Sloka 67 and 68
Hari OM,
SLOKA 67:
hR^idaakaashodito hyaatmaa bodhabhaanustamo.apahR^it.h .
sarvavyaapii sarvadhaarii bhaati bhaasayate.akhilam.h .. 67..
Pada artha:
Hrud aakaashaha uditaha: which rises in the sky of the heart
Hi: verily
Aatmaa: the Atman
Bodhabhanuhu: the sun of knowledge
Tamaha: darkness
Aphrut: destroys
Sarva vyaapi: which is pervading everything
Sarvadhaari: sustains all
Bhaati: shines
Bhaasyate: makes everything to shine
Akhilam: everything
The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.
In this sloka, Acharya is next explaining about the rise of knowledge that removes all ignorance. Self Knowledge is here compared to the sun who removes all the darkness and illumines the entire world. It is because of this Sun that one can see various objects and the world is known, such a sun is here compared to Atman which is verily consciousness.
As we have learnt in the previous slokas also, it is only due to consciousness that all the other senses seem to perceive and function. It is consciousness alone that illumines everything and hence sustains everything. When such consciousness is realized as the very nature of Self, when such sun rises in the sky of heart, all the ignorance, affections, aversions vanish just like the darkness that vanishes with the rise of sun.
As at the approach of dawn the darkness dissolves off and the light brings everything clearly to our cognition; so too at the dawn of wisdom, all the ignorance is destroyed and the Self is realized as the all pervading, sole illuminator and sustainer.
Let us move on to the last sloka in the next mail.
In the previous slokas, Acharya explained the nature of Self and the nature of Brahman to us elaborately. In this concluding sloka, we learn that such a realized one who knows Self as Brahman becomes Brahman alone.
SLOKA 68:
digdeshakaalaadyanapekshya sarvagaM
shiitaadihR^itrityasukhaM nira.njanam.h .
yassvaatmatiirthaM bhajate vinishhkriyaH H
sa sarvavitsarvagato.amR^ito bhavet.h .. 68..
pada artha:
Dik desha kaala aadi: direction, space and time
Anapekshaya: not depending upon
Sarvagam: which is present everywhere
Shaati aadi hrut: which destroys cold etc.,
Nitya sukham: which is Bliss eternal
Niranjanam: which is taintless
Yaha: who
Swa aatma teerthyam: the holy place of his own Atman
Bhajate: worships
Vinishkriyaha: renouncing all activities
Saha: He
Sarvavait: all knowing
Sarvagataha: all pervading
Amrutaha: immortal
Bhayet: becomes
He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.
Acharya is here explaining that Atman is ever blissful and unaffected irrespective of the external events and the world. Self is ever free from all the limitations of time, space and all directions, as we have learnt it is that which is all pervading and ever present. Hence there can be no bondage nor limitations for Self. Just like the sun that is ever shining unaffected by the world and its happenings, Atman transcends beyond all limitations and is ever blissful. It is that which is ever present and is verily the substratum of all the illusory creations. It is but pure consciousness and hence the self illumining and illuminator of the entire creation. Or to summarize, Self is but Sat-chit-Anandam, the Existence-Consciousness-Bliss or verily Brahman or in other words, AHAM BRAHMASMI, I am ever and verily Brahman, the Existence- Bliss- Absolute
Acharya is here explaining that one who renounces all desires and ego and attachments to likes and dislikes of the world and its pleasures and one who is ever established in the reality of Self verily enjoys the eternal bliss and hence becomes Brahman alone.
As the Lord explains in many places in Gita about such a knower as;
anapekShaH shuchirdakSha udaasiino gatavyathaH
.sarvaarambhaparityaagii yo madbhaktaH sa me priyaH .. 12\-16..
He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.
samaduHkhasukhaH svasthaH samaloshhTaashmakaa~nchanaH
.tulyapriyaapriyo dhiirastulyanindaatmasa.nstutiH .. 14\-24..
maanaapamaanayostulyastulyo mitraaripakShayoH .
sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14\-25..
He to whom pain and pleasure are alike, who dwells in the Self, to whom a clod of earth and stone and gold are alike, to whom the dear and the un-dear are alike, who is a man of wisdom, to whom censure and praise are same;
The same in honour and disgrace, the same towards friends and enemies, abandoning all undertakings – he is said to have crossed beyond the gunas.
As the Upanishads proclaim, the knower of Brahman becomes verily the Brahman. One who overcomes the attachments and aversions to the illusory world and realizes the real nature of Self as that of Existence Consciousness Bliss verily becomes bliss and hence becomes immortal. I.e. for such a knower, there is no death as Self is ever existence and no sadness as Self is but bliss and no limitations as Self is consciousness.
The Kaivalya Upanishad explains the same in various slokas as:
vedairanekairahameva vedyo vedaantakR^idvedavideva chaaham.h .
na puNyapaape mama naasti naasho na janma dehendriyabuddhirasti .. 22..
22. I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction, I have no birth, nor any self-identity with the body and the organs.
na bhuumiraapo na cha vahnirasti na chaanilo me.asti na chaambaraM cha .
evaM viditvaa paramaatmaruupaM guhaashayaM niShkalamadvitiiyam.h .. 23
samastasaakShiM sadasadvihiinaM prayaati shuddhaM paramaatmaruupam.h ..
yaH shataruudriyamadhiite so.agnipuuto bhavati suraapaanaatpuuto bhavatisa
sa brahmahatyaayaaH puuto bhavati sa suvarNasteyaatpuuto bhavati
sa kR^ityaakR^ityaatpuuto bhavati tasmaadavimuktamaashrito
bhavatyatyaashramii sarvadaa sakR^idvaa japet.h ..
For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Paramatman Itself.
anena j~naanamaapnoti sa.nsaaraarNavanaashanam.h . tasmaadevaM
viditvainaM kaivalyaM padamashnute kaivalyaM padamashnuta iti ..
By means of this, one attains the Knowledge that destroys the ocean of Samsara or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation.
.. iti sha.nkaraachaaryavirachita aatmabodhaH samaaptaH ..
Thus concludes Atma-Bodha.
OM TAT SAT
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
SLOKA 67:
hR^idaakaashodito hyaatmaa bodhabhaanustamo.apahR^it.h .
sarvavyaapii sarvadhaarii bhaati bhaasayate.akhilam.h .. 67..
Pada artha:
Hrud aakaashaha uditaha: which rises in the sky of the heart
Hi: verily
Aatmaa: the Atman
Bodhabhanuhu: the sun of knowledge
Tamaha: darkness
Aphrut: destroys
Sarva vyaapi: which is pervading everything
Sarvadhaari: sustains all
Bhaati: shines
Bhaasyate: makes everything to shine
Akhilam: everything
The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.
In this sloka, Acharya is next explaining about the rise of knowledge that removes all ignorance. Self Knowledge is here compared to the sun who removes all the darkness and illumines the entire world. It is because of this Sun that one can see various objects and the world is known, such a sun is here compared to Atman which is verily consciousness.
As we have learnt in the previous slokas also, it is only due to consciousness that all the other senses seem to perceive and function. It is consciousness alone that illumines everything and hence sustains everything. When such consciousness is realized as the very nature of Self, when such sun rises in the sky of heart, all the ignorance, affections, aversions vanish just like the darkness that vanishes with the rise of sun.
As at the approach of dawn the darkness dissolves off and the light brings everything clearly to our cognition; so too at the dawn of wisdom, all the ignorance is destroyed and the Self is realized as the all pervading, sole illuminator and sustainer.
Let us move on to the last sloka in the next mail.
In the previous slokas, Acharya explained the nature of Self and the nature of Brahman to us elaborately. In this concluding sloka, we learn that such a realized one who knows Self as Brahman becomes Brahman alone.
SLOKA 68:
digdeshakaalaadyanapekshya sarvagaM
shiitaadihR^itrityasukhaM nira.njanam.h .
yassvaatmatiirthaM bhajate vinishhkriyaH H
sa sarvavitsarvagato.amR^ito bhavet.h .. 68..
pada artha:
Dik desha kaala aadi: direction, space and time
Anapekshaya: not depending upon
Sarvagam: which is present everywhere
Shaati aadi hrut: which destroys cold etc.,
Nitya sukham: which is Bliss eternal
Niranjanam: which is taintless
Yaha: who
Swa aatma teerthyam: the holy place of his own Atman
Bhajate: worships
Vinishkriyaha: renouncing all activities
Saha: He
Sarvavait: all knowing
Sarvagataha: all pervading
Amrutaha: immortal
Bhayet: becomes
He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.
Acharya is here explaining that Atman is ever blissful and unaffected irrespective of the external events and the world. Self is ever free from all the limitations of time, space and all directions, as we have learnt it is that which is all pervading and ever present. Hence there can be no bondage nor limitations for Self. Just like the sun that is ever shining unaffected by the world and its happenings, Atman transcends beyond all limitations and is ever blissful. It is that which is ever present and is verily the substratum of all the illusory creations. It is but pure consciousness and hence the self illumining and illuminator of the entire creation. Or to summarize, Self is but Sat-chit-Anandam, the Existence-Consciousness-Bliss or verily Brahman or in other words, AHAM BRAHMASMI, I am ever and verily Brahman, the Existence- Bliss- Absolute
Acharya is here explaining that one who renounces all desires and ego and attachments to likes and dislikes of the world and its pleasures and one who is ever established in the reality of Self verily enjoys the eternal bliss and hence becomes Brahman alone.
As the Lord explains in many places in Gita about such a knower as;
anapekShaH shuchirdakSha udaasiino gatavyathaH
.sarvaarambhaparityaagii yo madbhaktaH sa me priyaH .. 12\-16..
He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.
samaduHkhasukhaH svasthaH samaloshhTaashmakaa~nchanaH
.tulyapriyaapriyo dhiirastulyanindaatmasa.nstutiH .. 14\-24..
maanaapamaanayostulyastulyo mitraaripakShayoH .
sarvaarambhaparityaagii guNaatiitaH sa uchyate .. 14\-25..
He to whom pain and pleasure are alike, who dwells in the Self, to whom a clod of earth and stone and gold are alike, to whom the dear and the un-dear are alike, who is a man of wisdom, to whom censure and praise are same;
The same in honour and disgrace, the same towards friends and enemies, abandoning all undertakings – he is said to have crossed beyond the gunas.
As the Upanishads proclaim, the knower of Brahman becomes verily the Brahman. One who overcomes the attachments and aversions to the illusory world and realizes the real nature of Self as that of Existence Consciousness Bliss verily becomes bliss and hence becomes immortal. I.e. for such a knower, there is no death as Self is ever existence and no sadness as Self is but bliss and no limitations as Self is consciousness.
The Kaivalya Upanishad explains the same in various slokas as:
vedairanekairahameva vedyo vedaantakR^idvedavideva chaaham.h .
na puNyapaape mama naasti naasho na janma dehendriyabuddhirasti .. 22..
22. I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction, I have no birth, nor any self-identity with the body and the organs.
na bhuumiraapo na cha vahnirasti na chaanilo me.asti na chaambaraM cha .
evaM viditvaa paramaatmaruupaM guhaashayaM niShkalamadvitiiyam.h .. 23
samastasaakShiM sadasadvihiinaM prayaati shuddhaM paramaatmaruupam.h ..
yaH shataruudriyamadhiite so.agnipuuto bhavati suraapaanaatpuuto bhavatisa
sa brahmahatyaayaaH puuto bhavati sa suvarNasteyaatpuuto bhavati
sa kR^ityaakR^ityaatpuuto bhavati tasmaadavimuktamaashrito
bhavatyatyaashramii sarvadaa sakR^idvaa japet.h ..
For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Paramatman Itself.
anena j~naanamaapnoti sa.nsaaraarNavanaashanam.h . tasmaadevaM
viditvainaM kaivalyaM padamashnute kaivalyaM padamashnuta iti ..
By means of this, one attains the Knowledge that destroys the ocean of Samsara or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation.
.. iti sha.nkaraachaaryavirachita aatmabodhaH samaaptaH ..
Thus concludes Atma-Bodha.
OM TAT SAT
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
posted by vedanta | 10:35 AM
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