Section 1 23
Punar Upadesam
Summary (in English)
The set of slokas collectively addresses the deep philosophical wisdom embedded in the Advaita Vedanta tradition, emphasizing non-duality (advaita) and the nature of ultimate reality, Brahman. The teachings highlight the distinction between the transient world of appearances and the eternal, changeless self (ātman) which is identical with Brahman. The slokas metaphorically describe the dissolution of individual consciousness into the universal self, akin to space within a pot merging with the larger space upon the pot's destruction. Further, they elucidate the illusory nature of dualistic concepts like bondage and liberation, equating them to clouds obscuring the sun which remains unaffected. The profound knowledge imparted also negates distinctions between creation and cessation, presence and absence, reinforcing that any perception of duality is a product of māyā (illusion). The ultimate realization leads one to videhakaivalya—an unbroken state of pure existence wherein the realized individual recognizes the non-difference between self and Brahman, achieving mokṣa (liberation).
सारांश
ये श्लोक अद्वैत वेदांत परंपरा में निहित गहराई से भरी दार्शनिक ज्ञान को प्रस्तुत करते हैं, जो अद्वैत और परम वास्तविकता ब्रह्म पर केंद्रित है। शिक्षाएं स्थायी वस्तुपरकता और चिरकालिक, अपरिवर्तनीय आत्मा (आत्मन) में भेदभाव को रेखांकित करती हैं, जो ब्रह्म से अभिन्न है। श्लोक रूपक के माध्यम से व्यक्तिगत चेतना के सार्वभौमिक आत्मा में विलयन का वर्णन करते हैं जैसे कि बलुई पात्र के नष्ट होने पर उसकी दशा का विस्मरण होना। वे बंधन और मोक्ष जैसे द्वैतवादी अवधारणाओं की माया को इस प्रकार से वर्णित करते हैं जैसे बादलों का सूर्य पर भासना, जो स्वाभाविक रूप से अप्रभावित रहता है। अपार ज्ञान निर्मिती और प्रतिरोध जैसे भेद को भी निरस्त करता है, यह दर्शाते हुए कि कोई भी द्वैत का बोध माया का उत्पाद है। अंतिम बोध एक को विडेहकैवल्या की स्थिति तक ले जाता है—शुद्ध अस्तित्व की एक अखंड अवस्था जिसमें ज्ञानी व्यक्ति आत्मा और ब्रह्म के बीच की भिन्नता के अवबोध के बिना मोक्ष को प्राप्त करता है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
Topics
- The nature of ultimate reality
- The concept of non-duality
- The illusory nature of bondage and liberation
- The eternal, unchanging self
- The dissolution of individual consciousness into universal self
Categories (वर्गीकरण)
- Teaching a method
- Definitions and explanations of philosophical concepts
- Contrasting illusion and reality
- Demonstrating oneness or unity
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| The sage | remains | established in Brahman |
| The sun | appears | cloud-covered to the ignorant |
| The knower of Brahman | realizes | self as Brahman |
| The illusion of duality | creates | bondage and liberation |
| The wisdom of Vedanta | negates | distinctions of dualities |
| The false constructs | dissolve | in the knowledge of self |
Slokas & Translations
Sloka 520
इति नतमवलोक्य शिष्यवर्यं समधिगतात्मसुखं प्रबुद्धतत्त्वम् । प्रमुदितहृदयं स देशिकेन्द्रः पुनरिदमाह वचः परं महात्मा ॥ ५२ ॥
Translation: The great teacher, with a joyful heart, addressed again the best disciple, who had realized inner bliss and awakened wisdom.
Sloka 521
ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि । रूपादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥ ५२१ ॥
Translation: The continuum of Brahman is the world; therefore, Brahman is everything. See with the mind's eye that is calm, in all states. What is perceived by the sighted beyond form? Likewise, for the knower of Brahman, what else is the playground of the intellect?
Sloka 522
कस्तां परानन्दरसानुभूति मृत्सृज्य शून्येषु रमेत विद्वान् । चन्द्रे महाल्हादिनि दीप्यमाने चित्रेन्दुमालोकयितुं क इच्छेत् ॥ ५२२ ॥
Translation: Who would, abandoning the supreme blissful experience, delight in voids? Who would wish to look at drawings of the moon when the real, splendid moon is visible?
Sloka 523
असत्पदार्थानुभवेन किंचिन् न ह्यस्ति तृप्तिर्न च दुःखहानिः । तदद्वयानन्दरसानुभूत्या तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ॥ ५२३ ॥
Translation: Through the experience of unreal objects, there is no contentment nor cessation of sorrow. Be satisfied by experiencing the essence of non-dual bliss and remain in happiness through adherence to the true self.
Sloka 524
स्वमेव सर्वथा पश्यन्मन्यमानः स्वमद्वयम् । स्वानन्दमनुभुञ्जानः कालं नय महामते ॥ ५२४ ॥
Translation: O great intellect, perceive yourself as the undivided one, experiencing your own bliss, and thus, spend your time.
Sloka 525
अखण्डबोधात्मनि निर्विकल्पे विकल्पनं व्योम्नि पुरप्रकल्पनम् । तदद्वयानन्दमयात्मना सदा शान्तिं परामेत्य भजस्व मौनम् ॥ ५२५ ॥
Translation: In the indivisible, non-dual, undifferentiated consciousness, imagination is like constructing a city in the sky. Therefore, by realizing the self that is full of the bliss of non-duality, always attain supreme peace and embrace silence.
Sloka 526
तूष्णीमवस्था परमोपशान्तिः बुद्धेरसत्कल्पविकल्पहेतोः । ब्रह्मात्मन ब्रह्मविदो महात्मनो यत्राद्वयानन्दसुखं निरन्तरम् ॥ ५२६ ॥
Translation: To the enlightened soul, the state of silence is supreme tranquility, where, in the self realized as Brahman, non-dual bliss is experienced continuously.
Sloka 527
नास्ति निर्वासनान्मौनात्परं सुखकृदुत्तमम् । विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ॥ ५२७ ॥
Translation: For one who has realized the true nature of the Self and drinks the essence of one's own bliss, there is no greater source of supreme happiness than freedom from desires and silence.
Sloka 528
गच्छंस्तिष्ठन्नुपविशञ्छयानो वान्यथापि वा । यथेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः ॥ ५२८ ॥
Translation: The wise sage, content within the self, remains engaged as he wishes, be it walking, standing, sitting, lying down, or otherwise.
Sloka 529
न देशकालासनदिग्यमादि लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः । संसिद्धतत्त्वस्य महात्मनोऽस्ति स्ववेदने का नियमाद्यवस्था ॥ ५२९ ॥
Translation: For the realized one, aware of true self, there are no rules of place, time, posture, direction, or control necessary.
Sloka 530
घटोऽयमिति विज्ञातुं नियमः कोऽन्ववेक्षते । विना प्रमाणसुष्ठुत्वं यस्मिन् सति पदार्थधीः ॥ ५३॥
Translation: Who would seek further rules to know 'this is a pot' when the perception is clear through valid means of knowledge?
Sloka 531
अयमात्मा नित्यसिद्धः प्रमाणे सति भासते । न देशं नापि कालं न शुद्धिं वाप्यपेक्षते ॥ ५३१ ॥
Translation: This self is eternally realized and only shines forth when validated. It neither depends on location, time, nor purification.
Sloka 532
देवदत्तोऽहमित्येतद्विज्ञानं निरपेक्षकम् । तद्वद्ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम् ॥ ५३२ ॥
Translation: Just as the knowledge "I am Devadatta" is unconditional, so is the knowledge of the knowers of Brahman, "I am Brahman," also unconditional.
Sloka 533
भानुनेव जगत्सर्वं भासते यस्य तेजसा । अनात्मकमसत्तुच्छं किं नु तस्यावभासकम् ॥ ५३३ ॥
Translation: By whose luster alone, the entire world shines; what can illuminate That which is devoid of essence, unreal, and insignificant?
Sloka 534
वेदशास्त्रपुराणानि भूतानि सकलान्यपि । येनार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् ॥ ५३४ ॥
Translation: What indeed can illuminate the knower, by whom the Vedas, scriptures, purāṇas, and all beings gain meaning?
Sloka 535
एष स्वयंज्योतिरनन्तशक्तिः आत्माप्रमेयः सकलानुभूतिः । यमेव विज्ञाय विमुक्तबन्धो जयत्ययं ब्रह्मविदुत्तमोत्तमः ॥ ५३५ ॥
Translation: The supreme knower of Brahman, having realized this Self, the self-effulgent, infinite power, immeasurable, and experiencing everything, triumphs free from all bonds.
Sloka 536
न खिद्यते नो विषयैः प्रमोदते न सज्जते नापि विरज्यते च । स्वस्मिन्सदा क्रीडति नन्दति स्वयं निरन्तरानन्दरसेन तृप्तः ॥ ५३६ ॥
Translation: One who is content with the constant essence of bliss is neither distressed nor delighted by sensory pleasures, neither attached nor detached, and rejoices and plays in self-existence perpetually.
Sloka 537
क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनिः । तथैव विद्वान् रमते निर्ममो निरहं सुखी ॥ ५३७ ॥
Translation: Just as a child plays free from hunger and bodily pain, so too does a wise person revel in happiness, devoid of ego and attachment.
Sloka 538
चिन्ताशून्यमदैन्यभैक्षमशनं पानं सरिद्वारिषु स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने । वस्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि ॥ ५३८ ॥
Translation: Living without worries and pride, consuming food obtained as alms, drinking from rivers, sleeping in cremation grounds or forests without fear, wearing space as garments, lying on the earth, and wandering freely; is the play of wise ones in the supreme Brahman.
Sloka 539
विमानमालम्ब्य शरीरमेतद् भुनक्त्यशेषान्विषयानुपस्थितान् । परेच्छया बालवदात्मवेत्ता योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः ॥ ५३९ ॥
Translation: The knower of the self, like a child, acts as if indifferent to externals, taking up the body like a vehicle, enjoying all unattached experiences by the will of another.
Sloka 540
दिगम्बरो वापि च साम्बरो वा त्वगम्बरो वापि चिदम्बरस्थः । उन्मत्तवद्वापि च बालवद्वा पिशाचवद्वापि चरत्यवन्याम् ॥ ५४० ॥
Translation: He roams the forests as a sky-clad ascetic, a bark-clad hermit, or wrapped in consciousness, like a madman, a child, or a ghoul.
Sloka 541
कामान्निष्कामरूपी संश्चरत्येकचारो मुनिः । स्वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः ॥ ५४१ ॥
Translation: The sage, having the form of desirelessness, moves alone, always content with his own self and established in his true essence.
Sloka 542
क्वचिन्मूढो विद्वान् क्वचिदपि महाराजविभवः क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः। क्वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥ ५४२ ॥
Translation: The wise one, always blissful, wanders sometimes as ignorant, sometimes as a king; sometimes as confused, sometimes calm; sometimes like a python, sometimes honored, despised, or unknown.
Sloka 543
निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः । नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ॥ ५४३ ॥
Translation: Even though lacking wealth and assistance, he is ever content, immensely strong, perpetually fulfilled, not consuming, and remains equanimous.
Sloka 544
अपि कुर्वन्नकुर्वाणश्चाभोक्ता फलभोग्यपि । शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः ॥ ५४४ ॥
Translation: Though acting, he does not act; though experiencing, he does not enjoy; though embodied, he is not the body; though limited, he is all-pervading.
Sloka 545
अशरीरं सदा सन्तमिमं ब्रह्मविदं क्वचित् । प्रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे ॥ ५४५ ॥
Translation: This knower of Brahman, who is always without body, is touched neither by pleasure nor pain, nor by good or bad.
Sloka 546
स्थूलादिसंबन्धवतोऽभिमानिनः सुखं च दुःखं च शुभाशुभे च । विध्वस्तबन्धस्य सदात्मनो मुनेः कुतः शुभं वाप्यशुभं फलं वा ॥ ५४६ ॥
Translation: For the enlightened sage, devoid of ego and worldly attachments, where can there be any auspicious or inauspicious results?
Sloka 547
तमसा ग्रस्तवद्भानादग्रस्तोऽपि रविर्जनैः । ग्रस्त इत्युच्यते भ्रान्त्यां ह्यज्ञात्वा वस्तुलक्षणम् ॥ ५४७ ॥
Translation: Due to ignorance of the true nature, people mistakenly say that the sun is eclipsed by darkness, when it only appears so.
Sloka 548
तद्वद्देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम् । पश्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् ॥ ५४८ ॥
Translation: The deluded ones perceive the liberated knower of Brahman as embodied due to the illusory appearance of the body.
Sloka 549
अहिर्निर्ल्वयनीं वायं मुक्त्वा देहं तु तिष्ठति । इतस्ततश्चाल्यमानो यत्किंचित्प्राणवायुना ॥ ५४९ ॥
Translation: The snake, having shed its old skin, remains, moved here and there subtly by the life-breath.
Sloka 550
स्त्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम् । दैवेन नीयते देहो यथाकालोपभुक्तिषु ॥ ५५ ॥
Translation: Just as wood is carried by a stream from high to low ground, so is the body driven by fate through experiences according to time.
Sloka 551
प्रारब्धकर्मपरिकल्पितवासनाभिः संसारिवच्चरति भुक्तिषु मुक्तदेहः । सिद्धः स्वयं वसति साक्षिवदत्र तूष्णीं चक्रस्य मूलमिव कल्पविकल्पशून्यः ॥ ५५१ ॥
Translation: The liberated body moves in enjoyments like a worldly person due to tendencies fashioned by prārabdha karma. The perfected one dwells silently as a witness, devoid of imagination and thought like the hub of a wheel.
Sloka 552
नैवेन्द्रियाणि विषयेषु नियुङ्क्त एष नैवापयुङ्क्त उप्दर्शनलक्षणस्थः । नैव क्रियाफलमपीषदवेक्षते स स्वानन्दसान्द्ररसपानसुमत्तचित्तः ॥ ५५२ ॥
Translation: He neither engages his senses with objects, nor detaches them, nor does he observe the slightest of actions' results, as his mind is intoxicated by the dense essence of his own bliss.
Sloka 553
लक्ष्यालक्ष्यगतिं त्यक्त्वा यस्तिष्ठेत्केवलात्मना । शिव एव स्वयं साक्षादयं ब्रह्मविदुत्तमः ॥ ५५३ ॥
Translation: He who remains solely as the self, having abandoned the goals and non-goals, he indeed is directly Shiva, the supreme knower of Brahman.
Sloka 554
जीवन्नेव सदा मुक्तः कृतार्थो ब्रह्मवित्तमः । उपाधिनाशाद्ब्रह्मैव सन् ब्रह्माप्येति निर्द्वयम् ॥ ५५४ ॥
Translation: Even while living, the one who is a knower of Brahman is always liberated and fulfilled. Upon the destruction of limitations, he becomes one with Brahman, without duality.
Sloka 555
शैलूषो वेषसद्भावा भावयोश्च यथा पुमान् । तथैव ब्रह्मविच्छ्रेष्ठः सदा ब्रह्मैव नापरः ॥ ५५५ ॥
Translation: Just as an actor remains an individual despite assuming various roles, similarly, the supreme knower of Brahman is always Brahman, not different.
Sloka 556
यत्र क्वापि विशीर्णं सत्पर्णमिव तरोर्वपुः पततात् । ब्रह्मीभूतस्य यतेः प्रागेव तच्चिदग्निना दग्धम् ॥ ५५६ ॥
Translation: Wherever the body falls, like a fallen leaf from a tree, it is already burnt by the fire of consciousness for the sage who has become one with Brahman.
Sloka 557
सदात्मनि ब्रह्मणि तिष्ठतो मुनेः पूर्णाद्वयानन्दमयात्मना सदा । न देशकालाद्युचितप्रतीक्षा त्वङ्मांसविट्पिण्डविसर्जनाय ॥ ५५७ ॥
Translation: The sage established in the eternal Brahman, ever full of non-dual bliss, has no need for time and place considerations for the abandonment of the body.
Sloka 558
देहस्य मोक्षो नो मोक्षो न दण्डस्य कमण्डलोः । अविद्याहृदयग्रन्थिमोक्षो मोक्षो यतस्ततः ॥ ५५८ ॥
Translation: Real liberation is the liberation from the knots of ignorance in the heart, not merely the abandonment of the body or external possessions.
Sloka 559
कुल्यायामथ नद्यां वा शिवक्षेत्रेऽपि चत्वरे । पर्णं पतति चेत्तेन तरोः किं नु शुभाशुभम् ॥ ५५९ ॥
Translation: "If a leaf falls in a canal, river, or even in a sacred place, what good or bad does it bring to the tree?"
Sloka 560
पत्रस्य पुष्पस्य फलस्य नाशवद् देहेन्द्रियप्राणधियां विनाशः । नैवात्मनः स्वस्य सदात्मकस्या नन्दाकृतेर्वृक्षवदस्ति चैषः ॥ ५६ ॥
Translation: The destruction of the body, senses, life-force, and mind is like that of the leaf, flower, and fruit; but not of the self, which is of the nature of truth, like the joy-creating tree.
Sloka 561
प्रज्ञानघन इत्यात्मलक्षणं सत्यसूचकम् । अनूद्यौपाधिकस्यैव कथयन्ति विनाशनम् ॥ ५६१ ॥
Translation: The term "prajñāna-ghana" is the true indicator of the Self’s nature, which implies the dissolution of all adjuncts.
Sloka 562
अविनाशी वा अरेऽयमात्मेति श्रुतिरात्मनः । प्रब्रवीत्यविनाशित्वं विनश्यत्सु विकारिषु ॥ ५६२ ॥
Translation: The scripture declares that the soul is indestructible even among the perishable transformations.
Sloka 563
पाषाणवृक्षतृणधान्यकडङ्कराद्या दग्धा भवन्ति हि मृदेव यथा तथैव । देहेन्द्रियासुमन आदि समस्तदृश्यं ज्ञानाग्निदग्धमुपयाति परात्मभावम् ॥ ५६३ ॥
Translation: Just as stones, trees, grass, grains, and metals are burnt and become like dust, in the same way, the entire visible world including the body, senses, life, and mind, when burned by the fire of knowledge, attains the state of the supreme self.
Sloka 564
विलक्षणं यथा ध्वान्तं लीयते भानुतेजसि । तथैव सकलं दृश्यं ब्रह्मणि प्रविलीयते ॥ ५६४ ॥
Translation: Just as darkness dissolves into the radiance of the sun, similarly, all manifested phenomena dissolve into the Brahman.
Sloka 565
घटे नष्टे यथा व्योम व्योमैव भवति स्फुटम् । तथैवोपाधिविलये ब्रह्मैव ब्रह्मवित्स्वयम् ॥ ५६५ ॥
Translation: Just as when a pot is destroyed, space becomes clearly space itself, similarly, when conditioning is dissolved, the knower of Brahman becomes Brahman itself.
Sloka 566
क्षीरं क्षीरे यथा क्षिप्तं तैलं तैले जलं जले । संयुक्तमेकतां याति तथात्मन्यात्मविन्मुनिः ॥ ५६६ ॥
Translation: Just as milk mixed with milk, oil with oil, and water with water become one, so does the sage who knows the self become united with the self.
Sloka 567
एवं विदेहकैवल्यं सन्मात्रत्वमखण्डितम् । ब्रह्मभावं प्रपद्यैष यतिर्नावर्तते पुनः ॥ ५६७ ॥
Translation: Thus, the ascetic, having attained the unbroken state of pure existence transcending the body and the realization of Brahman, does not return again.
Sloka 568
सदात्मैकत्वविज्ञानदग्धाविद्यादिवर्ष्मणः । अमुष्य ब्रह्मभूतत्वाद्ब्रह्मणः कुत उद्भवः ॥ ५६८ ॥
Translation: How can there be any origin in the Brahman, of him whose ignorance and other coverings are burnt by the knowledge of the oneness of the true self?
Sloka 569
मायाकॢप्तौ बन्धमोक्षौ न स्तः स्वात्मनि वस्तुतः । यथा रज्जौ निष्क्रियायां सर्पाभासविनिर्गमौ ॥ ५६९ ॥
Translation: Bondage and liberation, created by illusion, do not truly exist in the self, just as the appearance and disappearance of a snake do not exist in the lifeless rope.
Sloka 570
आवृतेः सदसत्त्वाभ्यां वक्तव्ये बन्धमोक्षणे । नावृतिर्ब्रह्मणः काचिदन्याभावादनावृतम्। यद्यस्त्यद्वैतहानिः स्याद्द्वैतं नो सहते श्रुतिः ॥ ५७० ॥
Translation: In discussing bondage and liberation, there is no covering of Brahman due to absence of another; should there be, the loss of non-duality would occur, which the scripture does not accept.
Sloka 571
बन्धञ्च मोक्षञ्च मृषैव मूढा बुद्धेर्गुणं वस्तुनि कल्पयन्ति । दृगावृतिं मेघकृतां यथा रवौ यतोऽद्वयासङ्गचिदेतदक्षरम् ॥ ५७१ ॥
Translation: The deluded imagine bondage and liberation in the non-dual reality, just like perceiving a cloud covering the sun, although it is inherently limitless consciousness.
Sloka 572
अस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि । बुद्धेरेव गुणावेतौ न तु नित्यस्य वस्तुनः ॥ ५७२ ॥
Translation: Belief in existence and non-existence are attributes of the mind, not of the eternal reality.
Sloka 573
अतस्तौ मायया कॢप्तौ बन्धमोक्षौ न चात्मनि । निष्कले निष्क्रिये शान्ते निरवद्ये निरञ्जने अद्वितीये परे तत्त्वे व्योमवत्कल्पना कुतः ॥ ५७३ ॥
Translation: Thus, bondage and liberation, which are creations of illusion, do not exist in the self, which is partless, actionless, peaceful, faultless, stainless, non-dual, and supreme. How can there be imagination like space in it?
Sloka 574
न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ ५७४ ॥
Translation: There is no cessation, no origination, no bondage, nor any seeker; no desirer of liberation, nor anyone liberated; this is the ultimate truth.
Sloka 575
सकलनिगमचूडास्वान्तसिद्धान्तरूपं परमिदमतिगुह्यं दर्शितं ते मयाद्य। अपगतकलिदोषं कामनिर्मुक्तबुद्धिं स्वसुतवदसकृत्त्वां भाव्यित्वा मुमुक्षुम् ॥ ५७५ ॥
Translation: Today I have shown you the supreme truth, the essence of all Vedic conclusions, which is very secret. Free from the defects of Kali and desires, consider yourself as a seeker of liberation, as my own son, constantly.