Page 59 - PWK

Ah<àTyybIjTvimd<v&Äeirit S)…qm!,

AividTva SvmaTman< baý< veiÄ n tu Kvict!. 71.

ahampratyayabéjatvamidaàvåtteriti sphuöam |
aviditvä svamätmänaà bähyaà vetti na tu kvacit || 71||
Ah< àTyy> = ‘I’ thought; #d< v&Äe> bIjTvm! = seed of 'this' thought; #it S)…qm! = is clear; baým! =

external world; AividTva = without knowing; Svm! AaTmanm! = one's own self; n tu Kvict! veiÄ =
one does not know at all.

71. It is clear that the 'I' thought is the seed for 'this' thought. Without knowing one's own self one

does not know the external world at all.

][e ][e jNmnazavh<v&ÄeimRtaE yt>,

iv}an< ]i[k< ten Svàkaz< Svtae imte>. 72.

kñaëe kñaëe janmanäçävahaàvåttermitau yataù |
vijïänaà kñaëikaà tena svaprakäçaà svato miteù || 72||
][e ][e = every moment; jNm-nazaE = birth and death; Ah< v&Äe> = of 'I' thought; imtaE = seen (in

principle); yt> = because; ]i[km! = momentary; iv}anm! = consciousness; Svt> imte> =

recognized by itself; ten = so; Svàkazm! = self illumined.

72. Birth and death of consciousness is seen every moment because 'I' thought is momentary. So,

consciousness is said to be momentary and it is self-illumined. It needs no further principle to

illumine it. It is recognized by itself.

iv}anmykaezae=y< jIv #Tyagma jgu>,

svRs<sar @tSy jNmnazsuoaidk>. 73.

vijïänamayakoço'yaà jéva ityägamä jaguù |
sarvasaàsära etasya janmanäçasukhädikaù || 73||
iv}anmykaez> = intellectual-sheath; Aym! = this; jIv> = Atman; Aagma> = scriptures; #it jgu> =

say that; svR = all; s<sar> = world; @tSy = its; jNm-naz-suoaidk> = birth and death, pleasure

and pain etc.

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Sandeepany Sadhanalaya