n    mE    p#v¦¢äOnI    c    mE    ¢nv¦¢äO:
sdWkãpÞy    ¢nr|SkÞy      ,
ekaÏmkaE    yaE    ¢n¢bfaE    ¢nrÓtraE
ÛyaEmEv    p¥NI:    s    kT|    n¤    cE¾tE    .   502   .
 

n

neither

mE

for me

p#v¦¢äOnI  c

engaging in work

mE   ¢nv¦¢äO:

nor cessation from it

sdWkãpÞy

always the same

¢nr|SkÞy

and devoid of parts

ekaÏmkaE

is One

yaE

which

¢n¢bfaE

concentrated

¢nrÓtraE

without break

ÛyaEmEv

like the sky

p¥NI:

and infinite

s

that

kT|

how can

cE¾tE

ever strive?

 
502. I remain one, indivisible, without parts, with no desire or cessation of desire. How can one Universal whole like the sky be engaged in action?
 p¤Îya¢n    papa¢n    ¢n¢r¢Ód#yÞy
¢nàEtsaE    ¢n¢vIk]tE¢nIrak]tE:    ,
k[taE    mmaKÎfs¤Kan¤B¥tE
b#¥tE    /nÓvagt¢mÏy¢p    ½¤¢t:    .   503   .
 

p¤Îya¢n

merits

papa¢n

and demerits

¢n¢r¢Ód#yÞy

who am without organs

¢nàEtsaE

without mind

¢n¢vIk]tE¢nIrak]tE:

changeless and formless

k[taE

how can

mmaKÎfs¤Kan¤B¥tE

for me,who am the realization of Bliss Absolute?

b#¥tE

mentions this

/nÓvagt¢mÏy¢p

in the passage,"Not touched,"etc.,

½¤¢t:

the Sruti also

 
503. For him  who  is  one,  indivisible,  blissful  consciousness, how can there be body, mind, form, change, action, merit, demerit ?
 
Cayya    Þp¦¾m¤ÝN|    va    S£t|    va    s¤¿¤    Ѥ¿¤    va    ,
n    Þp¦SÏyEv    y¢³¢·Ïp¤âx|    t¢¹lXNm¯    .   504   .
 

Cayya

happens to touch the shadow

Þp¦¾m¤ÝN|  va

of a man's body, if heat

S£t|   va

or cold

¿¤   Ѥ¿¤   va

or good or evil

n   Þp¦SÏyEv

it affects not in the least

y¢³¢·Ïp¤âx|

the man himself

t¢¹lXNm¯

who is distinct from the shadow.

504. What  touches  the  shadow, good or bad, heat  or cold, cannot  touch the substance, the separate Purusha.
 
n    sa¢XN|    saßyDmI:    s|Þp¦S¢Ót    ¢vlXNm¯    ,
A¢vkarm¤das£n|    g¦hDmaI:    p#d£pvt¯    .   505   .  

n   sa¢XN|

the Witness

saßyDmI:

the properties of things

s|Þp¦S¢Ót

do not affect

¢vlXNm¯

which is distinct from them

A¢vkarm¤das£n|

changeless and indifferent

g¦hDmaI:

as the properties of a room (do

p#d£pvt¯

the lamp (that illuminates it).

 
505. The witness is not  affected  by whatever affects the  things  witnessed, as  the  things  in  a  room  do not  affect  a  lamp  which  reveals  them but yet   remains  separate.  
rvEyITa    kmI¢N    sa¢XBavaE   vþEyITa    dah¢nyamkÏvm¯    ,
rÇjaEyITa{{raE¢ptvÞt¤sÄñÞtTWv    k\zÞT¢cdaÏmnE    mE    .   506   .
 

rvEyITa

as the sun

kmI¢N

of men's actions

sa¢XBavaE

is a mere witness

vþEyITa

as fire

dah¢nyamkÏvm¯

burns everything without distinction

rÇjaEyITa{{raE¢ptvÞt¤sÄñ

and as the rope is related to a thing superimposed on it

ÞtTWv

so

k\zÞT¢cdaÏmnE

the unchangeable Self,the Intelligence Absolute

mE

am I

 
506.The connection of  everything  with  me, the  Pure Intelligence, is like the   Sun that witnesses and the fire that burns (one unchanging the other changing).
 
ktaI¢p    va    kar¢yta¢p    va    nah|
BaE³a¢p    va    BaEj¢yta¢p    nahm¯    ,
d#¾a¢p    va    dSI¢yta¢p    nah|
saE{h|    Þvy|ÇyaE¢trn£ègaÏma    .   507   .  

ktaI¢p   va

I neither do

kar¢yta¢p   va

make others do any action

nah|

nor

BaE³a¢p   va

enjoy

BaEj¢yta¢p

nor make others enjoy

nahm¯

I neither

d#¾a¢p   va

see

dSI¢yta¢p

nor make others see

nah|

I neither

saE{h|

I am

Þvy|ÇyaE¢trn£ègaÏma

that Selfeffulgent,Transcendent Atman.

507. I  am  not  the  doer  or the  enjoyer and  do not cause others to enjoy.  I   am not  the  seer, nor  cause others  to see.  I  am  the self-effulgent,  indefinable   Atman.  
clÏy¤paDaW    p#¢t¢bØblaWÚy
maWpa¢Dk|    m¥F¢DyaE    ny¢Ót    ,
Þv¢bØbB¥t|    r¢vv¢¹¢n¢Ý@y|
ktaI¢Þm    BaE³a¢Þm    htaE{¢Þm    hE¢t    .   508   .  

clÏy¤paDaW

when the supervening adjunct (Upadhi) like water is moving

p#¢t¢bØblaWÚy

of the reflection

maWpa¢Dk|

the resulting movement

m¥F¢DyaE

by fools

ny¢Ót

is ascribed

Þv¢bØbB¥t|

to the object reflected

r¢vv¢¹¢n¢Ý@y|

such as the sun, which is free from activity

ktaI¢Þm

(and they think) "I am the doer"

BaE³a¢Þm

"I am the experiencer"

htaE{¢Þm

"I am killed"

hE¢t	"oh, alas!"

 
508. When  the  upadhi  moves, the fool thinks  that  the  subject moves. Only the   fool thinks:  "I do,  I  enjoy,  I  am  born, I   die. The subject is always actionless  like the Sun.  
jlE    va¢p    ÞTlE    va¢p    l¤ZÏvEx    jfaÏmk:    ,
nah|    ¢v¢lÔyE    tѯDm©IGIzDm©InIBaE    yTa    .   509   .  

jlE   va¢p

in water

ÞTlE   va¢p

or on land

l¤ZÏvEx

drop down

jfaÏmk:

let this inert body

nah|

I am not

¢v¢lÔyE

touched

tѯDm©IGIzDm©InIBaE

its properties, like the sky by the properties of the jar

yTa

by

 
509. Let  this  body  fall  on  land  or  water, I  remain  untouched  by  its  properties,  just as  the sky  is  untouched  by  the  jar.
 
kt¯rqiIÏvBaE³]ÏvKlÏvmäOta    -
jfÏvbѯDÏv¢vm¤³tady:    ,
b¤Ñ¯DE¢vIkÚpa    n    t¤    s¢Ót    vÞt¤t:
Þv¢ÞmÓprE    b#'¢N    kEvlE{¹yE    .   510   .
 

kt¯rqiIÏvBaE³]ÏvKlÏvmäOta

such as agency, experience, cunning, drunkenness

jfÏvbѯDÏv¢vm¤³tady:

dullness, bondage, and freedom are

b¤Ñ¯DE¢vIkÚpa

the passing states of the Buddhi

n   t¤  s¢Ót

are never

vÞt¤t:

in reality

Þv¢ÞmÓprE

in the Self

b#'¢N

the Supreme Brahman

kEvlE{¹yE

the Absolute, the One without a second.

 
510. The  state  of  being  the  doer,  the  enjoyer, of being in different states  are   the marks  of  intellect, and these do  not  exist  in  me,  the Supreme  Brahman,   One   without   a   second.