sÏya¢BsÓDanrtaE    ¢vm¤³aE
mht¯ÏvmaÏm£ym¤pW¢t    ¢nÏym¯    ,
¢mÐya¢BsÓDanrtÞt¤    nÜyEdq
è¾|    tdEtïdcaWrcaWryaE:    .   332   .  

sÏya¢BsÓDanrtaE

to meditation on the Reality (Brahman)

¢vm¤³aE

and is free from nescience

mht¯ÏvmaÏm£ym¤pW¢t

attains to the glory of the Atman

¢nÏym¯

eternal

¢mÐya¢BsÓDanrtÞt¤

he who dwells on the unreal (the universe)

nÜyEdq

is destroyed

è¾|	is evidenced

tdEtïdcaWrcaWryaE:

one who is not a thief and one who is a thief

332. He who follows truth  becomes  free, but he who follows the  untrue remains bound like a thief.
 
y¢trsdn¤s¢ÓD|    bÓDhEt¤|    ¢vhay
ÞvymymhmÞm£ÏyaÏmè¾YWv    ¢t¾Et¯    ,
s¤Ky¢t    nn¤    ¢n¾a    b#'¢N    Þvan¤B¥Ïya
hr¢t    prm¢vïakayIѤ:K|    p#t£tm¯    .   333   .  

y¢trsdn¤s¢ÓD|

The Sanyasin should dwelling on the unreal

bÓDhEt¤|

which causes bondage

¢vhay

give up

ÞvymymhmÞm£ÏyaÏmè¾YWv

and should always,thoughts on the Atman as "Imyself am This"

¢t¾Et¯

fix his

s¤Ky¢t

It gives rise to bliss

nn¤

for

¢n¾a	steadfastness

b#'¢N

in Brahman

Þvan¤B¥Ïya

through the realization of one's identity

hr¢t	thoroughly removes

prm¢vïakayIѤ:K|

the misery born of nescience

p#t£tm¯

which one experiences (in the ignorant state)

333.  He who wants liberation must therefore give up the false and  and live in the eternal Self in the knowledge that it is his own Self. To stay in Brahman means bliss because it takes away ignorance, the cause of pain and sorrow. 
ba/an¤s¢ÓD:    p¢rvDIyEt¯Pl|
ѤvaIsnamEv    ttÞttaE{¢Dkam¯    ,
åOaÏva    ¢vvEkW:    p¢r¶Ïy    ba/|
ÞvaÏman¤s¢ÓD|    ¢vdD£t    ¢nÏym¯    .   334   .  

ba/an¤s¢ÓD:

the dwelling on external objects

p¢rvDIyEt¯Pl|

will only intensify its fruits,

ѤvaIsnamEv

viz.,furthering evil propensities

ttÞttaE{¢Dkam¯

which grow worse and worse

åOaÏva

knowing this

¢vvEkW:

through discrimination

p¢r¶Ïy

one should avoid

ba/|	external objects

ÞvaÏman¤s¢ÓD|

to meditation on the Atman

¢vdD£t

apply

¢nÏym¯

constantly

 
334. Ignore external things as they create desire  and lead to bondage. Know the world by discrimination, give up the exernal and seek the real Self.
ba/E    ¢nâѯDE    mns:    p#s°ta
mn:p#sadE    prmaÏmdSInm¯    ,
t¢ÞmÓs¤è¾E    BvbÓDnaSaE
b¢h¢nIraED:    pdv£    ¢vm¤³E:    .   335   .  

ba/E	the external world

¢nâѯDE

is shut out

mns:

the mind

p#s°ta

is cheerful

mn:p#sadE

and cheerfulness of the mind

prmaÏmdSInm¯

brings on the vision of the Paramatman

t¢ÞmÓs¤è¾E

When It is perfectly realized

BvbÓDnaSaE

the chain of birth and death is broken

b¢h¢nIraED:

hence the shutting out of the external world

pdv£	is the stepping stone

¢vm¤³E:

to liberation

335. When you stop seeking after the external, the mind becomes happy  and becomes able to see the Brahman. And seeiing Brahman means the end of bondage of birth and death.

k:    p¢Îft:    sÓsds¢¹vEk£
½¤¢tp#maN:    prmaTIdS£I|    ,
jan¢Óh    k[yaIdstaE{vlØb|
ÞvpathEtaE:    ¢SS¤vÓm¤m¤X¤:    .   336   .  

k:	where is the man

p¢Îft:

who being learned

sÓsds¢¹vEk£

able to discriminate the real from the unreal

½¤¢tp#maN:

believing the Vedas as authority

prmaTIdS£I|

fixing his gaze on the Atman

jan¢Óh

knowing the problems

k[yaIdstaE{vlØb|

have recourse to the unreal (the universe)

ÞvpathEtaE:

which will cause his fall

¢SS¤vÓm¤m¤X¤:

being a seeker after liberation,will like a child

 
336. After study of scriptures and  knowing what  is  real  and  unreal, who can be childish enough to   follow the unreal? No  one desiring liberation  will do  this. 

dEha¢ds|s¢³mtaE    n    m¤¢³    -
m¤I³Þy    dEhaï¢BmÏyBav:    ,
s¤çOÞy    naE    jagrN|    n    jag#t:
Þvp"ÞtyaE    ¢BI°g¤Na½yÏvat¯    .   337   .  

dEha¢ds|s¢³mtaE

who has attachment to the body etc.,

n   m¤¢³

no liberation

m¤I³Þy

the liberated man

dEhaï¢BmÏyBav:

has no identification with the body etc.,

s¤çOÞy

the sleeping man

naE   jagrN|

is not awake

n   jag#t:

nor is the waking man

Þvp"ÞtyaE

asleep

¢BI°g¤Na½yÏvat¯

for these two states are contradictory in nature

 
337. He who is attached to the body can have no liberation. He who is asleep cannot have wakefulness and vice-versa, because these states are contradictory.
Method   of   Abiding   in   Brahman who   is   liberated   ?  
AÓtrqb¢h:    Þv|    ¢ÞtrjÄñmEx¤
åOaÏva{{ÏmnaDartya    ¢vlaEÀy    ,
Ïy³a¢KlaEpa¢DrKÎfãp:
p¥NaIÏmna    y:    ¢ÞTt    ex    m¤kT:    .   338   .   

AÓtrqb¢h:

he is free

Þv|	to himself

¢ÞtrjÄñmEx¤

in moving and unmoving objects

åOaÏva{{ÏmnaDartya

through his mind the Self

¢vlaEÀy

knowing

Ïy³a¢KlaEpa¢DrKÎfãp:

observing It as their substratum

p¥NaIÏmna

the infinite Self

y:

he who

¢ÞTt   ex

remains

m¤kT:

as the Absolute

 
338. He who knows himself as the basis of all, and has given up all name and form and differences of internal and external,sentient and insentient, and has become one undivided self and remains so, is a liberated person.
svaIÏmna    bÓD¢vm¤¢³hEt¤:
svaIÏmBav°    prE{¢Þt    k¢àt¯    ,
èÜyag#hE    sÏy¤ppïtE{saW
svaIÏmBavaE{Þy    sdaÏm¢n¿ya    .   339   .  

svaIÏmna

to realize the whole universe

bÓD¢vm¤¢³hEt¤:

means of getting rid of bondage

svaIÏmBav°

as the Self is the

prE{¢Þt

higher

k¢àt¯

nothing

èÜyag#hE

than identifying the universe

sÏy¤ppïtE{saW

with the Self

svaIÏmBavaE{Þy

one realizes this state

sdaÏm¢n¿ya

through steadfastness in the eternal Atman

339. Seeing one's own self everywhere is the best way to freedom. You get complete freedom when you do not  accept appearances, and remain in a state of oneness with all; otherwise your freedom will be partial.
èÜyÞyag#hN|    kT|    n¤    GztE    dEhaÏmna    ¢t¿taE
ba/aTaIn¤Bvp#s³mnsÞtt¯    tt¯¢@yam    k[vIt:    ,
s|ÓyÞta¢KlDmIkmI¢vxyW¢nIÏyaÏm¢n¿aprW    -
Þtt¯ÏvåOW:    krN£ymaÏm¢n    sdanÓdEÅC¤¢ByIÏnt:    .   340   .  

èÜyÞyag#hN|

the exclusion of the objective world

kT|   n¤  GztE

how is it possible?

dEhaÏmna

for one,identified with the body

¢t¿taE

who lives

ba/aTaIn¤Bvp#s³mnsÞtt¯

whose mind is attached to the perception of external objects

tt¯¢@yam

and who performs various acts

k[vIt:

for that end ?

s|ÓyÞta¢KlDmIkmI¢vxyW¢nIÏyaÏm¢n¿aprW

this exclusion should be carefully practised, who have renounced all kinds of duties and actions and objects

Þtt¯ÏvåOW:

by sages

krN£ymaÏm¢n

devoted to the eternal Atman

sdanÓdEÅC¤¢ByIÏnt:

who are passionately,and who wish to possess an undying bliss.

340. While in the body, the mind has to be in external things for sometime at least, so how can one give up all appearances. Not all at once, but by constant effort to attain that state.