किंचित्कालं समाधाय परे ब्रह्मणि मानसम् ।
उत्थाय परमानन्दादिदं वचनमब्रवीत् ॥ ४८0 ॥
उत्थाय परमानन्दादिदं वचनमब्रवीत् ॥ ४८0 ॥
kiṃcitkālaṃ samādhāya pare brahmaṇi mānasam |
utthāya paramānandādidaṃ vacanamabravīt || 480 ||
utthāya paramānandādidaṃ vacanamabravīt || 480 ||
480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.
Notes: Rose—came down to the ordinary sense-plane.
बुद्धिर्विनष्टा गलिता प्रवृत्तिः
ब्रह्मात्मनोरेकतयाधिगत्या ।
इदं न जानेऽप्यनिदं न जाने
किं वा कियद्वा सुखमस्त्यपारम् ॥ ४८१ ॥
ब्रह्मात्मनोरेकतयाधिगत्या ।
इदं न जानेऽप्यनिदं न जाने
किं वा कियद्वा सुखमस्त्यपारम् ॥ ४८१ ॥
buddhirvinaṣṭā galitā pravṛttiḥ
brahmātmanorekatayādhigatyā |
idaṃ na jāne’pyanidaṃ na jāne
kiṃ vā kiyadvā sukhamastyapāram || 481 ||
brahmātmanorekatayādhigatyā |
idaṃ na jāne’pyanidaṃ na jāne
kiṃ vā kiyadvā sukhamastyapāram || 481 ||
481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is!
Notes: This or not-this— all relative ideas, that is.
What or how much .—The Bliss experienced in Samadhi is inexpressible and immeasurable.
*r5T*ìr rrèr
5rwiîftíiōr% r^riiiT^r55^rcH»rr rei?wi
482. The majesty of the ocean of Supreme Brahman
What or how much .—The Bliss experienced in Samadhi is inexpressible and immeasurable.
*r5T*ìr rrèr
5rwiîftíiōr% r^riiiT^r55^rcH»rr rei?wi
482. The majesty of the ocean of Supreme Brahman
वाचा वक्तुमशक्यमेव मनसा मन्तुं न वा शक्यते
स्वानन्दामृतपूरपूरितपरब्रह्माम्बुधेर्वैभवम् ।
अम्भोराशिविशीर्णवार्षिकशिलाभावं भजन्मे मनो
यस्यांशांशलवे विलीनमधुनानन्दात्मना निर्वृतम् ॥ ४८२ ॥
स्वानन्दामृतपूरपूरितपरब्रह्माम्बुधेर्वैभवम् ।
अम्भोराशिविशीर्णवार्षिकशिलाभावं भजन्मे मनो
यस्यांशांशलवे विलीनमधुनानन्दात्मना निर्वृतम् ॥ ४८२ ॥
vācā vaktumaśakyameva manasā mantuṃ na vā śakyate
svānandāmṛtapūrapūritaparabrahmāmbudhervaibhavam |
ambhorāśiviśīrṇavārṣikaśilābhāvaṃ bhajanme mano
yasyāṃśāṃśalave vilīnamadhunānandātmanā nirvṛtam || 482 ||
svānandāmṛtapūrapūritaparabrahmāmbudhervaibhavam |
ambhorāśiviśīrṇavārṣikaśilābhāvaṃ bhajanme mano
yasyāṃśāṃśalave vilīnamadhunānandātmanā nirvṛtam || 482 ||
482. The majesty of the ocean of Supreme Brahman, replete with the swell of the nectar-like Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind – in an infinitesimal fraction of which my mind melted like a hailstone getting merged in the ocean, and is now satisfied with that Essence of Bliss.
क्व गतं केन वा नीतं कुत्र लीनमिदं जगत् ।
अधुनैव मया दृष्टं नास्ति किं महदद्भुतम् ॥ ४८३ ॥
अधुनैव मया दृष्टं नास्ति किं महदद्भुतम् ॥ ४८३ ॥
kva gataṃ kena vā nītaṃ kutra līnamidaṃ jagat |
adhunaiva mayā dṛṣṭaṃ nāsti kiṃ mahadadbhutam || 483 ||
adhunaiva mayā dṛṣṭaṃ nāsti kiṃ mahadadbhutam || 483 ||
483. Where is the universe gone, by whom is it removed, and where is it merged? It was just now seen by me, and has it ceased to exist? It is passing strange!
किं हेयं किमुपादेयं किमन्यत्किं विलक्षणम् ।
अखण्डानन्दपीयूषपूर्णे ब्रह्ममहार्णवे ॥ ४८४ ॥
अखण्डानन्दपीयूषपूर्णे ब्रह्ममहार्णवे ॥ ४८४ ॥
kiṃ heyaṃ kimupādeyaṃ kimanyatkiṃ vilakṣaṇam |
akhaṇḍānandapīyūṣapūrṇe brahmamahārṇave || 484 ||
akhaṇḍānandapīyūṣapūrṇe brahmamahārṇave || 484 ||
484. In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different?
Notes: What shunned .—There is nothing besides the One Atman, and the aspirant is identified with That.
न किंचिदत्र पश्यामि न शृणोमि न वेद्म्यहम् ।
स्वात्मनैव सदानन्दरूपेणास्मि विलक्षणः ॥ ४८५ ॥
स्वात्मनैव सदानन्दरूपेणास्मि विलक्षणः ॥ ४८५ ॥
na kiṃcidatra paśyāmi na śṛṇomi na vedmyaham |
svātmanaiva sadānandarūpeṇāsmi vilakṣaṇaḥ || 485 ||
svātmanaiva sadānandarūpeṇāsmi vilakṣaṇaḥ || 485 ||
485. I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else.
Notes: See .—All finite ideas have ceased.
In this—state of Realisation.
Distinct from everything else— being the Subject, whereas all else are objects.
In this—state of Realisation.
Distinct from everything else— being the Subject, whereas all else are objects.
नमो नमस्ते गुरवे महात्मने
विमुक्तसङ्गाय सदुत्तमाय ।
नित्याद्वयानन्दरसस्वरूपिणे
भूम्ने सदापारदयाम्बुधाम्ने ॥ ४८६ ॥
विमुक्तसङ्गाय सदुत्तमाय ।
नित्याद्वयानन्दरसस्वरूपिणे
भूम्ने सदापारदयाम्बुधाम्ने ॥ ४८६ ॥
namo namaste gurave mahātmane
vimuktasaṅgāya saduttamāya |
nityādvayānandarasasvarūpiṇe
bhūmne sadāpāradayāmbudhāmne || 486 ||
vimuktasaṅgāya saduttamāya |
nityādvayānandarasasvarūpiṇe
bhūmne sadāpāradayāmbudhāmne || 486 ||
486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:
यत्कटाक्षशशिसान्द्रचन्द्रिका
पातधूतभवतापजश्रमः ।
प्राप्तवानहमखण्डवैभवा
नन्दमात्मपदमक्षयं क्षणात् ॥ ४८७ ॥
पातधूतभवतापजश्रमः ।
प्राप्तवानहमखण्डवैभवा
नन्दमात्मपदमक्षयं क्षणात् ॥ ४८७ ॥
yatkaṭākṣaśaśisāndracandrikā
pātadhūtabhavatāpajaśramaḥ |
prāptavānahamakhaṇḍavaibhavā
nandamātmapadamakṣayaṃ kṣaṇāt || 487 ||
pātadhūtabhavatāpajaśramaḥ |
prāptavānahamakhaṇḍavaibhavā
nandamātmapadamakṣayaṃ kṣaṇāt || 487 ||
487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the world, and in a moment admitted me to the undecaying status of the Ātman, the Bliss of infinite majesty!
Notes: Afflictions……world—those arising from the body, from other creatures and from physical phenomena.
धन्योऽहं कृतकृत्योऽहं विमुक्तोऽहं भवग्रहात् ।
नित्यानन्दस्वरूपोऽहं पूर्णोऽहं त्वदनुग्रहात् ॥ ४८८ ॥
नित्यानन्दस्वरूपोऽहं पूर्णोऽहं त्वदनुग्रहात् ॥ ४८८ ॥
dhanyo’haṃ kṛtakṛtyo’haṃ vimukto’haṃ bhavagrahāt |
nityānandasvarūpo’haṃ pūrṇo’haṃ tvadanugrahāt || 488 ||
nityānandasvarūpo’haṃ pūrṇo’haṃ tvadanugrahāt || 488 ||
488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite – all through thy mercy!
असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहमभङ्गुरः ।
प्रशान्तोऽहमनन्तोऽहममलोऽहं चिरन्तनः ॥ ४८९ ॥
प्रशान्तोऽहमनन्तोऽहममलोऽहं चिरन्तनः ॥ ४८९ ॥
asaṅgo’hamanaṅgo’hamaliṅgo’hamabhaṅguraḥ |
praśānto’hamananto’hamamalo’haṃ cirantanaḥ || 489 ||
praśānto’hamananto’hamamalo’haṃ cirantanaḥ || 489 ||
489. I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal.
Notes: Disembodied……subtle body: I have realised my identity with the Atman, and no longer consider myself as a body or mind.
अकर्ताहमभोक्ताहमविकारोऽहमक्रियः ।
शुद्धबोधस्वरूपोऽहं केवलोऽहं सदाशिवः ॥ ४९0 ॥
शुद्धबोधस्वरूपोऽहं केवलोऽहं सदाशिवः ॥ ४९0 ॥
akartāhamabhoktāhamavikāro’hamakriyaḥ |
śuddhabodhasvarūpo’haṃ kevalo’haṃ sadāśivaḥ || 490 ||
śuddhabodhasvarūpo’haṃ kevalo’haṃ sadāśivaḥ || 490 ||
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.
Notes: Not the doer ,—It is the man under delusion who thinks himself as these. But I am Illumined.
द्रष्टुः श्रोतुर्वक्तुः कर्तुर्भोक्तुर्विभिन्न एवाहम् ।
नित्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा ॥ ४९१ ॥
नित्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा ॥ ४९१ ॥
draṣṭuḥ śroturvaktuḥ karturbhokturvibhinna evāham |
nityanirantaraniṣkriyaniḥsīmāsaṅgapūrṇabodhātmā || 491 ||
nityanirantaraniṣkriyaniḥsīmāsaṅgapūrṇabodhātmā || 491 ||
491. I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite.
Notes: Different from the seer &V.—I never identify myself with any activity of the organs or the mind, for I am no longer finite.
नाहमिदं नाहमदोऽप्युभयोरवभासकं परं शुद्धम् ।
बाह्याभ्यन्तरशून्यं पूर्णं ब्रह्माद्वितीयमेवाहम् ॥ ४९२ ॥
बाह्याभ्यन्तरशून्यं पूर्णं ब्रह्माद्वितीयमेवाहम् ॥ ४९२ ॥
nāhamidaṃ nāhamado’pyubhayoravabhāsakaṃ paraṃ śuddham |
bāhyābhyantaraśūnyaṃ pūrṇaṃ brahmādvitīyamevāham || 492 ||
bāhyābhyantaraśūnyaṃ pūrṇaṃ brahmādvitīyamevāham || 492 ||
492. I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite.
Notes: Neither this nor that—things that come under direct or indirect perception. It is the body which makes ideas of nearness or remoteness etc. possible.
निरुपममनादितत्त्वं त्वमहमिदमद इति कल्पनादूरम् ।
नित्यानन्दैकरसं सत्यं ब्रह्माद्वितीयमेवाहम् ॥ ४९३ ॥
नित्यानन्दैकरसं सत्यं ब्रह्माद्वितीयमेवाहम् ॥ ४९३ ॥
nirupamamanāditattvaṃ tvamahamidamada iti kalpanādūram |
nityānandaikarasaṃ satyaṃ brahmādvitīyamevāham || 493 ||
nityānandaikarasaṃ satyaṃ brahmādvitīyamevāham || 493 ||
493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.
नारायणोऽहं नरकान्तकोऽहं
पुरान्तकोऽहं पुरुषोऽहमीशः ।
अखण्डबोधोऽहमशेषसाक्षी
निरीश्वरोऽहं निरहं च निर्ममः ॥ ४९४ ॥
पुरान्तकोऽहं पुरुषोऽहमीशः ।
अखण्डबोधोऽहमशेषसाक्षी
निरीश्वरोऽहं निरहं च निर्ममः ॥ ४९४ ॥
nārāyaṇo’haṃ narakāntako’haṃ
purāntako’haṃ puruṣo’hamīśaḥ |
akhaṇḍabodho’hamaśeṣasākṣī
nirīśvaro’haṃ nirahaṃ ca nirmamaḥ || 494 ||
purāntako’haṃ puruṣo’hamīśaḥ |
akhaṇḍabodho’hamaśeṣasākṣī
nirīśvaro’haṃ nirahaṃ ca nirmamaḥ || 494 ||
494. I am Nārāyaṇa, the slayer of Nāraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of ‘I’ and ‘mine’.
Notes: Naraka—a demon, son of Earth, killed by Vishnu.
Tripura—the demon of the “three cities,” destroyed by Shiva.
Tripura—the demon of the “three cities,” destroyed by Shiva.
सर्वेषु भूतेष्वहमेव संस्थितो
ज्ञानात्मनान्तर्बहिराश्रयः सन् ।
भोक्ता च भोग्यं स्वयमेव सर्वं
यद्यत्पृथग्दृष्टमिदन्तया पुरा ॥ ४९५ ॥
ज्ञानात्मनान्तर्बहिराश्रयः सन् ।
भोक्ता च भोग्यं स्वयमेव सर्वं
यद्यत्पृथग्दृष्टमिदन्तया पुरा ॥ ४९५ ॥
sarveṣu bhūteṣvahameva saṃsthito
jñānātmanāntarbahirāśrayaḥ san |
bhoktā ca bhogyaṃ svayameva sarvaṃ
yadyatpṛthagdṛṣṭamidantayā purā || 495 ||
jñānātmanāntarbahirāśrayaḥ san |
bhoktā ca bhogyaṃ svayameva sarvaṃ
yadyatpṛthagdṛṣṭamidantayā purā || 495 ||
495. I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as ‘this’ or the not-Self previously.
Notes: Support—being the substratum of ail super-impositions.
Previously—before Realisation.
Previously—before Realisation.
मय्यखण्डसुखाम्भोधौ बहुधा विश्ववीचयः ।
उत्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात् ॥ ४९६ ॥
उत्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात् ॥ ४९६ ॥
mayyakhaṇḍasukhāmbhodhau bahudhā viśvavīcayaḥ |
utpadyante vilīyante māyāmārutavibhramāt || 496 ||
utpadyante vilīyante māyāmārutavibhramāt || 496 ||
496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Māyā.
स्थुलादिभावा मयि कल्पिता भ्रमाद्
आरोपितानुस्फुरणेन लोकैः ।
काले यथा कल्पकवत्सराय
णर्त्वादयो निष्कलनिर्विकल्पे ॥ ४९७ ॥
आरोपितानुस्फुरणेन लोकैः ।
काले यथा कल्पकवत्सराय
णर्त्वादयो निष्कलनिर्विकल्पे ॥ ४९७ ॥
sthulādibhāvā mayi kalpitā bhramād
āropitānusphuraṇena lokaiḥ |
kāle yathā kalpakavatsarāya
ṇartvādayo niṣkalanirvikalpe || 497 ||
āropitānusphuraṇena lokaiḥ |
kāle yathā kalpakavatsarāya
ṇartvādayo niṣkalanirvikalpe || 497 ||
497. Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed – just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.
Notes: Cycles—The period of duration of the Universe.
आरोपितं नाश्रयदूषकं भवेत्
कदापि मूढैरतिदोषदूषितैः ।
नार्द्रिकरोत्यूषरभूमिभागं
मरीचिकावारि महाप्रवाहः ॥ ४९८ ॥
कदापि मूढैरतिदोषदूषितैः ।
नार्द्रिकरोत्यूषरभूमिभागं
मरीचिकावारि महाप्रवाहः ॥ ४९८ ॥
āropitaṃ nāśrayadūṣakaṃ bhavet
kadāpi mūḍhairatidoṣadūṣitaiḥ |
nārdrikarotyūṣarabhūmibhāgaṃ
marīcikāvāri mahāpravāhaḥ || 498 ||
kadāpi mūḍhairatidoṣadūṣitaiḥ |
nārdrikarotyūṣarabhūmibhāgaṃ
marīcikāvāri mahāpravāhaḥ || 498 ||
498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts.
आकाशवल्लेपविदूरगोऽहं
आदित्यवद्भास्यविलक्षणोऽहम् ।
अहार्यवन्नित्यविनिश्चलोऽहं
अम्भोधिवत्पारविवर्जितोऽहम् ॥ ४९९ ॥
आदित्यवद्भास्यविलक्षणोऽहम् ।
अहार्यवन्नित्यविनिश्चलोऽहं
अम्भोधिवत्पारविवर्जितोऽहम् ॥ ४९९ ॥
ākāśavallepavidūrago’haṃ
ādityavadbhāsyavilakṣaṇo’ham |
ahāryavannityaviniścalo’haṃ
ambhodhivatpāravivarjito’ham || 499 ||
ādityavadbhāsyavilakṣaṇo’ham |
ahāryavannityaviniścalo’haṃ
ambhodhivatpāravivarjito’ham || 499 ||
499. I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the mountain; I am limitless like the ocean.
न मे देहेन संबन्धो मेघेनेव विहायसः ।
अतः कुतो मे तद्धर्मा जाक्रत्स्वप्नसुषुप्तयः ॥ ५00 ॥
अतः कुतो मे तद्धर्मा जाक्रत्स्वप्नसुषुप्तयः ॥ ५00 ॥
na me dehena saṃbandho megheneva vihāyasaḥ |
ataḥ kuto me taddharmā jākratsvapnasuṣuptayaḥ || 500 ||
ataḥ kuto me taddharmā jākratsvapnasuṣuptayaḥ || 500 ||
500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me?
उपाधिरायाति स एव गच्छति
स एव कर्माणि करोति भुङ्क्ते ।
स एव जीर्यन्म्रियते सदाहं
कुलाद्रिवन्निश्चल एव संस्थितः ॥ ५0१ ॥
स एव कर्माणि करोति भुङ्क्ते ।
स एव जीर्यन्म्रियते सदाहं
कुलाद्रिवन्निश्चल एव संस्थितः ॥ ५0१ ॥
upādhirāyāti sa eva gacchati
sa eva karmāṇi karoti bhuṅkte |
sa eva jīryanmriyate sadāhaṃ
kulādrivanniścala eva saṃsthitaḥ || 501 ||
sa eva karmāṇi karoti bhuṅkte |
sa eva jīryanmriyate sadāhaṃ
kulādrivanniścala eva saṃsthitaḥ || 501 ||
501. It is the Upādhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.
Notes: Kula mountain—mentioned in the Puranas as being wonderfully stable.
न मे प्रवृत्तिर्न च मे निवृत्तिः
सदैकरूपस्य निरंशकस्य ।
एकात्मको यो निविडो निरन्तरो
व्योमेव पूर्णः स कथं नु चेष्टते ॥ ५0२ ॥
सदैकरूपस्य निरंशकस्य ।
एकात्मको यो निविडो निरन्तरो
व्योमेव पूर्णः स कथं नु चेष्टते ॥ ५0२ ॥
na me pravṛttirna ca me nivṛttiḥ
sadaikarūpasya niraṃśakasya |
ekātmako yo niviḍo nirantaro
vyomeva pūrṇaḥ sa kathaṃ nu ceṣṭate || 502 ||
sadaikarūpasya niraṃśakasya |
ekātmako yo niviḍo nirantaro
vyomeva pūrṇaḥ sa kathaṃ nu ceṣṭate || 502 ||
502. There is neither engaging in work nor cessation from it, for me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever exert?
Notes: Concentrated—like a lump of salt which consists of nothing but salt.
पुण्यानि पापानि निरिन्द्रियस्य
निश्चेतसो निर्विकृतेर्निराकृतेः ।
कुतो ममाखण्डसुखानुभूतेः
ब्रूते ह्यनन्वागतमित्यपि श्रुतिः ॥ ५0३ ॥
निश्चेतसो निर्विकृतेर्निराकृतेः ।
कुतो ममाखण्डसुखानुभूतेः
ब्रूते ह्यनन्वागतमित्यपि श्रुतिः ॥ ५0३ ॥
puṇyāni pāpāni nirindriyasya
niścetaso nirvikṛternirākṛteḥ |
kuto mamākhaṇḍasukhānubhūteḥ
brūte hyananvāgatamityapi śrutiḥ || 503 ||
niścetaso nirvikṛternirākṛteḥ |
kuto mamākhaṇḍasukhānubhūteḥ
brūte hyananvāgatamityapi śrutiḥ || 503 ||
503. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage ‘Not touched’, etc.
Notes: Sruti .—Brihadâranyaka Upanishad, IV. iii. 22—(In the state of profound sleep a man becomes) “Untouched by merits and untouched by demerits, for he is then beyond all the afflictions of the heart.” It may be added here that the experience of the Sushupta state is cited in the Sruti merely as an illustration of the liberated state, which is the real state of the Atman, beyond all misery. Vide Sankara’s commentary on the chapter.
छायया स्पृष्टमुष्णं वा शीतं वा सुष्ठु दुःष्ठु वा ।
न स्पृशत्येव यत्किंचित्पुरुषं तद्विलक्षणम् ॥ ५0४ ॥
न स्पृशत्येव यत्किंचित्पुरुषं तद्विलक्षणम् ॥ ५0४ ॥
chāyayā spṛṣṭamuṣṇaṃ vā śītaṃ vā suṣṭhu duḥṣṭhu vā |
na spṛśatyeva yatkiṃcitpuruṣaṃ tadvilakṣaṇam || 504 ||
na spṛśatyeva yatkiṃcitpuruṣaṃ tadvilakṣaṇam || 504 ||
504. If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is distinct from the shadow.
न साक्षिणं साक्ष्यधर्माः संस्पृशन्ति विलक्षणम् ।
अविकारमुदासीनं गृहधर्माः प्रदीपवत् ॥ ५0५ ॥
अविकारमुदासीनं गृहधर्माः प्रदीपवत् ॥ ५0५ ॥
na sākṣiṇaṃ sākṣyadharmāḥ saṃspṛśanti vilakṣaṇam |
avikāramudāsīnaṃ gṛhadharmāḥ pradīpavat || 505 ||
avikāramudāsīnaṃ gṛhadharmāḥ pradīpavat || 505 ||
505. The properties of things observed do not affect the Witness, which is distinct from them, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it).
रवेर्यथा कर्मणि साक्षिभावो
वन्हेर्यथा दाहनियामकत्वम् ।
रज्जोर्यथारोपितवस्तुसङ्गः
तथैव कूटस्थचिदात्मनो मे ॥ ५0६ ॥
वन्हेर्यथा दाहनियामकत्वम् ।
रज्जोर्यथारोपितवस्तुसङ्गः
तथैव कूटस्थचिदात्मनो मे ॥ ५0६ ॥
raveryathā karmaṇi sākṣibhāvo
vanheryathā dāhaniyāmakatvam |
rajjoryathāropitavastusaṅgaḥ
tathaiva kūṭasthacidātmano me || 506 ||
vanheryathā dāhaniyāmakatvam |
rajjoryathāropitavastusaṅgaḥ
tathaiva kūṭasthacidātmano me || 506 ||
506. As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.
Notes: Sun……actions—people do good and bad deeds with the help ot sunlight, but the sun is unaffected by their results.
Rope etc.—the relation of the rope to the snake is wholly fictitious.
So am I etc.—unconcerned with the activities of the Buddhi.
Rope etc.—the relation of the rope to the snake is wholly fictitious.
So am I etc.—unconcerned with the activities of the Buddhi.
कर्तापि वा कारयितापि नाहं
भोक्तापि वा भोजयितापि नाहम् ।
द्रष्टापि वा दर्शयितापि नाहं
सोऽहं स्वयंज्योतिरनीदृगात्मा ॥ ५0७ ॥
भोक्तापि वा भोजयितापि नाहम् ।
द्रष्टापि वा दर्शयितापि नाहं
सोऽहं स्वयंज्योतिरनीदृगात्मा ॥ ५0७ ॥
kartāpi vā kārayitāpi nāhaṃ
bhoktāpi vā bhojayitāpi nāham |
draṣṭāpi vā darśayitāpi nāhaṃ
so’haṃ svayaṃjyotiranīdṛgātmā || 507 ||
bhoktāpi vā bhojayitāpi nāham |
draṣṭāpi vā darśayitāpi nāhaṃ
so’haṃ svayaṃjyotiranīdṛgātmā || 507 ||
507. I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that Self-effulgent, Transcendent Ātman.
Notes: I am neither .—I am free from all activity, direct or indirect.
Transcendent—beyond the range of sense.
Transcendent—beyond the range of sense.
चलत्युपाधौ प्रतिबिम्बलौल्यम्
अउपाधिकं मूढधियो नयन्ति ।
स्वबिम्बभूतं रविवद्विनिष्क्रियं
कर्तास्मि भोक्तास्मि हतोऽस्मि हेति ॥ ५0८ ॥
अउपाधिकं मूढधियो नयन्ति ।
स्वबिम्बभूतं रविवद्विनिष्क्रियं
कर्तास्मि भोक्तास्मि हतोऽस्मि हेति ॥ ५0८ ॥
calatyupādhau pratibimbalaulyam
aupādhikaṃ mūḍhadhiyo nayanti |
svabimbabhūtaṃ ravivadviniṣkriyaṃ
kartāsmi bhoktāsmi hato’smi heti || 508 ||
aupādhikaṃ mūḍhadhiyo nayanti |
svabimbabhūtaṃ ravivadviniṣkriyaṃ
kartāsmi bhoktāsmi hato’smi heti || 508 ||
508. When the supervening adjunct (Upādhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) ‘I am the doer’, ‘I am the experiencer’, ‘I am killed, oh, alas!’
Notes: Supervening adjunct—e. g. water, in which the sun is reflected. It is the water that moves and with it the reflection, but never the sun, though ignorant people may think the sun is also moving. Similarly, all activity which belongs to the Buddhi under the reflection of the Atman, is erroneously attributed to the latter.
I am the doer,” .—This is how the ignorant man thinks and wails.
I am the doer,” .—This is how the ignorant man thinks and wails.
जले वापि स्थले वापि लुठत्वेष जडात्मकः ।
नाहं विलिप्ये तद्धर्मैर्घटधर्मैर्नभो यथा ॥ ५0९ ॥
नाहं विलिप्ये तद्धर्मैर्घटधर्मैर्नभो यथा ॥ ५0९ ॥
jale vāpi sthale vāpi luṭhatveṣa jaḍātmakaḥ |
nāhaṃ vilipye taddharmairghaṭadharmairnabho yathā || 509 ||
nāhaṃ vilipye taddharmairghaṭadharmairnabho yathā || 509 ||
509. Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.
Notes: Not touched jar—Just as the sky seemingly enclosed in a jar is one with the infinite sky, and
is always the same whether the jar is broken or not, similarly is the Atman always the same despite Its apparent relation to the body.
is always the same whether the jar is broken or not, similarly is the Atman always the same despite Its apparent relation to the body.
कर्तृत्वभोक्तृत्वखलत्वमत्तता
जडत्वबद्धत्वविमुक्ततादयः ।
बुद्धेर्विकल्पा न तु सन्ति वस्तुतः
स्वस्मिन् परे ब्रह्मणि केवलेऽद्वये ॥ ५१0 ॥
जडत्वबद्धत्वविमुक्ततादयः ।
बुद्धेर्विकल्पा न तु सन्ति वस्तुतः
स्वस्मिन् परे ब्रह्मणि केवलेऽद्वये ॥ ५१0 ॥
kartṛtvabhoktṛtvakhalatvamattatā
jaḍatvabaddhatvavimuktatādayaḥ |
buddhervikalpā na tu santi vastutaḥ
svasmin pare brahmaṇi kevale’dvaye || 510 ||
jaḍatvabaddhatvavimuktatādayaḥ |
buddhervikalpā na tu santi vastutaḥ
svasmin pare brahmaṇi kevale’dvaye || 510 ||
510. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.
Notes: The Atman is Knowledge Absolute, which admits of no change, while the Buddhi or determinative faculty, being inert, is subject to change. So the confusion of the characteristics of the Self with those of Buddhi is solely due to super-imposition.
सन्तु विकाराः प्रकृतेर्दशधा शतधा सहस्रधा वापि ।
किं मेऽसङ्गचितस्तैर्न घनः क्वचिदम्बरं स्पृशति ॥ ५११ ॥
किं मेऽसङ्गचितस्तैर्न घनः क्वचिदम्बरं स्पृशति ॥ ५११ ॥
santu vikārāḥ prakṛterdaśadhā śatadhā sahasradhā vāpi |
kiṃ me’saṅgacitastairna ghanaḥ kvacidambaraṃ spṛśati || 511 ||
kiṃ me’saṅgacitastairna ghanaḥ kvacidambaraṃ spṛśati || 511 ||
511. Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them? Never do the clouds touch the sky!
Notes: Prakriti—the Undifferentiated, described in Slokas 108 and following.
अव्यक्तादिस्थूलपर्यन्तमेतत्
विश्व यत्राभासमात्रं प्रतीतम् ।
व्योमप्रख्यं सूक्ष्ममाद्यन्तहीनं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१२ ॥
विश्व यत्राभासमात्रं प्रतीतम् ।
व्योमप्रख्यं सूक्ष्ममाद्यन्तहीनं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१२ ॥
avyaktādisthūlaparyantametat
viśva yatrābhāsamātraṃ pratītam |
vyomaprakhyaṃ sūkṣmamādyantahīnaṃ
brahmādvaitaṃ yattadevāhamasmi || 512 ||
viśva yatrābhāsamātraṃ pratītam |
vyomaprakhyaṃ sūkṣmamādyantahīnaṃ
brahmādvaitaṃ yattadevāhamasmi || 512 ||
512. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow.
Notes: Appears……shadow—to the ignorant.
सर्वाधारं सर्ववस्तुप्रकाशं
सर्वाकारं सर्वगं सर्वशून्यम् ।
नित्यं शुद्धं निश्चलं निर्विकल्पं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१३ ॥
सर्वाकारं सर्वगं सर्वशून्यम् ।
नित्यं शुद्धं निश्चलं निर्विकल्पं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१३ ॥
sarvādhāraṃ sarvavastuprakāśaṃ
sarvākāraṃ sarvagaṃ sarvaśūnyam |
nityaṃ śuddhaṃ niścalaṃ nirvikalpaṃ
brahmādvaitaṃ yattadevāhamasmi || 513 ||
sarvākāraṃ sarvagaṃ sarvaśūnyam |
nityaṃ śuddhaṃ niścalaṃ nirvikalpaṃ
brahmādvaitaṃ yattadevāhamasmi || 513 ||
513. I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.
Notes: Support of all—being the one substratum of all phenomena.
यत्प्रत्यस्ताशेषमायाविशेषं
प्रत्यग्रूपं प्रत्ययागम्यमानम् ।
सत्यज्ञानानन्तमानन्दरूपं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१४ ॥
प्रत्यग्रूपं प्रत्ययागम्यमानम् ।
सत्यज्ञानानन्तमानन्दरूपं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥ ५१४ ॥
yatpratyastāśeṣamāyāviśeṣaṃ
pratyagrūpaṃ pratyayāgamyamānam |
satyajñānānantamānandarūpaṃ
brahmādvaitaṃ yattadevāhamasmi || 514 ||
pratyagrūpaṃ pratyayāgamyamānam |
satyajñānānantamānandarūpaṃ
brahmādvaitaṃ yattadevāhamasmi || 514 ||
514. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Māyā, which is the inmost essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.
Notes: Maya—Same as Prakrit or Avyakta.
Truth—may be translated as Existence. This line sets forth the Swarupa Lakshana or essentia! characteristics of Brahman, as distinct from Its Tatastha Lakshana or indirect attributes, such as creatorship of the universe and so on.
Truth—may be translated as Existence. This line sets forth the Swarupa Lakshana or essentia! characteristics of Brahman, as distinct from Its Tatastha Lakshana or indirect attributes, such as creatorship of the universe and so on.
निष्क्रियोऽस्म्यविकारोऽस्मि
निष्कलोऽस्मि निराकृतिः ।
निर्विकल्पोऽस्मि नित्योऽस्मि
निरालम्बोऽस्मि निर्द्वयः ॥ ५१५ ॥
निष्कलोऽस्मि निराकृतिः ।
निर्विकल्पोऽस्मि नित्योऽस्मि
निरालम्बोऽस्मि निर्द्वयः ॥ ५१५ ॥
niṣkriyo’smyavikāro’smi
niṣkalo’smi nirākṛtiḥ |
nirvikalpo’smi nityo’smi
nirālambo’smi nirdvayaḥ || 515 ||
niṣkalo’smi nirākṛtiḥ |
nirvikalpo’smi nityo’smi
nirālambo’smi nirdvayaḥ || 515 ||
515. I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second.
Notes: Without……support: Brahman is Itself Its own support.
सर्वात्मकोऽहं सर्वोऽहं सर्वातीतोऽहमद्वयः ।
केवलाक्षण्डबोधोऽहमानन्दोऽहं निरन्तरः ॥ ५१६ ॥
केवलाक्षण्डबोधोऽहमानन्दोऽहं निरन्तरः ॥ ५१६ ॥
sarvātmako’haṃ sarvo’haṃ sarvātīto’hamadvayaḥ |
kevalākṣaṇḍabodho’hamānando’haṃ nirantaraḥ || 516 ||
kevalākṣaṇḍabodho’hamānando’haṃ nirantaraḥ || 516 ||
516. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss and indivisible.
Notes: Indivisible—without break.
स्वाराज्यसाम्राज्यविभूतिरेषा
भवत्कृपाश्रीमहिमप्रसादात् ।
प्राप्ता मया श्रीगुरवे महात्मने
नमो नमस्तेऽस्तु पुनर्नमोऽस्तु ॥ ५१७ ॥
भवत्कृपाश्रीमहिमप्रसादात् ।
प्राप्ता मया श्रीगुरवे महात्मने
नमो नमस्तेऽस्तु पुनर्नमोऽस्तु ॥ ५१७ ॥
svārājyasāmrājyavibhūtireṣā
bhavatkṛpāśrīmahimaprasādāt |
prāptā mayā śrīgurave mahātmane
namo namaste’stu punarnamo’stu || 517 ||
bhavatkṛpāśrīmahimaprasādāt |
prāptā mayā śrīgurave mahātmane
namo namaste’stu punarnamo’stu || 517 ||
517. This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher, salutations again and again!
Notes: Self-effulgence—hence, absolute independence. The disciple is beside himself with joy, and hence the highly rhetorical language.
महास्वप्ने मायाकृतजनिजरामृत्युगहने
भ्रमन्तं क्लिश्यन्तं बहुलतरतापैरनुदिनम् ।
अहंकारव्याघ्रव्यथितमिममत्यन्तकृपया
प्रबोध्य प्रस्वापात्परमवितवान्मामसि गुरो ॥ ५१८ ॥
भ्रमन्तं क्लिश्यन्तं बहुलतरतापैरनुदिनम् ।
अहंकारव्याघ्रव्यथितमिममत्यन्तकृपया
प्रबोध्य प्रस्वापात्परमवितवान्मामसि गुरो ॥ ५१८ ॥
mahāsvapne māyākṛtajanijarāmṛtyugahane
bhramantaṃ kliśyantaṃ bahulataratāpairanudinam |
ahaṃkāravyāghravyathitamimamatyantakṛpayā
prabodhya prasvāpātparamavitavānmāmasi guro || 518 ||
bhramantaṃ kliśyantaṃ bahulataratāpairanudinam |
ahaṃkāravyāghravyathitamimamatyantakṛpayā
prabodhya prasvāpātparamavitavānmāmasi guro || 518 ||
518. O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions, and sorely troubled by the tiger of egoism.
Notes: Sleep—of Nescience, which also creates the ‘dream,’ two lines further on.
Forest—i. e. difficult to come through.
Day after day: It is a well-known fact that even a short dream may, to the dreamer’s mind, appear as extending over years.
Forest—i. e. difficult to come through.
Day after day: It is a well-known fact that even a short dream may, to the dreamer’s mind, appear as extending over years.
नमस्तस्मै सदैकस्मै कस्मैचिन्महसे नमः ।
यदेतद्विश्वरूपेण राजते गुरुराज ते ॥ ५१९ ॥
यदेतद्विश्वरूपेण राजते गुरुराज ते ॥ ५१९ ॥
namastasmai sadaikasmai kasmaicinmahase namaḥ |
yadetadviśvarūpeṇa rājate gururāja te || 519 ||
yadetadviśvarūpeṇa rājate gururāja te || 519 ||
519. Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute.
Notes: Greatness .—The Guru is addressed as Brahman Itself by the grateful disciple. Hence the use of epithets applicable to Brahman. Compare the salutation Mantram of the Guru-Gita: “The Guru is Brahmá, the Guru is Vishnu, the Guru is Shiva, the God of Gods. The Guru verily is the Supreme Brahman. Salutations to that adorable Guru!”
इति नतमवलोक्य शिष्यवर्यं
समधिगतात्मसुखं प्रबुद्धतत्त्वम् ।
प्रमुदितहृदयं स देशिकेन्द्रः
पुनरिदमाह वचः परं महात्मा ॥ ५२0 ॥
समधिगतात्मसुखं प्रबुद्धतत्त्वम् ।
प्रमुदितहृदयं स देशिकेन्द्रः
पुनरिदमाह वचः परं महात्मा ॥ ५२0 ॥
iti natamavalokya śiṣyavaryaṃ
samadhigatātmasukhaṃ prabuddhatattvam |
pramuditahṛdayaṃ sa deśikendraḥ
punaridamāha vacaḥ paraṃ mahātmā || 520 ||
samadhigatātmasukhaṃ prabuddhatattvam |
pramuditahṛdayaṃ sa deśikendraḥ
punaridamāha vacaḥ paraṃ mahātmā || 520 ||
520. Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:
Vivekachudamani – Introduction
1: Devoted Dedication
2: Glory of Spiritual Life
3: Unique Graces in Life
4-7: Miseries of The Unspiritual Man
8-13: Means of Wisdom
14-17: The Fit Student
18-30: The Four Qualifications
31: Bhakti – Firm and Deep
32-40: Courtesy of Approach and Questioning
41-47: Loving Advice of the Guru
48-49: Questions of the Disciple
50: Intelligent Disciple – Appreciated
51-55: Glory of Self-Effort
56-61: Knowledge of the Self-Its Beauty
62-66: Direct Experience – Liberation
67-71: Discussion on Questions Raised
72-75: Gross Body
76-82: Sense Objects a Trap – Man Bound
83-86: Fascination for Body Criticised
87-91: Gross Body Condemned
92: Organs of Perception and Action
93-94: Inner Instruments
95: The Five Pranas
96-101: Subtle Body – Effects
102: Functions of Prāna
103-105: Ego Discussed
106-107: Infinite Love – the Self
108-110: Māyā – Pointed Out
111-112: Rajoguņa – Nature and Effects
113-116: Tamoguņa – Nature and Effects
117-119: Sattvaguņa – Nature and Effects
120-121: The Causal Body – Its Nature
122-123: Not-Self – Description
124-135: The Self – Its Nature
136: Advice for Self-control
137-142: What is Bondage – The Reply
143-144: The Powers – Agitation and Veiling
145-146: Bondage in Action
147-153: Ātman and Anātman – Discrimination
Negation of the Kośas
154-164: – Annamaya kośa (Food sheath)
165-166: – Prņamaya kośa (Vital air sheath)
167-183: – Manomaya kosa (Mental sheath)
184-188: – Vijnanamaya kośa (Intellectual sheath)
189-191: Ātman – Unattached
192-193: What is Liberation? – Disciple
194-206: Self-Knowledge gives Liberation
207-210: Anandamaya kośa (Bliss sheath)
211: Ātman – Other than the Five Kośas
212: What is Ātman? – Disciple
213-225: Nature of the Self – Discussion
226-236: All Manifestation Absolute
237-240: Brahman – Its Nature
241-249: That Thou Art – Explanation
250-253: Attitude in Meditation
254-266: Aids to Meditation
267-276: Give up Vāsanās – the Method
277-292: End Superimposition – The Means
293-297: The Perceived I’ Factor – False
298-309: Condemnation of the Ego
310-319: Actions, Thoughts and Vāsanās – Renounce
320-329: Total Vigilance – Its Price
330-338: In the One, No Plurality
339-348: Spiritual Growth – the Secret
349-353: Cause-Effect – False
354-372: Samadhi – Its Nature
373-378: Fully Detached – Samadhi Easy
379-383: Meditation – the Technique
384-397: Continuous Attention to Self
398-406: No Diversity in Reality
407-413: Ātma-vicāra – Contemplation
414-418: Give up Perceptions
419-425: The Science of Reality – Its Benefits
426-445: Signs of a Realised Seer
446-464: Prārabdha for a Saint
465-471: There is No Plurality
472-479: Experience of Selfhood
480-520: Practice of Knowledge – Disciple
521-575: Final Words of Advice
576-578: Blessed Disciple Liberated
579-581: The Glory of the Textbook
Vivekachudamani – Verses 480-520 – Vivekachudamani Verses 480-520 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-480-520