Free Translation of Ātmabodhā, by Sri Bhagavatpādā
222
रामकृष्ण रामकृष्ण जय जय रामकृष्ण
Reflection on Ātmabodhā
The following blog, is a humble attempt at translating (in lucid free
style) Śri Ādi Śaṃkara
Bhagavatpādā’s beautiful kriti Ātmabodhā.
It's hoped this will serve as a friendly
companion to those seeking to take a dip at svātmatīrthaṃ - one's inner Self (see verse 68 for Āchārya’s
beautiful usage of this beautiful word).
Jai Śri Rāmakriśna
Sections
Sloka 1: Adhikāritvam
Slokas 2-5: Knowledge as Direct Means
Slokas 6-9: Learn to see samsāraḥ as mere appearance
Slokas 10-17: Ātmā-anātmā viveka
(discernment of Self apart from non-Self – i.e. upādhi)
Slokas 18-28: Self is Truly Unaffected
Slokas 29-44: Ātma-pratyabhijñā
nidhidhyāsanena (Self Recognition through nidhidhyāsana)
Slokas 45-46: Jeeva devoid of Ignorance
is Brahman
Slokas 47-53: How jnāni views
samsārah?!
Slokas 54-67: Brahmātma-lakṣaṇam
Sloka 68: Ātmabodha upadeśam culminates
in svātmatīrtha-snānam – i.e. realized one’s Infinite nature.
Sloka 1:
Adhikāritvam
तपोभिः क्षीणपापानां
शान्तानां वीतरागिणाम् ।
मुमुक्षूणामपेक्ष्योऽयमात्मबोधो
विधीयते ॥ १॥
tapobhiḥ kṣīṇa pāpānāṃ śāntānāṃ vīta rāgiṇām .
mumukṣūṇām apekṣyo'yam ātmabodho vidhīyate .. 1..
I am composing (this
text) Ātmabodhā to address the seeking of those (apekṣyaḥ) yearning
for Mukti (mumukṣūṇām), who have been
purified (kṣīṇa
pāpānāṃ) through tapas (tapobhiḥ),
and who are peaceful (śāntānām) and are free from hankering (after non-self - vīta-rāgiṇām)
Slokas 2-5: Knowledge as Direct Means
बोधोऽन्यसाधनेभ्यो
हि साक्षान्मोक्षैकसाधनम् ।
पाकस्य
वह्निवज्ज्ञानं विना मोक्षो न सिध्यति ॥ २॥
bodho'nyasādhanebhyo hi sākṣān mokṣaika sādhanam
pākasya vahni vajjñānaṃ vinā mokṣo na sidhyati .. 2..
As fire (vahni-vat) is
the direct cause of cooking (pākasya), so Knowledge (bodhaḥ)
alone is the direct means to liberation (mokṣa-eka-sādhanam). Without knowledge
(jñānam vinā), liberation (mokṣaḥ)
cannot be attained (na sidhyati).
अविरोधितया
कर्म नाविद्यां विनिवर्तयेत् ।
विद्याऽविद्यां
निहन्त्येव तेजस्तिमिरसङ्घवत्
avirodhi-tayā karma nāvidyāṃ vini-vartayet .
vidyā'vidyāṃ nihantyeva tejas timira saṅghavat .. 3..
Action (karma) cannot
destroy ignorance (avidyām) because it is not opposed to it (avirodhitayā).
Knowledge (vidyā) alone completely destroys ignorance (avidyām nihanty eva),
just as light (tejaḥ) destroys dense
darkness (timira-saṅghavat).
अवच्छिन्न
इवाज्ञानात्तन्नाशे सति केवलः ।
स्वयं प्रकाशते
ह्यात्मा मेघापायेंऽशुमानिव
avacchinna ivājñānāt tannāśe sati kevalaḥ
svayaṃ prakāśate hyātmā meghāpāye amśumān iva .. 4..
Due to ignorance (ajñānāt), the
Self (ātmā) appears limited (avacchinna iva). Only when ignorance is destroyed
(tannāśe sati), does the Self reveal its true nature (svayam prakāśate), like
the sun (aṃśumān iva) when the clouds move away (meghāpāye).
अज्ञानकलुषं
जीवं ज्ञानाभ्यासाद्विनिर्मलम् ।
कृत्वा ज्ञानं स्वयं
नश्येज्जलं कतकरेणुवत्
ajnāna kaluṣaṃ jīvaṃ jñānābhyāsāt vinirmalam
kṛtvā jñānaṃ svayaṃ naśyejjalaṃ katakareṇuvat .. 5..
The jeeva who is
tainted by notions of limitedness (ajñāna-kaluṣam) (i.e. I’m the body or I’m in
the body etc.), through repeated reflection on one’s infinite nature (jñānābhyāsāt)
(as per Ātmabōdhā upadeśa), becomes purified (vinirmalam) (i.e. gets rid of
clinging to notions of being finite – i.e. body, mind, limited localized
consciousness) – just like the powder of kataka-nut (katakareṇuvat)
vanishes, after it has cleansed the muddy water (jalam).
Slokas 6-9: Learn to see samsāraḥ as mere appearance
संसारः
स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः ।
स्वकाले सत्यवद्भाति
प्रबोधे सत्यसद्भवेत्
saṃsāraḥ svapnatulyo hi rāga dveṣādisaṅkulaḥ
svakāle satyavat-bhāti prabōdhe sati-asat-bhavet .. 6..
This
world is like a dream (saṃsāraḥ
svapnatulyaḥ), filled with
attachments and aversions (rāga-dveṣādi-saṅkulaḥ).
It appears to be real (satyavat-bhāti) while experiencing it in the present
(due to ignorance of one’s infinite eternal nondual Self, svakāle), but when we
wake up to our real nature (prabōdhe sati), the world no longer appears as real
(asat-bhavet).
तावत्सत्यं
जगद्भाति शुक्तिकारजतं यथा ।
यावन्न ज्ञायते
ब्रह्म सर्वाधिष्ठानमद्वयम्
tāvatsatyaṃ jagadbhāti śuktikārajataṃ yathā
yāvanna jñāyate brahma sarvādhiṣṭhānam
advayam .. 7..
The
world appears to be real (jagad-bhāti) as long as the nondual Brahman (sarvādhiṣṭhānam
advayam), which is the substratum (i.e., underlying changeless basis), of all
(experience – i.e., Brahman as limitless consciousness – Self), is not known (yāvanna
jñāyate). It is like the appearance of illusory silver (śuktikā-rajataṃ)
on an oyster shell (which persists till the underlying oyster shell is known to
be as such, yathā).
उपादानेऽखिलाधारे
जगन्ति परमेश्वरे ।
सर्गस्थितिलयान्
यान्ति बुद्बुदानीव वारिणि
upādāne akhilādhāre jaganti parameśvare .
sargasthiti-layān yānti budbudānīva vāriṇi .. 8..
Like
bubbles (budbudāni) arise in (from) water, subsist in water, and subside in
water (vāriṇi), the so-called world
appearance (jaganti) (which appears to be materially substantial) rests upon
parameśvara, [the non-dual substratum (akhilādhāre) namely the Self (upādāne),
which is described as sarvādhiṣṭhānam
advayam in the previous verse].
सच्चिदात्मन्यनुस्यूते
नित्ये विष्णौ प्रकल्पिताः ।
व्यक्तयो विविधाः
सर्वा हाटके कटकादिवत्
saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ .
vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat .. 9..
All the various objects (vyaktayo
vividhāḥ) (i.e., names, forms, thoughts)
appear in the imagination of the perceiver (prakalpitāḥ), while the
substratum is (ever) the eternal and all-pervading Vishnu (nitye viṣṇau), whose
nature is Existence and Intelligence (saccidātmany-anusyūte). Just like names
and forms are like bangles and bracelets (hāṭake kaṭakādi-vat),
Vishnu is the gold (saccidātmany).
Slokas 10-17: Ātmā-anātmā viveka (discernment of Self apart from non-Self – i.e. upādhi)
यथाकाशो
हृषीकेशो नानोपाधिगतो विभुः ।
तद्भेदाद्भिन्नवद्भाति
तन्नाशे केवलो भवेत्
yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ .
tad-bhedādbhinna-vad-bhāti tannāśe kevalo bhavet .. 10..
Just like space (ākāśaḥ) is truly
all-pervading and indivisible (vibhuḥ) and yet
appears as if divided, due to apparent limitation (nānopādhi-gataḥ) of
names/forms, similarly, Hṛṣīkeśa (hṛṣīkeśaḥ) [i.e.,
Īśwara of hṛṣī (indriyas) namely the Self –
Consciousness], who is omnipresent, reveals Himself (kevalaḥ bhavet) as
such upon the destruction of the upādhi (tannāśe) [limiting adjuncts like body,
mind, name, form, etc.].
नानोपाधिवशादेव
जातिवर्णाश्रमादयः ।
आत्मन्यारोपितास्तोये
रसवर्णादि भेदवत्
nānopādhi vaśāt eva jāti varṇāśramādayaḥ .
ātmanyāropitāstoye rasa varṇādi bhedavat .. 11..
Owing to the superimposition upon
the Self (ātmāni) (which is infinite non-dual attributeless consciousness) on
account of different (mental) conditionings (nānopādhi-vaśāt), notions of jāti,
varṇa, āśrama, etc., are seen to be
attributed to the Self, just like flavor and color (rasa-varṇādi) are
attributed to water (toye) (which inherently is colorless and flavorless).
पंचीकृतमहाभूतसंभवं
कर्मसंचितम् ।
शरीरं सुखदुःखानां
भोगायतनमुच्यते
pancīkṛta mahābhūta saṃbhavaṃ karmasaṃcitam
śarīraṃ sukhaduḥkhānāṃ bhogāyatanam ucyate .. 12..
This body (śarīram) –
"bhogāyatanam" or abode of experience (bhogāyatanam ucyate), through
which we feel sukha and duḥkha, is formed as a result of past
karma (karmasañcitam) through a process of pancīkaraṇam (pancīkṛta) involving
the five mahābhūtas (mahābhūta-saṃbhavam),
wherein one-half portion of one element becomes united with one-eighth of each
of the other four.
पंचप्राणमनोबुद्धिदशेन्द्रियसमन्वितम्
।
अपंचीकृतभूतोत्थं
सूक्ष्माङ्गं भोगसाधनम्
panca prāṇa mano buddhi daśendriya samanvitam
apaṃcīkṛtabhūtotthaṃ sūkṣmāṅgaṃ bhogasādhanam .. 13..
The five prāṇas (pañca-prāṇa), the ten
indriyas (daśendriya), and the manas-buddhi, which constitute the subtle body (sūkṣmāṅgaṃ), the
instrument of sensory experience, are all formed from the mahābhūtas (apañcīkṛta-bhūtotthaṃ) through the
pancīkaraṇam process.
अनाद्यविद्याऽनिर्वाच्या
कारणोपाधिरुच्यते ।
उपाधित्रितयादन्यमात्मानमवधारयेत्
anādyavidyā anirvācyā kāraṇopādhir-ucyate .
upādhi tritayād anyam ātmānam avadhārayet .. 14..
Avidyā (anādyavidyā) (i.e.,
ignorance of one’s non-dual nature as the infinite Self) is indescribable (anirvācyā)
(since one cannot objectify it while being under its influence) and
beginningless (anādi) (since time itself is born of it). It is the material
cause (kāraṇopādhi) of the causal body. We must
know the Self (ātmānam) as other than these three conditioning bodies (upādhi-tritayād
anyam) (upādhis of sthūla, sūkṣma, and kāraṇa śarīras).
पंचकोशादियोगेन
तत्तन्मय इव स्थितः ।
शुद्धात्मा
नीलवस्त्रादियोगेन स्फटिको यथा
panca kośādi yogena tattanmaya iva sthitaḥ .
śuddhātmā nīlavastrādi yogena sphaṭiko yathā .. 15..
Due to close association with the
pañcakōśas (pañca-kośādi-yogena) and the subsequent manifestation of
consciousness through the pañcakōśas, the pure Self (śuddhātmā) is mistakenly
identified with the pañcakōśas, just like a pure crystal (sphaṭikaḥ) appears blue
(nīlavat) due to close proximity to a blue cloth (nīlavastra-ādiyogena).
वपुस्तुषादिभिः
कोशैर्युक्तं युक्त्याऽवघाततः ।
आत्मानमन्तरं शुद्धं
विविच्यात्तण्डुलं यथा
vapustuṣādibhiḥ kośairyuktaṃ yuktyavadhātataḥ
ātmānamantaraṃ śuddhaṃ vivicyāttaṇḍulaṃ yathā .. 16..
With discriminative reasoning (yuktyā
– i.e., ātma-anātma vivekam or pañcakōśa vivekam), one must separate the pure
innermost Self (ātmānam antaḥ śuddham) (i.e., pure
consciousness) from the sheaths (kośaiḥ), just like
rice kernels (taṇḍulam) are separated from their husk
covering (tuṣādi) through careful processes (avadhātataḥ) of pounding
and winnowing.
सदा
सर्वगतोऽप्यात्मा न सर्वत्रावभासते ।
बुद्धावेवावभासेत
स्वच्छेषु प्रतिबिम्बवत्
sadā sarvagatah api ātmā na sarvatra ava bhāsate
buddhāveva ava bhāseta svaccheṣu pratibimbavat .. 17..
Eternally all-pervading is the Self
(sadā sarvagataḥ ātmā), yet it does not manifest
everywhere (na sarvatra avabhāsate). It is only in the intellect (buddhāveva)
that it manifests most clearly, just like there is a perfect reflection in a
mirror (svaccheṣu pratibimbavat).
Slokas 18-28: Self is Truly Unaffected
देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम् ।
तद्वृत्तिसाक्षिणं
विद्यादात्मानं राजवत्सदा
dehendriya mano buddhi prakṛtibhyo vilakṣaṇam .
tad vṛtti sākṣiṇaṃ vidyāt ātmānaṃ raja vat sadā .. 18.
Realize Atman – Self (ātmānam), to
be distinct (vilakṣaṇam) from the body, mind, intellect
(deha-indriya-mano-buddhi) – which are modifications of prakriti (prakṛtibhyaḥ). This Self,
which is the witness (sākṣiṇaṃ) of all
thoughts (since it illumines all thoughts by virtue of its essence as pure
consciousness), is verily the King (raja-vat) – i.e., it is independent and
sovereign.
व्यापृतेष्विन्द्रियेष्वात्मा
व्यापारीवाविवेकिनाम् ।
दृश्यतेऽभ्रेषु
धावत्सु धावन्निव यथा शशी
vyāpṛteṣu indriyeṣu ātmā vyāpāri iva avivekinām .
dṛśyate abhreṣu dhāvatsu dhāvan iva yathā śaśī .. 19..
The Self when
identified with senses, body etc. – appears to be transacting to the
aviveki (ignorant, i.e. non-discriminating person). Just like the moon appears
to be moving when the clouds move in the sky.
The Self (ātmā), when identified
with the senses and body (indriyeṣu vyāpṛteṣu), appears to
be transacting (vyāpāri iva) to the ignorant person (avivekinām). Just like the
moon (śaśī) appears to be moving (dhāvan iva) when the clouds (abhreṣu) move in
the sky.
आत्मचैतन्यमाश्रित्य
देहेन्द्रियमनोधियः ।
स्वक्रियार्थेषु
वर्तन्ते सूर्यालोकं यथा जनाः
ātma chaitanyam āśritya dehendriya mano dhiyaḥ .
svakriyārtheṣu vartante sūryālokaṃ yathā janāḥ . 20..
The body, senses, mind,
and buddhi engage in their respective activities by taking refuge in the Self
of the nature of pure consciousness, just as everyone is able to work (during
the day), due to the light of the Sun (which is of the nature of
luminosity)
The body, senses, mind, and buddhi
(dehendriya-mano-dhiyaḥ) engage in their respective
activities (svakriyārtheṣu vartante) by taking refuge in the Self of the nature
of pure consciousness (ātma-chaitanyam āśritya), just as everyone works (during
the day) due to the light of the Sun (sūryālokaṃ) (which is of
the nature of luminosity).
देहेन्द्रियगुणान्कर्माण्यमले
सच्चिदात्मनि ।
अध्यस्यन्त्यविवेकेन
गगने नीलतादिवत्
dehendriya guṇānkarmāṇi amale saccidātmani .
adhyasyanti avivekena gagane nīlat ādi vat .. 21..
The non-discriminating ones (avivekena)
superimpose on the pure Atman (amale saccidātmani), of the nature of Pure
Existence-Consciousness, the characteristics and functions of the body and
senses (dehendriya-guṇān-karmāṇi), just as
people attribute traits like blueness (nīlatā) to the sky (gagane).
अज्ञानान्मानसोपाधेः
कर्तृत्वादीनि चात्मनि ।
कल्प्यन्तेऽम्बुगते
चन्द्रे चलनादि यथाम्भसः
ajñānān mānasa upādheḥ kartṛtvādīni cātmani .
kalpyante ambugate candre calanādi yathā ambhasaḥ . 22..
Due to ignorance (ajñānāt) (of the
nature of the Self as pure, changeless, non-dual consciousness), the mental
notions of doership and enjoyership (kartṛtvādīni) are
superimposed on Atman, just as flickering (calanādi) is attributed to the moon
(candre) whose image flickers when reflected upon
the water surface (ambugate),
(when in reality it’s the water surface that flickers and not the moon).
रागेच्छासुखदुःखादि
बुद्धौ सत्यां प्रवर्तते ।
सुषुप्तौ नास्ति
तन्नाशे तस्माद्बुद्धेस्तु नात्मनः
rāga icchā sukha duḥkhādi buddhau satyāṃ pravartate
suṣuptau nāsti tannāśe tasmād buddhestu nātmanaḥ .. 23..
Attachment, desire, pleasure, pain,
and the rest (rāga-icchā-sukha-duḥkhādi) are
perceived to exist as long as the mind functions (buddhau satyāṃ pravartate)
(i.e., in waking and dream states). They are not perceived in deep sleep (suṣuptau
nāsti) when the mind ceases to be (i.e. there is no transactional experience as
in waking, dream). Therefore, they (i.e.
attachment, desire - rāga-icchā-sukha-duḥkhādi etc.)
belong
to the mind alone (buddheḥ) and not to the Self (nātmanaḥ).
प्रकाशोऽर्कस्य
तोयस्य शैत्यमग्नेर्यथोष्णता ।
स्वभावः
सच्चिदानन्दनित्यनिर्मलतात्मनः
prakāśo arkasya toyasya śaityam agneh-yathā-uśnatā
svabhāvaḥ saccidānanda nitya nirmalat-ātmanaḥ .. 24..
Just as luminosity (prakāśaḥ)
is the nature of the Sun (arkasya), coolness (śaityam) is the nature of water (toyasya),
and heat (uṣṇatā) is the
nature of fire (agneh), similarly, the nature of the eternal, pure Self (ātmanaḥ) is
Existence-Consciousness-Bliss (saccidānanda).
(The
next three verses can be studied together)
आत्मनः सच्चिदंशश्च
बुद्धेर्वृत्तिरिति द्वयम् ।
संयोज्य चाविवेकेन
जानामीति प्रवर्तते ॥ २५॥
आत्मनो विक्रिया
नास्ति बुद्धेर्बोधो न जात्विति ।
जीवः सर्वमलं
ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति ॥ २६॥
रज्जुसर्पवदात्मानं
जीवं ज्ञात्वा भयं वहेत् ।
नाहं जीवः परात्मेति
ज्ञातं चेन्निर्भयो भवेत्
ātmanaḥ saccidaṃśaśca buddhervṛttiriti dvayam .
saṃyojya cāvivekena jānāmīti pravartate .. 25..
ātmano vikriyā nāsti buddherbodho na jātviti
jīvaḥ sarvamalaṃ jñātvā jñātā draṣṭeti muhyati .. 26..
rajju sarpavat ātmānaṃ jīvaṃ jñātvā bhayaṃ vahet .
nāhaṃ jīvaḥ parātmeti jñātaṃ cet nirbhayo bhavet
.. 27..
The Self of the nature of
existence-consciousness (ātmanāḥ saccid-aṃśaḥ) is superimposed in our thinking at the mental level
(buddheḥ
vṛttir)
due to indiscrimination (avivekena), and thus arises the notion “I know” (jānāmi
iti). The Self is actionless (changeless, vikriyā nāsti), and the buddhi in
itself has no consciousness (buddheḥ bodho na jātu iti) (since it is jaḍa), yet the jīvaḥ believes the Self to be identical
with the buddhi and has delusions that “I am knower and seer” (jñātā draṣṭeti muhyati). Just like a person
who regards a rope as a snake (rajju-sarpa-vat) is overcome by fear (bhayaṃ vahet), so also thinking of
oneself as Jīvaḥ
(ātmānam jīvaṃ
jñātvā), one is overcome by fear (bhayaṃ vahet). By knowing that “I am not the ego, but the
supreme Self” (nāham jīvaḥ parātma iti), one becomes fearless (nirbhayaḥ bhavet).
आत्मावभासयत्येको
बुद्ध्यादीनीन्द्रियाण्यपि ।
दीपो
घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते
ātmā ava-bhāsayati-eko buddhyādīni-indriyāṇi-api .
dīpo ghaṭādivat svātmā jaḍaistairna-avabhāsyate .. 28..
Self alone shines (ātmā
avabhāsayati ekaḥ) thereby illuminating the
intellect (buddhi), senses (indriyāṇi), etc., just
like a lamp (dīpaḥ) illumines the pot (ghaṭa-ādi-vat) and
other inert objects (jaḍaiḥ tair). These
being inert (na avabhāsyate) cannot illumine themselves.
Slokas 29-44: Ātma-pratyabhijñā nidhidhyāsanena (Self Recognition through nidhidhyāsana)
स्वबोधे
नान्यबोधेच्छा बोधरूपतयात्मनः ।
न दीपस्यान्यदीपेच्छा
यथा स्वात्मप्रकाशने
svabodhe na anyabodhecchā bodharūpa tayātmanaḥ .
na dīpasya anyadīpecchā yathā svātma prakāśane .. 29..
Self is bodharūpa (of the nature of
consciousness, bodharūpatayā) which is self-revealed (svabodhe). Hence, to know
the Self, there is nothing other than the Self that is needed (na anyabodhecchā),
for it is self-effulgent. This is similar to how a lighted lamp (dīpaḥ) does not
need another lamp (anyadīpecchā) to reveal it (svātma prakāśane).
निषिध्य
निखिलोपाधीन्नेति नेतीति वाक्यतः ।
विद्यादैक्यं
महावाक्यैर्जीवात्मपरमात्मनोः
niṣidhya nikhilopādhīn neti neti iti vākyataḥ .
vidyād-aikyaṃ mahāvākyair-jīvātma param ātmanoḥ .. 30..
By the process of negating every upādhi
(i.e., negating the notion of identifying or rather limiting oneself with the upādhi
– “I am body,” “I am angry,” etc.), adopting the method of neti-neti (neti neti
iti vākyataḥ,as taught in the Bṛhadāraṇyaka Upaniṣad -2.3.6,
3.9.26, 4.2.4, 4.4.22, 4.5.15), know the oneness (aikyam) revealed by
the mahāvākyas (e.g., ahaṃ brahmāsmi) that this
jīvātma (individuality) is, in reality, the highest non-dual Self (paramātmanoḥ).
आविद्यकं
शरीरादि दृश्यं बुद्बुदवत्क्षरम् ।
एतद्विलक्षणं
विद्यादहं ब्रह्मेति निर्मलम्
āvidyakaṃ śarīrādi dṛśyaṃ budbuda vat kṣaram .
etad vilakṣaṇaṃ vidyād ahaṃ brahma iti nirmalam .. 31..
Due to ignorance (of one’s infinite
Self) (āvidyakaṃ), all different bodies (i.e.,
gross, subtle, causal, śarīrādi) are perceived like bubbles (budbuda-vat) that
are temporary appearances (kṣaram). Realize the Self as distinct from these
appearances (etad vilakṣaṇam) and recognize, “I am the
ever-pure Brahman” (ahaṃ brahma iti nirmalam).
देहान्यत्वान्न मे
जन्मजराकार्श्यलयादयः ।
शब्दादिविषयैः सङ्गो
निरिन्द्रियतया न च
deha anyatvān-na me janma jara-akārśya layādayaḥ .
śabdādi viṣayaiḥ saṅgo nir-indriya-tayā na ca .. 32..
The body I am not (deha-anyatvāt),
for I have no birth, thinness, senility, or death (na me janma jarā-akārśya
layādayaḥ). I am unattached to the objects
of the senses (śabdādi viṣayaiḥ) like sound, etc., for I am devoid
of sense-organs (nir-indriyatayā na ca) – (as suddha chaithanyam ātma svarūpa)
अमनस्त्वान्न
मे दुःखरागद्वेषभयादयः ।
अप्राणो ह्यमनाः
शुभ्र इत्यादि श्रुतिशासनात्
amanastvān-na me duḥkha raga dveṣa bhayā dayaḥ .
aprāṇo hyamanāḥ śubhra ityādi śrutiśāsanāt .. 33..
Devoid of the mind (amanastvāt), I
am free from duḥkha, rāga, dveṣa, bhaya, and such
mental frailties (duḥkha rāga dveṣa bhayādayaḥ). This is
consistent with what the Śruti authoritatively declares (śrutiśāsanāt): (i.e Self
is aprāṇaḥ (without prāṇa), amanāḥ (without
mind), and śubhraḥ (pure) – Mundaka 2.1.2)
एतस्माज्जायते
प्राणो मनः सर्वेन्द्रियाणि च ।
खं वायुर्ज्योतिरापः
पृथिवी विश्वस्य धारिणी
etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca .
khaṃ vāyur-jyotir-āpaḥ pṛthivī viśvasya dhāriṇī .. 33* (in some
versions)
That (i.e. Self) from
which are born prāna, manah, and all indriyās, is also the substratum of entire
creation including vāyu, ākāśa, jyōti, āpah, and prithvī.
निर्गुणो
निष्क्रियो नित्यो निर्विकल्पो निरंजनः ।
निर्विकारो निराकारो
नित्यमुक्तोऽस्मि निर्मलः
nirguṇo niṣkriyo nityo nirvikalpo niraṃjanaḥ .
nirvikāro nirākāro nityamukto'smi nirmalaḥ .. 34..
I
am:
a.
without attributes (nirguṇaḥ,
qualifications made out of prakṛti),
b. actionless (niṣkriyaḥ,
i.e., it is the names and forms in prakṛti
that appear to change, move, or evolve, not the Self, which is pure
consciousness, the substratum),
c. eternal (nityaḥ, i.e., the Self as
consciousness is beyond time, space, and causation),
d. without any sankalpa or vikalpa (nirvikalpaḥ,
i.e., without any ownership or enjoyership in the form of sankalpa/vikalpa),
e. without dirt (nirañjanaḥ, i.e., just as space
is not tainted by its contents, consciousness is not tainted by the appearances
on it),
f. without any change (nirvikāraḥ,
i.e., consciousness is without parts),
g. without form (nirākāraḥ, i.e., all forms
appear only on the screen of consciousness),
h. eternally liberated (nityamuktaḥ,
i.e., consciousness is ever infinite, so ever liberated from suffering, which
is a product of notions of finitude), and
i. without impurities (nirmalaḥ, i.e., no impurities
in the form of rāga-dveśa are possible in the infinite Being).
अहमाकाशवत्सर्वं
बहिरन्तर्गतोऽच्युतः ।
सदा सर्वसमः सिद्धो
निःसङ्गो निर्मलोऽचलः
ahamākāśavat sarvaṃ bahirantargato acyutaḥ .
sadā sarva samaḥ siddho niḥsaṅgo nirmalo acalaḥ .. 35..
Like
space (ākāśavat), I am all-pervasive (sarvaṃ),
both inside and outside all objects (bahirantar gataḥ).
I never fall from my real nature (acyutaḥ).
I am ever the same in all (sadā sarva samaḥ),
unattached (niḥsaṅgaḥ),
pure (nirmalaḥ), and immovable (acalaḥ).
नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम्
।
सत्यं ज्ञानमनन्तं
यत्परं ब्रह्माहमेव तत्
nitya śuddha vimuktaikam akhaṇḍānandam advayam .
satyaṃ jñānam anantaṃ yat paraṃ brahma aham eva tat .. 36..
I
am the eternal, pure, ever-liberated, One, indivisible bliss, and non-dual (nitya
śuddha vimukta ekam akhaṇḍānandaṃ
advayam). I am existence-consciousness-infinite, the highest Brahman (satyaṃ jñānam
anantaṃ yat paraṃ
brahma aham eva tat).
एवं
निरन्तराभ्यस्ता ब्रह्मैवास्मीति वासना ।
हरत्यविद्याविक्षेपान्
रोगानिव रसायनम्
evaṃ nirantara-abhyastā brahmaiva asmi iti vāsanā .
harati avidyā vikśepa rogān iva rasāyanam .. 37..
As medicine
(rasāyanam) destroys illness (rogā), the uninterrupted (nirantara)
abhyāsam (practice i.e. nididhyāsanam consisting) of asserting one’s
infinite nature (based on ātma bodhaḥ upadeśam)
- as in “I am Brahman”, creates the (Advaita) vāsanā, eventually removes avidyā
(i.e. viparīta bhāvana – deep rooted vāsanā consisting of refusal of accepting
one’s infinite nature as non-dual Self, despite ātma bodha śravanam) and
vikśepa (mental agitation leading to seek out Non-Self for
gratification).
विविक्तदेश आसीनो
विरागो विजितेन्द्रियः ।
भावयेदेकमात्मानं
तमनन्तमनन्यधीः
viviktadeśa āsīno virāgo vijitendriyaḥ .
bhāvayet ekamātmānaṃ tam anantam ananyadhīḥ .. 38..
Seated in a secluded
place (vivikta-deśa āsīnaḥ) (i.e., where no one
or thing is likely to distract), freeing the mind from attachments (virāgaḥ)
(i.e., abandoning all hope, craving on the non-Self), and keeping the senses
under control (vijitendriyaḥ) (i.e., having
practiced pratyahāra, uparati in the past), fix unswerving attention (ananyadhīḥ)
(i.e., knowing fully well there is nothing else worth our attention) on the
Self (ekam ātmānam), the One infinite reality (tam anantam) (i.e., “I am
infinite consciousness”).
आत्मन्येवाखिलं
दृश्यं प्रविलाप्य धिया सुधीः ।
भावयेदेकमात्मानं
निर्मलाकाशवत्सदा
ātmani evākhilaṃ dṛśyaṃ pravilāpya dhiyā sudhīḥ .
bhāvayet ekamātmānaṃ nirmala ākāśa vat sadā .. 39..
The
entire dṛśya prapañcam
(phenomenal world) must be merged in the Self (ātmani eva akhilaṃ dṛśyaṃ
pravilāpya) by the wise one with intelligence (dhiyā
sudhīḥ) (knowing fully well it is non-different
from Me – pure infinite consciousness). One (i.e., the wise one) must think of
the Self (bhāvayet ekam ātmānam) as uncontaminable (nirmala) like space (ākāśavat
sadā) (is not contaminated by its contents).
रूपवर्णादिकं
सर्वं विहाय परमार्थवित् ।
परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते
॥ ४०॥
rūpa varṇādikaṃ sarvaṃ vihāya paramārthavit .
pari pūrṇa cidānanda svarūpeṇa avatiṣṭhate .. 40..
Knower
of the highest Self (paramārthavit) is disidentified with notions of form,
one’s varṇā, and other such
objective phenomena (rūpa-varṇādikaṃ
sarvam vihāya). He abides in the Self (ātma svarūpa)
as pari-pūrṇa cidānandam
(embodiment of infinite consciousness-bliss, svarūpeṇa
avatiṣṭhate).
ज्ञातृज्ञानज्ञेयभेदः
परे नात्मनि विद्यते ।
चिदानन्दैकरूपत्वाद्दीप्यते
स्वयमेव तत्
jñātṛ-jñāna-jñeya bhedaḥ pare na ātmani vidyate .
cidānandam-ekarūpatvāt dīpyate svayam eva tat .. 41..
Distinctions like knower (jñātṛ), knowledge (jñāna),
and known (jñeya) (triad/triputi) are absent in the Self (pare na ātmani
vidyate), which is pure consciousness-bliss (cidānandam), singular (ekarūpatvāt),
and shines by its very nature (svayam eva dīpyate).
एवमात्मारणौ
ध्यानमथने सततं कृते ।
उदितावगतिर्ज्वाला
सर्वाज्ञानेन्धनं दहेत्
evamātmā araṇau dhyānam athane satataṃ kṛte .
uditā avagatirjvālā sarva ajñānendhanaṃ dahet .. 42..
Like stirring fire with the
churning of arani (ātmā araṇau dhyānam athane
satataṃ kṛte), constant
meditation kindles the fire of knowledge (uditā avagati-jvālā) that burns down
ignorance (sarva ajñāna-indhanaṃ dahet).
अरुणेनेव
बोधेन पूर्वं सन्तमसे हृते ।
तत आविर्भवेदात्मा
स्वयमेवांशुमानिव
aruṇeneva bodhena pūrvaṃ santamase hṛte .
tata āvirbhavet ātmā svayamev aṃśumān iva .. 43.
Like
the sun (aṃśumān
iva) that appears of its own accord, after dispelling darkness (aruṇena
iva bodhena pūrvaṃ
santamase hṛte), the Self shines (āvirbhavet
ātmā) upon the rise of knowledge (svayam eva).
आत्मा
तु सततं प्राप्तोऽप्यप्राप्तवदविद्यया ।
तन्नाशे
प्राप्तवद्भाति स्वकण्ठाभरणं यथा
ātmā tu satataṃ prāptah api aprāpta vat avidyayā
tat nāśe prāptavat bhāti sva-kaṇṭhābharaṇaṃ yathā .. 44..
Though Atman is an ever-attained (satataṃ prāptaḥ) (i.e., we
are always the Self of the nature of existence-consciousness), yet because of
ignorance (avidyayā) of its (i.e., “my”) real nature, It is (misconstrued to
be) unrealized (aprāpta-vat). Upon the removal of ignorance (tat-nāśe) (with śraddhā-pūrvaka
śravaṇam of ātma-bodha upadeśam), Self is
realized to be ever shining/ever revealed (prāptavat bhāti), like the
recognition of the kaṇṭhābharaṇaṃ, which was
always hanging around the neck (sva-kaṇṭhābharaṇaṃ yathā) (but was
mistakenly ignored and searched for).
Slokas 45-46: Jeeva devoid of Ignorance is Brahman
स्थाणौ
पुरुषवद्भ्रान्त्या कृता ब्रह्मणि जीवता ।
जीवस्य तात्त्विके
रूपे तस्मिन्दृष्टे निवर्तते
sthāṇau puruṣavat bhrāntyā kṛtā brahmaṇi jīvatā .
jīvasya tāttvike rūpe tasmindṛṣṭe nivartate .. 45..
Due to error of misapprehension (bhrāntyā),
a ghost is seen instead of a post (sthāṇau puruṣavat).
Similarly, Jeeva erroneously does not apprehend its Brahman nature (brahmaṇi jīvatā) (as Infinite
Self). Once the real nature of the Jeeva (jīvasya tāttvike rūpe) is known, the
erroneous notion of Jeeva (i.e., limited Self) is removed (nivartate) (and Self
alone remains as the infinite Brahman).
तत्वस्वरूपानुभवादुत्पन्नं
ज्ञानमंजसा ।
अहं ममेति चाज्ञानं
बाधते दिग्भ्रमादिवत्
tattva svarūpānubhavāt utpannaṃ jñānamaṃjasā
ahaṃ mama iti ca ajñānaṃ bādhate digbhramādivat .. 46..
By virtue of recognizing the truth
about the Self (tattva-svarūpānubhavāt), in the Self – Self-knowledge arises (utpannaṃ jñānam aṃjasā) (in buddhi)
thereby putting an end to ignorant notions of “I” and “mine” (ahaṃ mama iti ca
ajñānam) (i.e.,
identification with anātma – non-Self). This is similar to how directional
disorientation (dig-bhrama) is immediately removed with right (directional)
guidance (bādhate).
Slokas 47-53: How jnāni views samsārah?!
सम्यग्विज्ञानवान्
योगी स्वात्मन्येवाखिलं जगत् ।
एकं च
सर्वमात्मानमीक्षते ज्ञानचक्षुषा
samyag vijñānavān yogī svātman-eva akhilaṃ sthitam .
ekaṃ ca sarvamātmānam īkśate jñānacakṣuṣā .. 47..
The
yogi who is samyag vijñānavān (i.e., has realized Himself as the infinite Self,
beyond all doubts), sees the entire (appearance of) dṛśya
prapañcam
in Himself as Himself (svātmany eva akhilaṃ
sthitam). Thus, He views the phenomenal world (of appearance) with the eye of
wisdom (jñānacakṣuṣā).
आत्मैवेदं
जगत्सर्वमात्मनोऽन्यन्न विद्यते ।
मृदो यद्वद्घटादीनि
स्वात्मानं सर्वमीक्षते
ātmaivedaṃ jagat sarvam ātmanOnyanna vidyate .
mṛdo yadvad-ghaṭādīni svātmānaṃ sarvam-īkṣate .. 48..
Ātmā
is verily all these phenomena (world, creation, ātmaiva idaṃ
jagat sarvam), for there is nothing else apart from the Self (ātmano anyat na
vidyate). Just like pots and such utensils (ghaṭādīni)
are verily seen as clay (mṛdo yadvad), all this is
perceived (by the jñāni) as Self (svātmānaṃ
sarvam īkṣate).
जीवन्मुक्तस्तु
तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत् ।
सच्चिदानन्दरूपत्वात्
भवेद्भ्रमरकीटवत्
jīvanmuktastu tadvidvān pūrvopādhi guṇāṃstyajet .
saccidānanda rūpatvāt bhaved bhramara kīṭavat .. 49..
The jīvanmuktaḥ endowed with
Self-knowledge, (hence the āchāryā calls him tadvidvān) has renounced any
identification with vāsanā or guṇāḥ (i.e.,
personality traits in his/her prakṛti, prior to
the dawn of advitīya-ātma-svarūpa-pratyabhijñā). He appears (from our
perspective) to have transformed into (Brahman of the nature of) saccidānanda (saccidānanda
rūpatvāt), just like it appears (to our eye) that the worm has turned into a bhramara
(bhramara-kīṭa-vat).
तीर्त्वा
मोहार्णवं हत्वा रागद्वेषादिराक्षसान् ।
योगी शान्तिसमायुक्त
आत्मारामो विराजते
tīrtvā mohārṇavaṃ hatvā raga dveṣādi rākśasān .
yogī śānti samāyukta ātmārāmo virājate .. 50..
Having crossed the ocean of
delusion (mohārṇavam tīrtvā) and having
killed the rākśasās of rāga (attachment to the non-Self) and dveśa (aversion to
the non-Self, rāga-dveṣādi-rākśasān), the yogi endowed with equanimity and
peace (yogī śānti samāyuktaḥ) ever revels in his own Self alone
(ātmārāmaḥ virājate).
बाह्यानित्यसुखासक्तिं
हित्वात्मसुखनिर्वृतः ।
घटस्थदीपवत्स्वस्थः
स्वान्तरेव प्रकाशते
bāhya anitya sukhāsaktiṃ hitva ātma sukha nirvṛtaḥ .
ghaṭastha dīpavat svasthaḥ svāntareva prakāśate .. 51..
After letting go of attachment to
sensory enjoyments obtained from fleeting external objects (bāhya anitya
sukhāsaktiṃ hitvā) and thereby withdrawing from
external engagements (i.e., attaining nirvṛtti), while
totally becoming established in the ātma sukha (ātma sukha nirvṛtaḥ), the jñāni shines
like the lamp inside the pot (ghaṭastha dīpavat),
content and shining inwardly (svāntare eva prakāśate).
उपाधिस्थोऽपि
तद्धर्मैरलिप्तो व्योमवन्मुनिः ।
सर्वविन्मूढवत्तिष्ठेदसक्तो
वायुवच्चरेत्
upādhistho'pi taddharmaih alipto vyoma-vat-muniḥ .
sarvavit-mūḍhavat-tiṣṭhed asakto vāyuvat-charet .. 52..
Despite being (“apparently”)
associated with upādhi and their attributes (upādhi-sthaḥ api
taddharmaiḥ), the muniḥ (jñāni who is
ever immersed in the Self) is untainted (aliptaḥ), like space
(vyoma-vat) (which is untouched by the names and forms that appear in it).
Despite being all-knowing (sarvavit - i.e. ātmaivedaṃ jagat
sarvam -
verse 48), he may come across as a fool (mūḍhavat tiṣṭhet) or move
about like the wind (vayuvat charet) – unattached (as if having no will of his
own).
उपाधिविलयाद्विष्णौ
निर्विशेषं विशेन्मुनिः ।
जले जलं
वियद्व्योम्नि तेजस्तेजसि वा यथा
upādhi vilayāt-viṣṇau nirviśeṣaṃ viśenmuniḥ .
jale jalaṃ viyat-vyomni tejastejasi vā yathā .. 53..
Upon dissolving the upādhi (upādhi-vilayāt)
(i.e., withdrawing identification with them), the muniḥ remains as
the attributeless, all-pervading Self (viṣṇau nirviśeṣaṃ viśet). Just like
water in waves becomes one with water in the ocean (jale jalaṃ), space
inside the pot becomes one with space outside the pot (viyat vyomni), and light
in the reflective surface (pratibimba) merges into the light of the Sun (tejasi
tejasi).
Slokas 54-67: Brahmātma-lakṣaṇam
यल्लाभान्नापरो लाभो यत्सुखान्नापरं
सुखम् ।
यज्ज्ञानान्नापरं ज्ञानं
तद्ब्रह्मेत्यवधारयेत्
yallābhān-nāparo lābho yatsukhān-nāparaṃ sukham .
yajjñānān-nāparaṃ jñānaṃ tadbrahmeti-avadhārayet .. 54..
There
is nothing else of higher attainment than this (yallābhān-nāparo lābho) (i.e.,
recognizing one’s Self), there is nothing else of greater sukham than this (yatsukhān-nāparaṃ
sukham) (i.e., abiding in and as the Self), there is nothing else higher to be
known than this (yajjñānān-nāparaṃ jñānam)
(Brahmavidyā). Know this (i.e., Self) to be Brahman (tad brahma iti avadhārayet).
यद्दृष्ट्वा
नापरं दृश्यं यद्भूत्वा न पुनर्भवः ।
यज्ज्ञात्वा नापरं
ज्ञेयं तद्ब्रह्मेत्यवधारयेत्
yaddṛṣṭvā nāparaṃ dṛśyaṃ yadbhūtvā na punarbhavaḥ .
yajjñātvā nāparaṃ jñeyaṃ tadbrahmeti-avadhārayet.. 55..
There is nothing else higher than
this dṛśyam (i.e., seeing Self is verily
all this, yaddṛṣṭvā nāparaṃ dṛśyaṃ). Having
become this (i.e., brahmavit – knower of Brahman, yadbhūtvā na punarbhavaḥ), there is no
more birth (i.e., knowledge of Brahman liberates one from rebirth). There is
nothing higher to be known than this (yajjñātvā nāparaṃ jñeyam). Know
this (i.e., Self) to be Brahman (tad brahma iti avadhārayet).
तिर्यगूर्ध्वमधः
पूर्णं सच्चिदानन्दमद्वयम् ।
अनन्तं नित्यमेकं
यत्तद्ब्रह्मेत्यवधारयेत्
tiryak-ūrdhva-madhaḥ pūrṇaṃ saccidānandam-advayam .
anantaṃ nityamekaṃ yat tadbrahmeti-avadhārayet.. 56..
That
which pervades above, below, and everywhere (tiryak-ūrdhva-madhaḥ pūrṇaṃ)
is (verily) the pūrṇam (all-encompassing
totality) of the nature of saccidānanda (existence-consciousness-bliss),
nondual (advayam), infinite (anantam), eternal (nityam), and One (ekam). Know
this (i.e., One ~ Self) to be Brahman (tad brahma iti avadhārayet).
अतद्व्यावृत्तिरूपेण
वेदान्तैर्लक्ष्यतेऽद्वयम् ।
अखण्डानन्दमेकं
यत्तद्ब्रह्मेत्यवधारयेत्
atad-vyā-vṛttirūpeṇa vedāntaih-lakṣyate-advayam
akhaṇḍānandam ekaṃ yat tadbrahmeti-avadhārayet .. 57..
Through
the ātma-bodha vedānta upadeśa (which is vṛttirūpeṇa),
is revealed the nondual (advayam), indivisible (akhaṇḍānandam),
bliss, and One (ekam). Know this (i.e., One ~ Self) to be Brahman (tad brahma
iti avadhārayet).
अखण्डानन्दरूपस्य
तस्यानन्दलवाश्रिताः ।
ब्रह्माद्यास्तारतम्येन
भवन्त्यानन्दिनोऽखिलाः
akhaṇḍānanda rūpasya tasyānanda lavāśritāḥ .
brahmādyāh-tāratamyena bhavanti-ānandino-akhilāḥ .. 58..
Brahmā
and other deities partake of a small portion of the infinite-indivisible bliss
(akhaṇḍānanda rūpasya tasyānanda
lava āśritāḥ)
of Brahman (which can be known as the Self) and become blissful as a result (brahmādyāḥ tāratamyena
bhavanti ānandinaḥ
akhilāḥ).
तद्युक्तमखिलं
वस्तु व्यवहारश्चिदन्वितः ।
तस्मात्सर्वगतं
ब्रह्म क्षीरे सर्पिरिवाखिले
tadyuktam akhilaṃ vastu vyavahāraścid-anvitaḥ
tasmātsarvagataṃ brahma kṣīre sarpir-iva-akhile .. 59..
All objects (akhilaṃ
vastu) are pervaded by It (tadyuktam) (i.e., consciousness). All transactions (vyavahāraḥ)
(i.e., cognitions) are possible due to It (cid-anvitaḥ).
This (i.e., consciousness) is all-pervading Brahman (sarvagataṃ
brahma), even as butter permeates milk (kṣīre sarpir iva akhile).
अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम्
।
अरूपगुणवर्णाख्यं
तद्ब्रह्मेत्यवधारयेत्
ananu-asthūlam-ahrasvam adīrgham ajam avyayam .
arūpa guṇa varṇākhyaṃ tadbrahmeti-avadhārayet .. 60..
It
is neither tiny nor gross (ananu-asthūlam), nor short nor long (ahrasvam
adīrgham), unborn (ajam), changeless (avyayam), formless (arūpa), and devoid of
guṇa or varṇa
(guṇa varṇa
akhyam). Know this (i.e., It ~ Self) to be Brahman (tad brahma iti avadhārayet).
यद्भासा
भास्यतेऽर्कादि भास्यैर्यत्तु न भास्यते ।
येन सर्वमिदं भाति
तद्ब्रह्मेत्यवधारयेत्
yadbhāsā bhāsyate arkādi bhāsyaih-yah tu na bhāsyate .
yena sarvamidaṃ bhāti tadbrahmeti-avadhārayet .. 61..
That (i.e.,
consciousness) shining lends luminescence to the Sun and the rest (yadbhāsā
bhāsyate arkādi), but cannot be illumined by anything else (bhāsyaiḥ
yah tu na bhāsyate). That (i.e., consciousness) by
which all this shines (yena sarvam idaṃ
bhāti),
know this (i.e., consciousness ~ Self) to be Brahman (tad brahma iti
avadhārayet).
स्वयमन्तर्बहिर्व्याप्य
भासयन्नखिलं जगत् ।
ब्रह्म प्रकाशते
वह्निप्रतप्तायसपिण्डवत्
svayam antarbahih-vyāpya bhāsayan akhilaṃ jagat .
brahma prakāśate vahni-prataptā-yasa-piṇḍavat .. 62..
It pervades in and out
(svayam antarbahir vyāpya) and illumines the entire jagat (i.e., changeful
universe, bhāsayan akhilaṃ jagat). Brahman shines
(brahma prakāśate) like fire, lending its fiery glow to the world (vahni-prataptā-yasa-piṇḍavat)
(just as fire makes an iron ball red-hot).
जगद्विलक्षणं
ब्रह्म ब्रह्मणोऽन्यन्न किंचन ।
ब्रह्मान्यद्भाति
चेन्मिथ्या यथा मरुमरीचिका
jagad vilakṣaṇaṃ brahma brahmaṇo'nyanna kiṃcana .
brahmānyat-bhāti chet-mithyā yathā marumarīcikā .. 63..
This world (jagat) (appearance) indicates
Brahman (vilakṣaṇaṃ
brahma) as the real existence. There is nothing other than Brahman (brahmaṇaḥ
anyat na kiṃcana). If anything
appears to shine apart from Brahman (brahma anyat bhāti), it is mithyā
(illusory), just like a mirage appearing on a desert (yathā maru-marīcikā).
दृश्यते श्रूयते
यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत् ।
तत्त्वज्ञानाच्च
तद्ब्रह्म सच्चिदानन्दमद्वयम्
dṛśyate śrūyate yadyat-brahmaṇo'nyanna tadbhavet .
tattvajñānācca tadbrahma saccidānandam advayam .. 64..
Know all that is perceived and
heard (dṛśyate śrūyate yadyat) (i.e., part of the
appearance-universe) to be verily Brahman (brahmaṇaḥ anyat na tad
bhavet) and nothing apart from it. After having obtained this tattva jñāna, one
recognizes Brahman (tattva jñānāc tad brahma) as the nondual
existence-consciousness-bliss (saccidānandam advayam).
सर्वगं
सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते ।
अज्ञानचक्षुर्नेक्षेत
भास्वन्तं भानुमन्धवत्
sarvagaṃ saccidātmānaṃ jñānacakṣur nirīkṣate .
ajñāna cakṣuh na eekṣeta bhāsvantaṃ bhānum andhavat .. 65..
The
all-pervading Self (sarvagā saccidātmā) of the nature of
existence-consciousness is known through the eye of wisdom (jñānacakṣuḥ)
obtained through ātma-bodha upadeśam. But one devoid of this eye of wisdom (ajñāna
cakṣuḥ) does not see the resplendent Self (bhāsvantaṃ
bhānum)
(whose brahma svarūpa lakṣaṇam is revealed by ātma-bodha
upadeśam), just like the blind cannot see the Sun (andhaḥ
bhānum
iva).
श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः
।
जीवः सर्वमलान्मुक्तः
स्वर्णवद्द्योतते स्वयम्
śravaṇādibhih-uddīpta jñānāgni pari tāpitaḥ .
jīvaḥ sarvamalāt muktaḥ svarṇa vat dyotate svayam .. 66..
Through śravaṇam
and so forth (i.e., mananam, nididhyāsanam, śravaṇādibhih),
the jñānāgni (fire of knowledge, uddīpta jñānāgni) is kindled. The heat of this
fire (pari tāpitaḥ) removes all the
impurities (sarva-malāt) of the jīvaḥ,
just like smelting of gold frees it from impurities (svarṇa-vat
dyotate svayam).
हृदाकाशोदितो
ह्यात्मा बोधभानुस्तमोऽपहृत् ।
सर्वव्यापी सर्वधारी
भाति भासयतेऽखिलम्
hṛdākāśa udito hi-ātmā bodha bhānustamō-apahṛt .
sarvavyāpī sarvadhārī bhāti bhāsayate akhilaṃ .. 67..
This Self arises from the heart-space (hṛdākāśa uditaḥ) and, like the sun
of knowledge (bodha bhānuh), destroys all darkness (tamaḥ apahṛt) (i.e., seeing
duality as apart from Brahman). It (i.e., Self) is all-pervading (sarvavyāpī),
the basis of everything (sarvadhārī), self-shining (bhāti), and reveals
everything (bhāsayate akhilam).
Sloka 68: Ātmabodha upadeśam culminates in svātmatīrtha-snānam – i.e. realized one’s Infinite nature.
दिग्देशकालाद्यनपेक्ष्य
सर्वगं
शीतादिहृन्नित्यसुखं
निरंजनम् ।
यः स्वात्मतीर्थं
भजते विनिष्क्रियः
स
सर्ववित्सर्वगतोऽमृतो भवेत्
dik-deśa-kālādi-anapekṣya sarvagaṃ
śītādi-hṛnnityasukhaṃ niranjanam .
yaḥ svātmatīrthaṃ bhajate vi-niṣkriyaḥ
sa sarvavit sarvagato-amṛto bhavet .. 68..
That which is not dependent on direction, time, or space (dik-deśa-kālādi-anapekṣya) and is available everywhere (sarvagam). That which is not affected by heat or cold (śītādi-hṛt), is the source of inner joy (nitya-sukham), and is taintless (niranjanam). By worshipping at that Ātmatīrthaṃ (yaḥ svātmatīrthaṃ bhajate) in his (very) Self (i.e., here and now) after renouncing actions (vi-niṣkriyaḥ, that take us away from taking a dip at this Ātmatīrthaṃ), one becomes all-knowing (sarvavit – refer to ātmaivedaṃ jagat sarvam – verse 48), all-pervading (sarvagataḥ - refer to sadā sarvagatah api ātmā – verse 17, sarvagaṃ saccidātmānaṃ - verse 65), and immortal (amṛto bhavet).
Jaya Jaya Śankara Hara Hara Śankara.
Jai Sri Rāmakrishnārpanamastu
.. iti śaṃkarācāryaviracita
ātmabodhaḥ samāptaḥ ..
Śri Rāmakriśnārpanamastu
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