Tattvabodha

वासुदेवेन्द्रयोगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् । मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥

Having saluted Shri Vasudevendra, the king of yogis, the guru who is the bestower of knowledge, Tattvabodha is expounded for the benefit of the seekers. This opening shloka is in the nature of an invocation or mangalacharya to the Guru. The rest of the text is in prose.

साधनछतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं तत्त्वविवेकप्रकारं वक्ष्यामः ।

We shall explain to those who are endowed with the four-fold qualifications, the mode of discrimination which is the means of liberation.

साधनछतुष्टयम् साधनछतुष्टयं किम् नित्यानित्यवस्तुविवेकः । इहामुत्रार्थफलभोगविरागः । शमादिषट्कसम्पत्तिः । मुमुक्षुत्वं छेति ।

What are the four-fold qualifications? The capacity to discriminate between the permanent and the impermanent, dispassion to the enjoyment of the fruits of one’s actions here and hereafter, the group of six accomplishments {inner wealth} beginning with shama and the yearning for liberation.

नित्यानित्यवस्तुविवेकः नित्यानित्यवस्तुविवेकः कः नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् । अयमेव नित्यानित्यवस्तुविवेकः ।

What is meant by discrimination between the permanent and the impermanent? The reality alone is eternal; everything else is ephemeral. This conviction alone is the discrimination between the permanent and the impermanent.

विरागः विरागः कः इहस्वर्गभोगेषु इछ्छाराहित्यम् ।

What is dispassion? The absence of the desire for the enjoyments {of the fruits of one’s actions} in this world and in heaven.

शमादिसाधनसम्पत्तिः शमादिसाधनसम्पत्तिः का शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं छ इति ।शमः कः मनोनिग्रहः । दमः कः छक्षुरादिबाह्येन्द्रियनिग्रहः । उपरमः कः स्वधर्मानुष्ठानमेव । तितिक्षा का शीतोष्णसुखदुःखादिसहिष्णुत्वम् । श्रद्धा कीदृशी गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा । समाधानं किम् छित्तैकाग्रता ।

What is the inner wealth starting with Sama? They are sama, dhama, uparama, titiksha, shraddha and samadhana. What is sama? It is control or mastery over the mind. What is dhama? It is the control of the external sense organs such as the eyes etc. What is uparama or uparati? It is the strict observance of one own’s dharma {duty). What is titiksha? It is endurance of heat and cold, pleasure and pain etc. What is the nature of shraddha? Faith in the words etc., of the guru and Vedanta {scriptures) is shraddha. What is samadhana? It is the single pointedness of the mind.

मुमुक्षुत्वं मुमुक्षुत्वं किम् मोक्षो मे भूयाद् इति इछ्छा । एतत् साधनछतुष्टयम् । ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।

What is mumukṣutvam? Let me attain liberation. This intense desire is mumuksutvam. This is the four-fold qualification. Thereafter, they become fit for the enquiry into the Truth.

तत्त्वविवेकः तत्त्वविवेकः कः आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।आत्मा कः स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्छकोशातीतः सन् अवस्थात्रयसाक्षी सछ्छिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा ।

What is enquiry into the truth? It is the firm conviction that the self is real and all, other than that is unreal. What is the self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of existence-consciousness-bliss is the self.

शरीरत्रयं (स्थूलशरीरम्) स्थूलशरीरं किम् पञ्छीकृतपञ्छमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगायतनं शरीरम् अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति षड्विकारवदेतत्स्थूलशरीरम् ।

What is the Gross Body? That which is made up of the five great elements that have undergone the process of panchikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.

शरीरत्रयं (सूक्ष्मशरीरम्) सूक्ष्मशरीरं किम् अपञ्छीकृतपञ्छमहाभूतैः कृतं सत्कर्मजन्यं सुखदुःखादिभोगसाधनं पञ्छज्ञानेन्द्रियाणि पञ्छकर्मेन्द्रियाणि पञ्छप्राणादयः मनश्छैकं बुद्धिश्छैका एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।

What is the subtle body? That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc., constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, five pranas, the mind and the intellect is the subtle body.

ज्ञानेन्द्रियाणि श्रोत्रं त्वक् छक्षुः रसना घ्राणं इति पञ्छ ज्ञानेन्द्रियाणि । श्रोत्रस्य दिग्देवता । त्वछो वायुः । छक्षुषः सूर्यः । रसनाया वरुणः । घ्राणस्य अश्विनौ । इति ज्ञानेन्द्रियदेवताः । श्रोत्रस्य विषयः शब्दग्रहणम् । त्वछो विषयः स्पर्शग्रहणम् । छक्षुषो विषयः रूपग्रहणम् । रसनाया विषयः रसग्रहणम् । घ्राणस्य विषयः गन्धग्रहणं इति ।

The five sense organs of perception are the ears, skin, eyes, tongue and nose. The presiding deities of the sense organs of perception are space of the ears, air of the skin, the sun of the eyes, water of the tongue and the Ashvini kumaras of the nose. The field of experience of the sense organs of perception are-cognition of sound for the ear; cognition of touch for the skin; cognition of sight for the eyes; cognition of taste for the tongue and cognition of smell for the nose.

पञ्छकर्मेन्द्रियाणि वाक्पाणिपादपायूपस्थानीति पञ्छकर्मेन्द्रियाणि । वाछो देवता वह्निः । हस्तयोरिन्द्रः । पादयोर्विष्णुः । पायोर्मृत्युः । उपस्थस्य प्रजापतिः । इति कर्मेन्द्रियदेवताः । वाछो विषयः भाषणम् । पाण्योर्विषयः वस्तुग्रहणम् । पादयोर्विषयः गमनम् । पायोर्विषयः मलत्यागः । उपस्थस्य विषयः आनन्द इति ।

The five sense organs of action are-speech, the hands, the legs, the anus and the genitals. The presiding deities of the organs of action are -agni (fire) of speech, Indra of the hands, Vishnu of the legs, Yama of the anus and Prajapati of the genitals. The function of speech is to speak, that of the hands to grasp things, of the legs locomotion, of the anus elimination of waste and the genitals, pleasure {procreation}.

शरीरत्रयं (कारणशरीरम्) कारणशरीरं किम् अनिर्वाछ्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।

That which is inexplicable, beginning-less, in the form of ignorance, the sole cause of the two bodies {gross and subtle}, ignorant of one’s own true nature, free from duality-is the causal body.

अवस्थात्रयम् अवस्थात्रयं किम् जाग्रत्स्वप्नसुषुप्त्यवस्थाः ।

What are the three states? They are the waking, dream and deep sleep states.

जाग्रदवस्था जाग्रदवस्था का श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्छ ज्ञायते इति यत् सा जाग्रदावस्था । स्थूल शरीराभिमानी आत्मा विश्व इत्युछ्यते ।

What is the waking state? The state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The self, identified with the gross body, is then called vishva.

स्वप्नावस्था स्वप्नावस्था केति छेत् जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम् तज्जनितवासनया निद्रासमये यः प्रपञ्छः प्रतीयते सा स्वप्नावस्था । सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युछ्यते ।

For the question, what is the dream state, the explanation is: the word that is projected while in sleep from the impressions born of what was seen and heard in the waking state is called the dream state. The self identified with the subtle body is called taiijas.

सुषुप्त्यवस्था अतः सुषुप्त्यवस्था का अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति सुषुप्त्यवस्था । कारणशरीराभिमानी आत्मा प्राज्ञ इत्युछ्यते ।

Then what is the deep sleep state? That state about which one says later ‘I did not know anything, I enjoyed a good sleep,’ is the deep sleep state. The self identified with the causal body is called prajna.

पञ्छ कोशाः पञ्छ कोशाः के अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्छेति ।

What are the five sheaths? They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.

अन्नमयकोशः अन्नमयः कः अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ।

What is annamaya kośā? That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.

प्राणमयकोशः प्राणमयः कः प्राणाद्याः पञ्छवायवः वागादीन्द्रियपञ्छकं प्राणमयः कोशः ।

What is Prāṇamayaḥ kośaḥ? The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.

मनोमयकोशः मनोमयः कोशः कः मनश्छ ज्ञानेन्द्रियपञ्छकं मिलित्वा यो भवति स मनोमयः कोशः ।

What is Manomayaḥ kośaḥ? The mind and the five sense organs of perception together form the mental sheath.

विज्ञानमयकोशः विज्ञानमयः कः बुद्धिज्ञानेन्द्रियपञ्छकं मिलित्वा यो भवति स विज्ञानमयः कोशः

What is Vijñānamayaḥ kośaḥ? The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.

आनन्दमयकोशः आनन्दमयः कः एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः । एतत्कोशपञ्छकम् ।

What is Anandamaya kośaḥ? Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath. These are the five sheaths.

पञ्छकोशातीत मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्छ मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं स्वस्माद्भिन्नं तथा पञ्छकोशादिकं स्वस्माद्भिन्नम् मदीयत्वेन ज्ञातमात्मा न भवति ॥

Just as bangles, earrings, house etc., known as ‘mine are all other than knower ‘me’, so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect, and my knowledge and are therefore not the self.

आत्मन् आत्मा तर्हि कः सछ्छिदानन्दस्वरूपः ।

satkim ?

कालत्रयेऽपि तिष्ठतीति सत् ।

chitkim ?

ज्ञानस्वरूपः । आनन्दः कः सुखस्वरूपः । एवं सछ्छिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।

Then what is the self? It is of the nature of existence, consciousness, bliss. What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence. What is consciousness? It is of the nature of absolute knowledge. What is bliss? It is of the nature of absolute happiness. Thus one should know oneself to be of the nature of existence-consciousnes-bliss. jagat

अथ छतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।

Now we shall explain the evolution of the twenty-four factors.

माया ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।

Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.

पञ्छभूताः ततः आकाशः सम्भूतः । आकाशाद् वायुः । वायोस्तेजः । तेजस आपः । अभ्धयः पृथिवी ।

From that {maya}, space was born. From space, air. From air, fire. From fire, water. From water, earth.

सत्त्वगुणः एतेषां पञ्छतत्त्वानां मध्ये आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् । वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् । अग्नेः सात्विकांशात् छक्षुरिन्द्रियं सम्भूतम् । जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् । पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।

Among these five great elements, out of the sattvic aspect of space, the organ of hearing, the ear, evolved. From the sattvic aspect of air, the organ of touch, the skin, evolved. From the sattvic aspect of fire, the organ of sight, the eye, evolved. From the sattvic aspect of water, the organ of taste, the tongue evolved. From the sattvic aspect of earth, the organ of smell, the nose, evolved.

अन्तःकरण एतेषां पञ्छतत्त्वानां समष्टिसात्विकांशात् मनोबुद्ध्यहङ्कार छित्तान्तःकरणानि सम्भूतानि । सङ्कल्पविकल्पात्मकं मनः । निश्छयात्मिका बुद्धिः । अहङ्कर्ता अहङ्कारः । छिन्तनकर्तृ छित्तम् । मनसो देवता छन्द्रमाः । बुद्धे ब्रह्मा । अहङ्कारस्य रुद्रः । छित्तस्य वासुदेवः ।

From the total sattvic aspect of these five elements, the inner instrument of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership. Memory is of the nature of thinking or recollection. The presiding deity of the mind is the moon, of the intellect, Brahma, of the ego, Rudra and of memory, Vasudeva.

रजोगुणः एतेषां पञ्छतत्त्वानां मध्ये आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् । वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् । वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् । जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् । पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् । एतेषां समष्टिराजसांशात् पञ्छप्राणाः सम्भूताः ।

Among these five elements, from the rajas aspect of space, the organ of speech is formed. From the rajas aspect of air, the organ of grasping, the hands are formed. From the rajas aspect of fire, the organ of locomotion, the legs are formed. From the rajas aspect of water, the organ of procreation is formed. From the rajasic aspect of earth, the anus is formed. From the total rajas aspect of these five elements, the five vital airs, pranas are formed.

तमोगुणः एतेषां पञ्छतत्त्वानां तामसांशात् पञ्छीकृतपञ्छतत्त्वानि भवन्ति । पञ्छीकरणं कथं इति छेत् । एतेषां पञ्छमहाभूतानां तामसांशस्वरूपम् एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक् तूष्णीं व्यवस्थाप्य अपरमपरमर्धं छतुर्धां विभज्य स्वार्धमन्येषु अर्धेषु स्वभागछतुष्टयसंयोजनं कार्यम् । तदा पञ्छीकरणं भवति । एतेभ्यः पञ्छीकृतपञ्छमहाभूतेभ्यः स्थूलशरीरं भवति । एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।

From the tamas aspect of these five elements, the grossified five elements are born. If it is asked how this panchikarana takes place, it is as follows. – The tamas aspect of each of the five elements divides into two equal parts. – One half of each remains intact. – The other half of each gets divided into four equal parts. – Then to the intact half of one element, one-eight portion from each of the other four elements gets joined. – Then panchikarana is completed. – From these five grossified elements, the gross body is formed. Thus, there is identity between the microcosm and the macrocosm.

जीवः, ईश्वरः छ स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति । स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति । अविद्योपाधिः सन् आत्मा जीव इत्युछ्यते । मायोपाधिः सन् ईश्वर इत्युछ्यते । एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते । तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।

The reflection of Brahman, which identifies itself with the gross body, is called the jiva. This jiva by nature takes Ishwara to be different from himself or herself. The self conditioned by ignorance {maya} is called Ishwara. So long as the notion that the jiva and Ishwara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Ishwara should not be accepted.

तत् त्वं असि ननु साहङ्कारस्य किञ्छिज्ज्ञस्य जीवस्य निरहङ्कारस्य सर्वज्ञस्य ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः विरुद्धधर्माक्रान्तत्वात् । इति छेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वम्पदवाछ्यार्थः । उपाधिविनिर्मुक्तं समाधिदशासम्पन्नं शुद्धं छैतन्यं त्वम्पदलक्ष्यार्थः । एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाछ्यार्थः । उपाधिशून्यं शुद्धछैतन्यं तत्पदलक्ष्यार्थः । एवं छ जीवेश्वरयो छैतन्यरूपेणाऽभेदे बाधकाभावः ।

But the jiva is endowed with ego and his knowledge is limited, whereas, Ishwara is without ego and is omniscient. Then how can there be identity, as stated in the mahavakya, “That thou art’, between these two who are possessed of contradictory characteristics? If there is such a doubt, no {it is not so}. That literal meaning of the word ‘thou’ is the one identified with the gross and subtle bodies. The implied meaning of the word ‘thou’ is pure awareness which is free from all conditionings and which is appreciated in the state of samadhi. So also the literal meaning of the word ‘That is Ishwara having omniscience etc.; the implied meaning of the word that is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the jiva and Ishwara from the standpoint of awareness.

जीवन्मुक्तः एवं छ वेदान्तवाक्यैः सद्गुरूपदेशेन छ सर्वेष्वपि भूतेषु येषां ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।ननु जीवन्मुक्तः कः यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति दृढनिश्छयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः किन्तु असङ्गः सछ्छिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी छिदाकाशरूपोऽस्मीति दृढनिश्छय रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥ ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः स्यात् ।

Thus by the words of Vedanta and the teachings of the satguru, those in whom the vision of the truth is born in all beings, are liberated while living {jīvanmuktah}. Then who is a jīvanmuktah? Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ‘I am unattached’ and of the nature of existence-consciousness-bliss, effulgent, the indweller of all and the formless awareness is a jīvanmuktah. By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas.

कर्माणि कर्माणि कतिविधानि सन्तीति छेत् आगामिसञ्छितप्रारब्धभेदेन त्रिविधानि सन्ति ।

If one is asked-how many kinds of karmas are there, {the reply is} there are three kinds of karmas, viz., agami, sanchita and prarabdha.

आगामि कर्म ज्ञानोत्पत्त्यनन्तरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म यदस्ति तदागामीत्यभिधीयते ।

The results of actions, good or bad performed by the body of the realised soul {jnani} after the dawn of knowledge is known as agami.

सञ्छित कर्म सञ्छितं कर्म किम् अनन्तकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं तिष्ठति तत् सञ्छितं ज्ञेयम् ।

The result of actions performed in {all} previous births which are in seed form to give rise to endless crores of births in future is called Sanchita {accumulated} karma.

प्रारब्ध कर्म प्रारब्धं कर्म किमिति छेत् । इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म तत्प्रारब्धं भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।

Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called prarabdha karma.

कर्म मुक्तः सञ्छितं कर्म ब्रह्मैवाहमिति निश्छयात्मकज्ञानेन नश्यति ।आगामि कर्म अपि ज्ञानेन नश्यति किञ्छ आगामि कर्मणां नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति ।

Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone. The agami karma is also destroyed by knowledge and the wise man is not affected by it-as a lotus leaf is not affected by the water on it {padma patram ivambhasa}.

ज्ञानिः किञ्छ ये ज्ञानिनं स्तुवन्ति भजन्ति अर्छयन्ति तान्प्रति ज्ञानिकृतं आगामि पुण्यं गछ्छति । ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाछ्यं कर्म पापात्मकं तद्गछ्छति । सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णन्ति ।

Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraiseworthy and sinful actions done by the wise man.

ब्रह्मानन्दम् तथा छात्मवित्संसारं तीर्त्वा ब्रह्मानन्दमिहैव प्राप्नोति । तरति शोकमात्मवित् इति श्रुतेः । तनुं त्यजतु वा काश्यां श्वपछस्य गृहेऽथ वा । ज्ञानसम्प्राप्तिसमये मुक्ताऽसौ विगताशयः । इति स्मृतेश्छ ।

Thus the knower of the self, having crossed samsara, attains supreme bliss here itself. The shruti affirms-the knower of the self goes beyond all sorrow. Let the wise man cast off his body in Kashi or in the house of a dog-eater {it is immaterial} because at the time of gaining knowledge {itself} he is liberated, being freed from all the results of his actions. So assert the smritis too.

इति श्रीशङ्करभगवत्पादाछार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।

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Pashupati Ashtakam Srisaila Ragada (Telugu) Sri Shiva Dandakam (Telugu) Sri Kala Bhairava Stotram Shiva Sahasra Namavali Shiva Suvarnamala (Swarnamala) Stuti Yama Kruta Shiva Keshava Stotram Yama Kruta Shiva Keshava Ashtottara Sata Namavali Kashi Panchakam Shiva Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Sri Swarna Akarshana Bhairava Stotram Shiva Upasana Mantra Sri Medha Dakshina Murthy Stotram Tattvabodha (Adi Shankaracharya) Sri Mrutyunjaya Ashtottara Sata Namavali Sri Rudra Kavacham Dakshina Murthy Dwadasha Nama Stotram Sri Maha Kalabhairava Kavacham Sri Batuka Bhairava Kavacham Sri Batuka Bhairava Ashtottara Sata Namavali Sri Kashi Viswanatha Suprabhatam Sri Dakshina Murthy Ashtottara Sata Namavali Sri Dakshina Murthy Ashtottara Sata Nama Stotram Sri Dakshina Murthy Sahasra Nama Stotram Sri Dakshina Murthy Sahasra Namavali Medha Dakshina Murthy Trishati Namavali Kartika Masam (58) Sri Rudram Laghunyasam Sri Rudram Namakam Sri Rudram Chamakam Shivashtakam Chandrasekhara Ashtakam Kasi Vishwanathashtakam Lingashtakam Bilvaashtakam Shiva Panchakshari Stotram Nirvana Shatkam Shivananda Lahari Kalabhairava Ashtakam Shiva Mahimna Stotram Nakshatra Suktam (Nakshatreshti) Manyu Suktam Shiva Panchamruta Snanam Shiva Mangalashtakam Sree Mallikarjuna Mangalasasanam Shiva Shadakshari Stotram Shiva Aparadha Kshamapana Stotram Daridrya Dahana Shiva Stotram Maha Mrutyunjaya Stotram (Rudram Pasupatim) Sri Kashi Viswanatha Stotram Dvadasha Jyothirlinga Stotram Vaidyanatha Ashtakam Sri Shiva Aarati Shiva Sankalpa Upanishad (Shiva Sankalpamastu) Nataraja Stotram (Patanjali Krutam) Sri Shiva Chalisa Mahanyasam SrI Shiva Chalisa Sri Samba Sadashiva Aksharamala Stotram (Matruka Varnamalika Stotram) Ananda Lahari Sata Rudreeyam Sharabhesha Ashtakam SrI Srisaila Mallikarjuna Suprabhatam Dhanyashtakam Parvati Vallabha Ashtakam Sri Veerabhadra Ashtottara Sata Namavali Arunachala Ashtakam Arunachala Akshara Mani Mala Stotram Pashupati Ashtakam Srisaila Ragada (Telugu) Sri Shiva Dandakam (Telugu) Sri Kala Bhairava Stotram Shiva Suvarnamala (Swarnamala) Stuti Yama Kruta Shiva Keshava Stotram Yama Kruta Shiva Keshava Ashtottara Sata Namavali Kashi Panchakam Shiva Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Shiva Upasana Mantra Tattvabodha (Adi Shankaracharya) Sri Maha Kalabhairava Kavacham Sri Batuka Bhairava Kavacham Sri Batuka Bhairava Ashtottara Sata Namavali Sri Kashi Viswanatha Suprabhatam Nitya Parayanam (39) Gayatri Mantram Ghanapatham Purusha Suktam Narayana Suktam Mantra Pushpam Shanti Mantram (Dasha Shanti Mantram) Nirvana Shatkam Sri Venkateswara Suprabhatam Nitya Parayana Slokas Sri Surya Namaskara Mantram Sri Vishnu Ashtottara Sata Naama Stotram Sri Hayagriva Stotram Yagnopavita Dharana Shuddhosi Buddhosi Tiruppavai Sarva Devata Gayatri Mantras Vishwakarma Suktam Agni Suktam (Rugveda) Krimi Samharaka Suktam (Yajurveda) Neela Suktam Veda Asheervachanam Veda Svasti Vachanam Aikamatya Suktam Dhanyashtakam Sri Hayagriva Sampada Stotram Sri Adiya (Surya) Dwadasha Nama Stotram Sri Divakara Panchakam Sri Martanda Stotram Surya Grahana Shanti Parihara Slokas Tricha Kalpa Surya Namaskara Krama Shanti Panchakam Tattvabodha (Adi Shankaracharya) Ekatmata Stotram Sri Venkateswara Sahasra Nama Stotram Sri Venkateswara Sahasra Namavali Sri Venkateswara Bhujangam Sri Venkateswara Sharanagati Gadyam Sri Vaikuntha Gadyam Sri Venkateswara Saranagati Stotram (Saptarshi Krutam) Sri Venkateswara Vijayarya Sapta Vibhakti Stotram Shankara Jayanti (87) Shiva Panchakshari Stotram Nirvana Shatkam Bhaja Govindam (Moha Mudagaram) Shivananda Lahari Sree Maha Ganesha Pancharatnam Dakshina Murthy Stotram Kanakadhara Stotram Jagannatha Ashtakam Achyutashtakam Soundarya Lahari Totakashtakam Shiva Manasa Puja Sree Annapurna Stotram (Sri Annapurna Ashtakam) Uma Maheswara Stotram Shiva Bhujanga Stotram Dwadasa Jyotirlinga Stotram Ardha Naareeswara Ashtakam Bala Mukundashtakam Vishnu Shatpadi Lalitha Pancha Ratnam Sri Rama Pancha Ratna Stotram Narayana Stotram Govindashtakam Lakshmi Nrusimha Karavalamba Stotram Shiva Aparadha Kshamapana Stotram Guru Paduka Stotram Gurvashtakam Sri Guru Stotram (Guru Vandanam) Shiva Bhujanga Prayata Stotram Ardha Nareeswara Stotram Subrahmanya Bhujanga Stotram Hanuman Pancha Ratnam Meenakshi Pancha Ratna Stotram Sri Raja Rajeswarai Ashtakam Mani Karnika Ashtakam Ganga Ashtakam Nirvaana Dasakam Maya Panchakam Pratasmarana Stotram Ganesha Bhujanga Stotram Sri Sankaracharya Varyam Bhavani Ashtakam Sri Shankaracharya Ashtottara Sata Namavali Sankata Nashana Ganesha Stotram Santhana Ganapathi Stotram Siddhi Vinayaka Stotram Sri Ganapathi Talam Ganesha Ashtakam Ganesha Vajra Panjara Stotram Dhundhiraja Bhujanga Prayata Stotram Chintamani Shatpadi Ganesha Manasa Puja Sri Hari Stotram (Jagajjalapalam) Ananda Lahari Sri Lalitha Hrudayam Dhanyashtakam Runa Vimochana Narasimha Stotram Kalyana Vrishti Stavam Sadguru Stavam Subrahmanya Bhujanga Prayata Stotram Sri Ganapathi Stavam Daridrya Dahana Ganapati Stotram Sri Meenakshi Stotram Shiva Suvarnamala (Swarnamala) Stuti Gayatryashtakam (Gayatri Ashtakam) Gauri Dasakam Tripura Sundari Ashtakam (Stotram) Devi Bhujanga Stotram Bhavani Bhujanga Prayata Stotram Sharada Prarthana Sharada Bhujanga Prayata Ashtakam Kashi Panchakam Ranganatha Ashtakam Sri Govindashtakam (Govinda Ashtakam) Shiva Padadi Keshanta Varnana Stotram Vishnu Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Ganga Ashtakam 2 Tattvabodha (Adi Shankaracharya) Yamuna Ashtakam Subrahmanya Stotram (Neelakantha Vahanam) Sri Dakshina Murthy Ashtottara Sata Namavali Sri Dakshina Murthy Ashtottara Sata Nama Stotram Sri Dakshina Murthy Sahasra Nama Stotram Sri Dakshina Murthy Sahasra Namavali Medha Dakshina Murthy Trishati Namavali Masa Shivaratri (82) Sri Rudram Laghunyasam Sri Rudram Namakam Sri Rudram Chamakam Shivashtakam Chandrasekhara Ashtakam Kasi Vishwanathashtakam Lingashtakam Bilvaashtakam Shiva Panchakshari Stotram Nirvana Shatkam Shivananda Lahari Dakshina Murthy Stotram Rudrashtakam Shiva Ashtottara Sata Namavali Kalabhairava Ashtakam Shiva Sahasra Nama Stotram Uma Maheswara Stotram Shiva Ashtottara Sata Nama Stotram Shiva Tandava Stotram Shiva Bhujanga Stotram Dwadasa Jyotirlinga Stotram Ardha Naareeswara Ashtakam Shiva Kavacham Shiva Mahimna Stotram Sree Kaala Hastiswara Satakam (Telugu) Shiva Panchamruta Snanam Shiva Mangalashtakam Sree Mallikarjuna Mangalasasanam Shiva Shadakshari Stotram Shiva Panchayatana Shodasa Upachara Puja Daridrya Dahana Shiva Stotram Shiva Bhujanga Prayata Stotram Ardha Nareeswara Stotram Maha Mrutyunjaya Stotram (Rudram Pasupatim) Sri Kashi Viswanatha Stotram Dvadasha Jyothirlinga Stotram Vaidyanatha Ashtakam Sri Shiva Aarati Shiva Sankalpa Upanishad (Shiva Sankalpamastu) Nataraja Stotram (Patanjali Krutam) Sri Shiva Chalisa Mahanyasam SrI Shiva Chalisa Sri Samba Sadashiva Aksharamala Stotram (Matruka Varnamalika Stotram) Ananda Lahari Sata Rudreeyam Sri Swarna Akarshana Bhairava Ashtottara Sata Namavali Sharabhesha Ashtakam SrI Srisaila Mallikarjuna Suprabhatam Dhanyashtakam Parvati Vallabha Ashtakam Sri Veerabhadra Ashtottara Sata Namavali Arunachala Ashtakam Arunachala Akshara Mani Mala Stotram Pashupati Ashtakam Srisaila Ragada (Telugu) Sri Shiva Dandakam (Telugu) Sri Kala Bhairava Stotram Shiva Sahasra Namavali Shiva Suvarnamala (Swarnamala) Stuti Yama Kruta Shiva Keshava Stotram Yama Kruta Shiva Keshava Ashtottara Sata Namavali Kashi Panchakam Shiva Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Sri Swarna Akarshana Bhairava Stotram Shiva Upasana Mantra Sri Medha Dakshina Murthy Stotram Tattvabodha (Adi Shankaracharya) Sri Mrutyunjaya Ashtottara Sata Namavali Sri Rudra Kavacham Dakshina Murthy Dwadasha Nama Stotram Sri Maha Kalabhairava Kavacham Sri Batuka Bhairava Kavacham Sri Batuka Bhairava Ashtottara Sata Namavali Sri Kashi Viswanatha Suprabhatam Sri Dakshina Murthy Ashtottara Sata Namavali Sri Dakshina Murthy Ashtottara Sata Nama Stotram Sri Dakshina Murthy Sahasra Nama Stotram Sri Dakshina Murthy Sahasra Namavali Medha Dakshina Murthy Trishati Namavali Adi Shankaracharya (74) Shiva Panchakshari Stotram Nirvana Shatkam Bhaja Govindam (Moha Mudagaram) Shivananda Lahari Sree Maha Ganesha Pancharatnam Dakshina Murthy Stotram Kanakadhara Stotram Jagannatha Ashtakam Achyutashtakam Soundarya Lahari Shiva Manasa Puja Sree Annapurna Stotram (Sri Annapurna Ashtakam) Uma Maheswara Stotram Shiva Bhujanga Stotram Dwadasa Jyotirlinga Stotram Ardha Naareeswara Ashtakam Vishnu Shatpadi Lalitha Pancha Ratnam Sri Rama Pancha Ratna Stotram Narayana Stotram Govindashtakam Lakshmi Nrusimha Karavalamba Stotram Shiva Aparadha Kshamapana Stotram Guru Paduka Stotram Gurvashtakam Shiva Bhujanga Prayata Stotram Ardha Nareeswara Stotram Subrahmanya Bhujanga Stotram Hanuman Pancha Ratnam Navaratna Malika Stotram Meenakshi Pancha Ratna Stotram Sri Raja Rajeswarai Ashtakam Mani Karnika Ashtakam Ganga Ashtakam Nirvaana Dasakam Maya Panchakam Pratasmarana Stotram Ganesha Bhujanga Stotram Sri Kashi Viswanatha Stotram Dvadasha Jyothirlinga Stotram Bhavani Ashtakam Sri Rama Bhujanga Prayaata Stotram Viveka Chudamani Brahma Gnanavali Mala Panduranga Ashtakam Mantra Matruka Pushpa Mala Stava Ananda Lahari Manisha Panchakam Vedanta Dindima Dhanyashtakam Kalyana Vrishti Stavam Subrahmanya Bhujanga Prayata Stotram Daridrya Dahana Ganapati Stotram Sri Meenakshi Stotram Shiva Suvarnamala (Swarnamala) Stuti Gayatryashtakam (Gayatri Ashtakam) Gauri Dasakam Tripura Sundari Ashtakam (Stotram) Devi Bhujanga Stotram Bhavani Bhujanga Prayata Stotram Kashi Panchakam Nirguna Manasa Puja Ranganatha Ashtakam Sri Govindashtakam (Govinda Ashtakam) Shiva Padadi Keshanta Varnana Stotram Vishnu Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Ganga Ashtakam 2 Tattvabodha (Adi Shankaracharya) Subrahmanya Stotram (Neelakantha Vahanam) Sri Kashi Viswanatha Suprabhatam Atma Panchakam Yati Panchakam (Kaupeena Panchakam) Shiva (90) Sri Rudram Laghunyasam Sri Rudram Namakam Sri Rudram Chamakam Shivashtakam Chandrasekhara Ashtakam Kasi Vishwanathashtakam Lingashtakam Bilvaashtakam Shiva Panchakshari Stotram Nirvana Shatkam Shivananda Lahari Dakshina Murthy Stotram Rudrashtakam Shiva Ashtottara Sata Namavali Kalabhairava Ashtakam Totakashtakam Shiva Manasa Puja Shiva Sahasra Nama Stotram Uma Maheswara Stotram Shiva Ashtottara Sata Nama Stotram Shiva Tandava Stotram Shiva Bhujanga Stotram Dwadasa Jyotirlinga Stotram Ardha Naareeswara Ashtakam Shiva Kavacham Shiva Mahimna Stotram Sree Kaala Hastiswara Satakam (Telugu) Nakshatra Suktam (Nakshatreshti) Manyu Suktam Shiva Panchamruta Snanam Shiva Mangalashtakam Sree Mallikarjuna Mangalasasanam Shiva Shadakshari Stotram Shiva Panchayatana Shodasa Upachara Puja Shiva Aparadha Kshamapana Stotram Daridrya Dahana Shiva Stotram Shiva Bhujanga Prayata Stotram Ardha Nareeswara Stotram Nirvaana Dasakam Maha Mrutyunjaya Stotram (Rudram Pasupatim) Sri Kashi Viswanatha Stotram Dvadasha Jyothirlinga Stotram Vaidyanatha Ashtakam Sri Shiva Aarati Shiva Sankalpa Upanishad (Shiva Sankalpamastu) Nataraja Stotram (Patanjali Krutam) Sri Shiva Chalisa Mahanyasam SrI Shiva Chalisa Sri Samba Sadashiva Aksharamala Stotram (Matruka Varnamalika Stotram) Ananda Lahari Sata Rudreeyam Sri Swarna Akarshana Bhairava Ashtottara Sata Namavali Sharabhesha Ashtakam SrI Srisaila Mallikarjuna Suprabhatam Dhanyashtakam Parvati Vallabha Ashtakam Sri Veerabhadra Ashtottara Sata Namavali Arunachala Ashtakam Arunachala Akshara Mani Mala Stotram Pashupati Ashtakam Srisaila Ragada (Telugu) Sri Shiva Dandakam (Telugu) Sri Kala Bhairava Stotram Shiva Sahasra Namavali Nandikeshwara Ashtottara Sata Namavali Shiva Suvarnamala (Swarnamala) Stuti Yama Kruta Shiva Keshava Stotram Yama Kruta Shiva Keshava Ashtottara Sata Namavali Kashi Panchakam Nirguna Manasa Puja Shiva Padadi Keshanta Varnana Stotram Shiva Keshadi Padanta Varnana Stotram Shiva Namavalyashtakam (Namavali Ashtakam) Sri Swarna Akarshana Bhairava Stotram Shiva Upasana Mantra Sri Medha Dakshina Murthy Stotram Tattvabodha (Adi Shankaracharya) Sri Mrutyunjaya Ashtottara Sata Namavali Sri Rudra Kavacham Dakshina Murthy Dwadasha Nama Stotram Sri Maha Kalabhairava Kavacham Sri Batuka Bhairava Kavacham Sri Batuka Bhairava Ashtottara Sata Namavali Sri Kashi Viswanatha Suprabhatam Sri Dakshina Murthy Ashtottara Sata Namavali Sri Dakshina Murthy Ashtottara Sata Nama Stotram Sri Dakshina Murthy Sahasra Nama Stotram Sri Dakshina Murthy Sahasra Namavali Medha Dakshina Murthy Trishati Namavali