ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः
पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि ।
रूपादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते
तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥ ५२१ ॥
पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि ।
रूपादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते
तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥ ५२१ ॥
brahmapratyayasantatirjagadato brahmaiva tatsarvataḥ
paśyādhyātmadṛśā praśāntamanasā sarvāsvavasthāsvapi |
rūpādanyadavekṣitaṃ kimabhitaścakṣuṣmatāṃ dṛśyate
tadvadbrahmavidaḥ sataḥ kimaparaṃ buddhervihārāspadam || 521 ||
paśyādhyātmadṛśā praśāntamanasā sarvāsvavasthāsvapi |
rūpādanyadavekṣitaṃ kimabhitaścakṣuṣmatāṃ dṛśyate
tadvadbrahmavidaḥ sataḥ kimaparaṃ buddhervihārāspadam || 521 ||
521. The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation?
Notes: Series……Brahman— Existence, Knowledge, and Bliss which are the Essence of Brahman can be found, upon analysis, as underlying, every perception of ours. By another way of reasoning, the world is simply Brahman seen through a veil of name and form, which are contributed by the mind. It is X + mind, as Swami Vivekananda has put it.
One who has eyes—suggests a discriminating man whose view of life will be different from that of the ordinary man. Hence he can generalise the objective world as so many forms. ‘Form’ implies ‘colour,’ which also is a meaning of the word ‘Rupa.’
One who has eyes—suggests a discriminating man whose view of life will be different from that of the ordinary man. Hence he can generalise the objective world as so many forms. ‘Form’ implies ‘colour,’ which also is a meaning of the word ‘Rupa.’
कस्तां परानन्दरसानुभूति
मृत्सृज्य शून्येषु रमेत विद्वान् ।
चन्द्रे महाल्हादिनि दीप्यमाने
चित्रेन्दुमालोकयितुं क इच्छेत् ॥ ५२२ ॥
मृत्सृज्य शून्येषु रमेत विद्वान् ।
चन्द्रे महाल्हादिनि दीप्यमाने
चित्रेन्दुमालोकयितुं क इच्छेत् ॥ ५२२ ॥
kastāṃ parānandarasānubhūti
mṛtsṛjya śūnyeṣu rameta vidvān |
candre mahālhādini dīpyamāne
citrendumālokayituṃ ka icchet || 522 ||
mṛtsṛjya śūnyeṣu rameta vidvān |
candre mahālhādini dīpyamāne
citrendumālokayituṃ ka icchet || 522 ||
522. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial? When the exceedingly charming moon is shining, who would wish to look at a painted moon?
असत्पदार्थानुभवेन किंचिन्
न ह्यस्ति तृप्तिर्न च दुःखहानिः ।
तदद्वयानन्दरसानुभूत्या
तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ॥ ५२३ ॥
न ह्यस्ति तृप्तिर्न च दुःखहानिः ।
तदद्वयानन्दरसानुभूत्या
तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ॥ ५२३ ॥
asatpadārthānubhavena kiṃcin
na hyasti tṛptirna ca duḥkhahāniḥ |
tadadvayānandarasānubhūtyā
tṛptaḥ sukhaṃ tiṣṭha sadātmaniṣṭhayā || 523 ||
na hyasti tṛptirna ca duḥkhahāniḥ |
tadadvayānandarasānubhūtyā
tṛptaḥ sukhaṃ tiṣṭha sadātmaniṣṭhayā || 523 ||
523. From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.
Notes: Neither satisfaction .—Compare the celebrated verse—“Never is desire appeased by the enjoyment of sense-pleasures,” .
स्वमेव सर्वथा पश्यन्मन्यमानः स्वमद्वयम् ।
स्वानन्दमनुभुञ्जानः कालं नय महामते ॥ ५२४ ॥
स्वानन्दमनुभुञ्जानः कालं नय महामते ॥ ५२४ ॥
svameva sarvathā paśyanmanyamānaḥ svamadvayam |
svānandamanubhuñjānaḥ kālaṃ naya mahāmate || 524 ||
svānandamanubhuñjānaḥ kālaṃ naya mahāmate || 524 ||
524. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul!
अखण्डबोधात्मनि निर्विकल्पे
विकल्पनं व्योम्नि पुरप्रकल्पनम् ।
तदद्वयानन्दमयात्मना सदा
शान्तिं परामेत्य भजस्व मौनम् ॥ ५२५ ॥
विकल्पनं व्योम्नि पुरप्रकल्पनम् ।
तदद्वयानन्दमयात्मना सदा
शान्तिं परामेत्य भजस्व मौनम् ॥ ५२५ ॥
akhaṇḍabodhātmani nirvikalpe
vikalpanaṃ vyomni puraprakalpanam |
tadadvayānandamayātmanā sadā
śāntiṃ parāmetya bhajasva maunam || 525 ||
vikalpanaṃ vyomni puraprakalpanam |
tadadvayānandamayātmanā sadā
śāntiṃ parāmetya bhajasva maunam || 525 ||
525. Dualistic conceptions in the Ātman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.
Notes: Quiet—as the Witness. How he is to live, is explained in the next verse.
तूष्णीमवस्था परमोपशान्तिः
बुद्धेरसत्कल्पविकल्पहेतोः ।
ब्रह्मात्मन ब्रह्मविदो महात्मनो
यत्राद्वयानन्दसुखं निरन्तरम् ॥ ५२६ ॥
बुद्धेरसत्कल्पविकल्पहेतोः ।
ब्रह्मात्मन ब्रह्मविदो महात्मनो
यत्राद्वयानन्दसुखं निरन्तरम् ॥ ५२६ ॥
tūṣṇīmavasthā paramopaśāntiḥ
buddherasatkalpavikalpahetoḥ |
brahmātmana brahmavido mahātmano
yatrādvayānandasukhaṃ nirantaram || 526 ||
buddherasatkalpavikalpahetoḥ |
brahmātmana brahmavido mahātmano
yatrādvayānandasukhaṃ nirantaram || 526 ||
526. To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second.
नास्ति निर्वासनान्मौनात्परं सुखकृदुत्तमम् ।
विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ॥ ५२७ ॥
विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ॥ ५२७ ॥
nāsti nirvāsanānmaunātparaṃ sukhakṛduttamam |
vijñātātmasvarūpasya svānandarasapāyinaḥ || 527 ||
vijñātātmasvarūpasya svānandarasapāyinaḥ || 527 ||
527. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.
गच्छंस्तिष्ठन्नुपविशञ्छयानो वान्यथापि वा ।
यथेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः ॥ ५२८ ॥
यथेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः ॥ ५२८ ॥
gacchaṃstiṣṭhannupaviśañchayāno vānyathāpi vā |
yathecchayā vesedvidvānātnārāmaḥ sadā muniḥ || 528 ||
yathecchayā vesedvidvānātnārāmaḥ sadā muniḥ || 528 ||
528. The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition.
Notes: He is perfectly independent.
न देशकालासनदिग्यमादि
लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः ।
संसिद्धतत्त्वस्य महात्मनोऽस्ति
स्ववेदने का नियमाद्यवस्था ॥ ५२९ ॥
लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः ।
संसिद्धतत्त्वस्य महात्मनोऽस्ति
स्ववेदने का नियमाद्यवस्था ॥ ५२९ ॥
na deśakālāsanadigyamādi
lakṣyādyapekṣāpratibaddhavṛtteḥ |
saṃsiddhatattvasya mahātmano’sti
svavedane kā niyamādyavasthā || 529 ||
lakṣyādyapekṣāpratibaddhavṛtteḥ |
saṃsiddhatattvasya mahātmano’sti
svavedane kā niyamādyavasthā || 529 ||
529. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self?
Notes: Place—holy places are meant. Similarly with time.
Posture: Which is an important thing with beginners. ‘Asana’ may also mean ‘seats.’
Direction—facing north or east.
Moral disciplines—The Yama and Niyama observances mentioned in Ashtanga Yoga.
Objects of meditation—gross or fine.
Posture: Which is an important thing with beginners. ‘Asana’ may also mean ‘seats.’
Direction—facing north or east.
Moral disciplines—The Yama and Niyama observances mentioned in Ashtanga Yoga.
Objects of meditation—gross or fine.
घटोऽयमिति विज्ञातुं नियमः कोऽन्ववेक्षते ।
विना प्रमाणसुष्ठुत्वं यस्मिन् सति पदार्थधीः ॥ ५३0 ॥
विना प्रमाणसुष्ठुत्वं यस्मिन् सति पदार्थधीः ॥ ५३0 ॥
ghaṭo’yamiti vijñātuṃ niyamaḥ ko’nvavekṣate |
vinā pramāṇasuṣṭhutvaṃ yasmin sati padārthadhīḥ || 530 ||
vinā pramāṇasuṣṭhutvaṃ yasmin sati padārthadhīḥ || 530 ||
530. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect, which alone ensures a cognition of the object?
Notes: Means of knowledge—e. g. the eye in the case of vision, and so on.
अयमात्मा नित्यसिद्धः प्रमाणे सति भासते ।
न देशं नापि कालं न शुद्धिं वाप्यपेक्षते ॥ ५३१ ॥
न देशं नापि कालं न शुद्धिं वाप्यपेक्षते ॥ ५३१ ॥
ayamātmā nityasiddhaḥ pramāṇe sati bhāsate |
na deśaṃ nāpi kālaṃ na śuddhiṃ vāpyapekṣate || 531 ||
na deśaṃ nāpi kālaṃ na śuddhiṃ vāpyapekṣate || 531 ||
531. So this Ātman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity.
Notes: Means……knowledge—Realisation, to which direct perception, inference etc. are subordinate aids.
देवदत्तोऽहमित्येतद्विज्ञानं निरपेक्षकम् ।
तद्वद्ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम् ॥ ५३२ ॥
तद्वद्ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम् ॥ ५३२ ॥
devadatto’hamityetadvijñānaṃ nirapekṣakam |
tadvadbrahmavido’pyasya brahmāhamiti vedanam || 532 ||
tadvadbrahmavido’pyasya brahmāhamiti vedanam || 532 ||
532. The consciousness, ‘I am Devadatta’, is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman.
भानुनेव जगत्सर्वं भासते यस्य तेजसा ।
अनात्मकमसत्तुच्छं किं नु तस्यावभासकम् ॥ ५३३ ॥
अनात्मकमसत्तुच्छं किं नु तस्यावभासकम् ॥ ५३३ ॥
bhānuneva jagatsarvaṃ bhāsate yasya tejasā |
anātmakamasattucchaṃ kiṃ nu tasyāvabhāsakam || 533 ||
anātmakamasattucchaṃ kiṃ nu tasyāvabhāsakam || 533 ||
533. What indeed can manifest That whose lustre, like the sun, causes the whole universe – unsubstantial, unreal, insignificant – to appear at all?
Notes: An echo of the famous Sruti passage—“He shining, everything else shines, through His light all this is manifest.”
वेदशास्त्रपुराणानि भूतानि सकलान्यपि ।
येनार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् ॥ ५३४ ॥
येनार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् ॥ ५३४ ॥
vedaśāstrapurāṇāni bhūtāni sakalānyapi |
yenārthavanti taṃ kinnu vijñātāraṃ prakāśayet || 534 ||
yenārthavanti taṃ kinnu vijñātāraṃ prakāśayet || 534 ||
534. What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning?
Notes: An echo of Brihadâranyaka II. iv. 14.
Other scriptures—may mean the Six Systems of Philosophy or anything else.
Other scriptures—may mean the Six Systems of Philosophy or anything else.
एष स्वयंज्योतिरनन्तशक्तिः
आत्माप्रमेयः सकलानुभूतिः ।
यमेव विज्ञाय विमुक्तबन्धो
जयत्ययं ब्रह्मविदुत्तमोत्तमः ॥ ५३५ ॥
आत्माप्रमेयः सकलानुभूतिः ।
यमेव विज्ञाय विमुक्तबन्धो
जयत्ययं ब्रह्मविदुत्तमोत्तमः ॥ ५३५ ॥
eṣa svayaṃjyotiranantaśaktiḥ
ātmāprameyaḥ sakalānubhūtiḥ |
yameva vijñāya vimuktabandho
jayatyayaṃ brahmaviduttamottamaḥ || 535 ||
ātmāprameyaḥ sakalānubhūtiḥ |
yameva vijñāya vimuktabandho
jayatyayaṃ brahmaviduttamottamaḥ || 535 ||
535. Here is the Self-effulgent Ātman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all – realising which alone this incomparable knower of Brahman lives his glorious life, freed from bondage.
Notes: Incomparable—lit. best among the best.
न खिद्यते नो विषयैः प्रमोदते
न सज्जते नापि विरज्यते च ।
स्वस्मिन्सदा क्रीडति नन्दति स्वयं
निरन्तरानन्दरसेन तृप्तः ॥ ५३६ ॥
न सज्जते नापि विरज्यते च ।
स्वस्मिन्सदा क्रीडति नन्दति स्वयं
निरन्तरानन्दरसेन तृप्तः ॥ ५३६ ॥
na khidyate no viṣayaiḥ pramodate
na sajjate nāpi virajyate ca |
svasminsadā krīḍati nandati svayaṃ
nirantarānandarasena tṛptaḥ || 536 ||
na sajjate nāpi virajyate ca |
svasminsadā krīḍati nandati svayaṃ
nirantarānandarasena tṛptaḥ || 536 ||
536. Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense- objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.
Notes: Undiluted .—i. e. Absolute Bliss.
Neither attached —Compare Gita XIV. 22-25.
Neither attached —Compare Gita XIV. 22-25.
क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनिः ।
तथैव विद्वान् रमते निर्ममो निरहं सुखी ॥ ५३७ ॥
तथैव विद्वान् रमते निर्ममो निरहं सुखी ॥ ५३७ ॥
kṣudhāṃ dehavyathāṃ tyaktvā bālaḥ krīḍati vastuniḥ |
tathaiva vidvān ramate nirmamo nirahaṃ sukhī || 537 ||
tathaiva vidvān ramate nirmamo nirahaṃ sukhī || 537 ||
537. A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of ‘I’ or ‘mine’, and is happy.
चिन्ताशून्यमदैन्यभैक्षमशनं पानं सरिद्वारिषु
स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने ।
वस्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही
संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि ॥ ५३८ ॥
स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने ।
वस्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही
संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि ॥ ५३८ ॥
cintāśūnyamadainyabhaikṣamaśanaṃ pānaṃ saridvāriṣu
svātantryeṇa niraṅkuśā sthitirabhīrnidrā śmaśāne vane |
vastraṃ kṣālanaśoṣaṇādirahitaṃ digvāstu śayyā mahī
saṃcāro nigamāntavīthiṣu vidāṃ krīḍā pare brahmaṇi || 538 ||
svātantryeṇa niraṅkuśā sthitirabhīrnidrā śmaśāne vane |
vastraṃ kṣālanaśoṣaṇādirahitaṃ digvāstu śayyā mahī
saṃcāro nigamāntavīthiṣu vidāṃ krīḍā pare brahmaṇi || 538 ||
538. Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.
Notes: This is a splendid setting forth of the free life of a true Sannyasin.
Without fear—because of their identification with Brahman, the One without a second.
Quarters .—He goes nude, that is.
Any bark etc.—this is suggested by the word in the text.
Bark, or cloth, or anything may be their dress.
Without fear—because of their identification with Brahman, the One without a second.
Quarters .—He goes nude, that is.
Any bark etc.—this is suggested by the word in the text.
Bark, or cloth, or anything may be their dress.
विमानमालम्ब्य शरीरमेतद्
भुनक्त्यशेषान्विषयानुपस्थितान् ।
परेच्छया बालवदात्मवेत्ता
योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः ॥ ५३९ ॥
भुनक्त्यशेषान्विषयानुपस्थितान् ।
परेच्छया बालवदात्मवेत्ता
योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः ॥ ५३९ ॥
vimānamālambya śarīrametad
bhunaktyaśeṣānviṣayānupasthitān |
parecchayā bālavadātmavettā
yo’vyaktaliṅgo’nanuṣaktabāhyaḥ || 539 ||
bhunaktyaśeṣānviṣayānupasthitān |
parecchayā bālavadātmavettā
yo’vyaktaliṅgo’nanuṣaktabāhyaḥ || 539 ||
539. The knower of the Ātman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child.
Notes: No outward mark: Hence it is so difficult to know them.
Sense-objects—food etc.
As they come—in the working out of Prárabdha work.
Through others’ wish—as asked by his devotees or friends.
Sense-objects—food etc.
As they come—in the working out of Prárabdha work.
Through others’ wish—as asked by his devotees or friends.
दिगम्बरो वापि च साम्बरो वा
त्वगम्बरो वापि चिदम्बरस्थः ।
उन्मत्तवद्वापि च बालवद्वा
पिशाचवद्वापि चरत्यवन्याम् ॥ ५४0 ॥
त्वगम्बरो वापि चिदम्बरस्थः ।
उन्मत्तवद्वापि च बालवद्वा
पिशाचवद्वापि चरत्यवन्याम् ॥ ५४0 ॥
digambaro vāpi ca sāmbaro vā
tvagambaro vāpi cidambarasthaḥ |
unmattavadvāpi ca bālavadvā
piśācavadvāpi caratyavanyām || 540 ||
tvagambaro vāpi cidambarasthaḥ |
unmattavadvāpi ca bālavadvā
piśācavadvāpi caratyavanyām || 540 ||
540. Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.
Notes: Ghoul—with no sense of cleanliness. It should be noted that these are some of the devices to avoid the company of vulgar people.
Skins—the word in the text also means ‘bark.’
Skins—the word in the text also means ‘bark.’
कामान्निष्कामरूपी संश्चरत्येकचारो मुनिः ।
स्वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः ॥ ५४१ ॥
स्वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः ॥ ५४१ ॥
kāmānniṣkāmarūpī saṃścaratyekacāro muniḥ |
svātmanaiva sadā tuṣṭaḥ svayaṃ sarvātmanā sthitaḥ || 541 ||
svātmanaiva sadā tuṣṭaḥ svayaṃ sarvātmanā sthitaḥ || 541 ||
541. The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All.
Notes: As the All—knowing his identity with the whole universe, as Atman.
क्वचिन्मूढो विद्वान् क्वचिदपि महाराजविभवः
क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः ।
क्वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः
चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥ ५४२ ॥
क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः ।
क्वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः
चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥ ५४२ ॥
kvacinmūḍho vidvān kvacidapi mahārājavibhavaḥ
kvacidbhrāntaḥ saumyaḥ kvacidajagarācārakalitaḥ |
kvacitpātrībhūtaḥ kvacidavamataḥ kvāpyaviditaḥ
caratyevaṃ prājñaḥ satataparamānandasukhitaḥ || 542 ||
kvacidbhrāntaḥ saumyaḥ kvacidajagarācārakalitaḥ |
kvacitpātrībhūtaḥ kvacidavamataḥ kvāpyaviditaḥ
caratyevaṃ prājñaḥ satataparamānandasukhitaḥ || 542 ||
542. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.
Notes: These are some of the impressions which the phases of a saint’s life produce upon the outside world. People judge him diversely, but he is supremely indifferent to what others think of or do towards him.
Python—which seldom moves but waits for the food to come to it.
Python—which seldom moves but waits for the food to come to it.
निर्धनोऽपि सदा तुष्टोऽप्यसहायो महाबलः ।
नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ॥ ५४३ ॥
नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ॥ ५४३ ॥
nirdhano’pi sadā tuṣṭo’pyasahāyo mahābalaḥ |
nityatṛpto’pyabhuñjāno’pyasamaḥ samadarśanaḥ || 543 ||
nityatṛpto’pyabhuñjāno’pyasamaḥ samadarśanaḥ || 543 ||
543. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.
Notes: Powerful: The Atman is his wealth, power, and everything.
अपि कुर्वन्नकुर्वाणश्चाभोक्ता फलभोग्यपि ।
शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः ॥ ५४४ ॥
शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः ॥ ५४४ ॥
api kurvannakurvāṇaścābhoktā phalabhogyapi |
śarīryapyaśarīryeṣa paricchinno’pi sarvagaḥ || 544 ||
śarīryapyaśarīryeṣa paricchinno’pi sarvagaḥ || 544 ||
544. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.
अशरीरं सदा सन्तमिमं ब्रह्मविदं क्वचित् ।
प्रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे ॥ ५४५ ॥
प्रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे ॥ ५४५ ॥
aśarīraṃ sadā santamimaṃ brahmavidaṃ kvacit |
priyāpriye na spṛśatastathaiva ca śubhāśubhe || 545 ||
priyāpriye na spṛśatastathaiva ca śubhāśubhe || 545 ||
545. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.
Notes: A reproduction of the sense of Chhandogya VIII. xii. i.
स्थूलादिसंबन्धवतोऽभिमानिनः
सुखं च दुःखं च शुभाशुभे च ।
विध्वस्तबन्धस्य सदात्मनो मुनेः
कुतः शुभं वाप्यशुभं फलं वा ॥ ५४६ ॥
सुखं च दुःखं च शुभाशुभे च ।
विध्वस्तबन्धस्य सदात्मनो मुनेः
कुतः शुभं वाप्यशुभं फलं वा ॥ ५४६ ॥
sthūlādisaṃbandhavato’bhimāninaḥ
sukhaṃ ca duḥkhaṃ ca śubhāśubhe ca |
vidhvastabandhasya sadātmano muneḥ
kutaḥ śubhaṃ vāpyaśubhaṃ phalaṃ vā || 546 ||
sukhaṃ ca duḥkhaṃ ca śubhāśubhe ca |
vidhvastabandhasya sadātmano muneḥ
kutaḥ śubhaṃ vāpyaśubhaṃ phalaṃ vā || 546 ||
546. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage?
तमसा ग्रस्तवद्भानादग्रस्तोऽपि रविर्जनैः ।
ग्रस्त इत्युच्यते भ्रान्त्यां ह्यज्ञात्वा वस्तुलक्षणम् ॥ ५४७ ॥
ग्रस्त इत्युच्यते भ्रान्त्यां ह्यज्ञात्वा वस्तुलक्षणम् ॥ ५४७ ॥
tamasā grastavadbhānādagrasto’pi ravirjanaiḥ |
grasta ityucyate bhrāntyāṃ hyajñātvā vastulakṣaṇam || 547 ||
grasta ityucyate bhrāntyāṃ hyajñātvā vastulakṣaṇam || 547 ||
547. The sun which appears to be, but is not actually, swallowed by Rāhu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.
Notes: The reference is to the solar eclipse.
Nature……sun—which is a mass of light.
Nature……sun—which is a mass of light.
तद्वद्देहादिबन्धेभ्यो विमुक्तं ब्रह्मवित्तमम् ।
पश्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् ॥ ५४८ ॥
पश्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् ॥ ५४८ ॥
tadvaddehādibandhebhyo vimuktaṃ brahmavittamam |
paśyanti dehivanmūḍhāḥ śarīrābhāsadarśanāt || 548 ||
paśyanti dehivanmūḍhāḥ śarīrābhāsadarśanāt || 548 ||
548. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.
अहिर्निर्ल्वयनीं वायं मुक्त्वा देहं तु तिष्ठति ।
इतस्ततश्चाल्यमानो यत्किंचित्प्राणवायुना ॥ ५४९ ॥
इतस्ततश्चाल्यमानो यत्किंचित्प्राणवायुना ॥ ५४९ ॥
ahirnirlvayanīṃ vāyaṃ muktvā dehaṃ tu tiṣṭhati |
itastataścālyamāno yatkiṃcitprāṇavāyunā || 549 ||
itastataścālyamāno yatkiṃcitprāṇavāyunā || 549 ||
549. In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prāṇa, just as it listeth.
Notes: Discarding the body—ceasing to identify himself with the body.
Like the snake etc.—A reminiscence of Brihadâ-ranyaka IV. iv. 7.
Wind—‘Vayu,’ which strictly speaking means ‘force.’ in which sense Pranas can be called ‘Vayu.’ There is another reading to the first line, “ahinirtva-
yanīvāyaṃ muktadehastu niṣṭhati”—which should be rendered thus “But the body of the liberated man remain* like the slough of a snake.
Like the snake etc.—A reminiscence of Brihadâ-ranyaka IV. iv. 7.
Wind—‘Vayu,’ which strictly speaking means ‘force.’ in which sense Pranas can be called ‘Vayu.’ There is another reading to the first line, “ahinirtva-
yanīvāyaṃ muktadehastu niṣṭhati”—which should be rendered thus “But the body of the liberated man remain* like the slough of a snake.
स्त्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम् ।
दैवेन नीयते देहो यथाकालोपभुक्तिषु ॥ ५५0 ॥
दैवेन नीयते देहो यथाकालोपभुक्तिषु ॥ ५५0 ॥
strotasā nīyate dāru yathā nimnonnatasthalam |
daivena nīyate deho yathākālopabhuktiṣu || 550 ||
daivena nīyate deho yathākālopabhuktiṣu || 550 ||
550. As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.
Notes: Enjoyment—includes ‘suffering’ also.
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 521-575 – Vivekachudamani Verses 521-575 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-521-575