104. The three gunas (basic qualities) belong to the ego and not the Atman.
¢vxyaNaman¤k\ÚyE    s¤K£    Ѥ:K£    ¢vpyIyE    ,
K|    Ѥ:K|    c    tѯDmI:    sdanÓdÞy    naÏmn:    ,   105   ,  

¢vxyaNaman¤k\ÚyE

when senseobjects are favourable

K£

happy

Ѥ:K£

unhappy

¢vpyIyE

when the case is contrary

K|   Ѥ:K|   c

happiness and misery

tѯDmI:

are characteristics of egoism

sdanÓdÞy

ever blissful

naÏmn:

and not of the Atman.

 
105.The state of the sense organs appear as happiness or misery, while the Atman remains aloof and is ever blissful. ;
AaÏmaTIÏvEn    ¢h    p#Eya¢ÓvxyaE    n    Þvt:    ¢p#y:    ,
Þvt    ev    ¢h    sv©IxamaÏma    ¢p#ytmaE    yt:    ,
tt    AaÏma    sdanÓdaE    naÞy    Ѥ:K|    kdacn    ,   106   ,  

AaÏmaTIÏvEn   ¢h

as dependent on the Atman

p#Eya¢ÓvxyaE

sense-objects are pleasurable

n   Þvt:  ¢p#y:

not independently

Þvt   ev  ¢h

Its very nature

sv©IxamaÏma

manifesting through them

¢p#ytmaE

most beloved of all

yt:

because

tt   AaÏma

the Atman

sdanÓdaE

ever blissful

naÞy   Ѥ:K|

suffers misery

kdacn

never

 
106.These objects are dear to us, because the ever blissful Atman manifests through them, not because they are independent of any sense.
yÏs¤x¤çOaW    ¢n¢vIxy    AaÏmanÓdaE{n¤B¥ytE    ,
½¤¢t:    p#ÏyXmW¢t/mn¤man|    c    jag#¢t    ,   107   ,  

yÏs¤x¤çOaW

in profound sleep

¢n¢vIxy

independent of sense-objects

AaÏmanÓdaE{n¤B¥ytE

we experience the Atman

½¤¢t:

by the Sruti,

p#ÏyXmW¢t/mn¤man|  c

direct perception, tradition and inference

jag#¢t

is clearly attested.

 
107. In Sushupti (the state of deep sleep), there is no object, no pleasure or pain, and it is the bliss of Atman that prevails.This is borne out by scriptural authority and direct experience.
AÛy³naØn£    prmESS¢³
rnaï¢vïa    ¢æOg¤Na¢Ïmka    pra    ,
kayaIn¤mEya    s¤¢DyWv    maya
yya    jgÏsvI¢md|    p#s¥ytE    ,   108   ,  

AÛy³naØn£

Undifferentiated

prmESS¢³

is the power of the Lord

rnaï¢vïa

is without beginning

¢æOg¤Na¢Ïmka  pra

is made up of the three gunas

kayaIn¤mEya

is superior to the effects ( as their cause )

¢DyWv

by one of clear intellect

maya

Maya

yya

that

jgÏsvI¢md|

this whole universe

p#s¥ytE

brings forth

108.  Maya is the undivided, undifferentiated power of God, without a beginning, comprised of three gunas in a perfect balance with a disturbance in their balance resulting in the universe and all manifestations.
s°aÔys°aÔy¤Bya¢Ïmka    naE
¢B°aÔy¢B°aÔy¤Bya¢Ïmka    naE    ,
saÄñaÔynÄña    /¤Bya¢Ïmka    naE
mhaë¥ta{¢nvIcn£yãpa    ,   109   ,  

s°aÔys°aÔy¤Bya¢Ïmka   naE

She is neither existent nor nonexistent nor partaking of both characters

¢B°aÔy¢B°aÔy¤Bya¢Ïmka   naE

neither same nor different nor both

saÄñaÔynÄña

neither composed of parts nor an indivisible whole

/¤Bya¢Ïmka  naE

nor both

mhaë¥ta{¢nvIcn£yãpa

is most wonderful and cannot be described in words.

109.  Maya cannot be described except as an illusion which is not real, yet not unreal, not separate from the Atman, not part of the Atman. It is the source of ignorance.
S¤Ñ¯Da¹yb#'¢vbaEDnaÜya
spIB#maE    rÇj¤¢vvEktaE    yTa    ,
rjÞtm:    sÏv¢m¢t    p#¢sÑGa
g¤NaÞtd£ya:    p#¢TtW:    Þvkay©I:    ,   110   ,  

S¤Ñ¯Da¹yb#'¢vbaEDnaÜya

Maya can be destroyed by the realization of the pure Brahman

spIB#maE

as the mistaken idea of a snake

rÇj¤¢vvEktaE

by the discrimination of the rope

yTa	just as the

rjÞtm:

gunas as rajas, tamas

sÏv¢m¢t

and sattva

p#¢sÑGa

named after

g¤NaÞtd£ya:

gunas depend on the Maya

p#¢TtW:

functions

Þvkay©I:

their respective

 
110.  Knowledge of Brahman alone destroys this illusion just as knowledge of the rope destroys the illusion that it is a snake.