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DAA LOK

ٸ Ӹ -
͡ 㸟
Ÿ㸺Ź-
Ÿ Ũڟ

na bhmir-na toyam na vyur-
na kham nendriyam v na tem samha,
anaikntikatvt suuptyekasiddhas-
tadeko'vaita iva kevalo'ham.(1)


Neither earth, nor water, nor fire, nor air, nor ether, nor sense-organ, nor their aggregate (am I) because they are inconstant. That which is the one established in sleep, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


޸

ڿ
Ÿ Ũڟ

na var na varramcradharm
na me dhradhydhynayogdayo'pi,
antmrayaham-mamdhysahnt
tadeko'vaia, iva kevalo'ham.(2)

Neither the castes, nor the rules of conduct relating to the castes and stages of life, nor even concentration, meditation, yoga, etc., pertain to me; for the superimposition of `I' and `mine' which is dependent on the non-self has been destroyer. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


Ÿ
Ϻ

Ÿ Ũڟ

na mt pit v na dev na lok
na ved na yaj na trtam bruvanti,
suuptau nirasttinytmakatvt
tadeko vaia ivah kevalo'ham.(3)

Neither mother, nor father, nor the Gods, nor the worlds, nor the Vedas, nor the sacrifices, nor place of pilgrimage are there, they say, in sleep. Because (in sleep) there is not absolute void either, that one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


㸸É ޸
Ӹ 㸈Ÿ
ٸ ָ
Ÿ Ũڟ

na skhyam na aivam na tat-pcartram
na jainam na mimmsakder-matam v,
viisnubhty viuddhtmakatvt
tadeko vaita iva kevalo'ham.(4)

Neither the Sankhya, nor the Saiva, nor the Pancaratra, nor the Jaina, nor the Mimamsa, etc. (are valid doctrines); for, by unique experience (it is shown that) the Self is extremely pure. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


޸ ޸ ޸ ⸸฿
Č Ĝ
עų-
Ũڟ

na cordhvam na cdh n cntar-na bhyam
na madhyam na tirya na prvpar dik
viyad-vypakatvd-akhaaikarpas
tadeko'vaita iva kevalo'ham.(5)


Neither above, nor below, nor inside, nor outside, nor in the middle, nor athwart, nor in the eastern nor in the western direction (am I). Since I am all-pervading like ether, I am impartite by nature. That one which remains (after the sublation of all else) 0 that auspicious absolute (Self) I am.


ƥ ū
Ӹ Û㨸 ğ
ӡŸ
Ÿ Ũڟ

na uklam na knam nqa rakta, na ptam
na kubjam na pnam nas hrasvam na drgham,
arpam tath jyotirkrakatvt
tadeko'vaia ivah kevalo'ham.(6)


Neither white, nor black, nor red, nor yellow, neither small, nor large, neither short, nor long (am I); likewise (I am) without form; for I am of the nature of light. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.



޸ ޸ڿ ޸ Ϝ޸
㨸⸸ ť㸹ګ-
Ÿ Ũڟ

na st na stram na iyo na ik
na ca tvam na cham na cyam prapaca
svarpvabodho vikalpsahius-
tadeeko, vaia iva kevalo'ham(7)


Neither preceptor, nor scripture (there is), neither pupil nor instruction; neither you nor I, nor this universe. The awareness of one's nature does not admit of alternatives. That one which remains (after the sublation of all else) that auspicious absolute (Self) I am.


Ӹϛ 㨸ψŸ 㸺-
Ӹ ϸŸ
Ը -
Ÿ Ũڟ

na jgran-na me svapnaka v suuptir-
na vivo na va taijasa prajako v,
avidytmakatvt traym turyas-
tadeko'vaia iva kevalo'ham.(8)

Neither the state of waking nor that of dream nor that of deep-sleep is for me; neither the Visva nor the Taijasa nor the Prajna (am I). Since the three are of the nature of nescience, I am the Fourth. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


ϡ
㨸ٸ
Ӹ؟㸟 -
Ÿ Ũڟ

api vypakatvd-dhitattvaparyogt
svatasiddhabhvd-ananyrayatvt,
jagat tuccham etat samastm tad-anyat
tadeko'vaia iva kevalo'ham.(9)


Because that (the Self) is all-pervasive, the true goal, of self-established nature, and not dependent on anything else, this entire universe which is different from that is unreal. That one which remains (after the sublation of all else) - that auspicious absolute (Self) I am.


޸ ù 㡸-
Ũ ޸Ũ
޸׾-
Ř 㸨Ĩֿ Ϩ

na caikam tadanyad-dvityam kutu syn-
nas v kevalatvam na ckevalatvam,
na nyam na cnyam-advaitakatvt
katham sarva-vednta-siddam bravmi.(10)


That (Self) is not even one; how can a second, as different from that be? There is not (for it) absoluteness, nor non-absoluteness. Neither the void nor the non-void is it, because it is the non-dual (reality). How can I describe that which is established by all the Vedantas?