Shankara's Crest-Jewel of Discrimination (Viveka-Chudamani)

«IT is hard for any living creature to achieve birth in a human form. Strength of body and will are even harder to obtain; purity is harder still; harder even than these is the desire to live a spiritual life; and an understanding of the scriptures is hardest of all.» — Shankara enuncia la escala de dificultades con que abre el apartado *The Path*: el nacimiento humano es lo primero y lo más fácil de la serie.

«As for discrimination between the Atman and the non-Atman, direct perception of the Atman itself, continuous union with Brahman, and final liberation» — el precio que pone a los cuatro últimos términos de la escala; la línea se corta aquí porque el crudo parte *liberation-* a fin de renglón y unirlo con lo que sigue fabricaría una palabra.

«these cannot be obtained except through the merits of a hundred billion welllived incarnations.» — la continuación de esa misma frase: cien mil millones de encarnaciones bien vividas; el impreso sí trae fundido *well* y *lived* dentro de la línea.

«Only through God's grace may we obtain those three rarest advantages-human birth, the longing for liberation, and discipleship to an illumined teacher.» — las tres ventajas que declara más raras, y de qué dice que dependen: de la gracia.

«Nevertheless, there are those who somehow manage to obtain this rare human birth, together with bodily and mental strength, and an understanding of the scriptures-and yet are so deluded that they do not struggle for liberation. Such men are suicides. They clutch at the unreal and destroy themselves.» — el juicio que dicta sobre quien teniendo los medios no busca la liberación: los llama suicidas.

«For what greater fool can there be than the man who has obtained this rare human birth together with bodily and mental strength and yet fails, through delusion, to realize his own highest good?» — la misma reprobación en forma de pregunta.

«Men may recite the scriptures and sacrifice to the holy spirits, they may perform rituals and worship deities-but, until a man wakes to knowledge of his identity with the Atman, liberation can never be obtained; no, not even at the end of many hundreds of ages.» — Shankara niega eficacia liberadora a la recitación, al sacrificio, al rito y al culto mientras falte el conocimiento de la identidad con el Atman.

«The scriptures declare that immortality cannot be gained through work or progeny or riches, but by renunciation alone. Hence it is clear that work cannot bring us liberation.» — Shankara apoya en la escritura la exclusión de la obra, la descendencia y la riqueza como vías, y deja solo la renuncia.

«Therefore, let the wise man give up craving for pleasure in external things, and struggle hard for liberation. Let him seek out a noble and highsouled teacher, and become absorbed wholeheartedly in the truth which is taught him.» — la instrucción que sigue a esa exclusión: renuncia al deseo y búsqueda de maestro; el impreso funde *high* y *souled*.

«Right action helps to purify the heart, but it does not give us direct perception of the Reality. The Reality is attained through discrimination, but not in the smallest degree by ten million acts.» — el límite que pone a la acción recta: purifica el corazón y no da percepción directa.

«Correct discernment shows us the true nature of a rope, and removes the painful fear caused by our deluded belief that it is a large snake.» — el símil de la cuerda y la serpiente aparece aquí en el texto mismo de Shankara, y no solo en la introducción de los traductores.

«Certain knowledge of the Reality is gained only through meditation upon right teaching, and not by sacred ablutions, or almsgiving, or by the practice of hundreds of breathing exercises.» — la lista de prácticas a las que niega eficacia por sí solas: abluciones, limosna y ejercicios de respiración.

«Success in attaining the goal depends chiefly upon the qualifications of the seeker. Suitable time, place and other such circumstances are aids to its attainment.» — el reparto que hace entre lo que decide y lo que ayuda: las cualidades del buscador frente al tiempo y el lugar.

«Therefore, let him who would know the Atman which is the Reality practice discrimination. But first he must approach a teacher who is a perfect knower of Brahman, and whose compassion is as vast as the ocean itself.» — la condición que antepone a la práctica: acercarse antes a un maestro conocedor de Brahman.

«A MAN should be intelligent and learned, with great powers of comprehension, and able to over come doubts by the exercise of his reason. One who has these qualifications is fitted for knowledge of the Atman.» — con esto abre el apartado *The Disciple*, y pone la razón entre las condiciones; el impreso parte *over come* en dos palabras.

«He alone may be considered qualified to seek Brahman who has discrimination, whose mind is turned away from all enjoyments, who possesses tranquillity and the kindred virtues, and who feels a longing for liberation.» — el cuádruple requisito del buscador, enunciado antes de desglosarlo.

«In this connection, the sages have spoken of four qualifications for attainment. When these are present, devotion to the Reality will become complete. When they are absent, it will fail.» — Shankara acredita el esquema de las cuatro cualificaciones a los sabios y no a sí mismo.

«First is mentioned discrimination between the eternal and the non-eternal. Next comes renunciation of the enjoyment of the fruits of action, here and hereafter. Then come the six treasures of virtue, beginning with tranquillity. And last, certainly, is the longing for liberation.» — la enumeración de las cuatro, en el orden en que las da.

«Brahman is real; the universe is unreal. A firm conviction that this is so is called discrimination between the eternal and the non-eternal.» — la definición de la primera cualificación, que hace de la tesis del sistema una convicción y no una conclusión.

«Renunciation is the giving-up of all the pleasures of the eyes, the ears, and the other senses, the giving-up of all objects of transitory enjoyment, the giving-up of the desire for a physical body as well as for the highest kind of spirit-body of a god.» — la definición de la segunda, cuyo alcance llega hasta el deseo del cuerpo divino.

«To detach the mind from all objective things by continually seeing their imperfection, and to direct it steadfastly toward Brahman, its goal-this is called tranquillity.» — la definición del primero de los seis tesoros de la virtud.

«To detach both kinds of sense-organs-those of perception and those of action-from objective things, and to withdraw them to rest in their respective centers-this is called self-control. True mental poise, consists in not letting the mind react to external stimuli.» — la definición del autodominio, con la coma que el impreso mete entre sujeto y verbo.

«To endure all kinds of afflictions without rebellion, complaint or lament-this is called forbearance.» — la definición de la paciencia dentro de la misma serie.

«A firm conviction, based upon intellectual understanding that the teachings of the scriptures and of one's master are true-this is called by the sages the faith which leads to realization of the Reality.» — la definición de la fe, que Shankara apoya en la comprensión intelectual y acredita a los sabios.

«To concentrate the intellect repeatedly upon the pure Brahman and to keep it fixed there alwaysthis is called self-surrender. This does not mean soothing the mind, like a baby, with idle thoughts.» — la definición de la entrega, con el deslinde que le añade en la frase siguiente; el impreso funde *always* y *this*.

«Longing for liberation is the will to be free from the fetters forged by ignorance-beginning with the ego-sense and so on, down to the» — la definición de la cuarta cualificación; la frase se corta al acabar la plana 33.

«physical body itself-through the realization of one's true nature.» — el final de la definición del anhelo de liberación, que venía cortado de la plana anterior: las ataduras van del sentido del yo hasta el cuerpo físico.

«Even though this longing for liberation may be present in a slight or moderate degree, it will grow intense through the grace of the teacher, and through the practice of renunciation and of virtues such as tranquillity, etc.: And it will bear fruit.» — de qué dice que depende el crecimiento del anhelo: de la gracia del maestro y de la práctica; el impreso pone dos puntos y mayúscula a media frase.

«When renunciation and the longing for liberation are present to an intense degree within a man, then the practice of tranquillity and the other virtues will bear fruit and lead to the goal.» — el orden de precedencia que fija entre las cualificaciones.

«Where renunciation and longing for liberation are weak, tranquillity and the other virtues are a mere appearance, like the mirage in the desert.» — la contrapartida del mismo orden, con el símil del espejismo.

«Among all means of liberation, devotion is su preme. To seek earnestly to know one's real nature-this is said to be devotion.» — Shankara pone la devoción por encima de todos los medios y acto seguido la redefine como búsqueda de la propia naturaleza real; el troceo parte *su preme* en dos palabras.

«In other words, devotion can be defined as the search for the reality of one's own Atman. The seeker after the reality of the Atman, who possesses the above-mentioned qualifications, should approach an illumined teacher from whom he can learn the way to liberation from all bondage.» — la redefinición completa de la devoción y la instrucción que de ella se sigue.

«A TEACHER is one who is deeply versed in the scriptures, pure, free from lust, a perfect knower of Brahman. He is upheld continually in Brahman, calm like the flame when its fuel is consumed, an ocean of the love that knows no ulterior motive, a friend to all good people who humbly entrust themselves to him.» — con esto abre el apartado *The Teacher*: los requisitos del maestro, con el símil de la llama sin combustible.

«Let the seeker approach the master with reverent devotion. Then, when he has pleased him by his humility, love and service, let him ask whatever may be known about the Atman.» — el protocolo de acceso al maestro que el texto prescribe antes de la pregunta.

«O Master, friend of all devotees, I bow down before you. 0 boundless compassion, I have fallen into the sea of the world-save me with those steadfast eyes which shed grace, like nectar, never-ending.» — aquí el texto pasa a la voz del discípulo, en súplica directa; el troceo imprime un cero por la O vocativa la segunda vez.

«I am burning in the blaze of the world-forest, which no man can extinguish. Evil deeds out of the past drive me like huge winds, hither and thither. I am full of fear. I have taken refuge in you. Save me from death. I know no other shelter.» — la continuación de la súplica del discípulo, con el incendio del bosque del mundo y los actos pasados como vientos.

«There are pure souls who have attained peace and greatness. They bring good to mankind, like the coming of spring. They themselves have crossed the dreadful ocean of this world. Without any selfish motive, they help others to cross.» — el discípulo describe a los que ya cruzaron y de los que espera ayuda.

«It is the very nature of these great souls to work, of their own accord, to cure the troubles of others; just as the moon, of its own accord, cools the earth when it is scorched by the fierce rays of the sun.» — el símil de la luna con que explica por qué ayudan: por naturaleza y sin que se lo pidan.

«The vessel of your lips has been dipped in and filled with the sweetness of the bliss of Brahman. Pour words from it like drops of nectar upon me. They are purifying, soothing and delightful to the ear.» — la petición del discípulo al maestro, en la imagen del vaso y el néctar.

«Master, I am consumed by the scorching heat of this worldly life, as by the flames of a forestfire. Blessed are they on whom your eye rests even for a moment-it is thus that you accept them and make them your own.» — la urgencia con que el discípulo plantea su estado; el impreso funde *forest* y *fire*.

«How shall I cross the ocean of this world? What should be my goal? What way should I take? I know of none. Be gracious, Master. Save me. Tell me how to end the miseries of this earthly life.» — las tres preguntas con que el discípulo cierra su súplica.

«Scorched by the fierce flames of the worldforest, the disciple speaks these words. The great soul looks at the disciple who thus seeks refuge in him, and his eyes are wet with tears of mercy. Immediately, he frees the disciple from his fear.» — aquí entra la voz narrativa que enmarca el diálogo, y no la del maestro ni la del discípulo; el impreso funde *world* y *forest*.

«This disciple, who has sought his protection, is one who thirsts for liberation, who has properly fulfilled his duties, whose heart has become tranquil and who has attained calmness of mind. The wise and holy man, out of compassion, begins to instruct him in the truth.» — la misma voz narrativa enumera las condiciones que hacen al discípulo apto para la instrucción.

«O PRUDENT one, do not fear! For you there is no danger. There is a way to cross the ocean of worldly life. I shall reveal to you that very method by which sages have reached the other shore.» — con esto arranca la voz del maestro, y lo que ofrece es el método ya transitado por los sabios.

«There is a certain potent method of putting an end to the horror of this worldly life. By it, you may cross the world-ocean and reach the highest bliss.» — el anuncio del método antes de nombrarlo.

«Meditation on the meaning of the truth as it is taught in Vedanta leads to the highest illumination. By this means, the misery of worldly life is altogether destroyed.» — el método nombrado, y el sitio donde el texto de Shankara nombra la vía por la que se enseña la verdad.

«Faith, devotion, and constant union with God through prayer-these are declared by the sacred scriptures to be the seeker's direct means of liberation. To him who abides by them comes liberation from that bondage of physical consciousness which has been forged by ignorance.» — los tres medios directos que Shankara acredita a las escrituras sagradas, no a sí mismo.

«Because you are associated with ignorance, the supreme Atman within you appears to be in bondage to the non-Atman. This is the sole cause of the cycle of births and deaths.» — la causa única que asigna al ciclo de nacimientos y muertes.

«The flame of illumination, which is kindled by discrimination between Atman and non-Atman, will burn away the effects of ignorance, down to their very roots.» — el efecto que atribuye a la discriminación, en la imagen del fuego que quema hasta la raíz.

«Master, please listen to the questions I am about to ask. I shall feel blessed if I may hear an answer from your lips.» — la fórmula con que el discípulo abre el apartado *The Questions*; el impreso rotula las voces con *The Disciple speaks:* y *The Master speaks:*.

«What, in reality, is this bondage? How did it begin? In what is it rooted? How is a man set free from it? What is the non-Atman? What is the supreme Atman? How can one discriminate between them? Please answer me.» — las siete preguntas del discípulo, que son el índice del resto del texto.

«You are blessed indeed! You are drawing near to the goal. Through you, your whole family has become purified, because you long to get free from the bondage of ignorance and reach Brahman.» — la respuesta con que el maestro recibe las preguntas, y el alcance familiar que le da al anhelo del discípulo.

«Children may free their father from his debts, but no other person can free a man from his bondage: he must do it himself.» — el primero de los símiles con que el maestro sostiene que la liberación no es delegable.

«Others may relieve the suffering caused by a burden that weighs upon the head; but the suffering which comes from hunger and the like can only be relieved by one's self.» — el segundo símil de la misma serie, el de la carga y el hambre.

«The sick man who takes medicine and follows the rules of diet is seen to be restored to healthbut not through the efforts of another.» — el tercero, el del enfermo; el impreso funde *health* y *but*.

«A clear vision of the Reality may be obtained only through our own eyes, when they have been opened by spiritual insight-never through the eyes of some other seer. Through our own eyes we learn what the moon looks like: how could we learn this through the eyes of others?» — el cuarto, el de los ojos propios y la luna, que cierra la serie.

«Those cords that bind us, because of our ignorance, our lustful desires and the fruits of our karma-how could anybody but ourselves untie them, even in the course of innumerable ages?» — el resumen de la serie: las ataduras de ignorancia, deseo y karma solo las desata uno mismo.

«Neither by the practice of Yoga or of Sankhya philosophy, nor by good works, nor by learning, does liberation come; but only through a realiza tion that Atman and Brahman are one-in no other way.» — la exclusión de las vías rivales por su nombre, Yoga y Sankhya, y de las obras y la erudición; el troceo parte *realiza tion* en dos palabras.

«It is the duty of a king to please his people, but not everybody who pleases the people is fit to be a king. For the people can be pleased by the beauty of a vina's form, and the skill with which its strings are plucked.» — el símil del rey y la vina con que separa agradar de gobernar, aplicado a la elocuencia del expositor.

«Erudition, well-articulated speech, a wealth of words, and skill in expounding the scripturesthese things give pleasure to the learned, but they do not bring liberation.» — la aplicación de ese símil; el impreso funde *scriptures* y *these*.

«Study of the scriptures is fruitless as long as Brahman has not been experienced. And when Brahman has been experienced, it is useless to read the scriptures.» — la doble inutilidad que declara del estudio, antes y después de la experiencia.

«A network of words is like a dense forest which causes the mind to wander hither and thither. Therefore, those who know this truth should struggle hard to experience Brahman.» — el símil de la maraña de palabras, con la instrucción que de él se sigue.

«When a man has been bitten by the snake of ignorance he can only be cured by the realization of Brahman. What use are Vedas or scriptures, charms or herbs?» — la negativa a los Vedas, a los ensalmos y a las hierbas como remedio de la ignorancia.

«A sickness is not cured by saying the word "medicine". You must take the medicine. Liberation does not come by merely saying the word "Brahman". Brahman must be actually experienced.» — el símil de la medicina, con que separa el nombre de la cosa.

«Until you allow this apparent universe to dissolve from your consciousness-until you have experienced Brahman-how can you find liberation just by saying the word "Brahman"? The result is merely a noise.» — la misma idea llevada al extremo: la palabra sola es ruido.

«Until a man has destroyed his enemies and taken possession of the splendour and wealth of the kingdom, he cannot become a king by simply saying: "I am a king".» — el símil del reino, tercero de la serie contra la afirmación verbal.

«stones and earth from above it, and then make it your own. In the same way, the pure truth of the Atman, which is buried under Maya and the effects of Maya, can be reached by meditation, contemplation and other spiritual disciplines such as a knower of Brahman may prescribe-but never by subtle arguments.» — el final del símil del tesoro enterrado, que venía cortado de la plana anterior, con la exclusión expresa del argumento sutil como vía.

«Therefore the wise must personally exert all their powers to get liberation from the bondage of the world, just as they would personally take remedies against physical ailments.» — la conclusión práctica de toda la serie de símiles.

«THE question you have asked today is a very good one. It is relevant to the teachings of the scriptures. Its meaning is hidden deep, as within an aphorism. It should be asked by all who seek liberation.» — el maestro califica la pregunta antes de responderla y la declara obligada para todo buscador.

«Listen attentively, 0 prudent one, to what I say. By listening, you shall certainly be liberated from the bonds of the world.» — la eficacia que el maestro atribuye al mero escuchar; el troceo imprime un cero por la O vocativa.

«Of the steps to liberation, the first is declared to be complete detachment from all things which are non-eternal. Then comes the practice of tranquillity, self-control, and forbearance. And then the entire giving-up of all actions which are done from personal, selfish desire.» — los primeros peldaños de la escala, en su orden.

«Then the disciple must hear the truth of the Atman, and reflect on it, and meditate upon it constantly, without pause, for a long time. Thus the wise man reaches that highest state, in which consciousness of subject and object is dissolved away and the infinite unitary consciousness alone remains-and he knows the bliss of Nirvana while still living on earth.» — los tres tiempos de oír, reflexionar y meditar, y la meta declarada alcanzable en vida; el texto usa aquí el término *Nirvana*.

«Now I shall explain discrimination between the Atman and the non-Atman, which you must learn. Listen carefully; then realize the truth of it within your own soul.» — con esto abre el apartado *Atman and Non-Atman*, y el maestro pide comprobación propia además de escucha.

«What the seers call the gross body is made up of these substances» — la definición del cuerpo grosero, que el texto acredita a los videntes; la línea se corta aquí porque el crudo parte *substances-* a fin de renglón.

«marrow, bone, fat, flesh, blood, skin, and epidermis. It consists of legs, thighs, chest, arms, feet, back, head, and other parts. It is known to be the root of that delusion of "I" and "mine".» — la continuación: el inventario del cuerpo grosero y su papel como raíz del yo y lo mío.

«The subtle elements are ether, air, fire, water and earth.» — los cinco elementos sutiles que el texto enumera al pasar del cuerpo grosero a su composición.

«Sound, touch, sight, taste and smell-these five essences of the elements are what we experience. They exist in order to be experienced by the individual man.» — la función que asigna a las cinco esencias de los elementos: existir para ser experimentadas.

«Those deluded beings who are tied to the objects they experience by the strong cord of desire, so hard to break, remain subject to birth and death. They travel upward or downward, impelled by their own karma, that inescapable law.» — la atadura del deseo y el movimiento hacia arriba o hacia abajo que el karma impone.

«The deer, the elephant, the moth, the fish and the bee-each of these goes to its death under the fascination of one single sense out of the five. What, then, must be the fate that awaits a man who is under the fascination of all five senses?» — el argumento de los cinco animales, cada uno perdido por un solo sentido, aplicado al hombre por los cinco.

«The objects experienced by the senses are even stronger in their evil effects than the poison of the cobra. Poison kills only when it is absorbed into the body, but these objects destroy us merely by being seen with the eyes.» — la comparación con el veneno de la cobra, y por qué dice que los objetos son peores.

«Only he who is free from the horrible trap of craving for sense-enjoyment, so hard to renounce, is ready for liberation-and no other, even though he may be schooled in the six systems of philosophy.» — la condición excluyente que pone, con la erudición filosófica declarada insuficiente; el texto cuenta seis sistemas.

«So-called seekers for liberation, who lack the true spirit of renunciation, try, nevertheless, to cross the ocean of this world. The shark of craving catches them by the throat, and drags them violently from their course, and they are drowned mid-way.» — el símil del tiburón del deseo aplicado a quienes buscan sin renuncia.

«He who has killed the shark of sense-craving with the sword of true dispassion, crosses the ocean of this world without meeting any obstacle.» — la contrapartida del mismo símil, con la espada del desapego.

«If you really desire liberation, hold the objects of sense-enjoyment at a distance, like poison; and keep drinking in with delight such virtues as contentment, compassion, forgiveness, straightforwardness, tranquillity and self-control, as if they were nectar.» — la lista de virtudes que opone a los objetos de los sentidos, en la imagen del veneno y el néctar.

«A man should be continually occupied in trying to free himself from the bondage of ignorance, which is without beginning. He who neglects this duty and is passionately absorbed in feeding the cravings of the body, commits suicide thereby. For the body is merely a vehicle of experience for the human spirit.» — el estatuto que da al cuerpo, vehículo de experiencia, y el juicio sobre quien lo toma por fin.

«He who tries to find the Atman by feeding the cravings of the body, is trying to cross a river by grasping a crocodile, mistaking it for a log.» — el símil del cocodrilo tomado por tronco.

«Attachment to body, objects and persons is considered fatal to a seeker for liberation. He who has completely overcome attachment is ready for the state of liberation.» — el apego declarado fatal, y su superación como condición de la liberación.

«Kill this deadly attachment to body, wife, children and others. The seers who have overcome it go to that high dwelling-place of Vishnu, the all-pervading.» — la instrucción más dura del apartado, con la morada de Vishnu como término.

«This body, which is made up of skin, flesh, blood, arteries, veins, fat, marrow and bone, is full of waste matter and filth. It deserves our contempt.» — el juicio que dicta sobre el cuerpo, enumerado por sus componentes.

«THIS physical body is composed of the gross elements, which are formed by a five-fold compound of their subtle elements. It is born through the karma of the previous life, and is the vehicle of experience for the Atman. When the objective universe is being perceived, this is known as the waking state of consciousness.» — con esto abre el apartado de los tres estados, y define el de vigilia por la percepción del universo objetivo.

«In the waking state of consciousness, man finds his fullest activity in the body. In this state, he identifies himself with his body, although he is really separate from it. Through the external senses, he enjoys gross objects, such as garlands, perfumes, women and so forth, as well as other objects of sense-pleasure.» — qué ocurre en la vigilia según el texto: máxima actividad corporal e identificación con el cuerpo.

«You must know that this body, through which man experiences the whole external world, is like the house of a householder.» — el símil de la casa con que fija la relación entre el hombre y su cuerpo.

«The inherent characteristics of this gross body are birth, decay and death. It has various conditions, such as fatness or thinness; and various stages of development, such as childhood and youth. It is controlled by caste-rules, and the rules of the four orders of life. It is subject to various diseases, and to different kinds of treatment, such as worship, dishonor or honor.» — el inventario de lo que pertenece al cuerpo y no al Atman, con las reglas de casta y los cuatro órdenes de vida dentro de la lista.

«Its organs of perception are the ears, skin, eyes, nose and tongue: through these we cognize objects. Its organs of action are the vocal organs, hands, legs, and the organs of excretion and reproduction. These involve us in action.» — el reparto de los diez órganos entre percepción y acción.

«The mental organ consists of mind, intellect, ego, and the emotional nature. These are distinguished by their different functions. The function of mind is to consider the various aspects of an object. The function of the intellect is to determine the real nature of an object. Ego is the self-consciousness which arises when the mental organ identifies itself with the body. The tendency of the emotional nature is to draw us to that which is pleasing.» — las cuatro partes del órgano mental, distinguidas por su función y no por su sustancia.

«The vital force is divided according to its five different functions.» — el enunciado que abre el reparto de la fuerza vital.

«"Breath" is that function of the vital force which is used in respiration. "Downward breath" is used in excretion. "Dis tributive breath" governs the processes of digestion and assimilation. "Diffused breath" is present throughout the body, resisting disintegration, and holding it together in all its parts. "Ascending breath" is used in eructation.» — las cinco funciones nombradas una por una; el troceo parte *Dis tributive* en dos palabras.

«Just as gold is known by different names when it is fashioned into various ornaments, just as water takes the form of waves, foam, etc., so the one vital force is given these five different names according to its five different functions.» — los dos símiles, el del oro y el del agua, con que sostiene que la fuerza vital es una sola.

«Eight groups make up the subtle body: Five organs of perception, five organs of action, five functions of the vital force, five subtle elements, and the mental organ, together with ignorance, desires and karma.» — la composición del cuerpo sutil, contada en ocho grupos.

«The subtle body is composed of the subtle elements before they have entered into their fivefold compounds. It is the seat of our desires. It is the field within which the fruits of karma are experienced. Because of human ignorance, this subtle body has been superimposed upon the Atman from time without beginning.» — la función del cuerpo sutil y su condición de superposición sin comienzo sobre el Atman.

«The dream-state belongs pre-eminently to the subtle body. In dreams, it creates its own kind of matter, and shines with its own light.» — el estado de sueño adjudicado al cuerpo sutil, que allí crea su materia y brilla con luz propia.

«The mental organ is the storehouse of the many impressions left by our desires in the waking-state. In dreams, the mental organ identifies itself with the sense of ego, and these impressions play over it.» — de dónde dice que sale el material del sueño: de las impresiones dejadas por el deseo en la vigilia.

«But the Atman remains beyond, as always, in its own self-luminous consciousness. At that time, the mental organ is its only covering.» — dónde queda el Atman durante el sueño, y con qué única envoltura.

«The Atman witnesses everything, but it is not in the least contaminated by our dream-experiences. It is free forever, and untouched.» — la condición de testigo incontaminado que atribuye al Atman.

«created by its covering bodies can ever contaminate it, even to the smallest degree.» — el final de la frase sobre el karma que no alcanza al Atman, cortada al acabar la plana anterior.

«The subtle body is like a sharp tool in the hand of the carpenter. It is the instrument of the whole activity of the Atman, which is infinite wisdom. Therefore, the Atman itself is free from any taint.» — el símil de la herramienta del carpintero, con el que separa el instrumento de quien lo usa.

«The conditions of blindness, weakness and keen vision belong to the eye: they are caused by its qualities and defects. In the same way, deafness and dumbness are conditions of the ear and tongue but not of the Atman, the knower.» — el argumento por los órganos: las condiciones pertenecen al órgano, no al conocedor.

«Inhalation, exhalation, yawning, sneezing, the discharge of saliva, and the leaving of the body at death are said, by those who know, to be the various functions of the vital force.» — lo que adjudica a la fuerza vital, acreditado a los que saben y no a sí mismo; incluye la salida del cuerpo en la muerte.

«The mental organ identifies itself with the organs of perception and of action, as well as with the physical body. Thus the sense of individuality arises, which causes a man to live and to act. His consciousness is a reflection of the infinite consciousness of the Atman.» — de dónde hace surgir el sentido de individualidad, y en qué sentido llama refleja a su consciencia.

«He who believes himself to be acting or experiencing is known as the ego, the individual man. Identifying himself with the gunas, he experiences the three states of consciousnesswaking, dreaming and dreamless sleep.» — la definición del ego por la creencia de ser agente; el impreso funde *consciousness* y *waking*.

«When the objects of experience are pleasant, he is happy. When they are unpleasant, he is unhappy. Pleasure and pain are characteristics of the individual-not of the Atman, which is forever blissful.» — el reparto del placer y el dolor: son del individuo y no del Atman.

«The object of experience is lovable-not for itself, but because it serves the Atman. But the Atman itself is to be loved above all else. The Atman is forever blissful. For it, there can never be any suffering.» — el argumento sobre el amor a los objetos: valen por servir al Atman y no por sí mismos.

«In dreamless sleep, when there is no object of experience, the joy of the Atman is felt. This is confirmed by our own experience-as well as by the scriptures, tradition, and logic.» — las cuatro autoridades que alega para la dicha del sueño profundo: experiencia propia, escritura, tradición y lógica.

«MAYA, in her potential aspect, is the divine power of the Lord. She has no beginning. She is composed of the three gunas, subtle, beyond» — con esto abre el apartado *Maya*, y la trata en femenino como poder divino del Señor; la frase se corta al acabar la plana 42.

«perception. It is from the effects she produces that her existence is inferred by the wise. It is she who gives birth to the whole universe.» — la continuación en la plana siguiente: Maya se infiere por sus efectos, no se percibe.

«She is neither being nor non-being, nor a mixture of both. She is neither divided nor undivided, nor a mixture of both. She is neither an indivisible whole, nor composed of parts, nor a mixture of both. She is most strange. Her nature is inexplicable.» — la definición por negaciones sucesivas, que acaba declarando inexplicable la naturaleza de Maya.

«Just as knowing a rope to be a rope destroys the illusion that it is a snake, so Maya is destroyed by direct experience of Brahman-the pure, the free, the one without a second. Maya is composed of the gunas-the forces which are known as rajas, tamas and sattwa. These have distinctive characteristics.» — el símil de la cuerda aplicado a la destrucción de Maya, y el nombre de las tres gunas.

«Rajas has the power of projection: its nature is activity. Through its power, the phenomenal world, which is involved in Maya, begins to evolve. Attachment, desire and similar qualities are caused by its power, as are also grief and similar moods of the mind.» — la descripción de rajas por su poder de proyección.

«Lust, anger, greed, arrogance, jealousy, egotism, envy and other such vices are the worst characteristics of rajas. When a man is overpowered by it, he attaches himself to worldly actions. Hence rajas is the cause of bondage.» — los vicios que adjudica a rajas y la conclusión que saca: es causa de atadura.

«Tamas has the power of veiling the real nature of an object, making it appear other than it is. It is the cause of man's continued subjection to the wheel of birth and death. It also makes possible the operation of the power of rajas.» — la descripción de tamas por su poder de velar, y su relación con rajas.

«A man may be intelligent, clever, and learned. He may have the faculty of keen self-analysis. But, if he is overpowered by tamas, he cannot understand the true nature of the Atman, even thought it may be clearly explained to him in various ways. He takes the appearance, which is the product of his ignorance, for the reality-and so he becomes attached to delusions. This obscuring power of dreadful tamas is, alas, very great.» — el límite que tamas pone a la inteligencia y a la explicación; el troceo imprime *thought* (sic) donde la lectura propuesta es *though*, sin cotejo contra facsímil.

«Failure to perceive the actual object, seeing something as different from what it really is, vacillation of the mind, taking delusions for realities: these are the characteristics of tamas. As long as a man is attached to tamas, he can never get free from them. And rajas, also, will trouble him without ceasing.» — la lista de rasgos de tamas y el encierro que describe.

«Tamas has these further characteristics: ignorance, laziness, dullness, sleep, delusion and stupidity.» — la segunda lista de rasgos de tamas.

«cannot understand anything. He lives like a somnambulist, or an unconscious log of wood.» — el estado en que deja tamas a quien lo padece; el tramo abre a media frase, que viene de la plana anterior.

«Sattwa is purity. Even when it is mixed with rajas and tamas, as water is mixed with water, it lights the way to liberation. Sattwa reveals the Atman as the sun reveals the objective world.» — la tercera guna descrita por su función reveladora, con el símil del sol.

«Sattwa, when mixed with the other gunas, has these characteristics: absence of pride, purity, contentment, austerity, a desire to study the scriptures, self-surrender to God, harmlessness, truthfulness, continence, freedom from greed, faith, devotion, longing for liberation, aversion to the things of this world, and the other virtues that lead toward God.» — la lista de virtudes que adjudica a sattwa mezclada.

«Sattwa in its pure state has the following characteristics: tranquillity, direct perception of the Atman, absolute peace, contentment, joy and steady devotion to the Atman. Through these, the seeker tastes everlasting bliss.» — la segunda lista, la de sattwa pura, que el texto distingue de la anterior.

«Maya has been defined as a composition of the three gunas. It is the causal body of the Atman. Dreamless sleep belongs pre-eminently to the causal body. In this state, the workings of the mind and sense-organs are suspended.» — la identificación de Maya con el cuerpo causal y el reparto del tercer estado.

«In dreamless sleep, there is no cognition of any kind. But the mind continues to exist in its subtle form, like a seed. The proof of this can be found in everybody's experience-that the mind, when we wake up, still remembers: "I knew nothing."» — la prueba que ofrece de que la mente persiste en el sueño profundo: el recuerdo de no haber sabido nada.

«There are the body, the sense-organs, the vital force, the mind, the ego and all their functions, the objects of enjoyment, pleasures and all other kinds of experience, the gross and the subtle elements-in short, the whole objective universe, and Maya which is its cause. None of these is the Atman.» — el recuento de todo lo que ha ido enumerando, para declararlo en bloque no-Atman.

«You must know that Maya and all its effects from the cosmic intellect down to the gross body-are other than the Atman. All are unreal, like a mirage in the desert.» — el alcance de esa negación, del intelecto cósmico al cuerpo grosero.

«Now I shall tell you the nature of the Atman. If you realize it, you will be freed from the bonds of ignorance, and attain liberation.» — con esto abre el apartado *The Atman*, pasando de la negación a la afirmación.

«There is a self-existent Reality, which is the basis of our consciousness of ego. That Reality is the witness of the three states of our consciousness, and is distinct from the five bodily coverings.» — la definición del Atman por lo que atestigua y por lo que no es.

«That Reality is the knower in all states of consciousness-waking, dreaming and dreamless sleep. It is aware of the presence or absence of the mind and its functions. It is the Atman.» — el nombre que pone a esa realidad, después de describirla.

«That Reality sees everything by its own light. No one sees it. It gives intelligence to the mind and the intellect, but no one gives it light.» — la asimetría que fija entre el Atman y todo lo demás: da luz y nadie se la da.

«That Reality pervades the universe, but no one penetrates it. It alone shines. The universe shines with its reflected light.» — el universo como luz reflejada de lo único que brilla.

«Because of its presence, the body, senses, mind and intellect apply themselves to their respective functions, as though obeying its command.» — cómo describe la relación entre el Atman y las funciones: obedecen como a una orden, sin que él actúe.

«Its nature is eternal consciousness. It knows all things, from the sense of ego to the body itself. It is the knower of pleasure and pain and of the sense-objects. It knows everything objectivelyjust as a man knows the objective existence of a jar.» — el símil del jarro para el modo objetivo en que el Atman conoce; el impreso funde *objectively* y *just*.

«This is the Atman, the Supreme being, the ancient. It never ceases to experience infinite joy. It is always the same. It is consciousness itself. The organs and vital energies function under its command.» — los atributos que le adjudica en serie, terminando en la consciencia misma.

«Here, within this body, in the pure mind, in the secret chamber of intelligence, in the infinite universe within the heart, the Atman shines in its captivating splendour, like a noonday sun. By its light, the universe is revealed.» — dónde sitúa al Atman: dentro de este cuerpo y en el universo infinito del corazón.

«It is the knower of the activities of the mind and of the individual man. It is the witness of all the actions of the body, the sense-organs and the vital energy. It seems to be identified with all these, just as fire appears identified with an iron ball. But it neither acts nor is subject to the slightest change.» — el símil del hierro al rojo, con el que explica la identificación aparente sin cambio real.

«The Atman is birthless and deathless. It neither grows nor decays. It is unchangeable, eternal. It does not dissolve when the body dissolves. Does the ether cease to exist when the jar that enclosed it is broken?» — el símil del éter y el jarro roto contra la muerte del Atman.

«The Atman is distinct from Maya, the primal cause, and from her effect, the universe. The nature of the Atman is pure consciousness. The Atman reveals this entire universe of mind and matter. It cannot» — el deslinde del Atman respecto de Maya y del universo; la frase se corta al acabar la plana 45.

«be defined. In and through the various states of consciousness-the waking, the dreaming and the sleeping-it maintains our unbroken awareness of identity. It manifests itself as the witness of the intelligence.» — la continuación en la plana siguiente: el Atman es indefinible y sostiene la identidad a través de los tres estados.

«WITH a controlled mind and an intellect which is made pure and tranquil, you must realize the Atman directly, within yourself. Know the Atman as the real 1. Thus you cross the shoreless ocean of worldliness, whose waves are birth and death. Live always in the knowledge of identity with Brahman, and be blessed.» — con esto abre el apartado *The Mind*; el troceo imprime un 1 por la I mayúscula del yo.

«Man is in bondage because he mistakes what is non-Atman for his real Self. This is caused by ignorance. Hence follows the misery of birth and death.» — la respuesta a la primera pregunta del discípulo: en qué consiste la atadura y de qué viene.

«Through ignorance, man identifies the Atman with the body, taking the perishable for the real. Therefore he nourishes this body, and anoints it, and. guards it carefully. He becomes enmeshed in the things of the senses like a caterpillar in the threads of its cocoon.» — el símil de la oruga y su capullo; el troceo mete un punto suelto tras *and*.

«Deluded by his ignorance, a man mistakes one thing for another. Lack of discernment will cause a man to think that a snake is a piece of rope. When he grasps it in this belief he runs a great risk. The acceptance of the unreal as real constitutes the state of bondage. Pay heed to this, my friend.» — el símil de la cuerda invertido: aquí es la serpiente la que se toma por cuerda, al revés que en la introducción de los traductores; la divergencia se consigna sin armonizar.

«The Atman is indivisible, eternal, one without a second. It is eternally made manifest by the power of its own knowledge. Its glories are infinite. The veil of tamas hides the true nature of the Atman, just as an eclipse hides the rays of the sun.» — el símil del eclipse para el velo de tamas.

«When the pure rays of the Atman are thus concealed, the deluded man identifies himself with his body, which is non-Atman. Then rajas, which has the power of projecting illusory forms, afflicts him sorely. It binds him with chains of lust, anger and the other passions.» — el orden de las dos gunas en la caída: primero el velo de tamas, después la proyección de rajas.

«His mind becomes perverted. His consciousness of the Atman is swallowed up by the shark of total ignorance. Yeilding to the power of rajas, he identifies himself with the many motions and changes of the mind. Therefore he is swept hither and thither, now rising, now sinking, in the boundless ocean of birth and death, whose waters are full of the poison of sense-objects. This is indeed a miserable fate.» — el desenlace de esa caída; el troceo imprime *Yeilding* (sic).

«The sun's rays bring forth layers of cloud. By them, the sun is concealed; and so it appears that the clouds alone exist. In the same way, the ego, which is brought forth by the Atman, hides the true nature of the Atman; and so it appears that the ego alone exists.» — el símil de las nubes engendradas por el sol que luego lo ocultan, aplicado al ego.

«On a stormy day the sun is swallowed up by thick clouds; and these clouds are attacked by sharp, chill blasts of wind. So, when the Atman is enveloped in the thick darkness of tamas, the terrible power of rajas attacks the deluded man with all kinds of sorrows.» — la continuación del mismo símil, con el viento en el lugar de rajas.

«Man's bondage is caused by the power of these two-tamas and rajas. Deluded by these, he mistakes the body for the Atman and strays on to the path that leads to death and rebirth.» — el resumen de la causa de la atadura, repartida entre las dos gunas.

«Man's life in this relative world may be compared to a tree. Tamas is the seed. Identification of the Atman with the body is its sprouting forth. The cravings are its leaves. Work is its sap. The body is its trunk. The vital forces are its branches. The sense-organs are its twigs. The sense-objects are its flowers. Its fruits are the sufferings caused by various actions. The individual man is the bird who eats the fruit of the tree of life.» — la alegoría del árbol de la vida, término a término, con el hombre individual como el pájaro que come el fruto.

«The Atman's bondage to the non-Atman springs from ignorance. It has no external cause. It is said to be beginningless. It will continue indefinitely until a man becomes enlightened. As long as a man remains in this bondage it subjects him to a long train of miseries» — la atadura sin causa externa ni comienzo; el tramo se corta en la raya de fin de renglón que sigue a *miseries*, tras la cual el impreso enumera birth, death, sickness, decrepitude, and so forth (corregido en la auditoría del 2026-09-12: span() había fundido miseriesbirth).

«This bondage cannot be broken by weapons, or by wind, or by fire, or by millions of acts. Nothing but the sharp sword of knowledge can cut through this bondage. It is forged by discrimination and made keen by purity of heart, through divine grace.» — el único instrumento que admite, la espada del conocimiento, y de qué dice que está forjada.

«A man must faithfully and devotedly fulfill the duties of life as the scriptures prescribe. This purifies his heart. A man whose heart is pure realizes the supreme Atman. Thereby he destroys his bondage to the world, root and all.» — el sitio que deja a los deberes prescritos: purifican el corazón y no sustituyen al conocimiento.

«Wrapped in its five coverings, beginning with the physical, which are the products of its own Maya, the Atman remains hidden, as the water of a pond is hidden by a veil of scum.» — el símil del agua cubierta de verdín, que abre el tratamiento de las cinco envolturas.

«When the scum is removed, the pure water is clearly seen. It takes away a man's thirst, cools him immediately and makes him happy.» — la continuación del mismo símil, con lo que el agua limpia hace por el sediento.

«When all the five coverings are removed, the pure Atman is revealed. It is revealed as God dwelling within; as unending, unalloyed bliss; as the supreme and self-luminous Being.» — lo que queda al retirar las cinco envolturas, dicho en tres nombres.

«The wise man who seeks liberation from bondage must discriminate between Atman and non-Atman. In this way, he can realize the Atman, which is Infinite Being, Infinite Wisdom and Infinite Love. Thus he finds happiness.» — la instrucción central del texto, con la tríada ser, sabiduría y amor infinitos.

«The Atman dwells within, free from attachment and beyond all action. A man must separate this Atman from every object of experience, as a stalk of grass is separated from its enveloping sheath. Then he must dissolve into the Atman all those appearances which make up the world of name and form. He is indeed a free soul who can remain thus absorbed in the Atman alone.» — el símil del tallo y su vaina para la operación de separar, seguido de la de disolver.

«THIS body is the "physical covering". Food made its birth possible; on food it lives; without food it must die. It consists of cuticle, skin, flesh, blood, bone and water. It cannot be the Atman, the ever-pure, the self» — con esto abre el apartado *The Body* y nombra la primera envoltura; la frase se corta al acabar la plana 48.

«It did not exist before birth, it will not exist after death. It exists for a short while only, in the interim between them. Its very nature is transient, and subject to change. It is a compound, not an element. Its vitality is only a reflection. It is a sense-object, which can be perceived, like a jai'. How can it be the Atman-the experiencer of all experiences?» — el argumento contra la identidad del cuerpo y el Atman; el troceo imprime *jai'* (sic) donde la lectura propuesta es *jar*, sin cotejo contra facsímil.

«The body consists of arms, legs and other limbs. It is not the Atman-for when some of these limbs have been cut off, a man may continue to live and function through his remaining organs. The body is controlled by another. It cannot be the Atman, the controller.» — el argumento del miembro amputado y el del cuerpo gobernado por otro.

«The Atman watches the body, with its various characteristics, actions and states of growth. That this Atman, which is the abiding reality, is of another nature than the body, must be selfevident.» — la conclusión del argumento, dicha como evidente; el impreso funde *self* y *evident*.

«The body is a bundle of bones held together by flesh. It is very dirty and full of filth. The body can never be the same as the self-existent Atman, the knower. The nature of the Atman is quite different from that of the body.» — el desprecio del cuerpo puesto al servicio del argumento.

«It is the ignorant man who identifies himself with the body, which is compounded of skin, flesh, fat, bone and filth. The man of spiritual discrimination knows the Atman, his true being, the one supreme reality, as distinct from the body.» — el contraste entre el ignorante y el que discrimina.

«The fool thinks, "I am the body". The intelligent man thinks, "I am an individual soul united with the body". But the wise man, in the greatness of his knowledge and spiritual discrimination, sees the Atman as reality and thinks, "I am Brahman".» — la escala de tres respuestas a la pregunta por el yo, que separa al inteligente del sabio.

«O fool, stop identifying yourself with this lump of skin, flesh, fat, bones aid filth. Identify yourself with Brahman, the Absolute, the Atman in all beings. That is how you can attain the supreme peace.» — la increpación directa al lector; el troceo imprime *aid* (sic) donde la lectura propuesta es *and*, sin cotejo contra facsímil.

«The intelligent man may be learned in Vedanta and the moral laws. But there is not the least hope of his liberation until he stops mistakenly identifying himself with the body and the senseorgans. This identification is caused by delusion.» — el límite que pone al saber de la propia vía: la erudición en Vedanta no libera; el impreso funde *sense* y *organs*.

«You never identify yourself with the shadow cast by your body, or with its reflection, or with the body you see in a dream or in your imagination. Therefore you should not identify yourself with this living body, either.» — el argumento por la sombra, el reflejo y el cuerpo soñado.

«Those who live in ignorance identify the body with the Atman. This ignorance is the root-cause of birth, death and rebirth. Therefore you must strive earnestly to destroy it. When your heart is free from this ignorance, there will no longer be any possibility of your rebirth. You will reach immortality.» — la promesa que cierra el apartado: fin de la posibilidad de renacer.

«THAT covering of the Atman which is called "the vital covering" is made up of the vital force and the five organs of action. The body is called "the physical covering". It comes to life when it is enveloped by the vital covering. It is thus that the body engages in action.» — la segunda envoltura, definida por su composición y por lo que hace al cuerpo.

«This vital covering is not the Atman-for it is merely composed of the vital airs. Air-like, it enters and leaves the body. It does not know what is good or bad for itself, or for others. It is always dependent upon the Atman.» — la razón por la que también la envoltura vital queda excluida.

«THE mind, together with the organs of perception, forms the "mental» — con esto abre el apartado *Purification* y nombra la tercera envoltura; la frase se corta al acabar la plana 49.

«covering". It causes the sense of "I" and "mine". It also causes us to discern objects. It is endowed with the power and faculty of differentiating objects by giving them various names. It is manifest, enveloping the "vital covering"» — la continuación en la plana siguiente: la envoltura mental como origen del yo y de la distinción por nombres.

«The mental covering may be compared to the sacrificial fire. It is fed by the fuel of many desires. The five organs of perception serve as priests. Objects of desire are poured upon it like a continous stream of oblations. Thus it is that this phenomenal universe is brought forth.» — la alegoría del sacrificio védico aplicada a la mente, término a término; el troceo imprime *continous* (sic).

«Ignorance is nowhere, except in the mind. The mind is filled with ignorance, and this causes the bondage of birth and death. When, in the enlightenment of the Atman, a man transcends the mind, the phenomenal universe disappears from him. When a man lives in the domain of mental ignorance, the phenomenal universe exists for him.» — dónde localiza la ignorancia: en ninguna parte salvo en la mente.

«In dream, the mind is emptied of the objective universe, but it creates by its own power a complete universe of subject and object. The waking state is only a prolonged dream. The phenomenal universe exists in the mind.» — la equiparación de la vigilia con un sueño prolongado.

«In dreamless sleep, when the mind does not function, nothing exists. This is our universal experience. Man seems to be in bondage to birth and death. This is a fictitious creation of the mind, not a reality.» — la prueba por el sueño profundo, y la atadura declarada ficción de la mente.

«The wind collects the clouds, and the wind drives them away again. Mind creates bondage, and mind also removes bondage.» — el símil del viento y las nubes para la doble función de la mente.

«The mind creates attachment to the body and the things of this world. Thus it binds a man, as a beast is tied by a rope. But it is also the mind which creates in a man an utter distaste for sense-objects, as if for poison. Thus it frees him from his bondage.» — el desarrollo de esa doble función, con la cuerda y el veneno.

«The mind, therefore, is the cause of man's bondage and also of his liberation. It causes bondage when it is darkened by rajas. It causes liberation when it is freed from rajas and tamas, and made pure.» — la conclusión, repartida según la guna que domine.

«If discrimination and dispassion are practiced, to the exclusion of everything else, the mind will become pure and move toward liberation. Therefore the wise man who seeks liberation must develop both these qualities within himself.» — las dos cualidades que declara suficientes, con exclusión de todo lo demás.

«That terrible tiger called an impure mind prowls in the forest of the sense-objects. The wise man who seeks liberation must not go there.» — el símil del tigre en el bosque de los objetos.

«The mind of the experiencer creates all the objects which he experiences, while in the waking or the dreaming state. Ceaselessly, it creates the differences in men's bodies, color, social condition and race. It creates the variations of the gunas. It creates desires, actions and the fruits of actions.» — lo que adjudica a la mente, incluidas las diferencias de color, condición social y raza.

«Man is pure spirit, free from attachment. The mind deludes him. It binds him with the bonds of the body, the sense-organs and the life-breath. It creates in him the sense of "I" and "mine". It makes him wander endlessly among the fruits of the actions it has caused.» — la posición del hombre antes del engaño, y el engaño como obra de la mente.

«The error of identifying Atman with nonAtman is the cause of man's birth, death and rebirth. This false identification is created by the mind. Therefore, it is the mind that causes the misery of birth, death and rebirth for the man who has no discrimination and is tainted by rajas and tamas.» — la cadena causal completa, del error de identificación a la rueda de renacimientos; el impreso funde *non* y *Atman*.

«Therefore the wise, who know Reality, have declared that the mind is full of ignorance. Because of this ignorance, all the creatures of the universe are swept helplessly hither and thither, like masses of cloud before the wind.» — lo que acredita a los sabios, con el símil de las nubes arrastradas.

«Therefore, the seeker after liberation must work carefully to purify the mind. When the mind has been made pure, liberation is as easy to grasp as the fruit which lies in the palm of your hand.» — la instrucción práctica que saca de ahí, con el símil del fruto en la palma.

«Seek earnestly for liberation, and your lust for sense-objects will be rooted out. Practice detachment toward all actions. Have faith in the Reality. Devote yourself to the practice of spiritual disciplines, such as hearing the word of Brahman, reasoning and meditating upon it. Thus the mind will be freed from the evil of rajas.» — la serie de disciplinas que prescribe, con oír, razonar y meditar en su orden.

«The "mental covering", therefore, cannot be the Atman. It has a beginning and an end, and is subject to change. It is the abode of pain. It is an object of experience. The seer cannot be the thing which is seen.» — la exclusión de la tercera envoltura, con el principio de que el vidente no es lo visto.

«THE discriminating faculty with its powers of intelligence, together with the organs of perception, is known as the "covering of intellect". To be the doer is its distinguishing characteristic. It is the cause of man's birth, death and rebirth.» — con esto abre el apartado de la cuarta envoltura, definida por ser el agente.

«The power of intelligence that is in the "covering of intellect" is a» — el arranque de la frase sobre la inteligencia como reflejo; se corta al acabar la plana 51.

«reflection of the Atman, the pure consciousness. The "covering of intellect" is an effect of Maya. It possesses the faculty of knowing and acting. It always identifies itself entirely with the body, sense-organs, etc.» — la continuación en la plana siguiente: la inteligencia como reflejo y efecto de Maya.

«It has no beginning. It is characterized by its sense of ego. It constitutes the individual man. It is the initiator of all actions and undertakings. Impelled by the tendencies and impressions formed in previous births, it performs virtuous or sinful actions and experiences their results.» — lo que esta envoltura hace y arrastra de nacimientos anteriores.

«It gathers experiences by wandering through many wombs of higher or lower degree. The states of waking and dreaming belong to this "covering of intellect". It experiences joy and sorrow.» — a qué estados pertenece la envoltura del intelecto y qué recorre.

«Because of its sense of "I" and "mine", it constantly identifies itself with the body, and the physical states, and with the duties pertaining to the different stages and orders of life. This "covering of intellect" shines with a bright light because of its proximity to the shining Atman. It is a garment of the Atman, but man identifies himself with it and wanders around the circle of birth, death and rebirth because of his delusion.» — el símil de la vestidura: brilla por cercanía y se confunde con quien la lleva.

«The Atman, which is pure consciousness, is the light that shines in the shrine of the heart, the center of all vital force. It is immutable, but it becomes the "doer" and "experiencer" when it is mistakenly identified with the "covering of intellect".» — cómo lo inmutable pasa a parecer agente y experimentador.

«The Atman assumes the limitations of the "covering of intellect" because it is mistakenly identified with that covering, which is totally different from itself. This man, who is the Atman, regards himself as being separate from it, and from Brahman, who is the one Atman in all creatures. An ignorant man, likewise, may regard a jar as being different from the clay of which it was made.» — el símil del jarro y el barro para la separación aparente respecto de Brahman.

«By its nature, the Atman is forever unchanging and perfect. But it assumes the character and nature of its coverings because it is mistakenly identified with them. Although fire is formless, it will assume the form of red-hot iron.» — el símil del fuego que toma la forma del hierro al rojo.

«Either because of delusion, or for some other reason, the Atman appears to be the individual self. This mistaken identification had no beginning; and that which had no beginning cannot have an end, either.» — la objeción que el discípulo levanta, y que el apartado *Delusion* pone en su boca; el impreso rotula la voz *The Disciple:*.

«Therefore this mistake about the individual soul's identity must be eternal, and its wanderings through birth, death and rebirth must continue forever. Then how can there be any liberation? Master, kindly explain this to me.» — la consecuencia que el discípulo saca de su propia objeción: si el error no tiene fin, no hay liberación.

«Your question is to the point, 0 prudent one. Listen to me attentively. Something which has been conjured up by delusion and only exists in your imagination, can never be accepted as a fact.» — con esto arranca la respuesta del maestro; el troceo imprime un cero por la O vocativa.

«By its nature, the Atman is forever unattached, beyond action and formless. Its identity with objects is imaginary, not real. We say "the sky is blue". Has the sky any color?» — el ejemplo del cielo azul, que la introducción de los traductores también cita de Shankara en otra obra.

«The Atman is the witness-beyond all attributes, beyond action. It can be directly realized as pure consciousness and infinite bliss. Its appearance as an individual soul is caused by the delusion of our understanding, and has no reality. By its very nature, this appearance is unreal. When our delusion has been removed, it ceases to exist.» — la respuesta de fondo: el alma individual es apariencia y cesa con el engaño.

«Its appearance as an individual soul lasts only as long as our delusion lasts; since this misap prehension arises from a delusion of our understanding. As long as our delusion continues, the rope appears to be a snake. When the delusion ends, the snake ceases to exist.» — el símil de la cuerda aplicado a la duración del engaño; el troceo parte *misap prehension* en dos palabras.

«It is true that ignorance and its effects have existed from a time without any beginning. But ignorance, although beginningless, comes to an end when knowledge dawns. It is completely destroyed, root and all, like the dreams that vanish utterly when we wake.» — la concesión y la salida: sin comienzo no implica sin fin.

«When something which was previously non-existent comes into being, this implies that it has been non-existent from a beginningless time. But this non-existence, although beginningless, ceases as soon as that thing comes into existence.» — el argumento lógico con que sostiene esa salida, por el caso de la no existencia previa.

«It is clear, therefore, that ignorance, although beginningless, is not eternal.» — la conclusión que cierra la objeción del discípulo.

«even though it is beginningless. It is the same with the semblance of an individual self. This semblance is due to a false identification of the Atman with the intellect and the other coverings. The Atman, by its very nature, is essentially distinct and separate from them. The identification of the Atman with the intellect, etc., is caused by ignorance.» — la aplicación del argumento lógico al caso del alma individual; el tramo abre a media frase, que viene de la plana anterior. El troceo imprime la plana 54 dos veces, en el chunk 023 y al arrancar el 024, y el ancla va en la primera.

«This false identification can be dispelled only by perfect knowledge. Perfect knowledge, according to the revealed scriptures, is the realization of the Atman as one with Brahman.» — el remedio único que admite, acreditado a las escrituras reveladas (plana impresa dos veces en el troceo).

«This is attained by an absolute discrimination between the Atman and the non-Atman. Therefore a man should practice discrimination between the Atman and the individual self.» — el método por el que ese conocimiento se alcanza (plana impresa dos veces en el troceo).

«Just as very muddy water shines transparently when the mud clears away, so the Atman shines with a pure lustre when the impurities have been removed.» — el símil del agua enturbiada que se aclara (plana impresa dos veces en el troceo).

«When the darkness of unreality vanishes, the eternal Atman is clearly revealed. Therefore a man should strive to free the eternal Atman from the unrealities of egotism and delusion.» — la instrucción que se sigue del símil (plana impresa dos veces en el troceo).

«THE "covering of intellect", which we have been discussing, cannot be the Atman-for the following reasons: it undergoes change; intelligence is not its inherent nature; it is finite; it is an object of experience; it is transitory. The non-eternal cannot, therefore, be the eternal Atman.» — las cinco razones por las que excluye la cuarta envoltura, enumeradas (plana impresa dos veces en el troceo).

«THE "covering of bliss"' is that covering of the Atman which catches a reflection of the blissful Atman itself. Nevertheless, this covering is a creation of our ignorance.» — con esto abre el apartado de la quinta envoltura, que define como reflejo y no como fuente; el troceo deja un apóstrofo suelto tras las comillas, que es la llamada de nota (plana impresa dos veces en el troceo).

«Its nature consists of the various degrees of happiness which are experienced when a desired object is gained. Its blissful nature is spontaneously felt by righteous men when they reap the reward of their good deeds. It expresses that joy which all living beings may experience without making any effort towards it.» — de qué está hecha la envoltura de dicha, según el texto (plana impresa dos veces en el troceo).

«The "covering of bliss" is fully revealed to us in the state of deep sleep. It is partially revealed in the waking and the dreaming states, when any desirable object is being enjoyed.» — dónde se manifiesta esa envoltura, repartida entre los tres estados (plana impresa dos veces en el troceo).

«This "covering of bliss" cannot be the Atman, for the following reasons: it has limitations; it is an effect of Maya; its joyful nature is experienced as the result of good deeds; it is of the same kind as the other coverings, which are all products of Maya.» — las cuatro razones por las que excluye también la quinta envoltura, con lo que la serie de negaciones queda completa.

«IF WE reason and meditate on the truth of the scriptures, transcending all the five coverings of ignorance, we realize the ultimate Existencewhich is the Atman, the witness, the infinite consciousness.» — lo que queda tras las cinco negaciones; el impreso funde *Existence* y *which*.

«The Atman is self-luminous, distinct from the five coverings. It is the witness of the three states of consciousness. It is existence, changeless, pure, ever-blissful. It is to be realized by the man of discrimination as the Atman within himself.» — el retrato del Atman una vez retiradas las envolturas.

«Master, if we reject these five coverings as unreal, it seems to me that nothing remains but the void. How, then, can there be an existence which the wise man may realize as one with his Atman?» — la objeción del vacío que el discípulo levanta al abrirse el apartado *Atman is Brahman*.

«That is a good question, 0 prudent one. Your argument is clever. Nevertheless, there must be an existence, a reality, which perceives the egosense and the coverings and is also aware of the void which is their absence. This reality by itself remains unperceived. Sharpen your discrimina tion that you may know this Atman, which is the knower.» — la respuesta del maestro: lo que percibe el vacío no puede ser el vacío; el troceo funde *ego* y *sense* y parte *discrimina tion*.

«He who experiences is conscious of himself. Without an experiencer, there can be no selfconsciousness.» — el argumento corto que sostiene esa respuesta; el impreso funde *self* y *consciousness*.

«The Atman is its own witness, since it is conscious of itself. The Atman is no other than Brahman.» — la identificación que da título al apartado, enunciada en dos frases.

«THE Atman is pure consciousness, clearly manifest as underlying the states of waking, dreaming and dreamless sleep. It is inwardly experienced as unbroken consciousness, the consciousness that I am» — el Atman como consciencia ininterrumpida bajo los tres estados; la frase se corta al acabar la plana 55.

«I.It is the unchanging witness that experiences the ego, the intellect and the rest, with their various forms and changes. It is realized within one's own heart as existence, knowledge and bliss absolute.» — la continuación en la plana siguiente, con la tríada existencia, conocimiento y dicha; el troceo pega la I del yo al punto que abre la frase siguiente.

«The fool sees the reflection of the sun in the water of a jar, and thinks it is the sun. Man in the ignorance of his delusion sees the reflection of Pure Consciousness upon the coverings, and mistakes it for the real I.» — el símil del reflejo del sol en el jarro de agua.

«In order to look at the sun, you must turn away from the jar, the water, and the sun's reflection in the water. The wise know that these three are only revealed by the reflection of the selfluminous sun. They are not the sun itself.» — la instrucción que saca del símil; el impreso funde *self* y *luminous*.

«The body, the covering of intellect, the reflection of consciousness upon it-none of these is the Atman. The Atman is the witness, infinite consciousness, revealer of all things but distinct from all, no matter whether they be gross or subtle. It is the eternal reality, omnipresent, allpervading, the subtlest of all subtleties. It has neither inside nor outside. It is the real 1, hidden in the shrine of the heart. Realize fully the truth of the Atman. Be free from evil and impurity, and you shall pass beyond death.» — el recuento de lo negado y el retrato de lo afirmado; el troceo imprime un 1 por la I del yo y funde *all* y *pervading*.

«KNOW the Atman, transcend all sorrows, and reach the fountain of joy. Be illumined by this knowledge, and you have nothing to fear. If you wish to find liberation, there is no other way of breaking the bonds of rebirth.» — la exclusividad de la vía, dicha sin alternativa.

«What can break the bondage and misery of this world? The knowledge that the Atman is Brahman. Then it is that you realize Him who is one without a second, and who is the absolute bliss.» — la pregunta y la respuesta que concentran la doctrina del apartado.

«Realize Brahman, and there will be no more returning to this world-the home of all sorrows. You must realize absolutely that the Atman is Brahman.» — el fin del retorno como consecuencia de esa realización.

«Then you will win Brahman for ever. He is the truth. He is existence and knowledge. He is absolute. He is pure and self-existent. He is eternal, unending joy. He is none other than the Atman.» — los atributos de Brahman enumerados, y su identificación final con el Atman.

«The Atman is one with Brahman: this is the highest truth. Brahman alone is real. There is none but He. When He is known as the supreme reality there is no other existence but Brahman.» — la tesis mayor de la obra, dicha aquí como verdad más alta.

«BRAHMAN is the reality-the one existence, absolutely independent of human thought or idea. Because of the ignorance of our human minds, the universe seems to be composed of diverse forms. It is Brahman alone.» — con esto abre el apartado *The Universe*. El troceo imprime dos veces esta plana (los chunks 025 y 026 son idénticos byte a byte) y el ancla va en la primera.

«A jar made of clay is not other than clay. It is clay essentially. The form of the jar has no independent existence. What, then, is the jar? Merely an invented name!» — el símil del jarro y el barro, aquí para negar existencia propia a la forma (plana impresa dos veces en el troceo).

«The form of the jar can never be perceived apart from the clay. What, then, is the jar? An appearance! The reality is the clay itself.» — la segunda vuelta del mismo símil, que pasa del nombre a la apariencia (plana impresa dos veces en el troceo).

«This universe is an effect of Brahman. It can never be anything else but Brahman. Apart from Brahman, it does not exist. There is nothing beside Him. He who says that this universe has an independent existence is still suffering from delusion. He is like a man talking in his sleep.» — la negación de existencia independiente al universo, con el símil del que habla dormido (plana impresa dos veces en el troceo).

«"The universe is Brahman"-so says the great seer of the Atharva Veda. The universe, therefore, is nothing but Brahman. It is superimposed upon Him. It has no separate existence, apart from its ground.» — la autoridad escrituraria que alega, nombrada: el gran vidente del Atharva Veda (plana impresa dos veces en el troceo).

«If the universe, as we perceive it, were real, knowledge of the Atman would not put an end to our delusion. The scriptures would be untrue. The revelations of the Divine Incarnations would make no sense. These alternatives cannot be considered either desirable or beneficial by any thinking person.» — el argumento por las consecuencias, que apoya en la escritura y en las encarnaciones divinas (plana impresa dos veces en el troceo).

«Sri Krishna, the Incarnate Lord, who knows the secret of all truths, says in the Gita: "Although I am not within any creature, all creatures exist within me. I do not mean that they exist within me physically. That is my divine mystery. My Being sustains all creatures and brings them to birth, but has no physical contact with them."» — la cita de la Gita que el texto trae con su fuente nombrada; la voz dentro de las comillas es la de Krishna, no la de Shankara (plana impresa dos veces en el troceo).

«If this universe were real, we should continue to perceive it in deep sleep. But we perceive nothing then. Therefore it is unreal, like our dreams.» — el argumento por el sueño profundo aplicado a la irrealidad del universo (plana impresa dos veces en el troceo).

«The universe does not exist apart from the Atman. Our perception of it as having an independent existence is false, like our perception of blueness in the sky.» — el ejemplo del azul del cielo, repetido aquí por el texto de Shankara (plana impresa dos veces en el troceo).

«No matter what a deluded man may think he is perceiving, he is really seeing Brahman and nothing else but Brahman.» — lo que el maestro sostiene que hay debajo de toda percepción errada: no otra cosa, sino Brahman mal leído.

«He sees Brahman and imagines that it is the universe. But this universe, which is superimposed upon Brahman, is nothing but a name.» — el universo reducido a nombre; la frase viene del símil del nácar tomado por plata, que no entra aquí porque el crudo parte *mother-of-pearl* a fin de renglón y unirlo fabricaría una palabra.

«BRAHMAN is supreme. He is the reality-the one without a second. He is pure consciousness, free from any taint. He is tranquillity itself. He has neither beginning nor end. He does not change. He is joy for ever.» — con esto abre el apartado *I am Brahman*: una serie de atributos en masculino, que es como el texto trata aquí a Brahman.

«He transcends the appearance of the manifold, created by Maya. He is eternal, for ever beyond reach of pain, not to be divided, not to be mea sured, without form, without name, undifferentiated, immutable.» — la segunda serie, hecha toda de negaciones; el troceo parte *mea sured* en dos palabras.

«He shines with His own light. He is everything that can be experienced in this universe.» — las dos frases con que cierra la serie: luz propia y abarque total de lo experimentable.

«The illumined seers know Him as the uttermost reality, infinite, absolute, without parts-the pure consciousness. In Him they find that knower, knowledge and known have become one.» — la unidad de conocedor, conocimiento y conocido, que el texto acredita a los videntes iluminados y no a sí mismo.

«They know Him as the reality which can neither be cast aside (since He is ever-present within the human soul) nor grasped (since He is beyond the power of mind and speech). They know Him immeasurable, beginningless, endless, supreme in glory. They realize the truth: "I am Brahman".» — por qué dice que Brahman no se puede ni soltar ni agarrar, con los dos paréntesis que el impreso mete dentro de la frase.

«THE scriptures establish the absolute identity of Atman and Brahman by declaring repeatedly: "That art Thou".» — con esto abre el apartado *That art Thou*, y la identidad la acredita a la escritura, que la declara por repetición.

«In their literal, superficial meaning, "Brahman" and "Atman" have opposite attributes, like the sun and the glow-worm, the king and his servant, the ocean and the well, or Mount Meru and the atom.» — los cuatro pares de opuestos que separan a los dos términos mientras se los lea en su sentido superficial.

«"Brahman" may refer to God, the ruler of Maya and creator of the universe. The "Atman" may refer to the individual soul, associated» — el sentido corriente de los dos términos, del que vienen los opuestos; la frase se corta al acabar la plana 58.

«with the five coverings which are effects of Maya. Thus regarded, they possess opposite attributes. But this apparent opposition is caused by Maya and her effects. It is not real, therefore, but superimposed.» — la continuación en la plana siguiente: la oposición entre los dos términos queda declarada superpuesta y no real.

«These attributes caused by Maya and her effects are superimposed upon God and upon the individual soul. When they have been completely eliminated, neither soul nor God remains. If you take the kingdom from a king and the weapons from a soldier, there is neither soldier nor king.» — el símil del rey sin reino y del soldado sin armas, con el que sostiene que al quitar los atributos no queda ni alma ni Dios.

«The scriptures repudiate any idea of a duality in Brahman. Let a man seek illumination in the knowledge of Brahman, as the scriptures direct. Then those attributes, which our ignorance has superimposed upon Brahman, will disappear.» — la escritura invocada dos veces en la misma frase: para negar la dualidad y para prescribir el método.

«"Brahman is neither the gross nor the subtle universe. The apparent world is caused by our imagination, in its ignorance. It is not real. It is like seeing the snake in the rope. It is like a passing dream"-that is how a man should practice spiritual discrimination, and free himself from his consciousness of this objective world.» — la fórmula que el texto pone entre comillas como ejercicio a repetir, y no como enunciado teórico; aquí el símil vuelve a ir en el orden de la serpiente vista en la cuerda.

«When we say: "This man is that same Devadatta whom I have previously met", we establish a person's identity by disregarding those attributes superimposed upon him by the circumstances of our former meeting.» — el ejemplo de Devadatta, con que explica qué operación pide la fórmula escrituraria: descartar los atributos del encuentro anterior.

«Give up the false notion that the Atman is this body, this phantom. Meditate upon the truth that the Atman is "neither gross nor subtle, neither short nor tall", that it is self-existent, free as the sky, beyond the grasp of thought.» — la instrucción que se sigue del ejemplo, con la definición negativa entrecomillada dentro del propio impreso.

«Just as a clay jar or vessel is understood to be nothing but clay, so this whole universe, born of Brahman, essentially Brahman, is Brahman only-for there is nothing else but Brahman, nothing beyond That. That is the reality. That is our Atman.» — el símil del barro traído ahora para sostener la identidad, y no solo para negar la forma.

«You may dream of place, time, objects, individuals, and so forth. But they are unreal. In your waking state, you experience this world, but that experience arises from your ignorance. It is a prolonged dream, and therefore unreal.» — la vigilia declarada sueño prolongado, con la irrealidad derivada de la ignorancia y no de la percepción.

«Because of delusion, you may mistake one thing for another. But, when you know its real nature, then that nature alone exists, there is nothing else but that. When the dream breaks, the dream-universe has vanished. Does it appear, when you wake, that you are other than yourself?» — la pregunta con que cierra el argumento del sueño: al despertar nadie se descubre otro.

«Caste, creed, family and lineage do not exist in Brahman. Brahman has neither name nor form; it transcends merit and demerit; it is beyond time, space and the objects of sense-experience.» — lo que el texto declara ausente de Brahman, y donde mete la casta, el credo y el linaje en la misma lista que el nombre y la forma.

«It is untouched by those six waves-hunger, thirst, grief, delusion, decay and death-which sweep the ocean of worldliness.» — las seis olas nombradas una por una, que es la serie que el digest llama los seis vientos.

«It knows no differentiation or death. It is calm, like a vast, waveless expanse of water. It is eternally free and indivisible.» — uno de los estribillos de la letanía de la plana, con el símil del agua sin olas; cada uno cierra con la fórmula escrituraria y la orden de meditarla.

«Though one, it is the cause of the many. It is the one and only cause, no other beside it. It has no cause but itself. It is independent, also, of the law of causation. It stands alone.» — el estatuto causal que le adjudica: causa de lo múltiple y a la vez fuera de la ley de causalidad.

«It is unchangeable, infinite, imperishable. It is beyond Maya and her effects. It is eternal, undying bliss. It is pure.» — el mismo estribillo puesto ahora a deslindar a Brahman de Maya y de sus efectos.

«It is that one Reality which appears to our ignorance as a manifold universe of names and forms and changes. Like the gold of which many ornaments are made, it remains in itself unchanged.» — el símil del oro y los ornamentos, que antes había servido para la fuerza vital y aquí sirve para Brahman.

«There is nothing beyond it. It is greater than the greatest. It is the innermost self, the ceaseless joy within us. It is absolute existence, knowledge and bliss. It is endless, eternal.» — el estribillo que junta lo más grande y lo más interior en la misma realidad.

«Meditate upon this truth, following the arguments of the scriptures by the aid of reason and intellect. Thus you will be freed from doubt and confusion, and realize the truth of Brahman. This truth will become as plain to you as water held in the palm of your hand.» — con qué instrumentos manda meditar: los argumentos de la escritura, más razón e intelecto; el símil del agua en la palma repite el del fruto en la palma de la plana 51.

«As A king is recognized distinctly amidst his army, so realize Brahman as pure consciousness, distinct from all imperfections.» — con esto abre el apartado *Devotion*, con el símil del rey reconocible dentro de su ejército; el troceo imprime la mayúscula de *A* a media frase.

«Brahman dwells within the shrine of the heart-the eternal existence, the supreme, the one without a second, standing apart from the gross and subtle aspects of this universe. The man who dwells within this shrine, united with Brahman, is no longer subject to rebirth and death.» — dónde sitúa a Brahman y qué promete a quien habita ahí: el fin del renacer.

«The truth of Brahman may be understood intellectually. But the ego-sense is deep-rooted and powerful, for it has existed from» — el límite que pone a la comprensión intelectual, con el sentido del yo enfrente; la frase se corta al acabar la plana 61.

«beginningless time. It creates the impression that "I am the actor, I am he who experiences". This impression causes our bondage to rebirth and death.» — la continuación en la plana siguiente: la impresión de ser agente y experimentador como causa de la atadura.

«The sages define liberation as freedom from all such impressions, and hence from the cravings which are caused by them.» — la definición de liberación que el texto acredita a los sabios y no a sí mismo.

«It is ignorance that causes our sense of identity with the body, the sense-organs and everything else which is not the Atman. He is a wise man who overcomes this ignorance through devotion to the Atman.» — el remedio que nombra contra esa identificación, y que da nombre al apartado: la devoción al Atman.

«Know your true Atman as the witness of the mind and intellect, and of the thought-waves that arise in them. Raise one single wave of thought constantly: "I am Brahman". Thus you will free yourself from identification with non-Atman.» — la práctica concreta que prescribe: una sola onda de pensamiento sostenida contra todas las demás.

«CEASE to follow the way of the world, cease to follow the way of the flesh, cease to follow the way of tradition. Get rid of this false identification and know the true Atman.» — con esto abre el apartado *False Identification*, y pone la tradición en la misma lista que el mundo y la carne.

«The wise say that this threefold way is like an iron chain binding the feet of the man who tries to escape from the prison-house of this world. He who frees himself from it attains liberation.» — el símil de la cadena de hierro para esa triple vía, acreditado a los sabios.

«WHEN sandalwood is dipped in filthy water, its delicious fragrance may be overpowered by the smell of the filth. But as soon as you rub the sandalwood, the bad odor disappears and the air is filled with heavenly fragrance.» — el símil del sándalo, planteado primero en su forma material.

«The heavenly fragrance of the Atman is overpowered by the foul odor of countless evil desires, which are like mud within us.» — la aplicación del símil: el lodo son los deseos, y la fricción es el pensamiento sostenido.

«The sweet fragrance of the Atman is overpowered by innumerable cravings for the things of the senses. These cravings can be destroyed by devotion to the Atman; and then the light of the Atman becomes revealed.» — la segunda vuelta del mismo símil, que pasa del olor a la luz.

«As the mind gradually becomes devoted to the Atman, it frees itself by degrees from craving for sense-objects. When it has rid itself entirely of all craving, the vision of the Atman is no longer obstructed.» — el orden que traza entre devoción y desapego: la devoción va primero y el desapego viene por grados.

«Tamas is overcome by both rajas and sattwa; rajas is overcome by sattwa; sattwa is overcome when the pure Atman shines. Therefore be established in sattwa and strive to destroy this illusion.» — la escala por la que dice que se vencen las tres gunas, incluida la última, que no se vence por otra guna sino por el Atman.

«Be steadfast in your devotion, knowing that the body will certainly continue to live as long as it must. Strive with patience and perseverance to destroy this illusion.» — lo que concede al cuerpo mientras dure, y con qué actitud manda seguir; la orden de destruir la ilusión es el estribillo de toda la plana.

«Think: "I am Brahman; I am not the individual soul", and reject everything that is non-Atman. Strive thus to destroy this illusion which has been created in the past by your craving for senseobjects.» — la fórmula en dos mitades, la afirmativa y la negativa; el troceo imprime *senseobjects* fundido.

«Learn the truth from the scriptures, reason upon it, and then know, by your own direct experience, that the Atman within you is the Atman in all. Strive thus to destroy this illusion, even to its last traces.» — los tres tiempos que pide, con la experiencia propia al final y no al principio.

«The wise man has not the least concern with getting and spending.» — lo que dice del sabio respecto del dinero; la frase sigue con la orden de destruir la ilusión, que aquí se corta porque el crudo parte *single-minded* a fin de renglón.

«Meditate on the truth "That art Thou", and realize the identity of the Atman with Brahman. Strive to destroy this illusion and be established in the knowledge that Atman and Brahman are one.» — la fórmula escrituraria convertida en objeto de meditación dentro de la misma serie.

«Even though you may have reached a stage at which the universe and its creatures appear as dream-images only, no longer seeming real, nevertheless, 0 prudent one, you must still strive ceaselessly to destroy this illusion.» — la advertencia contra darse por llegado; el troceo imprime un cero por la O vocativa.

«Do not waste a moment in concern for worldly affairs or attraction to sense-objects. Remember Brahman even while you are asleep. Meditate upon the Atman within your own heart.» — hasta dónde extiende la práctica: también al sueño.

«STOP identifying yourself with this corruptible physical body, born of the flesh of father and mother. Regard it as impure, as though it were an outcast. Attain the goal of life by realizing your unity with Brahman.» — con esto abre el rótulo *False Identification* en la plana 64, y la comparación que usa para el cuerpo es la del paria.

«The air in a jar is one with the air everywhere. In like manner, your Atman is one with Brahman. O prudent one, lose all sense of separation and enter into silence.» — el símil del aire en el jarro, que aquí sirve para la identidad y no para la muerte como el del éter en la plana 45.

«Realize that you are one with the self-luminous Brahman, the ground of all existence. Reject the physical universe and the body, like pots of dirt.» — qué manda hacer con el universo físico y con el cuerpo, en la imagen de las ollas de tierra.

«The "l"-consciousness is now rooted in the body. Merge this consciousness in the Atman, which is absolute existence, knowledge and bliss. The consciousness of the subtle body is another limitation. Cast that off, also. Remain united with the Absolute forever.» — las dos operaciones sucesivas, sobre el cuerpo y sobre el cuerpo sutil; el troceo imprime una ele minúscula por la I del yo.

«The mirage of the universe is reflected in Brahman, like a city in a mirror. Know "I am that Brahman", and you will reach the goal of life.» — el símil de la ciudad en el espejo para el estatuto del universo.

«The Atman is the reality. It is your true, primal self. It is pure consciousness, the one without a second, absolute bliss. It is beyond form and action. Realize your identity with it. Stop identifying yourself with the coverings of ignorance, which are like the masks assumed by an actor.» — el símil de las máscaras del actor, aplicado a las envolturas.

«THE universe of appearance is indeed unreal. The sense of ego must also be unreal, since we observe how it comes and goes.» — el argumento por el que declara irreal también al ego: aparece y desaparece.

«But we are conscious, also, of being the witness, the knower of everything. This consciousness does not belong to the ego-sense and the other perceptions which exist only for a moment at a time.» — lo que el mismo argumento deja en pie: una consciencia de testigo que no es del ego.

«The Atman is the witness of the ego and the rest. It is present always, even in deep sleep. The scriptures also declare that the Atman is unborn and undying. It is, therefore, distinct from the gross and the subtle coverings.» — la prueba por el sueño profundo, apoyada además en la escritura.

«The Atman must necessarily be changeless and eternal, since it is the knower of all that is changeable. The non-existence of the gross and subtle coverings can be experienced over and over again, when we» — el argumento por el conocedor de lo cambiante; la frase se corta al acabar la plana 64.

«dream or pass into deep sleep.» — el final de la frase cortada al acabar la plana anterior: dónde dice que se comprueba una y otra vez la no existencia de las envolturas.

«Cease, therefore, to identify yourself with this lump of flesh, the gross body, and with the ego, the subtle covering. Both of them are illusory. Know your Atman-the pure, infinite consciousness, eternally existent in the past, present and future. Thus you will find peace.» — la conclusión práctica de ese argumento, con las dos identificaciones declaradas ilusorias a la vez.

«Cease to identify yourself with race, clan, name, form and walk of life. These belong to the body, the garment of decay. Abandon, also, the idea that you are the doer of actions or the thinker of thoughts. These belong to the ego, the subtle covering. Realize that you are that Being which is eternal happiness.» — el reparto de lo que se abandona entre las dos envolturas: raza, clan y oficio al cuerpo; la creencia de ser agente y pensador al ego.

«MAN'S life of bondage to the world of birth and death has many causes. The root of them all is the ego, the first-begotten child of ignorance.» — con esto abre el apartado *The Ego*, y lo define por su genealogía: primogénito de la ignorancia.

«As long as a man identifies himself with this wicked ego, there can be no possibility of liberation. For liberation is its very opposite.» — por qué declara incompatibles al ego y a la liberación: son términos contrarios.

«Once freed from this eclipsing demon of an ego, man regains his true nature, just as the moon shines forth when freed from the darkness of an eclipse.» — el símil del eclipse, que antes valía para el velo de tamas y aquí vale para el ego.

«When a man's mind is overpowered by extreme ignorance, it creates the sense of ego by identifying itself with the coverings. When the ego is completely destroyed, the mind is cleared of the obstacles which obstruct its knowledge of oneness with Brahman.» — de dónde hace nacer al ego y qué queda al destruirlo: no una mente nueva, sino la misma sin obstáculos.

«The ego is a strong and deadly serpent, and the gunas are its three angry hoods. It lies coiled around the treasure of the bliss of Brahman, which it guards for its own use. The wise man, inspired by the holy scriptures, cuts off the three hoods with the sword of knowledge, and utterly destroys that serpent. Thus he enjoys the treasure of supreme bliss.» — la alegoría de la serpiente con tres capuchas, término a término, con la espada del conocimiento ya nombrada en la plana 47.

«There is no hope of a man's recovery, as long as any trace of poison remains in his body. Similarly, the spiritual seeker cannot attain liberation as long as any trace of the ego remains within him.» — el símil del veneno para exigir que la destrucción del ego sea total y no parcial.

«Utterly destroy the ego. Control the many waves of distraction which» — la orden que resume el apartado; la frase se corta aquí porque el chunk acaba en esta palabra.

«it raises in the mind. Discern the reality and realize "I am That".» — el final de la orden cortada al acabar la plana anterior: controlar las olas de distracción y discernir.

«You are pure consciousness, the witness of all experiences. Your real nature is joy. Cease this very moment to identify yourself with the ego, the doer, which is created by ignornace.» — el texto pasa aquí a la segunda persona para decirle al discípulo qué es; el troceo imprime *ignornace* (sic) donde la lectura propuesta es *ignorance*, sin cotejo contra facsímil.

«Its intelligence is only apparent, a reflection of the Atman, which is pure consciousness. It robs you of peace and joy in the Atman. By identifying yourself with it, you have fallen into the snare of the world-the miseries of birth, decay and death.» — qué estatuto le da a la inteligencia del ego: reflejo y no fuente.

«You are the Atman, the infinite Being, the pure, unchanging consciousness, which pervades everything. Your nature is bliss and your glory is without stain. Because you identify yourself with the ego, you are tied to birth and death. Your bondage has no other cause.» — la causa única que vuelve a asignar a la atadura, ahora dicha en segunda persona.

«This ego is your enemy. It is like a thorn stuck in the throat of an eater. Destroy this enemy with the mighty sword of knowledge and be free to enjoy the sovereignty of your own empire, the bliss of the Atman.» — el símil de la espina en la garganta, y el del imperio propio para lo que se gana.

«Check all the activities of the ego, and the selfishness they involve. Attain the supreme reality, and be free from lust. Dwell in silence, and enjoy the bliss of the Atman. Lose all sense of separateness, and realize in Brahman your infinite nature.» — la serie de instrucciones que siguen a ese símil, con el silencio entre ellas.

«This mighty ego may be cut down to the very roots. But if the mind feeds it, even for a moment, it will come to life again and cause a hundred mischiefs. It is like a storm-driven cloud in the rainy season.» — la advertencia sobre la reaparición del ego, con el símil de la nube de temporal.

«Conquer this enemy, the ego. Give it no opportunity by letting your thoughts dwell upon sense-objects. Such thoughts give it life, as water gives life to a parched citron tree.» — con qué dice que se alimenta el ego, y el símil del cidro reseco al que se riega.

«If you identify yourself with the body, lust will arise in you. Free yourself from consciousness of the body, and you will be freed from lust. Thus, if you are attached to this ego which keeps you separate from Brahman, you will run after pleasure in the objects of the senses. And this is the cause of bondage to birth and death.» — la cadena que traza del cuerpo al deseo y del deseo a la atadura.

«THE more a man satisfies his cravings in the objective world, the more his cravings will increase. But if he controls them and ceases to gratify them, the seeds of craving will be destroyed. Therefore, let him gain self-control.» — con esto abre el apartado *Cravings*, y lo que niega es que satisfacer el deseo lo apague.

«When craving grows stronger, self-control is lost. When self-control is lost, craving grows stronger than ever. A man who lives thus will never escape the wheel of birth and death.» — el círculo que describe entre deseo y autodominio, en el que cada término debilita al otro.

«Craving is intensified if we let our thoughts dwell upon sense-objects and seek temporary satisfaction in the objective world. In order to break the chain of recurring birth and death, the spiritual seeker must burn both these causes of craving to ashes.» — las dos causas que le asigna al deseo: el pensamiento detenido en el objeto y la satisfacción buscada afuera.

«Craving which is nourished in these two ways will bring bondage to the wheel of birth and death.» — la consecuencia de esas dos causas; la frase sigue con la salida, que aquí se corta porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«Under all circumstances, always, everywhere, and in all respects, you must look upon everything as Brahman, and Brahman alone.» — la salida que propone para el deseo y sus dos causas a la vez, dicha sin excepciones.

«Strengthen your will to know the Reality, and these three will dissolve away.» — el instrumento que nombra para esa operación: la voluntad de conocer.

«Cease to find fulfillment of your cravings in the objective world, and you will stop dwelling on sense-objects.» — el orden inverso al del círculo anterior, ahora hacia la salida.

«When all craving has disappeared, that is liberation. It is called liberation-while-living.» — el nombre que el texto da a la liberación alcanzada en vida.

«As THE thick darkness melts utterly away before the radiant glow of the rising sun, so the thirst for life in the ego is entirely removed when longing for knowledge of the Reality becomes intense.» — el símil del amanecer, con los dos anhelos puestos en balanza: el de vivir y el de conocer.

«When the lord of day ascends, darkness vanishes, with its net of evil. So, when the absolute bliss is experienced, there is no more bondage, nor any trace of sorrow.» — la segunda vuelta del mismo símil, con el sol nombrado señor del día.

«Let this objective world vanish from your thoughts. Let your mind dwell in the Reality, which is full of joy. No matter whether you are regarding external appearances or meditating within yourself, be intently absorbed in Brahman. That is how you must pass your time, until the residue of your past karmas is worked out.» — qué le queda por hacer al que ya sabe: pasar el tiempo absorto mientras se agota el karma pendiente.

«LET there be no negligence in your devotion to Brahman. Negligence in the practice of recollection is death-this has been declared by the seer, Sanatkumar, Brahma's son.» — con esto abre el apartado *Recollection*, y la sentencia la acredita por su nombre al vidente Sanatkumar, hijo de Brahma.

«For a spiritual seeker, there is no greater evil» — el arranque de la frase siguiente, que se corta aquí porque el chunk acaba en esta palabra.

«recollection. From it arises delusion. From delusion arises the sense of ego. From ego comes bondage, and from bondage misery.» — la cadena que va del descuido de la rememoración a la miseria, eslabón por eslabón; el tramo abre a media frase, que viene de la plana anterior.

«A man may be learned, but if he is negligent in the practice of recollection he will turn toward the lures of the senses. The evil tendencies of his mind will seduce him, as a wicked woman seduces her lover.» — el límite que pone a la erudición dentro de esta práctica, con el símil de la seductora.

«When sedge is displaced on the surface of a pond, it closes in again at once. So Maya closes in even upon a wise man, if he ceases to practice recollection.» — el símil del verdín que se vuelve a cerrar, aplicado ahora a la recaída del sabio.

«If the mind turns aside from Brahman, its ideal, and becomes ever so slightly caught in the sensuality of objects, it will continue to go downward, through negligence in recollection, like a ball dropped upon a flight of stairs.» — el símil de la pelota que cae por la escalera, con el mínimo desvío bastando para la caída entera.

«If the mind is directed toward sense-objects, it dwells upon the pleasures which are derived from them. Indulgence in such thoughts excites craving. Because of craving, a man runs to gratify his desire.» — la misma cadena vista desde el otro extremo, del objeto al acto.

«Hence, to a man of spiritual discrimination, a knower of Brahman, there is no death but negligence in recollection. The man who is absorbed in recollection attains liberation. Therefore, make the greatest effort to remain absorbed in the Atman.» — qué llama muerte para el que ya discrimina: no la del cuerpo, sino el descuido.

«Through negligence in recollection, a man is distracted from awareness of his divine nature. He who is thus distracted falls-and the fallen always come to ruin. It is very hard for them to rise again.» — la dureza con que describe la recaída, sin prometer que se vuelva a subir.

«CEASE therefore to dwell upon sense-objects: that is the root of all evil. He who has won liberation in this life is liberated also when he gives up the body.» — con esto abre el apartado *Rejection of Appearances*, y la liberación en vida se declara válida también después de la muerte.

«The Yajur-Veda declares that a man is subject to fear as long as he sees the least difference between himself and Brahman.» — la autoridad escrituraria que alega por su nombre, y la equivalencia que le atribuye entre diferencia y miedo.

«Whenever a man-even if he has discrimination-sees the least distinction between himself and the infinite Brahman, fear will arise in him. Such difference is seen only because of ignorance.» — la aplicación de esa sentencia, que no exceptúa al que ya discrimina.

«Reason, sacred tradition, and hundreds of scriptural texts declare that the objective universe has no real existence. He who identifies himself with it encounters hosts upon hosts of sorrows.» — las tres autoridades que alinea para negar existencia al universo objetivo: razón, tradición y escritura.

«He who is devoted to contemplation of the Reality becomes liberated and attains the eternal glory of the Atman. But he whose mind dwells upon the unreal, will lose himself.» — el reparto según dónde se detenga la mente, con la pérdida de sí como contrapartida.

«The spiritual seeker must stop hunting after the unreal which causes bondage. He must stand firm in the vision of the Atman, remembering that "this Atman is myself". Steadfast devotion to Brahman and meditation upon one's identity with Brahman bring joy, and wipe out the immediate experience of suffering which is caused by ignorance.» — la fórmula que manda recordar, entrecomillada dentro del propio impreso.

«The pursuit of sense-objects bears fruit in the increase of our evil tendencies, which grow worse and worse. We must know this by means of spiritual discrimination, and avoid thinking about sense-objects. Apply yourself constantly to meditation upon the Atman.» — qué fruto le atribuye a la persecución de los objetos, y qué pone en su lugar.

«Refuse to dwell upon sense-objects, and peace will arise in your heart. When the heart is peaceful, the vision of the Atman comes. When the Atman has been directly realized, our bondage to this world is destroyed. Therefore, refusal to dwell upon sense-objects is the path to liberation.» — la serie de cuatro pasos, del rechazo a la liberación, con el rechazo declarado camino y no condición previa.

«If a man is learned, capable of discriminating between real and unreal, convinced of the authority of the scriptures, possessed of the vision of the Atman and desirous of liberation, how can he cling like a child to what is unreal and able to cause his downfall?» — la pregunta con que reprocha la incoherencia de quien tiene todas las condiciones y sigue aferrado.

«For him who is attached to the body and its pleasures, there can be no liberation. He who is liberated is free from attachment to the body and its pleasures. He who is asleep is not awake, and he who is awake is not asleep. These two states of consciousness are opposed to each other, by their very natures.» — el argumento por los estados contrarios, con el sueño y la vigilia como modelo lógico.

«When a man knows the Atman, and sees it inwardly and outwardly as the ground of all things animate or inanimate, he has indeed reached liberation. He rejects all appearances as unreal and is established in the vision of the Atman, which is the Absolute, Infinite Being.» — la condición que pone a la liberación: ver el Atman dentro y fuera, en lo animado y en lo inanimado.

«To see that one Atman as the ground of all appearances is the way to deliverance from bondage. There is no higher knowledge than to know that the Atman is one, and everywhere.» — el rango que asigna a ese conocimiento: ninguno más alto.

«A man realizes that the Atman is everywhere and in all things if he rejects appearances and devotes himself steadfastly to the Atman, the Eternal Being.» — la condición práctica de ese conocimiento, que es la que da nombre al apartado.

«But how can a man reject appearances if he lives identified with the» — la objeción que el propio texto se plantea; la frase se corta al acabar la plana 69.

«body, if his mind is attached to sense-objects, and if he pursues the fulfillment of his cravings? Only by strenuous effort can this rejection be accomplished.» — la continuación en la plana siguiente, y la respuesta que da: solo con esfuerzo tenaz.

«Practice spiritual discrimination, and be passionately devoted to the Atman. Renounce those selfish rewards which are obtained through the performance of actions and duties. Give up seeking pleasure in sense-objects. Desire nothing but possession of undying bliss.» — el contenido concreto de ese esfuerzo, con la renuncia al fruto de la acción y del deber entre las cuatro órdenes.

«In the scriptures, it is said: "When a man, who has heard the truth of Brahman from the lips of his teacher, becomes calm, self-controlled, satisfied, patient and deeply absorbed in contemplation, he realizes the Atman within his own heart and sees the Atman as all."» — la cita escrituraria que el texto trae entrecomillada, sin nombrar el libro.

«For such a seeker, the above passage prescribes deep contemplation of the Atman in order that the Atman in all things may be realized.» — cómo lee el propio texto la cita que acaba de traer: como prescripción y no como descripción.

«IT IS impossible even for the wise to destroy the ego at a single blow» — con esto abre el apartado *The Rope and the Snake*; la frase se corta aquí porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«it is too firmly rooted in human nature; it continues, with its many cravings, through innumerable births. The ego is completely destroyed only in those who have become enlightened through attainment of the highest transcendental consciousness.» — la continuación de esa misma frase, con la única condición que admite para la destrucción completa del ego.

«When a man's mind has become veiled in ig norance, the power of projection, whose nature is restlessness, causes him to identify himself with the ego. The ego seduces and distracts him with the desires which are its attributes.» — el orden de los dos poderes, el de velar y el de proyectar, aplicado ahora al ego; el troceo parte *ig norance* en dos palabras.

«It is hard to overcome the power of projection until the veiling power of ignorance is completely destroyed. When a man can distinguish as clearly between the Atman and external appearances as between milk and water, then the veil of ignorance which covers the Atman will vanish naturally.» — la precedencia entre los dos poderes y el símil de la leche y el agua para la nitidez que exige.

«When the mind is no longer distracted by the mirage of sense-objects, every obstacle to realization of the Atman has undoubtedly been overcome.» — la señal por la que dice que se reconoce que ya no queda obstáculo.

«When a man becomes illumined by knowledge, there arises within him perfect discrimination which clearly distinguishes the true Being, the Atman, from the external appearances. Thus he is freed from the bonds of delusion created by Maya and is no longer subject to death and rebirth in the world of change.» — el orden que aquí traza: primero la iluminación y después la discriminación perfecta.

«The knowledge that we are Brahman is like a fire which altogether consumes the thick forest of ignorance. When a man has realized his» — el símil del incendio del bosque de la ignorancia; la frase se corta aquí porque el chunk acaba en esta palabra.

«oneness with Brahman, how can he harbor any seed of death and rebirth?» — el final de la pregunta cortada al acabar la plana anterior: quien ya realizó la unidad no guarda semilla de renacer.

«When the vision of Reality comes, the veil of ignorance is completely removed. As long as we perceive things falsely, our false perception distracts us and makes us miserable. When our false perception is corrected, misery ends also.» — dónde pone la causa de la miseria: no en las cosas, sino en la percepción falsa.

«For example, you see a rope and think it is a snake. As soon as you realize that the rope is a rope, your false perception of a snake ceases, and you are no longer distracted by the fear which it inspired. Therefore, the wise man who wishes to break his bondage must know the Reality.» — el símil de la cuerda dicho aquí en el orden de la introducción de los traductores, con la cuerda tomada por serpiente, al revés que en la plana 46; la divergencia se consigna sin armonizar.

«Just as iron gives forth sparks when it is in contact with fire, so the mind appears to act and to perceive because of its contact with Brahman, which is consciousness itself. These powers of action and perception, which seem to belong to the mind, are unreal. They are as false as things seen in delusion, imagination and dream.» — el símil del hierro que chispea, con el que niega a la mente poderes propios.

«The modifications of Maya-ranging from the sense of ego down to the body and the senseobjects-are all unreal. They are unreal because they change from moment to moment. The Atman never changes.» — la razón por la que llama irreal a todo lo que enumera: el cambio; el troceo imprime *senseobjects* fundido.

«The Atman is supreme, eternal, indivisible, pure consciousness, one without a second. It is the witness of the mind, intellect and other faculties. It is distinct from the gross and the subtle. It is the real I.It is the inner Being, the uttermost, everlasting joy.» — el retrato contrario, el de lo que no cambia; el troceo pega la I del yo al punto que abre la frase siguiente.

«Thus the wise man discriminates between the real and the unreal. His unsealed vision perceives the Real. He knows his own Atman to be pure indivisible consciousness. He is set free from ignorance, misery and the power of distraction. He enters directly into peace.» — lo que la discriminación produce, dicho en cuatro tiempos que acaban en paz.

«When the vision of the Atman, the one without a second, is attained through nirvikalpa samadhi, then the knots of the heart's ignorance are loosed completely and for ever.» — el término técnico con que el texto nombra el estado, *nirvikalpa samadhi*, y el efecto que le atribuye.

«"You", "I", "this"-such ideas of separateness originate in the impurity of the mind. But when the vision of the Atman-the supreme, the abso lute, the one without a second-shines forth in samadhi, then all sense of separateness vanishes, because the Reality has been firmly apprehended.» — de dónde hace nacer las ideas de separación; el troceo parte *abso lute* en dos palabras.

«THE spiritual seeker who is possessed of tranquillity, self-control, mental poise and forbearance, devotes himself to the practice of contemplation, and meditates upon the Atman within himself as the Atman within all beings. Thus he completely destroys the sense of separateness which arises from the darkness of ignorance, and dwells in joy, identifying himself with Brahman, free from distracting thoughts and selfish occupations.» — con esto abre el apartado *Samadhi*, y las cuatro virtudes que exige son las mismas que enumeró al tratar las cualificaciones.

«Those who echo borrowed teachings are not free from the world. But those who have attained samadhi by merging the external universe, the sense-organs, the mind and the ego in the pure consciousness of the Atman-they alone are free from the world, with its bonds and snares.» — el deslinde entre repetir una enseñanza recibida y alcanzar el estado.

«The one Atman appears as many, because of the variety of its outer coverings. When these unreal coverings dissolve away, the Atman alone exists. Let the wise man therefore devote himself to the attainment of nirvikalpa samadhi, in order that the coverings may melt out of his consciousness.» — a qué atribuye la apariencia de multiplicidad, y qué operación prescribe en consecuencia.

«If a man loves Brahman with an exclusive and steadfast devotion, he becomes Brahman. By thinking of nothing but the wasp, the cockroach is changed into a wasp.» — el símil de la cucaracha y la avispa, con que sostiene que la atención sostenida transforma en aquello que se atiende.

«Just as the cockroach turns into a wasp because it gives up every other activity and thinks of nothing but that insect, so the spiritual seeker who meditates on the reality of the Atman becomes the Atman, because of his steadfast devotion.» — la aplicación término a término del mismo símil, con el abandono de toda otra actividad como condición.

«The true nature of the Atman is extremely subtle. It cannot be perceived by the gross mind. It must be known in the state of samadhi which can be attained only by those noble souls whose minds are purified and who possess an extraordinary power of spiritual discrimination.» — la condición restrictiva que pone al acceso: mente purificada y discriminación extraordinaria.

«As gold which has been refined in hot fire is purged of dross and restored to its own nature, so, through meditation, the mind purges itself of the dross of sattwa, rajas and tamas, and attains Brahman.» — el símil del oro refinado, que aquí pone también a sattwa del lado de la escoria.

«When the mind, thus purged by ceaseless meditation, is merged in Brahman, the state of samadhi is attained. In that state there is no sense of duality. The undivided joy of Brahman is experienced.» — la definición del estado por lo que falta en él: el sentido de dualidad.

«When a man reaches samadhi, all the knots of his desires are cut through and he is freed from the law of karma. Brahman is revealed to him, internally and externally, everywhere and always, without any further effort on his part.» — el efecto que atribuye al estado: el fin del esfuerzo y la salida de la ley del karma.

«It is a hundred times better to reflect on the truth of Brahman than merely to hear about it from the scriptures. And meditation is a hundred thousand times better than reflection. But nirvikalpa samadhi is infinitely the best of all.» — la escala en que ordena oír, reflexionar, meditar y el samadhi, con cifras crecientes hasta el infinito.

«in nirvikalpa samadhi-and in no other statethe true nature of Brahman is clearly and definitely revealed. In any other state, the mind remains unstable: it is filled with distracting thoughts.» — la exclusividad que declara del estado; el troceo imprime *statethe* fundido y la minúscula inicial a comienzo de párrafo.

«Therefore remain constantly absorbed in the consciousness of the Atman within you. Control your senses and let your mind be tranquil. Gain the clear vision of your oneness with Brahman and thereby destroy the ignorance which Maya has created from time without beginning.» — la instrucción que se sigue de esa escala, cerrada con la ignorancia sin comienzo como objeto a destruir.

«THESE are the first steps toward union with Brahman-control of speech, refusal to accept unnecessary gifts, abandonment of worldly ambitions and desires, continuous devotion to Brahman.» — con esto abre el apartado *Inner and Outer Control*, y los primeros pasos que nombra son de conducta, no de doctrina.

«Be devoted to Brahman and you will be able to control your senses. Control your senses and you will gain mastery over your mind. Master your mind, and the sense of ego will be dissolved. In this manner, the yogi achieves an unbroken realization of the joy of Brahman.» — la cadena de cuatro eslabones que va de la devoción a la disolución del ego; es uno de los pocos sitios donde el texto llama yogui al practicante.

«Therefore let the seeker strive to give his heart to Brahman.» — la conclusión de esa cadena, que remite al primer eslabón.

«Control speech by mental effort; control the mind by the faculty of discrimination; control this faculty by the individual will; merge individuality in the infinite absolute Atman and reach supreme peace.» — la escala de controles, cada uno sometido al siguiente hasta la individualidad misma.

«The body, the vital energy, the sense-organs, the mind, the intellect and the ego-these are the coverings of the Atman. When a man is identified with any one of these coverings, he assumes its nature and aspect.» — el recuento de las envolturas, que aquí cuenta seis y no cinco, con la energía vital y el ego dentro de la lista.

«When this identification ceases, the meditative man easily detaches himself from these coverings and experiences perpetually the fullness of everlasting joy.» — lo que ocurre al cesar esa identificación, dicho como desprendimiento fácil y no como conquista.

«To detach ourselves completely from all these coverings is to possess both inner and outer renunciation. This renunciation can only be practiced by one who is endowed with dispassion. The dispassionate man who longs for liberation can practice both inner and outer renunciation.» — la definición de la renuncia doble y la condición que le antepone: el desapego.

«External attachment is attachment to senseobjects. Internal attachment is self-identification with the ego and the modifications of the mind. The dispassionate man, absorbingly devoted to Brahman, is alone able to renounce both.» — el reparto entre apego externo e interno; el troceo imprime *senseobjects* fundido.

«Know, 0 wise one, that a man needs dispassion and discrimination as a bird needs its two wings. Without them, a man cannot reach the top of the vine from which flows the nectar of liberation. He can never get to it by any other means.» — el símil de las dos alas del pájaro y el de la vid del néctar; el troceo imprime un cero por la O vocativa.

«Only the man who has intense dispassion can attain samadhi. He who has attained samadhi lives in a state of constant illumination. The illumined heart is liberated from bondage. The liberated man alone experiences eternal joy.» — la cadena que va del desapego a la dicha, con cada término condicionando al siguiente.

«For the man of self-mastery, dispassion is the only source of happiness. If this is combined with the awakening of the pure knowledge of the Atman, a man becomes independent of all else. This is the door to the enjoyment of that ever-youthful maiden who is called liberation. If, therefore, you seek the highest good, practice inner and outer dispassion and maintain a constant awareness of the eternal Atman.» — la liberación figurada como doncella siempre joven, que es de las pocas imágenes amables que el texto le concede.

«Shun the craving for sensual life like poison, for it is death. Give up pride of caste, family and rank and abstain from deeds of self-interest.» — lo que manda soltar, con el orgullo de casta, de familia y de rango en la misma lista.

«Keep your mind recollected in the Atman. In truth, you are Brahman, the witness unfettered by the mind, the one without a second, the highest.» — la afirmación que acompaña a esa renuncia; la frase anterior, sobre la ilusión de ser el cuerpo, no entra aquí porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«Fasten the mind upon Brahman, your goal. Do not allow the sense-organs to function externally; compel them to remain in their respective centers.» — la instrucción sobre los órganos, que repite la definición de autodominio de la plana 33.

«Keep the body straight and firm. Take no thought for its maintenance. Be utterly devoted to Brahman, and realize that yourself and Brahman are one. Drink the joy of Brahman unceasingly. The springs of that joy never run dry.» — la única indicación postural de todo el texto, seguida del símil de los manantiales que no se secan.

«What use is there in the things of this world? They are empty of happiness. Do not let your mind dwell on any thought which is not of the Atman.» — el contraste que cierra la plana: manantiales por un lado, vaciedad por el otro.

«To do so is evil, a cause of misery. Meditate on the Atman, whose nature is bliss. That is the way to liberation.» — el final de la advertencia cortada al acabar la plana anterior: detener la mente en algo que no sea el Atman.

«The self-luminous Atman, the witness of all, is ever-present within your own heart. This Atman stands apart from all that is unreal. Know it to be yourself, and meditate upon it unceasingly.» — dónde vuelve a situar al Atman y qué pide hacer con él: reconocerlo como uno mismo.

«Let there be an uninterrupted communion with the Atman, free from all distracting thoughts. In this way you will realize, without a doubt, that the Atman is your real nature.» — la continuidad como requisito de la práctica, y no la intensidad.

«Hold fast to the truth that you are the Atman. Give up identifying yourself with the ego, or any of the coverings. Remain completely indifferent to them, as though they were broken jars of clay.» — el símil de los jarros rotos para la indiferencia que pide hacia las envolturas.

«Fix the purified mind upon the Atman, the witness, the pure consciousness. Strive gradually to calm your mind. Then you will attain the vision of the infinite Atman.» — el orden que traza: fijar primero, calmar después, y la visión al final.

«MEDITATE upon the Atman as indivisible, infinite, like the all-pervading ether. Know it to be separate from the body, the senses, the vital energy, the mind and the ego-those limitations imposed upon us by our ignorance.» — con esto abre el apartado *The One*, con el éter como término de comparación.

«The ether-though it fills hundreds of vessels, such as jars and pots of grain and rice, and seems various and divided-is really one, not many. So also the pure Atman, when it is freed from the limitations of ego and mind, is one and one only.» — el desarrollo del símil del éter en los cientos de vasijas, aplicado a la unidad del Atman.

«All things-from Brahma' the creator down to a single blade of grass-are the apparently diverse names and forms of the one Atman. They are simply appearances, and not real. Therefore meditate upon the Atman as one and infinite.» — la escala que va del creador a la brizna de hierba; el troceo deja un apóstrofo suelto tras *Brahma*, que es la llamada de nota.

«The Atman is the ground and the reality. This appearance of a universe is only seen through our deluded eyes. When true knowledge arises, the Atman is revealed as existence itself, and the apparent universe cannot be seen apart from it.» — qué queda del universo al llegar el conocimiento: no desaparece, deja de verse aparte.

«You may mistake a rope for a snake, if you are deluded. But, when the delusion passes, you realize that the imagined snake was none other than the rope. So also this universe is none other than the Atman.» — el símil de la cuerda aplicado por tercera vez en el texto, ahora para la identidad y no para el miedo.

«I, THE Atman, am Brahma. I am Visnu.» — con esto abre el apartado en que el texto pasa a la primera persona y se identifica con los dioses por su nombre; el tramo se corta aquí porque el impreso pega la llamada de nota al nombre de Shiva y la guarda anticosido de `span()` lo rechaza.

«I am this universe. Nothing is, but I am.» — la continuación de esa misma declaración, después de la llamada de nota; la nota, impresa al final del libro, es la que distingue a Brahma de Brahman.

«I dwell within; I am without. I am before and behind. I am in the south and I am in the north. I am above and I am below.» — la serie de posiciones con que despliega esa identificación, hasta cubrir las direcciones.

«The wave, the foam, the eddy and the bubble are all essentially water. Similarly, the body and the ego are really nothing but pure consciousness. Everything is essentially consciousness, purity and joy.» — el símil del agua en sus cuatro formas, ya usado para la fuerza vital y aquí para el cuerpo y el ego.

«This entire universe of which we speak and think is nothing but Brahman. Brahman dwells beyond the range of Maya. There is nothing else. Are jars, pots and vessels distinct from the clay of which they are made?» — el símil del barro devuelto en forma de pregunta.

«Man drinks the wine of Maya, becomes deluded and begins to see things as separate from each other, so that he talks of "you" and "I".» — el símil del vino de Maya para explicar de dónde sale el habla en primera y segunda persona.

«The scripture says: "The Infinite is where one sees nothing else, hears nothing else, knows nothing else." In the Infinite, the scripture tells us, there is no duality-thereby correcting our false idea that existence is manifold.» — la cita escrituraria que trae entrecomillada, sin nombrar el libro, y lo que el texto le hace decir.

«I am Brahman, the supreme, all-pervading like the ether, stainless, indivisible, unbounded, unmoved, unchanging. I have neither inside nor outside. I alone am. I am one without a second. What else is there to be known?» — la declaración en primera persona con todos los atributos que antes daba en tercera.

«What more remains to be said? I am none other than Brahman. Brahman is this universe and all things that exist within it. The scriptures declare that there is nothing else but Brahman. Those who are illumined by the knowledge "I am Brahman" renounce their attachment to this apparent universe. It is certain indeed that these illumined ones live in constant union with Brahman, the pure blissful consciousness.» — el cierre del apartado, que pasa de la primera persona al retrato de los iluminados en tercera.

«RENOUNCE all earthly hopes and physical pleasures by ceasing to identify yourself with the gross body. Next, you must cease also to identify yourself with the subtle body. Realize that you are Brahman, whose form is bliss eternal, whose glories the scriptures declare. Thus you may live in union with Brahman.» — con esto abre el apartado *Deliverance*, y el orden de las dos renuncias, primero el cuerpo grosero y después el sutil.

«As long as a man loves this mortal body, he remains impure, he is troubled by his enemies in all manner of ways, he is still subject to rebirth, disease and death. But if he will meditate upon the Atman as pure, unchangeable, the essence of goodness, he will be delivered from all evil. The scriptures also confirm this truth.» — los dos términos de la alternativa, con la escritura alegada al final como apoyo.

«Cease to identify yourself mistakenly with all those coverings, such as the ego, etc., which overlie the Atman. Brahman alone remainssupreme, infinite, changeless, the one without a second.» — lo que queda al cesar la identificación; el troceo imprime *remainssupreme* fundido.

«WHEN the mind is completely absorbed in the supreme Being-the Atman, the Brahman, the Absolute-then the world of appearances vanishes. Its existence is no more than an empty word.» — con esto abre el apartado *The Phantom World*, que el troceo sí imprime como encabezado en el cuerpo, en la plana 77.

«The world of appearances is a mere phantom; there is but one Reality. It is changeless, formless and absolute. How can it be divided?» — el primero de los cinco estribillos del apartado, todos cerrados con la misma pregunta retórica.

«There is neither seer nor seeing nor seen.» — la fórmula de tres términos que abre el segundo estribillo, y que niega a la vez sujeto, acto y objeto.

«There is but one Reality-like a brimming ocean in which all appearances are dissolved.» — el símil del océano colmado, dentro del tercer estribillo.

«Into it, the causes of our delusion melt away, as darkness melts into light. It is supreme, absolute, one without a second.» — el símil de la oscuridad que se funde en la luz, dentro del cuarto estribillo.

«There is but one supreme Reality. It is the very self of unity. It cannot possibly be divided into many. If multiplicity is real, and not merely apparent, why does no one ever experience it while enjoying dreamless sleep?» — el argumento por el sueño profundo puesto ahora contra la multiplicidad.

«The universe no longer exists after we have awakened into the highest consciousness in the eternal Atman, which is Brahman, devoid of any distinction or division. At no time-either past, present or future-is there really a snake within the rope or a drop of water in the mirage.» — los dos símiles juntos, la serpiente en la cuerda y el agua del espejismo, para negar existencia en cualquier tiempo.

«The scriptures declare that this relative universe is only an appearance. The Absolute is non-dual. In dreamless sleep, also, the universe disappears.» — las dos autoridades que junta en tres frases: la escritura y la experiencia del sueño profundo.

«It is our delusion which superimposes the universe upon Brahman. But» — el arranque de la frase siguiente; se corta aquí porque el chunk acaba en esta palabra.

«the wise know that this universe has no separate reality. It is identical with Brahman, its ground. The rope may appear to be a snake, but the apparent difference between rope and snake only lasts as long as delusion persists.» — la continuación de la frase cortada al acabar la plana anterior. El troceo imprime dos veces esta plana (los chunks 039 y 040 son idénticos byte a byte) y el ancla va en la primera.

«This delusion of difference has its origin in the gross mind. When the mind is transcended, it ceases. Therefore let your mind be absorbed in contemplation of the Atman, the reality, your inmost essence.» — dónde localiza la diferencia y qué la hace cesar: trascender la mente (plana impresa dos veces en el troceo).

«WHEN the mind achieves perfect union with Brahman, the wise man realizes Brahman entirely within his own heart. Brahman is beyond speech or thought. It is the pure, eternal consciousness. It is absolute bliss. It is incomparable and immeasurable. It is ever-free, beyond all action, boundless as the sky, indivisible and absolute.» — con esto abre el apartado *Union with Brahman*, cuyos tres párrafos repiten la misma primera frase y cambian los atributos (plana impresa dos veces en el troceo).

«Brahman is beyond cause and effect. It is the reality beyond all thought. It is eternally the same, peerless, outside the range of any mental conception. It is revealed by the sacred scriptures and it is forever revealing itself in us through our sense of ego.» — la segunda serie de atributos, donde el sentido del yo aparece no como obstáculo sino como el sitio donde Brahman se revela (plana impresa dos veces en el troceo).

«Brahman knows no decay or death. It is the Reality without beginning and without end. It is like a vast sheet of water, shoreless and calm. It is beyond the play of the gunas. It is one, the eternal, forever tranquil.» — la tercera serie, con el símil del agua sin orillas (plana impresa dos veces en el troceo).

«Be absorbed in union with your true Being, and behold the Atman of infinite glory. Escape the bondage and the rotten stench of worldliness. Make a strenuous effort and attain liberation. Then you will not have been born into this world in vain.» — la exhortación que sigue a las tres series, con el nacimiento humano declarado en balde si no se aprovecha (plana impresa dos veces en el troceo).

«Meditate upon the Atman, your true Being, which is free from all coverings and limitations, the infinite existence, knowledge and bliss, the one without a second. Thus you will escape from the wheel of birth and death.» — la instrucción con que cierra el apartado (plana impresa dos veces en el troceo).

«THE effects of past actions cause the illumined seer to continue to live on in the body-but to him the body is only an appearance, like a man's» — con esto abre el apartado *Detachment*: el karma ya en curso sostiene el cuerpo del iluminado; la frase se corta aquí porque el chunk acaba en esta palabra (plana impresa dos veces en el troceo).

«shadow. And when he puts off the body as a corpse he will never again be born into another body.» — el final del símil cortado al acabar la plana anterior: el cuerpo del iluminado como su propia sombra.

«Realize the Atman, the eternal pure consciousness and bliss. Detach yourself completely from this covering, the body, which is sluggish and foul. Having done this, never think of it again. To remember one's own vomit is merely disgusting.» — el símil más crudo que el texto usa para el cuerpo una vez soltado.

«The truly wise man burns his ignorance with all its effects in the fire of Brahman-the Absolute, the Eternal, the very Self. He then remains established in the knowledge of the Atman, the eternal pure consciousness and bliss.» — la imagen del fuego de Brahman que consume la ignorancia con todos sus efectos.

«A cow is indifferent to the garland which is hung around her neck. The knower of Brahman is indifferent to the fate of this body, which continues to live on through the effect of his past actions. His mind is absorbed in the blissful Brahman.» — el símil de la vaca y la guirnalda para la indiferencia del conocedor hacia su cuerpo.

«The knower of Brahman has realized his true Being, the Atman, which is endless joy. What motive or desire can he possibly have to attach himself any longer to this body and to nourish it?» — la pregunta con que explica esa indiferencia: ya no queda motivo.

«To taste, within his own heart and in the external world, the endless bliss of the Atman-such is the reward obtained by the yogi who has reached perfection and liberation in this life.» — en qué consiste el premio según el texto: saborear la dicha dentro y fuera, ya en esta vida.

«THE fruit of dispassion is illumination; the fruit of illumination is the stilling of desire; the fruit of stilled desire is experience of the bliss of the Atman, whence follows peace.» — con esto abre el apartado *Dispassion*, y la cadena de frutos va del desapego a la paz.

«The first steps are worthless unless the path be followed to the end. Dispassion, supreme satisfaction and incomparable bliss must follow one another naturally.» — la exigencia de recorrer la cadena entera, sin quedarse en el primer eslabón.

«It is well known that the fruit of illumination is the cessation of suffering. A man may do many evil deeds through ignorance. But how can he continue to do evil when discrimination has been awakened within him?» — el argumento que hace del mal una cuestión de ignorancia y no de voluntad.

«Illumination causes a man to turn away from the evil and the unreal; attachment to these is the result of ignorance.» — la equivalencia que traza entre el mal y lo irreal dentro del mismo movimiento.

«Compare a man who knows what a mirage is with a man who is ignorant of its nature. The former turns away from it; the latter runs toward it to satisfy his» — el símil del espejismo con que ilustra esa diferencia; la frase se corta al acabar la plana 79.

«thirst. The man of realization is no longer lured by the world of appearances-that is his evident reward.» — el final del símil del espejismo, cortado al acabar la plana anterior.

«When the heart's knot of ignorance is cut right through, a man is freed from all craving for mate rial objects. When this has happened, is there anything in the world which can possibly cause him to feel any attachment?» — la imagen del nudo del corazón cortado; el troceo parte *mate rial* en dos palabras.

«When the objects of enjoyment fail to arouse any craving, that is perfect renunciation. When there is no longer any sense of ego, that is perfect knowledge. When the mind is absorbed in Brahman and no longer distracted by any other thought, that is perfect self-withdrawal.» — las tres perfecciones definidas por su señal y no por su esfuerzo.

«A man who remains continually absorbed in the consciousness of Brahman is freed from the tyranny of the objective world. The enjoyments which others find so irresistible he values as little as a small baby would, or a man who was sound asleep. When, at moments, he becomes conscious of this world, he looks upon it as a world of dreams. He enjoys the fruits of endless merit. Such a man is blessed indeed. He is esteemed on earth.» — el retrato del que vive absorto, con el bebé y el dormido como términos de comparación.

«The self-controlled man is said to be illumined when he enjoys eternal bliss. He is entirely merged in Brahman. He knows himself to be the unchangeable Reality, which is beyond action.» — la señal por la que el texto declara iluminado a alguien: la dicha, no la doctrina.

«THE state of illumination is described as follows: There is a continuous consciousness of the unity of Atman and Brahman. There is no longer any identification of the Atman with its coverings. All sense of duality is obliterated. There is pure, unified consciousness. The man who is well established in this consciousness is said to be illumined.» — con esto abre el apartado *Illumination*, y la descripción va por rasgos enumerados, no por definición.

«A man is said to be free even in this life when be is established in illumination. His bliss is unending. He almost forgets this world of appearances.» — la libertad en vida dicha por sus señales; el troceo imprime *be* (sic) donde la lectura propuesta es *he*, sin cotejo contra facsímil.

«Even though his mind is dissolved in Brahman, he is fully awake, free from the ignorance of waking life. He is fully conscious, but free from any craving. Such a man is said to be free even in this life.» — el deslinde entre disolución de la mente y pérdida de consciencia, que el texto niega expresamente.

«For him, the sorrows of this world are over. Though he possesses a finite body, he remains united with the Infinite. His heart knows no» — la convivencia del cuerpo finito con la unión infinita; la frase se corta al acabar la plana 80.

«anxiety. Such a man is said to be free even in this life.» — el final de la frase cortada al acabar la plana anterior, y el primer uso del estribillo que gobierna toda la plana 81.

«Though he lives in the body, it seems merely like a shadow following him. He is no longer troubled by the thought of "I" and "mine".» — la primera señal del liberado en vida: el cuerpo como sombra que lo sigue.

«He does not care to delve into the past. He is not interested in scanning the future. He is indifferent to the present.» — la señal por los tres tiempos, que el texto niega uno por uno.

«Good and evil appear to exist in the world. Persons and objects seem to be distinct from each other. Nevertheless, he regards everything from the standpoint of equality, for he sees Brahman in all.» — la igualdad de trato que le atribuye, fundada en lo que ve y no en un precepto.

«Good or evil fortune may come. He regards them both with indifference, and remains unaffected by either.» — la misma indiferencia aplicada a la fortuna.

«Because his mind is continually engaged in tasting the bliss of Brahman, he is unable to distin guish between the internal and the external.» — de dónde viene que ya no separe dentro de fuera; el troceo parte *distin guish* en dos palabras.

«Life flows by: he watches it like a disinterested spectator. He does not identify himself with the body, sense-organs, etc. He has risen above the idea of duty.» — la figura del espectador desinteresado, con el deber declarado ya rebasado.

«By the help of the living words of the scriptures, he has realized his oneness with Brahman. He is no longer bound to rebirth.» — el papel que aquí reserva a la escritura, llamada palabra viva.

«He never identifies himself with the body or the sense-organs. He has no feeling of ownership.» — la señal por la ausencia del sentido de propiedad.

«Through his transcendental vision he has realized that there is no difference between man and Brahman, or between Brahman and the universe-for he sees that Brahman is all.» — la doble identidad que le atribuye: hombre con Brahman y Brahman con universo.

«Holy men may honor him, evil men may insult him-his feelings are the same.» — la última señal de la serie, con el honor y el insulto igualados.

«Rivers flow into the ocean, but the ocean is not disturbed. Senseobjects flow into his mind, but he feels no reaction, for he lives in the consciousness of the one Reality. He is free indeed, even in this life.» — el símil de los ríos y el océano para el trato del liberado con los sentidos; el troceo imprime *Senseobjects* fundido.

«HE wtio has known the reality of Brahman cannot continue to feel attachment to this word. He who feels attachment has not known Brahman. He remains deluded and sensebound.» — con esto abre el apartado *Breaking the Dream*; el troceo imprime *wtio* y *word* (sic) donde las lecturas propuestas son *who* y *world*, y funde *sensebound*, sin cotejo contra facsímil.

«Of a man who has known Brahman it cannot be said that he is still attached to sense-objects because of the strong impressions and old habits of his past desires. No-his desires and tendencies are wiped out, because he has realized his identity with Brahman.» — la objeción por las tendencias heredadas y la respuesta que le da.

«Even a very lustful man feels no desire when he is in the presence of his mother. In the same manner a man is freed from worldliness if he has realized Brahman, the infinite bliss.» — el símil de la madre, con el que ilustra un deseo que cesa por el objeto y no por esfuerzo.

«The scriptures declare that even the man of meditation is conscious of the external world, because of tendencies created by his former way of life. These tendencies are said to be working themselves out in him.» — lo que la escritura concede según el texto: que el meditante siga percibiendo el mundo.

«As long as a man experiences pleasure and pain, his past tendencies will persist. Every effect is preceded by a cause. Where there is no cause, there is no effect.» — el principio causal que usa para medir si las tendencias siguen o no.

«When a man wakes from his dream, his dream-actions vanish into nothingness. When a man wakes to the knowledge that he is Brahman, all accumulated causes, all past actions performed in the course of millions and millions of lives, are dissolved away.» — el símil del despertar aplicado al karma acumulado de millones de vidas.

«While a man is asleep, he may dream that he is doing good deeds or committing dreadful sins. But, when the dream breaks, how can these dream-actions lead him either to heaven or to hell?» — la pregunta con que niega efecto moral a lo soñado.

«The Atman is forever free and pure and untouchable as the ether. He who has realized the Atman can never be bound by his actions, past, present or to come.» — el alcance total que da a esa liberación, en los tres tiempos.

«The ether enclosed within a jar is not affected by the smell of the wine. The Atman within its coverings is not affected by the properties of the coverings.» — el símil del éter en el jarro de vino, tercera vuelta de la imagen del éter en el texto.

«I understand that after the attainment of illumination no action can affect the Atman. But what about actions done before the dawn of knowledge? Knowledge cannot cancel their effects. An arrow shot at a mark cannot be turned aside.» — la objeción del discípulo que abre el apartado *The Arrow will not stop*; el impreso rotula la voz con el rótulo *The Disciple:*.

«Suppose you mistake a cow for a tiger and shoot at it. The arrow will not stop when you discover that the cow is not a tiger. It will strike the cow.» — el ejemplo con que el discípulo cierra su objeción, y del que sale el título del apartado.

«Yes, you are right. Past actions are very powerful if they have already begun to produce their effects. They must exhaust their power through actual experience, even in the case of an illumined soul. The fire of knowledge destroys the whole accumulation of present and future karmas and of past karmas which have not yet begun to produce effects. But it cannot destroy those past karmas which have already begun to produce effects. However, none of these karmas can really affect those who have realized their identity with Brahman and live continually absorbed in that consciousness. Such men have become united with Brahman, the one beyond all attributes.» — la respuesta del maestro, que concede la objeción y la acota a la vez; el impreso rotula la voz con el rótulo *The Master:*. Es uno de los pocos sitios del texto donde el maestro da la razón al discípulo.

«The seer lives absorbed in the consciousness of the Atman. He has realized his identity with Brahman. Brahman is pure and free from the qualities which belong to the gross and subtle coverings. Past karmas belong to these coverings-therefore they do not affect the seer.» — el argumento de fondo: el karma pertenece a las envolturas y no al que las lleva.

«When a man is awake, he is no longer in bondage to the apparent world of his dreams.» — el símil del despertar traído para cerrar ese argumento.

«The man who has awakened no longer identifies himself with his dream-body, his dreamactions, or the objects of his dream. He comes to himself simply by waking up.» — el desarrollo del símil, término a término; el troceo imprime *dreamactions* fundido.

«He does not try to maintain that the objects of his dream are real, nor does he seek to possess them. If he still pursues the objects of the dream-world, then he has certainly not yet awakened from his sleep.» — el criterio que ofrece para saber si alguien despertó de veras.

«Similarly, he who has awakened to the knowledge of Brahman lives absorbed in union with the eternal Atman. He sees nothing else.» — la aplicación de esa prueba al conocedor de Brahman.

«True, he has to eat, he has to sustain his body as long as he lives in the world. But such actions are performed, as it were, from memory. They» — la concesión que hace a la vida corporal del iluminado; la frase se corta aquí porque el chunk acaba en esta palabra.

«are like the remembered actions of a dream.» — el final de la concesión cortada al acabar la plana anterior: los actos del iluminado, hechos como de memoria.

«Birth into a body is the result of karma. It may be said, therefore, that past actions only affect the body. The Atman is beginningless. It cannot be said to be born as a result of karma. And so it is unreasonable to think that karma can affect the Atman.» — el argumento por el cual el karma queda confinado al cuerpo.

«The infallible words of the scriptures declare that "the Atman is unborn, eternal, never subject to decay." How, therefore, can any karma be supposed to affect the man who lives in the consciousness of the Atman?» — la cita escrituraria con que apoya ese argumento, traída entrecomillada y sin nombre de libro.

«The accumulated causes due to past actions affect a man who identifies himself with the body. The illumined soul knows that this identification is false. That is why he is not affected by such karma.» — la condición que hace operar al karma: la identificación, no el acto.

«It is foolish, even, to think that the accumulated causes due to past actions can affect the body. How can this body be real when it has only an illusory existence? How can something unreal have a birth? How can something die which has never been born? How can actions or their effects affect what is unreal?» — la serie de preguntas con que lleva el argumento más lejos: ni el cuerpo mismo puede ser afectado.

«When knowledge drawns, ignorance and the effects of ignorance vanish. The ignorant man may ask, "If that is so, how can the body of an illumined soul continue to exist?" But when the scriptures say that the continuance of the body is caused by past actions they are simply explaining things in a way which the ignorant can understand. They do not mean to prove the reality of the body and the other coverings from the standpoint of an illumined soul.» — cómo resuelve la tensión con la letra de la escritura: la declara dicha para el ignorante; el troceo imprime *drawns* (sic) donde la lectura propuesta es *dawns*, sin cotejo contra facsímil.

«FROM the standpoint of the illumined soul, Brahman fills everything» — con esto abre el apartado *Brahman is All*, cuyos siete párrafos cierran todos con el mismo estribillo; la frase se corta aquí porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«beginningless, endless, immeasurable, unchanging, one without a second. In Brahman there is no diversity whatsoever.» — la continuación de ese primer estribillo, con el cierre que se repite en los siete.

«Brahman is pure existence, pure consciousness, eternal bliss, beyond action, one without a second.» — el segundo estribillo, por los atributos positivos.

«Brahman is the innermost consciousness, filled full of endless bliss, infinite, omnipresent, one without a second.» — el tercero, que junta lo más interior con lo omnipresente.

«Brahman cannot be avoided, since it is everywhere. Brahman cannot be grasped, since it is transcendent. It cannot be contained, since it contains all things. It is one without a second.» — el cuarto, construido con tres imposibilidades y su razón.

«Brahman is without parts or attributes. It is subtle, absolute, taintless, one without a second.» — el quinto, por las negaciones.

«Brahman is indefinable, beyond the range of mind and speech, one without a second.» — el sexto, que pone fuera de alcance a la mente y a la palabra.

«Brahman is reality itself; established in its own glory; pure, absolute consciousness, having no equal, one without a second.» — el séptimo y último de la serie.

«THE spiritual seekers, those great-hearted souls who have freed themselves from all cravings, casting aside sensual pleasures, tranquil and selfcontrolled-they realize this supreme truth of Brahman. They attain union with Brahman and reach the highest bliss.» — quiénes alcanzan esa verdad según el texto; el troceo imprime *selfcontrolled* fundido.

«You, too, must discriminate and realize the supreme truth of Brahman. Realize the true nature of the Atman as the sum of all bliss. Shake off the delusions which you own mind has created. Thus you will become free and illumined. You will make your life blessed.» — el texto vuelve a dirigirse al discípulo; el troceo imprime *you own mind* (sic) donde la lectura propuesta es *your own mind*, sin cotejo contra facsímil.

«Calm your mind utterly and attain samadhi. Then you will have open vision, seeing clearly the truth of the Atman. From the lips of your teacher you have learned of the truth of Brahman as it is revealed in the scriptures. Now you must realize that truth directly and immediately. Then only will your heart be free from any doubt.» — el deslinde entre lo aprendido del maestro y lo realizado por uno mismo.

«How are you to know for certain that you are liberated from the bondage of ignorance and have realized the Atman, which is absolute existence, pure consciousness and abiding bliss? The words of the scriptures, your own power of reasoning and the teaching of your master should all help to convince you-but the only absolute proof is direct and immediate experience, within your own soul.» — el rango que asigna a cada autoridad: escritura, razón y maestro ayudan, y solo la experiencia propia prueba.

«Bondage and liberation, satisfaction and anxiety, sickness and renewed health, hunger and so forth-these are matters of personal experience. You know yourself. Others can only guess at your» — la analogía con los estados del cuerpo para sostener esa exclusividad; la frase se corta al acabar la plana 85.

«condition. Teachers and scriptures can stimulate spirtual awareness. But the wise disciple crosses the ocean of his ignorance by direct illumination, through the grace of God.» — el papel que deja al maestro y a la escritura: estimular, no cruzar; el troceo imprime *spirtual* (sic) donde la lectura propuesta es *spiritual*, sin cotejo contra facsímil.

«Gain experience directly. Realize God for yourself. Know the Atman as the one indivisible Being, and become perfect. Free you mind from all distractions and dwell in the consciousness of the Atman.» — la exigencia de experiencia propia, repetida en imperativo; el troceo imprime *you mind* (sic) donde la lectura propuesta es *your mind*.

«This is the final declaration of Vedanta: Brahman is all-this universe and every creature. To be liberated is to live in Brahman, the undivided reality. Brahman is one without a second, as the scriptures bear witness.» — el sitio donde el texto de Shankara nombra a la vía por su nombre propio y le adjudica una declaración final.

«THE disciple listened attentively to the words of his teacher. He learned the supreme truth of Brahman, to which the scriptures bear witness, and confirmed it by the aid of his own reasoning powers. He then withdrew his senses from the objective world and concentrated his mind upon the Atman. His body appeared as immovable as a rock. His mind was completely absorbed in Brahman. After a while, he returned to normal consciousness. Then, out of the fullness of his joy, he spoke:» — aquí vuelve la voz narrativa que enmarca el diálogo, para contar la absorción del discípulo y su regreso.

«The ego has disappeared. I have realized my identity with Brahman and so all my desires have melted away. I have risen above my ignorance and my knowledge of this seeming universe. What is this joy that I feel? Who shall measure it? I know nothing but joy, limitless, unbounded!» — con esto arranca el parlamento del discípulo iluminado, que ocupa el resto del apartado *The Disciple Rejoices*.

«The ocean of Brahman is full of nectar-the joy of the Atman. The treasure I have found there cannot be described in words. The mind cannot conceive of it. My mind fell like a hailstone into that vast expanse of Brahman's ocean. Touching one drop of it, I melted away and became one with Brahman. And now, though I return to human consciousness, I abide in the joy of the Atman.» — el símil del granizo que cae al océano y se funde, dicho en primera persona.

«Where is this universe? Who took it away? Has it merged into something else? A while ago, I beheld it-now it exists no longer. This is wonderful indeed!» — las preguntas con que el discípulo constata la desaparición del universo.

«Here is the ocean of Brahman, full of endless joy. How can I accept or reject anything? Is there anything apart or distinct from Brahman?» — por qué dice que ya no puede aceptar ni rechazar: no queda nada aparte.

«Now, finally and clearly, I know that I am the Atman, whose nature is eternal joy. I see nothing, I hear nothing, I know nothing that is separate from me.» — la constatación en primera persona, por lo que ya no ve ni oye aparte.

«I Bow down to you, 0 great soul, my master! You are free from all attachment, the greatest of the wise and the good. You are the embodiment of eternal bliss. Your compssion is infinite, a sea without a shore.» — el agradecimiento al maestro; el troceo imprime la mayúscula de *Bow* a media frase, un cero por la O vocativa y *compssion* (sic) donde la lectura propuesta es *compassion*.

«Your eyes are full of mercy. Their glance is like a flood of moonbeams, refreshing the weariness of my mortality, the pain of my bondage to human birth and death. In one instant, by your grace, I have found this inexhaustible, undivided treasure-the Atman, the ever-blissful.» — la mirada del maestro como lluvia de luna, que retoma la súplica de la plana 34.

«I am blessed indeed! I have achieved life's only purpose. The dragon of rebirth can never seize me now. The Infinite is mine. I recognize my true nature in eternal joy. And all this through your mercy!» — el dragón del renacer como figura de lo que ya no puede alcanzarlo, con el mérito atribuido a la gracia del maestro.

«NOTHING binds me to this world. I no longer identify myself with the physical body or the mind. I am one with the Atman, the undying. I am the Atman-infinite, pure, eternal, at peace forever.» — con esto arranca la serie de declaraciones en primera persona que ocupa las planas 87 a 89.

«I am neither he who acts nor he who experiences the results of action. I am beyond action and am changeless. My nature is pure consciousness. I am absolute reality, eternal goodness.» — la negación del agente y del experimentador, que son los dos términos con que antes definió al ego.

«It is not I who see, hear, speak, act, suffer or enjoy. I am the Atman, eternal, ever-living, beyond action, unbounded, unattached-nothing but pure, infinite consciousness.» — la misma negación desplegada por los verbos de los sentidos.

«I am neither this object, nor that. I am That which makes all objects manifest. I am supreme, eternally pure. I am neither inward nor outward. I am the infinte Brahman, one without a second.» — la posición que reclama: no un objeto entre otros, sino lo que los manifiesta; el troceo imprime *infinte* (sic).

«I am Reality, without beginning, without equal. I have no part in the illusion of "I" and "You", "this" and "that". I am Brahman, one without a second, bliss without end, the eternal, unchanging Truth.» — el rechazo de los pares de pronombres con que Maya reparte el mundo.

«I am the Lord and refuge of all. I am the destroyer of all sins and impurities. I am pure, indivisible consciousness. I am the witness of all things. I have no other lord but myself. I am free from the sense of "I" and "mine".» — la declaración más fuerte de la serie, que pone al que habla en el lugar del señor y del refugio.

«I dwell within all beings as the Atman, the pure consciousness, the ground of all phenomena, internal and external. I am both the enjoyer and that which is enjoyed. In the days of my ignorance, I used to think of these as being separate from myself. Now I know that I am All.» — la identificación con los dos extremos de la experiencia, el que goza y lo gozado.

«In myself is the ocean of joy, infinite, undivided. The wind of Maya plays over it, creating and dissolving the appearances of this world, like waves.» — el símil del viento sobre el océano para la acción de Maya.

«Mistaking the appearance for the reality, people ignorantly imagine that I am enclosed within a bodily and a mental form. In the same way, they imagine Time, which is indivisible and continuous, to be divided into cycles, years and seasons.» — la analogía entre la partición del yo y la partición del tiempo, las dos declaradas imaginarias.

«But no matter what the imagination of deluded and ignorant fools may superimpose upon the Reality, the Reality remains untainted. The mighty river of water in the mirage cannot wet the dry desert.» — el símil del río del espejismo que no moja el desierto.

«Like the ether, I cannot be tainted. Like the sun, I am other than the objects I reveal. Like the mountain, I stand immovable. Like the ocean, I am boundless.» — los cuatro símiles en serie, uno por atributo.

«The sky is not confined by its clouds. I am not confined by the body. How, therefore, can I be affected by the states of waking, dreaming or dreamless sleep? They are merely bodily conditions.» — el símil del cielo y las nubes aplicado a los tres estados, que quedan reducidos a condiciones corporales.

«My outward form comes and goes. It acts and tastes the fruits of its actions. It withers and it dies. But I remain, like a great mountain, firm and immovable forever.» — el reparto entre la forma que pasa y el que permanece, con el símil de la montaña.

«I know neither desire nor the ending of desire-for I am the same always, incapable of division. How can any action be possible for the one who is eternal, universal, complete and infinite as the sky? What should he strive for?» — la simetría con que niega a la vez el deseo y su extinción como estados propios.

«I am without organs, without form, without mind. I am untouched by change. I am the undivided, blissful consciousness. How can I become involved in action, either righteous or sinful? Therefore, the scriptures declare that "the Atman remains equally untouched by good and by evil".» — la cita escrituraria que cierra el argumento moral, traída entrecomillada y sin nombre de libro.

«A man is other than his shadow. No matter what touches his shadow» — el símil de la sombra; la frase se corta aquí porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«hot or cold, good or bad-he remains completely untouched.» — la continuación de ese mismo símil: lo que toca a la sombra no toca al hombre.

«The properties of the objects observed do not affect the witness who stands apart from them, without attachment. In the same manner, the properties of a room do not affect the lamp which reveals them.» — el símil de la lámpara que alumbra el cuarto sin tomar sus cualidades.

«The sun witnesses actions, but is distinct from them. The fire burns all things, but is distinct from them. The rope is mistaken for a snake, but remains a rope. So also I-the unchanging Atman, the pure consciousness-am distinct from this seeming form.» — tres símiles encadenados, con el de la cuerda en el último lugar de la serie.

«I neither act nor make others act, I neither experience nor make other experience, I neither see nor make others see. I am the Atman, selfluminous, transcendent.» — la negación extendida también a hacer actuar a otros; el troceo imprime *selfluminous* fundido y *other* donde la lectura propuesta es *others*.

«The sun is reflected upon water. Water moves, and the fool thinks that the sun is moving. The Atman is reflected upon the physical and mental bodies. The bodies move and act, and the fool thinks: "I act, I experience, I am killed".» — el símil del sol reflejado en el agua que se mueve, con las tres frases del necio entrecomilladas en el impreso.

«This body may drop dead in water or on land. I am not affected by that. The ether in a jar is not affected when the jar is broken.» — el símil del jarro roto puesto ahora en primera persona y ante la muerte.

«To act or to enjoy, to be dull-witted or cunning or intoxicated, to be free or in bondage-all these are transient conditions of the intellect. They have nothing to do with the Atman, which is Brahman, the absolute, the one without a second. Let the Maya undergo ten, a hundred, a thousand transformations-what do they matter to me, who have no part in them? Can a cloud stain the sky?» — el recuento de estados que adjudica al intelecto, con la libertad y la atadura entre ellos.

«This whole universe-from Maya down to the outward physical forms-is seen as a mere shadow of Brahman. I am that Brahman, one without a second, subtle as ether, without beginning or end.» — la escala completa declarada sombra, de Maya a la forma física.

«I am that Brahman, one without a second, the ground of all existences. I make all things manifest. I give form to all things. I am within all things, yet nothing can taint me. I am eternal, pure, unchangeable, absolute.» — la segunda de las tres declaraciones que abren con la misma fórmula.

«I am that Brahman, one without a second. Maya, the many-seeming, is merged in me. I am beyond the grasp of thought, the essence of all things. I am the truth. I am knowledge. I am infinite. I am absolute bliss.» — la tercera, que acaba en la tríada verdad, conocimiento y dicha.

«I am beyond action, the reality which cannot change. I have neither part nor form. I am absolute. I am eternal. Nothing sustains me, I stand alone. I am one without a second.» — la declaración en primera persona que abre la plana 90, con la independencia dicha como no sostenido por nada.

«I am the soul of the universe. I am all things, and above all things. I am one without a second. I am pure consciousness, single and universal. I am joy. I am life everlasting.» — la última de la serie, que junta el ser todas las cosas con el estar por encima de ellas.

«Ever and ever again, I salute you, most noble lord, my master. By the supreme majesty of your grace, I have found this blessed state. I am ruler of the kingdom of myself.» — el discípulo vuelve al agradecimiento, con el reino de sí mismo como figura de lo ganado.

«UNTIL now, I have been dreaming. In my dream, I wandered through the forest of illusion, from birth to birth, beset by all kinds of troubles and miseries, subject to reincarnation, decay and death. The tiger of ego attacked me cruelly, without ceasing. Now, by your infinite compassion, 0 master, you have wakened me from my dream. You have set me free forever.» — el balance que el discípulo hace de su estado anterior, con el tigre del ego y el bosque de la ilusión; el troceo imprime un cero por la O vocativa.

«Salutations to you, 0 great master. You are one with Brahman. You are one with the shining Light that casts this shadow of a world.» — la última frase del parlamento del discípulo, que hace del mundo la sombra de una luz.

«THE worthy disciple has found the joy of the Atman in samadhi and awakened forever to consciousness of Reality. Now he prostrates himself before his great master. The master, glad at heart, speaks to him again, in the following memorable words:» — la voz narrativa vuelve para devolver la palabra al maestro y abrir el apartado *The Crest Jewel*.

«Our perception of the universe is a continuous perception of Brahman, though the ignorant man is not aware of this. Indeed, this universe is nothing but Brahman. See Brahman everywhere, under all circumstances, with the eye of the spirit and a tranquil heart. How can the physical eyes see anything but physical objects? How can the mind of the enlightened man think of anything other than the Reality?» — lo primero que dice el maestro tras la iluminación del discípulo: que percibir el universo ya era percibir Brahman.

«How could a wise man reject the experience of supreme bliss and take delight in mere outward forms? When the moon shines in its exceeding beauty, who would care to look at a painted moon?» — el símil de la luna pintada frente a la luna.

«Experience of the unreal offers us no satisfaction, nor any escape from misery. Find satisfaction, therefore, in the experience of the sweet» — el argumento que sigue al símil; la frase se corta al acabar la plana 90.

«bliss of Brahman. Devote yourself to the Atman and live happily forever.» — la continuación en la plana siguiente, con la instrucción en dos verbos.

«O noble soul, this is how you must pass your days-see the Atman everywhere, enjoy the bliss of the Atman, fix your thought upon the Atman, the one without a second.» — la regla de vida que el maestro propone, en tres verbos.

«The Atman is one, absolute, indivisible. It is pure consciousness. To imagine many forms within it is like imagining palaces in the air.» — el símil de los palacios en el aire para la multiplicidad imaginada.

«Therefore, know that you are the Atman, everblissful, one without a second, and find the ultimate peace. Remain absorbed in the joy which is silence.» — el silencio nombrado como la forma de la dicha; el troceo imprime *everblissful* fundido.

«This state of silence is a state of entire peace, in which the intellect ceases to occupy itself with the unreal. In this silence, the great soul who knows and is one with Brahman enjoys unmingled bliss forever.» — la definición del silencio por lo que el intelecto deja de hacer.

«To the man who has realized the Atman as his true being and who has tasted the innermost bliss of the Atman, there is no more excellent joy than this state of silence, in which all cravings are dumb.» — el rango que da a ese silencio: ninguna dicha por encima.

«When a great soul has found perfect tranquillity be freeing his mind from all distracting thoughts and completely realizing Brahman, then he no longer needs sacred places, moral disciplines, set hours, postures, directions or objects for his meditation. His knowledge of the Atman depends upon no special circumstances or conditions.» — la lista de cosas que declara innecesarias para el que llegó, con los lugares sagrados y las disciplinas morales dentro; el troceo imprime *be* (sic) donde la lectura propuesta es *by*, sin cotejo contra facsímil.

«In order to know that a jar is a jar are any special conditions required? Only that our means of perception, the eyes, shall be free from defect. This alone revels the object.» — el símil del jarro para sostener que no hacen falta condiciones; el troceo imprime *revels* (sic) donde la lectura propuesta es *reveals*.

«I do not require any special condition or proof in order to know that my name is Devadatta. Similarly, for a knower of Brahman, the knowledge that "I am Brahman" does not require any proof.» — el ejemplo de Devadatta, que vuelve aquí con otra función que en la plana 59.

«The Atman, shining with its own light, causes this apparent universe.» — el enunciado que abre la asimetría entre revelador y revelado.

«But how can anything in this universe reveal the Atman? Apart from the Atman, these appearances are worthless, bodiless, unreal.» — la continuación en la plana siguiente, en forma de pregunta.

«The Vedas, the Puranas, all scriptures and all living creatures only exist because the Atman exists. How then can any of them reveal the Atman, which is the revealer of everything?» — el sitio donde el texto nombra por su nombre a los Vedas y a los Puranas para ponerlos del lado de lo revelado.

«THIS Atman shines with its own light. Its power is infinite. It is beyond sense-knowledge. It is the source of all experience. He who knows the Atman is free from every kind of bondage. He is full of glory. He is the greatest of the great.» — el retrato del Atman y del que lo conoce, encadenados en el mismo párrafo.

«The things perceived by the senses cause him neither grief nor pleasure. He is not attached to them. Neither does he shun them. Constantly delighting in the Atman he is always at play within himself. He tastes the sweet, unending bliss of the Atman and is satisfied.» — el deslinde entre no apegarse y rehuir, que el texto niega por igual.

«The child plays with his toys, forgetting even hunger and physical pain. In like manner, the knower of Brahman takes his delight in the Atman, fogetting all thought of "I" and "mine".» — el símil del niño con sus juguetes; el troceo imprime *fogetting* (sic).

«He gets his food easily by begging alms, without anxiety or care. He drinks from the clear stream. He lives unfettered and independent. He sleeps without fear in the forest or on the cremation-ground. He does not need to wash or dry his clothes, for he wears none. The earth is his bed. He walks the highway of Vedanta. His playmate is Brahman, the everlasting.» — el retrato de la vida material del conocedor, y el otro sitio donde el texto de Shankara nombra la vía por su nombre propio, aquí como camino real.

«The knower of the Atman does not identify himself with his body. He rests within it, as if within a carriage. If people provide him with comforts and luxuries, he enjoys them and plays with them like a child. He bears no outward mark of a holy man. He remains quite unattached to the things of this world.» — el símil del carruaje, y la negativa a que el santo se reconozca por señas exteriores.

«He may wear costly clothing, or none. He may he dressed in deer or tiger skin or clothed in pure knowledge. He may seem like a madman, or like a child, or sometimes like an unclean spirit. Thus, he wanders the earth.» — la indiferencia de la apariencia externa llevada hasta el aspecto de loco o de espíritu inmundo; el troceo imprime *he* (sic) donde la lectura propuesta es *be*.

«The man of contemplation walks alone. He lives desireless amidst the objects of desire. The Atman is his eternal satisfaction.» — la fórmula corta de esa vida: sin deseo en medio de lo deseable.

«Sometimes he appears to be a fool, sometimes a wise man. Sometimes he seems splendid as a king, sometimes feeble-minded. Sometimes he is calm and silent. Sometimes he draws men to him, as a python attracts its prey. Sometimes people honor him greatly, sometimes they insult him. Sometimes they ignore him. That is how the illumined soul lives, always absorbed in the highest bliss.» — la serie de apariencias contrarias, con el símil de la pitón que atrae a su presa.

«He has no riches, yet he is always contented. He is helpless, yet of mighty power. He enjoys nothing, yet he is continually rejoicing. He has no equal, yet he sees all men as his equals.» — la serie de paradojas con que lo describe, cada una en forma de contraste.

«He acts, yet is not bound by his action. He reaps the fruit of past actions, yet is unaffected by them. He has a body, but does not identify himself with it. He appears to be an individual, yet he is present in all things, everywhere.» — la segunda serie de paradojas, aplicada al acto y al cuerpo.

«If a man identifies himself with the gross and subtle coverings within which he dwells, he will experience pleasure and pain, good or evil. But nothing is either good or evil to the contemplative sage, because he has realized the Atman and his bonds have fallen from him.» — de qué depende que algo sea bueno o malo para alguien: de la identificación.

«During a solar eclipse, the sun is hidden by the moon. The ignorant, who do not understand what has happened, say that the sun has been swallowed up by a demon-but the sun can never be swallowed up.» — el símil del eclipse dicho con la creencia popular del demonio que traga al sol.

«In the same manner, the ignorant see the body of a knower of Brahman and identify him with it. Actually, he is free from the body and every other kind of bondage. To him, the body is merely a shadow.» — la aplicación de ese símil al modo en que los demás ven al conocedor.

«He dwells in the body, but regards it as a thing apart from himself-like the cast-off skin of a snake. The body moves hither and thither, impelled by the vital force.» — el símil de la muda de la serpiente para la relación con el cuerpo.

«A log of wood is carried by the river to lower or to higher ground. His body, carried by the river of time, enjoys or suffers the effects of past actions.» — el símil del tronco arrastrado por el río del tiempo.

«In past lives, while he still dwelt in ignorance, he created certain» — el arranque del argumento sobre el karma en curso; la frase se corta al acabar la plana 93.

«karmas. In this present life, he apparently enjoys or suffers their effects. But now he has reached illumination and no longer identifies himself with the body. His body moves among external objects, and he seems to enjoy or suffer the effects of past deeds-just like a man who is still ignorant. Really, however, he is established in Brahman, and merely inhabits the body as a calm, detached onlooker. His mind is clear of all distraction, and unmoved, like the pivot of a wheel.» — la continuación en la plana siguiente, con el símil del eje de la rueda para la mente inmóvil.

«He neither directs his senses toward external objects nor does he withdraw them. He stands like an onlooker, unconcerned.» — la posición del iluminado frente a los sentidos, que no dirige ni retira.

«He does not desire the reward of his actions, for he is intoxicated by the Atman» — la razón de esa indiferencia; el tramo se corta aquí porque el crudo usa la raya a fin de renglón y unirla fabricaría una palabra.

«He who renounces the pursuit of any aim, either in this world or even in heaven itself, and remains absorbed in the Atman, is indeed the Lord Shiva Himself. He is the excellent knower of Brahman.» — la identificación del conocedor perfecto con el Señor Shiva, dicha por el propio texto.

«Even though he dwells in the body, he is eternally free. He has reached the blessed goal.» — el segundo de los estribillos del apartado, que repiten la fórmula del conocedor excelente.

«When the body falls from him be comes merged in Brahman. He attains Brahman, the one without a second.» — qué ocurre al caer el cuerpo; el troceo parte *be comes* en dos palabras donde la lectura propuesta es *he comes*, sin cotejo contra facsímil.

«An actor remains the same person, even when dressed to play a part. The excellent knower of Brahman always remains Brahman, and nothing else.» — el símil del actor disfrazado, que vuelve sobre el de las máscaras de la plana 64.

«When an illumined soul has attained oneness with Brahman, his body may wither and fall anywhere, like the shrivelled leaf of a tree. What does it matter?» — el símil de la hoja marchita para la indiferencia del lugar de la muerte.

«The illumined soul lives eternally conscious of his oneness with Brahman. He tastes continually the joy of the Atman, the one without a second. In putting off this garment of skin, flesh and bone he does not have to consider if the place, the time or the circumstances are suitable.» — la negativa a que el lugar y el momento de morir importen, contra la costumbre de buscar sitio sagrado.

«To BE rid of the body is not liberation. Nor is a man set free by external forms of renunciation. Liberation is the cutting of the knot of ignorance in the heart.» — la definición de liberación que deslinda de la renuncia exterior y de la muerte del cuerpo.

«Does a tree gain or lose anything because its leaf falls in a ditch and» — la pregunta con que sostiene esa indiferencia; la frase se corta al acabar la plana 94.

«not in a river, or in sacred ground rather than in an open field?» — el final de esa misma pregunta, con el suelo sagrado dentro de la enumeración.

«The destruction of the body, the sense-organs, the life-breath and the brain is like the destruction of a leaf, a flower or a fruit. But the Atman, like the tree, still stands. The Atman is not affected-it is the real Self, the true Being, the embodiment of joy.» — el desarrollo del símil del árbol, con el Atman en el lugar del tronco.

«The scriptures define the Atman as "pure consciousness"-thereby showing that it is the eternal truth. Only the outer coverings die. They are made of ignorance, concealing the Atman.» — la definición escrituraria que alega, y lo que deduce de ella.

«"In truth," say the scriptures, "the Atman is immortal"-thereby showing that it stands inde structible among the things that change and perish.» — la segunda cita escrituraria de la serie; el troceo parte *inde structible* en dos palabras.

«Stones, trees, grass, grain, straw, cloth and all other substances, when burnt, are reduced to ashes. The body, the senses, the vital forces, the mind and all other physical manifestations, when burnt by the fire of knowledge, become Brahman.» — la asimetría entre los dos fuegos: uno deja ceniza y el otro deja Brahman.

«Darkness is merged in sunlight, its opposite. So also, this apparent world is merged in Brahman.» — el símil de la oscuridad fundida en la luz, dicho en dos frases.

«When the jar is broken, the ether within it becomes one with the surrounding ether. When the coverings are destroyed, the knower of Brahman becomes Brahman.» — el símil del jarro roto y el éter, que es el que cierra el apartado.

«When milk is poured into milk, oil into oil, water into water, they blend in absolute oneness. So also the illumined seer, the knower of the Atman, becomes one with the Atman.» — el símil de las sustancias idénticas que se mezclan sin dejar mezcla.

«HF WHO has become liberated in this life gains liberation in death and is eternally united with Brahman, the Absolute Reality. Such a seer will never be reborn.» — la continuidad que traza entre la liberación en vida y la de después de la muerte; el troceo imprime *HF* (sic) donde la lectura propuesta es *HE*, sin cotejo contra facsímil.

«He knows that he is one with Brahman, and has burnt the coverings of ignorance in the fire of this knowledge. Thus he has become Brahman. How can Brahman be subject to birth?» — el argumento con que niega el renacer del liberado.

«Similarly, both bondage and liberation are the fictions of our ignorance. They do not really exist in the Atman. Just as a piece of rope remains rope, whether or not we mistake it for a snake. The imagined snake does not really exist in the rope.» — el paso más radical del texto: también la liberación queda declarada ficción, y el símil de la cuerda vuelve para sostenerlo.

«People speak of bondage and liberationmeaning the presence or absence of the covering veil of ignorance. But, in reality, Brahman has no covering. For there is none other than Brahman-the one without a second. If there were a Governing, Brahman would not be unique. The scriptures admit no duality.» — qué nombran de hecho las palabras atadura y liberación según el texto; el troceo imprime *liberationmeaning* fundido y *Governing* (sic), sin cotejo contra facsímil.

«Bondage and liberation exist in the mind only, but the ignorant attribute them falsely to the Atman itself-just as they say the sun is darkened when it is merely covered by a cloud. But Brahman, the one without a second, the unchangeable reality, remains unattached. It is pure consciousness.» — el símil de la nube que no oscurece al sol, aplicado a la falsa atribución.

«To imagine that the Atman can be bound or liberated is false. Both bondage and liberation are states of mind. Neither of them can be attributed to Brahman, the eternal reality.» — la misma tesis dicha sin símil, como enunciado.

«Therefore both bondage and liberation are fictions of ignorance. They are not in the Atman. The Atman is infinite, without parts, beyond action. It is serene, stainless, pure. How can one imagine duality in Brahman, which is entire like the ether, without a second, the supreme reality?» — la conclusión, con el éter otra vez como término de comparación.

«There is neither birth nor death, neither bound nor aspiring soul, neither liberated soul nor seeker after liberation-this is the ultimate and absolute truth.» — la fórmula final de la serie de negaciones, que borra también al buscador.

«TODAY I have revealed to you the supreme mystery. This is the inmost essence of all Vedanta, the crest-jewel of all the scriptures. I regard you as my own son-a true seeker after liberation. You are purged of all the taints of this dark age, and your mind is clear of desire.» — la frase donde el texto se nombra a sí mismo joya de la cresta de las escrituras y esencia de la vía, y de donde sale el título del volumen.

«HEARING these words of his master, the disciple prostrated himself before him with a reverent heart. Then, with his master's blessing, he went his way, set free from the bondage of ignorance.» — la voz narrativa cierra el diálogo con la partida del discípulo.

«The master also went his way, bringing purity to the whole world, his mind immersed in the ocean of absolute existence and joy.» — la última frase del Viveka-Chudamani en esta edición: el maestro también se va.

«IN THIS dialogue between master and disciple the true nature of the Atman has been set forth in a manner which seekers after liberation may easily understand.» — el colofón con que el volumen declara qué hizo el texto que acaba de terminar y para quién.

«May those spiritual aspirants who seek liberation, who have cleansed themselves of all the heart's impurities by the performance of selfless work, who are averse to worldly pleasures, who delight in the words of the scriptures, whose minds have entered peace-may they hospitably welcome this salutary teaching!» — a quiénes va dirigido el texto según su propio colofón, con el trabajo desinteresado entre los requisitos.

«And to those who ignorantly wander the desert of this world, treading the circle of death and rebirth, weary, thirsty and oppressed by hot misery as if by the sun's fierce rays-may this teaching reveal Brahman, the one without a second, the giver of delight, the ocean of nectar which is spread before our very feet.» — el segundo destinatario del colofón, el que no cumple los requisitos, con la imagen del desierto y el océano de néctar.

«May this teaching of Shankara bring success to their efforts and lead them to liberation. Om... Peace-Peace-Peace.» — el colofón nombra a Shankara como la voz de la enseñanza y cierra con la sílaba sagrada y la triple paz.

«Prasna - Llttara-Malika "A Garland of Questions and Answers"» — el rótulo del cuarto bloque del volumen, con el título sánscrito y su traducción; el troceo imprime *Llttara* (sic) donde la lectura propuesta es *Uttara*, sin cotejo contra facsímil.

«WHAT is the best thing a spiritual aspirant can do? Carry out his guru's instructions.» — la primera pregunta de la guirnalda, y el sitio que da al maestro por encima de todo lo demás.

«Who is a guru? He who has found the truth of Brahman and is always concerned for the welfare of his disciples.» — la definición de maestro en dos condiciones, una de conocimiento y otra de cuidado.

«Who can be called wise? He who can discriminate between the real and the unreal.» — la sabiduría definida por la discriminación, que es el asunto del volumen entero.

«What deludes a man like an intoxicating drink? Attachment to the objects of the senses.» — el símil de la embriaguez, que el cuerpo del texto usaba para Maya y aquí para el apego.

«What is fearlessness? Dispassion. What is most to be feared?» — dos preguntas seguidas de la guirnalda, cortadas antes de la respuesta siguiente para no alargar el tramo.

«What is most rarely found among mankind? Love for the Lord.» — lo que declara más raro entre los hombres, en una obra que en el cuerpo pone la devoción por encima de los medios.

«How does one attain liberation? By practicing spiritual disciplines.» — la respuesta que da aquí a la pregunta central, distinta de la que da en la plana 101.

«What is the most difficult task for a man? To keep his mind under constant control.» — dónde pone la dificultad mayor: en el control continuo de la mente.

«Who is the teacher of this world? The Lord. How does one attain wisdom?» — el maestro del mundo nombrado como el Señor; el tramo se corta antes de la respuesta siguiente.

«What is ignorance? The obstacle to the unfoldment of the Divine which is within us.» — la definición de ignorancia por su función de estorbo y no por su contenido.

«What is the ultimate Reality? Brahman. What is unreal? That which disappears when knowledge awakes.» — el par de preguntas que condensa la tesis del volumen.

«What is liberation? The destruction of our ignorance.» — la liberación dicha como destrucción y no como logro, en la misma línea que la plana 28.

«What is the source of all the scriptures? The sacred syllable OM.» — la sílaba OM puesta en el origen de toda la escritura.

«What carry us across the ocean of worldliness? The lotus feet of the Lord; they carry us like a great ship.» — la respuesta devocional a la travesía del océano, distinta de la del cuerpo del texto, que ponía la discriminación; la divergencia se consigna sin armonizar.

«What is the gate to hell? Lust.» — una de las respuestas más cortas de la guirnalda.

«Who lives in happiness? He who has attained samadhi. Who is awake? He who discriminates between right and wrong.» — la primera de las dos respuestas que la guirnalda da a la misma pregunta por el despierto.

«Who are our enemies? Our sense-organs, when they are uncontrolled.» — los órganos declarados enemigos solo por su descontrol, y no de suyo.

«What are the duties of a spiritual aspirant? To keep company with the holy, to renounce all thoughts of "me" and "mine", to devote himself to God.» — los tres deberes del aspirante, en el orden en que los da.

«When is one established in the ideal of renunciation? When one knows that Atman and Brahman are one.» — la renuncia fundada en el conocimiento y no en el acto.

«Who is the greatest hero? He who is not terror-stricken by the arrows which shoot from the eyes of a beautiful girl.» — el símil de las flechas de la mirada, en una de las respuestas más figuradas de la guirnalda.

«Who, in this world, is truly alive? He whose character is free from blemish. Who is awake? He who practices discrimination. Who is asleep? He who lives in ignorance.» — la segunda respuesta a la pregunta por el despierto, distinta de la de la plana 102; la guirnalda repite la pregunta y cambia la respuesta, y aquí se consigna sin armonizar.

«What roll quickly away, like drops of water from a lotus leaf? Youth, wealth and the years of a man's life.» — el símil de la gota en la hoja de loto para lo que pasa deprisa.

«What is hell? To live in slavery to others.» — el infierno definido en términos de servidumbre y no de castigo.

«What is a man's duty? To do good to all beings.» — el deber dicho hacia todos los seres y no solo hacia los hombres.

«What is death? Ignorance. What is the most valuable thing? A gift given at the right time.» — dos preguntas seguidas, con la muerte identificada con la ignorancia.

«What should one strive for? To go on learning as long as one lives.» — el aprendizaje continuo como objeto del esfuerzo, en una obra que en el cuerpo declara inútil el estudio tras la experiencia de Brahman; la divergencia se consigna sin armonizar.

«Who avoids the snares of the world? He who is truthful and who is able to remain unmoved by either pleasure or pain and all life's other pairs of opposites.» — la ecuanimidad ante los pares de opuestos como marca del que escapa.

«Who is a friend? He who prevents another from doing evil.» — la amistad definida por lo que impide y no por lo que da.

«What qualities are rarest in this world? To have the gift of speaking sweet words with compassion, to be learned without pride, to be heroic and also forgiving, to be rich without attachment to riches-these four are rare.» — las cuatro cualidades raras, cada una construida como un par que rara vez se da junto.

«Who wins glory for his entire family? He who remains humble when endowed with greatness. Who is the master of this world?» — la última pregunta contestada del chunk y el arranque de la siguiente, que queda cortada porque ahí acaba el chunk.

«He whose words are sweet and beneficial and who follows the path of righteousness.» — la respuesta a la pregunta por el dueño de este mundo, cortada al acabar la plana anterior.

«Who is never touched by any danger? He who follows the words of the wise and has his senses under control.» — las dos condiciones que pone para quedar fuera de peligro.

«Where should one live? One should live with the holy.» — la única respuesta de la guirnalda sobre el lugar de vida.

«What should a wise man refrain from uttering? Falsehoods and evil words against others.» — lo que prohíbe decir, en una obra cuyo cuerpo declaraba estéril la elocuencia.

«What ought a man to remember? The sacred name of the Lord.» — la rememoración del nombre puesta como práctica, junto a la rememoración del Atman del cuerpo del texto.

«What are the enemies of the spiritual aspirant? Lust and greed.» — los dos enemigos nombrados, más cortos que las listas de vicios del cuerpo.

«What should a man protect from harm? A faithful wife and his power of discrimination.» — la respuesta que pone en la misma línea a la esposa fiel y al poder de discriminar.

«What is the tree that fulfills all wishes? The teachings of the guru.» — la última pregunta y respuesta del volumen, con el árbol de los deseos como figura de la enseñanza del maestro.

«Original Works Vedic Religion and Philosophy The Eternal Companion The Spiritual Heritage of India (with Frederick Manchester) Sermon on the Mount According to Vedanta Religion in Practice Yoga and Mysticism» — el aparato editorial de la anteportada lista las obras originales de Prabhavananda; entre ellas el título que nombra la vía desde dentro, *Sermon on the Mount According to Vedanta*.

«Translations Bhagavad Gita: The Song of God (with Christopher Isherwood) The Upanishads: Breath of the Eternal (with Frederick Manchester) Srimad Bhagavatam: The Wisdom of God How to Know God: The Yoga Aphorisms of Patanjali (with Christopher Isherwood) by Christopher Isherwood Ramakrishna and His Disciples» — la misma lista continúa con las traducciones de Prabhavananda y cierra con la obra de Isherwood; la Gita y las Upanishads figuran ahí como traducciones previas de los mismos dos nombres que firman este volumen.

«(Viveka-Chudamani) 145h 1.01. 1.&, Translated with an Introduction to Shankara's Philosophy by Swami Prabhavananda and Christopher Isherwood» — la portada, tal como la imprime la capa de texto: entre el título sánscrito y la línea de los traductores queda una tira de caracteres que el extractor no resolvió, *145h 1.01. 1.&,*, y que ocupa el sitio del título inglés; no se restituye.

«A Hymn I.Shankara II. Introduction to Shankara's Philosophy Philosophy of Non-Dualism, The Nature of World - Appearance Superimposition, or Maya Maya: A Statement of Fact as Well as a Principle Brahman and Iswara The Problem of Evil The Supreme Goal Methods and Means» — la tabla de contenidos declara el reparto del volumen y los apartados en que la introducción de los traductores divide la exposición.

«Atman and Non-Atman Waking, Dreaming, Dreamless Sleep Maya The Atman The Mind The Body» — la misma tabla enumera los apartados del texto de Shankara, que la edición titula en inglés y no numera por versos.

«Purification The Covering of Intellect Delusion The Covering of Bliss Atman is Brahman The Universe I am Brahman That art Thou Devotion False Identification The Ego Cravings Recollection Rejection of Appearances The Rope and the Snake Samadhi Inner and Outer Control The One Deliverance The Phantom World Union with Brahman Detachment Dispassion Illumination» — continuación de la tabla, que se corta en *Illumination* al acabar la plana 8; la lista incluye un apartado, *The Phantom World*, que el troceo no llega a imprimir como encabezado en el cuerpo.

«BEAUTIFUL and fantastic clouds of legend surround the austere, charming, boyish figure of Shankara-saint, philosopher and poet. But, historically speaking, we know very little about the circumstances of his life.» — con esto abre la semblanza de los traductores, y lo primero que hacen es acotar lo que se sabe: la leyenda rodea la figura y de las circunstancias de su vida se conoce muy poco.

«He was born in or around the year 686 A.D. of Brahmin parents, at Kaladi, a small village of Western Malabar, in southern India.» — la única fecha que la semblanza arriesga sobre el autor, dada con reserva y con el lugar y la casta de nacimiento.

«By the age of ten, he was already an academic prodigy. Not only had he read and memorized all the scriptures, but he had written commentaries on many of them, and had held discussions with famous scholars who came to him from every part of the country.» — lo que la semblanza le atribuye antes de los diez años: las escrituras leídas y memorizadas, comentarios escritos y discusiones con eruditos venidos de todo el país.

«Yet the boy was dissatisfied. At a time when most children are only beginning to study, he was already disgusted by the emptiness of bookknowledge.» — el motivo que la semblanza pone en el arranque de su vida: el hastío del conocimiento libresco; el impreso funde *book* y *knowledge* en una palabra.

«He saw that his teachers did not practice the lofty truths they preached. Indeed, the whole society in which he lived was materialistic and pleasure-seeking.» — el diagnóstico que la semblanza atribuye al muchacho sobre sus maestros y sobre su época.

«Shankara, burning with youthful zeal, resolved to make his own life an example which would lead men back to the paths of truth.» — la resolución con que la semblanza explica el giro de su vida: hacer de la propia vida un ejemplo.

«It was then he wrote the poem called Moha Mudgaram-"The Shattering of Illusion." Here is a more or less literal translation:» — la semblanza anuncia la traducción literal del poema, pero el troceo no imprime ni un verso de ella: la plana 11 acaba en los dos puntos y la 12 abre ya con el voto monástico.

«Shankara now persuaded his mother to let him take the monastic vow, promising that he would return to visit her before she died.» — la condición con que la semblanza dice que tomó el voto monástico.

«On the banks of the river Narmada, he met Gaudapada, a famous philosopher and seer, who had attained knowledge of the Reality.» — cómo presenta la semblanza al primer maestro buscado, Gaudapada, a orillas del Narmada.

«Shankara asked the old man for initiation, but Gaudapada refused. He had made a vow to remain absorbed in union with Brahman. However, he sent the boy to his foremost disciple, Govindapada. Govindapada initiated him and instructed him in meditation and the whole process of Yoga. Within a very short time, Shankara achieved complete mystical realization, and himself went out to teach.» — la cadena de iniciación que la semblanza traza: Gaudapada niega la iniciación por su voto y remite a Govindapada, de quien la recibe junto con la meditación y el yoga.

«One morning, when he was on his way to bathe in the Ganges, he met a Chandala, a member of the lowest caste, the untouchables. The man had four dogs with him, and they were blocking Shankara's path. For a moment, inborn caste-prejudice asserted itself.» — la escena del encuentro con el Chandala, que la semblanza cuenta sin ahorrarle al santo el prejuicio de casta.

«But the Chandala answered: "If there is only one God, how can there be many kinds of men?"» — la objeción que la semblanza pone en boca del Chandala, y que enuncia la no dualidad contra la casta desde fuera de la escuela.

«This incident inspired one of Shankara's finest poems, the Manisha Panchaka-It consists of five stanzas, each one ending with the refrain:» — segundo anuncio de verso que el troceo no imprime: el estribillo de las cinco estrofas del Manisha Panchaka falta tras los dos puntos.

«Shankara began his teaching among the scholars of the country, converting the teachers first, and then their pupils.» — el método de difusión que la semblanza le atribuye: primero los maestros, después los discípulos.

«Mandan Misra held that the life of the householder was far superior to that of the monk, and his opinion was respected and widely shared throughout India.» — la posición del adversario en el debate, dicha con su crédito: la vida del cabeza de familia por encima de la del monje, opinión respetada y compartida en toda la India; el troceo imprime *philospher* (sic) al presentarlo.

«He disapproved of monks-especially when they were so youthful-and asked sarcastically: "Whence comes this shaven head?" "You have eyes to see, Sir," Shankara answered saucily: "The shaven head comes up from the neck."» — el intercambio con que la semblanza abre el episodio de Mandan Misra, en tono de burla por las dos partes.

«householder, and that Misra, if he lost, should become a monk. The debate lasted for several days. Bharati, the learned wife of Misra, acted as umpire.» — las reglas del debate según la semblanza, con la mujer de Misra, Bharati, nombrada como árbitro; el tramo abre a media frase porque el chunk anterior corta ahí.

«Finally, Shankara was able to convince Misra of the superiority of the monastic life, and Misra became his disciple. It was he who later annotated Shankara's commentaries on the Brahma-Sutras.» — el desenlace que la semblanza da al debate y el papel que atribuye después a Misra: anotador de los comentarios a los Brahma-Sutras.

«Shankara's life came to an end at Kedarnath in the Himalayas. He was only thirty-two years old.» — el lugar y la edad de la muerte según la semblanza; es el otro extremo de la única datación que el volumen ofrece.

«During this brief period, he had established many monasteries, and had founded ten monastic orders. This was the first time that monasticism had ever been organized in India, and Shankara's system still exists at the present day.» — lo que la semblanza le adjudica como obra institucional: diez órdenes monásticas y la primera organización del monacato en la India, con continuidad declarada hasta el presente de los traductores.

«He was a reformer rather than an innovator. He preached no new doctrine or creed. But he gave a new impulse to the spiritual life of his time.» — cómo lo sitúan los traductores respecto de la tradición que recibe: reformador y no innovador, sin doctrina ni credo nuevos.

«Separated by intervals of a thousand years, like three tremendous mountain peaks, Buddha, Shankara and Ramakrishna dominate the range of India's religious history.» — la genealogía en que los traductores lo inscriben, con Buda por delante y Ramakrishna por detrás, a mil años de distancia cada uno.

«He not only made commentaries on the Vedanta Sutras, the principal Upanishads and the Bhagavad-Gita, but produced two major philosophical works, the Upadeshasahasri and the Vivekachudamani (the Crest-Jewel of Discrimination.) He was also the author of many poems, hymns, prayers, and minor works on Vedanta.» — el catálogo que la semblanza le atribuye, y donde adjudica a Shankara la obra que este volumen traduce.

«In these words, Shankara sums up his philosophy. What are the implications of this statement? What does he mean by "real" and by "not real"?» — con estas preguntas los traductores abren la exposición, después de citar las tres frases que dan por resumen de la filosofía.

«In making this definition, he follows the teachings of the Upanishads and of Gaudapada, his predecessor.» — de dónde dicen los traductores que Shankara toma la definición de lo real: de las Upanishads y de Gaudapada.

«No object, no kind of knowledge, can be absolutely real if its existence is only temporary. Absolute reality implies permanent existence.» — la consecuencia inmediata que sacan de esa definición: lo temporal no puede ser absolutamente real.

«If we consider our various experiences during the states of waking and dreaming, we find that dreamexperiences are contradicted by waking-experiences and vice versa-and that both kinds of experience cease in dreamless sleep.» — el argumento por los tres estados con que los traductores prueban la definición; el impreso funde *dream* y *experiences* en una palabra.

«In other words, every object of knowledge, external or internal-for a thought or idea is as much an object of knowledge as is the external world-is subject to modification and therefore, by Shankara's definition, "not real".» — la extensión que le dan al argumento: también el pensamiento y la idea son objetos de conocimiento y caen del mismo lado.

«In dreamless sleep, also, the real Self is present as a witness, while the ego-sense which we call "ourself", our individuality, has become temporarily merged in ignorance (avidya) and disappeared.» — qué queda en el sueño profundo según la exposición: el Yo real como testigo, y el sentido de ego fundido en avidya.

«Shankara should not, however, be regarded as a precursor of Berkeley: he does not say that the world is unreal simply because its existence depends upon our perception.» — el deslinde que los traductores hacen con el idealismo occidental, nombrando a Berkeley.

«The world, according to Shankara, "is and is not".» — la fórmula con que cierran la plana 15 el estatuto del mundo; la frase continúa en la plana siguiente.

«fundamental unreality can only be understood in reference to the ultimate mystical experience, the experience of an illumined soul.» — dónde ponen los traductores el punto de apoyo para entender la irrealidad del mundo: la experiencia mística última, no el razonamiento; el tramo abre a media frase, que viene de la plana anterior. El troceo imprime dos veces esta plana y el ancla va en la primera.

«When the illumined soul passes into transcendental consciousness, he realizes the Self (the Atman) as pure bliss and pure intelligence, the "One without a second". In this state of consciousness, all perception of multiplicity ceases, there is no longer any sense of "mine" and "thine", the world as we ordinarily know it has vanished.» — qué describe la exposición como estado de consciencia trascendental: el Atman como dicha e inteligencia puras, sin percepción de multiplicidad ni sentido de lo mío y lo tuyo (plana impresa dos veces en el troceo).

«Then the Self shines forth as the One, the Truth, the Brahman, the basis of this world-appearance.» — los cuatro nombres que la exposición da a lo que queda cuando el mundo se desvanece (plana impresa dos veces en el troceo).

«World-appearance as it is experienced in the waking state may be likened, says Shankara, to an imagined snake which proves, on closer inspection, to be nothing but a coil of rope.» — el símil de la serpiente y la cuerda, que los traductores atribuyen expresamente a Shankara y que gobierna el resto de la exposición (plana impresa dos veces en el troceo).

«When the truth is known, we are no longer deluded by the appearance-the snake-appearance vanishes into the reality of the rope, the world vanishes into Brahman.» — el cierre del símil: lo que se desvanece es la apariencia, no la cuerda (plana impresa dos veces en el troceo).

«Other systems of Hindu philosophy-Sankhya, Yoga or Nyaya-maintain that the phenomenal world possesses an objective reality, even though it may not be apparent to the eyes of an illumined soul. Advaita Vedanta differs from them on this vital point: it denies the ultimate reality of the world of thought and matter.» — el deslinde con los sistemas vecinos, y el sitio donde el volumen nombra la rama por su nombre propio, Advaita Vedanta, dentro del marco que llama filosofía hindú (plana impresa dos veces en el troceo).

«Mind and matter, finite objects and their relations, are a misreading of Brahman, and nothing more-that is what Shankara teaches.» — cómo resumen los traductores la enseñanza: mente y materia son una mala lectura de Brahman (plana impresa dos veces en el troceo).

«When Shankara says that the world of thought and matter is not real, he does not mean that it is non-existent.» — la acotación con que abren el apartado sobre la naturaleza de la apariencia del mundo, para que *no real* no se lea como inexistente (plana impresa dos veces en el troceo).

«In the state of ignorance (our everyday consciousness) it is experienced, and it exists as it appears. In the state of illumination it is not experienced, and it ceases to exist.» — el criterio con que reparten la existencia del mundo entre dos estados de consciencia (plana impresa dos veces en el troceo).

«The former he calls pratibhasika (illusory) and the latter vyavaharika (phenomenal).» — los dos términos sánscritos con que la exposición separa la ilusión privada del individuo de la ilusión universal del mundo (plana impresa dos veces en el troceo).

«Shankara makes, also, a further distinction between these two kinds of illusion and those ideas which are altogether unreal and imaginary, which represent a total impossibility or a flat contradiction in terms-such as the son of a barren woman.» — el tercer término del reparto, lo que es imposible de suyo, con el ejemplo clásico del hijo de la mujer estéril (plana impresa dos veces en el troceo).

«The concept of Maya applies only to the phenomenal world, which, according to Shankara, consists of names and forms.» — el alcance que la exposición da al concepto y de qué dice que está hecho el mundo fenoménico: nombres y formas.

«World-appearance is Maya; the Self, the Atman, alone is real.» — la frase con que los traductores cierran el apartado sobre la naturaleza de la apariencia del mundo.

«The most difficult of all philosophical problems is the relation between the finite and the Infinite; the problem of how this finite world came into being.» — cómo plantean los traductores el problema al que la teoría de la superposición viene a responder.

«A God who transforms Himself into the visible universe is Himself subject to transformation and change-He cannot be regarded as the absolute reality. A God who creates a world limits Himself by the very act of creation, and thus ceases to be infinite.» — la objeción que los traductores oponen a la primera causa trascendente, atribuida en la misma plana a la mayoría de los teólogos cristianos.

«This difficulty is overcome, however, if we consider the world as Maya. And this explanation of our universe is, moreover, in perfect accord with the findings of modern science-which may be summarized as follows:» — la salida que proponen los traductores, y el acuerdo con la ciencia moderna que anuncian antes de citarla.

«A soap-bubble with irregularities and corrugations on its surface is perhaps the best representation of the new universe revealed to us by the theory of relativity. The universe is not the interior of the soap-bubble but its surface-and the substance out of which this bubble is blown, the soap film, is empty space welded into empty time.» — la cita de ciencia que la introducción intercala; el volumen la acredita en nota al pie, y la nota, impresa al final del libro, dice solamente *'Sir James jeans.*, con la minúscula del troceo.

«Thus it is only when we analyze the nature of the universe and discover it to be Maya-neither absolutely real nor absolutely non-existent-that we learn how the phenomenal surface of the soap-bubble safeguards the eternal presence of the Absolute.» — la lectura que los traductores hacen de esa cita, trasladando la burbuja al lugar de Maya.

«The Upanishads, it is true, appear to consider Brahman as the first cause of the universe, both material and efficient.» — la tensión que los traductores consignan entre la letra de las Upanishads y la lectura de Shankara, sin armonizarla.

«Shankara never directly contradicts the Upanishads, but he explains such statements in a different way.» — cómo describen la manera en que Shankara trata esa tensión: sin contradecir la escritura, explicándola de otro modo.

«This theory of superimposition (vivartavada) is inseparably linked with the theory of causality.» — el nombre sánscrito de la teoría y el vínculo que le adjudican con la causalidad.

«But to speak of cause and effect with reference to the Absolute is simply absurd.» — el límite que ponen a la pregunta por la causa del mundo.

«In other words, the relation between Brahman and Maya is, by its very nature, unknowable and indefinable by any process of the human intellect.» — hasta dónde llega según la exposición el conocimiento de la relación entre absoluto y apariencia: es indefinible por el intelecto.

«Superimposition is the apparent presentation to consciousness, by the memory, of something previously observed elsewhere.» — la definición de superposición que la introducción cita de Shankara, tomada de la introducción a su comentario a los Brahma Sutras; es voz de Shankara en otra obra, traída aquí por los traductores.

«We see a snake. We remember it. Next day, we see a coil of rope. We superimpose the remembered snake upon it, and thereby misunderstand its nature.» — la glosa que los traductores ponen a esa definición, con el símil de la serpiente y la cuerda.

«Shankara foresees an objection to his theory and goes on to anticipate and answer it.» — los traductores señalan que la objeción y la respuesta están las dos en el texto de Shankara.

«For every man superimposes objects only upon such other objects as are placed before him (i.e., as come into contact with his sense-organs).» — la objeción tal como la cita la introducción: solo se superpone sobre lo que está delante de los sentidos. El paréntesis aclaratorio va dentro de las comillas en el impreso.

«Brahman is not, we reply, nonobjective in the absolute sense. For Brahman is the object of the ego-idea. We know quite well, by intuition, that the inner Self must exist, since the ego-idea is a presentation of the Self.» — la respuesta que la introducción cita de Shankara: Brahman es objeto de la idea del yo, y el Yo interior se sabe por intuición.

«Nor is it an absolute rule that objects can be superimposed only upon such other objects as are placed before us; for ignorant people superimpose a dark-blue color upon the sky, which is not an object of sense-perception.» — la segunda mitad de la misma respuesta de Shankara, con el ejemplo del azul superpuesto al cielo.

«The superimposition of the ego-idea upon Existence is our first and most important act as human beings.» — dónde sitúa la exposición el acto inaugural de la superposición.

«The claim to individuality for ourselves implies individuality everywhere. It automatically superimposes a multiple world of creatures and objects upon the one, undivided reality, the Existence which is Brahman. Ego-idea and world-appearance depend upon each other.» — la cadena que los traductores derivan de ese primer acto: reclamar individualidad propia impone individualidad en todo.

«Lose the ego-idea in transcendental consciousness, and the world-appearance must necessarily vanish.» — el corolario práctico de esa dependencia mutua.

«What is this world-appearance? Maya. What causes it? Our ignorance. What is this ignorance? Maya, also.» — el círculo que los traductores exhiben para mostrar que la pregunta por el comienzo de Maya no tiene respuesta.

«Therefore, we are forced to conclude, as Shankara does, that Maya, like Brahman, is without any beginning.» — la conclusión que sacan de ese círculo y que atribuyen a Shankara.

«Ignorance as the cause and worldappearance as the effect have existed always and will always exist. They are like seed and tree.» — el símil de la semilla y el árbol con que ilustran la falta de comienzo; el impreso funde *world* y *appearance*.

«It is obvious and needs no proof that the object which is the non-ego and the subject which is the ego-idea (superimposed upon the Self) are opposed to each other, like light and darkness, and cannot be identified. Still less can their respective attributes be identified» — primera mitad de la cita que la introducción toma de Shankara sobre el acoplamiento de lo real y lo irreal; la línea se corta aquí porque el impreso mete una elisión de cuatro puntos.

«Nevertheless, it is natural to man (because of his wrong knowledge) not to be able to distinguish between these distinct entities and their respective attributes. He superimposes upon each the nature and attributes of the other, coupling the real with the unreal, and making use of such expressions as 'I am that', 'that is mine'.» — segunda mitad de la misma cita de Shankara, después de la elisión, con las dos expresiones que da por muestra del acoplamiento.

«Shankara is speaking here of two stages in the process of superimposition. First, the ego idea is superimposed upon the inner Self, the existencereality. Then the ego-idea, reaching outward, as it were, identifies itself with the body and the body's mental and physical attributes and actions.» — el desglose en dos tiempos que los traductores hacen de esa cita; el impreso funde *existence* y *reality*.

«We identify our ego, more or less, with every object in the universe.» — a dónde llega la serie de superposiciones según la exposición, que la ilustra con ejemplos de la vida política y comercial de su época.

«And all the while, the inner Self looks on, utterly detached from these moods and antics-yet making them all possible, by lending to the mind that light of consciousness without which Maya could not exist.» — el papel que la exposición reserva al Yo interior mientras tanto: desapegado y a la vez prestando la luz de consciencia sin la cual Maya no existiría.

«We can only answer this question if we postulate a universal "snakememory", which is common to all mankind, and has existed from a time without beginning. This "snake-memory" is Maya.» — el argumento con que los traductores cierran la falta de comienzo de Maya: una memoria universal de la serpiente; el impreso da la palabra fundida la primera vez y con guion la segunda, en la misma frase.

«Maya, says Shankara, is not only universal but beginningless and endless. A distinction must, however, be made between Maya as a universal principle and ignorance (avidya) which is individual.» — la distinción que la exposición atribuye a Shankara entre el principio universal y la ignorancia individual.

«Individual ignorance is beginningless, but it can end at any moment: it is lost when a man achieves spiritual illumination. Thus the world may vanish from the consciousness of an individual and yet continue to exist for the rest of mankind.» — la consecuencia de esa distinción: el mundo puede desaparecer para uno y seguir para los demás.

«In saying this, Shankara's philosophy differs essentially from the subjective idealism of the West.» — el segundo deslinde con el idealismo occidental, que los traductores hacen apoyados en esa misma distinción.

«In a sense, Brahman is the ultimate cause of the universe-since, by the action of Maya, the world-appearance is superimposed upon Brahman. Brahman is the cause, Maya the effect.» — en qué sentido admite la exposición que Brahman sea causa del universo.

«Yet Brahman cannot be said to have transformed itself into the world, or to have created it, since absolute Reality is, by definition, incapable of temporal action or change. Another word, Iswara, must therefore be employed to describe the creative principle.» — por qué hace falta un segundo término, y de dónde sale la necesidad: el absoluto no admite acción temporal.

«According to the Sankhya system of philosophy, the universe is an evolution of Prakriti-undifferentiated matter, composed of three forces, called the gunas.» — cómo resumen los traductores la doctrina del sistema Sankhya para compararla con Maya; es voz de otro sistema, traída por ellos.

«This concept of Prakriti corresponds, more or less, to Shan4wra's concept of Maya-but with this important difference: Prakriti is said to be other than, and independent of Purusha (the absolute Reality) while Maya is said to have no absolute reality but to be dependent on Brahman.» — la diferencia que ponen entre Prakriti y Maya: la una independiente de Purusha, la otra dependiente de Brahman. El troceo imprime *Shan4wra's* (sic) donde el impreso dice el nombre de Shankara, y no se restituye dentro de las comillas.

«Are there then two Gods-one the impersonal Brahman, the other the personal Iswara? No-for Brahman only appears as Iswara when viewed by the relative ignorance of Maya.» — la objeción que los traductores se plantean y la respuesta que dan: no dos dioses, sino Brahman visto por la ignorancia relativa.

«God the Person is not the ultimate nature of Brahman.» — cómo fijan el rango del Dios personal dentro del sistema.

«Personal God is the reading of the Impersonal by the human mind.» — la fórmula que la introducción cita de Swami Vivekananda para decir lo mismo; la voz es de él, nombrado en el impreso.

«Brahman may be compared to an infinite ocean, without beginning or end. Just as, through intense cold, some portions of the ocean freeze into ice and the formless water appears to have form, so, through the intense love of the devotee, Brahman appears to take on form and personality. But the form melts away again as the sun of knowledge rises. Then the universe also disappears, and there is seen to be nothing but Brahman, the infinite.» — el símil del océano y el hielo que la introducción cita de Sri Ramakrishna; la voz es de él, presentado como quien vivía de continuo en la consciencia de Brahman.

«Iswara, like the jiva, is Brahman united with Maya, but with this fundamental differenceIswara is the ruler and controller of Maya, the jiva is Maya's servant and plaything.» — la diferencia que ponen entre Iswara y el alma individual, con la misma fórmula de Brahman unido a Maya para los dos; el impreso funde *difference* y *Iswara*.

«We can therefore say, without paradox, that we are, at the same time, God and the servants of God. In our absolute nature, we are one with Brahman; in our relative nature, we are other than the Iswara, and subject to Him.» — la doble condición que derivan de esa diferencia, repartida entre naturaleza absoluta y naturaleza relativa.

«Devotion to the Iswara, the Personal God, may lead a man very far along the path of spirituality, it may make him into a saint. But this is not the ultimate knowledge. To be completely enlightened is to go beyond Iswara, to know the Impersonal Reality behind the personal divine Appearance.» — hasta dónde llega la devoción al Dios personal según la exposición, y dónde le ponen el techo.

«We can become Brahman, since Brahman is present in us always. But we can never become Iswara, because Iswara is above and distinct from our human personality.» — el límite que la exposición fija a lo que el hombre puede llegar a ser.

«The desire to usurp the function of Iswara is the ultimate madness of ego. It is symbolized in Christian literature by the legend of the fall of Lucifer.» — cómo nombran esa pretensión y con qué figura cristiana la emparejan.

«Vyasa, the author of the Brahma Sutras, makes the same point when he says that no one will acquire the power of creating, ruling or dissolving the universe, since that power belongs to Iswara alone.» — la autoridad que la introducción invoca en el mismo punto, Vyasa, con la atribución de los Brahma Sutras dicha por el propio volumen.

«And Shankara in his commentary discusses the problem as follows: "If a man, by worshipping the qualified Brahman (Iswara), achieves knowledge of the Supreme Ruler while still preserving his individual consciousness-is his power limited or unlimited?» — la pregunta con que arranca la cita larga del comentario de Shankara sobre el poder del liberado; la línea se corta al acabar la plana 22.

«of Iswara) 'They attain their own kingdom', 'To them all the gods offer worship', 'Their desires are fulfilled in all the worlds.' But Vyasa answers this question when he adds, 'without the power of ruling the universe'.» — continuación de la misma cita de Shankara en la plana siguiente: los textos escriturarios que se alegan y la reserva que Vyasa les añade; el tramo abre a media frase.

«All the other powers of Iswara can be acquired by the liberated, but that power belongs to Iswara alone.» — el reparto de poderes que Shankara fija en la misma cita.

«Again, because these liberated souls still preserve their individual consciousness, it is possible that their wills may differ, and that, while one desires creation, another may desire destruction. The only way to avoid this conflict is to make all wills subordinate to some one will. Therefore we must conclude that the wills of the liberated are dependent on the will of the Supreme Ruler.» — el argumento con que Shankara cierra la cita: el conflicto de voluntades entre liberados exige una sola voluntad soberana.

«As long as man is within the limitations of Maya, the One is seen as many.» — la respuesta que los traductores dan a la pregunta por quién ve y quién es visto.

«Ignorance can do no better than to worship Appearance; and Iswara is the ruler of all appearances-the highest idea which the human mind can grasp and the human heart can love.» — el lugar que la exposición asigna al culto del Dios personal dentro de la ignorancia.

«The human mind can never grasp the absolute Reality, it can only infer its presence and worship its projected image.» — el límite que ponen al alcance de la mente humana.

«In the process of this worship, the mind becomes purified, the ego-idea thins away like mist, superimposition ceases, Iswara and world-appearance both vanish in the blaze of transcendental consciousness when there is no seer, no seen-nothing but Brahman, the single, all-embracing, timeless Fact.» — el recorrido que le atribuyen a ese culto, hasta la desaparición del propio Iswara.

«Every religion or system of philosophy has to deal with the problem of evil-and unfortunately it is a problem which is usually explained away rather than explained.» — con qué queja abren los traductores el apartado sobre el problema del mal.

«One of two answers is usually given to this question by Western religious thought. Sometimes we are told that evil is educational and penal. God punishes us for our sins by visiting us with war, famine, earthquake, disaster and disease.» — la primera respuesta que atribuyen al pensamiento religioso occidental, y que en la misma plana adjudican al Antiguo Testamento.

«The other answer-now more generally accepted-is that evil does not exist at all. If we view Life sub specie aeternitatis, we shall know that evil has no reality; that it is simply a misreading of good.» — la segunda respuesta del mismo recuento, la que dice que el mal no existe.

«Vedanta Philosophy disagrees with both these answers-with the second even more radically than with the first.» — la posición que toman frente a las dos respuestas, y con cuál disienten más.

«Vedanta agrees that evil, in the absolute sense, is unreal. But it reminds us that, from this standpoint, good is unreal also.» — la concesión y su contrapartida, dichas en la misma frase.

«The question "Why does God permit evil?" is, in fact, most misleadingly phrased. It is as absurd as if one were to ask "Why does God permit good?"» — cómo desarman la pregunta misma antes de responderla.

«Nor can it be properly said that Brahman is "good" in any personal sense of the word. Brahman is not "good" in the sense that Christ was "good"-for Christ's goodness was within Maya; his life expressed the light of Reality reflected upon the relative world.» — dónde colocan la bondad de Cristo dentro del sistema: dentro de Maya, como reflejo, sin discutir la figura.

«It can be described as "good" only if we mean that absolute consciousness is absolute knowledge, and that absolute knowledge is absolute joy.» — el único sentido en que admiten llamar bueno al absoluto.

«The Vedanta doctrine of Karma is a doctrine of absolute, automatic justice.» — cómo nombran la doctrina con que el sistema explica el reparto de las circunstancias.

«pleasures, are all the result of our past actions in this and countless previous existences, from a beginningless time.» — la continuación de esa doctrina al pasar de plana: las circunstancias como resultado de actos de existencias anteriores; el tramo abre a media frase.

«Viewed from a relative standpoint, Maya is quite pitiless. We get exactly what we earn, no more, no less. If we cry out against some apparent injustice, it is only because the act that brought it upon us is buried deep in the past, out of reach of our memory. To be born a beggar, a king, an athlete or a helpless cripple is simply the composite consequences of the deeds of other lives. We have no one to thank but ourselves.» — la consecuencia que sacan de la doctrina del karma, dicha sin atenuantes.

«It is no use trying to bargain with Iswara, or propitiate Him, or hold Him responsible for our troubles. It is no use inventing a Devil as an alibi for our weakness.» — lo que la exposición niega al devoto: negociación, propiciación y diablo como coartada.

«Once we become conscious, even dimly, of the Atman, the Reality within us, the world takes on a very different aspect.» — el giro que introducen para no dejar el mundo en el puro desamparo.

«It is no longer a court of justice but a kind of gymnasium. Good and evil, pain and pleasure, still exist, but they seem more like the ropes and vaulting-horses and parallel bars which can be used to make our bodies strong.» — la imagen del gimnasio con que sustituyen la del tribunal.

«Maya is no longer an endlessly revolving wheel of pain and pleasure but a ladder which can be climbed to consciousness of the Reality.» — la segunda imagen del mismo giro: la escalera en vez de la rueda.

«From this standpoint, fortune and misfortune are both "mercies" - that is to say, opportunities.» — cómo redefinen fortuna e infortunio desde ese punto de vista.

«Shankara therefore distinguishes between two kinds of Maya-avidya (evil or ignorance) and vidya (good). Avidya is that which causes us to move further away from the real Self, and veils our knowledge of the Truth. Vidya is that which enables us to come nearer to the real Self by removing the veil of ignorance.» — la distinción entre las dos clases de Maya que atribuyen a Shankara, con sus nombres sánscritos.

«Both vidya and avidya are transcended when we pass beyond Maya into consciousness of the absolute Reality.» — el límite de esa distinción: las dos quedan atrás al pasar más allá de Maya.

«It has been said already that the principle of Maya is the superimposition of the ego-idea upon the Atman, the real Self. The ego-idea represents a false claim to individuality, to being different from our neighbors.» — el puente que tienden entre la teoría de la superposición y la moral: la idea del yo como pretensión falsa de ser distinto del prójimo.

«It follows, therefore, that any act which contradicts this claim will bring us one step back toward right knowledge, to consciousness of the inner Reality.» — el criterio moral que derivan de la teoría: vale el acto que contradice la pretensión de individualidad.

«If we recognize our brotherhood with our fellow-men; if we try to deal honestly, truthfully, charitably with them; if, politically and economically, we work for equal rights, equal justice and the abolition of barriers of» — la enumeración con que bajan ese criterio a lo político y lo económico; la frase se corta al acabar la plana 25 y sigue en la 26.

«race and class and creed, then we are in fact giving the lie to the ego-idea and moving toward awareness of the universal, non-individual Existence.» — el final de esa misma enumeración en la plana siguiente: raza, clase y credo.

«In this sense, and in this sense only, goodness may be said to be more "real", or more valid, than evil-since evil actions and thoughts involve us more deeply in Maya, while good thoughts and actions lead us beyond Maya, to consciousness of the Reality.» — el único sentido en que admiten que el bien sea más real que el mal, con la acotación puesta por delante.

«The words "sin" and "virtue" are somewhat alien to the spirit of Vedanta Philosophy, because they necessarily foster a sense of possessiveness with regard to thought and action.» — la distancia que toman con el vocabulario de pecado y virtud, y la razón que dan.

«If we say "I am good" or "I am bad", we are only talking the language of Maya. "I am Brahman" is the only true statement any of us can make.» — el corolario de esa distancia: la única afirmación verdadera que la exposición admite.

«St. Francois de Sales wrote that "even our repentance must be peaceful"-meaning that exaggerated remorse, just as much as excessive self» — la autoridad cristiana que los traductores traen al mismo punto; la frase entrecomillada es de San Francisco de Sales, y la línea se corta aquí porque el crudo parte *self-* a fin de renglón.

«congratulation, simply binds us more firmly to the ego-idea, the lie of Maya.» — la continuación: el remordimiento exagerado ata al yo tanto como la autocomplacencia.

«We must never forget that ethical conduct is a means, not an end in itself. Knowledge of the impersonal Reality is the only valid knowledge.» — el rango que asignan a la conducta ética dentro del sistema: medio y no fin.

«Apart from that, our deepest wisdom is black ignorance and our strictest righteousness iF all in vain.» — el cierre del apartado; el troceo imprime *iF* (sic) donde el impreso lleva otra palabra, y no se restituye.

«It may be objected that Vedanta Philosophy, like every other system of religious thought, is based upon a central hypothesis. Certainly, the supreme goal of life is to know Brahman-if Brahman exists.» — la objeción que los propios traductores se plantean al abrir el apartado sobre la meta suprema.

«Isn't it possible that there is no underlying reality in the universe? Isn't it possible that life is just a meaningless flux, dying and becoming, in perpetual change?» — la forma más dura que dan a esa objeción, en boca de quien duda.

«Nothing-no teacher, no scripture-can do the work for us. Teachers and scriptures are merely encouragements to personal effort.» — el papel que dejan al maestro y a la escritura: estímulo, no sustituto.

«Imagine that this is a law-suit and that you are the judge. Try to listen impartially to the witnesses on both sides. Consider the witnesses for Brahman-the seers and saints who claim to have known the eternal Reality. Consider their personalities, their words, the circumstances of their lives. Ask yourself-are these» — el procedimiento que proponen al lector, con la figura del pleito y el juez; la frase se corta al acabar la plana 26.

«men liars or hypocrites or insane, or are they telling the truth? Compare the great scriptures of the world and ask-do they contradict each other, or do they agree? Then give your verdict.» — el final de ese procedimiento en la plana siguiente, con la comparación de las escrituras del mundo como segunda prueba.

«But mere assent, as Shankara insists, is not enough. It is only a preliminary step toward active participation in the search.» — el límite que ponen al veredicto: el asentimiento es apenas un paso previo.

«Direct personal experience is the only satisfactory proof of Brahman's existence, and each of us must have it.» — dónde sitúan la prueba, y de quién la exigen.

«Modern science goes a long way toward confirming the Vedanta world-picture. It admits that consciousness, in varying degrees, may be present everywhere. Differences between objects and creatures are only surface-differences, varying arrangements of atoms. Elements can be changed into other elements. Identity is only provisional. Science does not yet accept the concept of absolute Reality, but it certainly does not exclude it.» — el acuerdo que los traductores declaran con la ciencia de su tiempo, con el límite dicho en la última frase.

«Shankara knew nothing of modern science, but his approach is fundamentally scientific.» — la equivalencia de método que proponen, después de haber dicho que Shankara no conoció esa ciencia.

«Again and againthousands and thousands of times a day-we must ask ourselves "is this real or unreal, is this fact or fancy, is this nature or only appearance?" Thus, we probe deeper and deeper toward the truth.» — la pregunta concreta en que consiste la práctica de la discriminación; el impreso funde *again* y *thousands*.

«Discrimination will soon prove to us that the ego-idea is not the fundamental reality. There is something beyond it. We can call this something "Brahman"-but Brahman is only another word. It does not reveal the nature of the thing we are looking for.» — la reserva que ponen sobre el propio término Brahman: es otra palabra y no revela la cosa.

«Can Brahman be known as an existing substance or thing? Not in the ordinary meaning of the verb. To know something is to obtain objective knowledge of it, and such knowledge is relative, depending upon space, time and causation.» — por qué el verbo conocer no se aplica aquí en su sentido corriente.

«We cannot know absolute consciousness in this manner, because absolute consciousness is knowledge itself. Brahman is the source of all other knowledge; it comprises the knower, the knowledge and that which is known.» — la razón que dan: la consciencia absoluta comprende al conocedor, al conocimiento y a lo conocido.

«In this sense, the practice of discrimination differs from the method of scientific research. The scientist concentrates upon some object of knowledge, and pursues it beyond the range of physical sense» — el deslinde con el método científico, después de haber declarado el acuerdo; la frase se corta al acabar la plana 27.

«perception, with the aid of apparatus, chemical analysis, mathematics and so forth. His research extends like a journey, deeper and deeper into time and space.» — el final del deslinde con el método científico: la investigación como viaje hacia fuera; el tramo abre a media frase, que viene de la plana anterior.

«The religious philosopher is trying to annihilate time and space, the dimensions of the ego-idea, and thus uncover the Reality which is nearer and more instant than the ego, the body or the mind.» — la dirección contraria que atribuyen al filósofo religioso.

«He is trying to be aware of what he already and always is-and this awareness is not an aspect of consciousness itself.» — cómo enuncian el objeto de esa búsqueda; el troceo imprime la frase así, sin la negación que el sentido pediría, y no se restituye.

«Absolute freedom is not something to be attained, absolute knowledge is not something to be gained, Brahman is not something to be found. It is only Maya which has to be pierced, ignorance which has to be over come.» — la liberación dicha como remoción y no como conquista; el impreso parte *over come* en dos palabras.

«The process of discrimination is a negative process. The positive fact, our real nature, eternally exists.» — el carácter negativo que asignan al método, con el hecho positivo puesto del otro lado.

«We are Brahman-and only ignorance divides us from this knowledge.» — la fórmula corta con que cierran ese punto.

«The illumined seer does not merely know Brahman; he is Brahman, he is Existence, he is Knowledge.» — cómo describen al vidente iluminado: no como quien sabe, sino como quien es.

«Transcendental consciousness, or union with Brahman, can never be investigated by the methods of scientific research, since such research depends ultimately upon sense-perception, and Brahman is beyond the grasp of the senses.» — el límite que ponen a la investigación científica en esta materia, después de haber declarado el acuerdo con la ciencia.

«Even a little effort in meditation and the spiritual life will reward us with insight and conviction that this is really the way to truth and peace-that we are not simply deceiving or hypnotizing ourselves-that Reality is available.» — lo que ofrecen a cambio de esa renuncia: convicción por el esfuerzo propio, aun pequeño.

«No spiritual gain, however small, is ever lost or wasted.» — la garantía con que cierran el apartado de la meta suprema.

«There are many paths to the attainment of transcendental consciousness. In Sanskrit, these paths are called Yogas, or ways to union with Brahman.» — cómo abren el apartado de métodos y medios, nombrando las vías en sánscrito.

«Different Yogas suit different temperaments. Indeed, each individual will approach the Reality in a slightly different manner.» — el criterio con que reparten las vías: el temperamento de cada quien.

«Four main Yogas are generally recognized in Hindu religious literature-Karma, Bhakti, Jnana and Raja.» — el reparto en cuatro, que atribuyen a la literatura religiosa hindú y no a Shankara.

«Karma Yoga, as its name implies, is concerned with work and action.» — la definición del primero de los cuatro.

«By working selflessly for our neighbors, by regarding all action as a» — el arranque de la descripción del Karma Yoga; la frase se corta al acabar la plana 28.

«sacramental offering to God, by doing our duty without anxiety or concern for success or failure, praise or blame, we can gradually annihilate the ego-idea. Through Karma we can transcend Karma and experience the Reality which is beyond all action.» — el final de esa misma descripción en la plana siguiente, con la paradoja de trascender el karma por el karma.

«Bhakti is the Yoga of devotion-devotion to Iswara, the Personal God, or to a great teacher, a Christ, a Buddha, a Ramakrishna. Through this personal devotion, this loving service to an embodied ideal, the devotee will ultimately transcend personality altogether.» — la definición del segundo, con los tres ejemplos de ideal encarnado que el volumen pone en la misma serie.

«This is the Yoga of ritual, of worship, of the religious sacraments. Ritual plays an important part in it, as a physical aid to concentration-for the acts of ritual, like the acts of Karma Yoga, bring the mind back repeatedly from its distractions and help to keep it steadily upon its object. For many, it is the easiest path to follow.» — la función que asignan al rito dentro de esa vía: ayuda física a la concentración.

«Jnana Yoga, on the other hand, is more suited to those whose powerful and austere intellects mistrust the emotional fervour of worship.» — a quién destinan el tercero.

«It is the Yoga of pure discrimination. It transcends the intellect through the intellect. It needs no Iswara, no altar, no image, no ritual. It seeks a more immediate approach to the Impersonal Brahman. This path may perhaps be more direct, but it is also hard and steep, and can be trodden only by a few.» — la descripción del Jnana Yoga con su límite dicho en la misma frase: más directo y transitable por pocos.

«Raja Yoga-the Yoga of meditation-combines, to some extent, the three others. It does not exclude Karma Yoga, and it makes use both of the Bhakti and the Jnana approach-since true meditation is a blend of the devotional and the discriminative.» — la definición del cuarto como combinación de los tres anteriores.

«By temperament, Shankara inclined toward Jnana Yoga, the way of pure discriminationalthough, as this book will show, he was capable of great devotion also. Renunciation, discrimination, self-control-these are his watchwords.» — dónde sitúan a Shankara en ese reparto, con la reserva puesta en la misma frase; el impreso funde *discrimination* y *although*.

«Some may find his austerity too forbidding, especially in the earlier portion of the dialogue; but it is precisely this severity which supplies a valuable corrective to the dangers of an easy sentimentality, an excess of carefree optimism, a confusion of real devotion with mere emotional self-indulgence.» — la advertencia que dan al lector sobre el tono del texto que sigue, y el uso que le encuentran.

«Shankara was under no illusions about this world of Maya; he condemns its apparent pleasures and delights with brutal frankness.» — cómo caracterizan la severidad del texto que traducen.

«For this very reason he was able to describe so powerfully the complete transformation of the universe which takes place before the eyes of the illumined seer.» — la contrapartida que le sacan a esa severidad.

«When Brahman is experienced, when all creatures and objects are seen in their real relation to the Absolute, then this world is indeed a paradise; it is nothing but Brahman, nothing but utter consciousness,» — el vuelco final con que los traductores cierran su introducción: el mismo mundo condenado vuelto paraíso; la frase se corta al acabar la plana 29.

«knowledge and peace. After arduous struggles, the pupil in the "Crest Jewel" achieves this realization, and Shankara's book closes with the magnificent outburst of his joy.» — la última frase de la introducción, que anuncia cómo termina el texto que sigue; el tramo abre a media frase, en la plana siguiente.

«'Refers to the ego-idea in man.» — una de las cuatro notas que el volumen imprime al final, sin numerar salvo la última; es aparato de Prabhavananda e Isherwood y no voz del texto.

«'Brahma, one of the Hindu trinity, the creator, as distinct from Brahman, God in his impersonal, absolute aspect.» — la nota con que los traductores deslindan a Brahma de Brahman, que es la distinción que el cuerpo del texto da por sabida.

«2The Hindu trinity: Brahma, the creator; Vishnu, the preserver; Shiva, the destroyer.» — la nota que reparte las tres funciones de la tríada, llamada de la plana 76; el troceo pega el número de nota a la palabra inicial.