क्व निरोधो विमूढस्य यो निर्बन्धं करोति वै ।
स्वारामस्यैव धीरस्य सर्वदासावकृत्रिमः ॥१८-४१॥
Where is the control for the fool who
controls with effort?
For the wise one who rests in the Self,
such a control is always natural.
(The mind in a realized Knower is
already subdued and powerless.)
भावस्य भावकः कश्चिन्न किंचिद्भावकोपरः
।
उभयाभावकः कश्चिदेवमेव निराकुलः ॥१८-४२॥
Some one conceives the existence of the
object;
some one else conceives it as
nothing.
(Some theory proves that the world is
real; some theory proves that void is real.)
Some one (the Knower) does not conceive
both.
That is how he stays without agitations.
(He knows that the world is
not real; and he knows that it is not void-ness also.
He realizes the Knowledge
alone as the reality.
He knows that the Reality
alone shines as the unreal world; and that the world-shine is the very nature
of Chit, the pure consciousness.)
शुद्धमद्वयमात्मानं भावयन्ति कुबुद्दयः
।
न तु जानन्ति संमोहाद्यावज्जीवमनिर्वृताः
॥१८-४३॥
The foolish minded,
contemplate upon the Self which is pure
and non-dual.
They never know it at all, all through their
lives, because of their misguided ideas;
and never attain the final beatitude.
(How can you contemplate on
the Self as an object of thought?
The ignorant can imagine
only; but never realize the truth through understanding.)
मुमुक्षोर्बुद्धिरालंबमन्तरेण न विद्यते
।
निरालम्बैव निष्कामा बुद्धिर्मुक्तस्य
सर्वदा ॥१८-४४॥
The mind of a ‘seeker of liberation’
cannot stay without any support.
The mind of an ‘already liberated one’
needs no support,
and is free of all desires at all times.
(A seeker of liberation has
to have the world as his support, to seek liberation to be freed of it. Not so
for the liberated one, for he understands the world as an empty expanse of
Knowledge alone.
Know that you are liberated;
you do not need liberation at all.
Believe that you need
liberation; you are always bound.)
विषयद्वीपिनो वीक्ष्य चकिताः शरणर्थिनः
।
विशन्ति झटिति क्रोडं निरोधैकाग्रसिद्धये
॥१८-४५॥
By the very glance at the tigers called
sense objects, the fools are shocked;
and seeking shelter, enter immediately a
hollow place,
for achieving success in
single-mindedness and control of mind.
(Observe the foolish engaged
in seeking liberation!
See how they pretend to keep
away all the sense objects from their sight even.
Look how they outwardly shun
all the sense objects like poison.
At the sight of an object
that affects their minds, they act shocked and feel offended.
They immediately retire into
the darkness of caves (rooms) and try to erase off their desires through
meditation.
What is there to be frightened
of a sense object?
What is there to shun it as
some inauspicious thing, dragging you away from Brahman?
Observe and analyze the sense
object.
It is just a form of
Knowledge brought by the senses.
It is Brahman shining as
Knowledge.
When you see the emptiness of
it all, why shun it?
Do not cherish the desire
within and pretend outward dispassion.
Do not run away from it,
because it does not exist at all.
If you run away from a ghost,
you will never be out of the clutches of ghost.)
निर्वासनं हरिं दृष्ट्वा तूष्णीं विषयदन्तिनः
।
पलायन्ते न शक्तास्ते सेवन्ते कृतचाटवः
॥१८-४६॥
Looking at the lion (Knower) freed of
all Vaasanaas,
the elephants called sense objects run
off silently, unable to attack him.
They serve him like slaves.
न मुक्तिकारिकां धत्ते निःशङ्को युक्तमानसः
।
पश्यन् शृण्वन् स्पृशन् जिघ्रन्नशन्नास्ते
यथासुखम् ॥१८-४७॥
The one whose mind is absorbed in his
true essence,
does not do anything to attain Mukti.
He remains without doubts.
He remains naturally blissful,
while seeing, listening, touching, smelling,
and tasting.
(‘I want to attain Mukti’;
this thought itself becomes a big blockage in the path of Mukti. If you want to
attain Mukti, understand that you can never attain Mukti at all.
When you with the light of
knowledge, are ascertained that liberation does not exist, then you are truly
liberated.)
वस्तुश्रवणमात्रेण शुद्धबुद्धिर्निराकुलः
।
नैवाचारमनाचारमौदास्यं वा प्रपश्यति ॥१८-४८॥
By just listening about the Reality,
the wise one instantly is freed of all
anxieties;
and becomes endowed with the purified
intellect.
He does not bother about discipline, or
lack of discipline;
or does not purposely ignore the
objects.
यदा यत्कर्तुमायाति तदा तत्कुरुते ऋजुः
।
शुभं वाप्यशुभं वापि तस्य चेष्टा हि
बालवत् ॥१८-४९॥
The guileless one does whatever he feels
like doing at any time,
auspicious or inauspicious.
His actions are like that of a child.
(A child has no idea of good
or bad; auspicious or inauspicious.
It is happy and plays around
without any idea of good or bad.
That is how the mind of a
Knower also is!
He has no pretence; is simple
hearted like a child.
He loves the entire world as
his own Self.
What restriction can be there
for such a pure person?)
स्वातन्त्र्यात्सुखमाप्नोति स्वातन्त्र्याल्लभते
परम् ।
स्वातन्त्र्यान्निर्वृतिं गच्छेत्स्वातन्त्र्यात्परमं
पदम् ॥१८-५०॥
Through dependence on the Self, he
attains the bliss;
through dependence on the Self he
attains the Supreme;
through dependence on the Self he attains the
final beatitude;
through dependence on the Self, he attains
the Supreme state.
(What is Svaatantrya,
dependence on the Self; or independence?
A Knower is not dependent on
the world for his happiness. He is happy with himself.)
अकर्तृत्वमभोक्तृत्वं स्वात्मनो मन्यते
यदा ।
तदा क्षीणा भवन्त्येव समस्ताश्चित्तवृत्तयः
॥१८-५१॥
When one understands his nature of
non-doer ship and non-enjoyer ship,
then all his mind vibrations cease to
be.
उच्छृङ्खलाप्यकृत्रिमा स्थितिर्धीरस्य
राजते ।
न तु सस्पृहचित्तस्य शान्तिर्मूढस्य कृत्रिमा
॥१८-५२॥
Though unrestrained,
the natural state of the wise one shines
forth as the tranquil state;
not so of the forced pretence conduct of
a fool, whose mind is tainted by desires.
विलसन्ति महाभोगैर्विशन्ति गिरिगह्वरान्
।
निरस्तकल्पना धीरा अबद्धा मुक्तबुद्धयः
॥१८-५३॥
The liberated ones of stabilized
intellect,
are the courageous ones who are free of all
imaginations.
They engage in great pleasures also; and
enter the caves of the hills also.
(The Knower does not get
affected by any ‘perceived’.
He is equally happy in a city
full of objects and a forest in the hills also.
What matters what the senses
paint the world as?
Everything is empty of
essence only, like in a dream.
What matters if you see a
forest in the dream, or a palace in the dream?
Both experiences are
meaningless and unreal.)
श्रोत्रियं देवतां तीर्थमङ्गनां भूपतिं
प्रियम् ।
दृष्ट्वा संपूज्य धीरस्य न कापि हृदि
वासना ॥१८-५४॥
The Knower never is tainted by a
Vaasanaa,
when he sees
a person well versed in Vedas, a god, a
holy place,
a
beautiful woman, a king, and a friend.
He reveres them all as his own essence.
(The Knower is not affected
by the sight of any person in any rank of the society. For him, every one is
the shine of Chit-expanse only. He is equal-minded towards all.
He never reacts to anybody
with Vaasanaas of likes and dislikes.)
भृत्यैः पुत्रैः कलत्रैश्च दौहित्रैश्चापि
गोत्रजैः ।
विहस्य धिक्कृतो योगी न याति विकृतिं
मनाक् ॥१८-५५॥
When the servants, sons, wives, grand
children, and his own descendents
laugh at him and humiliate him, the Yogi never
feels any pinch.
(It is not that, everyone can
grasp the supreme state of the realized Sage.
Realization does not shine
like halo around your head; or give you any miraculous powers to exhibit.
Realization is just the true Knowledge of the Reality.
If he tries to explain the
Knowledge to his family or friends, they may not understand his words at all.
Stuck to ceremonies, deities and outward show of religion, the people around
him may ridicule him, laugh at him or ignore him.
The Yogi remains silent in is
own knowledge.
Only another BrahmaJnaani can
understand the pure state of another realized person. )
संतुष्टोऽपि न संतुष्टः खिन्नोऽपि न च
खिद्यते ।
तस्याश्चर्यदशां तां तां तादृशा एव जानते
॥१८-५६॥
Though laughing in joy, he is not happy.
Though acting sad, he is not sad.
His amazing state is understood, by only
those who also stay in that state.
(Hiding his Knowledge from
the ordinary people, he laughs when they laugh; cries when they cry. Actually,
any happy event of the world does not increase his inner bliss; and any sad
event of the world does not decrease his inner bliss. He is always in the same
state of silent bliss; but lives like an ignorant man when among the ignorant.)
कर्तव्यतैव संसारो न तां पश्यन्ति सूरयः
।
शून्याकारा निराकारा निर्विकारा निरामयाः
॥१८-५७॥
The ‘worldly existence’ is the other
name for ‘actions of binding nature’.
The wise ones do not see it at all.
(They exist as just the witness-state of
the world.)
They are of the form of emptiness (empty
of world-existence);
are formless (not identified with the
body);
are without change and afflictions (stay
as the Brahman-state.).
अकुर्वन्नपि संक्षोभाद्व्यग्रः सर्वत्र
मूढधीः ।
क्र्वन्नपि तु कृत्यानि कुशलो हि निराकुलः
॥१८-५८॥
The foolish minded one, stays drowned
everywhere in anxieties,
even if he is doing nothing.
The wise one stays without any anxiety
even while engaged in actions;
he is indeed talented.
सुखमास्ते सुखं शेते सुखमायाति याति च
।
सुखं वक्ति सुखं भुङ्क्ते व्यवहारोऽपि
शान्तधीः ॥१८-५९॥
He stays happily; sleeps happily;
comes happily; goes happily; talks happily;
eats happily.
He remains with a quiet mind even while
attending to the affairs of the world.
स्वभावाद्यस्य नैवार्तिर्लोकवद्व्यवहारिणः
।
महाहृद इवाक्षोभ्यो गतक्लेशः स शोभते
॥१८-६०॥
By nature the wise one has no wants.
When acting like the other people, he
shines forth without any anxiety,
like an undisturbed lake.
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