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VIVEKACŪDĀMANI
आकाशवन्निर्मलनिर्विकल्पं
निःसीमनिःस्पन्दननिविकारम् ।
अन्तर्वहिः शून्य मनन्य मद्वयं
स्वयं परं ब्रह्म किमस्ति वोध्यम् ॥ ३९३ ॥
149
393. The Supreme Brahman is, like the sky, pure,
absolute, infinite, motionless, and changeless, devoid of
interior or exterior, the One Existence, without a second,
and is one's own Self. Is there any other object of knowl-
edge?
[LAny other etc. - In other words, Brahman is both subject and
object.]
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं
ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः ।
ब्रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तवाह्याः स्फुटं
ब्रह्मभूय वसन्ति सन्ततचिदानन्दात्मनंतद्ध्रुवम् ॥ ३९४ ॥
394. What is the use of dilating on this subject ? The
Jiva is no other than Brahman; this whole extended uni-
verse is Brahman Itself; the Sruti inculcates the Brahman
without a second; and it is an indubitable fact that people
of enlightened minds who know their identity with Brah-
man and have given up their connection with the objective
world, live palpably unified with Brahman as eternal
Knowledge and Bliss.
जहि मलमयकोशेऽहंघियोत्थापिताशां
प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् ।
आकाशवन्निर्मलनिर्विकल्पं
निःसीमनिःस्पन्दननिविकारम् ।
अन्तर्वहिः शून्य मनन्य मद्वयं
स्वयं परं ब्रह्म किमस्ति वोध्यम् ॥ ३९३ ॥
149
393. The Supreme Brahman is, like the sky, pure,
absolute, infinite, motionless, and changeless, devoid of
interior or exterior, the One Existence, without a second,
and is one's own Self. Is there any other object of knowl-
edge?
[LAny other etc. - In other words, Brahman is both subject and
object.]
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं
ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः ।
ब्रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तवाह्याः स्फुटं
ब्रह्मभूय वसन्ति सन्ततचिदानन्दात्मनंतद्ध्रुवम् ॥ ३९४ ॥
394. What is the use of dilating on this subject ? The
Jiva is no other than Brahman; this whole extended uni-
verse is Brahman Itself; the Sruti inculcates the Brahman
without a second; and it is an indubitable fact that people
of enlightened minds who know their identity with Brah-
man and have given up their connection with the objective
world, live palpably unified with Brahman as eternal
Knowledge and Bliss.
जहि मलमयकोशेऽहंघियोत्थापिताशां
प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् ।