Consciousness – all-pervasive, all,
Upadesha Sahasri caitanyaṃ sarvagaṃ sarvaṃ
of Shankaracharya
abiding in the hearts of all,
sarva-bhūta-guhāśayam
Chapter 17 (selected verses)
Samyan-mati Prakarana
"Correct Understanding" beyond all objects –
yat sarva-viṣayātītaṃ
Translation by unto that all-knowing one, salutations.
Swami Tadatmananda
Arsha Bodha Center tasmai sarva-vide namaḥ 1.1
Atma is to be known because it is supreme, Through words, sentences, and teachings,
ātmā jñēyaḥ parō hyātmā pada-vākya-pramāṇa-jñair
unsurpassed by anything, lamps of wisdom (gurus) reveal
yasmād anyan na vidyatē dīpa-bhūtaiḥ prakāśitaṁ
all-knowing, all-seeing and pure. brahman, the secret of the Vedas.
sarvajñaḥ sarvadṛk śuddhas brahma vēda-rahasyaṁ yais
Salutations unto that atma to be known. Unto them, I constantly bow.
tasmai jñēyātmanē namaḥ 17.1 tān nityaṁ praṇatō 'smy aham 17.2
-
Whose words destroy ignorance like sunrays Compared to attaining atma,
yad-vāk-sūryāṁśu-sampāta- ātma-lābhāt parō nāyō
destroy darkness, there is no greater attainment.
praṇaṣṭa-dhvānta-kalmaṣaḥ lābhaḥ kaścana vidyatē
having bowed to my guru, I will now teach That is the purpose of the sruti,
praṇamya tān gurūn vakṣyē yad-arthā vēda-vādāś ca
the conclusive knowledge of brahman. smriti, and rituals.
brahma-vidyā-viniścayam 17.3 smārtāś cāpi tu yāḥ kriyāḥ 17.4
Anything attained for one's own By nature, atma is ever-attained, therefore
ātmārthō 'pi hi yo lābhaḥ svayaṁ labdha-svabhāvatvāl
happiness also brings the opposite. it is not attained through other means.
sukhāyeṣṭo viparyayaḥ lābhas tasya na cānyathaḥ
Attaining atma is said to be supreme Anything attained by other means
ātma-lābhaḥ paraḥ prokto anyāpēkṣas tu yo lābhaḥ
by knowers of brahman because it is eternal. is due to seeing duality.
nityatvād brahma-vedibhiḥ 17.5 so 'nya-dṛṣṭi-samudbhavaḥ 17.6
Seeing duality is ignorance. Impermanent are the results of actions
anya-dṛṣṭis tv avidyā syāt karma-kāryas tvanityaḥ
Destruction of that ignorance is moksha caused by ignorance and desire.
tan-nāśo mokṣa ucyate avidyā-kāma-kāraṇaḥ
which is gained through knowledge alone, The Vedas show that
jñānenaiva tu so 'pi syād pramāṇaṁ veda evātra
not by action which is not opposed (to ignorance). the attainment of knowledge (is permanent).
virodhitvān na karmaṇā 17.7 jñānasyādhigame smṛtaḥ 17.8
Because knowledge is its only purpose, Objects known by atma are nothing but atma
jñānaikārtha-paratvāt taṁ yena vetti sa vedaḥ syāt
the wise know the unity of Vedic teachings. in a dream. Everything is due to maya.
vākyam ekaṁ tato viduḥ svapne sarvaṁ tu māyayā
Atma's oneness (with brahman) is to be known Atma in the form of eyes sees (in a dream).
ekatvaṁ hy ātmano jñeyaṁ yena paśyati tac cakṣuḥ
through the meaning of its statements. Atma in the form of ears hears (in a dream).
vākyārtha-pratipattitaḥ 17.9 śruṇōti śrōtram ucyatē 17.14
In a dream, atma speaks by means of atma in the form Due to various upadhis
yēna svapna-gato vakti sā kalpyopādhibhir evaitad
of the organ of speech. So too, for smelling, consciousness becomes differentiated (in a dream)
vāg ghrāṇaṁ tathaiva ca bhinaṁ jñānam anekadhā
tasting, touching, like, according to its surroundings, different colors
rasana-sparśane caiva ādhibedād yathā bhedo
thinking and other faculties. appear in one crystal.
manaś cānyat tathendriyam 17.15 maṇer ekasya jāyate 17.16
Similarly, in the waking state, differentiation In both the dream state and waking state,
jāgrataś ca tathā bhedo svapne yadvat prabodhe ca
is superimposed on consciousness. ideas of outside and inside
jñānasyāsya vikalpitaḥ bahiś cāntas tathaiva ca
Objects in the mind are projected and reading what is written
buddhisthaṁ vyākarōty arthaṁ ālekhyādhyayane yadvat
by actions born of desire due to ignorance. are mutually dependent, born of the mind.
bhrāntyā tṛṣṇodbhava-kriyaḥ 17.17 tad-anyonya-dhiyodbhavam 17.18
When atma projects objects, All this is born of ignorance.
yadāyaṁ kalpayed bhedaṁ avidyā-prabhavaṁ sarvam
it desires them and decides to get them. The world is unreal
tat-kāmaḥ san yathākratuḥ asat tasmād idaṁ jagat
Having decided to get those desired objects, because it is created due to ignorance
yat-kāmas tat kratur bhūtvā tadvatā sṛśyate yasmāt
it obtains the results of actions performed. and not experienced in deep sleep.
kṛtaṁ yat tat prapadyate 17.19 suṣupte na ca grhyate 17.20
Scriptures say, knowledge and ignorance When one's mind is pure like a mirror,
vidyāvidye śruti-prokte citte hy ādarśavad yasmāc
lead to oneness and separateness. knowledge shines.
ekatvānyadhiyau hi naḥ chuddhe vidyā prakāśate
Therefore, with great effort, By restraint, daily rituals,
tasmāt sarva-prayatnena yamair nityaiś ca yajñaiś ca
knowledge is taught in the scriptures. and austerities, the mind is purified.
śāstre vidyā vidhīyate 17.21 tapobhis tasya śodhanam 17.22
Austerities of the body, etc. should be practiced Waking state is based on perception.
śārīrādi-tapaḥ kuryāt dṛṣṭaṁ jāgaritaṁ vidyāt
for complete purification of the mind. Dream state is based on memory.
tad-viśuddhy-artham uttamam smṛtaṁ svapnaṁ tad eva tu
Concentration the mind, etc. Deep sleep is the absence of those two.
mana-ādi-samādhānaṁ suṣuptaṁ tad-abhāvaṁ ca
arises from the discipline of each part. Your own true self is the highest reality.
tat-tad-deha-viśoṣaṇam 17.23 svamātmānaṁ paraṁ padam 17.24
Deep sleep, known as ignorance or tamas, Though one, it becomes three
suṣuptākhyaṁ tamo 'jñānaṁ tad evaikaṁ tridhā jñeyaṁ
is the seed for the dream and waking states. again and again. Thus is the seed of maya.
bījaṁ svapna-prabodhayoḥ māyā bījaṁ punaḥ kramāt
When destroyed by self-knowledge, Atma, the substratum of maya, is unchanging
svātma-bodha-pradagdhaṁ syād māyāvy ātmāvikāro 'pi
it is like burnt seed that cannot germinate. and one, yet becomes many like the sun's reflection.
bījaṁ dagdhaṁ yathābhavam 17.25 bahudhaiko jalārkavat 17.26
Just as one seed of maya becomes many Upon a conjured elephant,
bījaṁ caikaṁ yathā bhinnaṁ māyā-hastinam āruhya
in deep sleep, dream, etc, so too, a one magician goes
prāṇa-svapnādibhis tathā māyāvy eko yathā vrajet
in the dream body and the waking body, and comes. So too, one unchanging atma
svapna-jāgrac-charīeṣu āgacchaṁs tadvad evātmā
atma becomes many like reflections of the moon. comes and goes in sleep and dream states.
tadvac cātmā jalenduvat 17.27 prāṇa-svapnādigo 'calaḥ 17.28
There is no elephant or riding For the unentranced, there is no
na hastī na tad ārūḍho abaddha-cakṣuṣo nāsti
other than the magician standing there. So too, magic, so too for the magician.
māyāvy anyo yathā sthitaḥ māyā māyāvino ’pi vā
there are no states of sleep, etc. or a witness of them That magic is only for the entranced,
na prāṇādi na tad-draṣṭā baddhākṣasyaiva sā māyā
other than consciousness, the eternal knower. so too is the magician.
tathā jño 'nyaḥ sadā dṛśiḥ 17.29 māyāvy eva tato bhavet 17.30
Atma is to be known directly Objection: Because atma imperceptible,
sākṣād eva sa vijñeyaḥ aśabdāditvato nāsya
according to scriptures like, "atma is immediate," it cannot be grasped by the senses.
sākṣād ātmeti ca śruteḥ grahaṇaṃ cendriyair bhavet
"the knot of the heart is broken," Since atma is not like happiness, etc.
bhidyate hṛdaya-granthir sukhādibhyas tathānyatvād
"if not..." and so on. how can it be grasped by the intellect?
na ced ityāditaḥ śruteḥ 17.31 buddhyā vāpi kathaṃ bhavet 17.32
Reply: Like Rahu, though invisible (is grasped) Like the reflection and heat of the sun
adṛśyo 'pi yathā rāhuś bhānor bimbaṃ yathā cauṣṇyaṃ
and the moon's reflection (is grasped), so too, seen in water are not properties of water, so too,
candre bimbaṃ yathāmbhasi jale dṛṣṭaṃ na cāmbhasaḥ
atma, though all-pervasive, reflected consciousness is not property of the mind
sarvago 'pi tathaivātmā buddhau bodho na tad-dharmas
is grasped in the intellect. because it has a different nature.
buddhāv eva sa gṛhyate 17.33 tathaiva syād vidharmataḥ 17.34
When the active mind, endowed with sight, When illumining only mental activities,
cakṣur-yuktā dhiyo vṛttir kevalāṃ manaso vṛttiṃ
is illumined by unchanging consciousness, unchanging consciousness is called the thinker of thoughts
yā tāṃ paśyann aluptadṛk paśyan mantā mater ajaḥ
atma is called seer of the seen. It is the knower because it's power is never lost
dṛṣṭer draṣṭā bhaved ātmā vijñātālupta-śaktitvāt
Similarly, atma is called hearer of the heard. according to the scripture, "not indeed..."
śruteḥ śrotā tathā śruteḥ 17.35 tathā śāstraṃ na hīty ataḥ 17.36
It is unchanging, according to the scripture, Because it's power is never lost, in deep sleep,
dhyāyatīty avikāritvaṃ śakty-alopāt suṣupte jñas
"It seems to rest and move." dream and waking, the knower is unchanging.
tathā lelāyatīty api tathā bodhe 'vikārataḥ
It is pure, according to the scriptures, Such distinctions belong only to the known
atra steneti śuddhatvaṃ jñeyasyaiva viśeṣas tu
"thief...unattached..." according the scripture, "When it is..."
tathānanvāgataṃ śruteḥ 17.37 yatra veti śruter mataḥ 17.38
Because of a mediator, indirect is the No other lamp is needed
vyavadhānād dhi pārokṣyaṃ na hi dīpāntarāpekṣā
knowledge of objects other than the self. to illumine a lamp. So too,
loka-dṛṣṭer anātmanaḥ yadvad dīpa-prakāśane
Because it is one's true nature, because consciousness is the nature of atma,
dṛṣṭer ātma-svarūpatvāt bodhasyātma-svarūpatvān
knowledge of brahman is direct. no other consciousness is needed.
pratyakṣaṃ brahma tat smṛtam 17.39 na bodho 'nyas tatheṣyate 17.40
Objectness, change, Both outside and inside, atma is unchanging,
viṣayatvaṃ vikāritvaṃ sabāhyābhyantaro 'jīrṇo
and manyness are not (properties of atma). beyond birth, death, and old age.
nānātvaṃ vā na hīṣyate janma-mṛtyu-jarātigaḥ
Therefore, atma cannot be accepted or rejected One who knows, "I am atma,"
na heyo nāpy upādeya aham ātmeti yo vetti
by itself or anything else. fears nothing at all.
ātmā nānyena vā tataḥ 17.41 kuto 'nveva bibheti saḥ 17.42
Rituals are ordained only before Because after leaving one's prior body,
prag evaitad-vidheḥ karma pūrva-deha-parityāge
the negation of caste, etc. caste, etc. are negated,
varṇitvāder apohanāt jāty-ādīnāṃ prahāṇataḥ
due to scriptures like, "that is not gross..." the body alone has caste
tad asthūlādi-śāstrebhyas dehasyaiva tu jātyādis
and from the realization, "You are that." and is not the Self.
tat tvam eveti niścayāt 17.43 tasyāpy evaṃ hy anātmatā 17.44
I and mine are wrong notions Like observing ten days of impurity
mamāhaṃ cety ato 'vidyā daśāhāśauca-kāryāṇāṃ
about the body, etc. which are not the Self. is given up when one becomes a sannyasi,
śarīrādiṣv anātmasu pārivrājye nivartanam
By Self-knowledge they are negated, so too, when Self-knowledge is gained,
ātma-jñānena heyā syād yathā jñānasya samprāptau
according to the scripture, "for the asuras..." rituals associated with caste, etc. (are given up).
asurāṇām iti śruteḥ 17.45 tadvaj jātyādi-karmaṇām 17.46
According to one's desire are one's intentions, The result of discovering one's true nature
yat-kāmas tat-kratur bhūtvā ātma-rūpa-vidheḥ kāryaṃ
thus an ignorant person acts. is the cessation of actions, etc.
kṛtaṃ tvajñaḥ prapadyate kriyādibhyo nivartanam
When the desires of an enlightened person Atma is neither an end nor a means,
yadā svātma-dṛśaḥ kāmāḥ na sādhyaṃ sādhanaṃ vātmā
are removed, he becomes immortal. according to the scripture, "eternally content..."
pramucyante 'mṛtas tadā 17.47 nitya-tṛptaḥ śruter mataḥ 17.48
Production, acquisition, transformation, Because they are painful, impermanent, and
utpādyāpya-vikāryāṇi tāpāntatvād anityatvād
and purification are the four results of action. for the sake of the Self, external pleasures
saṃskāryaṃ ca kriya-phalam ātmārthatvāc ca yā bahiḥ
There are no other results of action. should be withdrawn to oneself, then
nāto 'nyat karmaṇaḥ karyaṃ saṃhṛtyātmani tāṃ prītiṃ
Therefore, (actions) and means are to be rejected. a seeker of truth should approach a teacher....
tyajet tasmāt sasādhanam 17.49 satyārthī gurum āśrayet 17.50
who is peaceful, wise, liberated, The guru should carry a disciplined
śāntaṃ prājñaṃ tathā muktaṃ sa gurus tārayed yuktaṃ
actionless, and established in brahman, and qualified student
niṣkriyaṃ brahmaṇi sthitam śiṣyaṃ śiṣya-guṇānvitam
according to the scripture, "one with a teacher knows" in the boat of knowledge
śruter ācāryavān veda brahma-vidyāplavenāśu
and the Gita verse, "know that..." across the great ocean of inner darkness.
tad viddhīti smṛtes tathā 17.51 svānta-dhvānta-mahodadhim 17.52
Seeing, touching, hearing, smelling, Without disappearing or arising,
dṛṣṭiḥ spṛṣṭiḥ śrutir ghrātir apāyodbhūti-hīnābhir
thinking, and knowing the sun always shines. So too,
matir vijñātir eva ca nityaṃ dīpyan ravir yathā
arise as mutually separate powers pure consciousness, all-pervasive and all-knowing,
śaktayo 'nyāś ca bhidyante sarvagaḥ sarva-dṛk śuddhaḥ
in consciousness due to different upadhis. always knows everything.
cid-rūpatve 'py upādhibhiḥ 17.53 sarvaṃ jānāti sarvadā 17.54
(Atma) appearing separate, inside the body Having seen and resolved outside (of waking state)
anya-dṛṣṭiḥ śarīrasthas dṛṣṭvā bāhyaṃ nimīlyātha
and of its size due to ignorance, and resolving remembered objects (of dream state)
tāvan-mātro hy avidyayā smṛtvā tat pravihāya ca
like the moon, etc, reflected in water, and resolving those experiences (in deep sleep),
jalendv-ādy-upamabhis tu athonmīlyātmano dṛṣṭiṃ
seems to possess it's attributes. one gains brahman without going anywhere.
tad-dharmā ca vibhāvyate 17.55 brahma prāpnoty anadhvagaḥ 17.56
Giving up the three states of deep sleep, etc, "I am unborn, immortal, deathless,
prāṇādy evaṃ trikaṃ hitvā ajo 'haṃ cāmaro 'mṛtyur
the great ocean of ignorance is crossed, unaging, fearless,
tīrṇo 'jñāna-mahodadhim ajaro 'bhaya eva ca
because one established in atma is attributeless, pure, all-knowing, all-seeing and pure."
svātmastho nirguṇaḥ śuddho sarvajñaḥ sarva-dṛk śuddha
enlightened and naturally free. Thinking thus, an enlightened is not reborn.
buddho muktaḥ svato hi saḥ 17.57 iti buddho na jāyate 17.58
"The so-called seed of ignorance Like butter separated from milk
pūrvoktaṃ yat tamobījaṃ kṣīrāt sarpir yathoddhṛtya
is destroyed." For one who has ascertained this doesn't become milk when thrown back in, so too, when
tan nāstīti viniścayaḥ kṣiptaṃ tasmin na pūrvavat
about the three states, the knower (is separated) from the unreal mind, etc,
tad-bhāve kuto janma buddhy-āder jñas tathāsatyān
knowing oneness of brahman? it doesn't get identified with the body like before.
brahmaikatvaṃ vijānataḥ 17.59 na dehī pūrvavad bhavet 17.60
"Limitless conscious existence, Driven by by fear of brahman,
satyaṃ jñānam anantaṃ ca yasmād bhītāḥ pravartante
beyond the five sheaths, speech, mind, fire, etc. function.
rasādeḥ pañcakāt param vāñ-manaḥ-pāvakādayaḥ
imperceptible, etc, as said in scripture, One who knows the truth of atma
syām adṛśyādi-śāstroktam tad-ātmānanda-tattvajño
am I." Knowing brahman thus, one becomes fearless. fears nothing.
ahaṃ brahmeti nibhayaḥ 17.61 na bibheti kutaścana 17.62
If one is beyond words, vast, Because the sun's nature is light,
nāmādibhyaḥ pare bhūmni bhā-rūpatvād yathā bhānor
established in oneself and nondual, it has no day or night. So too,
svārājye cet sthito 'dvaye nāho-rātre tathaiva tu
to whom should he bow? The enlightened one I have no knowledge or ignorance
praṇamet kaṃ tadātmajño jñānājñāne na me syātāṃ
has nothing to be accomplished through action. because my nature is pure consciousness.
na kāryaṃ karmaṇā tadā 17.63 cid-rūpatvāviśeṣataḥ 17.66
Because the scriptures are beyond doubt, In all beings, I am
śāstrasyānatiśaṅkyatvād aham eva ca bhūteṣu
I am brahman alone. one. Like space,
brahmaiva syām ahaṃ sadā sarveṣv eko nabho yathā
As brahman, I have nothing to avoid all beings are in me.
brahmaṇo me na heyaṃ syād mayi sarvāṇi bhūtāni
or gain. Thus one should always reflect. Knowing so, one is not reborn.
grāhyaṃ veti ca saṃsmaret 17.67 paśyann evaṃ na jāyate 17.68
No outside, middle, inside, According to scriptures like, "not this, not this,"
na bāhyaṃ madhyato vāntar neti-nety-ādi-śāstrebhyaḥ
or anything else exists anywhere (I am) free from the world and nondual.
vidyate 'nyat svataḥ kvacit prapañcopaśamo 'dvayaḥ
according to the scripture, "no outside or inside..." From the scripture, "not the knower..."
abāhyāntaḥ-śruteḥ kiṃcit avijñātādi-śāstrāc ca
Therefore, I am pure effulgence. nothing else remains to be known.
tasmāc chuddhaḥ svayaṃ prabhaḥ 17.69 naiva jñeyo hyato 'nyathā 17.70
"I am the Self of all." If a person truly knows atma
sarvasyātmāham eveti jivaś cet paramātmānaṃ
If one knows supreme brahman thus, as one's own divine self, then
brahma ced viditaṃ param svātmānaṃ devam añjasā
he is the Self of all beings, he becomes revered by the gods,
sa ātmā sarva-bhūtānām devopāsyaḥ sa devānāṃ
according to the scripture, "the Self of these..." being free from animal nature.
ātmā hy eṣām iti śruteḥ 17.71 paśutvāc ca nivartate 17.72
"I have always been enlightened, Pitiful are those who
aham eva sadātmajñaḥ kṛpaṇās te 'nyathaivāto
free from everything like space." know supreme brahman as being otherwise.
śūnyas tv anyair yathāmbaram vidur brahma paraṃ hi ye
From ascertaining this truth, For one who sees non-difference, established in his own glory
ity evaṃ satya-saṃdhatvād svarāḍ yo 'nanya-dṛk svasthas
he is not bound by false notions. the gods fall under his control.
asad-dhātā na badhyate 17.73 tasya devā asan vaśe 17.74
Giving up connections to caste, etc, ... creator of all,
hitvā jāty-ādi-saṃbandhaṃ setuṃ sarva-vyavasthānām
and ideas of difference, along with action, free from day, night, etc.
vāco 'nyāḥ saha karmabhiḥ aho-rātrādi-varjitam
with "om" you should meditate upon your own Self, across, above, below, everywhere,
om ity evaṃ svamātmānaṃ tiryag-ūrdhvam adhaḥ sarvaṃ
the whole, pure .... ever-shining, free from suffering.
sarvaṃ śuddhaṃ prapadyatha 17.75 sakṛj jyotir anāmayam 17.76
Free from good and bad karma, Doing all without action, pure,
dharmādharma-vinirmuktaṃ akurvan sarva-kṛc chuddas
from past and future, from cause and effect, running beyond while standing,
bhūtabhavyāt kṛtākṛtāt tiṣṭhann atyeti dhāvataḥ
one's own supreme Self should be known unborn, because of maya's power
svamātmānaṃ paraṃ vidyād māyayā sarva-śaktitvād ajaḥ
as being free from all bondage. becoming many (is atma).
vimuktaṃ sarva-bandhanaiḥ 17.77 san bahudhā mataḥ 17.78
Like a king who merely observes, Without qualities, action, time,
rājavat sākṣi-mātratvāt niguṇaṃ niṣkriyaṃ nityaṃ
like a magnet that is near, duality or suffering,
sāṃnidhyād bhrāmako yathā nirdvandvaṃ yan nirāmayam
I cause the world to move, as atma, pure, enlightened, and liberated -
bhrāmayañ jagad ātmāhaṃ śuddhaṃ buddhaṃ tathā muktaṃ
without action or agency, nondual. I am that brahman. Thus one should ascertain.
niṣkriyo 'kārako 'dvayaḥ 17.79 tad brahmāsmīti dhārayet 17.80
-
(Knowing) bondage, moksha, and their causes, ... having known these according to revealed scriptures,
bandhaṃ mokṣaṃ ca sarvaṃ yata idam vijñāyaitad yathāvac-chrutim
(knowing) one and many, both negated, one transcends suffering and ignorance
ubhayaṃ heyam ekaṃ dvayaṃ ca muni-gaditaṃ śoka-mohāv atītaḥ
-
(knowing) supreme reality, beyond the known and unknown, being all-knowing, fulfilled,
jñeyājñeyābhyatītaṃ paramam sarva-jñaḥ sarva-kṛt syād bhava
(knowing) ever-present reality, one and pure ... free from worldly fear, and complete.
adhigataṃ tattvam ekaṃ viśuddham bhaya-rahito brāhmaṇo 'vāpta-kṛtyaḥ 17.81
Not by oneself or another This indeed is the knowledge atma
na svayaṃ svasya nānyaś ca ātma-pratyāyikā hy eṣā
can atma be negated taught in all Vedanta texts.
nānyasyātmā ca heyagaḥ sarva-vedānta-gocarā
or accepted. This Knowing it, they become free
upādeyo na cāpy evam jñātvaitāṃ hi vimucyante
is correct knowledge. from all their bondage of worldly life.
iti samyañ-matiḥ smṛtā 17.82 sarva-saṃsāra-bandhanaiḥ 17.83
This secret of all the Vedas, Unto one who is not peaceful, this
rahasyaṃ sarva-vedānāṃ naitad deyam aśāntāya
beyond even the gods, secret, highest knowledge should not be given.
devānāṃ cāpi yat param rahasyaṃ jñānam uttamam
supremely purifying, It should be given to a dispassionate,
pavitraṃ paramaṃ hy etat viraktāya pradātavyaṃ
has been taught. attentive student.
tad etat samprakāśitam 17.84 śiṣyāyānugatāya ca 17.85
Other than giving this knowledge, the guru Knowledge, known or knower
dadataś cātmano jñānaṃ jñānaṃ jñeyaṃ tathā jñātā
has no agenda. do not exist for
niṣkriyo 'nyo na vidyate yasmād anyan na vidyate
So, one who desires this knowledge the all-knowing, all-powerful one.
jñānam icchan bhavet tasmād sarvajñaḥ sarva-śaktir yas
should always be a good student. Salutations unto that conscious atma.
yuktaḥ śiṣya-guṇaiḥ sadā 17.86 tasmai jñānātmane namaḥ 17.87
Through knowledge, liberating me
vidyayā tāritāḥ smo yair
from the great ocean of birth and death,
janma-mṛtyu-mahodadhim
unto my all-knowing guru, salutations.
sarva-jñebhyo namas tebhyo
(ocean) filled with ignorance,
gurubhyo 'jñāna-saṃkulaṃ 17.88
