(Section dealing with the censure of all acquisitions
except of the Knowledge of the Self.)

The above Prakarana (section dealing with the vanity of all acquisitions), consists of eighteen verses including the last two which deal with the fruit of mastering and thinking on it. The syle is simple in diction and sublime in ideas, and accords well with the style of Shri Shañkara's Mohamudgara. The necessity for knowledge of the Self (Átmabodha) through direct Self-realisaion (Aparoksha-anubhüti) is emphasized here. The best possession is the knowledge of the Self. The Mohanudgara exhorts thus : - `Think abou the Self'' (átmánam bhávaya); ``Who am I?'' (ko'ham)?. The body is only a temporary abode for the Soul. It is only an insrument meant for doing good deeds. It is a temple which has worth only so long as the God or Soul exists therein.

The refrain "tatah kim?'' (what then?) signifies the vanity and futility of what has been said before.

लब्धा विद्या राजमान्या ततः किं
प्राप्ता संपत्प्राभवाढ्या ततः किम् ।
भुक्ता नारी सुन्दराङ्गी ततः किं
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१॥

Labdhá vidyá rájamánya tatah kim
Prápta sampat prábhavádhya tatah kim
Bhuktá nári sundaráñgi tatah kim
Yena svátmánaiva sákshátkruto'bhüt.(1)

Learning, honoured by kings, has been acquired, supreme wealth has been obtained, the fair one's company has been enjoyed - all these verily are in vain to him by whom the Self has no been realised.

केयूराद्यैर्भूषितो वा ततः किं 
कौशेयाद्यैरावृतो वा ततः किम् । 
तृप्तो मृष्टान्नादिना वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥२॥

Keyürádyair bhüshito vátatah kim
Kousheyádyai-rávruo vá tatah kim
rupo mrushánnádiná vá tatah kim
Yena svámá naiva sákshákruo'bhü.(2)

he body has been adorned wih braceles (and oher ornamens), i has been clad in silken (and oher rich) robes, i has been pampered wih dainy food - all hese, verily are in vain o him by whom he Self has no been realised.

दृष्टा नाना चारुदेशास्ततः किं 
पुष्टाश्चेष्टा बन्धुवर्गास्ततः किम् । 
नष्टं दारिद्र्यादि दुःखं ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥३॥ 

Drushtá náná chárudeshás tatah kim
Pushtáshcheshtá bhandhu vargás tatah kim
Nashtam dáridryádi duhkham tatah kim
Yena svátmá naiva sákshátkruto'bhüt.(3)

Many a charming country has been traversed and seen, many a dear relative has been nourished well, the pain of poverty, etc. has gone - all these are in vain to him by whom the Self has no been realised.

स्नातं तीर्थे जह्‌नुजादौ ततः किं 
दानं दत्तं द्व्यष्टसंख्यं ततः किम् । 
जप्ता मन्त्राः कोटिशो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥४॥

Snátam tèrthe jahnujádau tatah kim
Dánam dattam dvayashta sakhyam tatah kim
Japtá mantráh, kotisho vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(4)

Holy baths have been taken in sacred rivers like the Ganges, the sixteen kinds of gifts have been given, sacred mantras (potent spells) have been muttered by the crores - all these, verily are in vain to him by whom the Self has not been realised.

गोत्रं सम्यग्भूषितं वा ततः किं 
गात्रं भस्माच्छादितं वा ततः किम् । 
रुद्राक्षादिः संधृतो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥५॥ 

Gotram samyakbhüshitam vá tatah kim
Gátram bhasmáh cháditam vá tatah kim
Rudrákshádih samdhruto vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(5)

The family has been well adorned, the body is well besmeared with holy ashes, the rudráksha-rosary etc. have been worn well - all these, verily are in vain to him by whom the Self has not been realised.

अन्नैर्विप्रास्तर्पिता वा ततः किं 
यज्ञैर्देवास्तोषिता वा ततः किम् । 
कीर्त्या व्याप्ताः सर्वलोकास्ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥६॥ 

Annair viprástarpitá vá tatah kim
Yajnyair devástoshita vá tatah kim
Kèrtyá vyáptáh sarva lokás tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(6)

Learned Brahmins have been propitiated with food, the gods have been pleased with sacrificial oblations, fame has spread to all the worlds - all these, verily are in vain to him by whom the Self has not been realised.

कायः क्लिष्टश्चोपवासैस्ततः किं 
लब्धाः पुत्राः स्वीयपत्न्यास्ततः किम् । 
प्राणायामः साधितो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥७॥ 

Káyah klishtshchopavásais tatah kim
Labdháh putráh svèya patnyás tatah kim
Pránáyámah sádhito vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(7)

The body has been emaciated by fastings, good sons have been procured in one's webbed wife, control of the breath has been successfully practised - all these, are in vain to him by whom the Self has not been realised.

यद्धे शत्रुर्निर्जितो वा ततः किं 
भूयो मित्रैः पूरितो वा ततः किम् । 
योगैः प्राप्ताः सिद्धयो वा तथ किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥८॥ 

Yuddhe shatrur nirjito vá tatah kim
Bhüyo mitraih pürito vá tatah kim
Yogaih práptáh siddayo vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(8)

The enemy has been vanquished in battle, strength has been replenished through new allies, the siddhis have been attained through the process of Yoga - all these, verily are in vain to him by whom the Self has not been realised.

अब्धिः पद्भ्यां लङ्‌घ्रितो वा ततः किं 
वायुः कुम्भे स्थापितो वा ततः किम् । 
मेरुः पाणावुद्‌धृतो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥९॥ 

Abdhih Padbhyám lañghrito vá tatah kim
váyuh kumbhe sthápito vá tatah kim
Meruh PáNávuddhruto vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(9)

The ocean has been crossed on foot, the vital breath has been retained (in the kumbhaka process of PráNayáma), the great mountain Meru has been held in the palm - all these verily, are in vain to him by whom the Self has not been realised.

क्ष्वेलः पीतो दुग्धवद्दा ततः किं 
वह्निर्जग्धो लाजवद्दा ततः किम् । 
प्राप्तश्चारः पक्षिवत्खे ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१०॥ 

Kshvelah pèto dugdhavadvá tatah kim
Vahnir jagdho lájavaddá tatah kim
Práptashcharah pakshivatkhe tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(10)

Poison has been drunk like milk, fire has been eaten like fried paddy, movement in the sky has been got like a bird - all these, verily are in vain to him by whom the Self has not been realised.

बद्धाः सम्यक्पावकाद्यास्ततः किं 
साक्षद्दिद्धा लोहवर्यास्ततः किम् । 
लब्धो निक्षेपोऽञ्जनाद्यैस्ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥११॥ 

Baddáh samyak pávakádyás tatah kim
Sáksháddiddhá lohavaryás tatah kim
Labdho nikshepo'njanádyais tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(11)

The fire and other elements, have been controlled, metals like iron have been directly pierced, the treasure (inside the earth) has been detected with the help of collyrium, etc. - all these, verily are in vain to him by whom the Self has not been realised.

भूपेन्द्रत्वं प्राप्तमुर्व्याम ततः किं 
देवेन्द्रत्वं संभृतं वा ततः किम् । 
मुण्डीन्द्रत्वं चोपलब्धं ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१२॥ 

Bhüpendratvam práptamurvyám tatah kim
Devendratvam sambhrutam vá tatah kim
Mundèndratvam chopalabdham tatah kim
Yena svátmá náiva sakshatkruto'bhüt.(12)

Sovereignty over the earth has been obtained, lordship of the gods in Heaven has been secured, lordship over the ascetics (with shaven heads) has been attained - all these, verily are in vain to him by whom the Self has not been realised.

मन्त्रैः सर्वं स्तम्भितो वा ततः किं 
बाणैर्लक्ष्यो भेदितो वा ततः किम् । 
कालज्ञानं चाऽपि लब्धं ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१३॥ 

Mantraih sarvah stambhito vá tatah kim
Bánáirlakshyo bhedito vá tatah kim
Kálajnánam chápi labdham tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(13)

Everything has been controlled through mantras (potent spells), the target has been unerringly pierced with arrows, knowledge of Time (past, present and future) has been acquired - all these, verily are in vain to him by whom the Self has not been realised.

कामातङ्‌कः खण्डितो वा ततः किं 
कोपावेशः कुण्ठितो वा ततः किम् । 
लोभाश्लेषो वर्जितो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१४॥ 

Kámátañkah khandito vá tatah kim
Kopáveshah kunthito vá tatah kim
Lobháshlesho varjito vá tatah kim
Yena svátmá naiva sakshatkruto'bhüt.(14)

The malady of desire (Káma) has been cut (kept) off, the effect of anger has been blunted, the all-embracing evil of avarice has been kept away - all these, verily, in vain to him by whom the Self has not been realised.

मोहध्वान्थ पेषितो वा ततः किं 
जातो भूमौ निर्मदो वा ततः किम् । 
मात्सर्यार्तिर्मीलिता वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१५॥ 

Mohadhvántah peshito vá tatah kim
Játo bhümau nirmado vá tatah kim
Mátsaryártir mèlitá vá tatah kim
Yena svátmá niva sakshatkruto'bhüt.(15)

The gloom of delusion has been crushed, all pride has been shed here, the disease of jealousy has been erased - all these, verily, are in vain to him by whom the Self has not been realised.

धातुर्लोकः साधितो वा ततः किं 
विष्णोर्लोको वीक्षितो वा ततः किम् । 
शंभोर्लोकः शासितो वा ततः किं 
येन स्वात्मा नैव साक्षात्कृतोऽभूत् ॥१६॥

Dháturlokah sádhito vá tatah kim
Vishnorloko vikshito vá tatah kim
Shambhorlokah shásito vá tatah kim
Yena svátmá naiva sákúatkøto'bhüt.(16)

The world of Brahmá has been acquired, the world of Vishnu has been seen and the world of Shiva has been ruled over - all these, verily, are in vain to him by whom the Self has not been realised.


यस्येदं ह्रदये सम्यगनात्मश्रीविगर्हणम् । 
सदोदेति स एवात्मसाक्षात्कारस्य भाजनम् ॥१७॥ 

Yasyedam hrudaye samyaganátmashrè vigarhanam
Sadodeti sa evátma sákshátkárasya bhájanam(17)

He is the only locus (place) for Self-realisation in whose heart always arises this thought relating to the topic dealt before (Anátmashri-vigarhana).

अन्ये तु मायिकजगद्‌भ्रान्तिव्यामोहमोहिताः। 
न तेषां जायते क्वाऽपि स्वात्मसाक्षात्कृतिर्भुवि ॥१८॥

Anye tu máyikajagadbhránti vyámoha mohitáh
Na teshám jáyate kvápi svátma sákshátkrutirbhuvi(18)

Others are infatuated by the delusion of this illusory world. Self-realisation is not for such people on this earth.