SreeNarayanaGuru

[gopu]

1. jnanamekam hi nirupadhikam sopadhikam ca tat
ahankaridhinam yajjnanam tannirupadhikam

Awareness is one and unconditioned indeed,
There is also the conditioned.
Awareness without egoism, etc.,
That is the unconditioned.

JNANAM-EKAM NIRUPADHIKAM HI,awareness is one and unconditioned indeed,
SOPADHIKAM CA TAT,that is also the conditioned,
YAT JNANAM AHAMKARADI-HINAM,awareness without egoism,etc.,
TAT NIRUPADHIKAM,that is the unconditioned

[gopu]

2. ahantaya'ntarbahirasti yadevamidantaya
bhanavrttya'nvitam yattu jnanam sopadhikam

That which is accompanied by egoism as if inside,
And which again as qualified by this-ness is
Accompanied by conscious activity,
Such awareness is to be understood as conditioned.

YAT,that which,
AHANTAYA BHANA VRITTYANVITAM ANTAH, accompanied by the active consciousness of egoism inside,
EVAM YATTU,that by which again,
IDANTAYA (BHANA VRITTYANVITAM CA) ASTI,as if accompanied by active consciousness thisness) as outside,
(TAT) JNANAM,(that) awareness,
SOPADHIKAM (ITI)
MATAM,is understood to be conditioned

[gopu]

3. anatmanamahankaradinam yenanubhuyate
saksi tadatmajnanam syadyenaivamrtamasyate

That by which are experienced all things
Of the non-Self, such as egoism, etc.,
And even by which immortality is enjoyed,
(As) the Witness, is Self-awareness.

ANATMANAM,of things pertaining to the non self,
AHAMKARADINAM,such as egoism,etc,
SAKSHI,the witness(i.e. the self),
YENA-ANUBHUYATE, what is experienced,
YENA-EVA,by which even,
AMRITAM,immortality,
ASYATE,is enjoyed,
TAT-ATMA-JNANAM SYAD,that is (absolute) self-awareness

[gopu]

4. ahankaradi karyam yadanatmakamasankhyakam
yenavagamyate'natmajnanam tadavadharyate

As innumerable effects of egoism, etc.,
What as pertaining to the non-Self
Attains to awareness, that is said to be
Awareness of the non-Self.

YAT,what,
ANATMAKAM,as pertaining to the non self,
ASANKHYAKAM,as innumerable,
AHANKAR ADI KARYAM,as effects such as egoism etc.,
YENA,by what,
AVAGAMYATE,awareness attains,
TAT,that,ANATMAJNANAM (ITI),as awareness of the non-self,
AVADHARYATE,it is said to be

[gopu]

5. yathavadvastuvijnanam rajjutattvabodhavat
yattadyatharthavijnanamayatharthamato'nyatha

Knowing things as they really are,
As when one attains to the truth of the rope,
What makes for such is true awareness,
Wrong awareness is what is otherwise.

RAJJU-TATTVA-AVABODHAVAT,like the right knowledge about the rope,
YATHAVAT-VASTU-VIJNANAM,awareness of things as they really are,
YAT,which,
TAT-YATHARTHA-VIJNANAM,that is right awareness,
ATHAH ANYATHE,what is different from this,
AVATHARTHAM (CA BHAVATI),wrong awareness(too becomes)

[gopu]

6. yatsannidhyadeva sarvam bhasate svayameva tat
pratyaksajnanamiticaparoksamiti laksyate

By the very presence of which everything looms
In consciousness by itself,
That awareness is indicated as empirical awareness,
And also as non-transcendental awareness.

YAT-SANNIDHYAD-EVA,by the very presence of which,
SARVAM SVAYAM-EVA BHASATE,everything looms in consciousness by itself,
TAT,that,
PRATYAKSHA-JNANAM-ITI,as empirical awareness,
APAROKSHAM-ITI CA and also as non-transcendental awareness,
LAKSHYATE,is indicated

[gopu]

7. yaya'nusadhakam sadhyam miyate jnanarupaya
vrttya sa'numitissahacarasyamskarajanyaya

That function of awareness by which
The means to an end is appraised,
And which arises out of associative innate disposition,
That is inferential awareness.

YAYA,that by which,
SAHACARYA-SAMSKARA-JANYAYA,as originating in associative innate disposition,
JNANARUPAYA,having the form of awareness,
VRTTYA,by function,
ANUSADHAKAM SADHYAM,means for ends,
MIYATE,are brought into awareness,
SA-ANUMITI,this is inferential (awareness)

[gopu]

8. gatva samipam meyasya miyate srutalaksanah
yaya samvitsopamitirmrgo'yamiti rupaya

On going near to an object to be ascertained,
What - in the form of "this is the animal
known by such marks"-
Is the functional basis for certitude,
That is (said to be) analogical awareness.

MEYASYA,of the object to be known,
SAMIPAM,near,
GATVA,going,
SRUTA-LAKSHANAH MRIGAH-AYAM-ITI RUPAYA,in the
form of " this is the animal having the marks I heard about",
YAYA (VRITTYA),by what (functional activity),
(MEYAH) MIYATE,(what is to be understood) is brought into awareness,
SA SAMVIT UPAMITIH,this is analogical awareness

[gopu]

9. aham mameti jnanam yadidam taditi yacca tat
jivajnanam tadaparamindriyajnanamisyate

That awareness of "I" and "mine"
And that other as "this" or "that"-
The former as vital awareness, and the latter
As sense awareness, is declared.

AHAM MAMA-ITI JNANAM YAT,that awareness expressing itself as "I"and "mine",
TAT JIVA-JNANAM,that as vital awareness,
APARAM IDAM TAD-ITI JNANAM YAT,and that which also expresses itself as "this"and "that",
TAT INDRIYA JNANAM CA, that as sense awareness
,ISHYATE,is declared

[gopu]

10. om tatsaditi nirdistam brahmataiyamupagattam
kalpanadivihinam yattatparajnanamiryate

Designated as AUM, THAT EXISTS,
Attained to unity of Absolute and Self,
Devoid of willing and other functions -
That is said to be the ultimate awareness.

AUM-TAT-SAD-ITI NIRDISHTAM,that which is designated as "aum- that-exists",
BRAHMATMA AIKYAM,the unity of the self and the absolute,
UPAGATTAM,havingattained,
KALPANADI VIHINAM,devoid of all willing,
(JNANAM) YAT,what awareness there is,
TAT-PARAJNANAM (ITI) IRYATE, that is said to be the ultimate awareness