दृष्टान्तो नैव दृष्टस्त्रिभुवनजठरे सद्गुरोर्ज्ञानदातुः
स्पर्शश्चेत्तत्र कल्प्यः स नयति यदहो स्वर्णतामश्मसारम् ।
न स्पर्शत्वं तथापि श्रितचरणयुगे सद्गुरुः स्वीयशिष्ये
स्वीयं साम्यं विधत्ते भवति निरुपमस्तेन वालौकिकोऽपि ॥ १ ॥
dṛṣṭānto naiva dṛṣṭastribhuvanajaṭhare sadgurorjñānadātuḥ
sparśaścettatra kalpyaḥ sa nayati yadaho svarṇatāmaśmasāram ।
na sparśatvaṁ tathāpi śritacaraṇayuge sadguruḥ svīyaśiṣye
svīyaṁ sāmyaṁ vidhatte bhavati nirupamastena vālaukiko'pi ॥ 1 ॥
There is nothing known (as) comparable in all the three worlds to the revered teacher who dispenses knowledge. If ‘sparsha’, the philosopher’s stone be one such, it turns iron into gold, (but) alas! not into being ‘sparsha’, the philosopher’s stone. On the other hand, the revered teacher creates, produces equality (with) himself in his disciple who takes refuge in his feet. By this reason, he becomes peerless or more, even transcendental.
Note: That the Guru becomes ‘transcendental’ is the stamp of the Acharya in this shloka. Such punchlines in almost every shloka are characteristic of his Vedanta poetic works, particularly in this Shata-shlokI. Probably this is the only place, of all his works, where Adi Shankara mentions this unique quality of the Guru-Acharya – namely the quality that the Guru produces disciples who themselves become Gurus in due time, thus keeping the Guru-paramparA ever alive, - not just alive, but rising to greater and greater heights.
यद्वच्छ्रीखण्डवृक्षप्रसृतपरिमलेनाभितोऽन्येऽपि वृक्षाः
शश्वत्सौगन्ध्यभाजोऽप्यतनुतनुभृतां तापमुन्मूलयन्ति ।
आचार्याल्लब्धबोधा अपि विधिवशतः संनिधौ संस्थितानां
त्रेधा तापं च पापं सकरुणहृदयाः स्वोक्तिभिः क्षालयन्ति ॥ २ ॥
yadvacchrīkhaṇḍavṛkṣaprasṛtaparimalenābhito'nye'pi vṛkṣāḥ
śaśvatsaugandhyabhājo'pyatanutanubhṛtāṁ tāpamunmūlayanti ।
ācāryāllabdhabodhā api vidhivaśataḥ saṁnidhau saṁsthitānāṁ
tredhā tāpaṁ ca pāpaṁ sakaruṇahṛdayāḥ svoktibhiḥ kṣālayanti ॥ 2 ॥
By the fragrance diffused (by) a sandal tree, other trees also all around (it) are full of fragrance at all times and afford relief from heat to diverse embodied beings, (so) also they, that have gained wisdom from the teacher, with hearts full of compassion, emancipate by their talks all those fortunately situated in their presence (from) the three kinds of suffering (adhyAtma, adhidaivata, adhibhautika) and also (from) the three kinds of sin (body, speech and mind).
Note: Compare from Nārada bhakti sutra No.69: “tīrthī-kurvanti tīrthāṇi, su-karmī kurvanti karmāṇi, sac-chāstrī-kurvanti shāstrāṇi” They make holy places holy, make works well worked, and make scriptures into real scriptures – by explaining their purport well.
आत्मानात्मप्रतीतिः प्रथममभिहिता सत्यमिथ्यात्वयोगा -
द्द्वेधा ब्रह्मप्रतीतिर्निगमनिगदिता स्वानुभूत्योपपत्त्या ।
आद्या देहानुबन्धाद्भवति तदपरा सा च सर्वात्मकत्वा -
दादौ ब्रह्माहमस्मीत्यनुभव उदिते खल्विदं ब्रह्म पश्चात् ॥ ३ ॥
ātmānātmapratītiḥ prathamamabhihitā satyamithyātvayogā -
ddvedhā brahmapratītirnigamanigaditā svānubhūtyopapattyā ।
ādyā dehānubandhādbhavati tadaparā sā ca sarvātmakatvā -
dādau brahmāhamasmītyanubhava udite khalvidaṁ brahma paścāt ॥ 3 ॥
At the outset is enunciated the perception of the Self and the non-Self (respectively) by means of Truth and of ‘MithyA’. Realisation of brahman is spoken of by the Vedas as two-fold - by means of our experience, (and) by means of conclusive proof. The former arises by consideration of the body as only an appendage, while the latter (arises) by consideration of universal immanence. In the beginning (the Realisation is) that ‘I am brahman’ when the experience rises thereafter, (it is) ‘All this is indeed brahman’.
Note: 1. See how the Acharya goes to the heart of the problem right in the beginning. He has 99 shlokas to go; but he wastes no time!
2. Mark the words “satya-mithyAtva-yogAt” (by means of the concepts of Truth and ‘mithyA’) in the first line. In the Brahma Sutra Bhashya of Shankara in the very beginning he enunciates the following: “satyAnRte mithunI-kRtya aham-idaM mamedam-iti naisargiko’yaM loka-vyavahAraH” that is, “the mixing up of Truth and non-Truth (anRta) gives rise to the common worldly parlance of ‘I am this’, and ‘This is mine’”. This reference to Shankara Bhashya occurs in a commentary on Narayaneeyam-91-1. The context is again a similar idea contained in the words “baddha-mithyArtha-dRshhTeH” in that shloka of Narayaneeyam, meaning “because of the deep-rooted wrong acceptance of ephemeral values as true and enduring”. The author of the commentary, Kadalangudy Natesa Sastrigal, opines that these words of Narayaneeyam could as well have been “satya-mithyArtha-dRshhTeH”, and therefore would go back to the above stated sentence from Brahma Sutra Bhashya. It is interesting to note that Shankaracharya uses the same words of his, here in Shata-shlokI.
आत्मा चिद्वित्सुखात्मानुभवपरिचितः सर्वदेहादियन्ता
सत्येवं मूढबुद्धिर्भजति ननु जनोऽनित्यदेहात्मबुद्धिम् ।
बाह्योऽस्थिस्नायुमज्जापलरुधिरवसाचर्ममेदोयुगन्त -
र्विण्मूत्रश्लेष्मपूर्णं स्वपरवपुरहो संविदित्वापि भूयः ॥ ४ ॥
ātmā cidvitsukhātmānubhavaparicitaḥ sarvadehādiyantā
satyevaṁ mūḍhabuddhirbhajati nanu jano'nityadehātmabuddhim ।
bāhyo'sthisnāyumajjāpalarudhiravasācarmamedoyuganta -
rviṇmūtraśleṣmapūrṇaṁ svaparavapuraho saṁviditvāpi bhūyaḥ ॥ 4 ॥
The Self is of the nature of Consciousness, Knowledge, Bliss. (It) can be known by direct experience. (It) is the inspirer in all bodies, senses etc. And yet the foolish person treasures the understanding that this transient body is the Self. alas! It is so although (he) knows again and again that the body either of his or of others (is) externally composed of bones, tendon, marrow, flesh, blood, nerve, skin and fat (and) internally full of excrement, urine and phlegm.
Note: 1. “samviditvA’pi bhUyaH” is the Acharya’s emphasis in the shloka.
2. Compare with the more succinct version in his own “Aparokshanubhuti” shloka No.23: deho’ham ityayaM mUDhaH kRtvA tishhTaty-aho janaH mamAyam-ityapi jnAtvA ghaTa-drAshhTeva sarvadA Meaning: How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him)!
देहस्त्रीपुत्रमित्रानुचरहयवृषास्तोषहेतुर्ममेत्थं
सर्वे स्वायुर्नयन्ति प्रथितमलममी मांसमीमांसयेह ।
एते जीवन्ति येन व्यवहृतिपटवो येन सौभाग्यभाज -
स्तं प्राणाधीशमन्तर्गतममृतममुं नैव मीमांसयन्ति ॥ ५ ॥
dehastrīputramitrānucarahayavṛṣāstoṣaheturmametthaṁ
sarve svāyurnayanti prathitamalamamī māṁsamīmāṁsayeha ।
ete jīvanti yena vyavahṛtipaṭavo yena saubhāgyabhāja -
staṁ prāṇādhīśamantargatamamṛtamamuṁ naiva mīmāṁsayanti ॥ 5 ॥
“The body, wife, sons, friends, servants, horses and cattle - these are the sources of my happiness” thus (imagining), all these beings spend, lead their life on earth as followers of the philosophy of flesh. They fail to comprehend this Lord of life who is immanent and immortal, and, by whom (they) live; by whom (they) are rendered fit for worldly transactions (and) by whom(they) are endowed with prosperity.
कश्चित्कीटः कथञ्चित्पटुमतिरभितः कण्टकानां कुटीरं
कुर्वंस्तेनैव साकं व्यवहृतिविधये चेष्टते यावदायुः ।
तद्वज्जीवोऽपि नानाचरितसमुदितैः कर्मभिः स्थूलदेहं
निर्मायात्रैव तिष्ठन्ननुदिनममुना साकमभ्येति भूमौ ॥ ६ ॥
kaścitkīṭaḥ kathañcitpaṭumatirabhitaḥ kaṇṭakānāṁ kuṭīraṁ
kurvaṁstenaiva sākaṁ vyavahṛtividhaye ceṣṭate yāvadāyuḥ ।
tadvajjīvo'pi nānācaritasamuditaiḥ karmabhiḥ sthūladehaṁ
nirmāyātraiva tiṣṭhannanudinamamunā sākamabhyeti bhūmau ॥ 6 ॥
A silkworm building somehow (by its own efforts) a cocoon all around (itself) (and) with its help moves about all its life in the discharge of its activities. So also the individual soul building up on this earth a physical body by means of ‘karmas’ accumulated by multifarious (past) actions and remaining there itself moves about daily along with it.
स्वीकुर्वन्व्याघ्रवेषं स्वजठरभृतये भीषयन्यश्च मुग्धा -
न्मत्वा व्याघ्रोऽहमित्थं स नरपशुमुखान्बाधते किं नु सत्त्वान् ।
मत्वा स्त्रीवेषधारी स्त्र्यहमिति कुरुते कि नटो भर्तुरिच्छां
तद्वच्छारीर आत्मा पृथगनुभवतो देहतो यत्स साक्षी ॥ ७ ॥
svīkurvanvyāghraveṣaṁ svajaṭharabhṛtaye bhīṣayanyaśca mugdhā -
nmatvā vyāghro'hamitthaṁ sa narapaśumukhānbādhate kiṁ nu sattvān ।
matvā strīveṣadhārī stryahamiti kurute ki naṭo bharturicchāṁ
tadvacchārīra ātmā pṛthaganubhavato dehato yatsa sākṣī ॥ 7 ॥
A person assuming the mask of a tiger for his own livelihood and frightening the innocent ones – does he ever injure any person, beast or living thing by the impression “I am a tiger” ? (Or, ) the actor donning the role of a woman - does he pant for a husband thinking “I am a woman”? So also (is) the Self living in the body but being different from the body (as well as) from experience; he is only the witness.
Note: The lesson therefore is the same as the punchline teaching of the Gita: “ Act, act, in the living present, with a total detachment to everything that ‘comes and goes’ (AgamApAyI). Everything associated with this body, mind and intellect, comes and goes!
स्वं बालं रोदमानं चिरतरसमयं शान्तिमानेतुमग्रे
द्राक्षं खार्जूरमाम्रं सुकदलमथवा योजयत्यम्बिकास्य ।
तद्वच्चेतोऽतिमूढं बहुजननभवान्मौढ्यसंस्कारयोगा -
द्बोधोपायैरनेकैरवशमुपनिषद्बोधयामास सम्यक् ॥ ८ ॥
svaṁ bālaṁ rodamānaṁ ciratarasamayaṁ śāntimānetumagre
drākṣaṁ khārjūramāmraṁ sukadalamathavā yojayatyambikāsya ।
tadvacceto'timūḍhaṁ bahujananabhavānmauḍhyasaṁskārayogā -
dbodhopāyairanekairavaśamupaniṣadbodhayāmāsa samyak ॥ 8 ॥
A mother in order to pacify her child who has been crying for a very long time offers (or) places before the child grape, date, mango, good banana, and the like. So also The Upanishad has well taught (i.e., enlightened) by various teaching strategies the utterly foolish mind which is not in control of itself because of the acquired dilution of faculties consequent to the many lives it has gone through.
Note: 1. So when the scriptures show you a carrot at the end of the stick, even if it be a heavenly carrot, that is only a “bodhopAya”, ‘a teaching strategy’.
2. Compare shloka XI – 3 – 44 from Shrimad Bhagavatam: Parokshha-vAdo vedo’yaM bAlAnAm anushAsanaM Karma-mokshhAya karmANi vidhatte hy-agadaM yathA meaning, The Vedas always tell you only indirectly, they hide their real intent. It is like getting things done by children. The Vedas prescribe actionsrituals for you so that in due time you may be relieved of all actions.
यत्प्रीत्या प्रीतिमात्रं तनुयुवतितनूजार्थमुख्यं स तस्मा -
त्प्रेयानात्माथ शोकास्पदमितरदतः प्रेय एतत्कथं स्यात् ।
भार्याद्यं जीवितार्थी वितरति च वपुः स्वात्मनः श्रेय इच्छं -
स्तस्मादात्मानमेव प्रियमधिकमुपासीत विद्वान्न चान्यत् ॥ ९ ॥
yatprītyā prītimātraṁ tanuyuvatitanūjārthamukhyaṁ sa tasmā -
tpreyānātmātha śokāspadamitaradataḥ preya etatkathaṁ syāt ।
bhāryādyaṁ jīvitārthī vitarati ca vapuḥ svātmanaḥ śreya icchaṁ -
stasmādātmānameva priyamadhikamupāsīta vidvānna cānyat ॥ 9 ॥
That Self whose dearness is the reason for all things like the body, wife, children and wealth being dear, must be dearer (than these things). On the other hand, those other things are sources of misery. How then can they be dearer than the Self? For the sake of one’s life one gives up (even) one’s wife and others; and for the good of one’s own self one gives up the body (of oneself). Therefore the wise person should cherish most dearly the Self only and not anything else.
Note: This shloka is a beautiful synopsis of a famous long passage from the Brihad-Aranyakopanishad Ch.II, 4th Brahmana, concluding with the words: “na va are sarvasya kamaya sarvam priyam bhavati, atmanas-tu kamaya sarvam priyam bhavati; atma va are drastavyah srotavyo mantavyo nididhyasitavyo”. For an authentic exposition of the passage see: http://www.swami-krishnananda.org brdupbrhad_II-04.html , particulary the portion before and after the following conclusive observation: “The love that you feel in respect of an object is in fact the love that you feel towards that which is called perfection and completeness. It is not really a love for the object. You have thoroughly misunderstood the whole point, even when you are clinging to a particular object as if it is the source of satisfaction. The mind does not want an object; it wants completeness of being. That is what it is searching for. Thus, when there is a promise of the fulfilment that it seeks, through the perception of an object that appears to be its counterpart, there is a sudden feeling that fullness is going to come, and there is a satisfaction even on the perception of that object; and there is an apparent satisfaction, just by the imagined possession of it together with the yearning for actual possession. So, what is it that you are asking for? You are not asking for any object or thing; you are asking for a condition of completeness in your being. So, my dear friend, says Yajnavalkya, nobody is dear. No object can be regarded as lovable or desirable. It is something else that you love and are asking for, but by a notion that is completely misconstrued, you believe that the object is loved”.
यस्माद्यावत्प्रियं स्यादिह हि विषयतस्तावदस्मिन्प्रियत्वं
यावद्दुःखं च यस्माद्भवति खलु ततस्तावदेवाप्रियत्वम् ।
नैकस्मिन्सर्वकालेऽस्त्युभयमपि कदाप्यप्रियोऽपि प्रियः स्या -
त्प्रेयानप्यप्रियो वा सततमपि ततः प्रेय आत्माख्यवस्तु ॥ १० ॥
yasmādyāvatpriyaṁ syādiha hi viṣayatastāvadasminpriyatvaṁ
yāvadduḥkhaṁ ca yasmādbhavati khalu tatastāvadevāpriyatvam ।
naikasminsarvakāle'styubhayamapi kadāpyapriyo'pi priyaḥ syā -
tpreyānapyapriyo vā satatamapi tataḥ preya ātmākhyavastu ॥ 10 ॥
In this world as long as there is pleasure derived from an object, tAvat priyatvaM: so long (there is) love for that object; and as long as there is pain or suffering from an object so long only (there is) indeed dislike therein. In the same object at all times both (pleasantness or unpleasantness) do not exist. Sometimes, however, even an unpleasant thing becomes pleasant, or even a pleasant thing becomes unpleasant. Therefore, the entity known as the Self is always the most beloved.
श्रेयः प्रेयश्च लोके द्विविधमभिहितं काम्यमात्यन्तिकं च
काम्यं दुःखैकबीजं क्षणलवविरसं तच्चिकीर्षन्ति मन्दाः ।
ब्रह्मैवात्यन्तिकं यन्निरतिशयसुखस्यास्पदं संश्रयन्ते
तत्त्वज्ञास्तच्च काठोपनिषदभिहितं षड्विधायां च वल्ल्याम् ॥ ११ ॥
śreyaḥ preyaśca loke dvividhamabhihitaṁ kāmyamātyantikaṁ ca
kāmyaṁ duḥkhaikabījaṁ kṣaṇalavavirasaṁ taccikīrṣanti mandāḥ ।
brahmaivātyantikaṁ yanniratiśayasukhasyāspadaṁ saṁśrayante
tattvajñāstacca kāṭhopaniṣadabhihitaṁ ṣaḍvidhāyāṁ ca vallyām ॥ 11 ॥
In the world there are two kinds (of goals), namely, what is preferable and what is pleasant. That which is absolute and that which is activated by desire. The desire-activated one is the sole source of sorrow and becomes insipid in an instant. The ignorant go after it. Brahman alone is the Absolute. It is the repository of unsurpassed Bliss. Those who know the Truth take refuge therein. (This) is declared also (by) the Kathopanishad in its six divisions (‘vallis’).
आत्माम्भोधेस्तरङ्गोऽस्म्यहमिति गमने भावयन्नासनस्थः
संवित्सूत्रानुविद्धो मणिरहमिति वास्मीन्द्रियार्थप्रतीतौ ।
दृष्टोऽस्म्यात्मावलोकादिति शयनविधौ मग्न आनन्दसिन्धा -
वन्तर्निष्ठो मुमुक्षुः स खलु तनुभृता यो नयत्येवमायुः ॥ १२ ॥
ātmāmbhodhestaraṅgo'smyahamiti gamane bhāvayannāsanasthaḥ
saṁvitsūtrānuviddho maṇirahamiti vāsmīndriyārthapratītau ।
dṛṣṭo'smyātmāvalokāditi śayanavidhau magna ānandasindhā -
vantarniṣṭho mumukṣuḥ sa khalu tanubhṛtā yo nayatyevamāyuḥ ॥ 12 ॥
Among all human beings the real seeker of liberation is indeed he, who being inwardly firm, spends his whole life with the following attitude, (namely) that ‘I am (only) a wave of the Ocean of the Self’ while going about, that ‘I am (only) a bead strung on the thread of Universal Consciousness’ while seated, that ‘I am perceiving myself through this perception of the Self’ while sense-objects are perceived, (and) that ‘I am deep into the Ocean of Bliss’ while sleeping.
Note: 1. This shloka is a beautifully capsuled answer to questions like “How does an advaitin live? What is to be practised for being an advaitin?”.
2. This is the time for members to seek parallel statements in advaitic literature. That would strengthen our conviction in what is said. That would also help the ‘nidhidhyAsana’ of advaitic logic and its conclusions. This shloka is a remarkable four-line summary of what it means to live one’s life in accordance with the teaching of advaita vedanta. What are the constituents of living? They are nothing but Thought, Perception, Action and Withdrawal. Everything that happens in one’s life produces a response-reaction in you in one or more of only these four ways. Sankara tells you how to operate (or be operated by) these four in the Vedantic style. Thought is a mental process. Every happening affects the mind. The mind reacts. But react not in the transactional world-way. Remember you are only a bead strung on the thread of universal consciousness. So stand aloof from the mind. Perception is by the senses. The senses respond. The response may be a thought or may be an action or even a withdrawal, which in this case means you are indifferent to the perception. Sankara says what you are perceiving is the self and so by perceiving you are only realising the Self. Action is by the kriya-shakti in you, namely the prana or life-force in you. During all the goings-on that your prana generates in you either as a response to happenings or as an effect of your thought process, you should emphatically feel that you are only a wave in the ocean of consciousness. Finally, withdrawal means no action, no response, no perception, not even a thought. This is just sleep. While thus ‘sleeping’ feel that you are drowned in the ocean of the bliss of consciousness.
वैराजव्यष्टिरूपं जगदखिलमिदं नामरूपात्मकं स्या -
दन्तःस्थप्राणमुख्यात्प्रचलति च पुनर्वेत्ति सर्वान्पदार्थान् ।
नायं कर्ता न भोक्ता सवितृवदिति यो ज्ञानविज्ञानपूर्णः
साक्षादित्थं विजानन्व्यवहरति परात्मानुसन्धानपूर्वम् ॥ १३ ॥
vairājavyaṣṭirūpaṁ jagadakhilamidaṁ nāmarūpātmakaṁ syā -
dantaḥsthaprāṇamukhyātpracalati ca punarvetti sarvānpadārthān ।
nāyaṁ kartā na bhoktā savitṛvaditi yo jñānavijñānapūrṇaḥ
sākṣāditthaṁ vijānanvyavaharati parātmānusandhānapūrvam ॥ 13 ॥
All this world consisting of name and form (only) is only the individualised manifestation (‘vyashhTi’) of the universal entity (‘vairAja’, meaning, of ‘virAT’). By virtue of the primal life-force within, it moves and knows all objects. Thus directly realising that ‘Like the Sun this Self is not the doer nor the experiencer’, he, who is full of theoretical knowledge and experiential confirmation, carries on his life-journey through contemplative living in the Supreme Self.
Note: So what is the bottom line for us? It is “parAtma-anusandhAnaM”. The Acharya’s stamp in each shloka is what we have to take as his final teaching to us. Recall that he defines Bhakti itself in ‘Viveka-chudamani’ as “sva-svarUpa-anusandhAnaM”, that is, ‘Contemplative living in one’s natural state’.
नैर्वेद्यं ज्ञानगर्भ द्विविधमभिहितं तत्र वैराग्यमाद्यं
प्रायो दुःखावलोकाद्भवति गृहसुहृत्पुत्रवित्तैषणादेः ।
अन्यज्ज्ञानोपदेशाद्यदुदितविषये वान्तवद्धेयता स्या -
त्प्रव्रज्यापि द्विधा स्यान्नियमितमनसा देहतो गेहतश्च ॥ १४ ॥
nairvedyaṁ jñānagarbha dvividhamabhihitaṁ tatra vairāgyamādyaṁ
prāyo duḥkhāvalokādbhavati gṛhasuhṛtputravittaiṣaṇādeḥ ।
anyajjñānopadeśādyaduditaviṣaye vāntavaddheyatā syā -
tpravrajyāpi dvidhā syānniyamitamanasā dehato gehataśca ॥ 14 ॥
Non-attachment is pronounced to be of two kinds, (namely) that which is inspired by disgust (‘nirveda’) (and) that which originates from knowledge. The former arises from the observation of the sorrowful ending generally of desires for home, friends, sons or wealth. The latter, by virtue of the wisdom imparted, is the rejection of the above-mentioned things, like vomitted matter. For those of controlled mind, renunciation also is of two kinds, (namely) from the body and from the home.
Note: Renunciation from the home, has to be ‘jnAna-garbhaM’ (born out of wisdom), rather than, of just a disgust for worldly life. Only then it will lead to renunciation of the body, mind and intellect.
यः कश्चित्सौख्यहेतोस्त्रिजगति यतते नैव दुःखस्य हेतो -
र्देहेऽहता तदुत्था स्वविषयममता चेति दुःखास्पदे द्वे ।
जानन्रोगाभिघाताद्यनुभवति यतो नित्यदेहात्मबुद्धि -
र्भार्यापुत्रार्थनाशे विपदमथ परामेति नारातिनाशे ॥ १५ ॥
yaḥ kaścitsaukhyahetostrijagati yatate naiva duḥkhasya heto -
rdehe'hatā tadutthā svaviṣayamamatā ceti duḥkhāspade dve ।
jānanrogābhighātādyanubhavati yato nityadehātmabuddhi -
rbhāryāputrārthanāśe vipadamatha parāmeti nārātināśe ॥ 15 ॥
Any one in all the three worlds strives for the sake of happiness and never for the sake of misery. (There are) two sources of misery, namely, the sense of I-ness in the body and, arising therefrom, the sense of ‘mine’ in one’s interests. For, (even) the learned man mistaking the transient body for the Self, undergoes suffering from disease, assault, etc. and also experiences great sorrow bhAryA-putra-artha-nAshe at the loss of wife, son or wealth; (but) not at the loss of an enemy!
Note: 1. The last words “na-arAti-nAshe” form the punchline of the shloka and rightly bring to focus how an absence of equanimity is the great obstacle in the spiritual ascent. This is why even in the most popular ShAnti mantra “sahanAvavatu ..”, there is what looks like a postscript: “mA vidvishAvahai” – ‘Let us not hate anything or any one’.
2. The Infinite Blissful Consciousness is what we are; during sleep also we are that. It is that Bliss which one enjoys quite consciously in the samAdhi stage, say all the great saints of our tradition. But the question arises: Let it be Infinite Bliss. So what? After all, it is one man’s happiness, if at all. What good is it to the rest of the world? The answer to this question is the punchline of Hinduism. Through that yogi whose happiness we are trying to describe, the entire world gets benefited. It is not just one person’s happiness. Of course one can say naively that the world itself is nothing but an aggregate of single persons. But that is not the complete answer to this legitimate question. To give the complete answer one has to go to the fundamentals of Vedanta. In fact many questions in Hinduism have their complete answers only when you bring in the fundamental philosophy of the Upanishads. That is why Krishna Himself had to start with Vedanta in answering Arjuna’s initial question about his participation in the War. See B.G. Ch.6: 29 to 32.
तिष्ठन्गेहे गृहेशोऽप्यतिथिरिव निजं धाम गन्तुं चिकीर्षु -
र्देहस्थं दुःखसौख्यं न भजति सहसा निर्ममत्वाभिमानः ।
आयात्रायास्यतीदं जलदपटलवद्यातृ यास्यत्यवश्यं
देहाद्यं सर्वमेवं प्रविदितविशयो यश्च तिष्ठत्ययत्नः ॥ १६ ॥
tiṣṭhangehe gṛheśo'pyatithiriva nijaṁ dhāma gantuṁ cikīrṣu -
rdehasthaṁ duḥkhasaukhyaṁ na bhajati sahasā nirmamatvābhimānaḥ ।
āyātrāyāsyatīdaṁ jaladapaṭalavadyātṛ yāsyatyavaśyaṁ
dehādyaṁ sarvamevaṁ praviditaviśayo yaśca tiṣṭhatyayatnaḥ ॥ 16 ॥
The family man though dwelling at home, nirmamatva-abhimAnaH: devoid of any feeling of mine-ness, (remains) like a guest, longing to reach his own destination (moksha, Brahman) feels not with fervour either the misery or the happiness belonging to the body or mind (i.e., belonging to the home). Whether it be the body or anything else, what is bound to occur (or come) will surely occur (or come); What is bound to be missed (or to go) will surely go or be missed, like a gathering of clouds. He who knows the Truth thus remains at ease.
Note: Mark this shloka that tells us how to be an advaitin in practice. The Truth “Que sera, sera” is not a fatalistic view, but is a Vedantic conclusion arrived at because of the seeker’s need to ‘reach his own destination’ (‘nijam dhAma gantuM cikiRshhuH’).
शक्त्या निर्मोकतः स्वाद्बहिरहिरिव यः प्रव्रजन्स्वीयगेहा -
च्छायां मार्गद्रुमोत्थां पथिक इव मनाक्संश्रयेद्देहसंस्थाम् ।
क्षुत्पर्याप्तं तरुभ्यः पतितफलमयं प्रार्थयेद्भैक्षमन्नं
स्वात्मारामं प्रवेष्टुं स खलु सुखमयं प्रव्रजेद्देहतोऽपि ॥ १७ ॥
śaktyā nirmokataḥ svādbahirahiriva yaḥ pravrajansvīyagehā -
cchāyāṁ mārgadrumotthāṁ pathika iva manāksaṁśrayeddehasaṁsthām ।
kṣutparyāptaṁ tarubhyaḥ patitaphalamayaṁ prārthayedbhaikṣamannaṁ
svātmārāmaṁ praveṣṭuṁ sa khalu sukhamayaṁ pravrajeddehato'pi ॥ 17 ॥
He who by strength of will, leaving from one’s home like a snake out of its slough, might occasionally attend to the sustenance of his body like a traveller (resorting to) the shade of a wayside tree; (however) he tarubhyaH prArthayet bhaikshhyam-annaM: should beg of trees (only) that much food as would be enough to appease his hunger. He should go forth also from his body in order to enter the garden of his own Self that is full of bliss. 52, 53) of the behaviour of the Seeker of the Ultimate, includes ‘laghvAshI’ – meaning, the one who eats less, that is, only that much to support the life – as one of the essential qualifications.
कामो बुद्धावुदेति प्रथममिह मनस्युद्दिशत्यर्थजातं
तद्गृह्णातीन्द्रियास्यैस्तदनधिगमतः क्रोध आविर्भवेच्च ।
प्राप्तावर्थस्य संरक्षणमतिरुदितो लोभ एतत्त्रयं स्या -
त्सर्वेषां पातहेतुस्तदिह मतिमता त्याज्यमध्यात्मयोगात् ॥ १८ ॥
kāmo buddhāvudeti prathamamiha manasyuddiśatyarthajātaṁ
tadgṛhṇātīndriyāsyaistadanadhigamataḥ krodha āvirbhavecca ।
prāptāvarthasya saṁrakṣaṇamatirudito lobha etattrayaṁ syā -
tsarveṣāṁ pātahetustadiha matimatā tyājyamadhyātmayogāt ॥ 18 ॥
In this world desire arises first in the intellect; in the mind it directs (the individual) (towards) various objects (mind) then grasps the objects indriyAsyaiH: through the medium of the senses. At the non-obtaining of that object there also springs anger. When the aim is attained there arises greed (in the form of) eagerness for the preservation arthasya: of that object. These three sarveshhAM pAta-hetuH syAt: are the cause of every one’s ruin. By the wise it is to be shunned by constant meditation of the Self.
Note: One would naturally recall the famous ‘dhyyato vishhayAn pumsaH ..’ shloka from Gita Ch.II. But recall also the shloka (XVI-21) ‘trividhaM narakasyedam ...’ .
दानं ब्रह्मार्पणं यत्क्रियत इह नृभिः स्यात्क्षमाक्रोधसन्ज्ञा
श्रद्धास्तिक्यं च सत्यं सदिति परमतः सेतुसन्ज्ञं चतुष्कम् ।
तत्स्याद्बन्धाय जन्तोरिति चतुर इमान्दानपूर्वैश्चतुर्भि -
स्तीर्त्वा श्रेयोऽमृतं च श्रयत इह नरः स्वर्गतिं ज्योतिराप्तिम् ॥ १९ ॥
dānaṁ brahmārpaṇaṁ yatkriyata iha nṛbhiḥ syātkṣamākrodhasanjñā
śraddhāstikyaṁ ca satyaṁ saditi paramataḥ setusanjñaṁ catuṣkam ।
tatsyādbandhāya jantoriti catura imāndānapūrvaiścaturbhi -
stīrtvā śreyo'mṛtaṁ ca śrayata iha naraḥ svargatiṁ jyotirāptim ॥ 19 ॥
By people, in this world, whatever is done as an offering (dedication) to the brahman is the true charity; An action based on absence of anger is the true patience; Beleief in the existence of the Self is the true Faith; Absolute Reality is the true Truth. And in consequence of these (there are) four (opposites) in the form of barriers. That becomes bondage for the being By transcending these four by means of the four, starting with ‘dAna’ (gift), man obtains happiness immortality heavenward progress, and, realisation of Light.
Note: ‘dAnaM’, ‘kshhamA’, ‘shraddhA’, ‘satyaM’ are the four pillars on which any spiritual ascent has to be built.
अन्नं देवातिथिभ्योऽर्पितममृतमिदं चान्यथा मोघमन्नं
यश्चात्मार्थं विधत्ते तदिह निगदितं मृत्युरूपं हि तस्य ।
लोकेऽसौ केवलाघो भवति तनुभृतां केवलादी च यः स्या -
त्त्यक्त्वा प्राणाग्निहोत्रं विधिवदनुदिनं योऽश्नुते सोऽपि मर्त्यः ॥ २० ॥
annaṁ devātithibhyo'rpitamamṛtamidaṁ cānyathā moghamannaṁ
yaścātmārthaṁ vidhatte tadiha nigaditaṁ mṛtyurūpaṁ hi tasya ।
loke'sau kevalāgho bhavati tanubhṛtāṁ kevalādī ca yaḥ syā -
ttyaktvā prāṇāgnihotraṁ vidhivadanudinaṁ yo'śnute so'pi martyaḥ ॥ 20 ॥
Food that is dedicated to the Lord and to the guests is immortal nectar. Otherwise, the same food (is) useless (i.e., in vain). One who prepares (food) for just oneself - that, indeed, has been declared as a form of his death. In this world among human beings the person who eats by himself becomes wholly sinful; and, he too, who eats daily, without performing prANAgni-hotraM the consecration of food to Fire of Life (prANa) according to prescriptions, remains mortal.
Note: “kevalAgho bhavati kevalAdI” are exact words from the yajur-veda; probably it occurs in the other vedas also. It is a delight to see how the Acharya dexterously, but effortlessly, handles passages from their original vedic source.
लोके भोजः स एवार्पयति गृहगतायार्थिनेऽन्नं कृशाय
यस्तस्मै पूर्णमन्नं भवति मखविधौ जायतेऽजातशत्रुः ।
सख्ये नान्नार्थिने योऽर्पयति न स सखा सेवमानाय नित्यं
संसक्तायान्नमस्माद्विमुख इव परावृत्तिमिच्छेत्कदर्यात् ॥ २१ ॥
loke bhojaḥ sa evārpayati gṛhagatāyārthine'nnaṁ kṛśāya
yastasmai pūrṇamannaṁ bhavati makhavidhau jāyate'jātaśatruḥ ।
sakhye nānnārthine yo'rpayati na sa sakhā sevamānāya nityaṁ
saṁsaktāyānnamasmādvimukha iva parāvṛttimicchetkadaryāt ॥ 21 ॥
He alone in the world is the giver (who) offers food to the famished seeker (of food) who comes to his house. To such a one there is plenty of food for the requirement of yajna-ritual, and he turns out to be devoid of all enemies. He who does not offer to the friend who seeks food, who has continuously served him with an attachment for food, is not a true friend. From such a miser as if out of disregard one should turn away.
Note: 1. Here is one of the many instances to show that Shankara’s is not a ‘dry’ armchair philosophy.
2. Recall from Rg Veda: X – 117. sá íd bhojó yó gRháve dádaaty ánnakaamaaya cárate kRshaáya Bounteous is he who gives unto the beggar who comes to him in want of food and feeble. ná sá sákhaa yó ná dádaati sákhye sacaabhúve sácamaanaaya pitváH No friend is he who to his friend and comrade who comes imploring food, will offer nothing Also recall, though the context is different, from the Yajur veda Taittiriya Aranyaka (I – 8): Ko nu marya amithitaH, sakhA sakhAyam-abravIt, jahAko asmad-Ishhate, yastityAda-sakhividam-sakhAyaM, na tasya vAcyapi bhAgo asti, yadIM shRNoty-alakam-shRNoti. Is there a friend who mistrusts a friend from whom he has derived only good? Whoever discards such a good friend in mistrust and doubt, for him there is no right to read and hear the scriptures any more; even if he hears them, he listens in vain. The context is different, because, here the ‘friend’ referred to is ‘shruti’, the vedas. But note the parallelism in the words and thought process employed.
स्वाज्ञानज्ञानहेतू जगदुदयलयौ सर्वसाधारणौ स्तो
जीवेष्वास्वर्णगर्भं श्रुतय इति जगुर्हूयते स्वप्रबोधे ।
विश्वं ब्रह्मण्यबोधे जगति पुनरिदं हूयते ब्रह्म यद्व -
च्छुक्तो रौप्यं च रौप्येऽधिकरणमथवा हूयतेऽन्योन्यमोहात् ॥ २२ ॥
svājñānajñānahetū jagadudayalayau sarvasādhāraṇau sto
jīveṣvāsvarṇagarbhaṁ śrutaya iti jagurhūyate svaprabodhe ।
viśvaṁ brahmaṇyabodhe jagati punaridaṁ hūyate brahma yadva -
cchukto raupyaṁ ca raupye'dhikaraṇamathavā hūyate'nyonyamohāt ॥ 22 ॥
The manifestation and dissolution of the universe have for their (respective) cause, ignorance or knowledge of the Self and are applicable to all beings from Creator Brahma downwards – Thus the vedas declare. When the Self is revealed the universe is sacrificed into Brahman; When (the Self is) not realised, again Brahman is sacrificed into the universe. – just as (the appearing) silver disappears into the mother-of-pearl or the substance into the silver owing to the non-recognition of each of them in turn.
Note: There is a subtly-advanced advaita here. That the Reality is what appears in the form of the universe is very often talked about in advaita. But here the unreal disappearing into the real is also talked about in the same fashion. “anyonya-mohAt”. Non-duality par excellence! There is matter here for a deep ‘nidhidhyasana’. Starting from this shloka, until the end, without any digression, the Acharya waxes eloquent on advaitic thoughts, in his inimitable profound manner.
तुच्छत्वान्नासदासीद्गगनकुसुमवद्भेदकं नो सदासी -
त्किं त्वाभ्यामन्यदासीद्व्यवहृतिगतिसन्नास लोकस्तदानीम् ।
किं त्वर्वागेव शुक्तौ रजतवदपरो नो विराड् व्योमपूर्वः
शर्मण्यात्मन्यथैतत्कुहकसलिलवत्किं भवेदावरीवः ॥ २३ ॥
tucchatvānnāsadāsīdgaganakusumavadbhedakaṁ no sadāsī -
tkiṁ tvābhyāmanyadāsīdvyavahṛtigatisannāsa lokastadānīm ।
kiṁ tvarvāgeva śuktau rajatavadaparo no virāḍ vyomapūrvaḥ
śarmaṇyātmanyathaitatkuhakasalilavatkiṁ bhavedāvarīvaḥ ॥ 23 ॥
Non-entity was not there that being absolutely non-existent like the sky-flower Nor was there an entity that could admit of division But there was something different from these two. Then the universe was not there as it now exists in its phenomenal condition. Kintu arvAg-eva (Asa): However, already it existed differently like silver (already existing) in the mother-of-pearl. Nor was (then) the primordial Cosmic substance sprung from Space. For what is there, like the water produced by a magician that can cover the Self? kiM AvarIvaH: What covered it? It is for us now to recall the ‘Nasadiya-sukta’ of Rg Veda (X – 129)!
बन्धो जन्मात्ययात्मा यदि न पुनरभूत्तर्हि मोक्षोऽपि नासी -
द्यद्वद्रात्रिर्दिनं वा न भवति तरणौ किं तु दृग्दोष एषः ।
अप्राणं शुद्धमेकं समभवदथ तन्मायया कर्तृसन्ज्ञं
तस्मादन्यच्च नासीत्परिवृतमजया जीवभूतं तदेव ॥ २४ ॥
bandho janmātyayātmā yadi na punarabhūttarhi mokṣo'pi nāsī -
dyadvadrātrirdinaṁ vā na bhavati taraṇau kiṁ tu dṛgdoṣa eṣaḥ ।
aprāṇaṁ śuddhamekaṁ samabhavadatha tanmāyayā kartṛsanjñaṁ
tasmādanyacca nāsītparivṛtamajayā jīvabhūtaṁ tadeva ॥ 24 ॥
If there had been no bondage in the form of birth and death then indeed there was no liberation either, just as in the Sun there is neither night nor day it is only a limitation of vision. That One which is motionless and unconditioned by its own mAyA, became the ‘maker’ (Hiranyagarbha). There was nothing else than that. That itself veiled by the Unborn (= mAyA) became the individual soul.
प्रागासीद्भावरूपं तम इति तमसा गूढमस्मादतर्क्यं
क्षीरान्तर्यद्वदम्भो जनिरिह जगतो नामरूपात्मकस्य ।
कामाद्धातुः सिसृक्षोरनुगतजगतः कर्मभिः सम्प्रवृत्ता -
द्रेतोरूपैर्मनोभिः प्रथममनुगतैः सन्ततैः कार्यमाणैः ॥ २५ ॥
prāgāsīdbhāvarūpaṁ tama iti tamasā gūḍhamasmādatarkyaṁ
kṣīrāntaryadvadambho janiriha jagato nāmarūpātmakasya ।
kāmāddhātuḥ sisṛkṣoranugatajagataḥ karmabhiḥ sampravṛttā -
dretorūpairmanobhiḥ prathamamanugataiḥ santataiḥ kāryamāṇaiḥ ॥ 25 ॥
In the beginning there was darkness as an entity. Thus veiled by darkness nothing could be inferred, like the water in milk. The birth of this universe consisting of name and form (was) by the will of the Creator desiring to create – (this itself) being induced by the actions of a continuing universe ever caused or inspired by minds (that are) also continuous in a germinal form.
Note: In shlokas 23, 24 and 25 The Acharya rolls back in his own mind the lines of Nasadiya sukta from the Rg Veda and paraphrases them. The following lines are relevant to this shloka #25: (RV: X.129. 2,3,4) aániid avaatáM svadháyaa tád ékaM tásmaad dhaanyán ná paráH kíM canaása That One Thing, breathless, breathed by its own nature: apart from it was nothing whatsoever. táma aasiit támasaa guuLhám ágre .apraketáM saliláM sárvam aa idám tuchyénaabhv ápihitaM yád aásiit tápasas tán mahinaájaayataíkam Darkness there was: at first concealed in darkness. All this was indiscriminated chaos. All that existed then was void and formless: by the great power of Warmth was born that Unit. kaámas tád ágre sám avartataádhi mánaso rétaH prathamáM yád aásiit Thereafter rose Desire in the beginning, Desire, the primal seed and germ of Spirit. Note 3: Also recall from Taittiriya Upanishad: 2-6: “so’kAmayata, bahusyAM prajAyeyeti” – He desired, Let me become many.
चत्वारोऽस्याः कपर्दा युवतिरथ भवेन्नूतना नित्यमेषा
माया वा पेशला स्यादघटनघटनापाटवं याति यस्मात् ।
स्यादारम्भे घृतास्या श्रुतिभववयुनान्येवमाच्छादयन्ती
तस्यामेतौ सुपर्णाविव परपुरुषौ तिष्ठतोऽर्थप्रतीत्या ॥ २६ ॥
catvāro'syāḥ kapardā yuvatiratha bhavennūtanā nityameṣā
māyā vā peśalā syādaghaṭanaghaṭanāpāṭavaṁ yāti yasmāt ।
syādārambhe ghṛtāsyā śrutibhavavayunānyevamācchādayantī
tasyāmetau suparṇāviva parapuruṣau tiṣṭhato'rthapratītyā ॥ 26 ॥
This māyā - Her topmost characteristics are four. (She is) ever fresh and is therefore always young; further, (she is) skilful because, (she) possesses expertise in accomplishing the impossible; in the beginning (she is) ghee-mouthed – meaning, she tempts you at first but later causes ruin; accordingly She veils knowledge emanating from the Vedas. In Her dwell, like two birds, the supreme Self and the individual soul, making the universe meaningful.
एकस्तत्रास्त्यसङ्गस्तदनु तदपरोऽज्ञानसिन्धुं प्रविष्टो
विस्मृत्यात्मस्वरूपं स विविधजगदाकारमाभासमैक्षत् ।
बुद्ध्यान्तर्यावदैक्षद्विसृजति तमजा सोऽपि तामेवमेक -
स्तावद्विप्रास्तमेकं कथमपि बहुधा कल्पयन्ति स्ववाग्भिः ॥ २७ ॥
ekastatrāstyasaṅgastadanu tadaparo'jñānasindhuṁ praviṣṭo
vismṛtyātmasvarūpaṁ sa vividhajagadākāramābhāsamaikṣat ।
buddhyāntaryāvadaikṣadvisṛjati tamajā so'pi tāmevameka -
stāvadviprāstamekaṁ kathamapi bahudhā kalpayanti svavāgbhiḥ ॥ 27 ॥
Wherein, one (remains) unattached; on the other hand, the other one, falling into the ocean of ignorance, having forgotten the real nature of the Self, perceived (multifarious – universe –forms –reflection) the apparition of multiplicity of the universe As soon as, by intellect (he) viewed inside, he is abandoned by mAyA and he also (abandons) Her. Thus there is One only. However, the wise, somehow talk of that One in various ways by their words - (for purposes of instruction, not as representing the ultimate Truth).
नायाति प्रत्यगात्मा प्रजननसमये नैव यात्यन्तकाले
यत्सोऽखण्डोऽस्ति लैङ्गं मन इह विशति प्रव्रजत्यूर्ध्वमर्वाक् ।
तत्कार्श्यं स्थूलतां वा न भजति वपुषः किन्तु संस्कारजाते
तेजोमात्रा गृहीत्वा व्रजति पुनरिहायाति तैस्तैः सहैव ॥ २८ ॥
nāyāti pratyagātmā prajananasamaye naiva yātyantakāle
yatso'khaṇḍo'sti laiṅgaṁ mana iha viśati pravrajatyūrdhvamarvāk ।
tatkārśyaṁ sthūlatāṁ vā na bhajati vapuṣaḥ kintu saṁskārajāte
tejomātrā gṛhītvā vrajati punarihāyāti taistaiḥ sahaiva ॥ 28 ॥
The Inner Self neither comes at the time of birth nor goes away at the time of death, because it is infinite. It is the mind (with) the subtle body (that) enters (and) leaves above, afterwards. It (the mind) does not reproduce (in itself) the leanness or stoutness of the gross body. But it departs taking with it both sets (good and evil) of tendencies and the measures of light (– namely, the five senses of perception and the life-forces, in their subtlest form) and returns again to this world with these very appendages.
आसीत्पूर्वं सुबन्धुर्भृशमवनिसुरो यः पुरोधाः सनाते -
र्ब्राह्म्यात्कूटाभिचारात्स खलु मृतिमितस्तन्मनोऽगात्कृतान्तम् ।
तद्भ्राता श्रौतमन्त्रैः पुनरनयदिति प्राह सूक्तेन वेद -
स्तस्मादात्माभियुक्तं व्रजति ननु मनः कर्हिचिन्नान्तरात्मा ॥ २९ ॥
āsītpūrvaṁ subandhurbhṛśamavanisuro yaḥ purodhāḥ sanāte -
rbrāhmyātkūṭābhicārātsa khalu mṛtimitastanmano'gātkṛtāntam ।
tadbhrātā śrautamantraiḥ punaranayaditi prāha sūktena veda -
stasmādātmābhiyuktaṁ vrajati nanu manaḥ karhicinnāntarātmā ॥ 29 ॥
There was, once one ‘Subandhu’ who (was) a venerable bhramin priest of King Sanati he havind died by the deceitful incantations of some Brahmins his mind went to(the abode of the god of) death, and his brother brought it back by Vedic mantras - thus says the Veda by a Sukta. It follows from this, indeed, that the mind clinging to the Self goes forth (and) not the Inner Self, in any case.
एको निष्कम्प आत्मा प्रचलति मनसा धावमानेन तस्मिं -
स्तिष्ठन्नग्रेऽथ पश्चान्न हि तमनुगतं जानते चक्षुराद्याः ।
यद्वत्पाथस्तरङ्गैः प्रचलति परितो धावमानैस्तदन्तः
प्राक्पश्चादस्ति तेषां पवनसमुदितैस्तैः प्रशान्तैर्यथावत् ॥ ३० ॥
eko niṣkampa ātmā pracalati manasā dhāvamānena tasmiṁ -
stiṣṭhannagre'tha paścānna hi tamanugataṁ jānate cakṣurādyāḥ ।
yadvatpāthastaraṅgaiḥ pracalati parito dhāvamānaistadantaḥ
prākpaścādasti teṣāṁ pavanasamuditaistaiḥ praśāntairyathāvat ॥ 30 ॥
The one motionless Self moves with the wandering mind and remaining with it now before, now behind; The eye and other senses do not know it, however, as present (throughout). Just as, water moves about with the rolling waves generated by the wind (and) is tad-antaH prAk pashcAt teshAM: in them, before them and behind them and when they (the waves) are still, is, as it ever is.
एकाक्यासीत्स पूर्वं मृगयति विषयानानुपूर्व्यान्तरात्मा
जाया मे स्यात्प्रजा वा धनमुपकरण कर्म कुर्वस्तदर्थम् ।
क्लेशैः प्राणावशेषैर्महदपि मनुते नान्यदस्माद्गरीय -
स्त्वेकालाभेऽप्यकृत्स्नो मृत इव विरमत्येकहान्याकृतार्थः ॥ ३१ ॥
ekākyāsītsa pūrvaṁ mṛgayati viṣayānānupūrvyāntarātmā
jāyā me syātprajā vā dhanamupakaraṇa karma kurvastadartham ।
kleśaiḥ prāṇāvaśeṣairmahadapi manute nānyadasmādgarīya -
stvekālābhe'pyakṛtsno mṛta iva viramatyekahānyākṛtārthaḥ ॥ 31 ॥
That Inner Self was, at first, by itself. Then it seeks objects of enjoyment one after another “Let me have a wife and children and wealth for support”. For their sake, (the man) doing actions taking difficulties even at the risk of his life even though great does not deem anything else to be weightier than them. Even if one of them is not gained (he feels) incomplete as if he were dead. eka-hAnya: (So too) if one of them is lost he feels he has entirely missed his purpose of life.
नासीत्पूर्वं न पश्चादतनुदिनकराच्छादको वारिवाहो
दृश्यः किं त्वन्तरासौ स्थगयति स दृशं पश्यतो नार्कबिम्बम् ।
नो चेदेवं विनार्कं जलधरपटलं भासते तर्हि कस्मा -
त्तद्वद्विश्वं पिधत्ते दृशमथ न परं भासकं चालकं स्वम् ॥ ३२ ॥
nāsītpūrvaṁ na paścādatanudinakarācchādako vārivāho
dṛśyaḥ kiṁ tvantarāsau sthagayati sa dṛśaṁ paśyato nārkabimbam ।
no cedevaṁ vinārkaṁ jaladharapaṭalaṁ bhāsate tarhi kasmā -
ttadvadviśvaṁ pidhatte dṛśamatha na paraṁ bhāsakaṁ cālakaṁ svam ॥ 32 ॥
The cloud that hides the huge Sun has not existed ever before nor (will exist) ever thereafter but is visible during that interval. It obstructs the vision of the spectator and not the solar orb; For if it were not so, how can the group of clouds be visible without the Sun? In the same manner does the (appearance of the) universe veil the vision but not the Supreme Self which is its own illuminer and inspirer.
भुञ्जानः स्वप्नराज्यं ससकलविभवो जागरं प्राप्य भूयो
राज्यभ्रष्टोऽहमित्थं न भजति विषमं तन्मृषा मन्यमानः ।
स्वप्ने कुर्वन्नगम्यागमनमुखमघं तेन न प्रत्यवायी
तद्वज्जाग्रद्दशायां व्यवहृतिमखिलां स्वप्नवद्विस्मरेच्चेत् ॥ ३३ ॥
bhuñjānaḥ svapnarājyaṁ sasakalavibhavo jāgaraṁ prāpya bhūyo
rājyabhraṣṭo'hamitthaṁ na bhajati viṣamaṁ tanmṛṣā manyamānaḥ ।
svapne kurvannagamyāgamanamukhamaghaṁ tena na pratyavāyī
tadvajjāgraddaśāyāṁ vyavahṛtimakhilāṁ svapnavadvismareccet ॥ 33 ॥
Having enjoyed a dream kingdom, one with all that ‘glory’, on waking thereafter, does not feel downcast that ‘I have been banished from my kingdom’ knowing that it was all unreal. Nor (does one become) liable to be punished for evil deeds such as adultery and the like, committed in a dream. So also (will it be) (with) all activities (committed) in the waking state if (only) they are forgotten as if (they were part ) of a dream.
Note: The meaning of ‘vismaret cet’ (‘if forgotten’) has to be properly interpreted as “if we remember that it is also sublated at a higher state of consciousness”.
स्वप्नावस्थानुभूतं शुभमथ विषमं तन्मृषा जागरे स्या -
ज्जाग्रत्यां स्थूलदेहव्यवहृतिविषयं तन्मृषा स्वापकाले ।
इत्थं मिथ्यात्वसिद्धावनिशमुभयथा सज्जते तत्र मूढः
सत्ये तद्भासकेऽस्मिन्निह हि कुत इदं तन्न विद्मो वयं हि ॥ ३४ ॥
svapnāvasthānubhūtaṁ śubhamatha viṣamaṁ tanmṛṣā jāgare syā -
jjāgratyāṁ sthūladehavyavahṛtiviṣayaṁ tanmṛṣā svāpakāle ।
itthaṁ mithyātvasiddhāvaniśamubhayathā sajjate tatra mūḍhaḥ
satye tadbhāsake'sminniha hi kuta idaṁ tanna vidmo vayaṁ hi ॥ 34 ॥
The pleasure or pain experienced in the dream state - that becomes unreal on waking. The objects towards which the activities of the physical body are directed in the waking state - they (become) unreal during sleep. Although unreality is thus established with certainty both ways the ignorant person clings to it (the body-mind-intellect experience) although its very illuminer is the True Self. How does this situation arise here? we don’t know!
Note: 1. It is interesting that the Acharya himself focuses on our inability to pinpoint the cause of this colossal error of the ignorant. Note 2. Reality is that which exists in the three stages of Time – past, present and future.
जीवन्तं जाग्रतीह स्वजनमथ मृतं स्वप्नकाले निरीक्ष्य
निर्वेदं यात्यकस्मान्मृतममृतममुं वीक्ष्य हर्षं प्रयाति ।
स्मृत्वाप्येतस्य जन्तोर्निधनमसुयुतिं भाषते तेन साकं
सत्येवं भाति भूयोऽल्पकसमयवशात्सत्यता वा मृषात्वम् ॥ ३५ ॥
jīvantaṁ jāgratīha svajanamatha mṛtaṁ svapnakāle nirīkṣya
nirvedaṁ yātyakasmānmṛtamamṛtamamuṁ vīkṣya harṣaṁ prayāti ।
smṛtvāpyetasya jantornidhanamasuyutiṁ bhāṣate tena sākaṁ
satyevaṁ bhāti bhūyo'lpakasamayavaśātsatyatā vā mṛṣātvam ॥ 35 ॥
One is filled with sudden grief on seeing, during a dream, the death of a relative who is alive in one’s waking state, in this world. So also does one feel happy on seeing alive, (in a dream) one that was dead (in one’s waking state). Although remembering the death, (in the dream) of this person one converses with him (in the waking state). Although remembering the death, (in the waking state) of the (other) person one converses with the ‘living’ him (in the dream state). this being so, reality or falsity depends on the longness or the shortness of time!
Note: The general purport is: The seeming reality of waking experiences and unreality of dream experiences are probably distinguished only by the difference in their duration. From the ultimate standpoint, both are unreal!
स्वाप्नस्त्रीसङ्गसौख्यादपि भृशमसतो या च रेतश्च्युतिः स्या -
त्सा दृश्या तद्वदेतत्स्फुरति जगदसत्कारणं सत्यकल्पम् ।
स्वप्ने सत्यः पुमान्स्याद्युवतिरिह मृषैवानयोः संयुतिश्च
प्रातः शुक्रेण वस्त्रोपहतिरिति यतः कल्पनामूलमेतत् ॥ ३६ ॥
svāpnastrīsaṅgasaukhyādapi bhṛśamasato yā ca retaścyutiḥ syā -
tsā dṛśyā tadvadetatsphurati jagadasatkāraṇaṁ satyakalpam ।
svapne satyaḥ pumānsyādyuvatiriha mṛṣaivānayoḥ saṁyutiśca
prātaḥ śukreṇa vastropahatiriti yataḥ kalpanāmūlametat ॥ 36 ॥
By the pleasure of association with a woman in the dream (which) although it was extremely unreal the discharge resulting therefrom is however visible. In the same way the universe appears sprung from unreality as almost real. The man in the dream may have a reality for himself, the woman was certainly unreal as also their union yet the cloth is actually soiled by the discharge (as noted in) the morning from this. Therefore this universe has imagination for its root-cause.
पश्यन्त्याराममस्य प्रतिदिवसममी जन्तवः स्वापकाले
पश्यत्येनं न कश्चित्करणगणमृते मायया क्रीडमानम् ।
जाग्रत्यर्थव्रजानामथ च तनुभृतां भासकं चालकं वा
नो जानीते सुषुप्तौ परमसुखमयं कश्चिदाश्चर्यमेतत् ॥ ३७ ॥
paśyantyārāmamasya pratidivasamamī jantavaḥ svāpakāle
paśyatyenaṁ na kaścitkaraṇagaṇamṛte māyayā krīḍamānam ।
jāgratyarthavrajānāmatha ca tanubhṛtāṁ bhāsakaṁ cālakaṁ vā
no jānīte suṣuptau paramasukhamayaṁ kaścidāścaryametat ॥ 37 ॥
These persons witness the sport of this (self) every day in the dreamstate. No one sees that self itself sporting with māyā (the agent of illusion) without any of the sense organs. In the waking state also no one understands (it) as the illuminator nor as the inspirer of all objects and all creatures, nor in deep sleep as that which is of supreme bliss. This is really wonderful! The sum and substance of this shloka is: In all the three states, whether waking or dreaming or in deep sleep, it is the presence of Consciousness which makes us act, or which makes us see in dream without sense organs and in deep sleep even without the mind we are in a state of deep bliss. But none of us recognize this in any state. Is this not a wonder?
स्वप्ने मन्त्रोपदेशः श्रवणपरिचितः सत्य एष प्रबोधे
स्वाप्नादेव प्रसादादभिलषितफलं सत्यतां प्रातरेति ।
सत्यप्राप्तिस्त्वसत्यादपि भवति तथा किं च तत्स्वप्रकाशं
येनेदं भाति सर्वं चरमचरमथोच्चावचं दृश्यजातम् ॥ ३८ ॥
svapne mantropadeśaḥ śravaṇaparicitaḥ satya eṣa prabodhe
svāpnādeva prasādādabhilaṣitaphalaṁ satyatāṁ prātareti ।
satyaprāptistvasatyādapi bhavati tathā kiṁ ca tatsvaprakāśaṁ
yenedaṁ bhāti sarvaṁ caramacaramathoccāvacaṁ dṛśyajātam ॥ 38 ॥
The revelation of a sacred mantra heard in the dream becomes real on waking. As the result of a benediction in a dream, the desired object is actually attained in reality in the morning. The obtaining of the real may be had even from the unreal. Also that self-resplendent (self) by which are manifested all this animate and inanimate (things) and whatever visible universe, superior or inferior.
Note: In this shloka the punch line of Vedanta is: ‘satyaprāptistu asatyādapi bhavati, this tells us that though whatever we observe and experience as phenomena is all unreal as māyic making, the final Self-Relisation is not māyā; it is Real!
मध्यप्राणं सुषुप्तौ स्वजनिमनुविशन्त्यग्निसूर्यादयोऽमी
वागाद्याः प्राणवायुं तदिह निगदिता ग्लानिरेषां न वायोः ।
तेभ्यो दृश्यावभासो भ्रम इति विदितः शुक्तिकारौप्यकल्पः
प्राणायामव्रतं तच्छ्रुतिशिरसि मतं स्वात्मलब्धौ न चान्यत् ॥ ३९ ॥
madhyaprāṇaṁ suṣuptau svajanimanuviśantyagnisūryādayo'mī
vāgādyāḥ prāṇavāyuṁ tadiha nigaditā glānireṣāṁ na vāyoḥ ।
tebhyo dṛśyāvabhāso bhrama iti viditaḥ śuktikāraupyakalpaḥ
prāṇāyāmavrataṁ tacchrutiśirasi mataṁ svātmalabdhau na cānyat ॥ 39 ॥
In deep sleep the fire, the sun and others are merged in the vital air (prāṇa) which is their source and these speech and others in the life-breath. Therefore is it declared that the cessation is of these senses, and not of the breath. The appearance of objects through these senses (in the waking state) is known to be an illusion like that of silver in the mother of pearl. The practice of the control of life-forces (enunciated) in vedanta is therefore (the only ) means of realising one’s own self and not any other.
Note: Thus meditation on Prana,or the practice of prāṇāyāma is recommended in this verse. Control of the breath results in control of the mind also, since both are aspects of the same entity, Prana being Kriyasakti and the mind Jnanasakti.
नोऽकस्मादार्द्रमेधः स्पृशति च दहनः किं तु शुष्कं निदाघा -
दार्द्रं चेतोऽनुबन्धैः कृतसुकृतमपि स्वोक्तकर्मप्रजार्थैः ।
तद्वज्ज्ञानाग्निरेतत्स्पृशति न सहसा किं तु वैराग्यशुष्कं
तस्माच्छुद्धो विरागः प्रथममभिहितस्तेन विज्ञानसिद्धिः ॥ ४० ॥
no'kasmādārdramedhaḥ spṛśati ca dahanaḥ kiṁ tu śuṣkaṁ nidāghā -
dārdraṁ ceto'nubandhaiḥ kṛtasukṛtamapi svoktakarmaprajārthaiḥ ।
tadvajjñānāgniretatspṛśati na sahasā kiṁ tu vairāgyaśuṣkaṁ
tasmācchuddho virāgaḥ prathamamabhihitastena vijñānasiddhiḥ ॥ 40 ॥
Fire does not touch Wet fuel, (touches) only the sun-dried fuel. So also the fire of knowledge does not touch this mind that is wet with attachments although it has acquired merit by the performance of prescribed duties, the preservation of progeny and gifts of wealth but only the mind which is dried by non-attachment therefore is pure non-attachment, taught foremost (for) by it is the success of realisation
Note: This shloka is Shankara’s beautiful way of telling ‘Why non-attachment?’ This question of non-attachment (or dispassion) is a ticklish problem in the understanding of Hindu philosophy not only for people outside the fold of Hinduism but for the practitioners and seekers of spirituality within the fold. How can non-attachment be ever practised, especially by housewives and family people? The ‘how’ is difficult of course. Our acharyas have said: If you have to show affection and passion towards your kith and kin and children, do it; that does not mean you are ‘attached’; ‘non-attachment’ means, even though you are discharging your duties to your children, spouse, kith and kin, you should not expect to get a ‘reward’ in terms of either appreciation or of a later day benefit from the discharge of your duties!. That is how our teachers explain the ‘how’ of non-attachment.
यत्किञ्चिन्नामरूपात्मकमिदमसदेवोदितं भाति भूमौ
येनानेकप्रकारैर्व्यवहरति जगद्येन तेनेश्वरेण ।
तद्वत्प्रच्छादनीयं निभृतरशनया यद्वदेष द्विजिह्व -
स्तेन त्यक्तेन भोज्यं सुखमनतिशयं मा गृधोऽन्यद्धनाद्यम् ॥ ४१ ॥
yatkiñcinnāmarūpātmakamidamasadevoditaṁ bhāti bhūmau
yenānekaprakārairvyavaharati jagadyena teneśvareṇa ।
tadvatpracchādanīyaṁ nibhṛtaraśanayā yadvadeṣa dvijihva -
stena tyaktena bhojyaṁ sukhamanatiśayaṁ mā gṛdho'nyaddhanādyam ॥ 41 ॥
Whatever is of the nature of name and form, whatever moves in this world springs up as a mere unreality should be veiled off by that Lord by whom the universe is manifest, by whom it is multifariously active in the same way as this (illusory) snake (is veiled off) by the rope that is definitely known (Only) by abandoning that (unreality) can unsurpassed bliss be enjoyed. Do not therefore covet any other thing like wealth.
जीवन्मुक्तिर्मुमुक्षोः प्रथममथ ततो मुक्तिरात्यन्तिकी च
तेऽभ्यासज्ञानयोगाद्गुरुचरणकृपापाङ्गसङ्गेन लब्धात् ।
अभ्यासोऽपि द्विधा स्यादधिकरणवशाद्दैहिको मानसश्च
शारीरस्त्वासनाद्यो ह्युपरतिरपरो ज्ञानयोगः पुरोक्तः ॥ ४२ ॥
jīvanmuktirmumukṣoḥ prathamamatha tato muktirātyantikī ca
te'bhyāsajñānayogādgurucaraṇakṛpāpāṅgasaṅgena labdhāt ।
abhyāso'pi dvidhā syādadhikaraṇavaśāddaihiko mānasaśca
śārīrastvāsanādyo hyuparatiraparo jñānayogaḥ puroktaḥ ॥ 42 ॥
To the aspirant for moksha, first comes liberation while living and then as the last, the final moksha. These two (occur as the result of) constant practice and self-realisation which are obtainable by the contact of Guru’s feet and His Grace. Practice, too is of two kinds according to prerequisite qualifications (namely) bodily and mental. Bodily practice (consists of) postures (Asanas) the other (consists of) abstention which is the jnAnayoga mentioned earlier.
सर्वानुन्मूल्य कामान्हृदि कृतनिलयान्क्षिप्तशङ्कूनिवोच्चै -
र्दीर्यद्देहाभिमानस्त्यजति चपलतामात्मदत्तावधानः ।
यात्यूर्ध्वस्थानमुच्चैः कृतसुकृतभरो नाडिकाभिर्विचित्रं
नीलश्वेतारुणाभिः स्रवदमृतभरं गृह्यमाणात्मसौख्यः ॥ ४३ ॥
sarvānunmūlya kāmānhṛdi kṛtanilayānkṣiptaśaṅkūnivoccai -
rdīryaddehābhimānastyajati capalatāmātmadattāvadhānaḥ ।
yātyūrdhvasthānamuccaiḥ kṛtasukṛtabharo nāḍikābhirvicitraṁ
nīlaśvetāruṇābhiḥ sravadamṛtabharaṁ gṛhyamāṇātmasaukhyaḥ ॥ 43 ॥
Having rooted out all desires which have taken their abode in the heart as if their pegs were forcibly broken, he who discards all attachment to the body, (also) his fickle-mindedness, his attention having been given wholly to the Self, he of well-accumulated spiritual merit reaches the highest abode (sahasrAra-chakra of Yoga) which is variegated by wonderful dark, white and red nADis wherein amrita flows in plenty and he enjoying the bliss of the Self.
Note: A person who has attained purity of mind by the performance of duties without desire for the fruit in past lives is able to get rid of all the desires which had taken strong root in his mind over innumerable lives. He becomes free from identification with his body and his mind is ever fixed in the Atma. His mind is free from all vacillation. He enjoys the Bliss of Brahman as a Jivanmukta. When his body falls on the exhaustion of his Prarabdhakarma he becomes a Videhamukta. Some seekers after liberation wrongly think that the path to liberation is through the 'Nadis' which are of different colours. This verse is based on Brihadaranyaka Upanishad, IV. iv. 7, 8 and 9. In the Bhashya on IV. iv. 9 Sri Sankara says that the Nadis or nerves are described by seekers after liberation as blue, red, green, etc. These white and other colours refer to some other path than that of the knowledge of Brahman. The Jivanmukta is liberated here itself. For him there is no going to any other place or world and so there is no question of path for him. Sri Sankara says-"The white and other paths that the Yogis speak of as the paths of liberation are not really so, for they fall within the range of relative existence. They lead only to the world of Hiranyagarbha and the like; for they apply to the exit through particular parts of the body. The path of liberation is actually the absorption of the body and organs such as the eye in this very life, like a lamp becoming extinguished, when transmigration (or further birth) is impossible because of the exhaustion of all desires".
प्रापश्यद्विश्वमात्मेत्ययमिह पुरुषः शोकमोहाद्यतीतः
शुक्रं ब्रह्माध्यगच्छत्स खलु सकलवित्सर्वसिद्ध्यास्पदं हि ।
विस्मृत्य स्थूलसूक्ष्मप्रभृतिवपुरसौ सर्वसङ्कल्पशून्यो
जीवन्मुक्तस्तुरीयं पदमधिगतवान्पुण्यपापैर्विहीनः ॥ ४४ ॥
prāpaśyadviśvamātmetyayamiha puruṣaḥ śokamohādyatītaḥ
śukraṁ brahmādhyagacchatsa khalu sakalavitsarvasiddhyāspadaṁ hi ।
vismṛtya sthūlasūkṣmaprabhṛtivapurasau sarvasaṅkalpaśūnyo
jīvanmuktasturīyaṁ padamadhigatavānpuṇyapāpairvihīnaḥ ॥ 44 ॥
Such a person while in this body passes beyond sorrow, ignorance and such others and sees the universe as the self (and not as something external). He then attains the shining brahman and becomes all-knowing and the repository of all occult powers. (Afterwards) losing all sense of identification with the gross subtle and other bodies, he, devoid of all volition and, purged of all merit and demerit he attains the fourth state (beyond waking, dream and sleep), thus attains liberation in this very life.
यः सत्त्वाकारवृत्तौ प्रतिफलति युवा देहमात्रावृतोऽपि
तद्धर्मैर्बाल्यवार्द्ध्यादिभिरनुपहतः प्राण आविर्बभूव ।
श्रेयान्साध्यस्तमेतं सुनिपुणमतयः सत्यसङ्कल्पभाजो
ह्यभ्यासाद्देवयन्तः परिणतमनसा साकमूर्ध्वं नयन्ति ॥ ४५ ॥
yaḥ sattvākāravṛttau pratiphalati yuvā dehamātrāvṛto'pi
taddharmairbālyavārddhyādibhiranupahataḥ prāṇa āvirbabhūva ।
śreyānsādhyastametaṁ sunipuṇamatayaḥ satyasaṅkalpabhājo
hyabhyāsāddevayantaḥ pariṇatamanasā sākamūrdhvaṁ nayanti ॥ 45 ॥
As a result of such realisation (due to the dominance of sattva) of the Self there springs up the youthful life (Here prāṇa is the mukhya-prāṇa or the chief breath) which, although encased in a body and the senses is unaffected by boyhood, old age and other bodily attributes, it is this life that is led upward spiritually along with the purified consciousness, by those who are capable of accomplishing the highest good people of supreme wisdom and of unfailing resolution in their pursuit of Truth who seek to become divine by spiritual sādhanās.
प्रायोऽकामोऽस्तकामो निरतिशयसुखायात्मकामस्तदासौ
तत्प्राप्तावाप्तकामः स्थितचरमदशस्तस्य देहावसाने ।
प्राणा नैवोत्क्रमन्ति क्रमविरतिमिताः स्वस्वहेतौ तदानीं
क्वायं जीवो विलीनो लवणमिव जलेऽखण्ड आत्मैव पश्चात् ॥ ४६ ॥
prāyo'kāmo'stakāmo niratiśayasukhāyātmakāmastadāsau
tatprāptāvāptakāmaḥ sthitacaramadaśastasya dehāvasāne ।
prāṇā naivotkramanti kramaviratimitāḥ svasvahetau tadānīṁ
kvāyaṁ jīvo vilīno lavaṇamiva jale'khaṇḍa ātmaiva paścāt ॥ 46 ॥
Almost without a desire, (for) temptations have lost power over him, he is now desirous only of Self Realisation for the sake of its unsurpassed bliss. When he so realises, he has attained all his desires he remains in that final condition when the body finally falls the life-breaths do not rise therefrom but are gradually dissolved in their respective causes. Then where will the individual soul be? It will be merged like salt in water thereafter it is the Infinite Self itself!
पिण्डीभूतं यदन्तर्जलनिधिसलिलं याति तत्सैन्धवाख्यं
भूयः प्रक्षिप्तमस्मिन्विलयमुपगतं नामरूपे जहाति ।
प्राज्ञस्तद्वत्परात्मन्यथ भजति लयं तस्य चेतो हिमांशौ
वागग्नौ चक्षुरर्के पयसि पुनरसृग्रेतसी दिक्षु कर्णौ ॥ ४७ ॥
piṇḍībhūtaṁ yadantarjalanidhisalilaṁ yāti tatsaindhavākhyaṁ
bhūyaḥ prakṣiptamasminvilayamupagataṁ nāmarūpe jahāti ।
prājñastadvatparātmanyatha bhajati layaṁ tasya ceto himāṁśau
vāgagnau cakṣurarke payasi punarasṛgretasī dikṣu karṇau ॥ 47 ॥
Water taken from the sea when solidified goes by the name of salt. When it is thrown back into the sea and is dissolved it loses its name and form. So does the individual soul merge into the Supreme Self. (At the same time) the mind is dissolved into the moon, speech into fire, sight into the sun, blood and semen into water and hearing into the directions.
क्षीरान्तर्यद्वदाज्यं मधुरिमविदितं तत्पृथग्भूतमस्मा -
द्भूतेषु ब्रह्म तद्वद्व्यवहृतिविदितं श्रान्तविश्रान्तिबीजम् ।
यं लब्ध्वा लाभमन्यं तृणमिव मनुते यत्र नोदेति भीतिः
सान्द्रानन्दं यदन्तः स्फुरति तदमृतं विद्ध्यतो ह्यन्यदार्तम् ॥ ४८ ॥
kṣīrāntaryadvadājyaṁ madhurimaviditaṁ tatpṛthagbhūtamasmā -
dbhūteṣu brahma tadvadvyavahṛtividitaṁ śrāntaviśrāntibījam ।
yaṁ labdhvā lābhamanyaṁ tṛṇamiva manute yatra nodeti bhītiḥ
sāndrānandaṁ yadantaḥ sphurati tadamṛtaṁ viddhyato hyanyadārtam ॥ 48 ॥
Just as butter is contained in milk as indicated by the sweetness of milk but when extracted becomes separate thereron, so too in every being (is Brahman) indicated by the activiy of the being. It (Brahman) is the cause of rest when one is tired (or in sleep). Attaining it one considers all other gain as straw. There springs up no fear. The concentrated bliss which thus glows within oneself thus that is Immortality. Understand that all else is transient.
ओतः प्रोतश्च तन्तुष्विह विततपटश्चित्रवर्णेषु चित्र -
स्तस्मिञ्जिज्ञास्यमाने ननु भवति पटः सूत्रमात्रावशेषः ।
तद्वद्विश्वं विचित्रं नगनगरनरग्रामपश्वादिरूपं
प्रोतं वैराजरूपे स वियति तदपि ब्रह्मणि प्रोतमोतम् ॥ ४९ ॥
otaḥ protaśca tantuṣviha vitatapaṭaścitravarṇeṣu citra -
stasmiñjijñāsyamāne nanu bhavati paṭaḥ sūtramātrāvaśeṣaḥ ।
tadvadviśvaṁ vicitraṁ naganagaranaragrāmapaśvādirūpaṁ
protaṁ vairājarūpe sa viyati tadapi brahmaṇi protamotam ॥ 49 ॥
The many-coloured cloth picture is woven crosswise and lengthwise of threads of many colours. When this is understood there remains nothing of the cloth except only the threads. So also is this manifold universe with mountains, cities, men, villages, beasts, etc. pervaded through and through by the primordial substance that by Space and that by brahman.
रूपं रूपं प्रतीदं प्रतिफलनवशात्प्रातिरूप्यं प्रपेदे
ह्येको द्रष्टा द्वितीयो भवति च सलिले सर्वतोऽनन्तरूपः ।
इन्द्रो मायाभिरास्ते श्रुतिरिति वदति व्यापकं ब्रह्म तस्मा -
ज्जीवत्वं यात्यकस्मादतिविमलतरे बिम्बितं बुद्ध्युपाधौ ॥ ५० ॥
rūpaṁ rūpaṁ pratīdaṁ pratiphalanavaśātprātirūpyaṁ prapede
hyeko draṣṭā dvitīyo bhavati ca salile sarvato'nantarūpaḥ ।
indro māyābhirāste śrutiriti vadati vyāpakaṁ brahma tasmā -
jjīvatvaṁ yātyakasmādativimalatare bimbitaṁ buddhyupādhau ॥ 50 ॥
By virtue of its reflection by vaious objects assumes the various corresponding forms (in the same way as) the one seer becomes a second one (by reflection) in water. The vedas too speak thus (of) the all-pervading Brahman. The resplendent one with Its powers of illusion has infinite forms on all sides therefore (Brahman) becomes the individual jīva by its accidental reflection in the extremely clear consciousness of the intllect-medium.
तज्ज्ञाः पश्यन्ति बुद्ध्या परमबलवतो माययाक्तं पतङ्गं
बुद्धावन्तःसमुद्रे प्रतिफलितमरीच्यास्पदं वेधसस्तम् ।
यादृग्यावानुपाधिः प्रतिफलति तथा ब्रह्म तस्मिन्यथास्यं
प्राप्तादर्शानुरूपं प्रतिफलति यथावस्थितं सत्सदैव ॥ ५१ ॥
tajjñāḥ paśyanti buddhyā paramabalavato māyayāktaṁ pataṅgaṁ
buddhāvantaḥsamudre pratiphalitamarīcyāspadaṁ vedhasastam ।
yādṛgyāvānupādhiḥ pratiphalati tathā brahma tasminyathāsyaṁ
prāptādarśānurūpaṁ pratiphalati yathāvasthitaṁ satsadaiva ॥ 51 ॥
The knowers of the Self discover by their wisdom that the individual jīva, (= patangam) besmeared by illusion, (the jīva) which is in the grip of the supremely powerful Lord is only a ray of the Self reflected in the ocean of Consciousness in the deep layers of the intellect. This brahman is (variously) reflected in accordance with the form and measure of the medium reflecting it in the same way that the face is variously reflected corresponding to the mirror(concave or convex, fixed or moving, clear or dirty) on hand (just as the face itself is not affected by the nature of the mirror), Brahman is not affected by the nature of the medium (i.e. intellect); it remains ever the same and immutable.
एको भानुस्तदस्थः प्रतिफलनवशाद्यस्त्वनेकोदकान्त -
र्नानात्वं यात्युपाधिस्थितिगतिसमतां चापि तद्वत्परात्मा ।
भूतेषूच्चावचेषु प्रतिफलित इवाभाति तावत्स्वभावा -
वच्छिन्नो यः परं तु स्फुटमनुपहतो भाति तावत्स्वभावैः ॥ ५२ ॥
eko bhānustadasthaḥ pratiphalanavaśādyastvanekodakānta -
rnānātvaṁ yātyupādhisthitigatisamatāṁ cāpi tadvatparātmā ।
bhūteṣūccāvaceṣu pratiphalita ivābhāti tāvatsvabhāvā -
vacchinno yaḥ paraṁ tu sphuṭamanupahato bhāti tāvatsvabhāvaiḥ ॥ 52 ॥
The one Sun in the sky (independent of other objects) by virtue of reflection in different receptacles of water appears as many and as still or moving according as the (upādhi) reflecting medium is still or moving, so also the one supreme Brahman appears to have taken on the characteristics of those creatures by virtue of reflection in all beings high and low but in reality (Brahman) is not at all affected by them, is realized as only one and changeless (by the enlightened).
यद्वत्पीयूषरश्मौ दिनकरकिरणैर्बिम्बितैरेति सान्द्रं
नाशं नैशं तमिस्रं गृहगतमथवा मूर्छितैः कांस्यपात्रे ।
तद्वद्बुद्धौ परात्मद्युतिभिरनुपदं बिम्बिताभिः समन्ता -
द्भासन्ते हीन्द्रियास्यप्रसृतिभिरनिशं रूपमुख्याः पदार्थाः ॥ ५३ ॥
yadvatpīyūṣaraśmau dinakarakiraṇairbimbitaireti sāndraṁ
nāśaṁ naiśaṁ tamisraṁ gṛhagatamathavā mūrchitaiḥ kāṁsyapātre ।
tadvadbuddhau parātmadyutibhiranupadaṁ bimbitābhiḥ samantā -
dbhāsante hīndriyāsyaprasṛtibhiraniśaṁ rūpamukhyāḥ padārthāḥ ॥ 53 ॥
Just as the moon’s rays are made luminous by the rays of the Sun which get reflected (by falling on it) or focussed by a metallic reflector destroys the darkness of the house. Similarly the rays of Consciousness falling from the Supreme Self on the intellect all objects are well illumined by the reflected light of consciousness and the sense organs are enabled to experience the objects of form by the light of consiousness streaming forth through the outlets of the senses.
Note: The route of the Light of Consciousness may well be described by the following: SELF to Intellect to Mind to Sense organs to Sense objects .
पूर्णात्मानात्मभेदात्त्रिविधमिह परं बुद्ध्यवच्छिन्नमन्य -
त्तत्रैवाभासमात्रं गगनमिव जले त्रिप्रकारं विभाति ।
अम्भोवच्छिन्नमस्मिन्प्रतिफलितमतः पाथसोऽन्तर्बहिश्च
पूर्णावच्छिन्नयोगे व्रजति लयमविद्या स्वकार्यैः सहैव ॥ ५४ ॥
pūrṇātmānātmabhedāttrividhamiha paraṁ buddhyavacchinnamanya -
ttatraivābhāsamātraṁ gaganamiva jale triprakāraṁ vibhāti ।
ambhovacchinnamasminpratiphalitamataḥ pāthaso'ntarbahiśca
pūrṇāvacchinnayoge vrajati layamavidyā svakāryaiḥ sahaiva ॥ 54 ॥
The Supreme Self presents three aspects because of thee non-self, the full one another limited by the intellect; this is the individual self that which is reflected in that very intellect just as the sky itself appears as three kinds, one limited by water, while occupied by water another, reflected in the water. The full space which is inside and outside When the Brahman and the Jiva (which is brahman limited by intellect) are realised as one and the same nescience (which is what made brahman and jIva appear different) is destroyed along with its effects. This is one of the most pregnant shlokas of the Satashloki.
Note: This Supreme Self has three aspects according to (its being) the Full (pUrNa), the Self (AtmA) and the non-self (anAtmA); they are (1) the unconditioned Self, US CS and (3) that which is only a reflection in the intellect; RS just as space manifests in three ways, namely (1) the full space which is inside and outside (a vessel or a pond) US (2) that which is occupied by water (in the vessel or the pond) – which is therefore limited by the contours of the vessel or the pond and CS (3) that which is reflected in that water. RS The jIva which is the reflection of the Ultimate in the intellect, is known as cidAbhAsa and is usually mistaken as the self. When it is so mistaken it is the non-self (3) of this shloka. This is the space that is reflected in water. The real self is the AtmA (the jIvAtmA) which is the sAkshhI, also sometimes called kUTastha, and corresponds to the space (2) inside the vessel (pond), that is hidden or covered by water. And then there is the pUrNAtmA or Brahman which corresponds to the space (1) everywhere including the inside of the vessel pond). Vidyaranya’s Pancadashi proposes this analogy in Ch.5 starting from shloka 18 onwards. In the Bhagavad Gita Chapter 15, almost at the end (shlokas 16 to 18) Krishna refers to three purushhas, namely kshara-purushha (Perishable purushha), akshara Purushha (Imperishable purushha) and Purushhottama. These correspond respectively to Nos. (3), (2) and (1) above, namely RS, CS and US When the conditioned Self merges in (identifies with) the unconditioned, the Causal Ignorance disappears along with all its effects. The identity is that of the KUTastha with the All-pervading Brahman. When this is achieved, the JIva, a mere appearance, becomes inconsequential. The all-pervading, infinite, macro Brahman, when available at the micro level for the JIva to relate with as the witness of the mind-body complex, takes the name of Kutastha. It is the realisation that the Kutashta is indeed identical with the infinite Brahman that is spoken of as liberating knowledge that destroys Ignorance.
दृश्यन्ते दारुनार्यो युगपदगणिताः स्तम्भसूत्रप्रयुक्ताः
सङ्गीतं दर्शयन्त्यो व्यवहृतिमपरां लोकसिद्धां च सर्वाम् ।
सर्वत्रानुप्रविष्टादभिनवविभवाद्यावदर्थानुबन्धा -
त्तद्वत्सूत्रात्मसन्ज्ञाद्व्यवहरति जगद्भूर्भुवःस्वर्महान्तम् ॥ ५५ ॥
dṛśyante dārunāryo yugapadagaṇitāḥ stambhasūtraprayuktāḥ
saṅgītaṁ darśayantyo vyavahṛtimaparāṁ lokasiddhāṁ ca sarvām ।
sarvatrānupraviṣṭādabhinavavibhavādyāvadarthānubandhā -
ttadvatsūtrātmasanjñādvyavaharati jagadbhūrbhuvaḥsvarmahāntam ॥ 55 ॥
(Just as) countless wooden figures of women acted upon by means of posts and strings simultaneously exhibit music and all other activities of common worldly occurrence so also the world, including regions of bhUr, bhuvaH, suvahaH and mahaH, is activated by Hiranya-garbha known as SutrAtman which pervades everything, whose potency is unique whose inspiration is in proportion to the end to be achieved.
तत्सत्यं यत्त्रिकालेष्वनुपहतमदः प्राणदिग्व्योममुख्यं
यस्मिन्विश्रान्तमास्ते तदिह निगदितं ब्रह्म सत्यस्य सत्यम् ।
नास्त्यन्यत्किञ्च यद्वत्परमधिकमतो नाम सत्यस्य सत्यं
सच्च त्यच्चेति मूर्ताद्युपहितमवरं सत्यमस्यापि सत्यम् ॥ ५६ ॥
tatsatyaṁ yattrikāleṣvanupahatamadaḥ prāṇadigvyomamukhyaṁ
yasminviśrāntamāste tadiha nigaditaṁ brahma satyasya satyam ।
nāstyanyatkiñca yadvatparamadhikamato nāma satyasya satyaṁ
sacca tyacceti mūrtādyupahitamavaraṁ satyamasyāpi satyam ॥ 56 ॥
(In Vedanta) Reality means that which is unaffected by all three periods of time, namely, past, present and future in which merge (at the time of pralaya) (unembodied things like ) vital air, the quarters, space and everything else that is described as brahman as the Reality of the reality there is nothing else, equal to, superior to , or bigger than; i.e., which excels in its transcendality or the infinitude; that is why it is the Reality of the reality (brahman) viewed as limited by ‘sat’ (=elements with form, namely, fire, water and earth) and ‘tyat’ (= elements without form, namely, air and space) sat plus tyat becomes satyam, the empirical reality (Brahman) is the Reality of even this empirical reality.
यत्किञ्चिद्भात्यसत्यं व्यवहृतिविषये रौप्यसर्पाम्बुमुख्यं
तद्वै सत्याश्रयेणेत्ययमिह नियमः सावधिर्लोकसिद्धः ।
तद्वै सत्यस्य सत्ये जगदखिलमिदं ब्रह्मणि प्राविरासी -
न्मिथ्याभूतं प्रतीतं भवति खलु यतस्तच्च सत्यं वदन्ति ॥ ५७ ॥
yatkiñcidbhātyasatyaṁ vyavahṛtiviṣaye raupyasarpāmbumukhyaṁ
tadvai satyāśrayeṇetyayamiha niyamaḥ sāvadhirlokasiddhaḥ ।
tadvai satyasya satye jagadakhilamidaṁ brahmaṇi prāvirāsī -
nmithyābhūtaṁ pratītaṁ bhavati khalu yatastacca satyaṁ vadanti ॥ 57 ॥
In our worldly experience whatever appears as real, though not existing like silver in nacre (also called mother-of-pearl), snake (in rope), and water (in mirage) that (such things appear only when) there is a substratum (and that) these appearances come to an end, is well-known in the same manner this whole universe has sprung into existence in brahman (the substratum), the reality of the real. That (universe) too is called real though the unreal (universe) has become an object of perception.
यत्राकाशावकाशः कलयति च कलामात्रता यत्र कालो
यत्रैवाशावसानं बृहदिह हि विराट् पूर्वमर्वागिवास्ते ।
सूत्रं यत्राविरासीन्महदपि महतस्तद्धि पूर्णाच्च पूर्णं
सम्पूर्णादर्णवादेरपि भवति यथा पूर्णमेकार्णवाम्भः ॥ ५८ ॥
yatrākāśāvakāśaḥ kalayati ca kalāmātratā yatra kālo
yatraivāśāvasānaṁ bṛhadiha hi virāṭ pūrvamarvāgivāste ।
sūtraṁ yatrāvirāsīnmahadapi mahatastaddhi pūrṇācca pūrṇaṁ
sampūrṇādarṇavāderapi bhavati yathā pūrṇamekārṇavāmbhaḥ ॥ 58 ॥
Wherein there is room for the entire space, wherein even the fullness of time is only a miniscule, wherein the directions are only infinitesimal parts, The massive virAT (the totality of primordial matter) earlier appeared to be close wherein the sUtrAtmA (the originator of everything) itself sprung greater than the great that is fuller than the full just as the more complete and fuller expanse than even the vast ocean is nothing before the commingled ocean.
Note: Recall ‘pUrNamadaH pUrNamidam …. ‘ of Br. Upanishad: 5.1.1.
अन्तः सर्वौषधीनां पृथगमितरसैर्गन्धवीर्यैर्विपाकै -
रेकं पाथोदपाथः परिणमति यथा तद्वदेवान्तरात्मा ।
नानाभूतस्वभावैर्वहति वसुमती येन विश्वं पयोदो
वर्षत्युच्चैर्हुताशः पचति दहति वा येन सर्वान्तरोऽसौ ॥ ५९ ॥
antaḥ sarvauṣadhīnāṁ pṛthagamitarasairgandhavīryairvipākai -
rekaṁ pāthodapāthaḥ pariṇamati yathā tadvadevāntarātmā ।
nānābhūtasvabhāvairvahati vasumatī yena viśvaṁ payodo
varṣatyuccairhutāśaḥ pacati dahati vā yena sarvāntaro'sau ॥ 59 ॥
Just as the same rainwater inside all different herbs is transformed variously according to the number-less tastes, odours, properties and effects of the respective herbs, so also the inner self of all beings takes on the different characteristics of those beings. In that presence the earth supports everything on it, clouds pour down abundant rain, fire cooks food and burns. Therefore that is the Inner Self of all!
भूतेष्वात्मानमात्मन्यनुगतमखिलं भूतजातं प्रपश्ये -
त्प्रायः पाथस्तरङ्गान्वयवदथ चिरं सर्वमात्मैव पश्येत् ।
एकं ब्रह्माद्वितीयं श्रुतिशिरसि मतं नेह नानास्ति किं चि -
न्मृत्योराप्नोति मृत्युं स इह जगदिदं यस्तु नानेव पश्येत् ॥ ६० ॥
bhūteṣvātmānamātmanyanugatamakhilaṁ bhūtajātaṁ prapaśye -
tprāyaḥ pāthastaraṅgānvayavadatha ciraṁ sarvamātmaiva paśyet ।
ekaṁ brahmādvitīyaṁ śrutiśirasi mataṁ neha nānāsti kiṁ ci -
nmṛtyorāpnoti mṛtyuṁ sa iha jagadidaṁ yastu nāneva paśyet ॥ 60 ॥
The wise man should well realise that it is his own Self that dwells as the self in all beings and the entire creation as superposed on his own Self. He should always realise that everything in the universe is non-different from his Self just as waves from the ocean are not different from the water Brahman is one, without any second (either of the same species, because of ‘ekam’, or of another species, because of advitIyaM) so confirmed by shruti. The many do not in any way exist but he who sees this universe as manifold, he passes from death to death (i.e. he is born and dies again and again).
Note: The expression ‘ekaM brahmAdvitIyaM’ goes back to the famous quote from Chandogya Upanishad (6.2.1): ekam eva advitiyam brahma. This sentence has been the fundamental authority to say that brahman is devoid of all three kinds of differences. The difference of a tree from its flowers and branches and leaves is called svagata-bheda, difference within an object. Brahman does not have this difference, because it is homogeneous. The difference of one kind of tree (say mango) from another kind of tree (say orange) is called sajAtIya bheda , i.e. difference within the same species. Since there is nothing like brahman, it has no sajAtiya bheda. Difference between a tree and an entirely different thing, say rock, is called vijatiya bheda, i.e. difference among species. Brahman does not have this difference because brahman is ‘advitiyam’. The ‘one’ negates sajatiya bheda, the word ‘only’ negates svagata bheda and the words ‘without a second (advitiyam) negates vijAtIya bheda.
प्राक्पश्चादस्ति कुम्भाद्गगनमिदमिति प्रत्यये सत्यपीदं
कुम्भोत्पत्तावुदेति प्रलयमुपगते नश्यतीत्यन्यदेशम् ।
नीते कुम्भेन साकं व्रजति भजति वा तत्प्रमाणानुकारा -
वित्थं मिथ्याप्रतीतिः स्फुरति तनुभृतां विश्वतस्तद्वदात्मा ॥ ६१ ॥
prākpaścādasti kumbhādgaganamidamiti pratyaye satyapīdaṁ
kumbhotpattāvudeti pralayamupagate naśyatītyanyadeśam ।
nīte kumbhena sākaṁ vrajati bhajati vā tatpramāṇānukārā -
vitthaṁ mithyāpratītiḥ sphurati tanubhṛtāṁ viśvatastadvadātmā ॥ 61 ॥
Though it is well-known that space exists, both before and after a particular pot is made, still it is wrongly thought by all (that the space inside the pot) comes into existence only when the pot is made and that it is destroyed when the pot is destroyed when the pot is moved from one place to another that it also moves along with it and that space takes on the shape and size of the pot. In the same way in respect of the universe also, we wrongly think that the Self comes into existence along with the universe and ceses to exist when the universe is dissolved!
यावान्पिण्डो गुडस्य स्फुरति मधुरिमैवास्ति सर्वोऽपि तावा -
न्यावान्कर्पूरपिण्डः परिणमति सदामोद एवात्र तावान् ।
विश्वं यावद्विभाति द्रुमनगनगरारामचैत्याभिरामं
तावच्चैतन्यमेकं प्रविकसति यतोऽन्ते तदात्मावशेषम् ॥ ६२ ॥
yāvānpiṇḍo guḍasya sphurati madhurimaivāsti sarvo'pi tāvā -
nyāvānkarpūrapiṇḍaḥ pariṇamati sadāmoda evātra tāvān ।
viśvaṁ yāvadvibhāti drumanaganagarārāmacaityābhirāmaṁ
tāvaccaitanyamekaṁ pravikasati yato'nte tadātmāvaśeṣam ॥ 62 ॥
As much as is a lump of sugar so much is nothing but sweetness in every particle of it. As much as a slab of camphor melts, there is only the fullness of fragrance in every bit (So too) as far as the universe is manifest with all the beauty of trees, hills, cities, gardens and temples so far does the one pure consciousness shine forth for, in the end, all that remains (of the universe) is the Self.
वाद्यान्नादानुभूतिर्यदपि तदपि सा नूनमाघातगम्या
वाद्याघातध्वनीनां न पृथगनुभवः किं तु तत्साहचर्यात् ।
मायोपादानमेतत्सहचरितमिव ब्रह्मणाभाति तद्व -
त्तस्मिन्प्रत्यक्प्रतीते न किमपि विषयीभावमाप्नोति यस्मात् ॥ ६३ ॥
vādyānnādānubhūtiryadapi tadapi sā nūnamāghātagamyā
vādyāghātadhvanīnāṁ na pṛthaganubhavaḥ kiṁ tu tatsāhacaryāt ।
māyopādānametatsahacaritamiva brahmaṇābhāti tadva -
ttasminpratyakpratīte na kimapi viṣayībhāvamāpnoti yasmāt ॥ 63 ॥
Although the hearing of the sound proceeds from the musical instrument, it is nevertheless produced only by striking the instrument. The sounds that proceed from striking the instrument are not experienced separately but only in conjunction with the striking. So too this universe whose material cause is mAyA is manifest, as it were, in conjunction with Brahman. When that Brahman is inwardly realised nothing will remain the object of perception.
दृष्टः साक्षादिदानीमिह खलु जगतामीश्वरः संविदात्मा
विज्ञातः स्थाणुरेको गगनवदभितः सर्वभूतान्तरात्मा ।
दृष्टं ब्रह्मातिरिक्तं सकलमिदमसद्रूपमाभासमात्रं
शुद्धं ब्रह्माहमस्मीत्यविरतमधुनात्रैव तिष्ठेदनीहः ॥ ६४ ॥
dṛṣṭaḥ sākṣādidānīmiha khalu jagatāmīśvaraḥ saṁvidātmā
vijñātaḥ sthāṇureko gaganavadabhitaḥ sarvabhūtāntarātmā ।
dṛṣṭaṁ brahmātiriktaṁ sakalamidamasadrūpamābhāsamātraṁ
śuddhaṁ brahmāhamasmītyaviratamadhunātraiva tiṣṭhedanīhaḥ ॥ 64 ॥
It is thus clearly seen from all that we have said the Lord of all the worlds is of the nature of Pure Consciousness is the one Immovable, that is Knowledge itself is all-pervading like space and is the inner spirit of all beings. It is also seen that all this universe is different from brahman and is unreal by nature and is a mere semblance. One should therefore even now and here itself give up all desires and remain for ever fixed in the thought “I am brahman”.
इन्द्रेन्द्राण्योः प्रकामं सुरतसुखजुषोः स्याद्रतान्तः सुषुप्ति -
स्तस्यामानन्दसान्द्रं पदमतिगहनं यत्स आनन्दकोशः ।
तस्मिन्नो वेद किञ्चिन्निरतिशयसुखाभ्यन्तरे लीयमानो
दुःखी स्याद्बोधितः सन्निति कुशलमतिर्बोधयेन्नैव सुप्तम् ॥ ६५ ॥
indrendrāṇyoḥ prakāmaṁ suratasukhajuṣoḥ syādratāntaḥ suṣupti -
stasyāmānandasāndraṁ padamatigahanaṁ yatsa ānandakośaḥ ।
tasminno veda kiñcinniratiśayasukhābhyantare līyamāno
duḥkhī syādbodhitaḥ sanniti kuśalamatirbodhayennaiva suptam ॥ 65 ॥
[A Preliminary note from Br. U 4.2.2 and 4.2.3: Indra represents the ‘man’ in the right eye and Indrani the light in the left eye that reveals all things to our vision. Indra is the enjoyer and Indrani represents the objects of enjoyment. They are together in the space within the heart in the dream state.] When Indra and Indrani have freely enjoyed the bliss of union, the cessation of their pleasure is deep sleep. Therein is a state that is concentrated bliss it is very difficult to comprehend. The upanishads call it Anandamayakosha (the bliss-sheath). In that condition one is not conscious of anything Being deeply merged in unsurpassed bliss. If awakened he becomes unhappy. Therefore a wise man should never a awake a sleeping person (because otherwise the organs may not go back to their respective seats in the body).
सर्वे नन्दन्ति जीवा अधिगतयशसा गृह्णता चक्षुरादी -
नन्तः सर्वोपकर्त्रा बहिरपि च सुषुप्तौ यथा तुल्यसंस्थाः ।
एतेषां किल्बिषस्पृग्जठरभृतिकृते यो बहिर्वृत्तिरास्ते
त्वक्चक्षुःश्रोत्रनासारसनवशमितो याति शोकं च मोहम् ॥ ६६ ॥
sarve nandanti jīvā adhigatayaśasā gṛhṇatā cakṣurādī -
nantaḥ sarvopakartrā bahirapi ca suṣuptau yathā tulyasaṁsthāḥ ।
eteṣāṁ kilbiṣaspṛgjaṭharabhṛtikṛte yo bahirvṛttirāste
tvakcakṣuḥśrotranāsārasanavaśamito yāti śokaṁ ca moham ॥ 66 ॥
All beings (individual souls) enjoy bliss (in deep sleep) by ataining brahma-yashas which embraces within itself the eye and other sensory organs who is the benefactor of all beings both within and without the souls are alike in nature in deep sleep Among these he who, for the sake of feeding the belly remains only externally active and who is enslaved by the senses of touch, sight, hearing, smell and taste becomes tainted with sin and suffers misery and confusion.
जाग्रत्यामन्तरात्मा विषयसुखकृतेऽनेकयत्नान्विधास्य -
ञ्श्राम्यत्सर्वेन्द्रियौघोऽधिगतमपि सुखं विस्मरन्याति निद्राम् ।
विश्रामाय स्वरूपे त्वतितरसुलभं तेन चातीन्द्रियं हि
सुखं सर्वोत्तमं स्यात् परिणतिविरसादिन्द्रियोत्थात्सुखाच्च ॥ ६७ ॥
jāgratyāmantarātmā viṣayasukhakṛte'nekayatnānvidhāsya -
ñśrāmyatsarvendriyaugho'dhigatamapi sukhaṁ vismaranyāti nidrām ।
viśrāmāya svarūpe tvatitarasulabhaṁ tena cātīndriyaṁ hi
sukhaṁ sarvottamaṁ syāt pariṇativirasādindriyotthātsukhācca ॥ 67 ॥
During the waking state, the individual soul puts forth innumerable efforts for the attainment of sensual pleasures and when the entire group of sensory organs is fatigued it forgets even the pleasure on hand and goes into sleep. In order to enjoy rest in its own nature is thus extremely easy of attainment and is far superior to the pleasure derived from the senses which always produces disgust in the end.
पक्षावभ्यस्य पक्षी जनयति मरुतं तेन यात्युच्चदेशं
लब्ध्वा वायुं महान्तं श्रममपनयति स्वीयपक्षौ प्रसार्य ।
दुःसङ्कल्पैर्विकल्पैर्विषयमनु कदर्थीकृतं चित्तमेत -
त्खिन्नं विश्रामहेतोः स्वपिति चिरमहो हस्तपादान्प्रसार्य ॥ ६८ ॥
pakṣāvabhyasya pakṣī janayati marutaṁ tena yātyuccadeśaṁ
labdhvā vāyuṁ mahāntaṁ śramamapanayati svīyapakṣau prasārya ।
duḥsaṅkalpairvikalpairviṣayamanu kadarthīkṛtaṁ cittameta -
tkhinnaṁ viśrāmahetoḥ svapiti ciramaho hastapādānprasārya ॥ 68 ॥
The bird generates wind by flapping its wings, by the help of that wind soars high up in the sky, and having attained the vast expanse of the atmosphere cures itself of fatigue by spreading its wings. (So too) this mind being distressed and tormented in respect of objects of pleasure by many evil desires and doubts and fatigued thereby alas, sleeps for a long time in order to become free from fatigue by stretching forth the hands and feet.
Note: In deep sleep the individual self is united with Absolute Self. It is free of all desires and gets complete rest. But the waking state and the dream state are similar, in the fact, that in both of them we experience only what is not real!
आश्लिष्यात्मानमात्मा न किमपि सहसैवान्तरं वेद बाह्यं
यद्वत्कामी विदेशात्सदनमुपगतो गाढमाश्लिष्य कान्ताम् ।
यात्यस्तं तत्र लोकव्यवहृतिरखिला पुण्यपापानुबन्धः
शोको मोहो भयं वा समविषममिदं न स्मरत्येव किञ्चित् ॥ ६९ ॥
āśliṣyātmānamātmā na kimapi sahasaivāntaraṁ veda bāhyaṁ
yadvatkāmī videśātsadanamupagato gāḍhamāśliṣya kāntām ।
yātyastaṁ tatra lokavyavahṛtirakhilā puṇyapāpānubandhaḥ
śoko moho bhayaṁ vā samaviṣamamidaṁ na smaratyeva kiñcit ॥ 69 ॥
A lustful person on his return home from a foreign land just as he, embracing his beloved one (in the same way) the individual soul coming into union with the self (Brahman) ceases to be conscious of anything, internal or external. In that state all worldly activity that is the result of merit and demerit disappears and nothing is remembered of all the ups and downs whether it is sorrow, or confusion or fear.
अल्पानल्पप्रपञ्चप्रलय उपरतिश्चेन्द्रियाणां सुखाप्ति -
र्जीवन्मुक्तौ सुषुप्तौ त्रितयमपि समं किं तु तत्रास्ति भेदः ।
प्राक्संस्कारात्प्रसुप्तः पुनरपि च परावृत्तिमेति प्रबुद्धो
नश्यत्संस्कारजातो न स किल पुनरावर्तते यश्च मुक्तः ॥ ७० ॥
alpānalpaprapañcapralaya uparatiścendriyāṇāṁ sukhāpti -
rjīvanmuktau suṣuptau tritayamapi samaṁ kiṁ tu tatrāsti bhedaḥ ।
prāksaṁskārātprasuptaḥ punarapi ca parāvṛttimeti prabuddho
naśyatsaṁskārajāto na sa kila punarāvartate yaśca muktaḥ ॥ 70 ॥
The disappearance of all gross and subtle existence, the cessation of the senses and the attainment of happiness, these all three are common to liberation while alive and deep sleep. There is however this difference: One who is asleep and again comes back to the waking state because of the effects of his past karma but one who is liberated (by Self-Knowledge) does not go back to the state of bondage effects of all his past actions having been destroyed.
आनन्दान्यश्च सर्वाननुभवति नृपः सर्वसम्पत्समृद्ध-
स्तस्यानन्दः स एकः स खलु शतगुणः सन्प्रदिष्टः पितृणाम् ।
आदेवब्रह्मलोकं शतशतगुणितास्ते यदन्तर्गताः स्यु -
र्ब्रह्मानन्दः स एकोऽस्त्यथ विषयसुखान्यस्य मात्रा भवन्ति ॥ ७१ ॥
ānandānyaśca sarvānanubhavati nṛpaḥ sarvasampatsamṛddha-
stasyānandaḥ sa ekaḥ sa khalu śataguṇaḥ sanpradiṣṭaḥ pitṛṇām ।
ādevabrahmalokaṁ śataśataguṇitāste yadantargatāḥ syu -
rbrahmānandaḥ sa eko'styatha viṣayasukhānyasya mātrā bhavanti ॥ 71 ॥
If the bliss of a king be taken as a unit, (a king) enjoying all kinds of happiness, endowed with all prosperity, bliss of the manes is declared to be a hundredfold. So too, through the world of gods higher and higher up to the world of brahman each bliss is a hundredfold of the next lower one containing within itself all these (grades of bliss) is the bliss of the supreme Brahman the pleasures of the senses are but an insignificant fractions of that bliss.
यत्रानन्दाश्च मोदाः प्रमुद इति मुदश्चासते सर्व एते
यत्राप्ताः सर्वकामाः स्युरखिलविरमात्केवलीभाव आस्ते ।
मां तत्रानन्दसान्द्रे कृधि चिरममृतं सोम पीयूषपूर्णां
धारामिन्द्राय देहीत्यपि निगमगिरो भ्रूयुगान्तर्गताय ॥ ७२ ॥
yatrānandāśca modāḥ pramuda iti mudaścāsate sarva ete
yatrāptāḥ sarvakāmāḥ syurakhilaviramātkevalībhāva āste ।
māṁ tatrānandasāndre kṛdhi ciramamṛtaṁ soma pīyūṣapūrṇāṁ
dhārāmindrāya dehītyapi nigamagiro bhrūyugāntargatāya ॥ 72 ॥
Therein are included all degrees of bliss the bliss of men known as Ananda the bliss of the manes, known as moda the bliss of gods, known as pramoda wherein all desires have been fulfilled. Therein is the state of oneness owing to the cessation of all (phenomena). In that abode of concentrated bliss make me live immortally for ever, O Soma Pour a torrented nectar for the Jiva, the Lord of the sense organs who is in the AjnA chakra between the two eyebrows, so the Vedas say.
आत्माकम्पः सुखात्मा स्फुरति तदपरा त्वन्यथैव स्फुरन्ती
स्थैर्यं वा चञ्चलत्वं मनसि परिणतिं याति तत्रत्यमस्मिन् ।
चाञ्चल्यं दुःखहेतुर्मनस इदमहो यावदिष्टार्थलब्धि -
स्तस्यां यावत्स्थिरत्वं मनसि विषयजं स्यात्सुखं तावदेव ॥ ७३ ॥
ātmākampaḥ sukhātmā sphurati tadaparā tvanyathaiva sphurantī
sthairyaṁ vā cañcalatvaṁ manasi pariṇatiṁ yāti tatratyamasmin ।
cāñcalyaṁ duḥkhaheturmanasa idamaho yāvadiṣṭārthalabdhi -
stasyāṁ yāvatsthiratvaṁ manasi viṣayajaṁ syātsukhaṁ tāvadeva ॥ 73 ॥
The self is unperturbed and its nature is bliss but the other one is quite the opposite their steadiness or perturbation bears fruit in its individual consciousness. The perturbation of the mind gives rise to misery until the desired object is gained. The pleasure (supposed to have been derived) from the desired object is only so much or only so long as the mind remains steady.
यद्वत्सौख्यं रतान्ते निमिषमिह मनस्येकताने रसे स्या -
त्स्थैर्यं यावत्सुषुप्तौ सुखमनतिशयं तावदेवाथ मुक्तौ ।
नित्यानन्दः प्रशान्ते हृदि तदिह सुखस्थैर्ययोः साहचर्यं
नित्यानन्दस्य मात्रा विषयसुखमिदं युज्यते तेन वक्तुम् ॥ ७४ ॥
yadvatsaukhyaṁ ratānte nimiṣamiha manasyekatāne rase syā -
tsthairyaṁ yāvatsuṣuptau sukhamanatiśayaṁ tāvadevātha muktau ।
nityānandaḥ praśānte hṛdi tadiha sukhasthairyayoḥ sāhacaryaṁ
nityānandasya mātrā viṣayasukhamidaṁ yujyate tena vaktum ॥ 74 ॥
Just as there is a momentary bliss when the mind is absorbed in pleasure at the end of sexual indulgence so too there is unsurpassed bliss in deep sleep, only so long as there is steadiness (of consciousness). In Liberation, however, the consciousnes is absolutely tranquil and there is eternal bliss. Thus there is a constant coordination between happiness and calmness of mind It is therefore proper to speak of sensual pleasure as a fraction of eternal bliss.
श्रान्तं स्वान्तं स बाह्यव्यवहृतिभिरिदं ताः समाकृष्य सर्वा -
स्तत्तत्संस्कारयुक्तं ह्युपरमति परावृत्तमिच्छन्निदानम् ।
स्वाप्नान्संस्कारजातप्रजनितविषयान्स्वाप्नदेहेऽनुभूता -
न्प्रोज्झ्यान्तः प्रत्यगात्मप्रवणमिदमगाद्भूरि विश्राममस्मिन् ॥ ७५ ॥
śrāntaṁ svāntaṁ sa bāhyavyavahṛtibhiridaṁ tāḥ samākṛṣya sarvā -
stattatsaṁskārayuktaṁ hyuparamati parāvṛttamicchannidānam ।
svāpnānsaṁskārajātaprajanitaviṣayānsvāpnadehe'nubhūtā -
nprojjhyāntaḥ pratyagātmapravaṇamidamagādbhūri viśrāmamasmin ॥ 75 ॥
The mind becoming fatigued by the activities in the outside world (during the waking state) withdraws from all of them carrying their tendencies turns inward in search of its own place. In the dream body it enjoys dream-objects generated by the combination of those tendencies abandoning these longing for the Inner Self thereby reaches perfect rest in the Self.
स्वप्ने भोगः सुखादेर्भवति ननु कुतः साधने मूर्छमाने
स्वाप्नं देहान्तरं तद्व्यवहृतिकुशलं नव्यमुत्पद्यते चेत् ।
तत्सामग्र्या अभावात्कुत इदमुदितं तद्धि साङ्कल्पिकं चे -
त्तत्किं स्वाप्ने रतान्ते वपुषि निपतिते दृश्यते शुक्रमोक्षः ॥ ७६ ॥
svapne bhogaḥ sukhāderbhavati nanu kutaḥ sādhane mūrchamāne
svāpnaṁ dehāntaraṁ tadvyavahṛtikuśalaṁ navyamutpadyate cet ।
tatsāmagryā abhāvātkuta idamuditaṁ taddhi sāṅkalpikaṁ ce -
ttatkiṁ svāpne ratānte vapuṣi nipatite dṛśyate śukramokṣaḥ ॥ 76 ॥
(Possible objections are discussed): During a dream when the (basic) physical body is lying motionless how can there be the experience of joy and sorrow by that body? If it is said that a new body which is capable of activity and experience comes into existence in the dream wherefrom this happened, because materials (like parents) for forming a new body are not present there. (If to get over this difficulty) it is claimed that a new body is conjured up by the mind, how is it that, after the experience of sexual pleasure in the dream the generative fluid discharged is actually visible in the physical body lying motionless?
भीत्या रोदित्यनेन प्रवदति हसति श्लाघते नूनमस्मा -
त्स्वप्नेऽप्यङ्गेऽनुबन्धं त्यजति न सहसा मूर्छितेऽप्यन्तरात्मा ।
पूर्वं ये येऽनुभूतास्तनुयुवतिहयव्याघ्रदेशादयोऽर्था -
स्तत्संस्कारस्वरूपान्सृजति पुनरमूञ्श्रित्य संस्कारदेहम् ॥ ७७ ॥
bhītyā rodityanena pravadati hasati ślāghate nūnamasmā -
tsvapne'pyaṅge'nubandhaṁ tyajati na sahasā mūrchite'pyantarātmā ।
pūrvaṁ ye ye'nubhūtāstanuyuvatihayavyāghradeśādayo'rthā -
statsaṁskārasvarūpānsṛjati punaramūñśritya saṁskāradeham ॥ 77 ॥
It is with this (gross body) he weeps from fear, talks, laughs and exults. It surely (follows) from this that even in dream the inner Self does not abruptly sever its connection with the body although that body is inert, but again with help of the subtle body it creates in subtle form those objects which it had previously (in the waking state) expeienced such as the body, woman, horse, tiger, locality, etc.
सन्धौ जाग्रत्सुषुप्त्योरनुभवविदिता स्वाप्न्यवस्था द्वितीया
तत्रात्मज्योतिरास्ते पुरुष इह समाकृष्य सर्वेन्द्रियाणि ।
संवेष्य स्थूलदेहं समुचितशयने स्वीयभासान्तरात्मा
पश्यन्संस्काररूपानभिमतविषयान्याति कुत्रापि तद्वत् ॥ ७८ ॥
sandhau jāgratsuṣuptyoranubhavaviditā svāpnyavasthā dvitīyā
tatrātmajyotirāste puruṣa iha samākṛṣya sarvendriyāṇi ।
saṁveṣya sthūladehaṁ samucitaśayane svīyabhāsāntarātmā
paśyansaṁskārarūpānabhimataviṣayānyāti kutrāpi tadvat ॥ 78 ॥
The second state, that of dream is known by experience to be midway between waking and sleep. In that state the individual having withdrawn all the senses, has only the Light of the Self remaining. The gross body having been laid down on a suitable bed the inner self experiences by its own light the objects it likes, in their subtle form goes about as it pleases in the same manner.
Note: Dream state of the sukshma sharira is a vey special state analysed by the Vedanta in all its scriptures. Shloka 100 of Vivekachudamani may be cited as one example along with the above shloka. The ‘jyotirbrahmana’ of Brihadaranyaka Upanishad should be read in this context. The waking state is inactive in the dream. It is the sukshma sharira that is the only prominent one. The mind certainly is full of all samskaras of the waking state. But in the dream the inert mind has to be illumined by something else. And that something else is Atmajyoti. That is why even blind persons see objects in the dream.
रक्षन्प्राणैः कुलायं निजशयनगतं श्वासमात्रावशेषै -
र्मा भूत्तत्प्रेतकल्पाकृतिकमिति पुनः सारमेयादिभक्ष्यम् ।
स्वप्ने स्वीयप्रभावात्सृजति हयरथान्निम्नगाः पल्वलानि
क्रीडास्थानान्यनेकान्यपि सुहृदबलापुत्रमित्रानुकारान् ॥ ७९ ॥
rakṣanprāṇaiḥ kulāyaṁ nijaśayanagataṁ śvāsamātrāvaśeṣai -
rmā bhūttatpretakalpākṛtikamiti punaḥ sārameyādibhakṣyam ।
svapne svīyaprabhāvātsṛjati hayarathānnimnagāḥ palvalāni
krīḍāsthānānyanekānyapi suhṛdabalāputramitrānukārān ॥ 79 ॥
Preserving the body lying in its own bed by means of the life-forces now reduced to mere breath lest it assume the frame of a corpse and become food for dogs, ets. In the dream by its own power creates horses,chariots, rivers, ponds also numerous playgrounds and companions, women, sons, friends – all by way of imitation.
मातङ्गव्याघ्रदस्युद्विषदुरगकपीन्कुत्रचित्प्रेयसीभिः
क्रीडन्नास्ते हसन्वा विहरति कुहचिन्मृष्टमश्नाति चान्नम् ।
म्लेच्छत्वं प्राप्तवानस्म्यहमिति कुहचिच्छङ्कितः स्वीयलोका -
दास्ते व्याघ्रादिभीत्या प्रचलति कुहचिद्रोदिति ग्रस्यमानः ॥ ८० ॥
mātaṅgavyāghradasyudviṣaduragakapīnkutracitpreyasībhiḥ
krīḍannāste hasanvā viharati kuhacinmṛṣṭamaśnāti cānnam ।
mlecchatvaṁ prāptavānasmyahamiti kuhacicchaṅkitaḥ svīyalokā -
dāste vyāghrādibhītyā pracalati kuhacidroditi grasyamānaḥ ॥ 80 ॥
(In dream the Jiva creates) elephants, tigers, robbers, enemies, snakes, and monkeys. Sometimes he is playing with beloved damsels (sometimes) he laughs and sports sometimes he eats delicious food. At other times he shrinks away in shame from his kith and kin because he thinks he has become an outcaste. At other times he runs way for fear of tigers and wild animals or is caught by them and wails.
यो यो दृग्गोचरोऽर्थो भवति स स तदा तद्गतात्मस्वरूपा -
विज्ञानोत्पद्यमानः स्फुरति ननु यथा शुक्तिकाज्ञानहेतुः ।
रौप्याभासो मृषैव स्फुरति च किरणाज्ञानतोऽम्भो भुजङ्गो
रज्ज्वज्ञानान्निमेषं सुखभयकृदतो दृष्टिसृष्टं किलेदम् ॥ ८१ ॥
yo yo dṛggocaro'rtho bhavati sa sa tadā tadgatātmasvarūpā -
vijñānotpadyamānaḥ sphurati nanu yathā śuktikājñānahetuḥ ।
raupyābhāso mṛṣaiva sphurati ca kiraṇājñānato'mbho bhujaṅgo
rajjvajñānānnimeṣaṁ sukhabhayakṛdato dṛṣṭisṛṣṭaṁ kiledam ॥ 81 ॥
Whatever object becomes available for perception it comes into existence then and there by the non-recognition of the true nature of the Self that is in it just as the unreal appearance of false silver owing to one’s not recognising the mother-of-pearl or of the mirage owing to one’s ignorance of the presence of sun’s rays or of the snake by one’s non-recognition of the rope such appearance giving rise to joy or fear, just for an instant. Hence all this universe is really created by perception. (They are created only when they are perceived. They have no real existence apart from the substratum, the Self).
Note: This principle is called ‘dRRishhTi-sRRishhTi-vAda’ in advaita.
मायाध्यासाश्रयेण प्रविततमखिलं यन्मया तेन मत्स्था -
न्येतान्येतेषु नाहं यदपि हि रजतं भाति शुक्तौ न रौप्ये ।
शुक्त्यंशस्तेन भूतान्यपि मयि न वसन्तीति विष्वग्विनेता
प्राहास्माद्दृश्यजातं सकलमपि मृषैवेन्द्रजालोपमेयम् ॥ ८२ ॥
māyādhyāsāśrayeṇa pravitatamakhilaṁ yanmayā tena matsthā -
nyetānyeteṣu nāhaṁ yadapi hi rajataṁ bhāti śuktau na raupye ।
śuktyaṁśastena bhūtānyapi mayi na vasantīti viṣvagvinetā
prāhāsmāddṛśyajātaṁ sakalamapi mṛṣaivendrajālopameyam ॥ 82 ॥
The Lord of the Universe (Krishna) has declared: By Me, on whom has been superposed the illusion of mAyA, all this universe has been spread forth. Therefore, all things are in Me Not I in them; although, for instance silver appears (falsely) in the mother-of-pearl there is nothing of the mother-of-pearl in silver. therefore too, all things do not in reality exist in Me therefore the perceived whole universe is as unreal as the products of jugglery.
Note: Recall B.G. Ch.9 – 4 and 5.
हेतुः कर्मैव लोके सुखतदितरयोरेवमज्ञोऽविदित्वा
मित्रं वा शत्रुरित्थं व्यवहरति मृषा याज्ञवल्क्यार्तभागौ ।
यत्कर्मैवोचतुः प्राग्जनकनृपगृहे चक्रतुस्तत्प्रशंसां
वंशोत्तंसो यदूनामिति वदति न कोऽप्यत्र तिष्ठत्यकर्मा ॥ ८३ ॥
hetuḥ karmaiva loke sukhataditarayorevamajño'viditvā
mitraṁ vā śatruritthaṁ vyavaharati mṛṣā yājñavalkyārtabhāgau ।
yatkarmaivocatuḥ prāgjanakanṛpagṛhe cakratustatpraśaṁsāṁ
vaṁśottaṁso yadūnāmiti vadati na ko'pyatra tiṣṭhatyakarmā ॥ 83 ॥
Action is the only cause in this world of happiness or othewise. The ignorant ones, not knowing this speak in vain of friend or enemy. Yajnavalkya and Arthabhaga (of yore) in the palace of King Janaka spoke only of action as great and praised it. The ornament of Yadu clan (Sri Krishna) declares that none in this world remains without work.
वृक्षच्छेदे कुठारः प्रभवति यदपि प्राणिनोद्यस्तथापि
प्रायोऽन्नं तृप्तिहेतुस्तदपि निगदितं कारणं भोक्तृयत्नः ।
प्राचीनं कर्म तद्वद्विषमसमफलप्राप्तिहेतुस्तथापि
स्वातन्त्र्यं नश्वरेऽस्मिन्न हि खलु घटते प्रेरकोऽस्यान्तरात्मा ॥ ८४ ॥
vṛkṣacchede kuṭhāraḥ prabhavati yadapi prāṇinodyastathāpi
prāyo'nnaṁ tṛptihetustadapi nigaditaṁ kāraṇaṁ bhoktṛyatnaḥ ।
prācīnaṁ karma tadvadviṣamasamaphalaprāptihetustathāpi
svātantryaṁ naśvare'sminna hi khalu ghaṭate prerako'syāntarātmā ॥ 84 ॥
Although the axe is able to fell a tree nevertheless it should be wielded by a living being. Food is no doubt a source of satisfaction but the real cause therof is the effort (cooking, eating) of the eater. In the same way, action done earlier is the cause of the good or bad effects experienced, even then being evanescent, it cannot do it by itself it is impelled therein by the Inner Self.
स्मृत्या लोकेषु वर्णाश्रमविहितमदो नित्यकाम्यादि कर्म
सर्वं ब्रह्मार्पणं स्यादिति निगमगिरः सङ्गिरन्तेऽतिरम्यम् ।
यन्नासानेत्रजिह्वाकरचरणशिरःश्रोत्रसन्तर्पणेन
तुष्येदङ्गीव साक्षात्तरुरिव सकलो मूलसन्तर्पणेन ॥ ८५ ॥
smṛtyā lokeṣu varṇāśramavihitamado nityakāmyādi karma
sarvaṁ brahmārpaṇaṁ syāditi nigamagiraḥ saṅgirante'tiramyam ।
yannāsānetrajihvākaracaraṇaśiraḥśrotrasantarpaṇena
tuṣyedaṅgīva sākṣāttaruriva sakalo mūlasantarpaṇena ॥ 85 ॥
By the dharma shastras (it is declared) in the world various obligatory as well as desire-oriented rites prescribed for different varnas and stages of life are to be offered to Brahman (instead of the different deities and by discarding the desire orientations), thus sing the words of the Vedas very beautifully in the same way as when offered to the nose, eyes, tongue, hands, feet, head and ears the inner man is satisfied (or) just as all parts of the tree (are satiafied) by the watering of the root.
Note: In other words, (refer shlokas 23,24, 25 of Ch.9 of B.G.) the offering given to other divinities goes to Brahman, by the brahmArpaNam attitude and the offering submitted to Brahman certainnly goes also to all other deities.
यः प्रैत्यात्मानभिज्ञः श्रुतिविदपि तथाकर्मकृत्कर्मणोऽस्य
नाशः स्यादल्पभोगात्पुनरवतरणे दुःखभोगो महीयान् ।
आत्माभिज्ञस्य लिप्सोरपि भवति महाञ्शाश्वतः सिद्धिभोगो
ह्यात्मा तस्मादुपास्यः खलु तदधिगमे सर्वसौख्यान्यलिप्सोः ॥ ८६ ॥
yaḥ praityātmānabhijñaḥ śrutividapi tathākarmakṛtkarmaṇo'sya
nāśaḥ syādalpabhogātpunaravataraṇe duḥkhabhogo mahīyān ।
ātmābhijñasya lipsorapi bhavati mahāñśāśvataḥ siddhibhogo
hyātmā tasmādupāsyaḥ khalu tadadhigame sarvasaukhyānyalipsoḥ ॥ 86 ॥
After death, he who is ignorant of the Self although well versed in the vedas and has performed the rites prescribed therein his karma-merit gets exhausted after a brief enjoyment (maybe in the heavens) undergoes very great misery in having to be born again. (On the other hand) He who has realised the Self and yet longs for reward enjoys much greater and more lasting happiness (accompanied by) supernatural powers. Therefore one should indeed realise the Self, for, by realising it one gains every happiness although he longs for no reward.
Note: Recall B.G. Ch.6- 40 to 45.
सूर्याद्यैरर्थभानं न हि भवति पुनः केवलैर्नात्र चित्रं
सूर्यात्सूर्यप्रतीतिर्न भवति सहसा नापि चन्द्रस्य चन्द्रात् ।
अग्नेरग्नेश्च किं तु स्फुरति रविमुखं चक्षुषश्चित्प्रयुक्ता -
दात्मज्योतिस्ततोऽयं पुरुष इह महो देवतानां च चित्रम् ॥ ८७ ॥
sūryādyairarthabhānaṁ na hi bhavati punaḥ kevalairnātra citraṁ
sūryātsūryapratītirna bhavati sahasā nāpi candrasya candrāt ।
agneragneśca kiṁ tu sphurati ravimukhaṁ cakṣuṣaścitprayuktā -
dātmajyotistato'yaṁ puruṣa iha maho devatānāṁ ca citram ॥ 87 ॥
It is no wonder that objects are not revealed by the sun, moon,etc. of their own accord. The Sun is not directly perceived by its own light nor the moon nor is fire. These luminaries are seen by us only when the Self or consciousness (cit) functions through our eyes. It is only by the light of the Self that everything is seen. In fact all the deities shine only because of the Atma which is in them.
प्राणेनाम्भांसि भूयः पिबति पुनरसावन्नमश्नाति तत्र
तत्पाकं जाठरोऽग्निस्तदुपहितबलो द्राक्छनैर्वा करोति ।
व्यानः सर्वाङ्गनाडीष्वथ नयति रसं प्राणसन्तर्पणार्थं
निःसारं पूतिगन्धं त्यजति बहिरयं देहतोऽपानसन्ज्ञः ॥ ८८ ॥
prāṇenāmbhāṁsi bhūyaḥ pibati punarasāvannamaśnāti tatra
tatpākaṁ jāṭharo'gnistadupahitabalo drākchanairvā karoti ।
vyānaḥ sarvāṅganāḍīṣvatha nayati rasaṁ prāṇasantarpaṇārthaṁ
niḥsāraṁ pūtigandhaṁ tyajati bahirayaṁ dehato'pānasanjñaḥ ॥ 88 ॥
Through the life-force (the individual) drinks plenty of water, also again he eats cooked food. The abdominal fire with energy derived from that prANa digests it sooner or later. The life-force known carries the essence along the blood vessels of the whole body for the nourishment of life. The life force known as apAna expels from the body the foul-smelling non-essence waste matter.
Note: cf. ‘ahaM vaishvAnaro bhUtvA …’ B.G. Ch.15 - 14.
व्यापारं देहसंस्थः प्रतिवपुरखिलं पञ्चवृत्त्यात्मकोऽसौ
प्राणः सर्वेन्द्रियाणामधिपतिरनिशं सत्तया निर्विवादम् ।
यस्येत्थं चिद्घनस्य स्फुटमिह कुरुते सोऽस्मि सर्वस्य साक्षी
प्राणस्य प्राण एषोऽप्यखिलतनुभृतां चक्षुषश्चक्षुरेषः ॥ ८९ ॥
vyāpāraṁ dehasaṁsthaḥ prativapurakhilaṁ pañcavṛttyātmako'sau
prāṇaḥ sarvendriyāṇāmadhipatiraniśaṁ sattayā nirvivādam ।
yasyetthaṁ cidghanasya sphuṭamiha kurute so'smi sarvasya sākṣī
prāṇasya prāṇa eṣo'pyakhilatanubhṛtāṁ cakṣuṣaścakṣureṣaḥ ॥ 89 ॥
This Prana, the vital force, which is the ruler of all the organs with its five-fold (prana, apana, vyana, udana , samana) Energy well established in each body distinctly and incessantly carrying on all the activities appropriate to that body by a power which belongs undoubtedly to the Self (Consciousness). That Self am I, the all-seer the life behind all life the consciousness behind the consciousness of all beings.
Note: Recall Kena U. 1.2: It is the ear of the ear, mind of the mind, speech of the speech, breath of the breath and eye of the eye. Hence, the wise, giving up these and departing from this world, become immortal.
यं भान्तं चिद्घनैकं क्षितिजलपवनादित्यचन्द्रादयो ये
भासा तस्यैव चानु प्रविरलगतयो भान्ति तस्मिन्वसन्ति ।
विद्युत्पुञ्जोऽग्निसङ्घोऽप्युडुगणविततिर्भासयेत्किं परेशं
ज्योतिः शान्तं ह्यनन्तं कविमजममरं शाश्वतं जन्मशून्यम् ॥ ९० ॥
yaṁ bhāntaṁ cidghanaikaṁ kṣitijalapavanādityacandrādayo ye
bhāsā tasyaiva cānu praviralagatayo bhānti tasminvasanti ।
vidyutpuñjo'gnisaṅgho'pyuḍugaṇavitatirbhāsayetkiṁ pareśaṁ
jyotiḥ śāntaṁ hyanantaṁ kavimajamamaraṁ śāśvataṁ janmaśūnyam ॥ 90 ॥
By the Light of that one Self that is pure Consciousness the earth, water, air, sun, moon, etc shine after its shine each with its peculiar characteristics and have their being in it. Flashes of lightning flaming configurations vast expanses of starry glaxies. Can these illumine the Supreme Lord (who is) a self-effulgent light, calm, because of being untouched by any attachents or aversions beyond the limitations of time, space and objects omniscient seer never born either during creation or at the beginning of a new cycle of creation immortal eternal devoid of origin.
तद्ब्रह्मैवाहमस्मीत्यनुभव उदितो यस्य कस्यापि चेद्वै
पुंसः श्रीसद्गुरूणामतुलितकरुणापूर्णपीयूषदृष्ट्या ।
जीवन्मुक्तः स एव भ्रमविधुरमना निर्गतेऽनाद्युपाधौ
नित्यानन्दैकधाम प्रविशति परमं नष्टसन्देहवृत्तिः ॥ ९१ ॥
tadbrahmaivāhamasmītyanubhava udito yasya kasyāpi cedvai
puṁsaḥ śrīsadgurūṇāmatulitakaruṇāpūrṇapīyūṣadṛṣṭyā ।
jīvanmuktaḥ sa eva bhramavidhuramanā nirgate'nādyupādhau
nityānandaikadhāma praviśati paramaṁ naṣṭasandehavṛttiḥ ॥ 91 ॥
By the favour of the nectar-like glance, full of unparalleled mercy of the venerable Guru. If there arises in any man whatsoever the experience that “I am that Brahman’ he indeed loses all feelings of doubt with his mind free from illusion the beginningless limitation having disappeared (he attains) liberation even while living in this body he is merged in the Highest, sole abode of eternal bliss.
Note: See also #99 below.
नो देहो नेन्द्रियाणि क्षरमतिचपलं नो मनो नैव बुद्धिः
प्राणो नैवाहमस्मीत्यखिलजडमिदं वस्तुजातं कथं स्याम् ।
नाहङ्कारो न दारा गृहसुतसुजनक्षेत्रवित्तादि दूरं
साक्षी चित्प्रत्यगात्मा निखिलजगदधिष्ठानभूतः शिवोऽहम् ॥ ९२ ॥
no deho nendriyāṇi kṣaramaticapalaṁ no mano naiva buddhiḥ
prāṇo naivāhamasmītyakhilajaḍamidaṁ vastujātaṁ kathaṁ syām ।
nāhaṅkāro na dārā gṛhasutasujanakṣetravittādi dūraṁ
sākṣī citpratyagātmā nikhilajagadadhiṣṭhānabhūtaḥ śivo'ham ॥ 92 ॥
I am not the body nor the organs of sense and action nor the extremely fickle perishable mind nor the intellect nor am I the vital force, how can I be this mass of absolutely inert objects? Nor am I the ego, I am far from identifying myself with any one like my wife, house, son, relations, field wealth etc. I am the uninvolved witness (of all these, I am pure Consciousness. I am the Innermost Self, the substratum of the entire universe. I am the most auspicious one (shivaH).
दृश्यं यद्रूपमेतद्भवति च विशदं नीलपीताद्यनेकं
सर्वस्यैतस्य दृग्वै स्फुरदनुभवतो लोचनं चैकरूपम् ।
तद्दृश्यं मानसं दृक्परिणतविषयाकारधीवृत्तयोऽपि
दृश्या दृग्रूप एव प्रभुरिह स तथा दृश्यते नैव साक्षी ॥ ९३ ॥
dṛśyaṁ yadrūpametadbhavati ca viśadaṁ nīlapītādyanekaṁ
sarvasyaitasya dṛgvai sphuradanubhavato locanaṁ caikarūpam ।
taddṛśyaṁ mānasaṁ dṛkpariṇataviṣayākāradhīvṛttayo'pi
dṛśyā dṛgrūpa eva prabhuriha sa tathā dṛśyate naiva sākṣī ॥ 93 ॥
In relation to all the plainly visible forms seen (by the eye) of dark, yellow and other innumerable colours the seer (perceiver) of all this and the experiencer of the sights is the eye which is of one kind only, (though what it sees are of many kinds) that itself is an object (of perception) for the mind even the workings of that mind are objective forms transformed into thought and that again are objects (for something more subtle) of perception by the Self as the seer. That Self is ever the seer but the Self itself is never an object of perception.
रज्ज्वज्ञानाद्भुजङ्गस्तदुपरि सहसा भाति मन्दान्धकारे
स्वात्माज्ञानात्तथासौ भृशमसुखमभूदात्मनो जीवभावः ।
आप्तोक्त्याहिभ्रमान्ते स च खलु विदिता रज्जुरेका तथाहं
कूटस्थो नैव जीवो निजगुरुवचसा साक्षिभूतः शिवोऽहम् ॥ ९४ ॥
rajjvajñānādbhujaṅgastadupari sahasā bhāti mandāndhakāre
svātmājñānāttathāsau bhṛśamasukhamabhūdātmano jīvabhāvaḥ ।
āptoktyāhibhramānte sa ca khalu viditā rajjurekā tathāhaṁ
kūṭastho naiva jīvo nijaguruvacasā sākṣibhūtaḥ śivo'ham ॥ 94 ॥
In the insufficient twilight owing to the non-recognition of a rope, over it (rope) appears a serpent all at once. In the saame way by the non-recognition of one’s own self, the extremely unhappy condition of the individual soul is imposed on the Self. By the words of a well-wisher when the delusion is removed it is known there is only the old familiar rope so also I am by the admonition of one’s own Guru (I am) not the individual soul I am the immutable witness of all, who is Bliss itself.
किं ज्योतिस्ते वदस्वाहनि रविरिह मे चन्द्रदीपादि रात्रौ
स्यादेवं भानुदीपादिकपरिकलने किं तव ज्योतिरस्ति ।
चक्षुस्तन्मीलने किं भवति च सुतरां धीर्धियः किं प्रकाशे
तत्रैवाहं ततस्त्वं तदसि परमकं ज्योतिरस्मि प्रभोऽहम् ॥ ९५ ॥
kiṁ jyotiste vadasvāhani raviriha me candradīpādi rātrau
syādevaṁ bhānudīpādikaparikalane kiṁ tava jyotirasti ।
cakṣustanmīlane kiṁ bhavati ca sutarāṁ dhīrdhiyaḥ kiṁ prakāśe
tatraivāhaṁ tatastvaṁ tadasi paramakaṁ jyotirasmi prabho'ham ॥ 95 ॥
(This is in the form of a dialogue between Guru (G) and Sishya (S)) Tell me, what is the light for you (in this world)? During the daytime it is the light of the Sun; at night it is the light of the moon and lamps. If that is so, what is it that enables you to see the sun, moon, lamps etc.? The eye. When your eye is closed, what is the light for you? It is the intellect (which is vey bright and capable of knowing). What illumines the intellect? It is myself. Therefore you are that Supreme Light. I am, my Master.
कञ्चित्कालं स्थितः कौ पुनरिह भजते नैव देहादिसङ्घं
यावत्प्रारब्धभोगं कथमपि स सुखं चेष्टतेऽसङ्गबुद्ध्या ।
निर्द्वन्द्वो नित्यशुद्धो विगलितममताहङ्कृतिर्नित्यतृप्तो
ब्रह्मानन्दस्वरूपः स्थिरमतिरचलो निर्गताशेषमोहः ॥ ९६ ॥
kañcitkālaṁ sthitaḥ kau punariha bhajate naiva dehādisaṅghaṁ
yāvatprārabdhabhogaṁ kathamapi sa sukhaṁ ceṣṭate'saṅgabuddhyā ।
nirdvandvo nityaśuddho vigalitamamatāhaṅkṛtirnityatṛpto
brahmānandasvarūpaḥ sthiramatiracalo nirgatāśeṣamohaḥ ॥ 96 ॥
(Such a Jivanmukta) after remaining on the earth for a time never more returns to a body and its accompaniments. Until the fruits of his former actions is completed, he lives in a peculiar manner but blissfully free from all contacts, with mind free from duality (of happiness and misery, gain and loss, etc.), ever pure, devoid of my-ness and I-ness, always contented, identical in nature with infinite bliss, steady in thought, imperturable, cleansed of all illusions.
जीवात्मब्रह्मभेदं दलयति सहसा यत्प्रकाशैकरूपं
विज्ञानं तच्च बुद्धौ समुदितमतुलं यस्य पुंसः पवित्रम् ।
माया तेनैव तस्य क्षयमुपगमिता संसृतेः कारणं या
नष्टा सा कायकर्त्री पुनरपि भविता नैव विज्ञानमात्रात् ॥ ९७ ॥
jīvātmabrahmabhedaṁ dalayati sahasā yatprakāśaikarūpaṁ
vijñānaṁ tacca buddhau samuditamatulaṁ yasya puṁsaḥ pavitram ।
māyā tenaiva tasya kṣayamupagamitā saṁsṛteḥ kāraṇaṁ yā
naṣṭā sā kāyakartrī punarapi bhavitā naiva vijñānamātrāt ॥ 97 ॥
Such an absolutely resplendent incomparable realisation at once destroys the distinction between the jIva and the supreme Brahman. In whomsoever such an unparalleled unimpeded realisation springs up in consciousness, by that very realisation the root-illusion of mAya the source of births and deaths is destroyed for him. Once destroyed by that very realisation its power of phenomenal manifestation it can no more create illusions
विश्वं नेति प्रमाणाद्विगलितजगदाकारभानस्त्यजेद्वै
पीत्वा यद्वत्फलाम्भस्त्यजति च सुतरां तत्फलं सौरभाढ्यम् ।
सम्यक्सच्चिद्घनैकामृतसुखकबलास्वादपूर्णो हृदासौ
ज्ञात्वा निःसारमेवं जगदखिलमिदं स्वप्रभः शान्तचित्तः ॥ ९८ ॥
viśvaṁ neti pramāṇādvigalitajagadākārabhānastyajedvai
pītvā yadvatphalāmbhastyajati ca sutarāṁ tatphalaṁ saurabhāḍhyam ।
samyaksaccidghanaikāmṛtasukhakabalāsvādapūrṇo hṛdāsau
jñātvā niḥsāramevaṁ jagadakhilamidaṁ svaprabhaḥ śāntacittaḥ ॥ 98 ॥
After sucking the juice of a fruit, such as mango, a man throws away the rest of the fruit even though it is still very fragrant. So also, (the Jivanmukta) who has realized through the authority of the scriptures that this universe has no ultimate reality, filled with the morsel of immortal bliss that is the highest and most perfect concentration of being and consciousness, filled with the light of the self and with a tranquil mind thus knowing from the innermost heart that this whole universe is of no essence ceases to look at it as inessential and forsakes it.
क्षीयन्ते चास्य कर्माण्यपि खलु हृदयग्रन्थिरुद्भिद्यते वै
च्छिद्यन्ते संशया ये जनिमृतिफलदा दृष्टमात्रे परेशे ।
तस्मिंश्चिन्मात्ररूपे गुणमलरहिते तत्त्वमस्यादिलक्ष्ये
कूटस्थे प्रत्यगात्मन्यखिलविधिमनोगोचरे ब्रह्मणीशे ॥ ९९ ॥
kṣīyante cāsya karmāṇyapi khalu hṛdayagranthirudbhidyate vai
cchidyante saṁśayā ye janimṛtiphaladā dṛṣṭamātre pareśe ।
tasmiṁścinmātrarūpe guṇamalarahite tattvamasyādilakṣye
kūṭasthe pratyagātmanyakhilavidhimanogocare brahmaṇīśe ॥ 99 ॥
The results of all actions are destroyed; also, the knot of the heart (by which Atman and BMI are bound) is cut asunder; all doubts are removed which are the cause of his births and deaths, as soon as one realises the Supreme Lord whose Nature is Pure Consciousness, who is devoid of the stain of qualities, who is realisable by such teachings as ‘That Thou Art’, who is the immutable Inner Self, the Brahman who is beyond all commandments and beyond all thoughts.
Note: Recall Mundakopanishad:2-2-8. When the Self, which is high as the cause and low as the effect (parAvare) is realised as ‘I am this’, the knot of the heart is cut asunder (which Ramana Maharshi calls ‘jaDa-granthi) , doubts are dispelled and all sanchitakarma destroyed.
आदौ मध्ये तथान्ते जनिमृतिफलदं कर्ममूलं विशालं
ज्ञात्वा संसारवृक्षं भ्रममदमुदिताशोकतानेकपत्रम् ।
कामक्रोधादिशाखं सुतपशुवनिताकन्यकापक्षिसङ्घं
छित्वासङ्गासिनैनं पटुमतिरभितश्चिन्तयेद्वासुदेवम् ॥ १०० ॥
ādau madhye tathānte janimṛtiphaladaṁ karmamūlaṁ viśālaṁ
jñātvā saṁsāravṛkṣaṁ bhramamadamuditāśokatānekapatram ।
kāmakrodhādiśākhaṁ sutapaśuvanitākanyakāpakṣisaṅghaṁ
chitvāsaṅgāsinainaṁ paṭumatirabhitaścintayedvāsudevam ॥ 100 ॥
The wise man having understood the vast-sized tree of transmigration that gives only repeated births and deaths as its fruits, with root as one’s past karma, the sixfold desire, anger etc. as its branches, with delusion, pride, joy, grief, etc. as its many leaves, has sons, animals, wife, daughters etc. as the birds living in it. Knowing thus the real (perishable) nature of this tree at its beginning, middle and end he should cut it down with the sword of detachment and should concentrate his mind in meditation on Lord Vasudeva, the indweller of all beings.
जातं मय्येव सर्वं पुनरपि मयि तत्संस्थितं चैव विश्वं
सर्वं मय्येव याति प्रविलयमिति तद्ब्रह्म चैवाहमस्मि ।
यस्य स्मृत्या च यज्ञाद्यखिलशुभविधौ सुप्रयातीह कार्यं
न्यूनं सम्पूर्णतां वै तमहमतिमुदैवाच्युतं संनतोऽस्मि ॥ १०१ ॥
jātaṁ mayyeva sarva punarapi mayi tatsaṁsthitaṁ caiva viśvaṁ
sarvaṁ mayyeva yāti pravilayamiti tadbrahma caivāhamasmi ।
yasya smṛtyā ca yajñādyakhilaśubhavidhau suprayātīha kāryaṁ
nyūnaṁ sampūrṇatāṁ vai tamahamatimudaivācyutaṁ saṁnato'smi ॥ 101 ॥
The whole universe is born in Me, has its support in Me, All of them dissolve in Me only. That very brahman indeed am I. Humbly and exhultingly do I bow to that Being Immutable (achyuta) by whose mere remembrance all auspicious acts such as sacrifices even when deficiently performed attain completeness and yield the desired results.