343. The Purusha is easily disturbed by the sense of ego and its power to distract and delude.  

vXEpS¢³¢vjyaE    ¢vxmaE    ¢vDat¤|
¢n:SExmavrNS¢³¢nv¦äyBavE    ,
èÂèÜyyaE:    ÞP[zpyaE    jlv¢¹BagE
nÜyEäOdavrNmaÏm¢n    c    ÞvBavat¯    ,
¢ns|SyEn    Bv¢t    p#¢tbÓDS¥ÓyaE
¢vXEpN|    n¢h    tda    y¢d    cEÓm¦xaT©I    .   344   .
 

vXEpS¢³¢vjyaE

to conquer the projecting power

¢vxmaE

difficult

¢vDat¤|

it is extremely

¢n:SExmavrNS¢³¢nv¦äyBavE

unless the veiling power is perfectly rooted out

èÂèÜyyaE:

and that covering over the Atman

zpyaE

like milk

jlv¢¹BagE

from water,distinguished

nÜyEäOdavrNmaÏm¢n  c

naturally vanishes when the subject is

ÞvBavat¯

perfectly from the objects

¢ns|SyEn

undoubtedly

Bv¢t	is complete

p#¢tbÓDS¥ÓyaE

free from obstacles

¢vXEpN|   n¢h

there is no oscillation

tda

then

y¢d   cEÓm¦xaT©I

of the mind due to the unreal senseobjects

 
344. The ego has two strong powers-- to cover and to distract. To overcome the power to distract is very difficult and must be done by removing the cover. The snake covers the rope, and then deceives, and hence the cover must be got rid of first. Just as the swan separates milk from water, so too must you separate the seer from the seen, whereupon the covering goes away. 

sØy¢ÂvvEk:    ÞP[zbaEDjÓyaE
¢vBÇy    èÂèÜypdaTItt¯Ïvm¯    ,
¢Cn¢äO    mayak]tmaEhbÓD|
yÞma¢¹m¤³Þy    p¤nnI    s|s¦¢t:    .   345   .  

sØy¢ÂvvEk:

perfect discrimination

zbaEDjÓyaE

brought on by direct reali

¢vBÇy

distinguishes the true nature

èÂèÜypdaTItt¯Ïvm¯

of the subject from that of the object

¢Cn¢äO

and breaks

mayak]tmaEhbÓD|

the bond of delution created by Maya

yÞma¢¹m¤³Þy

for one who has been freed from this

nnI	there is no

s|s¦¢t:

transmigration

 
345. Knowledge of the Atman comes when you cannot be distracted anymore. Discrimination of the real from the unreal brings firm knowledge. It separates the seer from the seen and breaks the bondage of Maya, once and for all.

pravrWkÏv    ¢vvEkv¢þ    -
dhIÏy¢vïaghn|    /SExm¯    ,
¢k|    ÞyaÏp¤n:    s|srNÞy    b£j   
m¹WtBav|    sm¤pEy¤xaE{Þy    .   346   .
 

pravrWkÏv

the identity of Jiva and Brahman

¢vvEkv¢þ

the knowledge

dhIÏy¢vïaghn|

consumes the impenetrable forest of Avidya or nescience

/SExm¯

entirely

¢k|   ÞyaÏp¤n:

is there anything

s|srNÞy

left for future transmigration

b£j

seed like

m¹WtBav|

the state of oneness

sm¤pEy¤xaE{Þy

for one who has realized

 
346. Knowledge of Brahman is the fire that destroys ignorance. Once Brahman is realized, the seed of birth and death is removed.

AavrNÞy    ¢nv¦¢äOBIv¢t    ¢h    sØykqpdaTIdSInt:    ,
¢mÏyaåOan¢vnaSÞt¢¹XEpj¢ntѤ:K¢nv¦¢äO:    .   347   .  

AavrNÞy

when the Reality is

¢nv¦¢äOBIv¢t  ¢h

the destruction of false

sØykqpdaTIdSInt:

the veil that hides Truth

¢mÏyaåOan¢vnaSÞt¢¹XEpj¢ntѤ:K¢nv¦¢äO:

then follow the cessation of misery brought about by its distracting influence

 
347.  The  vision  of  Reality removes the   veil   of   ignorance. False  perception  causes misery. Remove it  and misery  ends.

   Nature   of   Substratum

et¢ÏæOty|    è¾|    sØyg#Çj¤Þvãp¢våOanat¯    ,
tÞma¹Þt¤stt¯Ïv|    åOatÛy|    bÓDm¤³yE    ¢vѤxa    .   348   .  

et¢ÏæOty|

these three are

è¾|

observed

sØyg#Çj¤Þvãp¢våOanat¯

in the case of a rope when its

tÞma¹Þt¤stt¯Ïv|

therefore the real nature of things

åOatÛy|

should know

bÓDm¤³yE

for the breaking of his bonds

¢vѤxa

the wise man

 
348. When you see the rope is not a snake, false perception ends  and  fear  does not distract you. For liberation  you  must  know  the  nature  of  the  real  Self  and the  unreal  Self. 

 
AyaE{¢g"yaEga¢dv    sÏsmÓvya    - 
ÓmaæOa¢dãpEN    ¢vj¦ØBtE    D£:    ,
tÏkayI    mEtdq¢¹ty|    ytaE    m¦xa
è¾|    B#mÞvp"mnaErTEx¤    .   349   .  

AyaE{¢g"yaEga¢dv

like iron nanifesting as sparks through contact with fire

sÏsmÓvya

manifests itself as knower and known through the innerenceof Brahman

ÓmaæOa¢dãpEN

as these two (the knower and known)

¢vj¦ØBtE

are observed

D£:	the Buddhi

tÏkayI

the effects of it

mEtdq¢¹ty|

to be

ytaE   m¦xa

unreal

è¾|

is seen

B#mÞvp"mnaErTEx¤

in the case of delusion, dream, and fancy

 
349. As iron is modified by fire, so  too the intellect creates appearances of reality and those which are unreal  as in dream, imagination and error.

ttaE    ¢vkara:    p#k]tErh|m¤Ka
dEhavsana    ¢vxyaà    svI    ,
XNE{ÓyTaBa¢vtya    /m£xa    -
mst¯ÏvmaÏma    t¤    kda¢p    naÓyTa    .   350   .  

ttaE

similarly

¢vkara:

the modifications of Prakrti

p#k]tErh|m¤Ka

from egoism

dEhavsana

down to the body

¢vxyaà

and sense-objects

svI

all

XNE{ÓyTaBa¢vtya

are also unreal and every moment

/m£xa|

their

Ast¯ÏvmaÏma  t¤

is verily due to their being subject to change,but the Atman

kda¢p

never

naÓyTa

changes

 
350. All changes in nature, from the ego to the body are unreal. But the seer, the Atman, is the unchanging real.