28

+-4 4 B|6 HltP+- B G-Gl|(B 4-ll4l6 4-l +l|F6 ; 4-ll4l

Pl ll4- ; 4&l |( P 46 +l4& |6 ; 6l |(llBF4l|9 4-Pl l +
|4H 6 , H4F6 t4l6 ; 6F4 4& |9 |4+l|Ht4l6 4-Pl 4l l4- ; 66
Pl HlNP+ TPl9P t46 Hl( --
nanveva sati tmana sukhadukhdisambandhbhvt bandho nsti;
bandhbhvcca mokbhva; baddho hi mucyate nbaddha iti; tath
cidbhsasypi bandhamokau na vidyete avastutvt; tasya buddherapi
vinitvt bandhamokayorabhva; tataca
mokastramanarthakampannam ityata ha --
Doubt: If this is so, there can be no bondage because the Self has no
connection with pleasure and pain, etc.; and since there is no
bondage, there is no liberation either, for the bound person is
liberated, not the unbound. So too, bondage and liberation cannot be
for the reflected consciousness (cidbhsa) because it is unreal (avastu).
Nor can there be bondage and liberation for his mind (buddhi),
because it is perishable by nature. [because the thought-modifications
that make up the buddhi are constantly changing, bondage and
liberation are not an issue for the buddhi.] And therefore, the stra for
liberation (moka-stra), itself, becomes meaningless. Keeping all this
in mind, he says:
4l (9 Tll4 HllB(l+l
P G |4H6 T-9+l(l+P TP
6l l|44l |+llBTl 4-
B |+t4l 9|-F4-9l 5(PltPl+ v+

29
yath darpabhva bhsahnau
mukha vidyate kalpanhnamekam |
tath dhviyoge nirbhsako ya
sa nityopalabdhisvarpo'hamtm || 4||
Just as a face reflected in a mirror continues to exist when
its reflection ceases to be in the absence of the mirror;
similarly, the Self exists without its reflection in the
absence of thoughts. I am that Self whose nature is
timeless consciousness. (4)

4l (9 Tll4 B|6 HllBF4 P G9|6|44F4 (l+l Bt4l PG 9Pl B6
T-9+l(l+ |P4ll+|(6P 9TP 4 9 +l9 |4H6 , 6l 6 + 4 9Tl T
l|44l 4& l4 |+llBTl H9|6|44- 9Pl 6- B+ 9T 94 4- ,
Bl 5(PltP |6 4l =+l H4P|9l4- HltPll+T 6l 54 4 &l|(99- 6
4&l(l 9|6|44-9T HltPl+P\4F4 6J6B G-Gl|(TP
HltP-4\4F4|6 Bl54P\4lBl 4-- HltPl+ + Hl+|+4 x4l
4&l|(99|+4 l H\4lB|+4|Pl- + 9 +- 9lPl| Tl 4-Pl l HF4
|4H 6 |6 B4 BPVB|P|6+
yath darpabhve sati bhsasya mukhapratibimbasya hnau saty
mukha paramrthasat kalpanhna mithyjnarahitam ekameva para
npara vidyate tath tenaiva prakrea dhviyoge buddherabhve
nirbhsako apratibimba paramrthata san eka eva ya so'hamtmeti
yojan | ayamabhiprya tmjnakto'ya buddhydiprapaca | tatra
buddhydau pratibimbarpea tmnamadhyasya
tadgatasukhadukhdikam tmanyadhyasyati| so'yamadhyso bandha |
30
tmajnena ajnanivtty buddhydiprapacanivttau
adhysanivttirmoka | na puna pramrthikau bandhamokau asya
vidyete iti sarva samajasamiti ||
Just as when the reflected face is lost when the mirror is not there,
the real face without the reflection remains without the other;
similarly, in the absence of the mind, the one who exists without its
reflection, that Self I amthis is the [syntactical] connection. The
intended meaning is that the world of duality beginning with the
mind (buddhydiprapaca) is a product of self-ignorance. Having
superimposed the Self on the mind, etc., in the form of a reflection,
pleasure and pain, etc. which belong to that [mind] are superimposed
on the Self. It is this superimposition that is bondage. Upon negation
of the [reality] of duality, beginning with the mind, by the
elimination of ignorance through Self knowledge, there is the
negation of the superimposition which is liberation. In actuality,
there is no bondage or liberation for it [Self], thus all is proper.
T |6 4&l(l+lPltPt4 P-4-6 ; 6l-9t4l( --
kecit buddhydnmtmatva manyante tnpratyha
Some think that the intellect, etc. is the Self. To them he says--
P+ l( |4 4- F44 4l
P+ l( P + l|(-
P+ l( 4F4-9-
B |+t4l 9|-F4-9l 5(PltPl+ -+
31
manacakurderviyukta svaya yo
manacakurdermanacakurdi |
manacakurderagamyasvarpa
sa nityopalabdhisvarpo'hamtm || 5 ||
Itself free from the mind and senses, the one who is the
mind of the mind and eye of the eye, etc., whose nature
cannot be objectified by (is not accessible to) the mind
and the senses, I am that Self whose nature is timeless
consciousness. (5)
P+ l( - P+Hl( - l( |44- 9 6- 4- Bl 5(PltP |6 B 4--
P+ lH 9l(l+ + 6(-6 6t4l6 HlP|9 79l 7-4P 96 + Hll(|9
|44 |6 46 6l 6- -- 4&l|-4Hl -4l | HltPl |4 4-
+l+l-9- 9|6 PltPl 4 |9 lB6 |6
manacakurde manade cakurdeca viyukta pthagbhta ya
so'hamtmeti sambandha | manacakurdyupdnena tadantargatatvt
arramapi uptta draavyam| etena arrdapi viyukta iti lakyate |
tath ca guru buddhndriyaarrebhyo bhinna tm vibhurdhruva |
nnrpa pratiketramtm vttiu bhsate iti |