maya

Maya

mayakayI|m¯

is the effect of

svI

all

mhda¢ddEhpyIÓtm¯

from Mahat down to the gross body

As¢ddmnaÏmtÏv|

these and Maya itself to be the nonself

¢v¢Ñ¯D

should know

Ïv|

you

mâmr£¢ckakÚpm¯

and therefore unreal like the mirage in a desert.

 
123.  All these are Maya, the non-self, the unreal, like water in the mirage.
AT    tE    s|p#vßya¢m    Þvãp|    prmaÏmn:    ,
y¢¹åOay    nraE    bÓDaÓm¤³:    kWvÚymƤtE    ,   124   ,  

AT   tE

now, to you

s|p#vßya¢m

I am going to tell

Þvãp|

the real nature of

prmaÏmn:

the Supreme Self

y¢¹åOay

realizing that

nraE

the man

bÓDaÓm¤³:

is freed from bondage

kWvÚymƤtE

and attains liberation.

 
124.   Now I shall deal with the real self, on knowing which all bondage is gone, and one enjoys the state of oneness with everything.
A¢Þt    k¢àt¯Þvy|    ¢nÏymhp#ÏyylØbn:    ,
AvÞTaæOysaX£    sÓp·kaES¢vlXN:    ,   125   ,  

A¢Þt

there is

k¢àt¯Þvy|

some Absolute Entity

¢nÏymhp#ÏyylØbn:

the eternal substratum of the consciousness of egoism

AvÞTaæOysaX£

the witness of the three states (waking, dream,sleep )

sÓp·kaES¢vlXN:

and distinct from the five sheaths or coverings (annamayam, pranamayam, manomayam, vigyanamayam, aanandamayam)

 
125.   One self-existent, eternal source exists for all three states of consciousness, jagrat, swapna and sushupti; it provides the base for all belief of self-awareness, and is separate from the five sheaths of which the body is conposed.  
yaE    ¢vjana¢t    skl|    jag#t¯Þvp"s¤x¤¢çOx¤    ,
b¤¢Ñ¯Dtdqv¢äOsëavmBavmh¢mÏyym¯    ,   126   ,  

yaE   ¢vjana¢t

who knows "This is That "

skl|	everything that happens

jag#t¯Þvp"s¤x¤¢çOx¤

in the waking state,in dream, and in profound sleep

b¤¢Ñ¯Dtdqv¢äOsëavmBavmh¢mÏyym¯

which is aware of the presence or absence of the mind andits functions;and which is the background of the notion of egoism.

 
126. Who knows all in all states of consciousness and who is aware of the intellect and all actions.
y:    pÜy¢t    Þvy|    svI|m¯    y|    n    pÜy¢t    kàn    ,
yàEty¢t    b¤ÑGYa¢t    n    tï|    cEtyÏyym¯    ,   127   ,  

y:   pÜy¢t

which itself

Þvy|   svI|m¯  y|

sees all

n   pÜy¢t

which cannot be seen

kàn	nothing else

yàEty¢t

which illumines

b¤ÑGYa¢t

the intellect etc.,

n   tï|  cEtyÏyym¯

but which they can not illumine.This is that.

 
127.   Who sees but is not seen, who illuminates the intellect but nothing can illuminate.
yEn    ¢vá¢md|    ÛyaçO|    y|    n    Ûyap"aE¢t    ¢k·n    ,
AaBaâp¢md|    svI    y|    BaÓtmn¤BaÏyym¯    ,   128   ,  

yEn   ¢vá¢md|

by which this universe

ÛyaçO|

is pervaded

y|

but which

n   Ûyap"aE¢t

nothing pervades

¢k·n

which

AaBaâp¢md|

shining

svI   y|

all this (universe) shines

BaÓtmn¤BaÏyym¯

as Its reflection.This is That.

 
128.  Who pervades the whole universe, is not permeated by anything, who illuminates everything.
 
yÞy    s¢°¢DmaæOEN    dEhE¢Ód#ymnaE¢Dy:    ,
¢vxyEx¤    Þvk£yEx¤    vtIÓtE    p#E¢rta    iv    ,   129   ,  

yÞy

by whose

s¢°¢DmaæOEN

very presence

dEhE¢Ód#ymnaE¢Dy:

the body,the organs,mind and intellect

¢vxyEx¤

spheres

Þvk£yEx¤

respective

vtIÓtE

keep to their

p#E¢rta   iv

of action,like servants!

 
129.Who is so close that the body, mind and intellect appear to be directed by him.
AhÄðara¢ddEhaÓta    ¢vxyaà    s¤Kady:    ,
vEïÓtE    Gzvdq    yEn    ¢nÏybaEDÞvâ¢pNa    ,   130   ,  

AhÄðara¢ddEhaÓta

from egoism down to the body

¢vxyaà

the sense-objects

s¤Kady:

and pleasure etc.,

vEïÓtE

is known as

Gzvdq

touched as a jar

yEn

by who

¢nÏybaEDÞvâ¢pNa

for It is the essence of Eternal Knowledge!

 
130.Who knows the body, the ego and all, but is not known to any.