Shloka
तपोयज्ञदानादिभिः शुद्धबुद्धि-
र्विरक्तो नृपादेः पदे तुच्छबुद्ध्या ।
परित्यज्य सर्वं यदाप्नोति तत्त्वं
परं ब्रह्म नित्यं तदेवाहमस्मि ॥१॥
tapoyajñadānādibhiḥ śuddhabuddhi-
rvirakto nṛpādeḥ pade tucchabuddhyā ;
parityajya sarvaṃ yadāpnoti tattvaṃ
paraṃ brahma nityaṃ tadevāhamasmi .1.
Anvaya
- तपो–यज्ञ–दान–आदिभिःtapo–yajña–dāna–ādibhiḥ
- by tapas, sacrifices, charity and other means
- शुद्ध-बुद्धिःśuddha-buddhiḥ
- one who has had his mind purified
- विरक्तःviraktaḥ
- one who has lost all attraction
- नृप-आदेःnṛpa-ādeḥ
- a king and the like
- पदेpade
- the status of
- तुच्छबुद्ध्याtucchabuddhyā
- by reason of the sense of worthlessness
- परित्यज्यparityajya
- has renounced
- सर्वम्sarvam
- everything
- यत्yat
- which
- आप्नोतिāpnoti
- obtains
- तत्त्वम्tattvam
- the ultimate truth
- परं ब्रह्मparaṃ brahma
- Supreme Brahman
- नित्यम्nityam
- Eternal
- तत्tat
- that
- एवeva
- verily
- अहम्aham
- I
- अस्मिasmi
- am
English Translation to Svarupanusandhanam
I am verily that Supreme Eternal Brahman, the supreme truth which one, who has had his mind purified by tapas, sacrifices, charity and other means, who(as a consequence) has lost all attraction even to the status of a King and the like by reason of the sense of worthlessness in it, after renouncing everything, ultimately obtains.
Accompanying notes to English Translation of Svarupanusandhanam
In the opening verse, the indispensable pre-requisite of a mind purified by the spiritual discipline prescribed in the Vedas, the consequent turning away from worldly attractions and the resort to renunciation are emphasised. The second stanza deals with the earnest approach to a competent teacher, the initiation by him of the Upanishadic truth about the Self, the cogitation over the import of the teaching and the trying to assimilate that teaching by constant meditation. The nature of the contemplation required is mentioned in the third. The three well known characteristics of existence, consciousness and bliss which define the Self are treated in the three next consecutive verses. The absoluteness of the Self is pointed out in the seventh and the state of experience of the realised soul in the eighth. The final ninth stanza mentions the benefit to be obtained by a proper study of this treatise.
The Master emphasises in this stanza that, as long as one is not prepared to abandon everything worldly before he launches into an enquiry into the nature of the Self, he cannot attain his objective, that, as long as he attaches the slightest value to anything worldly, he cannot escape being attached to it, that he can rightly gauge the value of things only if he has a pure mind free from any bias or prejudice and that such a pure mind is incapable of being secured as long as he shirks the imperative duty of obeying the Shastras implicitly not with any view to get the material benefits promised but solely with a view to get the mind purified by the grace of God.