We   meditate   upon   Him   as   the   universe   likened   to   a 
  wheel   which has   one   rim   with   triple   tyre,   sixteen   ends.   fifty
   spokes, twenty   counter-spokes   and   six   sets   of   eight;   driven
  along   three different   routes   by   means   of   a   belt   that   is   one 
  but   yet   many and   whose   each   revolution   leads   to   two.  
(This   vast   universe   is like   a   wheel   in   perpetual   motion.   Upon
It   are   all   creaturesthat   are   subject   to   birth,   death   and   rebirth
made   to   go   roundand   round.   It   is   the   wheel   of   Brahman).
Note:   The   analogy   explains   the   Universe   as   the   form   of   the
 Brahman.  
p·*aEtaEØb¤|   p·yaEÓy¤g#v@a|
      p·p#aNaE¢mI|   p·b¤¼Ya¢dm¥lam¯   .
p·avtaI|   p·Ñ¤:KaWGvEga|
      p·aSìEda|   p·pvaImD£m:  ¡ 5 ¡ 

p·*aEtaEØb¤|

with the waters of five tributaries

p·yaEÓy¤g#v@a|

with five sharp meanderings

p·p#aNaE¢mI|

with the five Pranas as waves

p·b¤¼Ya¢dm¥lam¯

with mind and fivefold perception as the starting point

p·avtaI|

with five eddies

p·Ñ¤:KaWGvEga|

with fivefold misery as the flow

p·aSìEda|

with fifty different aspects

p·pvaIm¯

with five branches

AD£m:

we meditate upon

          We   meditate   upon   the   Universe,His   manifestation, as   a  
river   with   the   waters   of   five   tributaries,   with   sharp menderings,
due   to   five   causes,   with   the   five Pranas   as   waves,   with  
mind the   basis   of   five-fold   perception  for   the   starting   point, 
  and   the   five-fold   misery   for   its   flow;   and   has five   eddies, 
  five   branches   and   innumerable   aspects   (5).  
svaIj£vE   svIs|ÞTE   b¦hÓtE   A¢Þmn¯
h|saE   B#aØytE   b#'c@E     .
p¦TgaÏman|   p#E¢rtar|   c   mÏva
 j¤¾ÞttÞtEnam¦tÏvmE¢t     ¡6 ¡

svaIj£vE

where everything lives

svIs|ÞTE

where everything rests

b¦hÓtE

in the infinite

A¢Þmn¯

in this

h|saE

the seeker

B#aØytE

goes in circles (transmigrates)

b#'c@E

in the wheel of Brahman

p¦TgaÏman|

the soul,regarded as different

p#E¢rtar|

as the propeller

c

and

mÏva

realising

j¤¾:	bestowed with the grace

tt:

then

tEn

by Him

Am¦tÏvm¯

immortality

e¢t	attains (realises its real nature)

          As   long   as   the   individual   self   thinks   it   is   separate   from
Brahman,   it   revolves   upon   the   wheel   in   bondage   to   the   law   of
birth   and   death.   But   when   it   realises   its   identity   with   Brahman
it   achieves   immortality   and   revolves   no   longer   on   the   wheel   (6).  
ué£tmEtÏprm|   t¤   b#'
      t¢ÞmÞæOy|   s¤p#¢t¾a{Xr|   c   .
AæOaÓtr|   b'¢vdaE   ¢v¢dÏva
      l£na   b#'¢N   tÏpra:   yaE¢nm¤³a:  ¡7 ¡

ué£tm¯

expressed aloud

ett¯

this

prm|

ultimate

t¤

indeed

b#'

Brahman

t¢Þmn¯

in that

æOy|

the three

s¤p#¢t¿a

rooted

AXr|	unsublatable

c

and

AæO

here

AÓtr|

the essential nature

b'¢vd:

knowers of (thepurport of ) Veda

¢v¢dÏva

realising

l£na

absorbed

b#'¢N

in Brahman

tÏpra:

devoted

yaE¢nm¤³a:

released from the cycle of births

 This   is   acclaimed   as   the   ultimate,   indeed,   i.e.the   Brahman.  
In it   are   rooted   the   three   (entities).   It   is   unsublatable.The 
knowers   of the   purport   of   the   Vedas,   realising   the   essential 
  nature   of   the   Brahman, and   being   devoted   to   and   absorbed 
  in   it,   are   released   from   the   cycle of   births   (7).  
s|y¤³mEtt¯   XrmXr|   c
      Ûy³aÛy³|   BrtE   ¢vám£S:  .
An£SàaÏma   bÒytE   BaE³]Bavaj¯åOaÏva
            dEv|   m¤ÅytE   svIpaSW:  ¡ 8 ¡

s|y¤³m¯

bonded together

ett¯

this

Xrm¯

decaying

AXr|	undecaying

c

and

Ûy³|

manifest

AÛy³|

(and) unmanifest

BrtE

bears

¢vám¯

the universe

iIS:

God

An£S:

without realising the God

c

and

AaÏma

the self

bÒytE

stays in bondage

BaE³]Bavat¯

because of the sense of being the enjoyer

åOaÏva

realising

dEv|

the God

m¤ÅytE

is released

svIpaSW:

from all bonds

 
God   is   the   substratal   principle   of   this   universe,   which   consists
   of the   decaying   and   the   undecaying,   the   manifest   and   the
   unmanifest. As   long   as   it   does   not   realise   the   God,   it  
remains   in   bondage   due   to its   feeling   that   it   is   the   enjoyer 
  of   the   objects   of   the   senses and when it   realsises   the   god,  
these   shackles   wither   away   (8).  
åOaåOaW   ¹avjav£Sn£Savja
/Eka   BaE³]BaEÂyaTIy¤³a     .
AnÓtàaÏma   ¢váãpaE   /ktaI
æOy|   yda   ¢vÓdtE   b#'mEtt¯   ¡ 9 ¡

åOaåOaW

the sentient mind and the insentient matter

¹aW

these two

AjaW	are beginningless

iISan£SaW

master and servant

Aja

birthless

¢h

too

eka	is another one (Maya)

BaE³]BaEÂyaTIy¤³a

who relates the enjoyer and the object of such enjoyment

AnÓt:

infinite

c

and

AaÏma

the Self

¢váãp:

with universe as the form

¢h

indeed

AktaI

non-doer

æOy|	these three

yda

when

¢vÓdtE

realises

b#'m¯

as the Brahman

ett¯

this

 
 The   sentient   mind   and   insentient   matter,   master   and   servant
are   both   beginningless.   So   also   is   Maya   which   connects   them
. When   all   three mind,   matter   and   Maya  are   known   as   one
with   Brahman,   then   it   is   realised   that   the   Self   is   infinite,
with   universe   as   the   form   and   has   no   role   in   any   activity.    
Xr|   p#Danmm¦taXr|   hr:
        XraÏmanav£StE   dEv   ek:   .
tÞya¢BÒyanaïaEjnaäOÏvBavat¯
           B¥yàaÓtE   ¢vámaya¢nv¦¢äO:  ¡10¡

Xr|	sublatable

p#Dan|

matter

Am¦taXr|

immortal and unsublatable

hr:

God

XraÏmanaW

the sublatable and (individual) souls

iIStE

contols

dEv:

God

ek:

One

tÞy

His

A¢BÒyanat¯

by contemplative meditation

yaEjnat¯

by union (realising)

tÏvBavat¯

by realising the identity (of the soul) with that (God)

B¥y:

again

c

and

AÓtE	in the end

¢vámaya¢nv¦¢äO:

invalid cognition about the (objects of the) world is removed.

 
God   is   unsublatable   and   matter   is   sublatable.That   one   and  
only   god   controls  the   sublatables   (world)   and   the   (individual)
   souls.   Through   contemplative meditation   upon   Him,   by  
realising   the   identity   with   Him   and   thus   becoming non-different 
  from   Him,   (the  individual   self)   finally   is   rid   of   all   worldly
 illusions   (10).  
åOaÏva   dEv|   svIpaSapha¢n:
      X£NW:   ²ESWjIÓmm¦Ïy¤p#ha¢N:    .
tÞya¢BÒyanaäO¦t£y|   dEhBEdE
      ¢váWÞvyI|   kEvl   AaçOkam:  ¡ 11¡

åOaÏva

Realising

dEv|

the God

svIpaSapha¢n:

dissolution of all bondage

X£NW:

weakening

²ESW:

of sufferings

jÓmm¦Ïy¤p#ha¢N:

termination of the cycle of births and deaths

tÞy	(upon) His

A¢BÒyanat¯

contemplative meditation

äO¦t£y|

the third level

dEhBEdE

transcending the body

¢váWÞvyI|

Absolute overlordship

kEvl:

one alone

AaçOkam:

all desires satisfied

 With   the   realisation,   all   bondages   (in   the   world)   are   dissolved.
With   the   shattering   of   ignorance,   the   cycle   of   births   and  
deaths   cease. Transcending   the   body,   by   meditating   on   Him,
   one   reaches   the third   level,   viz.   absolute   overlordship.He 
  becomes   one   fulfilled of   all   desires   and   remains   with   none 
  like   him(11).  

etj¯åOEy|   ¢nÏymEvaÏms|ÞT|
      nat:   pr|   vE¢dtÛy|   ¢h   ¢k¢·t¯    .
BaE³a   BaEÂy|   p#E¢rtar|   c   mÏva
      svI|   p#aE³|   ¢æO¢vD|   b#'mEtt¯    ¡12 ¡

ett¯

this

åOEy|

merits to be known

¢nÏym¯

everlastingly

ev

alone

AaÏms|ÞT|

existing in one'own self

n

not

At:  pr|

beyond this

vE¢dtÛy|

remains to be known

¢h

verily

¢k¢·t¯

anything

BaE³a

enjoyer

BaEÂy|

the object of enjoyment

p#E¢rtar|

that which unites the two

c

and

mÏva

realising

svI|

all

p#aE³|

is spoken of

¢æO¢vD|

threefold

b#'m¯

Brahman

ett¯

this

This   (Brahman)   is   to   be   realised   as   the   everlasting   principle
   in   one's own   self.   Nothing   beyond   that   is   there,   to   be  
known.   Through contemplative   meditation,   the   experiencer,  
the   experienced  and the   principle   that   unites   these   two   are  
all   said   to   be   the   threefold   nature of   the   Brahman   (12).  
vþEyITa   yaE¢ngtÞy   m¥¢tInI
  d¦ÜytE   nWv   c   ¢lÄñnaS:     .
s   B¥y   evEÓDnyaE¢ng¦/
      Þt¹aEBy|   vW   p#NvEn   dEhE   ¡13 ¡

vþE:

of fire

yTa

just like

yaE¢ngtÞy

latent in its source

m¥¢tI

manifestation

n  d¦ÜytE

is not visible

nWv  c

but yet there is no

¢lÄñnaS:

loss of its indicators

s:

he

B¥y:

again

ev

surely

iÓDnyaE¢ng¦/:

can be seen when wooden pieces arerubbed against each other

tt¯va

in the same way

uBy|

these two

vW

verily

p#NvEn

theough the symbol Pranava

dEhE	in the body

 Fire,   though   present   in   the   wooden   pieces   and   has   not   lost
   its   indicators, is   not   seen,   but   can   be   realised,   when   again 
  one   is   rubbed   against   another.   The   Self   is   like   that   fire. It 
  is   realised   in   the   body   by   meditation   on   the   sacred   syllable 
  OM   (13).  
ÞvdEhmr¢N|   k]Ïva   p#Nv|   caEäOrar¢Nm¯     .
Òyan¢nmITna×yasa¼Ev|   pÜyE¢°g¥Fvt¯       ¡14¡

ÞvdEhm¯

one's own body

Ar¢N|

a piece of Arani wood below

k]Ïva

keeping

p#Nv|

the symbol OM

c

and

uäOrar¢Nm¯

another piece of Arani wood, kept on it

Òyan¢nmITna×yasat¯

by constant practice of meditation as the act of rubbing

dEv

Brahman

pÜyEt¯

may realise

¢ng¥Fvt¯

that which is hidden

Keeping  one's   own   physical   body   as   the   piece   of   Arani   wood
   as   the   base   and   the mystic   syllable.   Om   as   the   upper   Arani 
  wood   piece   and   employing   the   meditative contemplation   method
   as   the   act   of     rubbing   these   two-one   against   the   other-one
should   realise   Brahman,   as   in   the   case   of   an   object   hidden. (14)
¢tlEx¤  tWl|  d¢Dn£v  s¢pIrap:  *aEt:ÞvrN£x¤  ca¢g": .
evmaÏma{Ïm¢n   g¦/tE{saW   sÏyEnWn|
tpsa   yaE{n¤pÜy¢t     ¡ 15 ¡

¢tlEx¤

in the sesame seeds

tWl|

oil

d¢D¢n

in curd

s¢pI:

ghee

Aap:

water

*aEt:s¤

in river-bed

ArN£x¤

in fire-sticks

c

and

A¢g":

fire

evm¯	in the same way

AaÏma

the self (Brahman)

AaÏm¢n

in the Self (in the individual self)

g¦/tE

is grasped

AsaW

in this

sÏyEn

by truth

tpsa	by concentration

y:

who

An¤pÜy¢t

perceives repeatedly

As   oil   in   sesame   seeds,   as   ghee   in   cream,   as   water   in  
river-beds, as   fire   in   sticks   of   wood,   so   is   the   Self   realised
  in   one's   own self,  if  one   looks   for   Him   constantly   with  
truthfulness   and   penance.(15)
 
svIÛya¢pnmaÏman|   X£rE   s¢pI¢rva¢pItm¯   .
AaÏm¢vïatpaEm¥l|   tdQb#'aEp¢nxt¯   prm¯ tdq
b#'aEp¢nxt¯  prm¯  ¡16¡

svIÛya¢pnm¯

omnipresent

AaÏmanm¯

that Brahman

X£rE	in the milk

s¢pI:  iv

like ghee

A¢pItm¯

inherent

AaÏm¢vïatpaEm¥l|

established in the pursuit of knowledge about the self and in austrities

tt¯

that

b#'

Brahman

up¢nxt¯

destroyer of sufferings

prm¯	the greatest

tt¯

that

b#'

Brahman

up¢nxt¯

destroyer of sufferings

prm¯	the greatest

  
        The   Self   which   pervades   all   things,   as   ghee   is   inherent
in   milk,   and   which   has   its   roots   in   self-knowledge   and   penance--
that   is   Brahman,   the   destroyer   of   ignorance(16)