kaivalyasandhanam.For.Englishversion
|| kaivalya-SandhAnaM ||
॥ कैवल्य संधानम् ॥
॥ कोऽस्म्यहम् कोऽस्म्यहम् ॥
© Vinay Vaidya,
26112011.
~~~~~
AtmAnaM viddhi tadeva RddhiH |
vimalA subuddhiH tadeva siddhiH ||
so-ayaM gaNeshaH so-ahaM pareshaH |
samRddhiH saMsiddhiH evaM prasiddhiH ||
~~~~~~~
AtmanaM = (To) The 'Self', (accusative)
viddhi = 'know' (imperative);
tadeva = tat-eva = that alone (is),
RddhiH = prosperity.
vimalA subuddhiH = purirty of mind (is),
tadeva = tat-eva = that alone (is),
siddhiH = achievement / accomplishment.
so-ayaM =This is 'He'
gaNeshH = gaNesha, 'Brahman', The
Supreme Reality; when 'Brahman' is
viewd as Cosmic-Intelligence-principle.
so-ahaM = 'He'; = 'ahaM'
= The "I am 'That',"-principle, is also,
pareshaH = The Only God Supreme.
(Knowing this is the true)
samRddhiH = affluence,
saMsiddhiH = Fulfilment,
evaM = and,
prasiddhiH = Glory.
--
Know the Self,
That alone is prosperity,
purity of the mind,
That alone is accomplishment,
This is 'He',
GaNesha, -The Supreme Reality,
(when 'bRahman' is viewd in the
form of Cosmic Intelligence Principle.)
--
pashyAmi jagadidaM jAgRddashAyAM
pashyAmi swapne manojachcha .
pashyAmyajnAnaM pragADhe suShupte
ko-asmi kuto wA kathamasmi ko-ahaM ?
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
daShAtrayIM pashyati yo yato-ahaM
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 1.
pashyAmi = '(I) see',
jagadidaM = jagat-idaM = This world,
jAgRddashAyAM = jAgRt-dashAyAM =
During the time when I am awake.
and,
pashyAmi = '(I) see',
swapne = during the time while I dream.
mano-jagachcha =mano-jagat-cha =
the mental-world of my own mind.
pashyAmi = '(I) see',
ajnAnaM = ignorance only,
pragADhe suShupte = during the deep
dreamless sleep.
(Because after waking-up, I assert that I
knew nothing during that time when I was
fast asleep. This is the evidence to; I knew
well that 'I' was there and 'I' 'saw' that 'I'
did know nothing at that time. The same
evidence and 'I' is there even here at this
moment when I am in this waking state of
the mind.This is the direct, prima-facie and
the first-hand clue to the way to 'Self', and
also; how to understand 'who' and 'what' is
the 'I' in fact. and so follows the next line :
'ko-asmi ... )
ko-asmi = 'Who' '(I)' am?
kuto = where-from, whence ?
wA = Or,
kathaM = how, in what manner ?
-asmi = am,
ko-ahaM = Who (am) 'I' ?
ko = who,
asmi = am,
ko = who,
ahaM = I,
ko = who,
asmi = am,
ko = who,
ahaM = I,
dashAtrayIM = To these 3 states
of the mind, namely; waking, dream
and deep sleep.
pashyati = sees,
yo = He, - is the one that,
(yo pashyati = the one that sees
these 3 states),
yato = because, hence, therefore,
-ahaM = the true 'I' .
...................... 1.
--
--
dRshyo prapancho na ahamasmi satyaM
jAgRti cha swapno na ahamasmi nityaM |
bhogyAH cha viShayAH na tadwat-ahamasmi
deho na bhoktA na indriyANI tathaiva ||
ko-asti bhoktA kuto wA kathaM wA ?
bhoktA tu kashchit-chid-rUpakAtmA
ko asmi ko-ahaM ko-asmi ko-ahaM ||...2.
--
dRshyo prapancho = the phenomenal world,
na = not,
aham-asmi = ( but ) I am,
satyaM = the Truth,
jAgRti = waking state,
cha = as well as,
swapno = dream-state,
na = not,
aham-asmi nityaM = (but) I am ever-existing.
And,
bhogyAH ch viShayAH = I am neither the
objects that are enjoyed by the senses,
tadvat = likewise.
and, ahamasmi = I am not,
deho = the body,
And, na bhokta = neither the one who enjoys
those objects and likewise suffers also.
na indriyANi = nor the senses through which
the pleasures is enjoyed from the objects.
tathaiva = likewise.
ko-asti = who is ?
bhokta = the one who enjoys,
kuto = where-from,
kuto = whence,
wA = or,
kathaM wa, or how ?
bhoktA tu kashchit-chid-rUpakAtmA,
= No doubt, the enjoyer is some such an
entity, that has a consciousness-aspect
associated with it.
ko-asmi,...
.................................2.E
--
kartA na karmAsmi ahaM kadAchan
deho hi kartA deho hi kRtyo |
deho paraM na ukti tathA kadApi
ko-asti tasmAt karma cha kartA ? ||
dehAtma-bhAve kowA-asti kartA ?
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... .... 3.
--
kartA = the doer of the action,
na = not,
karma-asmi = the action (I) am,
deho hi = the body (is),
kartA = the one that performs actions,
deho hi = and the body again (is),
kRtyo = actions and the result of action.
deho paraM = but the body,
na ukti tatha kadApi = never says so,
ko-asti = So the question, :
'who is there that can be said the 'doer'
of the actions?'
remains unanswered.
tasmAt = therefore,
karma cha kartA = action and the 'doer'?
dehAtma-bhAve = In the 'I am body'-idea,
ko wa ast kartA = Or precisely, 'who' is
there the 'doer'?
(because, the sense of 'doership' arises
only if there is the idea 'I am the body'.)
ko-asmi .....
............................... 3.E
--
--
buddhirna kartA buddhirna bhoktA
smRteH gRhIte vyaShTibhave hi bhoktA |
smRteH gRuhIte vyaShTibhAve hi kartA
smRtirnaiva kartA smRtirnaiva bhoktA ||
jAnAti ko yaH smRtirmameti ?
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 4.
--
buddhiH na kartA = (It is true that) The
intellect is not the doer,
Likewise,
buddhiH na bhoktA = the intellect is not the
'one' who enjoys and suffers.
smRteH gRuhIte = when told by the memory,
it is asserted that
vyaShTibhAe hi bhoktA = the doer is there,
in the acceptance 'I am a person'.
And again,
smRteH gRuhIte = when told by the memory,
it is asserted that
vyaShTibhAve hi kartA = the enjoyer is there,
in the acceptance 'I am a person'.
But,
smRtiH na-eva kartA = The memory is never
the entity, that performs action,
and,
smRitiH na-eva bhoktA = The memory is never
the entity, that enjoys the pleasures.
jAnAti ko yaH = Who is this entity that knows,
smRitH mama-iti ? = the memory is 'mine'?
ko-asmi....
.........................4.E
--
dehAtmabhAve hi dehatvabhAvo
dehAtmabhAve hi vyaShTibhAvaH |
dehatvabhAvo-api chidAtma-bhAve
chidAtmabhAve na deho na vyaShTiH ||
chidAtmabhAvo hRdi vai samaShTiH
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 5.
--
dehAtmabhAve hi = No doubt, that the
'I am the body-sense' is based only upon,
dehatvabhAvo = the idea of being the body.
dehAtmabhAve hi = and in the idea of being
a body, (causes);
vyaShTibhAvaH = the idea of one's being a
specific 'person'.
dehatvabhAvo-api = (and again,) the idea of
being a body is also there because of;
chidAtmabhAve = the natural, spontaneous,
and inherent intelligence-principle that enables
one to see that one is only the consciousness
prior to the ideas, - 'I am' and the 'world'.
But,
chidAtmabhAve = in the simple understanding
this 'consciousness',
na deho na vyAShTiH = there is neither the
body nor the 'person'.
chidAtmabhAvo = the understanding that One
is only the 'Self' as consciousness,
hRdi vai samaShTiH = is the Wholeness at
the core of our very heart. Because 'being',
devoid of consciousness is an impossibility.
ko-asmi....
................ 5.E
--
--
hRdayo na dehAtmabhAvo na deho
bodho akhaNDo hRdayaM tu hRt-ayaM |
bodhe prakRShTe na tu bheda-buddhiH
vyaShTirsamaShTiH samaShTirhi vyaShTiH
bodhe akhaNDe sthite bodharUpe
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 6.
--
hRdayo = the 'Heart' (is),
na = neither,
dehAtmabhAvo = the 'I am the body'-sense,
na = nor,
deho = the body.
bodho akhaNDo = incessant unbroken (is),
hRdayaM = the Heart, (The Heart),
tu = as is the name suggests,
hRt-ayaM = the source where-to the Existence
owes It's worth.
bodhe prakRShTe = In that pristine clarity of
understanding,
na tu bheda-buddhiH = there is no place for
the thought of division of any kind.
vyaShTiH samaShTiH samaShTiH hi vyaShTiH
= the distinction between the 'person' and the
'Whole' ceases.
bodhe akhaNDe sthite bodha-rUpe = having
established as pure understanding only, in
such crystal-clear understanding of the 'Self',
(And then one knows,-)
ko-asmi....
................ 6.E
--
--
dehAtmabhAve hi baddhatvabhAvo
baddhatvabhAve hi dehAtmabuddhiH |
tAdAtmyamevaM hi baddhatvabhAvo
tAdAtmyamevaM hi dehatvabhAvo ||
tAdAtmyametat sankalpamAtraM
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 7.
--
dehAtmabhAve hi baddhatva-bhAvo =
'I am the body' causes the sense 'I
am in bondage'.
baddhatva-bhAve hi dehAtma-buddhiH
And in this very sense of 'I am in the
bondage', lies the sense; 'I am the body'.
tAdAtmyaM-evaM = this kind of erroneous
assertion, (which is caused by in-attention),
hi = alone is,
baddhatva-bhAvo = ( the cause of) the 'I
am in bondage'-sense,
tAdAtmyam-evaM = this kind of erroneous
assertion, (which is caused by in-attention),
hi = alone is,
dehAtma-bhAvo = (the cause of) the 'I am
the body'-sense.
(when carefully examined and understood),
tAdAtmyaM-etat = this assertion is found to
be,
sankalpamAtraM = a misconception only ( on
the part of the intellect, -the deductive faculty
of the mind.)
(And then one knows,-)
ko-asmi....
................ 7.E
--
--
chitve prakAshe prakRtyai vikIrNe
dehadvayaM tat-prakAshe vRNItaM |
ekaH tu sthUlaH jagatswarUpaH
anyo jagati deha-visheSha-vyaShTiH ||
etat-dvayM bhAsitaM chit-prakAshe
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 8.
--
chittve prakAshe prakRtyai = The light
of Awareness (is when),
vikIrNe = scattered,
dehadvayaM = the 2 bodies,
tat-prakAshe = in that light,
vRNItaM = taken as real.
ekaH = One,
tu = the,
sthUlaH = Gross,
jagat-swarUpaH = In the form of the
world.
anyo = and another,
jagati = in that 'world-form',
deha-visheSha-vyaShTiH = the body,
-specific of the 'person'.
etau-dvayau = these two,
bhAsitau = are perceived,
chit-prakAshe = In the (scattered) light
of Awareness,
(And then one has to find out,-)
ko-asmi....
................ 8.
--
--
asmitA asau tu kathaM bhavet
nirdvaye brahmaNi nirvishiShTe ? |
asmitA asau tu kathaM bhavet
dehe tamasi-mRNmayeswarUpe ? ||
bhavet- vRttirUpA hi bhAsyate cha
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 9.
--
asmita asau = the ego, (the sense
of being an entity separate and different
from others),
tu kathaM bhavet = How can it happen?
nirdvaye brahmaNi nirvishiShTe = in the
'brahman', who is non-dual, and as such,
free from all distinctions ?
('brahman' is free from all the 3 kinds of
distinctions; sajAtIya, vijAtIya and swagat).
And again,
asmitA asau = the ego, (the sense
of being an entity separate and different
from others),
tu kathaM bhavet = How can it happen?
dehe tamasi-mRNmaye-swarUpe = in the
physical body, which is made of the inert
matter like earth, and is essentially so ?
bhavet = It (ego),
vRittirUpA hi = arises just in the form of
thought-wave in the consciousness (-which
is not wave),
bhAsyate cha = and appears also so,
(as it is always seen only in association
of some other mental mode, and never
in a form of its own).
(Therfore, it should be found out, what this
'ego' is, and is made of. And that is known
when one tries to understand, - )
ko-asmi....
................ 9.
--
--
dehatva-bhAve sati bhoktRbhAvaH
dehatva-bhAvo-api manaseva jAto ।
mano ayaM jAyate kuto vA ?
ko-asti bhoktA dehatve abhAve ?
ko-asti bhoktA kuto kathaM vA?
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 10.
--
dehatva-bhAve sati = In the 'I am the
body'-idea only (there arises),
bhoktRtva-bhAvo = 'I am the enjoyer
of pleasures and sufferer of pains'-
idea.
And,
dehatva-bhAvo-api = the idea that 'I
am the body' also,
manasA-eva jAto = arises in the mind
only. (In the absence of the mind, no
idea can be there).
mano-ayaM = this 'mind',
jayate kuto vA ?
Where-from / whence / why / how the
'mind' acquires existence ?
ko-asti = And who is ?
bhoktA = the 'enjoyer' / 'sufferer',
dehAtve-abhAve = In the absence of
this 'I am the body'-idea ?
ko-asti = who is,
bhoktA = 'enjoyer' / 'sufferer',
kuto = where ?
and,
kathaM vA = or how ?
(They simply disappear when one
tries to see, -)
ko-asmi....
................ 10.
--
--
dehatvabhAve sati kartR-bhAvaH
dehatvabhAvo manaseva jAto ।
mano ayaM jAyate kuto vA ?
ko-asti kartA dehatve abhAve ?
ko-asti kartA kuto kathaM cha ?
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 11.
--
dehatva-bhAve sati kartR-bhAvaH =
The idea 'I am the doer' is there
only because of there is the 'I am
the body'-idea.
kartRtva-bhAvo-api = and this 'I am
the doer'-idea also,
manasA-eva jAto = happens to the
mind only.
(In the absence of the mind, no
idea can be there).
mano-ayaM = this 'mind',
jayate kuto vA ?
Where-from / whence / why / how the
'mind' acquires existence ?
ko-asti = And who is ?
kartA = the 'doer',
dehAtve-abhAve = In the absence of
this 'I am the body'-idea ?
ko-asti = who is,
kartA = 'doer',
kuto = where ?
kathaM vA = or how ?
(The 'doer' simply disappers when
one understands the essence of idea,
'I am the doer'.)
dehatva-bhAve sati kartR-bhAvaH =
The idea 'I am the doer' is there
only because of there is the 'I am
the body'-idea.
kartRtva-bhAvo-api = and this 'I am
the doer'-idea also,
manasA-eva jAto = happens to the
mind only.
(In the absence of the mind, no
idea can be there).
mano-ayaM = this 'mind',
jayate kuto vA ?
Where-from / whence / why / how the
'mind' acquires existence ?
ko-asti = And who is ?
kartA = the 'enjoyer' / 'sufferer',
dehAtve-abhAve = In the absence of
this 'I am the body'-idea ?
ko-asti = who is,
kartA = 'doer',
kuto = where ?
kathaM vA = or how ?
(The 'doer' simply disappers when
one understands the essence of idea,
'I am the doer'.)
ko-asmi....
................ 11
--.
----
rUpaM na me kashchit na me AkRtishcha
tathApi prakShTo ahamasmi nityaM |
bodhe mamAtmani bodho sarvadA-ahaM
yat-kinchid-anyo na me abhAve ||
tasmAt-tad-anyo-api ahaM mameva
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 12.
--
rUpaM na kashchit me = 'I' has neither
a form,
na me AkRtishcha = nor (the 'I') has a
shape,
tathApi = Though,
prakRShTo = clear, evident,
ahaM-asmi = 'I am',
nityaM = always.
(Every-one is always acquainted with 'I
am'),
bodhe mama-Atmani = In the spontaneous
knowing of the self, as pure-consciousness
only,
sarvadA-ahaM = I am always there.
yat-kinchit = whatever else is,
anyo = the other,
na = is not there,
me abhAve = if I am not there.
(I am the support for their existence and
I am also the only evidence of them.)
tasmAt = therefore,
tat-anyo-api = that 'other' is also,
ahaM mama-eva = 'I am' and 'mine' only.
ko-asmi....
................ 12.
--
--
dvaito vichAro-advaito tathAshcha
vichAro-ayaM nAsti bodho prabuddho |
vichAre-lope api asmi-bodhe
tasmAd-vichAro api eva nAhaM ||
bodho-ahamaH na udeti lIyate vA
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 13.
--
dvaito = duality is,
vichAro = an idea only.
advaito = non-duality is also,
tathAshcha = likewise (an idea only),
vichAro-ayaM = this 'idea',
nAsti = is never,
bodho prabuddho = The right understanding.
(and the right understanding is never an idea)
vichAre-lope api = because the idea disappears,
asmi-bodhe = in the light of understanding the
nature of 'I am'-ness, and this light remains,
tasmAt-vichAro-api eva = Therefore, idea also
na-ahaM = is not 'I am'.
bodho-ahamaH = the Light of the understanding
of 'I am',
na udeti lIyate vA = (ideas emerge-out and soon
disappear, but this steady unwavering Light of
understanding,) neither emerges nor disapp-
ears.
ko-asmi....
................ 13.
--
---
dehe prati-dehe ahamiti sphuran
sphuTo-ahaMbhAva dehatvabhAve |
dehatvabhAve vyaShtistato-ahaM
tathA ahaMi dehajachcha tasmAt ||
yaddehe tat jagatyapi yasmAt
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 14.
--
dehe prati-dehe = In all and every body,
ahaM-iti sphuran = That which emerges
and springs-up from within, and is known
as 'I',
sphuTo = in the express form of 'me',
ahaM-bhAva = is the ego, that is because
of,
dehatva-bhAve = there is a body, and the
idea that 'I am the body'.
dehatva-bhAve = With reference to the body,
vyaShTiH - a 'person',
tato-ahaM = therefore I am.
tathA = and,
ahami = in the 'I',
deha-jagat-cha = the body and the world,
tasmAt = and on that ground,
yat-dehe = what is in the body,
tat jagati-api = that is there, in the world
also,
yasmAt = because,
ko-asmi....
................ 14.
--
--
jahat-ajahat-lakShaNAyA prakRShTo
yadAstu mithyA prapanchaM jahAti |
gRhNAti bodhaM nijachit-swarUpe
chinvan svabodhaM matyAM gRhItvA ||
bodhe amuShmin paramApnuyAti
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 15.
--
_____________
A note :
The VedAntika approach of 'lakShaNA'
and especially the 'jahat-ajat-lakShaNA'
is of great help in removing the hurdles
in using the words in conveying the Truth.
A word has many meanings and senses.
One is 'conventional'. Though accepted
by many, every-one has his own sense
of the meaning. There is
the apparent meaning, and there is the
intended meaning. There is the meaning
according to the said word, and according
to the interpretation of the listener. This
makes the problem of communication even
more complicated. A word may have two
meanings : i) - vAchyArth = according to
the dictionary, and common acceptence,
ii) - lakShyArtha = the implied, indicated
meaning.
The method of 'lakShaNA' helps in dealing
with this problem.
First, the two or more than two meanings
of a word are compared and one of them
is accepted while another is rejected.
Then, Two descriptions are dealt together
in this way.
An example is the brahma-vAkya;
'tat-twaM-asi' = That art Thou.
-A most reputed VedAntika Teaching and
also an aphorism.
Here, 'tat' = That, 'twaM' = Thou, 'asi' Art.
What is 'That' ?
'That' is 'brahman', The source and support
of all and everything. It includes all. but the
description in this way remains an idea only.
When this meaning is rejected, and another
meaning; 'The chaitanya', the 'consciousness'
is taken into consideration, the meaning of
the word is partly rejected and partly accepted.
the vAchyArtha is rejected, but the lakShyArtha
is taken into consideration.
Then the same procedure is performed with
the word 'Thou'. The apparent meaning 'the
person' is rejected, and the inherent factor,
-the 'consciousness' is given attention to. In
this way the intended, or the implied meaning
is retrieved from the Teaching.
___________
jahat-ajahat = careful rejection of the one part
and hold onto another part of the meaning of
a word. 'jahat' and 'ajahat' are the 2 'lakShaNA'.
lakShanAbhyAM = by means of the 2 imageries.
yadA tu = when (emphatic),
mithyA-prapanchaM = the false appearance (of
the world and the 'person'),
naro = man,
jahAti = gets rid of, removes,
gRhNAti = (and) grasps, holds onto,
bodhaM = The 'Consciousness' / ChaitanyaM,
nijaswarUpe = In one's very being as the
Reality,
chinvan = contemplating and rejecting the
irrelevant, paying attention to the significant
only,
swabodhaM = the consciousness of the 'Self',
matyAm gRhItwA = with the help of pure,
keen, one-pointed rightly disposed intellect,
bodhe amuShmin = in that intellect, in that
kind of contemplation,
paraM ApnuyAti = comes across the Ultimate.
ko-asmi....
................ 15.
--
---
vivechya dRshyaM bhinno dRgo tat
vijnAyate ahaM-kRtiM mAtra-bhAsaM |
evaM 'dRgaM' tasya AdhArabhUtaM
swarUpabhUtaM Atmani swAtmamevaM ||
tadA vijAnAti nija Atmabodhe
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 16.
--
vivechya = discriminating,
dRsyaM = the appearance(s),
bhinno dRgo tat = from the sight that sees
them,
vijnAyayate ahaM-kRtiM = the ego is recognised,
as,
mAtra-bhAsaM = only a delusion on the part
of the intellect,
evaM = and, consequently,
dRgaM = the sight (literally,; the eye)
tasya AdhArabhUtaM = the fundamental support
of that (appearance).
swarUpabhUtaM = The essential Reality behind
them.
Atmani = In one's very own Self,
swAtmamevaM = at the core of the Heart indeed.
tadA vijAnAti = Then one realizes,
nija Atmabodhe = In the Light of understanding
in one's own 'Self',
ko-asmi....
................ 16.
--
--
ahaM dRgAtmA na swarUpa-bhinno
ahaM-kRtiH dRshyaprapancha-rUpA |
dRshyaM prakAshaM ahami vikIrNaM
nijAtmanaH tanna tato cha bhinnaH ||
maunes-sthite thite tasmin Atmabodhe
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 17.
--
ahaM dRgAtmA = I am the Self, the 'eye',
na swarUpa-bhinno = the Self, no other
than Reality (brahman as Consciousness)
ahaM-kRtiH = Where-as the ego is,
dRshya-prapancha-rupA = of the form of
an unreal, appearance only.
dRshyaM = The appearance is,
prakAshaM = the Light,
ahami vikIrNaM = (emanating from the Self
and) spread all-over in the 'Self' only.
And that Light is,
nija-AtmanaH = of my very own 'Self'
tat na = that (light) is not,
tato cha bhinnaH = (and) different from
That (Self).
maune-sthite tasmin Atmabodhe = having
settled in that 'Sel-Enlightenment',
(He knows verily),
ko-asmi....
................ 17.
--
--
niraste-ahaMkRtiM nirastaM prapanchaM
niraste vyaShTyahM niraste jagachcha |
niraste avidyAM niraste cha vidyAM
sthite yadA Atmani maunagUDhe ||
tadA vijAnAti mukto swarUpaM
tadA vijAnAti mukto swarUpaM ||
ko-asmi ko-ahaM ko-asmi ko-ahaM ??
..... ..... ..... 18.
--
niraste-ahaMkRtiM = When the ego is so
discarded and eliminated,
niraste prapanchaM = The World-appearance
as an independent, and changeful entity
different from the Self / brahman, is also
eliminated.
niraste vyAShTi-ahaM = When the ego in the
form of the 'personal-existence' is removed, the
world appearing before him is also terminated.
niraste avidyAM = When the ignorance is so
rid of,
niraste cha vidyaM = and the knowledge that
helped so in overcoming the ignorance is also,
forgotten,
sthite yadA = when poised in,
Atmani = in the Self,
mauna-gUDhe = in Deep silence.
tadA vijAnAti = then realizes with utmost clarity,
mukto = The Liberated One,
swarUpaM = The Reality,
tadA vijAnAti = then realizes with utmost clarity,
mukto = The Liberated One,
swarUpaM = The Reality,
ko-asmi....
................
__________________
__________________________
ShivarAtri 20-02-2012.
12:30 p.m. 26-11-2011.
Translated, Edited and trans-scripted into English,
on 20-02-2012.
@ L / 161, Maha Shakti Nagar,
Contact : +91-9826061023. ॥ मङ्गलं ॥
आत्मानं विद्धि तदेव ऋद्धिः ।
विमला सुबुद्धिः तदेव सिद्धिः ॥
सोऽयम् गणेशः सोऽहम् परेशः ।
समृद्धिः संसिद्धिः एवं प्रसिद्धिः ॥
पश्यामि जगदिदम् जागृद्दशायाम्
पश्यामि स्वप्ने मनोजगच्च ।
पश्याम्यज्ञानम् प्रगाढे सुषुप्ते
कोऽस्मि कुतो वा कथमस्मि कोऽहम् ?
को अस्मि कोऽहं कोऽस्मि कोऽहं ??
दशात्रयीम् पश्यति यो यतोऽहम् ।
को अस्मि को अहं को अस्मि को अहं ?? ॥१॥
दृश्यो प्रपञ्चो न अहमस्मि सत्यं
जागृति च स्वप्नो न अहमस्मि नित्यं ।
भोग्याः च विषया न तद्वतहमस्मि
देहो न भोक्ता न इन्द्रियाणि तथैव ॥
कोऽस्ति भोक्ता कुतो वा कथं वा ?
भोक्ता तु कश्चित्चिद्रूपकात्मा
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥२॥
कर्ता न कर्मास्मि अहं कदाचन्
देहो हि कर्ता देहो हि कृत्यो ।
देहो तथापि न उक्ति अथ कदापि
कोऽस्ति तस्मात् कर्म च कर्ता ॥
देहात्मभावे कोवाऽस्ति कर्ता?
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥३॥
बुद्धिर्न कर्ता बुद्धिर्न भोक्ता
स्मृतेः गृहीते व्यष्टिभावे हि भोक्ता ।
स्मृतेः गृहीते व्यष्टिभावे हि कर्ता
स्मृतिर्न कर्ता स्मृतिर्नैव भोक्ता ॥
जानाति को यः स्मृतिर्ममेति ?
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥४॥
देहात्मभावे हि देहत्वभावो
देहात्मभावे हि व्यष्टिभावः ।
देहत्वभावोऽपि चिदात्मभावे ॥
चिदात्मभावे न देहो न व्यष्टिः ॥
चिदात्मभावो हृदि वै समष्टिः
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥५॥
हृदयो न देहात्मभावो न देहो
बोधो अखण्डो हृदयं तु हृत्-अयं ।
बोधे प्रकृष्टे न तु भेदबुद्धिः
व्यष्टिर्समष्टिः समष्टिर्हि व्यष्टिः ॥
बोधे अखण्डे स्थिते बोधरूपे
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥६॥
देहात्मभावे हि बद्धत्वभावो
बद्धत्वभावे हि देहात्मबुद्धिः ।
तादात्म्यमेवं हि बद्धत्वभावो
तादात्म्यमेवं हि देहत्वभावो ॥
तादात्म्यमेतत् संकल्पमात्रं
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥७॥
चित्वेप्रकाशे प्रकृत्यै विकीर्णे
देहद्वयं तत्प्रकाशे वृणीतं ।
एकः तु स्थूलः जगत्स्वरूपः
अन्यो जगति देहविशेषव्यष्टिः ॥
एतद्द्वयं भासितं चित्प्रकाशे
को अस्मि कोऽहं कोऽस्मि कोऽहम् ?? ॥८॥
अस्मिताऽसौ तु कथं भवेत्
निर्द्वये ब्रह्मणि निर्विशिष्टे ।
अस्मिताऽसौ तु कथं भवेत्
देहे तमसिमृण्मयेस्वरूपे ॥
भवेत् वृत्तिरूपा हि भास्यते च
को अस्मि कोऽहं कोऽस्मि कोऽहम् ?? ॥९॥
देहत्वभावे सति भोक्तृभावः
देहत्वभावोऽपि मनसेव जातो ।
मनो अयं जायते कुतो वा ?
कोऽस्ति भोक्ता देहत्वे अभावे ? ॥
कोऽस्ति मनो कुतो कथं वा ?
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१०॥
देहत्वभावे सति कर्तृ-भावः
कर्तृत्वभावोऽपि मनसेव जातो ।
मनो अयं जायते कुतो वा ?
कोऽस्ति कर्ता देहत्वे अभावे ? ॥
कोऽस्ति कर्ता कुतो कथं वा ?
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥११॥
रूपं न कश्चित् न मे आकृतिश्च
तथापि प्रकृष्टो अहमस्मि नित्यं ।
बोधे ममात्मनि बोधो सर्वदाऽहम्
यत्किञ्चिदन्यो न मे अभावे ॥
तस्मात्तदन्योपि अहं ममेव
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१२॥
द्वैतो विचारोऽद्वैतो तथाश्च
विचारोऽयम् नास्ति बोधो प्रबुद्धो ।
विचारे-लोपे अपि अस्मि-बोधे
तस्माद्विचारोऽपि एव नाहम् ॥
बोधोऽहमः न उदेति लीयते वा
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१३॥
देहे प्रति-देहे अहमिति स्फुरन्
स्फुटोऽहंभाव देहत्वभावे ।
देहत्वभावे व्यष्टिस्ततोऽहम्
तथाऽहमि देहजगच्च तस्मात् ॥
यद्देहे तत् जगत्यपि यस्मात्
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१४॥
जहत्-अजहत्-लक्षणाभ्याम् यदास्तु
मिथ्याप्रपञ्चं नरो जहाति ।
गृह्णाति बोधं निजचित्स्वरूपे
चिन्वन् स्वबोधं मत्याम् गृहीत्वा ॥
बोधेऽमुष्मिन् परमाप्नुयाति
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१५॥
विवेच्य दृश्यं भिन्नो दृगो तत्
विज्ञायते अहंकृतिं मात्र भासं ।
एवं ’दृगम्’ तस्य आधारभूतं
स्वरूपभूतं आत्मनि स्वात्ममेवम् ॥
तदा विजानाति निज आत्मबोधे
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१६॥
अहं दृगात्मा न स्वरूपभिन्नो
अहंकृतिः दृश्यप्रपञ्चरूपा ।
दृश्यं प्रकाशं अहमि विकीर्णं
निजात्मनः तन्न ततो च भिन्नः॥
मौनेस्थिते तस्मिन् आत्मबोधे
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१७॥
निरस्तेऽहंकृतिं निरस्तं प्रपञ्चं
निरस्ते व्यष्टि-अहं निरस्ते जगच्च ।
निरस्ते अविद्याम् निरस्ते च विद्याम्
स्थिते यदा आत्मनि मौनगूढे ॥
तदा विजानाति निजमुक्त-स्वरूपं
को अस्मि कोऽहं कोऽस्मि कोऽहं ?? ॥१८॥
शिवरात्रि २०-०२-२०१२.
___________________________
____________________________
@एल/161, महाशक्तिनगर, उज्जैन (म.प्र.) 456010.
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