| [6] | अथ षष्ठमोऽध्यायः ।। | atha ṣaṣṭhamo'dhyāyaḥ // |
Thus launches the Sixth Chapter | ||
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| [6:1] | बहुधा श्रुतयः प्रवदन्ति वयं | bahudhā śrutayaḥ pravadanti vayaṁ |
| वियदादिरिदं मृगतोयसमम् । | viyadādiridaṁ mṛgatoyasamam / | |
| यदि चैकनिरन्तरसर्वशिव- | yadi caikanirantarasarvaśiva- | |
| मुपमेयमथोह्युपमा च कथम् ।। १।। | mupameyamathohyupamā ca katham //1// | |
The srutis declare in various ways that this - the ether and its like, and we ourselves are like a mirage. If there is only one indivisible, all-comprehensive Absolute - how can there be the comparable and comparison? | ||
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| [6:2] | अविभक्तिविभक्तिविहीनपरं | avibhaktivibhaktivihīnaparaṁ |
| ननु कार्यविकार्यविहीनपरम् । | nanu kāryavikāryavihīnaparam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| यजनं च कथं तपनं च कथम् ।। २।। | yajanaṁ ca kathaṁ tapanaṁ ca katham //2// | |
The supreme is without divisibility and in-divisibility. The Supreme is without activity and changeability. If there is only one indivisible, all-comprehensive absolute how can there be worship - how can there be austerity? | ||
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| [6:3] | मन एव निरन्तरसर्वगतं | mana eva nirantarasarvagataṁ |
| ह्यविशालविशालविहीनपरम् । | hyaviśālaviśālavihīnaparam / | |
| मन एव निरन्तरसर्वशिवं | mana eva nirantarasarvaśivaṁ | |
| मनसापि कथं वचसा च कथम् ।। ३।। | manasāpi kathaṁ vacasā ca katham //3// | |
The mind is verily supreme, undivided - all-pervasive and devoid of largeness and smallness. The mind is indeed the indivisible, all-comprehensive absolute. How can we do anything with the mind and speech? | ||
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| [6:4] | दिनरात्रिविभेदनिराकरण- | dinarātrivibhedanirākaraṇa- |
| मुदितानुदितस्य निराकरणम् । | muditānuditasya nirākaraṇam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| रविचन्द्रमसौ ज्वलनश्च कथम् ।। ४।। | ravicandramasau jvalanaśca katham //4// | |
The Self is the negation of the distinction between night and day. The Self is the negation of | ||
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| [6:5] | गतकामविकामविभेद इति | gatakāmavikāmavibheda iti |
| गतचेष्टविचेष्टविभेद इति । | gataceṣṭaviceṣṭavibheda iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| बहिरन्तरभिन्नमतिश्च कथम् ।। ५।। | bahirantarabhinnamatiśca katham //5// | |
The Self is that from which the distinction of desire and desirelessness of action and inaction are gone. If there is only one indivisible, all-comprehensive absolute how can there be consciousness differentiated by exterior and interior? | ||
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| [6:6] | यदि सारविसारविहीन इति | yadi sāravisāravihīna iti |
| यदि शून्यविशून्यविहीन इति । | yadi śūnyaviśūnyavihīna iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| प्रथमं च कथं चरमं च कथम् ।। ६।। | prathamaṁ ca kathaṁ caramaṁ ca katham //6// | |
If the Self is devoid of essence and lack of essence, if it is without void and nonvoid, if there is only one indivisible, all-comprehensive absolute how can there be a first, how can there be a last? | ||
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| [6:7] | यदिभेदविभेदनिराकरणं | yadibhedavibhedanirākaraṇaṁ |
| यदि वेदकवेद्यनिराकरणम् । | yadi vedakavedyanirākaraṇam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| तृतीयं च कथं तुरीयं च कथम् ।। ७।। | tṛtīyaṁ ca kathaṁ turīyaṁ ca katham //7// | |
If the Self is the negation of difference and nondifference if it is the negation of the knower and the knowable, if there is only one indivisible, all-comprehensive absolute how can there be the third, how can there be the fourth? | ||
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| [6:8] | गदिताविदितं न हि सत्यमिति | gaditāviditaṁ na hi satyamiti |
| विदिताविदितं नहि सत्यमिति । | viditāviditaṁ nahi satyamiti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| विषयेन्द्रियबुद्धिमनांसि कथम् ।। ८।। | viṣayendriyabuddhimanāṁsi katham //8// | |
The spoken and the unspoken are not the truth, the known and the unknown are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be objects, senses, mind and intellect? | ||
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| [6:9] | गगनं पवनो न हि सत्यमिति | gaganaṁ pavano na hi satyamiti |
| धरणी दहनो न हि सत्यमिति । | dharaṇī dahano na hi satyamiti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| जलदश्च कथं सलिलं च कथम् ।। ९।। | jaladaśca kathaṁ salilaṁ ca katham //9// | |
Ether and air are not the truth; Earth and fire are not the truth. If there is only one indivisible, all-comprehensive absolute how can there be cloud, how can there be water? | ||
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| [6:10] | यदि कल्पितलोकनिराकरणं | yadi kalpitalokanirākaraṇaṁ |
| यदि कल्पितदेवनिराकरणम् । | yadi kalpitadevanirākaraṇam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| गुणदोषविचारमतिश्च कथम् ।। १०।। | guṇadoṣavicāramatiśca katham //10// | |
If the Self is the negation of imagined worlds, if it is the negation of imagined gods, if there is only one indivisible, all-comprehensive absolute how can there be discriminating consciousness of good and evil? | ||
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| [6:11] | मरणामरणं हि निराकरणं | maraṇāmaraṇaṁ hi nirākaraṇaṁ |
| करणाकरणं हि निराकरणम् । | karaṇākaraṇaṁ hi nirākaraṇam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| गमनागमनं हि कथं वदति ।। ११।। | gamanāgamanaṁ hi kathaṁ vadati //11// | |
The Self is the negation of death and deathlessness. It is the negation of action and inaction. If there is only one indivisible, all-comprehensive absolute how can one speak of coming and going? | ||
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| [6:12] | प्रकृतिः पुरुषो न हि भेद इति | prakṛtiḥ puruṣo na hi bheda iti |
| न हि कारणकार्यविभेद इति । | na hi kāraṇakāryavibheda iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| पुरुषापुरुषं च कथं वदति ।। १२।। | puruṣāpuruṣaṁ ca kathaṁ vadati //12// | |
No such distinctions exist as prakrti and purusa. If there is only one indivisible all-comprehensive absolute how can one speak of Self and not-self? | ||
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| [6:13] | तृतीयं न हि दुःखसमागमनं | tṛtīyaṁ na hi duḥkhasamāgamanaṁ |
| न गुणाद्द्वितीयस्य समागमनम् । | na guṇāddvitīyasya samāgamanam / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| स्थविरश्च युवा च शिशुश्च कथम् ।। १३।। | sthaviraśca yuvā ca śiśuśca katham //13// | |
There is no coming of the third kind of misery or the second kind of misery due to the gunas. If there is only one indivisible, all-comprehensive absolute how can there be an old man, a young man and an infant? | ||
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| [6:14] | ननु आश्रमवर्णविहीनपरं | nanu āśramavarṇavihīnaparaṁ |
| ननु कारणकर्तृविहीनपरम् । | nanu kāraṇakartṛvihīnaparam / | |
| यदि चैकनिरन्तरसर्वशिव- | yadi caikanirantarasarvaśiva- | |
| मविनष्टविनष्टमतिश्च कथम् ।। १४।। | mavinaṣṭavinaṣṭamatiśca katham //14// | |
The Supreme is without caste and stage of life without cause and agent. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of the destroyed and the undestroyed? | ||
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| [6:15] | ग्रसिताग्रसितं च वितथ्यमिति | grasitāgrasitaṁ ca vitathyamiti |
| जनिताजनितं च वितथ्यमिति । | janitājanitaṁ ca vitathyamiti / | |
| यदि चैकनिरन्तरसर्वशिव- | yadi caikanirantarasarvaśiva- | |
| मविनाशि विनाशि कथं हि भवेत् ।। १५।। | mavināśi vināśi kathaṁ hi bhavet //15// | |
The destroyed and the undestroyed are both false.The born and the unborn are both false. If there is only one indivisible, all-comprehensive absolute how can there be the perishable and the imperishable? | ||
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| [6:16] | पुरुषापुरुषस्य विनष्टमिति | puruṣāpuruṣasya vinaṣṭamiti |
| वनितावनितस्य विनष्टमिति । | vanitāvanitasya vinaṣṭamiti / | |
| यदि चैकनिरन्तरसर्वशिव- | yadi caikanirantarasarvaśiva- | |
| मविनोदविनोदमतिश्च कथम् ।। १६।। | mavinodavinodamatiśca katham //16// | |
The Self is the annihilation of the masculine and the nonmasculine. It is the annihilation of the feminine and the nonfeminine. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of joy and lack of joy? | ||
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| [6:17] | यदि मोहविषादविहीनपरो | yadi mohaviṣādavihīnaparo |
| यदि संशयशोकविहीनपरः । | yadi saṁśayaśokavihīnaparaḥ / | |
| यदि चैकनिरन्तरसर्वशिव- | yadi caikanirantarasarvaśiva- | |
| महमेति ममेति कथं च पुनः ।। १७।। | mahameti mameti kathaṁ ca punaḥ //17// | |
If the Supreme is free of delusion and sorrow, doubt and grief If there is only one indivisible, all-comprehensive absolute how can there be I and mine? | ||
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| [6:18] | ननु धर्मविधर्मविनाश इति | nanu dharmavidharmavināśa iti |
| ननु बन्धविबन्धविनाश इति । | nanu bandhavibandhavināśa iti / | |
| यदि चैकनिरन्तरसर्वशिवं- | yadi caikanirantarasarvaśivaṁ- | |
| मिहदुःखविदुःखमतिश्च कथम् ।। १८।। | mihaduḥkhaviduḥkhamatiśca katham //18// | |
The supreme is the destruction of virtue and vice. It is the destruction of bondage and freedom from bondage. If there is only one indivisible, all-comprehensive absolute How can there be here any consciousness of sorrow and the absence of sorrow? | ||
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| [6:19] | न हि याज्ञिकयज्ञविभाग इति | na hi yājñikayajñavibhāga iti |
| न हुताशनवस्तुविभाग इति । | na hutāśanavastuvibhāga iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| वद कर्मफलानि भवन्ति कथम् ।। १९।। | vada karmaphalāni bhavanti katham //19// | |
No distinction of sacrificer and sacrifice exists. No distinction of fire and ingredients exists. If there is only one indivisible, all-comprehensive absolute how can there be any fruits of work? | ||
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| [6:20] | ननु शोकविशोकविमुक्त इति | nanu śokaviśokavimukta iti |
| ननु दर्पविदर्पविमुक्त इति । | nanu darpavidarpavimukta iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| ननु रागविरागमतिश्च कथम् ।। २०।। | nanu rāgavirāgamatiśca katham //20// | |
The Self is verily free from sorrow and absence of sorrow. The Self is free from pride and the absence of pride. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of attachment and nonattachment? | ||
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| [6:21] | न हि मोहविमोहविकार इति | na hi mohavimohavikāra iti |
| न हि लोभविलोभविकार इति । | na hi lobhavilobhavikāra iti / | |
| यदि चैकनिरन्तरसर्वशिवं | yadi caikanirantarasarvaśivaṁ | |
| ह्यविवेकविवेकमतिश्च कथम् ।। २१।। | hyavivekavivekamatiśca katham //21// | |
No such change as illusion and freedom from illusion exists. No such change as greed and freedom from greed exists. If there is only one indivisible, all-comprehensive absolute how can there be consciousness of discrimination and lack of discrimination? | ||
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| [6:22] | त्वमहं न हि हन्त कदाचिदपि | tvamahaṁ na hi hanta kadācidapi |
| कुलजातिविचारमसत्यमिति । | kulajātivicāramasatyamiti / | |
| अहमेव शिवः परमार्थ इति | ahameva śivaḥ paramārtha iti | |
| अभिवादनमत्र करोमि कथम् ।। २२।। | abhivādanamatra karomi katham //22// | |
There are never any "you" and "I". The discrimination of family and race is false. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation? | ||
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| [6:23] | गुरुशिष्यविचारविशीर्ण इति | guruśiṣyavicāraviśīrṇa iti |
| उपदेशविचारविशीर्ण इति । | upadeśavicāraviśīrṇa iti / | |
| अहमेव शिवः परमार्थ इति | ahameva śivaḥ paramārtha iti | |
| अभिवादनमत्र करोमि कथम् ।। २३।। | abhivādanamatra karomi katham //23// | |
The Self is that in which the distinction of teacher and disciple disappears and in which the consideration of instruction also disappears. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation? | ||
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| [6:24] | न हि कल्पितदेहविभाग इति | na hi kalpitadehavibhāga iti |
| न हि कल्पितलोकविभाग इति । | na hi kalpitalokavibhāga iti / | |
| अहमेव शिवः परमार्थ इति | ahameva śivaḥ paramārtha iti | |
| अभिवादनमत्र करोमि कथम् ।। २४।। | abhivādanamatra karomi katham //24// | |
There is no imagined division of bodies. There is no imagined division of worlds. I am indeed the Absolute and the Supreme Truth. In that case how can I make salutation? | ||
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| [6:25] | सरजो विरजो न कदाचिदपि | sarajo virajo na kadācidapi |
| ननु निर्मलनिश्चलशुद्ध इति । | nanu nirmalaniścalaśuddha iti / | |
| अहमेव शिवः परमार्थ इति | ahameva śivaḥ paramārtha iti | |
| अभिवादनमत्र करोमि कथम् ।। २५।। | abhivādanamatra karomi katham //25// | |
The Self, never endowed with passion or devoid of it, is verily spotless, immovable and pure. | ||
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| [6:26] | न हि देहविदेहविकल्प इति | na hi dehavidehavikalpa iti |
| अनृतं चरितं न हि सत्यमिति । | anṛtaṁ caritaṁ na hi satyamiti / | |
| अहमेव शिवः परमार्थ इति | ahameva śivaḥ paramārtha iti | |
| अभिवादनमत्र करोमि कथम् ।। २६।। | abhivādanamatra karomi katham //26// | |
No distinction such as body and bodilessness exists, nor is it true that there is false action. I am indeed the Absolute and the Supreme Truth. In that case how can i make salutation? | ||
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| [6:27] | विन्दति विन्दति न हि न हि यत्र | vindati vindati na hi na hi yatra |
| छन्दोलक्षणं न हि न हि तत्र । | chandolakśaṇaṁ na hi na hi tatra / | |
| समरसमग्नो भावितपूतः | samarasamagno bhāvitapūtaḥ | |
| प्रलपति तत्त्वं परमवधूतः ।। २७।। | pralapati tattvaṁ paramavadhūtaḥ //27// | |
Where one knows nothing, there is verily no versification. The Supreme One, pure of thought, absorbed in the consciousness of the homogeneous being - prattles about the truth. | ||
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| इति षष्ठमोऽध्यायः ।। ५।। | iti ṣaṣṭhamo'dhyāyaḥ //6// | |
Thus closes Chapter Six | ||
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