Location: India

Thursday, November 02, 2006

Sloka - 49 and 50

Hari OM,

jiivanmuktastu tadvidvaan.hpuurvopaadhiguNaanstyajet.h .
sachchidaanandaruupatvaat.h bhaved.hbhramarakiiTavat.h .. 49..

pada artha:
jeevanmuktaha: liberated one
tu: verily
tad vidvaan: endowed with Self knowledge
purva upaadhi gunaan: traits of the previous equipments
tyajet: gives up
satchitanandaroopavat: because of (his)nature of existence knowledge and Bliss
bhavet: will be
bhramara keetakavat : like a wasp

A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.

In the previous slokas we have been learning about a realized one through Acharya Sankara’s words. In the last slokas Acharya explained that a yogi through the eye of wisdom sees only Self everywhere and regards all the universe as own Self. To such a one, there is nothing but Self alone. Acharya explains more in this sloka as:

Just like a worm that completely transforms itself to be come a beautiful butterfly or a wasp, a liberated one gives up all the previous tendencies and becomes verily Brahman. Scriptures hence explain that “Brahma vid Brahmaiva bhavathi”. Knowing Brahman, one verily becomes Brahman.
Mundaka Upanishad says:
sa yo ha vai tat.h paramaM brahma veda
brahmaiva bhavati naasyaabrahmavitkule bhavati
tarati shokaM tarati paapmaanaM guhaagranthibhyo
vimukto.amR^ito bhavati III-ii-9

“Anyone who knows that supreme Brahman becomes Brahman indeed. In his line is not born anyone who does not know Brahman. He overcomes grief, and rises above aberrations; and becoming freed from the knots of the heart, he attains immortality.”

Thus to such a knower of Brahman, all the traits of an ignorant mind are completely removed and with all duality, the attachments, aversions and miseries are also dissolved and when everything but the Self is realized to be an illusion, all the inner equipments and hence the traits also vanish. Thus to such a one, there is nothing but Brahman alone and become verily Existence consciousness bliss.

Kena Upanishad explains the same as:
yo vaa etaamevaM vedaapahatya paapmaanamanante svarge
loke jyeye pratitishhThati pratitishhThati .. iv-9

“He who knows this thus, with his sins destroyed, becomes firmly seated in the infinite, blissful and supreme Brahman. He becomes firmly seated (in Brahman).”

We shall continue learning more about such a jeevanmukta more in next sloka.

tiirtvaa mohaarNavaM hatvaa raagadveshhaadiraakshasaan.h .
yogii shaantisamaayukta aatmaaraamo viraajate .. 50..

Pada artha:
Theerthva: after crossing
Moha arnavam: the ocean of delusion
Hathva: killing
Raga dwesha raakshisaan: the monsters of likes and dislikes
Yogi: the yogi
Shannti samaayutkaha: united with peace
Atmaaraamaha: one who revels within himself
Viraajate: shines

After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.

Acharya Sankara continues to explain about a jeevanmukta in this sloka. To one who has conquered ego, there can be no likes nor dislikes, hatred nor anger and becomes verily Brahman, i.e. existence, consciousness and bliss. As explained in the fourth chapter 19th sloka of Gita,

yasya sarve samaarambhaaH kaamasaN^kalpavarjitaaH .
JYaanaagnidagdhakarmaaNa.n tamaahuH paNDitaM budhaaH .. 4\-19..

“He whose engagements are all devoid of desires and purposes and whose actions have been burnt by the fire of wisdom, him the wise call a sage.”

Acharya explains about such a one in this sloka.
It is only when all the world is known as only an illusion and there are no emotions to any of the worldly objects can one be forever completely immersed in the blissful Self. The delusory objects are described by Acharya here as the monsters of the samsara. A Jnaani who has crossed over the ocean of ignorance and has neither hatred nor attachment towards them is alone eligible for the eternal bliss. As explained again and again by Lord in Gita 12th and 14 chapter:

yo na hR^ishhyati na dveshhTi na shochati na kaaN^kShati .
shubhaashubhaparityaagii bhaktimaanyaH sa me priyaH .. 12\-17..

“He who neither rejoices, nor hates, nor grieves, nor desires, renouncing good and evil, he who is full of devotion is dear to Me.”

samaH shatrau cha mitre cha tathaa maanaapamaanayoH .
shiitoshhNasukhaduHkheshhu samaH saN^gavivarjitaH .. 12\-18..

tulyanindaastutirmaunii santushhTo yena kenachit.h .
aniketaH sthiramatirbhaktimaanme priyo naraH .. 12\-19..

“He who is the same to foe and friend and also in honour and dishonour; who is the same in cold and heat, in pleasure and pain; who is free from attachment; to whom censure and praise are equal; who is silent, content with anything, homeless, steady-minded, full of devotion; that man is dear to me.”

To such a yogi, there is nothing but bliss alone as Acharya describes in Baja govindam as “Nandhati nandhati nandhat eva” ;
It is Bliss, Bliss and Bliss alone.

Hari OM

With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God


Post a Comment

<< Home