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. ïI>.

. hStamlkIyÉa:ym!. || Hastämalakéyabhäñyam ||

yiSmN}ate ÉveTsv¡ iv}at< prmaTmin,

t< vNde inTyiv}anmanNdmjmVyym!. yasminjïäte bhavetsarvaà vijïätaà paramätmani |

taà vande nityavijïänamänandamajamavyayam ||

I salute the Supreme Self who is timeless consciousness,

limitless, unborn and imperishable, whom when known,

everything is as well known. (i)

yd}anadÉUdœÖEt< }ate yiSmiÚvtRte,

r¾uspRvdTyNt< t< vNde pué;aeÄmm!. yadajïänädabhüddvaitaà jïäte yasminnivartate |

rajjusarpavadatyantaà taà vande puruñottamam ||

I salute that Supreme Self from ignorance of whom there

is duality and whom when known [the notion of] duality

ceases completely, like a rope-snake [in the wake of

knowledge of the rope] (ii)

ySyaepdeZadIixTya icdaTma n> àkazte,

nm> sÌ‚rve tSmE Svaiv*aXvaNtÉanve, yasyopadeçadédhityä cidätmä naù prakäçate |

namaù sadgurave tasmai svävidyädhväntabhänave |

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Salutations to the sadguru, who is like the sun to the darkness

of Self ignorance, by the light of whose teaching the Self which

is pure consciousness shines for us. (iii)

#h ih svRSy jNtae> suo< me ÉUya΂>o< me ma ÉUyat! #it Svrst @v

suoaepaidTsaÊ>oijhase Évt>, tÇ y> kiít! pu{yaitzyzalI

AvZy<ÉaivÊ>oaivnaÉUtTvadinTyTva½ iv;yj< suo< Ê>omeveit }aTva yÆen

ssaxnaTs<saraÅy´asi´rTyNt< ivrJyte, ivr´í s<sarhanaE ytte,

s<sarSy c AaTmSvêpapir}ank«tTvat! AaTm}anaiÚv&iÄirit t<

àTyaTm}anmacayR %pidzit –

iha hi sarvasya jantoù sukhaà me bhüyädduùkhaà me mä bhüyät iti

svarasata eva sukhopäditsäduùkhajihäse bhavataù | tatra yaù kaçcit

puëyätiçayaçälé avaçyambhäviduùkhävinäbhütatvädanityatväcca viñayajaà

sukhaà duùkhameveti jïätvä yatnena

sasädhanätsaàsärättyaktäsaktiratyantaà virajyate | viraktaçca

saàsärahänau yatate | saàsärasya ca ätmasvarüpäparijïänakåtatvät

ätmajïänännivåttiriti taà pratyätmajïänamäcärya upadiçati –

“Let me be happy and let me not suffer.” Here, [in this world] every

person naturally has a desire to gain happiness and to remove

sorrow. Regarding this, some one person, endowed with

tremendous merit (puëya), having realized that happiness born of

sense objects is suffering alone because it is inseparably connected to

the inevitable suffering that follows and because it is time-bound, he,

with effort, having renounced attachments (tyaktäsaktiù, completely

turns his back on transmigratory existence (saàsära) along with its

means. And one who has dispassion (viraktaù)strives to eliminate

saàsära. Because saàsära is caused by an incomplete understanding

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of the nature of the Self, Self knowledge is the means for its cessation;

thus, the teacher teaches Self knowledge to him —

inimÄ< mní]uraidàv&ÄaE

inrStaiolaepaixrakazkLp>,

rivlaeRkceòainimÄ< ywa y>

s inTyaepliBxSvêpae=hmaTma. 1. nimittaà manaçcakñurädipravåttau

nirastäkhilopädhiräkäçakalpaù |

ravirlokaceñöänimittaà yathä yaù

sa nityopalabdhisvarüpo'hamätmä || 1 ||

Just as in the wake of the sun all activities in the world

take place, so too in the presence of the Self, which, like

space, is completely free of all conditioning adjuncts, the

mind and the senses function. I am that Self whose nature

is timeless consciousness. (1)

nnu svRÇ ¢NwadaE izòanaimòdevtaStuitnmSkarpUivRka àv&iÄéplBxa ; Ay<

c ivna StuitnmSkaraE àvtRmanae=izòTvat! Anadr[Iyvcn> àsJyeteit cet!

– n; StuitnmSkaryaeôEivXyat! iÇivxaE ih StuitnmSkaraE – kaiykaE vaickaE

maniskaE ceit, tÇ kaiykvaickyaerÉave=ip prmizòTvadacayRSy ¢NwSy

Aiv¹en pirsmaÝeí maniskaE StuitnmSkaravkraedymacayR #TyvgMyte;

yiTk<icdett!,