Tattva Bodha – An English Translation

Tattva Bodha – 1

Vaasudevandra Yogindram nathva Gnaanam Pradham Gurum
Mumukshunaam Hitharthaaya TattvaBodhobhidhiyathae

Having prostrated Vaasudevandra Yogindram who is the embodiment of Knowledge, this work of Self-knowledge (Tattva Bodha) is expounded to the seekers.

 Tattva Bodha – 2

Saadhanachatushthayasampanna Adhikarinaam Moksha saadhana Bhootham Tattvavivekaprakaaram vakshyaamaha

Those who follow the four-fold qualification (Saadha Chatushthayam), which are the means for liberation, are told about the mode of discrimination.

Saadhana Chatushthayam Kim?
What is Saadhana Chatushthayam?

Nithya Anithya Vasthu Vivekaha {Discrimination between the real and the unreal}

Iham Uthraartha Phala Bhoga Viragaha {Dispassion to the enjoyment of fruits of one’s own action here and hereafter.}

Shamaadhi Shatka Sampatthihi {Six discipline starting from Sama}

Mumukshutvamchethi {Burning desire for liberation.}

1. Viveka {Discrimination}: Discrimination between the Real and the Unreal Objects

2. Vairagya {Dispassion}: Dispassion towards the enjoyment of the results of the actions.

3. Sat Sampthih {Discipline}: Six Disciplines which are Sama, Dhama, Uparama, Thithiksha, Shraddha and Samadhaana

4. Mumukshuthvam {Desire}: Desire to get liberated.

Tattvabodha – 3

Nithya Anithya Vasthu Vivekaha kaha?
What is discrimination between real and unreal?

Nithya Vasthu Ekam Brahmaa Tathvyathiriktam Sarvam Anithyam
Brahman alone is real, other than Brahman everything is unreal.

Ayameva Nithya Anithya Vasthu Vivekaha
This is what is called discrimination between real and unreal.

Tattvabodha – 4

Viraagaha kaha?
What is Dispassion?

Iha Swarga Bogashu Icha Rahithyam
The absence of desire for the enjoyment (of the fruit of one’s action) in this world as also in any other world.

 Tattvabodha – 5

Shamaadhi Saadhana Sampatthi kaa?
What is the accomplishment of Saadhana starting from Shama?

Samo Dama UparamasTitiksha Sraddha Samadhaanam Cha Ithi
They are Sama, Dama, Uparama, Titiksha, Sraddha, and Samadhana.

 Samaha Kaha?
What is Sama?

Mano Nigrahaha.
Control or mastery of mind.

Damaha Kaha?
What is Damaha?

Chakshuraadhi Baahyaendra Nigraha
Control of sense organs like eyes etc.

Uparamaha Kaha?
What is Uparama?

Svadharma Anushtaana Eva
Strict observance of ones own duty.

 Tattvabodha – 6

Titiksha kaa?
What is Titiksha?

Sheethoshna Sukkha Dukkhaadhi Sahishnuthvam
The endurance of heat and cold, happiness and sorrow etc is called Titiksha

Sraddha Kidrishi?
What is Sraddha?

Guru Vedanta Vakyadhishu Vishvaasaha Sraddha.
Faith in the words of the Guru and Vedanta is called Sraddha

Samadhanam Kim?
What is Samadhanam?

Chitta Ekaagratha
Single-pointed mind.

Mumukshutvam Kim?
What is Mumukshutvam?

Mokshomae Bhooyaath Ithi Ichaa
I should have liberation – such a desire is called Mumukshutvam.

 Ethath Saadhana Chatushthayam
These are the four-fold qualification.

Tatastattvavivekasya Adhikarino Bavanthi.

Thus after having acquired the four-fold qualification, one becomes the Adhikaari or fit person to enquire into the truth.

Tattvabodha – 7

Tattvavivekaha Kaha?
What is enquiry into the truth?

Atma Satyam Thadanyath Sarvam Mithyethi
Atman alone is real. All things other than Atman are unreal. The firm conviction on this statement is called TattvaViveka

Tattvabodha – 8

Self-Knowledge or realizing ones own nature of Self alone can give Eternal Happiness. When a person realizes ones own nature of Self, he will always abide in non-dual bliss, nothing in the world can affect such a person.

“Atma sathyam thadanyath sarvam mithyaethi”

“Atman alone is Real rest all are unreal”

Tattvabodha – 9

Atma kaha?
What is atman?

Sthoola Sukshma Karana Shareeradhvyathirikthaha Panchakosatheethaha San Avasthraathraya Saakshi Sat Chit Ananda Swaroopaha San Yasthishtathi Sa Atma

That which is other that Sthoola, Sukshma, Kaarna Shareeram (Gross, Subtle and Causal body), which is beyond the five sheaths and which is of the nature of Existence-Consciousness-Bliss Absolute is Atman

Sthoola Sukshma Kaarana Shareeraadh Vyathirikthah:

Our body can be divided as gross body, subtle body and causal body. Gross body is the external physical body which is visible to us as well as for others, subtle body is inner body which is invisible which includes mind, and causal body is Avidya or ignorance. Self is not any of these bodies.

Panchakosa Atheethaha:

The 3 body consists of 5 layers which are
Aannamaya kosa, Pranamaya kosa, Manomaya kosa, Vijnaanamaya kosa and Anandamaya kosa. The Kosa means Sheath ie., like we say the sword is in the sheath so the sword is not sheath the sword is in the sheath likewise Self is in the sheath. Self is not any of these kosas as Self is not gross, subtle or causal body, but here Sri Sri Shankara says Self is beyond 5 Kosas

Avasthathraya Saakshi:

There are 3 avasthas which are Jagrat or waking state,
Swapna or dream state and Sushupthi or deep sleep state. Sri Sri Shankara mentions Self as the witness of these three states. Witness should be something different from the thing it witnesses.

Sat Chit Aananda Roopam:

Self is of the nature of Sat-Chit-Aananda or Existence-Consciousness-Bliss.


Tattvabodha – 10

Sthoola Shareeram Kim?
What is Sthula Sareeram (Gross Body)?

Pancheekritha Panchamahabhoothaihi Kritham Satkarmajanyam
Sukha Dukhaadhi Bhogaayathanam Sareeram, Asthi Jaayathae
Vardhathae Viparinamathae Apaksheeyathae Vinashyatheethi
Shad Vikaara Vadhethat Sthoola Shareeram

That which is composed of five elements after they have undergone the process called Panchikarana, born as result of good actions of the past, acts as an hutment to enjoy the happiness and sorrow which has got Existence, Birth, Growth, Maturity, Decay and Death. This is gross body

 The nature of gross body is that the body is subjected to continuous changes. There are six changes or six ways of disintegration

1. Asti: The body stays in the foetus of the mother in the potential form before being born

2. Jayathe: The body the comes out from mothers womb and it is born

3. Vardhathe: The body grows from childhood to manhood.

4. Viparinamathe: The body matures.

5. Apaksheeyathe: The body then starts decaying

6. Vinashyathi: Finally the body perishes.

The body thus goes through these six modifications or shadvikaaraas.

Tattvabodha – 11

Sookshma Sareeram Kim?
What is Sookshma Sareeram (Subtle body)?

Apancheekritha Panchamahaboothaihi kritham Satkarmajanyam
Sukkha Dukkhaadhi Bhogasaadhanam PanchaJnaanendriyani Pancha Karmendriyani Panchapranadayaha Manaschaekam Bhudhischaeka Evam Saptha Dashakalaabhihi saha yaththistathi tatsookshmasareeram

That which is composed of five elements before undergoing the process called Pancheekaranam, which is born out of good action, which is the instrument to experience the pleasure and pain, and which contains 5 sense organs, 5 organs of action, 5 pranas (Prana, Apana, Vyana, Udana and Samana), Mind and the Buddhi with the total of 17. This is subtle body.

Srothram Tvak Chakshuhu Rasanaa Graanam ithi Pancha Jnaanendriyaani
Ear, skin, eyes, tongue, and nose are the 5 Jnaana indriyaas (organs of perception).

Srothrasya Digdevathaa
The presiding deity of ear is Space

Tvacho Vaayuhu
Of the skin the Air

Chakshushaha Suryaha
Of the eyes the Sun

Rasanaaya varunaha
Of the tongue the Water

Graanasya Ashwinao
Of the nose the Aswini twins

Ithi Jnaanendriya Devathaaha
Thus are the presiding deities of the organs of knowledge (Jnaana Indriyaas)

Organs of Knowledge:

The five organs of Knowledge are Ear (Srothram), Skin (Tvak), Eyes (Chakshushah), Tongue (Rasanaa), Nose (Graanam), these above constitue the 5 organs of Perception. Each of the organs of perception has a presiding deity. The presiding deity of ear is Space, of skin is Air, of Eye is Sun, of Tongue is Water and of Nose is Aswini Kumars.

Tattvabodha – 12

Srothrasya Vishayaha Shabdhagrahanam
The field of experience of ear is the reception of sound

Tvacho vishayaha sparshagrahanam
For skin, the field of experience is sense of touch

Chakshusho vishayaha roopagrahanam
For eyes, the field of experience is perception of forms

Rasanaaya vishayaha rasagrahanam
For tongue, the field of experience is sense of taste

Graanasya vishayaha Gandhargrahanam Ithi
For nose, the field of experience is sense of smell.

Organs of Action:

Vaak Paani Paadha Paayu Upasthaaneethi pancha Karmaendriyaani

Speech, Hands, Legs, Anus, and the Genitals are the five Karma Indriyas (the organs of action).

Vaacho devathaa vahnihi
The presiding deity of speech is Fire

Hasthayorindraha
Of Hands, Indra

Padayor Vishnuhu
Of Legs, Vishnu

Paayor Mrityuhu
Of the Anus, Mrituhu (the Lord of Death)

Upasthasya Prajaapathihi
Of the Genitals, Prajapathi

Ithi Karmaendriya devathaaha
Thus the presiding deities for the organs of action.

Vaachovishayaha Bhaashanam
The function of organ of speech is to speak

Panyorvishayaha vasthugrahanam
The function of hands is to grasp things

Padayorvishayaha gamanam
The function of legs is locomotion

Payorvishayaha Malathyagaha
The function of Anus (excretory organ) is the elimination of the waste products

Upasthasya vishayaha Ananda Ithi
The function of genital organ is pleasure.

Tattvabodha – 13

Kaarana Shareeram Kim?
What is Kaarana Shareeram?

Anirvaacha Anaadhi Avidya Roopam Sareeradhvasya Kaaranamaathram Satswaroopaajnaanam Nirvikalpakaroopam yadasthi tat KaaranaSareeram

That which is inexplicable, without any beginning, of the form of ignorance, the cause for the other two bodies, ignorant of one’s own Self, free from duality, is the karana sareeram or the causal body.

Tattvabodha – 14

Avasthythrayam Kim?
What are the three states of experiences?

Jaagrat Swapna Sushupthi Avasthaaha
waking, dreaming and the deep sleep state are the three states of experiences

Jaagradavasthaa Kaa?
What is Jaagradavastha (Waking state)?

Srothoraadhi Jnaanaindriyaihi Shabdhaadhi Vishayiashcha Jnaayatham Ithi Yath Saa Jaagrath Avasthaaha. Sthoola Shareeraabimaani Athma Vishwa Ithyuchathae

The state of experience in which the organs of perception perceives its sense objects is the waking state. The Self identifying itself with the gross body is called Viswa

Swapnaavasthaa Kethi Cheth
What is Swapnaavasthaa (Dream state)?

Jaagradhavasthaayam Yad Drishtam Yad Srtuthaam Tajjanitha Vasanayaa Nidrasamayae yaha Prapanjaha yaha pratheeyathae saa Swapnaavasthaa Sukshma Sareeraabhimaani Atma Taijasa Ithyuchathae

The world that is projected during the time of sleep from those that we see, that we hear during the waking state is called the dream. The Self which identifies itself with the subtle body is called Taijasa
 
Tattvabodha – 15

Athaha Sushupthiavasthaa Kaa?
What is Sushupthi Avashta (Deep Sleep state)?

Aham Kimapi na jaanaami Sukkhaenamaya Nidranubhuyatha
Ithi Sushupthi Avasthaa Kaarana Sareerabimaani Atham Prajna Ithyuchathae

The state in which one doesn’t know anything, in which there is only bliss during the sleep is the deep sleep state. The Self that identifies with the causal body is called Prajna

Tattvabodha – 16

Pancha kosaha ke?
What are the five sheaths?

Annamayaha pranamayaha manomayaha vignaanamayaha anandamayashchethi

The five sheaths are Food sheath, Vital Air sheath, Mental Sheath, Intellectual Sheath, and the Bliss Sheath.

Annamayaha Kaha?
What is Annamaya kosa?

Annarasaenaiva Bhoothva Annarasaenaiva vridhim prapya Annaroopa Prithivyaam yadhviliyathae Thadannamayaha kosaha Sthoola Shareeram

That which is born of food, that which grows by food, and goes back to earth, which is of the nature of food, is called the food sheath – the gross body.

 
Tattvabodha – 17

Praanamayaha kaha?
What is Praanamaya kosa?

Praanaadhyaaha Panchavaayavaha Vaagaadheendryapanchakam praanamaya koshaha

The Pancha Prana such as Prana etc (Prana, Apana, Vyana, Udhana, Samaana) together with the five organs of action such as speech etc (Speech, Hands, Legs, Anus, and Genital organs) forms the Praanamaya kosa

 The vital air can be divided into 5 based on their functions, they are

1. Prana: responsible for respiration – the upper part of the body

2. Apana: reponsible for excretion – the lower part of the body

3. Vyana: responsible for circulation – throughout the body

4. Samana: responsible for digestion

5. Udhana: during the time of jumping, floating – active at the time of death to help Atma to pass out of the Sthula Shareeram.

The identification of Self with these five pranas along with the organs of action constitute the Pranamaya Kosa.

Manomayaha kosaha kaha?
What is mano maya kosa?

Manashcha Jnaanendriyapanchakam milithva yo bhavathi sa manomayaha kosaha

The mind along with the five organs of perception form the Manomaya kosa

Tattvabodha – 18

Vijnaanamayaha kaha?
What is Vignaanamaya kosaha?

BhuddhiJnanaendriyapanchakam milithva yo bhavathi sa Vignaamaya kosaha

The intellect along with the five organs of perception is called the Vignaanamaya kosaha

Anandamayaha kaha?
What is anandamaya kosa?

Evameva kaaranashareerabhothaavidyastham malinasatvam
Priyaadhivrittisahitham sat Anandamayaha kosaha

Established in Avidya or ignorance, which is of the form of the causal body, of impure nature united with the vrittis such as Priya (Priya, Moda and Pramoda)

Ethathkosapanchakam
These are the five sheaths.

Tattvabodha – 19

Madiyam shareeram madiyaha pranaha madiyam manashcha madiyaa bhudhirmadiyam Jnaanamithi Svenaiva Thadh yathaa Madhiyathvaena Jnaatham Katakakundala Grihadhikam Svasmaadh Bhinnam Panchakoshadhikam SvasmadhBhinnam Madhiyathvena Jnaathamaathma na bhavathi

Just as one may say bangles, earrings, house etc are mine, but still the knower is different from them, in the similar way, even if one say my body, my pranas, my mind, my intellect, the Self is different from the five sheaths

Tattvabodha – 20

Atma tharhi kaha?
Where does Atman dwell?

Sat Chit Ananda swaroopah
It is of the nature of Sat-Chit-Anandam (Existence-Consciousness-Bliss)

Sat kim?
What is Sat?

Kaalathrayaepi thishTatheethi sat
Sat is that which remains unchanged in the three periods of time.

Tattvabodha – 21

Chit Kim?
What is Chit?

Jnaanaswaroopah
It is of the nature of absolute Knowledge

Tattvabodha – 22

Anandah kah?
What is Ananda?

Sukhaswaroopah
Of the nature of Absolute Happiness

 Tattvabodha – 23

ATha chathurvimshathithatvothpathiprakaaram vakshyaamah

Now, we shall explain the evolution of the twenty-four Tattvas

Brahmaashyraa satvarajasthamogunaathmika maayaa asthi

Depending on Brahman for its existence is Maya, whcih is of the nature of three gunas, Satva, Rajas and Tamas

Tattvabodha – 24

thathah aakaashah samBhoothah
From that (Maya), Akasha is born

aakaashaad vaayuh
From Akasa, (came)Air.

vaayosthejah
From Air, (came) Fire

Thejasa aapah
From Fire, (came) water.

adhbyah priThivee
From water, (came) earth.

Tattvabodha – 25

etheshaam panchathathvaanaam madhyae aakaashasya saatvikaamshaath srothrendriyam sambhootham

From among these five great elements, out of the satvic aspect of the akasha, is evolved the ear, the organs of ‘hearing’

vaayoh saathvikaamshaath tvagindriyam sambhootham
From the satvic aspect of Vayu (Air), is evolved the skin, the organ of touch.

agneh saatvikaamshaath chakshurindriyam sambhootham
From the satvic aspect of Fire, is formed the eye, the organ of sight.

jalasya saatvikaamshaath rasanendriyam sambhootham
From the satvic aspect of Water, is formed the tongue, the organ of taste.

prithivyaah saatvikaamshaath grnendriyam sambhootham
From the satvic aspect of Earth, is formed the organ of smell, the nose.

Etheshaam Panchathatvaanaam SamashtiSaathvikaamshaath Manobhudhiranhankaara Chiththaanthaha Karnaani Samboothaani

From the Satvic aspect of the five elements comes the Anthahkaranam (the inner instrument) constituted of the Manas, Bhudhi, Ahamkara, and the Chitta.


Sankalpa vikalpaathmakam Manaha
Manas is of the nature of indecision or doubt

Nishchayaathmikaa Bhudhihi
Intellect is of the nature of decision

Ahamkarthaa Ahamkaaraha“I am the doer” – the sense of ego, Ahamkaarah

Chinthanakarthru Chiththam
The remembering faculty is called Chitta

Manaso Devathaa chandramaaha
The presiding deity of the mind is the moon.

Budhehae Brahma
The presiding deity of the intellect is Brahma

Ahamkaarasya Rudraha
For the ego, it is Rudra

Chittasya Vaashudevaha
For the chitta, it is Vasudeva

Tattvabodha – 26

etheshaam panchatatvaanaam madhye aakaashasya rajasaamshaath vaagindriyam sambhootham

Among these five elements, from the Rajas aspect of space, is formed the organ of Speech.

vaayoh rajasaamshaath paaneendriyam sambhootham
From the Rajas aspect of Vayu (Air), is formed the Hand.

vanheh raajasaamshaath paadhendriyam sambhootham
From the Rajas aspect of Fire, is formed the Leg.

jalasya rajasaamshaath upasThendriyam sambhootham
From the Rajas aspect of Water, the Genitals of formed.

priThivyaah rajasaamshaath gudhendriyam sambhootham
From the Rajas aspect of Earth, the Anus is formed.

etheshaam samashtirajasaamshaath panchapranaah samBhoothaah

From the total Rajas aspect of all these five elements, the five vital airs are born.

Pancheekaranam katham ithi cheth.
What is the meaning of panchikarana (grossification)?

etheshaam panchamahaaBhoothaanaam taamasaamshasvaroopam ekamekam bhootham dvidhaa vibhajya ekamekamardham prithak thushneem vyasThaapya aparamaparamardham chathurdhaa vibhajya svaardhamanyeshu ardheshu svabhaagachathushtayasamyojanam kaaryam. thadhaa pancheekaranam bhavathi. ethebhyah pancheekrthapanchamahaabhoothebhyah sthoolashareeram bhavathi.

If it is asked how this panchikarana (grossification) takes place, it is as follows:
1. The Tamas aspect of each of the five elements divide into two equal parts
2. One half of each remains intact.
3. The other half of each gets divided into four equal parts.
4. Then, to the intact half of one element, one one-eighth portion from each of the other four elements gets joined.
5. Then Panchikarana (the process by which the subtle elements become the gross elements) is complete.
From these five grossified elements the gross body is formed.

evam pindabrahmaandayoraikyam sambhootham

Thus there is the identity between the Pindanda and the Brahmanda i.e., the microcosm and macrocosm.

From the Tamasic part of the five elements the Sthula Shareeram is formed. The Sthula Shareeram is formed through a process called Pancheekaranam.

The process is as follows:
1. Every element is not a pure element like that of the subtle body but combination of all the other elements.
2. Each element is divided into two halves.
3. First half by the element and second by the other 4 elements.

Space = 1/2 Space + 1/8 Air + 1/8 Fire + 1/8 Water + 1/8 Earth
Air = 1/2 Air + 1/8 Space + 1/8 Fire + 1/8 Water + 1/8 Earth
Fire = 1/2 Fire + 1/8 Space + 1/8 Air + 1/8 Water + 1/8 Earth
Water = 1/2 Water + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Earth
Earth = 1/2 Earth + 1/8 Space + 1/8 Air + 1/8 Fire + 1/8 Water

Tattvabodha – 27

sthoola shareera abhimaani jeevanaamakam brahmaprathibimba bhavathi. sa eva jeevah prakrthyaa svasmaath isvaram bhinnathvena jaanaathi.

The reflection of Brahman (in Sukshma Shareeram) which identifies itself with the Sthula Shareeram is called Jiva. This Jiva, by nature takes Isvara to be different from him.

avidhyopaadhih san aathmaa jeeva ithyuchathe.
maayopaadhih san isvara ithyuchyathe.

Consciousness conditioned by Avidya is called Jiva. Consciousness conditioned by Maya is known as Isvara.

evam upaaDhiBhedhaath jeeveshwaraBhedhadrishtih yaavathparyantham thisTathi thaavathparyantham janmamaranaadhi roopa samsaarah na nivarthathe.
thasmaathkaaranaath na jeeveshvarayorBhedhabhudhih sveekaryaah

So long as the notion, which is due to difference in the conditionings, that Jiva and Isvara are different, remains, until such time, there is no redemption from ‘Samsara’ which is of the form of repeated birth, death etc.

 Tattvabodha – 28

nanu saahamkaarasya kinchijnasya jeevasya nirahkaarasya sarvjnasya Isvarasya tatvamasi ithi mahavaakyaath kathamabhedhabhudhih syaadhubhayoh virudhadharmaakraanthathvaath.

But the Jiva is endowed with ego and his knowledge is limited. (Whereas) Isvara is without ego and is omniscient. (Then) how can there be indentity, as stated in the Mahavakya Tat Tvam Asi, between these two who are possessed of contradictory characteristics?

ithi cheth na. sthoola sookshma shareeraabhimaani tvampadha vaachyaarthah. upaadhivinirmuktham samaadhidhashaasampannam shudhdham chaithanyam tvampadha lakshyaarthah.
evam sarvajnathvaadhivishishta isvarah thathpadha vaachyaarthah.
upaadhishoonyam shudhdhachaitanyam thathpadhamakshyaarthah.
evam cha jiva isvarayo chaitanyaroopena abhedhe bhaadhakaabgaavah.

If said, no. The literal meaning of the word “Thou” is the one who identifies himself with gross and subtle bodies (jiva).

 Tattvabodha – 29

Evam cha vedaanthavaakyaih sadgurupadeshena cha sarveshvapi Bhootheshu yeshaam brahmabhudhiruthpannaa the jeevanmukthaah ithyarthah

Thus by the words of Vedanta imparted by a competent teacher, those in whom the knowledge of Brahman in all beings is born, they are the Jivanmktas (liberated even while living).

nanu jeevanmukthah kah?
yaThaa dehoham purushoham braahmanoham shudhrohamasmeethi
dhrudanishchayasthaThaa naaham braahmanah na shoodhrah na purushah
kinthu asangah satchithaananda svaroopah prakaasharoopah sarvaantharyaamee
chidhaakaasharooposmeethi drudanishchaya roopah aparoksha jnaanavaan jeevanmukthah

Just as one has the firm belief that “I am the body”, “I am a man”, “I am a Brahmin”, “I am a Sudra”, so also “I am not a Brahmin”, “I am not a Sudra”, “I am not a man”, but “I am unattached, of the nature of Satchidaananda, effulgent, the indweller of all, the formless Consciousness’ – thus one having this firmly ascertained Aparoksha Jnaana is the Jivan muktha.
 
Tattvabodha – 30

Brahmaivaahamasmi ithi aparokshajnaanena niKhilakarmabandha vinirmukthah syaath

By the immediate knowledge (Aparoksha Jnaana) that “I am Brahman” one becomes free from bondages of all the karmas.
 
Tattvabodha – 31

karmaani kathiviDhaani santheethi cheth aagaami sanchitha praarabDhaBhedhena thriviDhaani santhi
jnaanothpathyanantharam jnaanidehakrutham punyapaaparoopam karma yadhasthi thath aagaameethyaBhiDheeyathe

If it is asked: How many kinds of Karma are there?: (the reply is) there are three kinds of Karma namely: Agami, Sanchita and Prarabdha. The result of actions good or bad performed through the body of the jnaani after the dawn of knowledge is known as Agami

Sanchitham Karma kim?
What is Sanchita Karma?

ananthakotijanmanaam bheejaBhootham sat yathkarmajaatham poorvaarjitham thishTathi thath sanchitham jneyam

The result of actions performed in (all) the previous births which are in the seed forms to give rise to endless crores of births (in future) is called Sanchita Karma

Praarabdham Karma kimithi cheth
What is Prarabdha Karma?

idham shareeramuthpaadhya iha loke evam suKhadhuKhaadhipradham yathkarma thathpraarabDham
Bhogena nastham Bhavathi praarabdhakarmanaam Bhogaadheva kshaya ithi

Having given birth to this body, the action which give results in this very world, in the form of happiness or misery, and which can be destroyed only by enjoying or suffering them, is called Prarabdha Karma.

 Tattvabodha – 32

sanchitham karma brahmaivaahamithi nishchayaathmakajnaanena nashyathi

The Sanchitha karma is destroyed by the knowledge that “I am Brahman”

aagaami karma api jnaanena nashyathi kincha aagaami karmanaam nalineedhalagathajalavath jnaaninaam sambandho naasthi

The Agami Karma is also destroyed by Jnaana – and the Jnaani is not affected by it just as a lotus is not affected by the water on it
 
ye jnaaninam nindhanthi dvishanthi dhuKhapradhaanam kurvanthi thaanprathi jnaanikrutham sarvamaagaami kriyamaanam yadhvaachyam karma paapaathmakam thadhgachathi

Those who abuse, hate or cause pain or sorrow to a Jnaani – to them go the results of the sinful actions done by the Jnaani.

Tattvabodha – 33

thaTha cha atmavith samsaaram theerthvaa brahmaanandha ihaiva praapnothi

Thus the knower of the Self, having crossed the Samsara, attains the Supreme Bliss here itself

tharathi shokam atmavith ithi srutheh

The Srutti affirms: “The knower of the Self goes beyond all the sorrows”

thanum thyajathu vaa kaashyaam svapachasya grheTha vaajnaanasampraapthisamaye mukthaasow vigathaashayah ithi smritheshcha

Let the Jnaani cast his body in Kasi (a sacred place) or in the house of a dog eater (Chandala), (it is immaterial because) at the time of gaining the knowledge (itself) he is liberated being free from all results of action. So asserts the Smritis too.

ithi tattvabodhaprakaranam samaaptham

Thus ends the Prakarana called TattavBodha.