n    p#madadnTa©I{ÓyaE    åOa¢nn:    ÞvÞvãpt:    ,
ttaE    maEhÞttaE{h|D£ÞttaE    bÓDÞttaE    ÛyTa    .   322   .  

n

no

p#madadnTa©I{ÓyaE

greater danger than carelessness

åOa¢nn:

for the Jnanin

ÞvÞvãpt:

about his own real nature

ttaE

from this

maEhÞttaE{h|D£ÞttaE

comes delution,then egoism

bÓDÞttaE

this is followed by bondage

ÛyTa	and then comes misery.

 
322. Neglect   of   remaining  in  Brahman brings  delusion, ego and bondage. Such  neglect   is   the great   enemy   of   the   knower.  
¢vxya¢Bm¤K|    è¾qva    ¢v¹a|sm¢p    ¢vÞm¦¢t:       ,
¢vXEpy¢t    D£daExWya©Ixa    jar¢mv    ¢p#ym¯    .   323   .  

¢vxya¢Bm¤K|

even a wise man

è¾qva

finding

¢v¹a|sm¢p

hankering after the sense objects

¢vÞm¦¢t:

torments him

¢vXEpy¢t

disreguards the evil

D£daExWya©Ixa

propensities of Buddhi,as a woman

jar¢mv

does her, to illicit partner

¢p#ym¯

doting

 
323.  Delusion  will  distract  the   knower at once  and he  thinks of sense objects.  
yTapk]¾|    SWval|    XNmaæO|    n    ¢t¾¢t    ,
Aav¦NaE¢t    tTa    maya    p#aåO|    va¢p    praHqm¤Km¯    .   324   .  

yTapk]¾|

as, even if removed

SWval|

sedge

XNmaæO|

for a moment

n   ¢t¾¢t

does not stay away

Aav¦NaE¢t

covers

tTa

so

maya	Maya or nescience

p#aåO|   va¢p

even a wise man

praHqm¤Km¯

if he is averse to meditation on the Self

324. Even after removal from water, the moss returns again. So too does Maya cover the intellect of the knower  when he is not careful.|FÁÓÏ ÅÁÚÁI{GiFF0000G:|FÁÓÏ Þ£ÜW{®2:

lßyÅy¤t|    cEï¢d    ¢cäOm£xdq
b¢hm¤IK|    s¢°ptEt¯    ttÞtt:
p#madt:    p#Åy¤tkE¢lkÓѤk:
saEpanpHq³aW    p¢ttaE    yTa    tTa    .   325   .  

lßyÅy¤t|

from the Ideal (Brahman)

cEï¢d

strays

¢cäOm£xdq

if the mind ever so slightly

b¢hm¤IK|

and becomes outgoing

s¢°ptEt¯

then it goes down and down

ttÞtt:

just as a

p#madt:

by carelessness

p#Åy¤tkE¢lkÓѤk:

play-ball inadvertently

saEpanpHq³aW

on the staircase

p¢ttaE

dropped on

yTa	bounces down from

tTa	one step to another

325. The mind that is unmindful of its objective , wanders far and wide, uncontrolled, even as a ball   rolls  down  the staircase  and  stops  only at the  lowest step.
 
¢vxyEÝva¢vSÅcEt:    s|kÚpy¢t    tdqg¤Nan¯    ,
sØyÀs|kÚpnaÏkam:    kamaÏp¤|s:    p#vtInm¯    .   326   .  

¢vxyEÝva¢vSÅcEt:

the mind that is attached to the senseobjects

s|kÚpy¢t

reflects

tdqg¤Nan¯

on their qualities

sØyÀs|kÚpnaÏkam:

from mature reflection arises desire

kamaÏp¤|s:

and after desiring, a man

p#vtInm¯

sets about having that thing

326. Thought of sense objects leads to desires for them, and that to action to possess them, and these take you away from your real Self.

At:    p#mada°    praE{¢Þt    m¦Ïy¤ -
¢vIvE¢knaE    b#'¢vd:    smaDaW    ,
sma¢ht:    ¢s¢ÑGm¤pW¢t    sØykq
sma¢htaÏma    Bv    savDan:    .327   .  

At:

hence

p#mada°

carelessness

praE{¢Þt

there is no

m¦Ïy¤

worse death

¢vIvE¢knaE

clever

b#'¢vd:

and the knower of Brahman

smaDaW

in samadhi

sma¢ht:

with regard to concentration

¢s¢ÑGm¤pW¢t

attains complete success

sØykq

concentrated

sma¢htaÏma

your mind (on Brahman)

Bv	concentrate

savDan:

(therefore) carefully

 
327. The knower should therefore be always self-possessed and alert, for negligence is death. Meticulous care leads to attainment of Brahman soon, but care must be taken to remain in Brahman all the time.
 
tt:    Þvãp¢vB#|SaE    ¢vB#¾Þt¤    ptÏyD:    ,
p¢ttÞy    ¢vna    naS|    p¤nnaIraEh    iIßytE    .   328   .  

tt:

then

Þvãp¢vB#|SaE

a man deviates from his real nature

¢vB#¾Þt¤

and the man who has thus

ptÏyD:

deviated falls

p¢ttÞy

the fallen man

¢vna   naS|

comes to ruin

nnaIraEh   iIßytE

and is scacely seen to rise again

   
328. Once   you   fall   back   from   your   real   Self, you  fall  and  there  is  no  hope  for you.
Removal   of   Reflection
s|kÚp|    vjIyEäOÞmaÏsvaInTIÞy    karNm¯.
j£vtaE    yÞy    kWvÚy|    ¢vdEhE    s    c    kEvl:    ,
y¢Ïk¢·ÏpÜytaE    BEd|    By|    b#¥tE    yj¤:½¤¢t:    .   329   .  

s|kÚp|

reflecting on the senseobjects

vjIyEäOÞmaÏsvaInTIÞy

one should give up,which is the, of all mischief

karNm¯

root

j£vtaE

even while living

yÞy	he who is completely aloof

kWvÚy|

is alone aloof

¢vdEhE

after the dissolution of the body

s   c  kEvl:

he is the Muktha

y¢Ïk¢·ÏpÜytaE

for one who sees the least bit

BEd|	of distinction

By|

fear

b#¥tE

declares

yj¤:½¤¢t:

The Yajur Veda

 
329. He   who   is   free   even   in   this   body, can be  free even outside it.  How   can   he   be   free  outside it ,  when   he   is  not  free   even   inside it?
 
yda    kda    va¢p    ¢vp¢àdEx
b#'ÎynÓtE{ÔyN¤maæOBEdm¯    ,
pÜyÏyTam¤Ýy    By|    tdWv
y¹£¢Xt|    ¢B°tya    p#madat¯    .   330   .  

yda   kda  va¢p

whenever

¢vp¢àdEx

the wise man

b#'ÎynÓtE{ÔyN¤maæOBEdm¯

the least difference in the infinite Brahman

pÜyÏyTam¤Ýy

sees, then for him

By|

fear

tdWv	that alone

y¹£¢Xt|

that which he sees

¢B°tya

as different through mistake

p#madat¯

by carelessness

 
330. The knower who sees even a little deviation  from Brahman will experience fear, because all deviation comes from ignorance.