Sw

o uw

Sw
o Yq

uw
(Sw Y  qS Pwu Nwl
Awuulw)
yuwu Nwl s

H.B. Xu

Sw
o uw

Once Bhagavan composed twenty Tamil stanzas

containing his important teachings. They were not
written in any particular order to form a poem. Sri
Muruganar therefore suggested that Bhagavan should
write twenty stanzas more to make it the conventional
forty.Accordingly,Bhagavan composed twenty more
stanzas. Out of these forty, Kavyakanta Ganapati Muni
selected two as the invocatory stanzas. Then Bhagavan
wrote two more to complete the forty. Some of the
stanzas were translations from Sanskrit, but as
devotees wanted all the forty verses to be original they
were eliminated and new stanzas composed in their
place. The verses were all arranged in a continuous
order
to
form
a
poem.
Later,
a
supplement consisting of a second forty verses was
added. So indifferent to authorship was Bhagavan that
he did not write all those supplementary verses himself.
When he came upon a suitable one he used it -- mostly
translations from Sanskrit -- and when not, he made
one. The verses eliminated from the original forty
verses were included in the supplement.

(I acknowledge with thanks the adept english

translation of Saddarshanam by Pro. K. Swaminathan
used in this book -Chandramowly)

Sw
o uw

w, v q ANS
rN 0w wwS xmu ww rsy,
O07u
qN cow nS

q

, cSq CS "uw"vu lSl "" ;

"uw" C r xcu bw H A
mu yyc  wu Xou; D
ONr Ku yuy@.

Sw
o uw

Sw
oS, uq w wq
yuS; UxN, EGu wu H Ssw qJ
@; Yu. Cuw q@S
N Nj
SoyrxS Awvu Ss, uw
D NwlwuN NT KuTu, "Ewv
wv"H uwu qS y. o S
yT q Y Pw, uw PwS;,
u Hu; J. Sw, T

w NNq,
qTw; Yuw C;
sqT NwlN AwvuTu.
Cu, S uw q q wS quNGS
muu. A@u, D Sw qqw Px ymq
bw, wwS Ju H yo AJu.
uwu Nwl yuSw, Lv, rv, u AswuwN,
Amu yuu Sw, q u;, B[vu, AqN
uu, BqSSS, ww yu]uw.

bwcSA o u0wN
w u0w u S
wu Xw Y w vS N
"ww" YqwS Yuu .

Sw
o uw

q yq O w  q?
u7 Yqq uQ
Ns N?
q rq ul x7
CR B Ku, uuu T
nSuA? u Nu
yqxR, uuq Yryu?
T uuA wRu n
Cu Ku. Au bwyu .
Hl C B , qxu, Cuq q bw
Ju? B u, YrNu ASq Cu,
YqwS u uu CS, 'u' H
G B uw u S? Au C S
uu; w T xu xcu n.
Unless Reality exists, can thought of it arise? Since,
devoid of thought, Reality exists within as Heart, how to
know the Reality we term the Heart? To know That is
merely to be That in the Heart

Sw
o uw

qc qX
qw
 rqyr y
As uq7 q7
Ns ywqvXN0
o Xq oqw 0Nw
Xn
q 'A r' u w[
pR `ww' , qc
 w u S RN?
Jw vu u,  o qwu
qcw XoSw Bq. qwq, `A
r' q wq, AqyT Sw Jw
Yq Nlqu?
When those who are in dread of death seek refuge at the
feet of the deathless, birthless Lord Supreme, their ego
and attachments die; and they, now deathless, think no
more of death.

Sw
o uw

(1)

xuw cSq0
X y N[uy0O
Yqq N X Oq X
yh yN0 yq IN
w rcS SXrT
No Nqw r
u YqS, whN, q, N
 qwu uu
wS cSq Cq Noru. Buu D cSrS,
JuOS K NoN As Ou Cu
Hwu; ]w]yJ. q Sru, wS
Nor D , yS, wlr
w, Yqyh, No q, Auw T N,
C Aw.
Since we know the world, we must concede for both
a common Source, single but with the power of seeming
many. The picture of names and forms, the onlooker, the
screen, the light that illumines -- all these are verily He.

Sw
o uw

(2)

Bq dcSqq
qqXuww q 
Cu q u r q
q r0wx7
d, cS, [  qu
 R; qqu T
Bu`u' qu, R
 07 qwA qwT
d, cSq q D D w Bu H
qS, qq dbS B. D  Ku,
 Hwu q. Ku  T
Nou `ww' (AN) CS. B "ww" q,
qw c r;u q.
On three entities -- the individual, God and the world -every creed is based. That `the One becomes the three'
and that `always the three are three', are said only while
the ego lasts. To lose the `I' and in the Self to stay is the
State Supreme.

Sw
o uw

(3)
q 7  Yvu cl 
uQ Q r u u
Au7N x yrr
7N yR7
D w xch? Q, uQ,bw?
 db? q s u
B w wwuw qu
x r R z
D cSq q? (q No XwYq
uSq) Js?
D qr N,
bwy? A? cSq, Q? uQ?
H uJuSu yw? D cSu qT,
qww qw ru, Ku Hl Huw h `ww'
Cu r q.
The World is true'; `No, it is a false appearance';
`The World is Mind'; `No, it is not'; `The World is
pleasant'; `No, it is not' -- What avails such talk? To leave
the world alone and know the Self, to go beyond all
thought of `One' and `Two', this egoless condition is the
common goal of all.

Sw
o uw

(4)

y vSr0 X
yvXqx u
Ay Bq v N yy0q
uNwvX y
yqw T `N'
y qS D0 cS NR;
yqxRv wlwu? Y
uy y qw H y
`ww' D u Hu ru; , w , [ Cqv
yS; uw No. qw u HuS B
ySw S wl u? Npu wl
u? B Nn qw, qv u;u No.
If Self has form, the world and God likewise have
form. If Self is without form, by whom and how can
form(of world and God) be seen? Without the eye, can
there be sight or spectacle? The Self, the real Eye, is
infinite.

10

Sw
o uw

(5)
q yXN0qN u
quq O w XN
u w yXu quqq
y0r N  w oq
uu yXN0qN, N0S
`u'H yuulT `Ju'
uu ww yyXuA?
uRu cSw Nl?
yXNS Nh u. TS `u'H yuu;
D Ju NS AlT.
uJu N
Nlg?

g?

uJu

Nw

The body is made up of the five sheaths; in the term

body all the five are included. Without the body the world
is not. Has one without the body ever seen the world?

11

Sw
o uw

(6)

0vy w 
0vqvr
qvn w 0 q
w quw u
yX7N y NR cSR
yXvSS yNhS
yXvu w cSw, y
yX `w', cS, ww
N yXJ@qN, . @
ySu S yXJ@S SXSu
yXvSS. B yXvS N w
Nw r Nouu, N w BTu.
wu Cu Ng?
The world is made up of the five kinds of sense
perceptions and nothing else. And those perceptions are
felt as objects by the five senses. Since through the
senses the mind alone perceives the world, is the world
other than the mind?

12

Sw
o uw

(7)

vX ur vXr
Nq vXy I7
vXNcwu yo
u cw0wN
Nw bqcx Nm Ru
`N'SXSu vu
N vSl u u
N cw Su IN
N q bw Cl bq i,
bq; wu, N SXSu
bwvu. N bw Cl i, wS
w; Su S yyu u.
Though the world and mind rise and fade together,
the world shines by the light of the mind. The ground
whence the world and mind arise, and wherein they set,
that Perfection rises not nor sets but ever shines. That is
Reality.

13

Sw
o uw

(8)

q u0wuwx
y wNrX y
ux yyquq
x7 u0wq
w y Xw yb uwS
yyo u0wN ys xq
w ySu qqv qw
uw x7 u0w
xuS;,
yu;S;,

du, B cw As yb wyqu,

yyoJw uwN uSN. BSq B
uqqu; qw ssw ru, r v,
quwu; qwwSu u.
Under whatever name or form we worship It, It leads
us on to knowledge of the nameless, formless Absolute.
Yet, to see one's true Self in the Absolute, to subside into
It and be one with It, this is the true Knowledge of the
Truth.

14

Sw
o uw

(9)
uux oRuyh
OYq 
q r 
qwSn q SAq 
w y0q XRw Nuz
uu ryiSR uw0 u
wu w 0vXR HR NT
vR w INYqv w
v S q qqu
uuS, ryiS C xqT 'Kuw' B.
Bu uu KN wl A S.
S qqw u[u x[q.
`Twos' and `threes' depend upon one thing, the ego. If
one asks in one's Heart, `What is this ego?' and finds it,
they slip away. Only those who have found this know the
Truth, and they will never be perplexed

15

Sw
o uw

(10)

u Ns r w Xuu
u w O yqu
u Nr X R
yx7 ysu
u Au KuhvR
u AuS Suq
B `u'u R BqXv r
Au bwu ys u
AbwJu bwJ;
bwbwS S
bwxu.

bwJu AbwJ. B
H ru A

There is no knowledge without ignorance; and without

knowledge ignorance cannot be. To ask, `Whose is this
knowledge? Whose this ignorance?' and thus to know the
primal Self, this alone is Knowledge.

16

Sw
o uw

(11)

uqwbwq
u O q y u
u u X 0
bwqu vq w0q
qw ru HRw rv
bw bw, xc bq yqq
bw bSSuu uq
bx, `bwbw' uu N
rNu qww ru, Hw rvu,
Abw q bw. bw, NN Buu
qww ruNl;, bwbwS w[.

Without knowing the Self that knows, to know all

objects is not knowledge; it is only ignorance. Self, the
ground of knowledge and the non-Self, being known,
both knowledge and ignorance fall away.

17

Sw
o uw

(12)

xu w u So w u
Sr OYw su
xuyu Snq q
Yu u Rq0w
`r' `rRvN' Sw bw
rN r mNS Aw
Su qwT Yuzx bw
ru uu 0wR
bwbwS Cvu bwxu. ru
bw. ruN, rluN T qw
Sruu bwgSu. Bu w.
True Knowledge is being devoid of knowledge as well as
ignorance of objects. Knowledge of objects is not true
knowledge. Since the Self shines self-luminous, with
nothing else for It to know, with nothing else to know It,
the Self is Knowledge. Nescience It is not.

18

Sw
o uw

(13)

q[uq uNr[q
uq ysN qYq w Xw
7N O r q
w  ysSq N
bw wwu xq, wwN
bw bw, R qxu
Xw yu YwulS Ru
YwRu Ywvuw?
bwyu qw q. wwN bw Abw.
Aqu B bw qbwu qwTq .
 JwS KlS, wS qlq q.
AN qu S Hvu, KlS
u?

The Self that is Awareness, that alone is true. The

knowledge which is various is ignorance. And even
ignorance, which is false, cannot exist apart from the
Self. False are the many jewels, for apart from gold,
which alone is true, they cannot exist.

19

Sw
o uw

(14)

qu 7uv yr7
qw w7v Ruq
qu7uwrdqN
r cRr bqw q
`ww'Eqy7 ru `xw' `Aw'
wxu uysy7A?
ww qq rulw `w' RT
qw Suq cru
"ww"H Eqy@ Cuu, '"xw" Aw"
H uy@S Cq.
Eqy@
qqw ru N "ww" CT, No
AuCu, INT Su qw xcrTqu.
`You' and `he' -- these appear only when `I' does.
But when the nature of the `I' is sought and the ego is
destroyed, `you' and `he' are at an end. What shines then
as the One alone is the true Self.

20

Sw
o uw

(15)

q 7X q N
quqw  qq
w O uqX
wNP Sow N
w R q qN
`w' HR `qw' NRuA
wu qq uh Nl
wsN, P `Ku'wupN
wNw Bu q J@qS. C
q q NS; w BTq. Buu
qwu Cu. D qwu qqw
ru, q J@qSw r lu,
P Kuw h HpN muq.
Past and future are dependent on the present. The past
was present in its time and the future will be present too.
Ever-present is the present. To seek to know the future
and the past, without knowing the truth of time today, is
to try to count without the number `One'.

21

Sw
o uw

(16)

N r vNRNs ww
vNRA y Xq
w Nz  w Nuz 
 q q u X 
wu u0NRSg? u
`w'wR u0NwrS
wu, u u Ku u
wA, AA, q NR 
w Cu N;? u;? w 'u' Hu
ru;, N uS yv]S Kyhq BSqu. w
u? w DS, BS, S Cu. C;,
A;, H IN. ST, NuSu B 'w' q.
Without us there is no time nor space. If we are only
bodies, we are caught up in time and space. But are we
bodies? Now, then and always -- here, now and
everywhere we are the same. We exist, timeless and
spaceless we.

22

Sw
o uw

(17)

uq ccl w
N u vvy Bq
BN u X cSX y
y  qwqq
wwwu q Aq uA
wwu u, S uuqq
wq bxSu, cSw, HRw
qww Sr R Xqw
'qww 'ruxS, qww ruxS u Hu
'ww'. ruxS u q 'ww'. ruxS,
'ww' N Bu 'qwT'qqu.
To those who do not know the Self and to those who
do, the body is the `I'. But to those who do not know the
Self the `I' is bounded by the body; while to those who
within the body know the Self the `I' shines boundless.
Such is the difference between them.

23

Sw
o uw

(18)

Ac c X 0
y u0 cSu q
y u00qN
q yy yqy
bxS AbxS cS q
bwwxSq N q!
bx rw qw Nuu
bxlTu Rq u
ruS,
ruS
cSq
qTqu.
bwwS N q q. bxSS q Hu
NN BuT AyT qNmqu. Cu
C;w q.
To those who do not know and to those who do, the
world is real. But to those who do not know, Reality is
bounded by the world; while to those who know, Reality
shines formless as the ground of the world. Such is the
difference between them.

24

Sw
o uw

(19)

u yq X Nzu
Rbwq q
u yq X R
bwq w vXw q
vX X? y7yq? u
vXy7 RwuS
vXy7 qS Rwq
uT uuS 7Au?
'Jv] uS' JN JuS, A Ju q
Noqu. Jv] vSS INu 'qww' ru
B S u. B q B S
u?
The debate, `Does free will prevail or fate?' is only
for those who do not know the root of both. Those who
have known the Self, the common source of freewill and
of fate, have passed beyond them both and will not return
to them.

25

Sw
o uw

(20)

v[qoq
 qwwNo q
w u7w y q
  yA x7
wl qw wlu, qw uw
wlRu wNu0w S
wlww, qw R qw
wm Tx Au u Nn
Hw wlr "qww" Nou, qw uw
wlu wN uw. qww wlw
uw wlwq! qw u;, qw 
w@T wlw bx.
To see God and not the Self that sees is only to see a
projection of the mind. It is said that God is seen by him
alone who sees the Self; but one who has lost the ego
and seen the Self is none other than God.

26

Sw
o uw

(21)

Bqwq y yy0
vqSN R w 
wq u0 v N Ns0
quxw qv
Bqu0w uu0wSu
Nko, uSu0mR
`Bq' uS BS y
q u0wu D `qw'R
qww qw wlu, qw uw wlu H
ww wS qqw? qww qw wlu
S? qw K T wlSu Hu, uw
wlu S? Au, qw BSu.
When scriptures speak of `seeing the Self' and `seeing
God', what is the truth they mean? How to see the Self?
As the Self is one without a second, it is impossible to
see it. How to see God? To see Him is to be consumed
by Him.

27

Sw
o uw

(22)

vX yN0 y r
vXw yr Sy
vX y vXqq
cww0uw
vS Nxq, vS
Evzw vwR?
vw KS rT uuA
u u0wu  R
u, vS N xm B v KS Squ.
vw KS rT, B qqulw Nu,
v vu uw ru S?
Y. Au, vw KS wl.

Without turning inwards and merging in the Lord -it is His light that shines within the mind and lends it all its
light -- how can we know the Light of lights with the
borrowed light of the mind?

28

Sw
o uw

(23)

w O ur yy
w Nz wryO
qvq ur q
vX 0u cwu0
`ww' Hu D u uvS
wxRwRu xurA?
wwuo NR cSR hu
`ww' Evy R 0vX vu
'ww' Hu D u u. xvS ww C
Hu . D "ww" iu o
N hu. D ww H; hqu Hu
vu v].
The body says not it is `I'. And no one says, "In sleep
there is no `I'." When `I' arises all (other) things arise.
Whence this `I' arises, search with a keen mind.

29

Sw
o uw

(24)

u w bwr q w cw
uynw Eur u
BNrStu
0Xqdw
cxv clu wwwu, u
cwwRuN; D `ww'uuA
cxqu; YclSt, 0
w, u, d qu wA
cl 'ww' Hwv. uJS cwwJ. D u
uyo yT 'ww' hu. Cuw
YclSt, uw, d, , AN, ,
w HuT r.
The body says not it is `I'. And no one says, "In sleep
there is no `I'." When `I' arises all (other) things arise.
Whence this `I' arises, search with a keen mind.

30

Sw
o uw

(25)

yu yqryr7
y0w uqSqy
y XN
uqNz0X I7
yv cx ySA wRq
zx d, v, y h
y qu, XR glu
zuN yq
yw qu hu, yw Bu xu,
yu wJxu d, u. yw h
yw qu. vu? Hu lO wl
LmSu, B yJu ANzX.
Holding a form it rises; holding a form it stays; holding
and feeding on a form it thrives. Leaving one form, it
takes hold of another. When sought, it takes to flight.
Such is the ego-ghost with no form of its own.

31

Sw
o uw

(26)

 u r
R w r OYq
quyu 
qwo c
Au qu NRcSR
A cSuus w?
A NR ANRu 0u
q  cy xc cS
BN Cu HuSq, N C. Avu,
u C. Buu AN H BSqu.
Au, D AN u H Aw@n,
Nw lu Hu r.
When the ego rises all things rise with it. When the
ego is not, there is nothing else. Since the ego thus is
everything, to question `What is this thing?' is the
extinction of all things.

32

Sw
o uw

(27)

q rur q
qXuwS7nw
w w w0uv qw w0q
qNy Ns x7
`ww' hu r w `Au' Bu r
`ww'HuR 0u lu
`ww' w[u Awv, B `ww'
pu Bqr x7q?
'ww' Hu hu C r w 'Au BT'
C r. "ww" h w lO, u;
"ww" hu 'qw' w S u? Buw uu,
'qw' Au Bu r; x uSu S?
`That' we are, when `I' has not arisen. Without searching
whence the `I' arises, how to attain the self-extinction
where no `I' arises? Without attaining self-extinction,
how to stay in one's true state where the Self is `That'?

33

Sw
o uw

(28)

Ny s Slc qsq
xc u [q xqq
yo X XX xYww
uxbNrR y
T  qN, Nu  m
yTvcS wqN qN
r q No vXq
Cu wuS 0vX q n
K, J; Tu w S qS,
xw; Sq, 'ww' h w, ru
vu, Nyo uwvu, BN T
rN.
Controlling speech and breath, and diving deep within
oneself -- like one who, to find a thing that has fallen into
water, dives deep down -- one must seek out the source
whence the aspiring ego springs.

34

Sw
o uw

(29)

ww cww 
X qqXoq
I7qw  y
r y qXnS
`ww'Hwu w T, wuTxuA
`ww' Su B 0uw bw
wwRu, `ww Au' H w y
uw Yq YrR N
'ww' Hu rxu wmu, KS S
wxuT, "ww" Su; H uw
bwJX.
A@u, " Cu ww A" "Au ww
BSqw" Hu Ju, N q
BSuu, Au JXSqu?
Cease all talk of `I' and search with inward diving
mind whence the thought of `I' springs up. This is the way
of wisdom. To think, instead, `I am not this, but That I
am,' is helpful in the search, but it is not the search itself.

35

Sw
o uw

(30)

S0nqy uq qq
yquq yS[
Aswq r yN7
wNrq y
ww u w lO u
wwu [XuSu
ww wwu u u u
qwNrR ynqu
"ww" u lNq w, vSw ui,
uww uS, "ww"Hw qNST
u, A, "ww" "ww" Hwq Ku 
SXu. S qu Au AN.
yy  Au.
When the mind turns inward seeking Who am I?
and merges in the Heart, then the `I' hangs down his
head in shame and the One `I' appears as Itself. Though
it appears as `I-I', it is not the ego. It is Reality,
Perfection, the Substance of the Self.

36

Sw
o uw

(31)

ANr Rr Sq
O q N y[7
OYvbwr wqwwq
q r q  N
qwNw wT ycA
qwwu wSR Ng?
Xw qwSwq R uww w
Ewq r w S Hq?
"ww"
Huw
wT
yc;,
qwwT
Bwuu;w, lNu Nxu? Aw qwTq
u uw ruw. Aw r, Csu
Hu w ru S?
For him who is the Bliss of Self arising from extinction of
the ego, what is there to do? He knows nothing other
than this Self. How to conceive the nature of his state?

37

Sw
o uw

(32)

B h qqr u
sy yy yq x7
X ruRq
qqu qq r
`Au'xw u U u `ww'
u u ru xRu, `ww Cu'
`Cu ww AR' XXRqN
'Au' ww NRv  N
"Au xw" Hu uS Eur, qww,
qw Hu ru, "Au ww" "Cu A" Hu
ru, w CuS. S Au,
qwT Sq Cu?

When the Vedas have declared, `Thou art That' -not to seek and find the nature of the Self and abide in It,
but to think `I am That, not This' is want of strength.
Because, That abides for ever as the Self.

38

Sw
o uw

(33)

w u q u 
r yu wc
uS u0ur vuq
qNq vX w u
`wwq ww' rw ww ww Hw
wm u XR
w wl, u0wlq
qxu? INRSuw
"www ww rv", "www ww Aruw" Hu
u, uTu.
IN?
qww qwS
J@wT mu, qw HlSqu? qw
INTu HS Awu.
To say `I do not know myself' or `I have known
myself' is cause for laughter. What? Are there two selves,
one to be known by the other? There is but One, the
Truth of the experience of all.

39

Sw
o uw

(34)

qyu xcy
uwyR x7
 uqy
ywwNQyu
CuR u u
v w uv ru xRu
Hlu, CvR, yu, CRw
 u XX 
u, NS T w, wu
uu; Aq, B r; q uu; Cu C,
y Ay, IN u, As Hl A Hu
vu u@.
The natural and true Reality forever resides in the
Heart of all. Not to realize It there and stay in It but
to quarrel `It is', `It is not', `It has form', `It has not form',
`It is one', `It is two', `It is neither', this is the mischief of
maya

40

Sw
o uw

(35)

u r q I v
yyw QR uw
y yu Nsw q
r q O ywr 
uT wu v
v  NwS
xulR xc? w uiu
u x7 S yw0w?
uT
vS,
HXq N
w
C.

w ruNGu v.
Cq
Nww; u vS. xu Tu,
A qSq?
qx@T,
uiu, D vSS SG?

To discern and abide in the ever-present Reality is

true attainment. All other attainments are like powers
enjoyed in a dream. When the sleeper wakes, are they
real? Those who stay in the state of Truth, having cast off
the unreal -- will they ever be deluded?

41

Sw
o uw

(36)

X yq
N yo
qNu ywxs
s wqyrw
qw Bqu rvwN `Au ww'
w A czRwNR
qwSq vR B cyu SN?
wwNN w qw wwu?
w D  H w u o, w Cu A.
w Au, B y Hu Ju w, Au BT
x N. Bu, S w Au Hu
rNN? ww w@, ww w@ Hu
wwzNGrN? u w Au BT?
If we think we are the body, then to tell ourselves,
`No, I am That', is helpful to abide as That. Yet -- since
ever we abide as That -- why should we always think, `I
am That?' Does one ever think, `I am a man'?

42

Sw
o uw

(37)

uq X yu
quqq7 w uu
S7nqS0 w7
y0X R u0qN
`uwS uq', `uN Auq'
uu yh, qww Nu
uwq HpuS Ouww?
B u0x u z
"uwS uq , uu Auq H u, uu.
Buvu qwww lNS, qww qw yluNl ;,
qw qww Au ?
(q v Q [@, q uiu, q q
v T Cu, C,
H  vqq.
yr Hpu, Kh Kq v Cuq q Shq.
uNw, A qw Sx, T Hp quS,
qww, Nu Tu, q Ohq, [@ Bwvquq.
C;, H Hpu, qww g! )
`During the search, duality; on attainment, unity' -This doctrine too is false. When eagerly he sought
himself and later when he found himself, the tenth man in
the story was the tenth man and none else (ten men
crossed a stream and wanted to make sure they were all
safe. In counting, each one left himself out and found
only nine. A passer-by gave each a blow and made them
count the ten blows).

43

Sw
o uw

(38)

N Nr w bww
u qyR X N
Xuq v Nq Xq
Nq w0r  O
Nqwwu ruX NS
N ww. Nqwu ru
R Nqqu Nqu
yrRu xq Oys
w N lu ru, N ySw
yl BSq. l 'Nq' u N,
qww ruS, Nqq T, NqS
Cv. Cu xqOys.
If we are the doers of deeds, we should reap the fruits
they yield. But when we question, `Who am I, the doer of
this deed?' and realize the Self, the sense of agency is
lost and the three karmas slip away. Eternal is this
Liberation.

44

Sw
o uw

(39)

uq r Yq
u Nr Xnw
u qx xqN
N uYq N X Yq
uwSgwR uO Yq
uS Hu qw 0vXR
u Nu yqqu v
uu Yq wquA?
"ww u , y v]q" Hu rvS q,
uvu lSl Yq Cqu. uw Cu 'xq
N y' qwT A u , uwu
As O Yq;?
Thoughts of bondage and of freedom last only as long as
one feels, `I am bound'. When one inquires of oneself,
`Who am I, the bound one?' the Self, Eternal, ever free,
remains. The thought of bondage goes; and with it goes
the thought of freedom too.

45

Sw
o uw

(40)

zo zorN X
Ouyr u ur
Cu q wNvX
yn0 ysO
yw Ay yywq r
yS Ow Sm u
y w YN
y w0 l Ou
y, Ay, yy Hu S O Cu
Hwq? B y, By, yy Sw Nq
rr ANy wuu O
Hu r.
If asked, `Which of these three is final liberation: With
form, without form, or with-and-without-form?' I say,
Liberation is the extinction of the ego which enquires
`With form, without form, or with-and-without-form?'

46

Sw
o uw

u0w ulWu

n
nw 0u
yu q7q n
wu 7xqxq

q7A 'Ehu wyu' Hw

o u Yq 0u uw
o uwq 7x ARq
A7y u0wu

qJw; oS Yu "EGu wyu",

C uw Nq wq yuS qqu. @
Soyr x Cuw q @S Awv Nr
uw.

47

Sw
o uw

qq R uuw
N u uuw
Aw7
p p
QXrxTr
qq  OuN
, up oxq
No OoS q `u0wu'
u Nwlu NwmA
xc qq  q, SS Bwuw
Nl o S uJpu. B wm
NrycS yrywu q, Soyr x S
Yu uw. q w Nwlu Nwm;
mvl ru.

48