhalation), Puraka (inhalation), and Kumbhaka (holding breath) — is beneficial for proper breathing and absorption of life force.

सव्याहृतिं सप्रणवां गायत्रीं शिरसा सह ।
त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥ ११॥

By reciting the Gayatri mantra with Om in a prescribed manner, one should engage in pranayama.

उत्क्षिप्य वायुमाकाशं शून्यं कृत्वा निरात्मकम् ।
शून्यभावेन युञ्जीयाद्रेचकस्येति लक्षणम् ॥ १२॥

Having directed the air (life force) upwards into the space, making it formless, one should practice a state of emptiness.

वक्त्रेणोत्पलनालेन तोयमाकर्षयेन्नरः ।
एवं वायुर्ग्रहीतव्यः पूरकस्येति लक्षणम् ॥ १३॥

The practitioner should draw the air in through the mouth and channel it to the stomach, as this is the method of performing pranayama.

नोच्छ्वसेन्न च निश्वासेत् गात्राणि नैव चालयेत् ।
एवं भावं नियुञ्जीयात् कुम्भकस्येति लक्षणम् ॥ १४॥

One should not exhale or inhale forcibly, nor move the body. Thus, one should practice kumbhaka (breath retention) in a controlled manner.

अन्धवत्पश्य रूपाणि शब्दं बधिरवत् श‍ृणु ।
काष्ठवत्पश्य ते देहं प्रशान्तस्येति लक्षणम् ॥ १५॥

The body becomes still, and one should perceive his body as wood and his hearing as that of a deaf person, while the body remains in a state of tranquility.

मनः सङ्कल्पकं ध्यात्वा संक्षिप्यात्मनि बुद्धिमान् ।
धारयित्वा तथाऽऽत्मानं धारणा परिकीर्तिता ॥ १६॥

While concentrating on the mind and fixing the intellect on the self, one should practice dharana (concentration).

आगमस्याविरोधेन ऊहनं तर्क उच्यते ।
समं मन्येत यं लब्ध्वा स समाधिः प्रकीर्तितः ॥ १७॥

In the process of reasoning, which is not opposed to the scriptures, one should arrive at the desired state, which is called samadhi (a state of deep meditation).

भूमिभागे समे रम्ये सर्वदोषविवर्जिते ।
कृत्वा मनोमयीं रक्षां जप्त्वा चैवाथ मण्डले ॥ १८॥

Having established oneself in a serene, fault-free place, one should perform the practice of dhyana (meditation) with a firm mind.

पद्मकं स्वस्तिकं वापि भद्रासनमथापि वा ।
बद्ध्वा योगासनं सम्यगुत्तराभिमुखः स्थितः ॥ १९॥

One should assume the proper yogic posture, facing either the north or east, in a comfortable position like Padmasana (lotus pose), Sukhasana, or Swastikasana.

नासिकापुटमङ्गुल्या पिधायैकेन मारुतम् ।
आकृष्य धारयेदग्निं शब्दमेवाभिचिन्तयेत् ॥ २०॥

By closing the nostrils with one finger, the practitioner should draw the air (prana) upwards, directing it to the inner regions of the body while maintaining control.

ओमित्येकाक्षरं ब्रह्म ओमित्येकेन रेचयेत् ।
दिव्यमन्त्रेण बहुशः कुर्यादात्ममलच्युतिम् ॥ २१॥

By reciting the Om mantra with one syllable, using divine words repeatedly, one should purify oneself and attain liberation from all impurities.

पश्चाद्ध्यायीत पूर्वोक्तक्रमशो मन्त्रविद्बुधः ।
स्थूलातिस्थूलमात्रायं नाभेरूर्ध्वरुपक्रमः ॥ २२॥

A wise practitioner, following the process described earlier, should meditate upon the path of liberation, even meditating upon the physical being in order to overcome obstacles.

तिर्यगूर्ध्वमधो दृष्टिं विहाय च महामतिः ।
स्थिरस्थायी विनिष्कम्पः सदा योगं समभ्यसेत् ॥ २३॥

The wise yogi, with an unwavering mind, practices meditation with great stability and detachment.

तालमात्राविनिष्कम्पो धारणायोजनं तथा ।
द्वादशमात्रो योगस्तु कालतो नियमः स्मृतः ॥ २४॥

The yogi remains steady and unaffected by external distractions while practicing dharana (concentration) and pratyahara (withdrawal of senses).

अघोषमव्यञ्जनमस्वरं च अकण्ठताल्वोष्ठमनासिकं च ।
अरेफजातमुभयोष्मवर्जितं यदक्षरं न क्षरते कदाचित् ॥ २५॥

By withdrawing from unnecessary sound, speech, and other sensory distractions, the practitioner attains the supreme state where the self becomes free from bondage.

येनासौ पश्यते मार्गं प्राणस्तेन हि गच्छति ।
अतस्तमभ्यसेन्नित्यं सन्मार्गगमनाय वै ॥ २६॥

Through the practice of yoga, one becomes capable of realizing the higher path, gaining the supreme state of liberation.

हृद्द्वारं वायुद्वारं च मूर्धद्वारमतः परम् ।
मोक्षद्वारं बिलं चैव सुषिरं मण्डलं विदुः ॥ २७॥

The wise practitioner recognizes the five doors (the five senses), and through proper meditation, proceeds towards the liberation of the soul.

भयं क्रोधमथालस्यमतिस्वप्नातिजागरम् ।
अत्याहरमनाहरं नित्यं योगी विवर्जयेत् ॥ २८॥

The yogi must renounce distractions like fear, anger, laziness, excessive sleep, and over-attachment to worldly desires to maintain constant practice of yoga.

अनेन विधिना सम्यङ्नित्यमभ्यसतः क्रमात् ।
स्वयमुत्पद्यते ज्ञानं त्रिभिर्मासैर्न संशयः ॥ २९॥

Through regular practice, knowledge grows over time, and within three months, the yogi attains clarity, removing doubts and uncertainties.

चतुर्भिः पश्यते देवान्पञ्चभिस्तुल्यविक्रमः ।
इच्छयाप्नोति कैवल्यं षष्ठे मासि न संशयः ॥ ३०॥

In the sixth month, the yogi becomes able to see divine forms and achieve the goal of yoga.

पार्थिवः पञ्चमात्रस्तु चतुर्मात्राणि वारुणः ।
आग्नेयस्तु त्रिमात्रोऽसौ वायव्यस्तु द्विमात्रकः ॥ ३१॥

The elements of the body — earth, water, fire, and air — are understood as related to the prana (life force) that permeates them.

एकमात्रस्तथाकाशो ह्यर्धमात्रं तु चिन्तयेत् ।
सिद्धिं कृत्वा तु मनसा चिन्तयेदात्मनात्मनि ॥ ३२॥

The yogi should focus on the essence of the elements within the body and strive for realization by constant practice.

त्रिंशत्पर्वाङ्गुलः प्राणो यत्र प्राणः प्रतिष्ठितः ।
एष प्राण इति ख्यातो बाह्यप्राणस्य गोचरः ॥ ३३॥

When the breath has been firmly established in the thirty segments of the breath (prana), one can achieve freedom from all external disturbances.

अशीतिश्च शतं चैव सहस्राणि त्रयोदश ।
लक्षश्चैकोननिःश्वास अहोरात्रप्रमाणतः ॥ ३४॥

By perfecting breath control and focusing on one’s inner path, the yogi can gain deep wisdom and self-realization.

प्राण आद्यो हृदिस्थाने अपानस्तु पुनर्गुदे ।
समानो नाभिदेशे तु उदानः कण्ठमाश्रितः ॥ ३५॥

The wise practitioner, having understood the movements of prana (vital force) within the body, attains mastery over the life force.

व्यानः सर्वेषु चाङ्गेषु सदा व्यावृत्य तिष्ठति ।
अथ वर्णास्तु पञ्चानां प्राणादीनामनुक्रमात् ॥ ३६॥

The five elements — earth, water, fire, air, and ether — are perceived as interconnected through the internal prana (life force).

रक्तवर्नो मणिप्रख्यः प्राणो वायुः प्रकीर्तितः ।
अपानस्तस्य मध्ये तु इन्द्रगोपसमप्रभः ॥ ३७॥

When all the energy channels are in harmony, the life force becomes steady, leading the practitioner to higher realization.

समानस्तु द्वयोर्मध्ये गोक्षीरधवलप्रभः ।
आपाण्डर उदानश्च व्यानो ह्यर्चिस्समप्रभः ॥ ३८॥

The practitioner, understanding the essence of the elements and the relationship between the body and the universe, remains in a state of constant, undisturbed awareness.

यस्येदं मण्डलं भित्वा मारुतो याति मूर्धनि ।
यत्र तत्र म्रियेद्वापि न स भूयोऽबिजायते ।
न स भूयोऽभिजायत इत्युपनिषत् ॥ ३९॥

By focusing on the path of wisdom, the practitioner attains the ultimate liberation, where the cycle of birth and death ceases. With peace and harmony, the yogi enters into a state of bliss and transcends worldly distractions.

ॐ सह नाववत्विति शान्तिः ॥

 ॥ इति कृष्णयजुर्वेदीय अमृतनादोपनिषत्समाप्ता ॥

Thus concludes the Amritanada Upanishad from the Krishna Yajurveda, leading to the realization of immortality and supreme knowledge.

Amrita Bindu Upanishad

 Amrita Bindu Upanishad

अमृतबिन्दु 

ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ।

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥  ॐ शान्तिः शान्तिः शान्तिः ।

          हरिः ॐ ॥

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।

अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम् ॥ १॥

The mind is said to be of two types: pure and impure.
The impure mind is filled with desires and thoughts of attachment, while the pure mind is devoid of desires and free from worldly attachments.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।

बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥ २॥

The mind alone is the cause of bondage and liberation for human beings. It binds through attachment to the senses and the material world, and it liberates by detaching from them and contemplating the Self.

यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते ।

अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥

Liberation is attained when the mind is free of attachment. Thus, the mind should always be focused on the formless, unattached aspect of the Self by those who seek liberation.

निरस्तविषयासङ्गं संनिरुद्धं मनो हृदि ।

यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम् ॥ ४॥

When the mind is free from attachment to external objects and firmly controlled, it directs its focus inward and reaches the highest state of realization.

तावदेव निरोद्धव्यं यावधृदि गतं क्षयम् ।

एतज्ज्ञानं च ध्यानं च शेषो न्यायश्च विस्तरः ॥ ५॥

The mind must be restrained until it reaches its final dissolution, then the knowledge and meditation should proceed according to the rules of justice and discernment.

नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च ।

पक्षपातविनिर्मुक्तं ब्रह्म सम्पद्यते तदा ॥ ६॥

Neither the thought of the material world, nor the thought of the formless should persist, when free from bias, one attains the supreme Brahman.

स्वरेण संधयेद्योगमस्वरं भावयेत्परम् ।

अस्वरेणानुभावेन नाभावो भाव इष्यते ॥ ७॥

With the proper sound, yoga should be practiced; with the sound of the inner being, one must meditate on the Supreme. Without the inner sound, no existence or realization can arise.

तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् ।

तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म सम्पद्यते ध्रुवम् ॥ ८॥

That same Brahman is indivisible, without thought, and without impurity; realizing that it is Brahman, one attains the Supreme Self (Brahman).

निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् ।

अप्रमेयमनादिं च यज्ज्ञात्वा मुच्यते बुधः ॥ ९॥

The mind should remain in the state of non-duality, free from the limitations of cause and effect.
Understanding this, the enlightened one attains liberation.

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।

न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ १०॥  var मुक्तः

There is neither suppression nor creation, there is neither the bound soul nor the seeker. Neither the seeker nor the liberated soul exists in the ultimate reality.

एक एवात्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु ।

स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते ॥ ११॥

The Self is one, to be understood in all states of consciousness—waking, dreaming, and deep sleep.
One who transcends the three states does not experience rebirth.

एक एव हि भूतात्मा भूते भूते व्यवस्थितः ।

एकधा बहुधा चैव दृश्यते जलचन्द्रवत् ॥ १२॥

The one Soul resides in every living being, appearing as many, though it is the same in all. Just like the moon appears in many drops of water, but is one.

घटसंवृतमाकाशं नीयमानो घटे यथा ।

घटो नीयेत नाकाशः तद्वज्जीवो नभोपमः ॥ १३॥

Just as the ether (space) is within the pot, and the pot may be moved, but the ether remains unchanged,
similarly, the Jiva (individual soul) is like the limitless sky.

घटवद्विविधाकारं भिद्यमानं पुनः पुनः ।

तद्भेदे न च जानाति स जानाति च नित्यशः ॥ १४॥   ?var तद्भग्नं

The Jiva, though appearing in many forms, remains unchanged and eternal, like the sky that remains unaffected despite its apparent divisions.

शब्दमायावृतो नैव तमसा याति पुष्करे ।

भिन्ने तमसि चैकत्वमेक एवानुपश्यति ॥ १५॥

The sound is covered by illusion, and yet it remains the same, just as the unity of the Supreme is perceived, even amidst divisions of illusion.

शब्दाक्षरं परं ब्रह्म तस्मिन्क्षीणे यदक्षरम् ।

तद्विद्वानक्षरं ध्यायेद्यदीच्छेच्छान्तिमात्मनः ॥ १६॥

The imperishable Brahman is the highest sound. When that sound ceases, the knower of Brahman meditates upon the imperishable sound for the peace of the soul.

द्वे विद्ये वेदितव्ये तु शब्दब्रह्म परं च यत् ।

शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ १७॥

Two types of knowledge must be understood: the sound knowledge of the supreme Brahman, and the deeper understanding of it. One who has mastery over the sound knowledge attains the Supreme Brahman.

ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्परः ।

पलालमिव धान्यार्थी त्यजेद्ग्रन्थमशेषतः ॥ १८॥

The wise one should study the scriptures and immerse themselves in the knowledge of Brahman,
giving up attachment to the scriptures, just as a seeker gives up the shell after obtaining the kernel of knowledge.

गवामनेकवर्णानां क्षीरस्याप्येकवर्णता ।

क्षीरवत्पश्यते ज्ञानं लिङ्गिनस्तु गवां यथा ॥ १९॥

Just as the milk appears white, but it is experienced differently by the different parts of the cow, so too is the knowledge experienced by different people, according to their level of realization.

घृतमिव पयसि निगूढं भूते भूते च वसति विज्ञानम् ।

सततं मनसि मन्थयितव्यं मनो मन्थानभूतेन ॥ २०॥

Just as butter is present in milk, the ultimate knowledge pervades all beings, and the mind must be churned to manifest this knowledge.

ज्ञाननेत्रं समाधाय चोद्धरेद्वह्निवत्परम् ।

निष्कलं निश्चलं शान्तं तद्ब्रह्माहमिति स्मृतम् ॥ २१॥

When the knowledge eye (the third eye) is awakened, one should meditate on the Supreme, the undivided, the peaceful, and the eternal. One realizes "I am Brahman."

सर्वभूताधिवासं यद्भूतेषु च वसत्यपि ।

सर्वानुग्राहकत्वेन तदस्म्यहं वासुदेवः ॥ २२॥

The Supreme Brahman resides in all beings. In every living being, it exists as the all-pervading and all-granting Vasudeva (the Lord).

ॐ सह नाववतु सह नौ भुनक्तु सह वीर्यं करवावहै ।

तेजस्विनावधीतमस्तु मा विद्विषावहै ॥

Om, may we both be protected; may we both be nourished;
may we both work together with great energy;
may our study be brilliant, may we not hate each other.

          ॐ शान्तिः शान्तिः शान्तिः ।

          हरिः ॐ ॥

Om, peace, peace, peace.
Hari Om.

॥ इति कृष्ण यजुर्वेदेऽमृतबिन्दूपनिषत् समाप्ता ॥

"Thus concludes the Amritabindu Upanishad in the Krishna Yajurveda."

Hamsa Upanishad

 Hamsa Upanishad
హంసోపనిషత్ 

A very basic level explanation and NOT a detailed explanation is provided. May the reader make a note of it.

హంసాఖ్యోపనిషత్ప్రోక్తనాదాలిర్యత్ర విశ్రమేత్ .
తదాధారం నిరాధారం బ్రహ్మమాత్రమహం మహః ..
ఓం పూర్ణమద ఇతి శాంతిః ..

The Upanishad known as Hamsa is declared, where the sound of the Hamsa resonates, and there, the seeker rests. Its foundation is formless and without support; it is the Supreme Brahman, the absolute I (Aham), the great (Mahah).

Om, that is complete, This is peace

This verse introduces the Hamsa Upanishad, where the "Hamsa" symbolizes the essence of the self and the divine. The verse also highlights the formless and all-encompassing nature of Brahman (the absolute reality), concluding with the affirmation of the completeness and peace inherent in this realization. The words "Om Purnamadah" signify the idea that everything is whole, and peace (Shanti) is invoked.

గౌతమ ఉవాచ .

భగవన్సర్వధర్మజ్ఞ సర్వశాస్త్రవిశారద .
బ్రహ్మవిద్యాప్రబోధో హి కేనోపాయేన జాయతే .. 1..

Gautama said:
"O Lord, who is the knower of all dharmas, the master of all scriptures, and the one who is the expert in Brahmavidya (knowledge of Brahman), how does the realization of Brahman come to be? Through what means does it arise?"

సనత్కుమార ఉవాచ .

విచార్య సర్వవేదేషు మతం జ్ఞాత్వా పినాకినః .
పార్వత్యా కథితం తత్త్వం శృణు గౌతమ తన్మమ .. 2..

Sanatkumar said:
"After studying all the Vedas and understanding the essence, I will narrate to you, Gautama, the teaching of the great truth that was told by Parvati to Lord Shiva, the wielder of the Pinaka (Shiva's bow)."

అనాఖ్యేయమిదం గుహ్యం యోగినాం కోశసంనిభం .
హంసస్యాకృతివిస్తారం భుక్తిముక్తిఫలప్రదం .. 3..

"This teaching is ineffable and hidden, like the core of a yogi's innermost being, and it bestows the fruits of both worldly enjoyment and liberation. It is the secret of the Hamsa (Swan), which symbolizes ultimate knowledge."

అథ హంసపరమహంసనిర్ణయం వ్యాఖ్యాస్యామః .

Now, we will explain the supreme teaching of the Hamsa, the highest of all teachings.

బ్రహ్మచారిణే శాంతాయ దాంతాయ గురుభక్తాయ.

హంసహంసేతి సదా ధ్యాయన్సర్వేషు దేహేషు వ్యాప్య వర్తతే ..

To the one who is a Brahmachari (celibate), peaceful, self-controlled, devoted to the Guru, constantly meditating on the mantra "Hamsa, Hamsa," pervading all bodies and remaining in that state of meditation.

యథా హ్యగ్నిః కాష్ఠేషు తిలేషు తైలమివ 

తం విదిత్వా మృత్యుమత్యేతి .

Just as fire exists in wood and oil exists in sesame seeds, by realizing this, one transcends death.

గుదమవష్టభ్యాధారాద్వాయుముత్థాప్యస్వాధిష్ఠాం త్రిః
ప్రదిక్షిణీకృత్య మణిపూరకం చ గత్వా అనాహతమతిక్రమ్య
విశుద్ధౌ

By controlling the breath, placing the mind in the base of the spine, raising the air upward and performing a threefold circular motion, and then moving to the Manipura chakra and crossing the Anahata chakra, one attains the state of purity.

ప్రాణాన్నిరుధ్యాజ్ఞామనుధ్యాయన్బ్రహ్మరంధ్రం ధ్యాయన్
త్రిమాత్రోఽహమిత్యేవం సర్వదా ధ్యాయన్ . 

By controlling the prana (life energy) and meditating on the Brahma-randhra (the spiritual opening at the crown of the head), thinking "I am the Tri-matra (the three syllables of the mantra A-U-M),” always meditating in this way.

అథో నాదమాధారాద్బ్రహ్మరంధ్రపర్యంతం 

శుద్ధస్ఫటికసంకాశం
స వై బ్రహ్మ పరమాత్మేత్యుచ్యతే .. 1..

Then, the sound of the mantra moves from the base to the Brahma-randhra, shining like pure crystal.

This sound is identified with Brahman, the Supreme Self, and it is said to be the essence of the Supreme Soul.

Description of the Hamsa (Swan) as a Metaphor:

The supreme teaching of the Hamsa (Swan) is that Brahman, the Absolute, is formless and free from all attributes. This teaching can only be comprehended by a seeker who is pure, controlled, devoted to the teacher, and focused on the path of meditation. The one who constantly meditates on the mantra "Hamsa" (meaning "I am that" or "I am Brahman") remains in the state of non-duality, with Brahman pervading every being.

అథ హంస ఋషిః . 

అవ్యక్తా గాయత్రీ ఛందః . 

పరమహంసో దేవతా. 

అహమితి బీజం. 

స ఇతి శక్తిః.
సోఽహమితి కీలకం. 

షట్ సంఖ్యయా

The Rishi (sage) is the Hamsa.
The meter is the Avyakta Gayatri.
The deity is the Paramahamsa (the Supreme Swan).
The seed is "Aham" (I am).
The power is "Sa" (He).
The key to the mantra is "So'ham" (I am He).

 Thus there are six.

అహోరాత్రయోరేకవింశతిసహస్రాణి  షట్ శతాన్యధికాని భవంతి.

సూర్యాయ సోమాయ నిరంజనాయ నిరాభాసాయ 

తను సూక్ష్మం ప్రచోదయాదితి అగ్నీషోమాభ్యాం వౌషట్

There are 21,600 Hamsas (or breaths) in a day and night. 

(Salutation to) Surya, Soma, Niranjana (the stainless) and Nirabhasa (the universeless). Ajapa mantra. (May) the bodiless and subtle one guide (or illuminate my understanding). Vaushat to Agni-Soma.

హృదయాద్యంగన్యాసకరన్యాసౌ భవతః . 

ఏవం కృత్వా హృదయే
అష్టదలే హంసాత్మానం ధ్యాయేత్ . 

Then Anganyasas and Karanyasas occur (or should be performed after the Mantras as they are performed before the Mantras) in the heart and other (seats). Having done so, one should contemplate upon Hamsa as the Atman in his heart.

అగ్నీషోమౌ పక్షావోంకారః 

శిరో బిందుస్తు నేత్రం ముఖం 

రుద్రో రుద్రాణీ చరణౌ బాహూ కాలశ్చాగ్నిశ్చోభే పార్శ్వే భవతః .
పశ్యత్యనాగారశ్చ శిష్టోభయపార్శ్వే భవతః . 

Agni and Soma are its wings (right and left sides); Omkara is its head; Ukara and Bindu are the three eyes and face respectively; Rudra and Rudrani (or Rudra’s wife) are the feet Kanthata (or the realisation of the oneness of Jivatma or Hamsa, the lower self with Paramatman or Paramahamsa, the Higher Self) is done in two ways (Samprajnata and Asamprajnata).

ఏషోఽసౌ పరమహంసో భానుకోటిప్రతీకాశః . యేనేదం వ్యాప్తం .
తస్యాష్టధా వృత్తిర్భవతి . 

పూర్వదలే పుణ్యే మతిః 

ఆగ్నేయే నిద్రాలస్యాదయో భవంతి 

యామ్యే క్రూరే మతిః 

నైరృతే పాపే మనీషా 

వారుణ్యాం క్రీడా 

వాయవ్యే గమనాదౌ 

బుద్ధిః సౌమ్యే రతిప్రీతిః 

ఈశానే ద్రవ్యాదానం 

మధ్యే వైరాగ్యం కేసరే

జాగ్రదవస్థా కర్ణికాయాం 

స్వప్నం లింగే 

సుషుప్తిః పద్మత్యాగే
తురీయం యదా హంసో నాదే లీనో భవతి 

తదా తుర్యాతీతమున్మననమజపోపసంహారమిత్యభిధీయతే . 

This is the Supreme Hamsa, the brilliant light of the Sun, by which this entire universe is pervaded.
Its manifestation takes place in eight different forms.

In the first phase, in the auspicious phase, there is a pure intellect.
In the Agni (Fire) phase, there are qualities of sleep and laziness.
In the Yami (Night) phase, the intellect is cruel.
In the Nirrti (South) phase, the intellect is sinful.
In the Varuni (Water) phase, there is play and amusement.
In the Vayavya (Wind) phase, there is movement.
In the Buddhi (intellectual) phase, there is calmness and pleasure.
In the Ishana (Lordship) phase, there is giving of charity.
In the middle of the stages, there is detachment.

In the state of wakefulness, there is the awareness of the physical body.
In the dream state, there is the awareness of the subtle body.
In deep sleep, there is the awareness of the causal body.
In the state of transcendence, when the Hamsa merges with the sound,
then one goes beyond the fourth state (Turiya) into the state of unbroken contemplation, japa (mantra repetition), and cessation of thought.

ఏవం సర్వం హంసవశాత్తస్మాన్మనో హంసో విచార్యతే . 

స ఏవ జపకోట్యా నాదమనుభవతి 

ఏవం సర్వం హంసవశాన్నాదో దశవిధో జాయతే.

Thus, everything is under the control of the Hamsa, and the mind, under the influence of the Hamsa, is to be contemplated. It is through the repetition of the mantra (Japa) that one experiences the sound. Thus, under the control of the Hamsa, the sound manifests in ten different forms.

చిణీతి ప్రథమః. 

చించిణీతి ద్వితీయః .

ఘంటానాదస్తృతీయః . 

శంఖనాదశ్చతుర్థః .
పంచమతంత్రీనాదః . 

షష్ఠస్తాలనాదః . 

సప్తమో వేణునాదః. 

అష్టమో మృదంగనాదః . 

నవమో భేరీనాదః .
దశమో మేఘనాదః . 

Manifestations of the Sound in Meditation:

1. The first sound is Chini (a sharp, tinkling sound).
2. The second sound is Chinchini (a more refined, delicate sound).
3. The third sound is the Ghanta (the bell sound).
4. The fourth sound is the Shankha (the conch shell sound).
5. The fifth sound is the Tantri (the sound of a stringed instrument).
6. The sixth sound is the Tala (the sound of cymbals or a rhythm instrument).
7. The seventh sound is the Venu (the sound of the flute).
8. The eighth sound is the Mridanga (the sound of the drum).
9. The ninth sound is the Bheri (the sound of the kettle drum).
10. The tenth sound is the Megha (the sound of thunder or a cloud).

నవమం పరిత్యజ్య దశమమేవాభ్యసేత్ .

"Abandon the ninth sound and practice the tenth sound alone."

ప్రథమే చించిణీగాత్రం 

ద్వితీయే గాత్రభంజనం . 

తృతీయే ఖేదనం యాతి 

చతుర్థే కంపతే శిరః ..
పంచమే స్రవతే తాలు 

షష్ఠేఽమృతనిషేవణం . 

సప్తమే గూఢవిజ్ఞానం 

పరా వాచా తథాష్టమే ..
అదృశ్యం నవమే దేహం దివ్యం చక్షుస్తథామలం . 

దశమే పరమం బ్రహ్మ భవేద్బ్రహ్మాత్మసంనిధౌ ..

1. In the first, the sound Chinchini (a delicate tinkling) resonates through the body.
2. In the second, the sound causes a disturbance in the body.
3. In the third, it brings about a sense of unease.
4. In the fourth, it causes trembling of the head.
5. In the fifth, the sound flows like a stream.
6. In the sixth, there is the experience of immortality and nectar.
7. In the seventh, profound knowledge is attained.
8. In the eighth, the supreme speech is heard.
9. In the ninth, the body becomes invisible, and the divine eye (pure vision) is attained.
10. In the tenth, the ultimate Brahman is realized, and one becomes established in the union with the Supreme Self (Brahman).

తస్మిన్మనో విలీయతే మనసి సంకల్పవికల్పే దగ్ధే పుణ్యపాపే
సదాశివః శక్త్యాత్మా సర్వత్రావస్థితః స్వయంజ్యోతిః శుద్ధో
బుద్ధో నిత్యో నిరంజనః శాంతః ప్రకాశత ఇతి ..

In that state, the mind merges, and the fluctuations of thoughts and intentions are burned away, along with the accumulation of merit and demerit. The ever-present auspicious one (Sadashiva), the embodied power (Shakti), is present everywhere, self-luminous, pure, enlightened, eternal, without blemish, peaceful, and radiant. This is the culmination of spiritual practice where the individual mind merges with the Supreme, transcending all dualities and mental fluctuations. It speaks of the realization of the eternal, pure, and peaceful nature of the Self (represented as Sadashiva), who is omnipresent, self-luminous, and beyond all impurities. This state is a description of ultimate enlightenment and the realization of one's true nature.

ఇతి వేదప్రవచనం వేదప్రవచనం .. 2..

Thus is the teaching of the Vedas.
This is the teaching of the Vedas. 

ఓం పూర్ణమద ఇతి శాంతిః ..
ఇతి హంసోపనిషత్సమాప్తా ..

Om, that is complete,
This is peace.
Thus ends the Hamsa Upanishad.

Upanishads on Yoga

Upanishads on Yoga

There are 20 Upanishads that discuss deeper aspects of Yoga. They are:

1. Hamsa Upanishad
2. Amrita Bindu Upanishad
3. Amrita Nada Upanishad
4. Ksurika Upanishad
5. Tejo Bindu Upanishad
6. Nada Bindu Upanishad
7. Dhyana Bindu Upanishad
8. Brahma Vidya Upanishad
9. Yoga Tattva Upanishad
10. Trisikhi Brahmana Upanishad
11. Yoga Chudamani Upanishad
12. Mandala Brahmana Upanishad
13. Advayataraka Upanishad
14. Sandilya Upanishad
15. Yoga Sikha Upanishad
16. Pashupada Brahma Upanishad
17. Yoga Kundalini Upanishad
18. Darshana Upanishad
19. Maha Vakya Upanishad
20. Varaha Upanishad

Drig-Drishya-Viveka दृग्दृश्यविवेकः अथवा वाक्यसुधा

Drig-Drishya-Viveka

दृग्दृश्यविवेकः अथवा वाक्यसुधा 

Shloka 1

रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् ।
दृश्या धीवृत्तयः साक्षी दृगेव न तु दृश्यते ॥ १॥

Translation: The form is the object seen, the eye is the organ of vision, and the mind perceives the seen object.
But the witness of the sight, the consciousness, is not perceived as the seen object itself, even though it functions as the perceiver.

Explanation: This verse describes the process of perception. The form (the object) is perceived by the eye, which serves as the instrument, and the mind understands what is seen. However, the consciousness (the "seer") behind the perception is not itself seen as an object, even though it is the true perceiver of everything.

---

Shloka 2

नीलपीतस्थूलसूक्ष्मह्रस्वदीर्घादि भेदतः ।
नानाविधानि रूपाणि पश्येल्लोचनमेकधा ॥ २॥

Translation: Whether the object is blue, yellow, large, small, or of any other form, the eye perceives them all as different, yet it perceives them all as one.

Explanation: The verse highlights that the same eye perceives various forms of objects, such as different colors or sizes. Even though the objects may differ, they are all perceived as a part of the unified experience. This illustrates the distinction between the subjective experience of the perceiver and the objectivity of the world.

---

Shloka 3

आन्ध्यमान्द्यपटुत्वेषु नेत्रधर्मेषु चैकधा ।
सङ्कल्पयेन्मनः श्रोत्रत्वगादौ योज्यतामिदम् ॥ ३॥

Translation: Even when the eye is affected by blindness, dullness, or sharpness, the mind still perceives the objects. Similarly, in the case of other senses like hearing or touch, the mind continues to function as a perceiver.

Explanation: This verse states that the mind (or consciousness) is the true agent of perception. Even if the eye or other sensory organs are impaired or distorted, the mind continues to perceive and interpret the world through those senses, showing the primacy of consciousness in perception.

---

Shloka 4

कामः सङ्कल्पसन्देहौ श्रद्धाऽश्रद्धे धृतीतरे ।
ह्रीर्धीर्भीरित्येवमादीन् भासयत्येकधा चितिः ॥ ४॥

Translation: Desire, doubt, faith, disbelief, determination, modesty, fear, and similar emotions are all manifest by the mind, but they are all perceived as arising from one unified consciousness.

Explanation: This verse explains how emotions and mental states (like desire, doubt, fear, and others) arise from the mind. However, they are all ultimately experienced as manifestations of the single consciousness, which perceives them as one unified experience, despite their apparent variety.

---

Shloka 5

नोदेति नास्तमेत्येषा न वृद्धिं याति न क्षयम् ।
स्वयं विभात्यथान्यानि भासयेत्साधनं विना ॥ ५॥

Translation: This consciousness neither rises nor sets, nor undergoes any growth or decay. It illuminates itself and makes other things appear without requiring any external means.

Explanation: This verse describes the eternal and unchanging nature of consciousness (the seer). It is beyond the processes of time, such as birth, growth, and decay. Consciousness illuminates itself and makes everything else in the world appear, without needing any external source or medium. This represents the concept of self-luminous awareness in Advaita Vedanta.

---

These verses together explore the nature of perception, the role of the mind, and the eternal witness that is consciousness itself. They highlight the non-duality (Advaita), showing that the perceiver and the perceived are not separate but are part of a unified experience.

These verses delve deeper into the nature of consciousness (Chit), the ego (Ahamkara), and the self (Atman) from the perspective of Advaita Vedanta. They describe how the ego and consciousness interact, how the body and mind are influenced, and the duality within the perception of the self. Below is a translation and explanation for each of these shlokas:

---

Shloka 6

Sanskrit: चिच्छायाऽऽवेशतो बुद्धौ भानं धीस्तु द्विधा स्थिता ।
एकाहङ्कृतिरन्या स्यादन्तःकरणरूपिणी ॥ ६॥

Translation: In the intellect, consciousness manifests as a shadow, while understanding stands in two forms. One is the sense of ego (Ahankara), and the other is the inner mind (Antahkarana), which takes different shapes.

Explanation: This verse suggests that in the intellect (buddhi), consciousness takes the form of a shadow, which can be interpreted as a reflection or projection of the true self. There are two aspects of this manifestation:

1. Ego (Ahamkara), which is the sense of individual identity.
2. The inner mind (Antahkarana), which serves as the instrument for perception and reflection. This shows how the ego and mind arise as part of the consciousness but are not the ultimate reality.

---

Shloka 7

Sanskrit: छायाऽहङ्कारयोरैक्यं तप्तायःपिण्डवन्मतम् ।
तदहङ्कारतादात्म्याद्देहश्चेतनतामगात् ॥ ७॥

Translation: The union of the ego and its shadow-like projection is comparable to a lump of hot clay. Through the identification with ego, the body attains consciousness.

Explanation: This verse compares the union of ego and consciousness to a lump of clay that has been heated — it becomes molded and takes shape. Similarly, through identification with the ego (Ahamkara), the body (which is inert by itself) acquires the semblance of consciousness, though it is not truly conscious in essence. It’s a metaphor for how awareness is wrongly attributed to the physical body through the mind's identification with the ego.

---

Shloka 8

Sanskrit: अहङ्कारस्य तादात्म्यं चिच्छायादेहसाक्षिभिः ।
सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात् ॥ ८॥

Translation: The identification of the ego with consciousness produces three forms of attachment:

1. Sahaja (innate),
2. Karmaja (resulting from actions),
3. Bhrantijanya (resulting from delusion).

These three arise sequentially.

Explanation: This verse explores the three types of attachment that arise from the identification of the ego (Ahamkara) with consciousness:

1. Sahaja: The inherent attachment that is part of human nature.
2. Karmaja: The attachment created by actions, leading to the formation of karma and its effects.
3. Bhrantijanya: The attachment born out of delusion, where the true nature of the self is misunderstood. These three forms of attachment arise in a sequence, reinforcing the ignorance of the true self and creating an illusion of individuality.

---

Shloka 9

Sanskrit: सम्बन्धिनोः सतोर्नास्ति निवृत्तिः सहजस्य तु ।
कर्मक्षयात् प्रबोधाच्च निवर्तेते क्रमादुभे ॥ ९॥

Translation: For the eternal truth (Sat), there is no end, but for the inherent (Sahaja) reality, there is a cessation through the reduction of karma and the realization of the truth.

Explanation: This verse differentiates between eternal truth (Sat) and the inherent (Sahaja) nature of the ego. The eternal truth is unchanging and eternal, and thus, it cannot be subject to any form of cessation or end. However, the inherent nature (Sahaja) of the ego is temporary, and it can dissolve through the cessation of karma and the awakening to true knowledge (Prabodha). The ego dissolves as one transcends the illusion of separateness through spiritual awakening.

---

Shloka 10

Sanskrit: अहङ्कारलये सुप्तौ भवेद्देहोऽप्यचेतनः ।
अहङ्कारविकासार्धः स्वप्नः सर्वस्तु जागरः ॥ १०॥

Translation: When the ego merges or is dissolved, the body remains in a dormant state, without consciousness. When the ego expands, everything appears as a dream, even though it is experienced during waking.

Explanation: This verse explains the state of the body and the ego:

1. When the ego dissolves (in deep meditation or in moments of spiritual realization), the body is inert, without consciousness.
2. When the ego is active, everything perceived is influenced by it and is illusory, like a dream. Even in the waking state, if the ego's influence dominates, the perception of reality becomes a dream-like illusion. This suggests that the waking world is just as illusory as a dream when viewed through the lens of the ego.

---

Summary of the verses:

These verses, as part of the Drig-Drishya Viveka (The Discrimination between the Seer and the Seen), explore how ego (Ahamkara) and consciousness (Chit) interact in the mind. The ego creates the illusion of the individual self, which leads to attachment, delusion, and the false identification of the body as conscious. The ultimate teaching of these verses is the recognition that the true consciousness is not bound by the ego or the body, but is an ever-present, unchanging witness to all phenomena. Through the dissolution of the ego and the realization of the true self, one attains liberation (Moksha).

These verses continue the exploration of the relationship between consciousness (Chit), the mind (Antahkarana), the ego (Ahamkara), and illusion (Maya) in Advaita Vedanta philosophy. They describe how the mind, ego, and illusion create the experience of the world and the cycle of birth and death. Here's a translation and explanation of each verse:

---

Shloka 11

Sanskrit: अन्तःकरणवृत्तिश्च चितिच्छायैक्यमागता ।
वासनाः कल्पयेत् स्वप्ने बोधेऽक्षैर्विषयान् बहिः ॥ ११॥

Translation: The activities of the inner mind, when influenced by the shadow of consciousness, generate desires (vāsanās) that create dreams. In waking life, these desires are experienced as external objects through the senses.

Explanation: This verse explains the relationship between the mind (Antahkarana) and consciousness (Chit). When the mind is influenced by the reflection or shadow of pure consciousness, it generates vāsanās (latent desires or impressions). These desires lead to the creation of experiences, both in dreams (which are internal) and in waking life (which are external and perceived through the senses). It emphasizes that the external world is shaped by the inner tendencies (vāsanās) of the mind.

---

Shloka 12

Sanskrit: मनोऽहङ्कृत्युपादानं लिङ्गमेकं जडात्मकम् ।
अवस्थात्रयमन्वेति जायते म्रियते तथा ॥ १२॥

Translation: The mind, through the ego, forms a connection with a single, inert body (linga), and experiences the three states of existence (waking, dreaming, and deep sleep). The body is born, lives, and dies in these states.

Explanation: This verse illustrates the relationship between the mind, ego, and the body (linga). The mind, through the ego (Ahamkara), identifies with an inert body, which is subject to the cycle of birth, life, and death. The body goes through the three states of existence: waking, dreaming, and deep sleep, but all of these states are experienced through the mind and its identification with the body. This creates the illusion of a cycle of birth and death.

---

Shloka 13

Sanskrit: शक्तिद्वयं हि मायाया विक्षेपावृतिरूपकम् ।
विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ॥ १३॥

Translation: Maya has two powers: the power of concealment (Avarana) and the power of projection (Vikshepa). The power of projection creates the entire universe, including the body and other forms, from the unmanifest (Brahman).

Explanation: This verse describes the two powers of Maya (illusion):

1. Avarana (Concealment): The power that hides the true nature of reality (Brahman).
2. Vikshepa (Projection): The power that creates the illusory world and projects it as real.

Vikshepa is responsible for the creation of the universe (Brahmanda), as well as the individual bodies and all forms, from the unmanifest Brahman, which is the ultimate reality. This shows how Maya distorts the perception of the absolute reality, making the world appear as something separate and real, even though it is just a projection.

---

Shloka 14

Sanskrit: सृष्टिर्नाम ब्रह्मरूपे सच्चिदानन्दवस्तुनि ।
अब्धौ फेनादिवत् सर्वनामरूपप्रसारणा ॥ १४॥

Translation: Creation is but a name for the form of Brahman, which is the essence of existence, consciousness, and bliss (Satchidananda). The world of names and forms arises like foam in the ocean.

Explanation: This verse explains that creation is merely an apparent manifestation of Brahman, which is the true essence of existence (Sat), consciousness (Chit), and bliss (Ananda). The world of names and forms is like foam in the ocean — it is illusory and transitory. Just as foam is a temporary formation on the surface of the ocean and not separate from the ocean itself, all forms in the world are temporary appearances of the one unchanging reality, Brahman.

---

Shloka 15

Sanskrit: अन्तर्दृग्दृश्ययोर्भेदं बहिश्च ब्रह्मसर्गयोः ।
आवृणोत्यपरा शक्तिः सा संसारस्य कारणम् ॥ १५॥

Translation: The distinction between the internal seer and the external seen, as well as the creation of the universe, is caused by the power of illusion (Maya). This power is the cause of the cycle of samsara (birth, death, and rebirth).

Explanation: This verse describes how Maya creates the appearance of duality in the world. The seer (consciousness) and the seen (objects) are not truly separate, but Maya causes the illusion of separation, creating the experience of an individual self (the subject) and the world (the object). This distinction between the seer and the seen, along with the cycle of samsara, is all due to the power of illusion (Maya). The verse shows that Maya is the root cause of the apparent reality and the cycle of birth and rebirth.

---

Summary of the Verses:

These verses continue to expound on the teachings of Advaita Vedanta, which emphasizes the non-duality of the ultimate reality (Brahman). They explain how the mind (Antahkarana), influenced by the ego (Ahamkara), projects the illusion of duality, creating the experience of the world. The two powers of Maya — concealment and projection — make the world appear as separate from Brahman, although in truth, it is only an illusion. The cycle of birth and death (Samsara) is seen as a result of the identification with the ego and the false perception of the world as real. Ultimately, these verses highlight the illusory nature of the world and emphasize the importance of recognizing the non-dual consciousness (Brahman) that transcends all forms and experiences.

These verses explore the concept of the seer and the seen, the illusion of the world, and the role of Maya (illusion) in creating duality, all of which are key concepts in Advaita Vedanta philosophy. They discuss how the witness consciousness (Sakshi) interacts with the body and the mind, and how Brahman, the ultimate reality, manifests as the universe. Here's a translation and explanation of each verse:

---

Shloka 16

Sanskrit: साक्षिणः पुरतो भाति लिङ्गं देहेन संयुतम् ।
चितिच्छाया समावेशाज्जीवः स्याद्व्यावहारिकः ॥ १६॥

Translation: The witness consciousness (Sakshi), united with the body, appears as the subtle form (linga). Through the shadow of consciousness (Chit), the individual soul (Jiva) appears as a distinct entity in the transactional world (Vyavahara).

Explanation: This verse emphasizes the role of the witness consciousness in the body. The consciousness appears as the Jiva (individual soul) when it identifies with the body and the mind. The Jiva is nothing more than a reflection of pure consciousness (Chit), which creates the illusion of individuality in the world of transactional reality. This duality is illusory, and in essence, the Jiva is the same as the universal consciousness (Brahman).

---

Shloka 17

Sanskrit: अस्य जीवत्वमारोपात् साक्षिण्यप्यवभासते ।
आवृतौ तु विनष्टायां भेदे भातेऽपयाति तत् ॥ १७॥

Translation: The individuality (Jivatva) is superimposed upon the witness consciousness. However, when the veil of illusion is removed, the apparent distinction dissolves, and it returns to its true nature.

Explanation: This verse explains how the concept of individuality (Jivatva) is a superimposition on the witness consciousness. When the veil of illusion (Maya) is removed through spiritual knowledge, the sense of separation between the individual soul and the supreme consciousness disappears, and the soul recognizes its true identity as Brahman. The distinction between the seer and the seen vanishes.

---

Shloka 18

Sanskrit: तथा सर्गब्रह्मणोश्च भेदमावृत्य तिष्ठति ।
या शक्तिस्तद्वशाद्ब्रह्म विकृतत्वेन भासते ॥ १८॥

Translation: Similarly, the creation of Brahman appears to be distinct due to the veil of illusion. Through the power of Maya, Brahman is perceived as having various forms and modifications.

Explanation: This verse speaks about the illusion of duality in the creation of the universe. The Brahman (the ultimate reality) remains unchanged, but through the power of Maya, it appears as though it takes on different forms and modifications. This illusion causes Brahman to appear as the created world, despite its true nature being formless and unchanging.

---

Shloka 19

Sanskrit: अत्राप्यावृतिनाशेन विभाति ब्रह्मसर्गयोः ।
भेदस्तयोर्विकारः स्यात् सर्गे न ब्रह्मणि क्वचित् ॥ १९॥

Translation: Here, too, through the removal of the veil (illusion), the distinction between Brahman and its creation disappears. The modifications are perceived, but in reality, Brahman is never affected by the creation.

Explanation: This verse further elaborates that the distinction between Brahman and its creation is caused by Maya (illusion). When the veil is removed, the sense of separation vanishes, and it becomes clear that Brahman remains unaffected by the creation. The apparent modifications in the universe are illusory, and Brahman, in its essence, remains constant and undisturbed.

---

Shloka 20

Sanskrit: अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् ।
आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥ २०॥

Translation: The five elements of existence are: existence (Sat), consciousness (Chit), bliss (Ananda), form (Rupa), and name (Nama). The first three are Brahman’s essence, while the latter two are the manifestation of the world.

Explanation: This verse outlines the five elements of existence in Advaita Vedanta:

1. Existence (Sat): The eternal reality, the essence of being.
2. Consciousness (Chit): The awareness that is the foundation of everything.
3. Bliss (Ananda): The inherent bliss in the experience of unity with Brahman.
4. Form (Rupa): The manifestation of physical forms in the world.
5. Name (Nama): The label or designation given to the forms in the world.

The first three elements (Sat, Chit, Ananda) represent the unmanifest essence of Brahman, while the latter two (Rupa, Nama) represent the manifested world, which arises due to the power of Maya.

---

Summary of the Verses:

These verses continue the theme of non-duality (Advaita) in the context of the witness consciousness (Sakshi) and Brahman. They explain how the individual soul (Jiva), which seems distinct from Brahman, is actually just a reflection or modification of pure consciousness (Chit). The appearance of separation, the creation of the world, and the existence of the individual are all due to the illusion (Maya) that veils the true nature of reality. When this illusion is lifted, the distinction between the seer and the seen, as well as between Brahman and the world, dissolves, revealing the truth that all is Brahman.

Ultimately, the teachings emphasize the illusory nature of duality and the unity of all existence in the undivided essence of Brahman.

These verses explore deeper aspects of consciousness (Chit), the nature of the self (Atman), and the practice of meditation (Samadhi) in the context of Advaita Vedanta philosophy. The verses discuss the nature of reality, how the experience of duality is created, and how one can achieve non-dual awareness through meditation. Here's a translation and explanation of each verse:

---

Shloka 21

Sanskrit: खवाय्वग्निजलोर्वीषु देवतिर्यङ्नरादिषु ।
अभिन्नाः सच्चिदानन्दाः भिद्येते रूपनामनी ॥ २१॥

Translation: The essence of the divine (Satchidananda) is present in fire, water, poison, gods, animals, and humans alike. However, due to the appearance of name and form, this essence seems to be divided.

Explanation: This verse illustrates that Satchidananda (existence, consciousness, and bliss) is inherently present in everything — in elements like fire, water, poison, and all living beings. However, due to the illusory distinctions of name and form, it appears that this essence is divided. This verse emphasizes that, in truth, the same divine consciousness pervades all of existence, despite the apparent diversity.

---

Shloka 22

Sanskrit: उपेक्ष्य नामरूपे द्वे सच्चिदानन्दतत्परः ।
समाधिं सर्वदा कुर्याद्-हृदये वाऽथवा बहिः ॥ २२॥

Translation: One should transcend the duality of name and form, and always remain focused on Satchidananda (existence, consciousness, bliss). This can be done by practicing meditation (Samadhi), either in the heart or in the external world.

Explanation: This verse encourages the practitioner to rise above the apparent duality created by name and form and to focus on the essence of Satchidananda. Samadhi (deep meditation) is the key practice for this. The verse suggests that meditation can be practiced both internally (in the heart) or externally (through concentration on objects in the world), as both can lead to the realization of the non-dual consciousness.

---

Shloka 23

Sanskrit: सविकल्पो निर्विकल्पः समाधिर्द्विविधो हृदि ।
दृश्यशब्दानुविद्धेन सविकल्पः पुनर्द्विधा ॥ २३॥

Translation: There are two types of meditation: Savikalpa Samadhi and Nirvikalpa Samadhi. In Savikalpa Samadhi, the mind still experiences distinctions (like form and sound), whereas in Nirvikalpa Samadhi, all distinctions dissolve, and only the pure consciousness remains.

Explanation: This verse distinguishes between the two types of Samadhi:

1. Savikalpa Samadhi: This is a form of meditation where the mind retains some distinctions and concepts, such as form and sound. The practitioner is aware of these distinctions but remains deeply absorbed in meditation.
2. Nirvikalpa Samadhi: In this deeper state, all distinctions and conceptualizations vanish, and only the pure essence of consciousness remains. The meditator experiences non-dual awareness, where there is no distinction between the self and the object of meditation.

---

Shloka 24

Sanskrit: कामाद्याश्चित्तगा दृश्यास्तत्साक्षित्वेन चेतनम् ।
ध्यायेद्दृश्यानुविद्धोऽयं समाधिः सविकल्पकः ॥ २४॥

Translation: Desires and thoughts that arise from the mind (Chitta) create an experience of external forms. In Savikalpa Samadhi, the meditator focuses on these forms as reflections of the pure consciousness.

Explanation: This verse explains that in Savikalpa Samadhi, the meditator may still perceive external objects, thoughts, or desires, but these are seen as reflections or projections of the underlying pure consciousness. The meditator is aware of the distinction between the forms and the true self (Atman), which is the witness to all these phenomena.

---

Shloka 25

Sanskrit: असङ्गः सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः ।
अस्मीति शब्दविद्धोऽयं समाधिः सविकल्पकः ॥ २५॥

Translation: The non-attachment (Asanga) to the world and the realization of Satchidananda (existence, consciousness, bliss) leads to the understanding of non-duality. In Savikalpa Samadhi, the meditator realizes this through the affirmation of "I am" (Asmi), which transcends duality.

Explanation: This verse teaches that the ultimate realization in meditation is the non-duality of Satchidananda. By meditating on the essence of the self, the practitioner moves beyond attachment to the world and the dualistic notions of subject and object. In Savikalpa Samadhi, the meditator may still use the affirmation of "I am" (Asmi) as a means of breaking through duality and approaching non-dual awareness. The process helps dissolve the notion of separation between the self and Brahman.

---

Summary of the Verses:

These verses delve into the nature of meditation (Samadhi) and how it can lead to the realization of non-duality (Advaita). The practice is explained through the two stages of meditation:

1. Savikalpa Samadhi: A state where the meditator still experiences distinctions (such as forms and sounds) but remains focused on pure consciousness.
2. Nirvikalpa Samadhi: The higher state where all distinctions dissolve, and the meditator experiences non-dual consciousness.

The verses also highlight that the divine essence of Satchidananda pervades all of existence, regardless of name and form. The world of names and forms is an illusion caused by the mind's projections, but through meditation, one can transcend this illusion and realize the underlying oneness of all things.

By practicing meditation, transcending duality, and recognizing the unity of Brahman in all, one can ultimately achieve the realization of the non-dual self.

These verses continue the exploration of meditation (Samadhi), describing its different stages and the ultimate realization of non-duality. The verses discuss the transition from dualistic perception to non-dual consciousness and the path towards the realization of Brahman as the only reality. Here's a translation and explanation of each verse:

---

Shloka 26

Sanskrit: स्वानुभूतिरसावेशाद्दृश्यशब्दावुपेक्ष्य तु ।
निर्विकल्पः समाधिः स्यान्निवातस्थितदीपवत् ॥ २६॥

Translation: When one experiences the taste of self-awareness and transcends all perceptions of form and sound, the Nirvikalpa Samadhi is achieved. It remains as still as a lamp placed in a windless place.

Explanation: This verse describes the experience of Nirvikalpa Samadhi, which is the highest state of meditation where the meditator goes beyond all external sensory experiences, including forms and sounds. This state of meditation is compared to a lamp in a windless place — it is steady, unaffected by external disturbances, and fully absorbed in the self-awareness of pure consciousness. The meditator has transcended all forms of perception and is united with the absolute reality.

---

Shloka 27

Sanskrit: हृदीव बाह्यदेशेऽपि यस्मिन् कस्मिंश्च वस्तुनि ।
समाधिराद्यः सन्मात्रान्नामरूपपृथक्कृतिः ॥ २७॥

Translation: Even when the mind is directed towards external objects or places, Samadhi remains the same, focused on the pure essence of being, free from the distinctions of name and form.

Explanation: This verse explains that true Samadhi transcends the external and internal boundaries. Even when the mind is directed towards an external object or situation, the meditator remains focused on the pure essence of being (Sattva), which is beyond name and form. The external world does not disturb the Samadhi, as the meditation remains rooted in the realization of the self as the essence of all things.

---

Shloka 28

Sanskrit: अखण्डैकरसं वस्तु सच्चिदानन्दलक्षणम् ।
इत्यविच्छिन्नचिन्तेयं समाधिर्मध्यमो भवेत् ॥ २८॥

Translation: The meditator, realizing the unbroken, unified essence of existence — which is characterized by Satchidananda (existence, consciousness, bliss) — experiences a continuous, uninterrupted flow of thought. This state of Samadhi is the intermediate stage before the ultimate realization.

Explanation: This verse describes an intermediate stage in meditation, where the meditator experiences the unified essence of existence, consciousness, and bliss (Satchidananda) as a continuous, unbroken flow of awareness. At this stage, the meditator experiences pure consciousness uninterrupted by thoughts of duality, but it is not yet the highest, absolute realization of Nirvikalpa Samadhi. This stage marks a period of deep concentration before reaching the complete non-duality of Brahman.

---

Shloka 29

Sanskrit: स्तब्धीभावो रसास्वादात्तृतीयः पूर्ववन्मतः ।
एतैः समाधिभिः षड्भिर्नयेत् कालं निरन्तरम् ॥ २९॥

Translation: The third stage of meditation is marked by an intense stillness and the taste of bliss. This stage, like the previous ones, leads the meditator into continuous Samadhi for an uninterrupted period of time.

Explanation: This verse speaks of the third stage of Samadhi, which is characterized by a profound stillness and the experience of bliss. In this state, the meditator is completely absorbed in the essence of consciousness, experiencing a deep sense of peace and joy. This stage marks a progression towards complete liberation (moksha) through the continual practice of Samadhi, leading the meditator into uninterrupted awareness of the self.

---

Shloka 30

Sanskrit: देहाभिमाने गलिते विज्ञाते परमात्मनि ।
यत्र यत्र मनो याति तत्र तत्र समाधयः ॥ ३०॥

Translation: When the identification with the body dissolves and the meditator recognizes the supreme self (Paramatman), wherever the mind goes, the Samadhi follows and remains.

Explanation: This verse highlights the final realization in meditation. Once the meditator has transcended the identification with the body and recognizes the supreme self (Paramatman) as their true nature, the state of Samadhi becomes permanent. The meditator is no longer affected by external distractions, and wherever the mind may go, it remains absorbed in the supreme consciousness. The meditator has attained a state of continuous meditation, in which the realization of non-duality is constant.

---

Summary of the Verses:

These verses describe the progressive stages of meditation (Samadhi), focusing on the journey towards the realization of non-duality:

1. Nirvikalpa Samadhi: A state of meditation where the meditator transcends all sensory perceptions and remains still, like a lamp in a windless place.
2. Samadhi with focus on pure essence: Meditation is not disturbed by external objects or places, and the focus remains on the pure essence of being.
3. Intermediate stage: The meditator experiences the unified essence of existence (Satchidananda) as a continuous, uninterrupted flow of awareness.
4. Blissful stillness: A deep sense of stillness and bliss marks the third stage of meditation, leading to continuous practice of Samadhi.
5. Recognition of the supreme self: The meditator, having transcended the identification with the body, experiences continuous Samadhi wherever the mind may go, recognizing the supreme consciousness (Brahman) as the true self.

These stages ultimately lead to the realization of Brahman and the attainment of moksha (liberation), where there is no distinction between the self and the ultimate reality.

These verses delve into the concepts of the Self (Atman), Brahman (the Absolute Reality), illusion (Maya), and the nature of existence in the context of Advaita Vedanta. The verses describe the process of realization, the dissolution of doubts, and the transcendence of the individual self (Jiva) to Brahman. Here's a translation and explanation of each verse:

---

Shloka 31

Sanskrit: भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ३१॥

Translation: When one realizes the Supreme Self, the heart's knot (ignorance) is cut, all doubts are resolved, and all karmic impressions are destroyed. In that moment of realization, the manifest and unmanifest (the physical world and the transcendental) dissolve.

Explanation: This verse describes the profound transformation that occurs upon the realization of Brahman. The heart's knot refers to the binding ignorance (Avidya) that ties the individual to the cycle of birth and death. Once the self realizes its true nature as Brahman, all doubts vanish, and the karmic influences (which determine the cycle of reincarnation) are eradicated. The individual self becomes one with the ultimate reality, where distinctions between the manifest world (the physical) and the unmanifest (the transcendental) dissolve.

---

Shloka 32

Sanskrit: अवच्छिन्नश्चिदाभासस्तृतीयः स्वप्नकल्पितः ।
विज्ञेयस्त्रिविधो जीवस्तत्राद्यः पारमार्थिकः ॥ ३२॥

Translation: The third state of consciousness, known as Chidabhasa (reflection of pure consciousness), appears in a divided form and is an illusory projection like a dream. It is perceived in three ways, and the Jiva (individual soul), when realized, is the highest reality (Parabrahman).

Explanation: This verse describes the third state of consciousness, known as Chidabhasa, where consciousness is reflected or projected. It appears as if there is a division, but this is merely an illusion, akin to the way dreams are formed from the mind. The verse explains that the individual self (Jiva), in its ultimate realization, is no different from the absolute reality (Parabrahman). This is a metaphor for the distinction between the apparent division (the individual soul) and the non-dual truth of Brahman.

---

Shloka 33

Sanskrit: अवच्छेदः कल्पितः स्यादवच्छेद्यं तु वास्तवम् ।
तस्मिन् जीवत्वमारोपाद्ब्रह्मत्वं तु स्वभावतः ॥ ३३॥

Translation: The concept of division (Avacheda) is a mental construct, while the true nature of the self is undivided. Through the false attribution of individuality, the self is mistakenly perceived as an individual (Jiva), but in reality, it is Brahman by nature.

Explanation: This verse elaborates on the illusory nature of the concept of division (Avacheda), which is based on the mistaken perception of individuality. The individual soul (Jiva) is not truly divided from Brahman; this division is an illusion. The true nature of the self is non-dual and undivided. The perception of individuality arises due to ignorance, but when the self realizes its true nature, it understands that it is not separate from Brahman, but is Brahman itself.

---

Shloka 34

Sanskrit: अवच्छिन्नस्य जीवस्य पूर्णेन ब्रह्मणैकताम् ।
तत्त्वमस्यादिवाक्यानि जगुर्नेतरजीवयोः ॥ ३४॥

Translation: The individual self (Jiva) when realized, merges completely with Brahman and recognizes the oneness of existence. Statements like "Tat Tvam Asi" (That Thou Art) express this unity, and this understanding is the true nature of the self, as opposed to other individual selves.

Explanation: In this verse, it is explained that when the individual self (Jiva) realizes its true nature, it merges completely with Brahman and understands that there is no distinction between the two. The famous Vedic statement "Tat Tvam Asi" (That Thou Art) reflects this realization — the individual soul is not separate from the absolute reality. The verse emphasizes that the true nature of the self is Brahman, and the apparent difference between individuals is due to ignorance.

---

Shloka 35

Sanskrit: ब्रह्मण्यवस्थिता माया विक्षेपावृतिरूपिणी ।
आवृत्याखण्डतां तस्मिन् जगज्जीवौ प्रकल्पयेत् ॥ ३५॥

Translation: When Maya (the illusion) is established in Brahman, it creates a veil, projecting the illusion of duality. Through this veil, the world and the individual souls (Jivas) appear to be separate, but in reality, they are projections of the same Brahman.

Explanation: This verse explains the role of Maya, the cosmic illusion, in creating the perceived duality of the world and individual souls. Maya, when associated with Brahman, veils the true nature of reality and projects the world as a separate, dualistic experience. The individual souls (Jivas) and the world seem distinct, but they are ultimately illusions created by Maya. The ultimate truth is that both the world and the individual souls are projections of the same Brahman.

---

Summary of the Verses:

These verses discuss the nature of the individual self (Jiva) and its ultimate realization of oneness with Brahman:

1. Realization of Brahman: The heart's knot (ignorance) is dissolved, doubts are removed, and karmic impressions are erased when one realizes the Supreme Self. The distinctions between the manifest and unmanifest worlds vanish.

2. Chidabhasa: The reflection of pure consciousness appears divided and illusory, like a dream. The Jiva, in ultimate realization, is one with Brahman.

3. Illusory Division: The concept of division (Avacheda) is a mental construct; the true self is undivided and non-different from Brahman.

4. Tat Tvam Asi: The realization of non-duality between the individual self and Brahman is expressed in statements like "That Thou Art", indicating that the apparent separation is an illusion.

5. Role of Maya: Maya creates the illusion of duality and separation, projecting the world and individual souls as distinct, while in reality, everything is a projection of Brahman.

These verses emphasize the non-duality of Brahman and the illusory nature of the distinctions we perceive in the world. The key to liberation is realizing that the self is not separate from Brahman, but is, in fact, Brahman itself.

These verses continue to explore the nature of the individual self (Jiva), its relationship with Brahman, the world, and the concepts of reality and illusion. The verses particularly emphasize the illusory nature of the world, the role of Chidabhasa (the reflection of pure consciousness), and the experience of duality. Here's a detailed translation and explanation:

---

Shloka 36

Sanskrit: जीवो धीस्थचिदाभासो भवेद्भोक्ता हि कर्मकृत् ।
भोग्यरूपमिदं सर्वं जगत् स्याद्भूतभौतिकम् ॥ ३६॥

Translation: The individual soul (Jiva) is the reflective consciousness (Chidabhasa), and it experiences the fruits of its karma (actions). The entire world, in its material form, is perceived as an object of enjoyment or experience by the Jiva.

Explanation: In this verse, the individual soul (Jiva) is described as a reflection of pure consciousness (Chidabhasa), and it is the experiencer of the fruits of karma. The world is perceived by the Jiva as a collection of experiences, shaped by its actions (karma). The verse suggests that the material world, including all physical objects, is experienced by the individual due to the influence of their past actions.

---

Shloka 37

Sanskrit: अनादिकालमारभ्य मोक्षात् पूर्वमिदं द्वयम् ।
व्यवहारे स्थितं तस्मादुभयं व्यावहारिकम् ॥ ३७॥

Translation: From the beginningless past to liberation, this duality (the world and the individual) has existed. However, it is considered empirical (Vyavaharika), existing in the realm of practical experience but not as ultimate reality.

Explanation: This verse acknowledges that the duality between the individual soul and the world has existed since time immemorial. However, it is not the ultimate reality. It is only empirical (Vyavaharika), meaning it exists at the level of practical experience but is not the highest truth. Maya creates the illusion of this duality, which continues until liberation (Moksha) is attained.

---

Shloka 38

Sanskrit: चिदाभासस्थिता निद्रा विक्षेपावृतिरूपिणी ।
आवृत्य जीवजगती पूर्वे नूत्ने तु कल्पयेत् ॥ ३८॥

Translation: The dream state, which is a form of Chidabhasa, is characterized by illusion and veils the true nature of the self. It creates the illusion of both the individual soul (Jiva) and the world as new and distinct, but in reality, it is an illusion.

Explanation: This verse uses the metaphor of a dream to describe the state of illusion created by Chidabhasa (the reflection of pure consciousness). Just like in a dream, where one experiences a separate world and self, in reality, the entire experience is an illusion veiled by Maya. The world and the Jiva are both projections of this illusory consciousness, which creates the appearance of newness and distinctness.

---

Shloka 39

Sanskrit: प्रतीतिकाल एवैते स्थितत्वात् प्रातिभासिके ।
न हि स्वप्नप्रबुद्धस्य पुनः स्वप्ने स्थितिस्तयोः ॥ ३९॥

Translation: These experiences are real only for the time being (in the moment of perception) and are pratibhasika (illusory). Just as a person who wakes up from a dream cannot return to the same dream, these illusions cannot persist once one awakens to the true reality.

Explanation: The verse emphasizes the transient nature of the illusory world. The world appears real only within the moment of perception, but once a person "awakens" (gains spiritual realization), they will no longer be deceived by the illusion. Just as a person cannot re-enter the same dream after waking, the illusion of the world is transcended once true realization occurs.

---

Shloka 40

Sanskrit: प्रातिभासिकजीवो यस्तज्जगत् प्रातिभासिकम् ।
वास्तवं मन्यतेऽन्यस्तु मिथ्येति व्यावहारिकः ॥ ४०॥

Translation: The individual soul (Jiva) perceives the world as pratibhasika (illusory). It may mistakenly regard this illusory world as real, but from the standpoint of the highest reality, it is false and merely a product of Maya (illusion).

Explanation: In this verse, the individual soul is described as perceiving the world through the lens of Chidabhasa, seeing it as real while it is, in fact, illusory. The world is pratibhasika (illusory), and when the true nature of the self is realized, it becomes evident that the world is a false projection of Maya. The verse encourages a shift from perceiving the world as real (Vyavaharika) to understanding its illusory nature in light of the ultimate truth, which is Brahman.

---

Summary of the Verses:

These verses continue the theme of illusion (Maya) and the empirical nature of the world:

1. Chidabhasa and Karma: The individual soul (Jiva), which is a reflection of pure consciousness (Chidabhasa), experiences the world as the fruits of its karma.

2. Empirical Duality: The duality between the individual and the world has existed since time immemorial but is only empirical—existing in the realm of practical experience and not as the highest truth.

3. Dream-like Illusion: The world and the individual soul are like a dream, where Chidabhasa creates the illusion of duality. However, this is not the ultimate reality.

4. Illusion and Awakening: Just as one cannot return to the same dream after waking, the illusion of the world is transcended once the self realizes its true nature.

5. Pratibhasika Reality: The world appears real to the individual soul, but from the standpoint of the ultimate reality, it is an illusion. Only through spiritual awakening can one see the world as it truly is — a projection of Maya.

The central theme of these verses is that the individual self (Jiva) experiences the world as a reflection of pure consciousness, but the world is ultimately an illusion (Maya), and only through realization of Brahman can one see beyond this illusion.

The final set of shlokas concludes "Dṛg-Dṛśya-Viveka" (Discrimination Between the Seer and the Seen) by Bhāratī Tīrtha Swāmī, emphasizing the distinction between the empirical and ultimate realities, as well as the different states of consciousness in which the individual experiences the world. Here's an English translation and explanation of these last shlokas:

---

Shloka 41

Sanskrit: व्यावहारिकजीवो यस्तज्जगद्व्यावहारिकम् ।
सत्यं प्रत्येति मिथ्येति मन्यते पारमार्थिकः ॥ ४१॥

Translation: The empirical individual (Vyavaharika Jiva) perceives the world as empirical and considers it to be true and false at different times. However, from the perspective of absolute truth (Paramarthika), it is seen as illusory.

Explanation: Here, the empirical individual (Vyavaharika Jiva) experiences the world in a dualistic way, seeing it as both true and false depending on the circumstances. However, this world of empirical experience is ultimately an illusion from the standpoint of absolute reality (Paramarthika), which transcends dualities.

---

Shloka 42

Sanskrit: पारमार्थिकजीवस्तु ब्रह्मैक्यं पारमार्थिकम् ।
प्रत्येति वीक्षते नान्यद्वीक्षते त्वनृतात्मना ॥ ४२॥

Translation: The absolute individual (Paramarthika Jiva), in the state of unity with Brahman, perceives only the oneness of Brahman. It does not perceive anything else, as it is beyond all illusions.

Explanation: In this verse, the absolute individual (Paramarthika Jiva), when awakened to the ultimate truth, perceives the world only as Brahman (the absolute reality). The illusory dualities are transcended, and there is no perception of anything other than the oneness of Brahman.

---

Shloka 43

Sanskrit: माधुर्यद्रवशैत्यानि नीरधर्मास्तरङ्गके ।
अनुगम्याथ तन्निष्ठे फेनेऽप्यनुगता यथा ॥ ४३॥

Translation: The waves of sweetness, fluidity, and softness in the water, like the foam on the surface of the ocean, follow the same nature. Likewise, everything follows the nature of the underlying reality.

Explanation: This metaphor compares the experiences of the world to the waves and foam on the surface of the ocean, which are inseparable from the water beneath. In the same way, all experiences (whether sweet, fluid, or soft) are manifestations of the underlying reality, which is Brahman.

---

Shloka 44

Sanskrit: साक्षिस्थाः सच्चिदानन्दाः सम्बन्धाद्व्यावहारिके ।
तद्द्वारेणानुगच्छन्ति तथैव प्रातिभासिके ॥ ४४॥

Translation: The witnessing consciousness (Sakshi) is of the nature of Sat-Chit-Ananda (Being, Consciousness, Bliss), and through its relationship with the empirical world, it appears to interact with the illusory world. Thus, the Sakshi (the witness) also appears to experience the illusory (Pratibhasika) world.

Explanation: This verse highlights the role of the witnessing consciousness (Sakshi), which remains untouched by the world yet appears to engage with it due to the presence of Maya. Even though the witness is Sat-Chit-Ananda, it seemingly interacts with the illusory world because of the influence of the empirical (Vyavaharika) and illusory (Pratibhasika) experiences.

---

Shloka 45

Sanskrit: लये फेनस्य तद्धर्मा द्रवाद्याः स्युस्तरङ्गके ।
तस्यापि विलये नीरे तिष्ठन्त्येते यथा पुरा ॥ ४५॥

Translation: In the state of dissolution, just as the foam and the qualities of the waves merge back into the water, everything (the world, experiences) dissolves into the absolute reality (Brahman), where they cease to exist as distinct entities.

Explanation: This verse uses the metaphor of foam and waves merging into the water to show that at the time of dissolution (Pralaya), all apparent differences (between the individual and the world) vanish. The illusory dualities return to the absolute (Brahman), where no distinctions exist.

---

Shloka 46

Sanskrit: प्रातिभासिकजीवस्य लये स्युर्व्यावहारिके ।
तल्लये सच्चिदानन्दाः पर्यवस्यन्ति साक्षिणि ॥ ४६॥

Translation: When the illusory individual (Pratibhasika Jiva) merges into the empirical state, the ultimate reality (Sat-Chit-Ananda) remains as the witnessing consciousness (Sakshi), untouched and unaffected.

Explanation: In this verse, the illusory individual (Pratibhasika Jiva) is absorbed back into the empirical reality, but the witnessing consciousness (Sakshi), which is of the nature of Sat-Chit-Ananda, remains unchanged and unaffected by the illusory state. It transcends the appearances of the world and remains the ultimate witness to all experiences.

---

Conclusion of the Text (Dṛg-Dṛśya-Viveka):

These final verses explain how the world, the individual soul, and the ultimate reality are interrelated through the lens of empirical and illusory experiences. The text reveals that:

• The empirical world is experienced through the reflection of pure consciousness (Chidabhasa) and is ultimately illusory.
• The ultimate reality, Brahman, is beyond these dualities and remains as the pure, undifferentiated Sat-Chit-Ananda (Being, Consciousness, Bliss).
• The empirical experiences (like dreams or illusions) are transient and dissolving, while the witnessing consciousness (Sakshi) is constant and unaffected.
• The ultimate goal is to transcend the illusory perception of the world and recognize one's true nature as Brahman.

The work concludes with a clear realization that the empirical and illusory realities are mere projections, and the ultimate truth is the oneness of Brahman, which is beyond all distinctions and experiences.