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 theself,

BHAKTIH,contemplation,

YATAH,because,

ATMA,theself,

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.
 
SARVE,all,ANADAM-EVA,even bliss,

DHYAYANTI,do meditate,
KASCANA,no-one,

DUHKAM,suffering,

NA (DHYAYATI),does not (meditate),
YAT,that which,

ANANDAPARAM,as pertaining to bliss,
DHYANAM,meditation,

(TAT),(that),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.
 
ATMA-EVA BRAHMA,it is the self alone that is the absolute,
ATMAVIT,the knower of the self,

ATMANAM,on the self,
BHAJATI,meditates,

ANYAM NA (BHAJATI),does not (meditate) any other, 

ATMANAM,on the self,

BHAJATI-ITI-YAT,that which is meditation,
(TAT)BHAKTIH-ITI, (that) as contemplation,

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.
 
ANANDAH ATMA BRAHMA-ITI,bliss,the self and the absolute,
ETASYA-EVA NAMA,are the names of this alone,

ANYATE,is said to be,
ITI,thus,

YASYA,of whom,

NISCTADHIH (ASTI),there(is) sure awareness,
SAH,he,BHAKTAH IVA VISRUTAH,so as a contemplative is well known
 
 
6.  anando'hamaham brahma'tma'hamasmiti rupatah
      bhavena satatam yasya sa bhakta iti visrutah
 
"I am Bliss, I am the Absolute, I am the Self."
In whom, in such forms,
There is always creative imagination,
As a contemplative he is well known.
 
AHAM ANANDAHA-ASMI,"I am bliss",

AHAM BRAHMA (ASMI)," I am the absolute",

AHAM ATMA (ASMI),”I am the self”,
ITI RUPATAH,in such forms,

YASYA,in whom,

SATATAM,always,
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.
 
EVAM,thus,VIDVAN,the wise man(of self-knowledge),

KUTRAPI,at any place whatever,

ATMA SUKHAM VINA,other than self-bliss,
APARAMKINCID(API),(even) a little of anything else, 

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,
TAT-PATHENA-EVAYATARI,towards those who walk in the same path
 
 
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,
(While) what here belongs to the Self  Supreme is the ultimate.
 
NISHIDHASYA NIYANATARI,towards those who put down evil (i.e.
towards those who control (their subjects) from  forbidden actions),
SARVESAM HITA KARTTARI (CA),(also) towards those who do good to all,

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)
 
 
IX.   YOGA-DARSANAM   (VISION OF MEDITATION)
 
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,
SATATAM,always,

YOJAYATI,unites,

YUNAKTI CA and gets united,
NIRODHA-RUPAH SAH AYAM,that which is of the form of restraint (of the mind),

YOGAH,yoga,

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.
 
YATRA,where,

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,
NITYAM,always,

BRAHMANI,in the absolute,

VILIYATE,gets merged,

(ITI) YAT,(such) what is,

SAH,that,

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,
AVICCHANNAYA,unbroken,

ITTASYAVRITTYA,by the functioning of the reason,

ATMANI,in the self,

NIRANTARAM,incessantly,

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),
YATI,goes,

TATAH TATAH,from that or that other,

ETAT,this (the mind),
NIYAMYA,having restrained,

SADA,always,

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
disasters,

SANKALPAH,willing,

KALPITAIH,with the objects of wilful
desire,

VASAN-JALAIH  SAHA,together with  the various incipient memory factors belonging to the will,

UNMULYA,uprooted,
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,
DRISAH (ASTITVAM ASTI),it is the seer (that has existence),

ATAH,thus,

DRISYAM DRIGATMAKAM (BHAVATI),the seen is the form  of the seer,

ITI,thus,

YAH,who,

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).
 
YADA,when,

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
And the tongue-tip touching beyond the uvula (takes place)
Then happens (khecari mudra) that space-freedom attitude
Of drowsiness - and fatigue - dispelling capacity.
 
YADA,when,

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),
YADA),(then),

NIDRA-ALASYA-ADI-NASISNI,of sleep,fatigue etc., dispelling potency,

SYAD,happens,

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,

YOGAH,yoga,

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
 
 
 
X.   NIRVANA DARSANAM (VISION OF EMANCIPATION)
 
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,
Likewise, what is qualified by incipient memory-factors is impure.
 
NIRVANAM,emancipation (i.e. absorbtion),

SUDDHAM-ASUDDHAM-CA-ITI,as pure and impure,

DVIVIDHAM,of two kinds,

TATRA,of these,
YAT NIRVASANAM,what is without incipient memory factors,
TAT SUDDHAM,that is pure,

TADVAT,likewise,
YAT-VASANA ANVITAM,what is qualified by incipient memory factors,
(TAT) ASUDDHAM (CA BHAVATI),(that becomes) the impure
 
 
2.  atisuddham suddhamiti suddham ca dvividham tatha
      asuddhasuddhancasuddhamasuddhasuddhamucyate
 
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,

ATISUDDHAM-SUDDHAM ITI,(as) the  extra-pure and the pure,

DVIVIDHAM,of two kinds,

TATHA,likewise,
ASUDDHAM-CA,the impure also,

ASUDDHA-SUDDHAM ASUDDHA  ASUDDHAM (ITI DVIVIDHAM) UCHYATE,pure-impure and impure-impure are spoken of
 
 
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 VARE,one in the elect (knower of the absolute),

EKAM VARIYASI,one in the more elect (superior knower of the absolute),
EKAM VARISHTHE,one in the most elect (most  superior knower of the
absolute),

STHA,while,

SUDDHAM,the pure,
BRAHMAVIDI CA STHITAM,exists in the (simple) knower of the absolute
 
 
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,
While the latter as in one who desire psychic powers is to be known.
 
ASUDDHA-SUDDHAM,the impure-pure,

VIRAJAS-TAMAH,is without passion and inertia,

ANYAT,the other (i.e. the impure-impure),
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,

BRAHMAVIT,a knower of the absolute,(i.e.a man who is emancipated while still alive),
JNANAGNINA,by the fire of wisdom,

SARVAM DAGDHVA,having burnt everything up,

JAGATAM HITAM UDDISYA,aiming at the good of the world,
 VIDHIVAT KARMA KAROTI,performs actions according to what is considered as right
 
 
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,
In the world - (he) is the elect knower of the Absolute.
 
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,
(SAH) BRAHMAVIDVARAH,(he) is the elect knower of the absolute
 
 
7.  anyena vedito vetti na vetti svayameva yah
      sa variyan sada brahmanirvanamayam asnute
 
(He who) being informed by another is able to know,
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,

SADA,always,
BRAHMANIRVANAM,absorption in the absolute,

ASNUTE,enjoys
 
 
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,
The most elect, is the Absolute alone (in itself).
 
YAH,he who,

SVAYAM,by himself,

KINCIT,anything,

NA VETTI,does not know,

TATHAIVA VEDITAH-API,and likewise even when made to 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
 
Of this (world) there is certainly nothing to be accepted or rejected,
As for the Self, it is self-luminous.
Having understood (thus), one should withdraw  (from all functionings),
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),

PUNAH,thereafter,

VRITTIH,function,
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
From duality should withdraw, (he) does not return again.
 
ADVITIYAM,without a second,

BRAHMA EKAM-EVA (ASTI),one  absolute alone (there is),

NA ANYAT ASTI,nothing else there is,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,

VIDVAN,the well-instructed one,
(ATRA) NA SAMSAYAH,(here) is no doubt,
ITI MATVA,having thus understood,

VIDVAN,the well-instructed one,
DVAITAT,from duality,

NIVARTTETA,should withdraw,
(SAH) PUNAH  NA-AVARTTATE,(he) does not return again
 
 

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.