The textbook which we are now taking up is a prakaraṇa grantha (a textbook of instructions). It is not a śāstra, where theories and ideals are elaborately and exhaustively explained; but in a prakaraṇa grantha the Masters are compelled by the traditional rules of that particular literary composition to provide the students with the method of sādhanā...
True to the literary demands of a prakaraṇa textbook, Gauḍapāda is providing us with detailed instructions on the spiritual sādhanā for students of Vedānta... In the chapter, that is now under discussion, we have a series of four stanzas which give a definite explanation of the technique by which the individuals can rise above the illusory world and come to cognise the non-dual Reality behind it. ~Chinmayananda
vīta-rāga-bhaya-krodhair-munibhir-veda-pāragaiḥ, nirvikalpo hyayaṁ dṛṣṭaḥ prapañcopaśamo‘dvayaḥ. (35)
वीत-राग-भय-क्रोधैः – free from attachment, fear and anger; मुनिभिः – by sages; वेद-पारगैः – well established in the Vedas; निर्विकल्पः – devoid of all imaginations; हि – (is) indeed; अयम् – this (Self); दृष्टः – seer; प्रपञ्च-उपशमः – free from the manifold world; अद्वयः – non-dual (tr-Chinmayananda)
The perfect knowledge as described above, is thus extolled. The sages who are always free from all blemishes such as attachment, fear, spite, anger, etc., who are given to contemplation, who can discriminate between the real and the unreal and who can grasp the essence of the meaning of the Vedas, i.e., who are well versed in the Vedanta (i.e., the Upanishads) do realise the real nature of this Atman which is free from all imaginations and also free from this the illusion of the manifold. This Atman is the total negation of the phenomena of duality and therefore it is non-dual. The intention of the Sruti passage is this: The Supreme Self can be realised only by the Sannyasins (men of renunciation) who are free from all blemishes and who are enlightened regarding the essence of the Upanishads and never by others, i.e., those vain logicians whose mind is clouded by passion, etc., and who find truth only in their own creeds and opinions. ~Shankara (tr-Nikhilanda)
Tasmād-evaṁ viditvainam-advaite yojayet-smṛtim, advaitaṁ samanuprāpya jaḍavallokam-ācaret. (36)
तस्मात् – therefore; एवम् विदित्वा – having thus realised; एनम् – this (Ᾱtman); अद्वैते – on the non-dual (Self); योजयेत्-स्मृतिम् – identify your mind with it; अद्वैतम् – non-dual (Self); समनुप्राप्य – having attained well; जडवत् – like an inert, insentient thing; लोकम् – in the world; आचरेत् – should move about (live) (tr-Chinmayananda)
As non-duality, on account of its being the negation of all evils, is bliss and fearlessness, therefore knowing it to be such, direct your mind to the realisation of the non-dual Atman. In other words, concentrate your memory on the realisation of non-duality alone. Having known this non-dual Brahman which is free from hunger, etc., unborn and directly perceptible as the Self and which transcends all codes of human conduct, i.e., by attaining to the consciousness that ‘I am the Supreme Brahman,’ behave with others as one not knowing the Truth; that is to say, let not others know what you are and what you have become. ~Shankara (tr-Nikhilananda)
Nistutir-nir-namaskāro niḥ-svadhākāra eva ca, calācala-niketaś-ca yatir-yādṛcchiko bhavet. (37)
निःस्तुतिः – having given up all prayers; निर्नमस्कारः – having given up all rituals; निःस्वधाकारः एव च – and also having given up all the rites for manes and so on; चल-अचल – and having the body and the Self; निकेतः – support or (as his) abode; च – and; यतिः – the man of self-restraint in other words, renunciate; यादृच्छिकः – whatever comes by chance or dependent on circumstances; भवेत् – should live on (tr-Chinmayananda)
What should be his code of conduct in the world? It is thus stated:—He should give up all such formalities as praise, salutation, etc., and be free from all desires for external objects. In other words, he should take up the life of a Paramahamsa Sannyasin… Such a wise man never takes shelter under external objects. He entirely depends upon circumstances, that is to say, he maintains his body with whatever food or strips of cloth, etc., are brought to him by mere chance. ~Shankara (tr-Nikhilananda)
Tattvam-ādhyātmikaṁ dṛṣṭvā tattvaṁ dṛṣṭvā tu bāhyataḥ, tattvībhūtas-tadā-rāmaḥ tattvād-apracyuto bhavet. (38)
तत्त्वम् – the Truth; आध्यात्मिकम् – internally; दृष्ट्वा – having seen; तत्त्वम् – the Truth; दृष्ट्वा – having seen; तु – indeed; बाह्यतः – outside; तत्त्वीभूतः – becoming one with the Reality; तदा-रामः – and derives pleasure from it (revelling in that Reality); तत्त्वात् – from the Reality; अप्रच्युतः भवेत् – does never deviate (tr-Chinmayananda)
He becomes one with Truth and derives his enjoyment from Truth and not from any external object. But a person ignorant of Truth, takes the mind to be the Self and believes the Atman to be active like the mind, and becomes active. He thus thinks his self to be identified with the body, etc., and deviated from Atman saying, “ Oh, I am now fallen from the Knowledge of Self.” When his mind is concentrated he sometimes thinks that he is happy and one with the Self. He declares “ Oh, I am now one with the essence of Truth.” But, the knower of Self never makes any such statement, as Atman is ever one and changeless and as it is impossible for Atman to deviate from its own nature. The consciousness that “I am Brahman” never leaves him. In other words, he never loses the consciousness regarding the essence of the Self. ~Shankara (tr-Nikhilananda)
The non-dual Ātmā which is division-less and which is free from the world is indeed seen by the sages who are free from attachment, fear, and anger and who are well versed in the Vedas. (35)
Therefore, having thus known this (Ātmā,) one should fix the mind on the non-dual (Ātmā.) Having attained the non-dual Ātmā, one should behave in the world like an ignorant one. (36)
A saṃnyāsi is without praise, without salutation, without rituals, and with the body and the Ātmā as the abode. He is spontaneous. (37)
Seeing the Reality within the body and seeing the Reality outside, he becomes one with the Reality. Reveling in that (Reality,) he does not deviate from the Reality. (38)
(tr-Paramarthananda)
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