1. bhaktiratmanusandhanamatma'nandaghano yatah
atmanamanusandhatte sadaivatmavidatmana

Meditation on the Self is contemplation,
Because the Self consists of bliss,
A knower of the Self meditates by the Self,
Upon the Self, for ever.

ATMAANUSANDHAMNAM,meditation on the self,
ANANDAGHANAH (BHAVATI), consists of bliss,
TATAH,for that reason,
ATMAVID,a knower of the self,
ATMANAM,the self,
ATMANA,by the self,
SADA-EVA,forever always,
ANUSANDHATTE,meditates upon

2. anusandhiyate brahma brahmanandaghanam yatah
sada brahmanusandhanam bhaktirityavagamyate

The Absolute is meditated upon
Because it consists of bliss.
Constant meditation on the Absolute
Is thus known as contemplation.

BRAHMA,the absolute,
ANUSANDHIYATE,is meditated upon,
YATAH,because of this,
BRAHMA,the absolute,
ANANDAGHANAM, consists of bliss,
SADA BRAHMA-ANUSANDHANAM,constant meditation on the absolute,
BHAKTIHITI-AVAGAMYATE,is thus known as contemplation

3. anandameva dhyayanti sarve duhkham na kascana
yadanandaparam dhyanam bhaktirityupadisyate

It is even bliss that all do meditate,
No one at all (meditates) suffering.
That which is meditation of bliss,
As contemplation it is thought.

ANADAM-EVA,even bliss,
DHYAYANTI,do meditate,
NA (DHYAYATI),does not (meditate),
YAT,that which,
ANANDAPARAM,as pertaining to bliss,
BHAKTIH-ITI,as contemplation,
UPADISYATE,it is taught

4. atmaiva brahma bhajati nanyamatmanamatmavit
bhajatiti yadatmanam bhaktirityabhidhiyate

It is the Self alone that contemplates the Absolute;
The knower of the Self
Meditates on the Self, and not on any other.
That which is meditation on the Self
Is said to be contemplation.

ATMAVIT,the knower of the self,
ATMANAM,on the self,
ATMANAM,on the self,
BHAJATI-ITI-YAT,that which is meditation,
ABHIDHIYATE,is said to be
5. ananda atma brahmeti namaitasyaiva tanyate
iti niscitadhiryasya sa bhakta iti visrutah

Bliss, the Self and the Absolute
Are said to be the names of this alone.
In whom there is such sure awareness,
He as a contemplative is well known.

ETASYA-EVA NAMA,are the names of this alone,
ANYATE,is said to be,
YASYA,of whom,
NISCTADHIH (ASTI),there(is) sure awareness,
BHAKTAH IVA VISRUTAH,so as a contemplative is well known
6. anando'hamaham brahma'tma'hamasmiti rupatah
bhavena satatam yasya sa bhakta iti visrutah

In whom, in such forms,
There is always creative imagination,
As a contemplative he is well known.

ITI RUPATAH,in such forms,
YASYA,in whom,
BHAVANA (ASTI),there (is) creative imagination,
SA BHAKTAH ITI VISRUTAH,as a contemplative he is well known
7. bharya bhajati bhartaram bhartta bharyam na
svanandameva bhajati sarvopi visayastitam

The wife does not merely adore the husband,
Nor the husband merely adore the wife,
It is self-bliss alone that they adore,
As lodged within every sensuous object.

BHARYA BHARTARAM, the wife,the husband,
NAKEVALAM BHAJATI, does not merely,
BHARTTA-BHARYAM,the husband the wife,
NA BHAJATI,does not merely adore,
SARVAH-API,even every,
VISHAYA-STHITAM,lodged within every sensuous object,
SVANANDAM EVA,it is even self-bliss,
BHAJATI,(they) adore
8. evam pasyati kutrapi vidvanatmasukham vina
na kincidaparam tasya bhaktireva gariyasi

For the wise man who sees
Thus at any place whatever,
There is nothing at all other than Self-bliss.
(Such) contemplation verily is the highest.

KUTRAPI,at any place whatever,
ATMA SUKHAM VINA,other than self-bliss,
NA PASYATI,does not see,
TASYA BHAKTIH-EVA,his contemplation verily,
GARIYASI,is most exalted
9. lokasya pitari svasyagurau pitari matari
satyasya sthapitari ca tatpathenaiva yatari

Towards the Father of the World, to one`s
Spiritual teacher, father, mother,
Towards the Founders of Truth, and
Towards those who walk in the same path;

LOKASYA PITARI,towards the father of the world,
SVASYA,to one's,
GURAU PITARI MATARI,spiritual teacher,father,mother,
SATYASYA STHAPITARI,towards the founders of truth,
10. niyantari nisiddhasya sarvesam hitakarttari
yo'nurago bhaktiratra sa para paramatmani

Towards those who put down evil,
And those who do good to all -
What sympathy there is, is devotion here,

ANURANGAH YA,what sympathy there is,
SA BHAKTIH,that is devotion,
ATRA PARAMATMANI,what belongs to the supreme self,
SA PARA,that is the ultimate (devotion)

1. satatam yojayati yadyunakti ca cidatmani
mano nirodharupo'yam sa yoga iti samsitah

That which always unites the mind
With the reasoning Self, and also gets united with it,
And which is in the form of restraint,
That is praised as Yoga.

YAD,that which,
CIDATMANI,in the reasoning self (i.e. in the absolute which is in the nature of wisdom)
MANAH,the mind,
YUNAKTI CA and gets united,
ITI SAMSITAH,is praised to be
2. na drasta darsanam drsyam vidyate yatra tatra hrt
yojayedvasana yavadyogo'yamiti yogavit

Where the seer, the sight and the seen
Are not present, there the heart
Should be joined, as long as incipient memory-factors (are present):
Such is Yoga, (says) the knower of Yoga.

DRASHTA DARSANAM DRISYAM CA,the seer,the sight and the seen,
NA VIDYATE,are not present,
TATRA,there (i.e. in the ultimate self),
HRIT,the heart (or mind),
YAVAT VASANA (VIDYATE),as long as incipient memory factors (are present),
YOJAYET,it should be joined,
AYAM YOGAH,such is yoga,
ITI YOGAVIT (VADATI),(says) the knower of yoga
3. namarupamidam sarvam brahmaiveti viliyate
yadbrahmani mano nityam sa yoga iti niscitah

All this consisting of name-form, (knowing)
As verily the Absolute, the mind ever merges
In the Absolute, what constitutes such,
As Yoga is ascertained.

IDAM NAMA-RUPAM SARVAM,all this of name-form,
BRAHMA-EVA ITI,as verily the absolute,
MANAH,the mind,
BRAHMANI,in the absolute,
VILIYATE,gets merged,
(ITI) YAT,(such) what is,
YOGAH ITI NISCITAH,as yoga is ascertained
4. cittasya tailadharavadvrttya'vichinnaya'tmani
nirantaram ramyate yatsayogo yogibhih smrtah

The unbroken functioning of reason
Which in the Self, like a streak of oil,
Finds incessant joy - such as Yoga
Is by Yogis recognized.

TAILA-DHARAVAT,like the streak of flowing oil,
ITTASYAVRITTYA,by the functioning of the reason,
ATMANI,in the self,
REMYATE (ITI)YAT,(in that) it finds joy,
SAH YOGAH (ITI),that (as) yoga,
YOGIBHIH SMRITAHA,is recognized by yogis.

5. yato yato mano yati sada'tmani tatastatah
niyamya yojayedetadyogo'yam yujyatmiha

To which or which order (interest) the mind goes,
From that or that other into the Self,
Ever restraining it, it should be joined,
In such Yoga here let it be united.

MANAH,the mind,
YATAH YATAH,from which or which other (interest),
TATAH TATAH,from that or that other,
ETAT,this (the mind),
NIYAMYA,having restrained,
ATMANI,in the self,
YOJAYET,should be joined,
AYAM YOGAH,this is yoga,
IHA,in this here, (yoga),
YUJYATAM,let it be united (i.e.let it be joined,let samadhi be practiced)
6. sarvanatakarah pumsam sankalpah kalpitaih saha
unmulya vasanajalairyenamani nirudhyate

Uprooting those incipient memory-factors of willing,
The source of all human disasters, (he) who
Together with their varied willed objects
Restrains in the form of Self (saying):

PUMSAM,for man,
SARVA-ANARTHA-KARAH,which is the source of all
KALPITAIH,with the objects of wilful desire,
VASAN-JALAIH SAHA,together with the various incipient memory factors belonging to the will,
YENA,by whom,
ATMANI,in the self,
NIRUDHYATE,is restrained
7. drsyasya na drso'stitvam ato drsyam drgatmakam
iti yunjita drgrupe yah sa yogavidham varah

"What is seen has no existence as such,
"Thus what is seen is the seer's Self"-
He among knowers of Yoga
Is the most superior.

DRSYASYA,in visible objects,
NA ASTITVAM,there is no existence,
DRISYAM DRIGATMAKAM (BHAVATI),the seen is the form of the seer,
DRIGRUPE,in the form of the self
YUNJITA, joins,
SAH YOGAVIDAM VARAH,he is the knower of yoga
8. yada piban mano bhrngah svanandamadhumadhurim
na spandati vasikrtya yojito yogavayuna

When the mind-bee drinking
Of the nectar-sweetness of Self-bliss
Is drawn into union with Yoga breeze
And does not flutter, (Yoga takes place).

YOGAVAYUNA,by the breeze of yoga,
VASIKRITYA, being drawn to its side,
YOJITAH,having attained to yoga union,
MANO-BHRINGAH,the bee that is the mind,
SVANANDA-MADHU-MADHURIM,the nectar sweetness of self-bliss,
PIBAN,while enjoying,
NA SPANDATI,does not flutter,
(TADA YOGA SYAT),(then yoga takes place)
9. dhyanamantantarbhruvordrstirjihvagram lambikordhvatah
yada syatkhecari mudra nidralasyadinasini

When meditation with gaze fixed between the eye-brows
Then happens (khecari mudra) that space-freedom attitude
Of drowsiness - and fatigue - dispelling capacity.

BHRUVOH,of the two eyebrows,
ANTAH,in the middle,
DHYANAM DRISTIH (CA),meditation and gaze,
LAMBIKA-URDHVATAH,placed beyond the uvula,
JIHVAGRAM (CA),the tip of the tongue also,
(SYAD),(takes place),
JIHVAGRAM (CA),the tip of the tongue also,
(SYAD),(takes place),
NIDRA-ALASYA-ADI-NASISNI,of sleep,fatigue etc., dispelling potency,
KHECARI-MUDRA,an attitude enabling one to attain the freedom of space
10. jnanam karmeti loke'smin dvidha yogah samasatah
anayoryogavistarah sarvah parisamapyate

As of wisdom or action, Yoga in this world
Is of two kinds; and within these summarily
The whole of the further elaboration of Yoga
Is comprised conclusively.

ASMIN LOKE,in this world,
JNANAM KARMAITI, as of wisdom and action,
SAMASATAH,in summary fashion,
DVIDHA,in two kinds
,YOGAVISTARAH SARVAH,the whole of any further elaboration of yoga,
ANAYOH,within these,
PARISAMAPYATE,is comprised conclusively

1. nirvanam dvividham suddhamasuddham ceti tatra yat
suddham nirvasanam tadvadasuddham vasananvitam

Emancipation is of two kinds -
What is pure and what is impure.
What is without incipient memory-factors, that is pure,

NIRVANAM,emancipation (i.e. absorbtion),
DVIVIDHAM,of two kinds,
TATRA,of these,
YAT NIRVASANAM,what is without incipient memory factors,
TAT SUDDHAM,that is pure,
2. atisuddham suddhamiti suddham ca dvividham tatha

As pure and extra-pure,thus
Are two kinds, likewise,
The impure also as impure-pure
And impure-impure is spoken of.

SUDDHAM CA,the pure also,
DVIVIDHAM,of two kinds,
ASUDDHAM-CA,the impure also,
3. atisuddham tridha pascadvare caikam variyasi
ekamekam varisthe'tha suddham brahmavidisthitam

The extra-pure is again of three kinds -
One is the elect, one is the more elect,
One is the most elect - while the pure
Exists in the (simple) knower of the Absolute.

ATISUDDHAM,the extra-pure,
PASCAT TRIDHA,again is of three kinds,
EKAM VARISHTHE,one in the most elect (most superior knower of the absolute),
SUDDHAM,the pure,
4. asuddhasuddham virajastamo'nyatsarajastamaha
mumuksau prathamam vidyat dvitiyam siddhikamisu

The impure - pure is without passion and inertia,
- the other is with passion and inertia.
The former as in one who desires liberation,

ASUDDHA-SUDDHAM,the impure-pure,
VIRAJAS-TAMAH,is without passion and inertia,
SARAJAS-TAMAH,is with passion and inertia,
PRATHAMAM,the former,
MUMUKSHAU,(as) in one who desires liberation,
DVITIYAM,the latter,
SIDDHIKAMESU,(as) in those who desire psychic powers,
VIDYAT,is to be known
5. dagdhva jnanagnina sarvamuddisya jagatam hitam
karoti vidhivatkarma brahmavidbrahmani sthitah

Established in the Absolute, a knower of the Absolute,
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.

BRAHMANI STHITAH,established in the absolute,
JNANAGNINA,by the fire of wisdom,
SARVAM DAGDHVA,having burnt everything up,
JAGATAM HITAM UDDISYA,aiming at the good of the world,
6. samnasya sarvakarmani satatam brahmanisthaya
yascaratyavanau dehayatrayai brahmavidvarah

(He who) renouncing all action,
Always established in the Absolute,
Continues the course of the bodily life,

YAH,he who,
SARVA-KARMANI SAMNASYA,renouncing all action,
SATATAM BRAHMANISHTHAYA,always established in the absolute,
DEHA YATRA YAI,continuing the course of the daily life,
AVANAU CARATI,wandering in the world,
7. anyena vedito vetti na vetti svayameva yah
sa variyan sada brahmanirvanamayam asnute

But (he) himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.

YAH,he (i.e. the the jivanmukta,or man attaining liberation while still alive,
ANYENA VEDITAH,being informed by another,
VETTI,is able to know,
SVAYAM-EVA,then by himself,
NA VETTI,does not know,
SAH VARIYAN,he is the more elect,
AYAM,such a one,
BRAHMANIRVANAM,absorption in the absolute,
8. svayam na vetti kincinna vedito'pi tathaiva yah
sa varisthah sada vrttisunyo'yam brahma kevalam

(He who) by himself does not know anything,
And even when made to know (knows) not -
Such a one, always void of activity,

YAH,he who,
SVAYAM,by himself,
NA VETTI,does not know,
NA (VETTI),(he) knows not,
SA VARISHTHAH,he is the most elect,
NYAM,such a one,
VRITTI-SUNYAH,void of activity,
KEVALAM BRAHMA,is the absolute alone (in himself)
9. heyopadeyata nahyasya'tma va svaprakasakah
iti matva nivartteta vrttirnavarttate punah

As for the Self, it is self-luminous.
Thereafter, function does not repeat (itself).

ASYA,of this (world),
HEYA UPADEYATA,rejection or acceptance,
NA-HI,certainly there is not,
ATMA-VA,as for the self,
SVA PRAKASAKAHA,it is self-luminous,
ITI MATVA,having understood thus,
NIVARTTETA,one should withdraw (from all activity),
NA AVARTATE,does not repeat (itself)
10. ekameva'dvitiyam brahmasti nanyanna samsayah
iti vidvannivartteta dvaitannavartate punah.

The one Absolute alone there is without a second,
Nothing else there is, no doubt herein.
Having thus understood, the well-instructed one

ADVITIYAM,without a second,
NA ANYAT ASTI,nothing else there is,
ITI MATVA,having thus understood,
VIDVAN,the well-instructed one,
ITI MATVA,having thus understood,
VIDVAN,the well-instructed one,
DVAITAT,from duality,
NIVARTTETA,should withdraw,


From GURUKULA NEWSLETTER, Volume 1, Number 6, 15 September 1973
Edited by C. de Bruler
Word-for-word from version in original typescript of Darsana Mala, c.1972.