Brahmavid Asirvada Paddhati

By Sri Vidyaranya Swamigal
Translation from Tamil Commentary by P. R. Kannan

ॐ

श्रीमत्परमहंसपरिव्राजकाचार्य श्रीविद्यारण्यमुनिविरचित
॥ श्रीब्रह्मविदाशीर्वादपद्धतिः ॥

Placed at the Lotus feet of
Jagadgurus Sankaracharya Swamijis of
Kanchi Kamakoti Peetham
August 2016

Chapter 1
Sri Kanchi Kamakoti Moolamnaya Sarvagna Peetham

Sri Kanchi Mahaswamigal and Sri Vidyaranya
by Pujya Sri Atmabodha Tirtha Swamigal (Sri Kumbakonam Swamigal)

Sri Kanchi Mahaswamigal, while camping in Satara, Maharashtraduring 1978-79, called Sri Annadurai Iyengar, Sandur MaharajaSri Ghorpade, Hospet Industrialist Sri H.R.Ranganna Gowda,Mumbai Dilip magazine founder Sri R.V.Raghavan, SriA.R.Rajagopal and Delhi Sri Srinivasa Iyer, and expressed hisdesire to establish Sri Vidyaranya Vidya Peetham in Hampi ornearby Hospet in memory of Sri Vidyaranya Swamigal, who hascontributed immensely to our Vedas, Vedanta, Music, Vyakaranaand other Bharatiya Vidyas. Accordingly these devotees of KanchiAcharyas arranged to commence the functioning of Sri VidyaranyaVidya Peetham Trust in a modest rented building in Hospet,Karnataka in 1979 on Vasantha Panchami day in the month of Thai(Thaisha or Pousha).

Sri Vidyaranya Swamigal, who belonged to Bodhayana Sutram, hasdone yeoman service to our motherland by writing commentary forall the four Vedas. In order to enable Vedic students, who havecompleted Veda Samhita study in their respective Vedas, topursue higher studies in Padam, Kramam, Jata, Ghanam andLakshana and also Veda Bhashyam (commentary), Brahmasri KrishnaSarma of Tiruchi was appointed teacher for Krishna Yajurveda.Brahmasri Balakrishnapatti Subramania Ghanapathigal for teachingRigveda, Brahmasri Sankaranarayana Srouthigal for Samaveda, andothers also joined the institution. Nemmeli BrahmasriR.Balakrishna Sastrigal also taught Sastras for some 3- 4 years.Ten students of Bodhayana Sutra were chosen from Tamil Nadu andKarnataka for study of Krishna Yajurveda. Sri Mahaswamigal sentme from Satara to this Peetham for studying Samaveda Bhashyamduring 1979 and blessed me with a copy ofBrahmavidasirvadapaddathi, and instructed me to study it dailyin my prayer; and I am reciting the same daily in front of SriAcharyas.

Further in order that Sri Vidyaranya’s works on various Sastrasare propagated throughout the world, a library called SriVidyaranya Kosha Dhama was established there. For this purposespecial Trusts were set up at Jamshedpur and Jabalpur, and SriVidyaranya’s works were collected from Pune, Kashi and othersuch places. Now an interesting development took place. SriMahaswamigal would unveil the next stage in the plan only aftercompletion of the initial stage. After about ten thousand bookswere collected in the library, Sri Mahaswamigal asked for acertain announcement to be published in newspapers all overIndia. Those who wish to read the works of Sri VidyaranyaSwamigal should apply to Sri Vidyaranya Vidya Peetham at Hospet.One book at a time would be sent to them free of cost. Thereader should study at least two books in a year and convey theessence through a writeup in Samskrit or Tamil. Many peopleparticipated in this unique scheme and submitted their thesis.Sri Mahaswamigal went through them all and had them examined bya committee of scholars. The writers were all honoured in aspecial function with certificates, gold medals, shawls etc.

Mulgund Brahmasri Sripada Dikshitar, a great devotee of SriMahaswamigal, had his darshan during the camp at Hampi. SriMahaswamigal asked him to camp at Hospet for 4 - 5 days anddeliver lectures on Sri Vidyaranya’s works in Kannada language.This instruction was implemented, with Sandur Maharaja arranginga vehicle every month for Sri Dikshitar’s transport from Mulgundto Hospet and back. Sripada Dikshitar was also given suitablehonorarium for each discourse. This way even ordinary Kannadapeople were introduced to Sri Vidyaranya’s works and hisgreatness.

It was in Sri Virupaksha Mahalinga temple in Hampi that SriVidyaranya had performed severe penance. There Devi SriRajarajeswari used to give him direct darshan. The temple forSri Vidyaranya is situated behind the Virupaksha temple on thebanks of Tungabhadra river. It was the practice that thestudents and teachers of the Vidya Peetham would go to thistemple and conduct Veda Parayanam and Vidvat Sadas everyThursday. Thus everyone had the good fortune of having darshanof Sri Vidyaranya. Sri Virupaksha temple on the banks ofTungabhadra river is very famous. Sri Mahaswamigal used to saythat the Kishkindha area described in Srimad Ramayanam is indeedthis land part.

The concise and wonderful book ‘Brahmavid Asirvada Paddhati’ bySri Vidyaranya contains the essence of Prasthana Traya(Upanishads, Brahma Sutras and Bhagavad Gita) and is in the formof a prayer. Sri Mahaswamigal arranged for rendering of this inmike every day; the broadcasting speaker was placed on the tipof the Gopuram.

Sri Mahaswamigal had special interest in archaeologicalresearch. He desired that all the stone inscriptions of SriVidyaranya Swamigal be collected and published. He set upUttankita Vidyaranya Trust for this purpose with headquarters inBengaluru. The trust succeeded in bringing out the first part ofthe collection of inscriptions within a span of one year. SriVidyaranya Vidya Peetham, which functioned from rented premisesin Hospet Nehru colony at the beginning, is now operating on theHospet-Sandur Road on the banks of a tributary of Tungabhadrariver. The deep Guru bhakti which Sri Mahaswamigal had for SriVidyaranya Swamigal is evident from all this.

Sri Mahaswamigal set up Shashtiabdapoorthi Trust for spread ofVeda Bhashyam and gave away honorarium to hundreds of scholarswho studied Veda Bhashyam. The Trusts are all functioning verywell, conducting Veda Bhashya Vidvat Sabhas and fulfilling thedreams of Sri Mahaswamigal.

Sri Mahaswamigal set up at Kumbakonam in 1965 the college ofVeda Bhashyam for teaching the Veda Bhashyam of Sri Vidyaranya.Govindakudi Appakutty Aiyar Trust, Kumbakonam is running thiscollege. Dr.V.R.Lakshmikantha Sarma was the Managing Trustee forabout 25 years. During that time, Melakkaveri Brahmasri S.Panchapagesa Sastrigal taught the three Veda Bhashyas and wasalso Principal. He taught for about 40 years to more than 100students Vedas, Vedanta and Veda Bhashyas and made them expertsin the field. Sri Panchapagesa Sastrigal took Apat (emergency)Sanyasa and attained Sidhi with the Diksha name of Sri Sri SriPanchapagesa Brahmendra Saraswathi Swamigal, who taught me thePrasthana Traya Bhashyas (ten Upanishads, Bhagavadgita andBrahmasutram) of Sri Adi Sankara Bhagavadpada from 10.03.1999 to13.03.2004 (Anusham, Sri Mahaswamigal Nakshatram day) asdirected by Sri Kanchi Acharyas. The present Sri Kanchi Acharyascontinue to encourage Veda Bhashyam studies. Every year studentsfrom all over India are taught respective Veda Bhashyams byMahamahopadhyaya Dr.R. Krishnamurthy Sastrigal (Retd. Principal,Sanskrit College, Chennai-4); the students come out verysuccessfully in our Srimatham examinations, and all of them arehonoured with shawls and cash award of rupees one lakh each withtitle “Veda Bhashya Ratnam”.

Sri Kanchi Acharyas have said out of deep devotion that they arecontinuing with the great legacy left by Sri VidyaranyaSwamigal. Let us reap all benefits with the blessings of thesegreat souls.

Chapter 2
SRI BRAHMAVID ASIRVADA PADDHATI of Sri Vidyaranya Swamigal

॥ श्री: ॥
श्रीमत्परमहंसपरिव्राजकाचार्य श्रीविद्यारण्यमुनिविरचित
॥ श्रीब्रह्मविदाशीर्वादपद्धतिः ॥

Dhyana Slokas:
जगत्कामकलाकारं नाभिस्थानं भुवः परम् ।
पदपद्मस्य कामाक्ष्याः महापीठमुपास्महे ॥
वेदवेदान्त साम्राज्य धर्मकामार्थ मोक्षदम् ।
विद्यारण्यन्नुमः पुण्यं योऽविद्यारण्य-मच्छिनत् ॥
“We worship the Mahapitha of Devi Kamakshi’s lotus feet, theoriginator of ‘Kamakala’ in the world, the supreme navel-spot ofthe earth.
“We worship Sri Vidyaranya, the holy personage, who destroyedthe forest of Avidya (ignorance) and who is of the form of theempire of Vedas and Vedanta and bestows Dharma, Kama, Artha andMoksha (the four Purusharthas).”

हिरण्यगर्भादिस्थावरान्तॆषु शरीरॆषु यदॆकं चैतन्यमस्ति,तदॆवाहमस्मीति दृढज्ञानं निरन्तरं भूयात् ॥ १ ॥
1. May I possess the constant and firm awareness that I am thesame unique consciousness that exists in bodies fromHiranyagarbha to non-moving objects (like trees).

(Devotees of Sri Kanchi Kamakoti Peetham add the phrase “इतिश्रीचरणाः अनुगृह्णन्तु” at the close of each of these passageswhile reciting this composition as prayer.)

निर्विकल्पसमाधिप्रतिबन्धक लयविक्षेपकषायरसास्वादेभ्यो रक्षितं मेचित्तमविघ्नेन ब्रह्मणि अवस्थितं भूयात् ॥ २ ॥
2. May my mind remain steady in Brahman without any hindrance,protected from Laya, Vikshepa, Kashaya and Rasasvada, which areobstacles to Nirvikalpa Samadhi (steady abidance of mind in onesingle object).

Laya is the absence of mental mode (vritti) owing to laziness ordrowsiness. At that time the mind is inactive and modes(vrittis) subside; that is why it is called Laya. The aspirantshould awaken the mind and ensure continuous abidance of vrittiin Brahman.

Vikshepa is the going out of the mind towards external objectseven when the mind has been turned in towards the Atma Svarupa.This happens as the mind loses steadiness, Atman being extremelysubtle.

Kashaya refers to defects like attachment and hate (Raga andDvesha). A yogi, who has controlled his mind, will not have Ragaand Dvesha. Though external experiences of Raga and Dvesha haveceased, their subtle impressions (vasanas) would sometimes pullthe mind to outside objects. In this state one can bring themind back to its inner poise, only if he ponders over thedefects in outside objects.

Rasasvada: Pleasure is experienced by contact with externalobjects of the world. Sometimes, even in the absence ofpleasure-giving object, the very disappearance of misery givesthe impression of pleasure. One, who has been carrying a veryheavy burden on his head, says he has attained pleasure once hehas taken the load off his head.

भारापगमॆ सुखी संवृत्तॊऽहम् ॥   
Though there is no scope for him to experience pleasure in theabsence of any new pleasure-giving object, he feels pleasure asthe pain has gone away. In the same manner the mind, which hasexperienced pain in external objects, gets relieved of the painwhen it is turned inward. If the aspirant is satisfied with this‘pleasure’, he will not put in further efforts to attainBrahmananda. Hence Rasasvada is also an obstacle to Samadhi.

नित्यनिर्विकारासङ्गाद्वितीय परिपूर्ण सच्चिदानन्दस्वप्रकाशचिदॆक-रसब्रह्मानुभवसिद्धिर्भूयात् ॥ ३ ॥
3. May I attain the experience of Brahman, which is eternal,changeless, unattached, one without a second, complete, of theform of Sat-Chit-Ananda (Existence, Awareness, Bliss), withself-luminescent awareness as its only manifestation.

अहमादि दृश्यविलक्षणास्मत्प्रत्ययालम्बनभूतप्रत्यक्चिन्मात्रस्वरूपात्मानुभव-सिद्धिर्भूयात् ॥ ४ ॥
4. May I attain the Self-experience, distinct from cognizableentities like Ahankara (ego), and having the form of Awarenessalone, seated inside and being the support of self-recognition.

सजातीयविजातीयस्वगतभॆदरहिताखंड सच्चिदानन्दाद्वितीयब्रह्मात्मानुभवसिद्धिर्भूयात् ॥ ५ ॥
5. May I attain the experience of Atman as Brahman, which isfree from distinctions of Sajatiya (same group), Vijatiya(different group) and Svagata (internal), and which isundivided, of the form of Sat-Chit-Ananda and one without asecond.

Sajatiya: There are many mango trees in a garden. Though theyare of the same group, each of them is distinct from the rest.This is Sajatiya bheda.

Vijatiya: The coconut and mango trees in the same garden are notof the same group; they fall in different groups. This isVijatiya bheda.

Svagata: Even in the same tree, the root, stem, branch, leaf,flower and fruit are distinct from one another. This is Svagatabheda.

Brahman, which is of the form of Sat-Chit-Ananda, is unitary;there is no second one. Hence there is no Sajatiya distinction.Though the inert Prapancha (universe) is distinct from Brahman,which is of the form of Chaitanya (Awareness), belonging to adifferent group, there is no Vijatiya bheda, as the universe isMaya, not real. As Brahman of the form of Chaitanya does nothave any internal division, Svagata bheda does not arise.

नित्यशुद्ध बुद्धमुक्त सत्यपरमानन्दाद्वितीयब्रह्मात्मानुभवसिद्धिर्भूयात् ॥ ६ ॥
6. May I attain the experience of Atman as Brahman, which iseverlasting, blemishless, of the form of Awareness, liberated,real, supreme bliss and one without a second.

स्वगतादि-भॆदरहिताखण्ड- सच्चिदानन्दलक्षण-ब्रह्माभिन्नकूटस्थ-प्रत्यक्स्वरूपः सर्वसाक्षीतिचिद्रूपानुभवसिद्धिर्भूयात् ॥ ७ ॥
7. May I attain the experience of the Awareness, which is insideme, witness of all, non-different from Brahman, changeless, freefrom distinctions like internal (Svagata) etc., undivided, andof the form of Sat-Chit-Ananda.

The firm piece of iron of the shape of a long rail in thefireplace of the blacksmith is known as ‘Kuta’.  Theblacksmith places small pieces of iron on top of it and beatsthem with a hammer. Though the upper iron pieces change theirshapes, the bottom supporting iron does not undergo any change.Similarly, though the Jiva appears to undergo changes owing toassociation with mind, Atman, the substratum, the Witness, doesnot undergo any change; it is known as ‘Kutastha’; that isBrahma Svarupa.

स्वात्मनॊऽन्यत्वॆन प्रतिभातं सकलं साक्ष्यंजगत्स्वाविद्याविलसितत्वॆन स्वानन्यत्वात् स्वात्ममात्रमिति,अद्वितीयब्रह्मात्मानुभवसिद्धिर्भूयात् ॥ ८ ॥
8. May I attain the experience of Atman as Brahman, the onewithout a second, because the entire cognized universe,appearing as distinct from Atman, is indeed the manifestation ofmy Avidya (ignorance) and is non-different from Atman.

असंभावना-विपरीतभावना-रहितत्वॆन करतलामलकवत् अहं ब्रह्मास्मीतिअप्रतिबद्धापरॊक्षब्रह्मसाक्षात्कारॊ दृढीभूयात्॥९॥
9. May my direct and unobstructed vision of Brahman bestrengthened with the experience of ‘I am Brahman’, likegooseberry on palm in the absence of doubt (Asambhavana) andthought of contrary objects (Viparita bhavana).

Asambhavana means doubt. This is of two kinds. One is doubt inPramana (proof); the other is doubt in Prameya (object to beproved). The doubt in Pramana is on whether Upanishads, whichare Pramana, instruct the unity of Jiva and Brahman or somethingelse. By listening from Guru (Sravana) the purport of theUpanishads on the unitary form of Brahman, the doubt on Pramanais removed. In Brahma Sutra Bhashya, also called Brahma Mimamsa,in the Sutra तत्तु समन्वयात् (१-१-४), Sri Adi Sankaracharyaestablishes in general that all Upanishads support Advaita; hetakes up various Upanishad passages in the subsequent four Padasand concludes that Upanishads unequivocally teach Advaita.

The doubt in Prameya is on whether the unity of Jiva and Brahmanis real or the difference between them is real. This doubt isremoved by considering Jiva-Brahman unity favourably andopposing Jiva-Brahman difference in the mind by adopting variouslogical arguments, and reflecting (Manana) constantly onJiva-Brahman unity.

Continuous meditation on Atma Svarupa without thinking ofobjects other than Atman (Anatma) in between is calledNididhyasana. This results in removal of Viparita bhavana fromthe thought that the appearance of universe is real and Jiva isdifferent from Brahman.

This is also considered in a different way. By listening(Sravana), the ‘Samsaya bhavana’ (doubtful thought) is removed;by Manana (reflection), the Asambhavana (impossibility) of howAdvaita could be true when the real universe and Jiva-Brahmadifference are clearly visible, will be eliminated; byNididhyasana (deep and constant meditation), Viparita bhavana(thought of contrariness) is eradicated.

यॊ ब्रह्मादिस्तम्बपर्यन्तानां सर्वॆषां प्राणिनां दॆहमध्यॆ,तत्तद्देहसाक्षित्वॆन भासमान:, परिपूर्णात्माऽस्ति, सॊऽयंपरमात्मा, कॆवलं मुमुक्षॊ: पुरुषस्य मॆ स्वरूपम्इत्यॆवंरूपात्मसाक्षात्कारॊ दृढीभूयात् ॥ १० ॥
10. May my vision of Atman be strengthened with the convictionthat the real form of mine, who am passionate about Moksha, isindeed none other than that of Paramatma, who shines as Witnessin the bodies of all creatures from Brahma to the little grass,and who is all-pervasive.

वासनाक्षय-मनॊनाश-तत्वज्ञानाभ्यासवशात्, ज्ञानरक्षा, तपःसिद्धि:,सर्वसमत्वं, दुःखनिवृत्ति:,  सुखाविर्भाव: इत्यॆतत्पञ्चप्रयॊजनसिद्धिर्भूयात् ॥ ११ ॥
11. May I attain by eradication of past impressions(Vasana-kshaya), destruction of mind and practice of Trueknowledge, the five fruits viz. secure Gnana (knowledge), theabidance in penance (Tapas), equality of attitude, freedom frommisery and rise of bliss.

मैत्री-करुणा-मुदितॊपॆक्षारूपसद्वासनापाटवॆन रागादिदुर्वासनाक्षय:सम्यग्भूयात् ॥ १२ ॥
12. May the eradication of evil vasanas (impressions) beaccomplished well through the strength of good vasanas in theform of friendship, compassion, happiness and indifference.

Yogasutra states:
मैत्रीकरुणामुदितॊपॆक्षाणां सुखदु:खपुण्यापुण्यविषयॆषु भावनातःचित्तप्रसाद: ॥
The mind will be clear with the exit of Raga and Dvesha if welead our lives having friendship with happy people, compassiontowards the suffering persons, cheer with people of religiousmerit and indifference towards sinners.

निरन्तरस्वात्मानुसंधानवशात् मनसॊ वृत्तिरूपपरिणामत्यागॆन,निरुद्धताकारॆण आत्मपरिणामॊ दृढीभूयात् ॥ १३ ॥
13. May the conversion of mind into Atman be strengthened byconstant meditation on Atma Svarupa, resulting in the cessationof vrittis (modes) in mind and complete restraint of mind.

शमादिपूर्वकश्रवणमनन-निदिध्यासनाभ्यासबलात्, विषयासक्ति:,प्रज्ञामान्द्यं, विपर्यय:, दुराग्रहश्चॆतिवर्तमानप्रतिबन्धचतुष्टयनिवृत्तिद्वारा,अप्रतिबद्धापरॊक्षब्रह्मसाक्षात्कारॊ दृढीभूयात् ॥ १४ ॥
14. May the unobstructed and direct vision of Brahman bestrengthened through the removal of the four existing obstacles,viz. attachment to objects, indolence in awareness, knowledge ofcontrary objects and obstinacy in evil thoughts, by the power ofconstant practice of mind control to begin with, followed bySravana (listening), Manana (reflection) and Nididhyasana(meditation).

उपक्रमादिषड्विधलिङ्गै:, अशॆषवॆदान्तानां अद्वैते ब्रह्मणितात्पर्यावधारणं दृढीभूयात् ॥ १५ ॥
15. May the concept that the purport of all Upanishads withoutexception is Brahman without a second, be strengthened through(appreciation of) the six signs like beginning etc.

Sastra prescribes six ‘Lingas’ (signs) to determine the purport.
उपक्रमॊपसंहारौ अभ्यासॊऽपूर्वता फलम् ।
अर्थवादॊपपत्ती च लिङ्गं तात्पर्यनिर्णयॆ ॥
The six signs are: statement of the same purport at thebeginning and the end; repeating the same in the middle; thenovelty of the subject; the statement of fruit; extolling thevirtue of the subject; argument.

श्रीगुरुमुखात् श्रुताद्वितीयवस्तुन:, वेदान्तानुगुणयुक्तिभि:अनवरतमनुचिन्तनं भूयात् ।। १६ ॥
16. May there be constant and repeated reflection of Brahmanwithout a second, as heard from the mouth of Sri Guru, througharguments in line with Upanishads.

विजातीयदॆहादिप्रत्ययानन्तरित-सजातीयसच्चिदानन्दात्मप्रत्ययप्रवाहॊ निरन्तरं भूयात् ॥ १७ ॥
17. May there be constant flow of the unitary (Sajatiya – of thesame group) concept of Atman of the form of Sat-Chit-Ananda, notbroken by thoughts of other groups (Vijatiya) like body etc.

असंङ्गॊऽहं, चिदात्माहमिति प्रत्यगात्मनि निवेशिते, वृत्तिरहितॆ,संस्कारशेषमात्रतया सूक्ष्मरूपेणावस्थिते चित्ते आत्मनःस्वरूपभूतपरमानन्दॊ निरन्तरं सम्यगाविर्भूयात्॥१८॥
18. May I experience well and continuously the supreme bliss,the very form of Atman, when the mind, remaining subtle, withvasanas (impressions) alone, with no vrittis (modes), isestablished in the internal Atman with the conviction that I amunattached and I am of the form of Awareness.

अहमात्मा साक्षी, केवलः, चिन्मात्रस्वरूपः नाज्ञानं, नापितत्कार्यः किंतु, नित्यशुद्धबुद्धमुक्तसत्यपरमानन्दाद्वयंब्रह्मैवाहमस्मीति अभॆदॆनावस्थानं समाधिः तत्र च अन्तस्समाधिनादृग्दृश्यविवॆकॆ, बहिस्समाधिना ब्रह्मसर्गविवॆकॆ च दृढॆ जातॆ, तॆनविवॆकद्वयेनायं गलितदॆहाभिमानः विज्ञातपरमात्मतत्वश्च भूयात् ॥ १९॥
19. Samadhi is the state when I am firmly established in thenon-different Brahman in the spirit of ‘I am Atman, Witness,alone, of the true form of only Awareness, not ignorance or itseffect, but I am eternal, pure, aware, liberated, real andsupreme bliss incarnate, one without a second’. With thediscrimination with respect to the seer and the seen gainedduring internal Samadhi, and with respect to the creation ofBrahma gained during external Samadhi, the attachment to thebody should get dissolved with these two types ofdiscrimination. May I attain this knowledge of the SupremePrinciple.

देहाद्बहि: सकलनामरूपात्मकॆषु वस्तुष्वपि, सर्पधारादिषु रज्जुरिवव्याप्तः, सच्चिदानन्दलक्षणॊ यः परमात्मा, स एव परशब्देनॊच्यते ।अन्तः अहमादिदृश्यविलक्षणः, अस्मत्प्रत्ययालम्बनभूतः, प्रत्यक्चिन्मात्रस्वरूपः यः साक्ष्याख्यॊ जीवात्मा, स एव अवरशब्देनॊच्यते। परश्चासौ अवरश्चेति परावरः प्रत्यगभिन्नः परमात्मा । तस्मिन् एवंअन्तर्बहिश्च पररूपॆण अवररूपेण च अवस्थिते, परमार्थतःपरावरविभागरहिते प्रत्यगभिन्ने परावरे, ब्रह्मणि त्वं वा अहमस्मिभगवॊ देवते अहं वै त्वमसि इति श्रुत्यनुसारेण अहं ब्रह्मास्मि,ब्रह्मैवाहमस्मि इति व्यतिहारेण, अखण्डैकरसत्वेन साक्षात्कृते सति,तेन परावरब्रह्मसाक्षात्कारेण अस्य परावरब्रह्म साक्षात्कृतवतॊ ममहृदयग्रन्थिभेदसर्वसंशयनिवृत्ति सर्वकर्मक्षयरूपपरमपुरुषार्थःसम्यगाविर्भूयात् ॥ २० ॥
20. Paramatma is the form of Sat-Chit-Ananda pervading allobjects with name and form present outside the body, like ropein serpent, water current etc. and is known by the term ‘Para’.Inside the body, the Jivatma, who is called Witness, who isdifferent from cognizable objects like Ahankara (ego) etc., andwho is the substratum for the cognition of ‘I’ and is of theform of Awareness alone, is known by the term ‘Avara’. Paravara,who is Para and Avara, is indeed Paramatma, non-different fromthe personal Atman. This Paramatma, who is thus ‘Para’ outsideand ‘Avara’ inside, has no such real distinction of ‘Para’ and‘Avara’ and is indeed Brahman, non-different from the personalAtman. With the direct vision of this Brahman, who is ‘Para’ and‘Avara’, Brahman is experienced as ‘I am Brahman’ and ‘Brahmanalone is myself’, and thus as one unbroken Svarupa, inaccordance with the Vedic passage, ‘O Bhagavan, Devata, youalone are in my form, I am you alone’. To me, who has had thedirect vision of Brahman, who is ‘Para’ and ‘Avara’, may thesupreme attainment of the breaking of the knots in the heart,dissolution of all doubts and destruction of all karmas, beaccomplished.

भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टॆ परावरे॥   
This is the 9th Mantra in 2nd Kanda in 2nd Mundaka inMundakopanishad. The mantra means: Once Brahman, who is ‘Para’as well as ‘Avara’, is directly perceived, the knot in the heart(the false notion that the body and Atman are the same) getsbroken; all doubts dissolve; all karmas are destroyed. This isdescribed by the author in the four passages from 20 to 23.

In the 20th passage, he explains the meaning of the term’Paravara’ occurring in the Mundakopanishad mantra. Brahman,which is ‘Para’, and Jiva, which is ‘Avara’ are indeed one andthe same. It is only the Upadhis (adjuncts), which make the twoappear different as ‘Para’ (superior) and ‘Avara’ (inferior). Ifwe look at them after removing the Upadhis, the real form ofBrahman and Jiva are found to be the same Sat-Chit-Ananda; hencePara is indeed Avara, and Avara is indeed Para.

In the 21st passage, the destruction of the knot in the heartmentioned in the Mundakopanishad mantra is explained; in the22nd passage, the dissolution of doubts of the aspirant forLiberation; in the 23rd passage, the eradication of all karmasexcept Prarabdha karma.

अहंकारात्मनॊः एकत्वभ्रमनिवृत्तिरूपॊऽयं ग्रन्थिभेदः दृढीभूयात् ॥२१ ॥
21. May the destruction of the knot, viz. removal of thedelusion of unity of Ahankara (ego) and Atman be strengthened.

आत्मा देहादिव्यतिरिक्तॊ वा न वा, व्यतिरिक्तत्वेऽपि,कर्तृत्वधर्मयॊगी वा न वा, अकर्तृत्वेऽपि, तस्य ब्रह्मणा भेदॊऽस्तिवा न वा, अभेदेपि, तज्ज्ञानं कर्मादिसहितं वा मुक्तिसाधनं केवलंवा, तथापि, आत्मा साक्षी वा कर्ता वा, साक्षित्वेपि अस्यब्रह्मत्वमस्ति वा न वा, ब्रह्मत्वे सत्यपि, तद्बुद्धया वेदितुंशक्यते वा न वा, शक्यत्वॆऽपि, तद्वेदनमात्रेण मुक्तिरस्ति वा न वा,मम परमार्थतः ब्रह्मत्वे सत्यपि तादृग्रूपं साक्षात्कृतं वा न वा,साक्षात्कृतेऽपि इतः परं कर्तव्यमस्ति वा न वा, कर्तव्याभावेऽपि,इदानीं मम जीवन्मुक्तिरस्ति वा न वा, जीवन्मुक्तत्वेऽपि,वर्तमान-देहपातानन्तरं विदेहमुक्तिः भविष्यति वा न वा,तत्प्राप्तावपि, कालान्तरे पुनर्जन्म भविष्यति वा न वा,इत्यादिसर्वसंशयनिवृत्तिर्भूयात् ॥ २२ ॥
22. May all doubts be dispelled thoroughly – the doubts such as:is Atman distinct from body etc. or not; even if distinct, isAtman united with acts like doership of karmas or not; even ifdoership is not there, is Atman different from Brahman or not;even if non-different, is its knowledge in conjunction withKarma the means of Mukti or is it alone; even then, is Atman theWitness or doer; even if Witness, is it Brahman or not; even ifit has the characteristic of Brahman, is it capable of beinggrasped through intellect or not; even if grasped, does thatstate become Mukti or not; even if I have real characteristic ofBrahman, have I directly perceived its form or not; even ifperceived, is there duty to be performed hereafter or not; even if there is no compulsory duty, is there Jivanmukti(Liberation while in body) now for me or not; even if Jivanmuktiis there, will there be Videhamukti (Liberation after death ofbody) after the present body falls or not; even if Videhamuktiis attained, will there be rebirth in due course or not.

अनारब्धानां आगामिजन्महेतूनां अनेककॊटिजन्मार्जितानांप्रारब्धव्यतिरिक्तानां संचितकर्माणां निवृत्तिरूपः परमपुरुषार्थःसम्यगाविर्भूयात् ॥ २३ ॥
23. May the supreme goal of removal of Sanchita karmas, otherthan Prarabdha karma, accumulated over many crores of births,which are the cause of future births and whose fruits have notyet materialized, be well attained.

यः पूर्णानन्देकबॊधः तद्ब्रह्माहमस्मीतिब्रह्मात्मानुभवमात्रपर्यवसाने बुद्धिर्निरन्तरं भूयात् ॥ २४ ॥
24. May the intellect dwell constantly on the ultimateexperience of Atman as Brahman, that is, I am that Brahman,which is complete bliss and unique Awareness.

यस्मिन् काले द्वैतभानं नस्ति, निद्राऽपि नागच्छति, तस्मिन् कालेउपलभ्यमानं यत्सुखमस्ति स ब्रह्मानन्द इति ब्रह्मात्मानुभवसिद्धिःनिरन्तरं भूयात् ॥ २५ ॥
25. May my experience of Brahman as bliss, the joy felt at thetime when the sense of duality is absent and there is no sleepeither, be continuous.

Jivas experience three states – Jagaram (being awake), Svapna(dream) and Sushupti (deep sleep). While awake, Jiva is known asVisva; while dreaming, he is Taijasa; and while in deep sleep,he is Pragna. As there is Agnana (ignorance) in all these threestates, there is no true knowledge. In wakeful and dream states,there is appearance of duality of contrary objects in additionto basic ignorance. In deep sleep, there is only ignorance; nosense of contrary duality. In Turiya (fourth) state, which isbeyond the three states, there is neither Agnana, nor appearanceof duality. There is only the brilliance and bliss of Brahman.This is Samadhi state. In this passage the author conveys theshine of the bliss of Brahman during the Turiya state, which isbeyond the three states; in that state as there is no appearanceof duality, the wakeful and dream states are eliminated; asthere is no sleep, Sushupti is also transcended.

मनॊव्यापाराभावसमये यत्सुखं भासते, तत् सुखमात्मस्वरूपमितिआत्मनिश्चयः सम्यग्भूयात् ॥ २६ ॥
26. May there be conviction that the happiness shining at thetime when there is no mental activity is indeed the real form ofAtman.

स्वप्नः स्वातिरेकेण यथा नास्ति, तथैव स्वजाग्रदपि स्वातिरेकेणनास्ति, तेन अद्वीतीयात्मानुभवसिद्धिः सम्यग्भूयात् ॥ २७ ॥
27. May I well experience the Atman, one without a second,through realization that just as dream does not concern anyoneother than myself, wakeful state also does not admit thepresence of anyone else.

The objects seen in dream are nothing but the projection of themind; they are false, not real. Atman alone exists there; theobjects we see are not there; they cannot be there. The personsees the objects in dream in his own mind. In the small place inthe mind, how can a large elephant exist? There is no scope forthe elephant to get inside. Further, in one night’s sleep hesees many years rolling by. This also cannot be true. Similarlywhile he is seeing Acharya’s Puja at his camp, he wakes upsuddenly. He finds himself in his house and not at Acharya’scamp. On waking up, the objects observed in dream vanish.Objects which were not there before nor after the dream, butwere observed only in dream, are not real. In the same way,objects seen while awake are also not real. These objects arisein Maya. On the rise of awakening of Brahmagnana, these objectsvanish. The eternal Atman alone is the real substance.

वासनाक्षयमनॊनाशाभ्यां निर्वासने वृत्तिशून्ये चित्तॆ,संशयविपर्ययदॊषद्वयाभावेन उत्पन्नं ब्रह्मज्ञानं अबाधितत्वेनसुरक्षितं भूयात् ॥ २८ ॥
28. May Brahmagnana be secure in unobstructed manner in theabsence of the two defects, viz. doubt and contrary knowledge inmind, as Vasanas (impressions) and Vrittis (modes) have beendestroyed.

पञ्चम्यादिभूमिकात्रयरूपायां जीवन्मुक्तौ संपाद्यमानायांद्वैतभानाभावेन संशयविपर्ययप्रसङ्गाभावात् उत्पन्नं तत्वज्ञानंअबाधितत्वेन सुरक्षितं भूयात् ॥ २९ ॥
29. May Gnana of the True Principle be secure in unobstructedmanner, having earned Jivanmukti, which is covered in the threeBhumikas starting from the fifth (i.e. 5th, 6th and 7th), and inthe absence of doubt and contrary knowledge, which have goneaway along with duality.

Pravritti Marga (path of indulgence) consists in engaging inVedic and worldly karmas with desire for enjoying the objects inthis world and the next, and actually enjoying their fruits.Owing to the company of the wise, one chooses to desist fromthis path. He discards desire, does not look for fruit andperforms karmas solely for pleasure of Iswara. With his mindpurified thus, he proceeds on Nivritti Marga (path ofabstinence) for attaining Moksha. Yoga Vaasishtam mentions sevenBhumikas (stages) for such an aspirant on the way to Moksha.They are Subhechcha, Vicharana, Tanumanasa, Satvapatti,Asamsakti, Padarthaapavani and Turiya.

Subhechcha is the auspicious and intense desire for attainingMoksha and adopting the means of Nitya-Anitya Viveka(discrimination of permanent and transient), Vairagya(dispassion) and Samaadi Shatka (six qualities starting withSama, mind control).

Vicharana consists in approaching the Sadguru, listening to histeachings of Upanishads (Sravana) and reflecting on them withproper arguments (Manana).

Tanumanasa is Nididhyasana, complete absorption of the mind inBrahma Svarupa with no other thought. As the mind becomes subtlefor knowing the very subtle Brahman, it is called Tanumanasa.These first three Bhumikas are stages of means. The next fourBhumikas are stages of fruit.

Satvapatti is direct vision of Brahman. One who has attainedthis state is called Brahmavit. The following three Bhumikas arestages of a Jivanmukta; there are subtle differences among them.

Asamsakti is the state when the mind, though controlled inSamadhi and gets absorbed in Brahman, comes out of Samadhitowards the outer world after some time automatically, just as ablock of wood, placed under water in a pond, comes up on itsown. One who is in this state is known as Brahmavidvara.

Padarthaapavani is the state when the aspirant repeatedlypractices in guiding the mind to Brahman inside and steadies itthere. One who is in this state is called Brahmavidvariya. Forhim Samadhi may get disturbed not automatically, but due toothers. A stone left in the bottom of the pond does not come upautomatically, but it can be brought up by a person by diving.For persons in these Bhumikas, the world does appear false.

Turiya is the seventh Bhumika in which the mind, through furtherpractice, is permanently absorbed in Brahma Svarupa inNirvikalpa Samadhi like salt dissolved in water, without everemerging into the outside world on its own or through others’efforts. One who has attained this highest state is known asBrahmavidvarishta. As his mind never comes out into the outsideworld, his Prana abides in the body without his effort throughthe strength of Prarabdha karma, the will of Iswara and others’efforts. Gita refers to him in the sloka:
यस्मिन् स्थितॊ न दुःखॆन गुरुणापि विचाल्यते ॥
 “However great may be the misery suffered by the body, hisSamadhi will not get disturbed.”

स्वप्ने स्थूलशरीराभावॆऽपि, सुषुप्तौ सूक्ष्मशरीराभावॆऽपि, समाधौकारणशरीराभावॆऽपि, जाग्रदाद्यवस्थाचतुष्टयॆऽपि यः चिद्रूपात्मामणिषु सूत्रमिव अनुस्यूततया निरन्तरं भासते, स चिद्रूपात्मैवअहमस्मीति अन्वयव्यतिरेकाभ्यां शरीरत्रयव्यावृत्तिंतत्साक्षि-चैतन्यस्यानुवृत्तिं च पश्यतॊ ममशरीरत्रयव्यतिरिक्तात्मानुभवः सम्यग्भूयात् ॥ ३० ॥
30. Though gross body is absent in dream state, subtle body isabsent in deep sleep and causal body is absent in Samadhi, Atmanof the form of Awareness continues to shine uninterruptedly inall the four states of wakefulness etc. like thread in gemsstrung together. I experience through Anvaya (logicalcontinuity) and Vyatireka (contrast), viz. continuity ofAwareness and contrast of the three bodies, that I am thatAtman. May I well attain the experience of Atman, distinct fromthe three bodies.

We notice in the world that the thing which continues isdistinct from the thing which changes. In a necklace of gems,though gems occur alternately, the connecting wire continuesuninterruptedly. The wire is certainly distinct from the gems.Similarly in dream state, there is no gross body, but cognitionis there. Though subtle body is absent in deep sleep and causalbody in Samadhi, cognition is there. Hence it can be concludedthat Atman of the form of Awareness is distinct from the threebodies and the three states, as Atman is continuously presentthough the three bodies and states undergo change.

भगवन्तं परमेश्वरं प्रीतिपूर्वकं भजतो ममॊपरि अनुग्रहार्थं भगवान्वासुदॆवः आत्मभावस्थः सन् विवेकप्रत्ययरूपॆण,भक्तिप्रसादस्नेहयुक्तेन, तद्भावनाभिनिवेशवातेरितेन,ब्रह्मचर्यादिसाधन- संस्कारवत्प्रज्ञावर्तिना,विरक्तान्तःकरणाधारेण विषयव्यावृत्तरागद्वेषाकलुषितचित्तनिवातापवरकस्थॆन,नित्यप्रवृत्तैकाग्र्यध्यानजनित-सम्यग्दर्शनभास्वता ज्ञानदीपेनअज्ञानजं अविवेकतॊ जातं मिथ्याप्रत्ययरूपं मॊहान्धकारं तमॊनाशयत्वित्याशीः निरन्तरं भूयात् ॥ ३१ ॥
31. I worship Bhagavan Parameswara with love; for blessing me,Bhagavan Vasudeva, abiding in the spirit of Atman in me, kindlesthe lamp of Gnana in me. That lamp has the oil of blessingfollowing devotion, kindled by the breeze of constant thought ofhim, has the wick of intelligence purified by means likeBrahmacharya, is ensconced in dispassionate inner equipment, andis placed in the mind not stained by gusts of attachment andhate, and has the flame of Gnana with brilliance of trueknowledge arising out of constant and one-pointed meditation.May that flame of knowledge dispel the darkness of delusion offalse cognition arising from lack of discrimination born ofignorance. May the desire for this be constant in me.

In this passage and the next, the author has cited verbatim fromSri Adi Sankaracharya’s commentary on Sri Bhagavad Gita, verses11 and 10 in chapter 10.

परमेश्वरं प्रीतिपूर्वकं भजन्तॊ भक्ता येनानन्यबुद्धियॊगेनसम्यग्दर्शनलक्षणॆन भगवन्तं परमेश्वरं आत्मत्वेन उपयान्तिप्रतिपद्यन्ते, तं बुद्धियॊगं भगवान् वासुदेवः मे ददातु इतिआशीर्निरन्तरं भूयात् ॥ ३२ ॥
32. Devotees who worship Parameswara with love attain BhagavanParameswara through undifferentiated Gnanayoga characterized bytrue knowledge and cognize him as their Atma Svarupa. May I haveconstant desire that Bhagavan Vasudeva may bless me with thatconstant presence of true knowledge.

विकारमन्तरेण स्वाध्यस्तं सर्वं साक्षादव्यवधानेन स्वरूपबॊधेनईक्षते पश्यतीति साक्ष्यनुभवसिद्धिः सम्यग्भूयात् ॥ ३३ ॥
33. May I experience well the state of Witness, who perceiveseverything superimposed on me without change directly without amisleading veil with my knowledge of true svarupa.

देहेन्द्रियादिसकलजडावभासकत्वेन आत्मा चिद्रूप इतिचिदात्मानुभवसिद्धिः सम्यग्भूयात् ।। ३४ ॥
34. May I experience well the Atman of Awareness, as itillumines all inert objects like body, sense organs etc.

आत्मनि कदाचिदपि अप्रियाभावेन, परमप्रॆमास्पदत्वेन च, आत्मापरमानन्दरूप इति, आनन्दात्मानुभवसिद्धिः सम्यग्भूयात् ॥ ३५ ॥
35. May I experience well the Atman of Bliss, as Atman is indeedof the form of supreme bliss, there being never absence of lovefor Atman, and Atman being the seat of supreme love.

अभारूपस्य विश्वस्य भानं भासकसन्निधिं विना कदाचिदपि न संभवतीति,भारूपात्मा सर्वगत इति सर्वगतात्मानुभवसिद्धिः सम्यग्भूयात् ।। ३६॥
36. May I experience well the omnipresence of Atman of the formof light, because the illumining of the dark inert universe isnever possible without the presence of the Light of Atman.

असज्जडदुःखात्मकाहङ्कारादिभ्यॊ विलक्षणतया, प्रातिकूल्येनसत्यज्ञानानन्दरूपॆण अञ्चति प्रकाशत इति, प्रत्यगात्मानुभवसिद्धिःसम्यग्भूयात् ।। ३७ ॥
37. May I experience well the Inner Atman (Pratyagatman),shining as Existence-Awareness-Bliss, just opposite of thecontrary characteristics like Ahankara (ego) etc., which are notreal, are inert and have misery as their form.
The author explains the term ‘Pratyagatman’ as प्रति-अञ्चति-प्रत्यक् - shines just opposite.

पश्चाद्भासमानस्य जडस्य, प्रथमतॊ भासमानं चैतन्यमॆव वास्तवंस्वरूपमिति निश्चित्य, जडमुपॆक्ष्य, चिन्मात्रमॆव चित्तं निरन्तरंसम्यग्भूयात् ।। ३८ ॥
38. May the mind become completely and continuously of the formof Awareness, having determined that the Awareness shining firstis indeed the true form of the inert objects shining later, andignoring the inert objects consequently.

“सर्वाण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति” इति वाक्येनदेहेन्द्रियादिसाक्षिरूपं यत् प्रज्ञानं त्वंपदार्थरूपं निर्णीतं,तदॆव “एष ब्रह्म” इत्यादिवाक्येन जगत्कारणतया निर्णीतं परं ब्रह्म,न चानयॊरीषदपि भेदॊऽस्ति इति, ऎतरेयमहावाक्यज्ञानसिद्धिः निरन्तरंभूयात् ॥ ३९ ॥
39. The Mahavakya (great proposition) of Aitareya Upanishadstates: The import of the term ‘Tvam’ is determined as theSupreme Awareness, acting as Witness of body, sense organs etc.through the statement ‘These are all the names of Pragnana,Supreme Awareness’. The same Awareness is Parabrahman,determined as the cause of the universe through the statement‘This is Brahman’. There is absolutely not the slightestdifference between these two. May the awareness of thisMahavakya be with me always.

यतः सर्वत्रावस्थितं प्रज्ञानं ब्रह्म, अतॊ मयि अवस्थितं प्रज्ञानंब्रह्म, प्रज्ञानत्वाविशॆषात् इति ऎतरेयमहावाक्यॊत्थित-जीवब्रह्मैक्यज्ञानसिद्धिः निरन्तरं भूयात् ॥ ४० ॥
40. The Mahavakya (great proposition) of Aitareya Upanishadstates: By the criterion of the Awareness present everywherebeing Brahman, the Awareness present in me is also Brahman, asthere is no difference in the characteristic of Awareness. Maythe awareness of the unity of Jiva and Brahman be with mealways.

आत्मसन्निधौ विद्यमानत्वेन, जडरूपस्यापि देहेन्द्रियादेः चेतनत्वेनभासमानत्वात्, आत्मा चिद्रूप इति चिदात्मानुभसिद्धिः सम्यग्भूयात्॥ ४१ ॥
41. May I experience well Atman as Awareness, because even inertobjects like body, sense organs etc. shine with awareness astheir presence is close to the Atman.

आत्मसहितत्वेन, दुःखात्मकस्य देहादेरपि प्रियतमत्वात्, आत्मापरमानन्दरूप इति, आनन्दात्मानुभवसिद्धिः सम्यग्भूयात् ॥ ४२ ॥
42. May I experience well Atman as Bliss, because body etc. evenwith misery as their very core are indeed most desirable as theyare united with Atman.

दॆशतः, कालतः, वस्तुतः,परिच्छेदरहिताद्वितीयात्मानुभवसिद्धिःसम्यग्भूयात् ॥ ४३ ॥
43. May I experience well Atman as devoid of separation due tospace, time and object, and as one without a second.

The author refers to the purport of the term अनन्त in TaittiriyaUpanishad. ‘Anta’ means end, limited by boundary. This is ofthree types: limit of space, time and object. An object inside ahouse is not present outside; an object present at a particularplace is not present anywhere else. This is limitation of space.Atman is omnipresent; there is no place where it is not present.Hence Atman is not limited by space.

An object present long ago is not present now. As an objectpresent at a particular time is not present at other times, itis limited by time. As Atman is eternal, present at all times,it has no limitation of time.

Man remains man, not animal. An object is thus limited by itsnature. As Atman is indeed in all forms of objects, object is nolimitation for Atman.

All objects other than Atman are limited by space, time andobject. They are not present everywhere, nor at all times, andnor in all objects. As Atman is Vibhu (all pervasive), presentat all times and present as all objects (in fact there is noobject other than Atman), Atman is not limited by the threelimitations; it is ‘Ananta’; ‘Aparichchinna’.

पूर्वापरपरामर्शमन्तरेण सहसॊत्पद्यमानस्य क्रॊधादिवृत्तिविशॆषस्यहेतॊः चित्तसंस्कारस्य,
विवॆकजन्यायां क्षान्त्यादिवासनायां दृढायां सत्यां विनाशात्,बाह्यनिमित्ताभावेन क्रॊधाद्यनुत्पत्तिः सम्यग्भूयात् ॥ ४४ ॥
44. The impressions in mind, which cause mental modes likeanger, suddenly arising without considering the previous andlater aspects (cause and fruit), get destroyed by thecharacteristics like forbearance arising from discrimination (ofAtman and Anatman). May rise of anger etc. be well curbed evenin the presence of external cause.

यस्य प्रसादादहमेव विष्णुः, मय्येव सर्वं परिकल्पितं च इति,आत्मस्वरूपं विजानामि, तस्य पादारविन्दयॊः अचञ्चला भक्तिः निरन्तरंसम्यग्भूयात् ॥ ४५ ॥
45.  May I have continuous and unwavering devotion at thelotus feet of that Brahmavidya Guru, with whose blessing Irealize that I am myself Vishnu and that everything issuperimposed on me alone and I recognize Atmasvarupa.

अचिद्रूपस्य जगतः चित्सन्निधेर्विद्यमानत्वात्, चिद्रूपात्मासर्वगत इति सर्वगतात्मानुभवसिद्धिः सम्यग्भूयात् ॥ ४६ ॥
46. May I well experience Atman, the all-pervasive Awareness, asits presence is marked in the inert universe.

सर्वार्थसाधकत्वहेतुना, सर्वसंबन्धेन च आत्मा परिपूर्ण इतिपरिपूर्णात्मानुभवः सम्यग्भूयात् ॥ ४७ ॥
47. May I well experience Atman, the Awareness fully presenteverywhere, as it illumines all objects and also it is relatedto all of them.

देशकालाव्यवहितत्वेन परॊक्षहेतॊरभावात्, साधनान्तरनिरपेक्षतयास्वयंप्रकाशमानः चिदात्मा सर्वदा स्वतस्सिद्धापरॊक्ष इतिअपरॊक्षानुभवसिद्धिः सम्यग्भूयात् ॥ ४८ ॥
48. May I well experience Atman directly as Awareness, the everself-luminous one, not dependent on other means, as it is notthe subject of indirect knowledge, it never being concealed byspace and time.

यत्र यद्वस्तु अस्तीति ईक्षते तेन वस्तुना अन्यत्र अनन्वागतत्वेनआत्मा असंग इति, असंसर्गात्मानुभवः सम्यग्भूयात् ॥ ४९ ॥
49. May I well experience Atman as unattached, as whicheverobject is seen in any place, it is unconnected with all otherplaces (Atman being omnipresent).

निरवयवत्वेन असंगत्वेन च, आत्मनः केनापि संबन्धाभावात्, आत्मानित्यमुक्त इति, नित्यमुक्तस्वरूपात्मानुभवः सम्यग्भूयात् ॥ ५० ॥
50. May I well experience Atman as ever free, as it has noparts, no attachment and is not connected with any object.

अवेद्यत्वे सति अपरॊक्षव्यवहारयॊग्यत्वात्, आत्मा स्वयंप्रकाश इतिस्वयंप्रकाशात्मानुभवः सम्यग्भूयात् ॥ ५१ ॥
51. May I well experience Atman as self-luminous, as it is notknown by any other object and it is capable of being knowndirectly.

साधनान्तरनिरपॆक्षतया स्वयमेव भासमानत्वात्, आत्मा स्वयंप्रकाश इतिस्वयंप्रकाशात्मानुभवः सम्यग्भूयात् ॥ ५२ ॥
52. May I well experience Atman as self-luminous, as it shineson its own without depending on other means.

इदं सर्वम् आत्मनि प्रतीयमानं यत् रूपरसादिकं जगत् मायामयम्, नत्वेतत् वस्तुतॊऽस्तीति तत्वनिश्चयॊ दृढीभूयात् ॥ ५३ ॥
53. May the resolve of principle be firm that this universe ofform, taste etc., visible in Atman, is all just Maya (illusion),not existing in reality.

अयम् आत्मा स्थूलदेहरूपो वा सूक्ष्मदेहरूपो वा ताभ्यामतिरिक्तो वाअतिरिक्तत्वेऽपि अणुपरिमाणो वा मध्यमपरिमाणो वा सर्वगतो वा जडो वाद्रव्यबोधात्मको वा चिद्रूपो वा ईश्वरादन्यो वा ईश्वर एव वाप्रपञ्चः सत्यो वा मिथ्या वा मोक्षसाधनं कर्माणि वा ज्ञानं वाइत्यादिकानां संशयानां निवृत्तिर्भूयात् ॥ ५४ ॥
54. May doubts such as: this Atman is of the form of gross bodyor subtle body or different from them; Atman is of the size ofatom or middle level or all-pervasive; Atman is inert orindicative of matter or pure consciousness; Atman is differentfrom Iswara or Iswara himself; universe is real or false; themeans for Moksha is Karmas or Gnana (knowledge) – be destroyed.

इति श्रीमत्परमहंसपरिव्राजक श्रीविद्यारण्यमुनिविरचिताब्रह्मविदाशीर्वादपद्धतिः संपूर्णा ॥
Thus ends SRI BRAHMAVID ASIRVADA PADDHATI of Sri VidyaranyaSwamigal.

॥ ऒं तत् सत् ब्रह्मार्पणमस्तु ॥