mahAvAkyaratnAvaliH- Translation No. 12

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*Translation of mahAvAkyas- No.12- Sentences dealing with bondage and

liberation *

 

9. mana eva manushyANAm kAraNam bandhamokshayoH,

 

bandhAya vishayAsaktam muktyai nirvishayam smRtam- amRtabindu upanishad,

2.

 

The mind alone is the cause of bondage as well as liberation of human

beings. When the mind is attached to sense-objects it leads to bondage. When

the mind is free from attachment to sense-objects it leads to liberation.

 

10. mameti badhyate jantuH, na mameti vimucyate--

 

mama iti- Because of the notion of 'mine-ness' .

 

As long as one has the notion of mine-ness with regard to one's body, mind,

senses, relations, possessions, etc., and consequently attachment to them,

one remains in bondage. When the notion of mine-ness is given up, attachment

ceases and the person is released from bondage.

 

11. mamtvena bhavet jIvaH, nirmamatvena kevalaH—

 

mamatvena- by the notion of mine-ness, nirmamatvena- by the cessation of the

notion of mine-ness.

 

As long as one has the notion of mine-ness, one remains a jIva, in bondage.

When the notion of mine-ness is eradicated, one becomes the pure Self, i.e.,

realizes that he is the Self or brahman.

 

12. svasankalpavaSAt baddhah, niHsankalpAt vimucyate--

 

svasankalpavaSAt- by one's own thoughts (of sense-objects).

 

Because of constantly thinking about sense-objects one remains in bondage.

By becoming free from such thoughts one attains liberation.

 

gItA, 2.62 and 63 may be referred to here.

 

13. drashTA dRSyavaSAt baddho dRSyAbhAve vimucyate—The seer becomes bound

because of the seen. When there is nothing seen, he is liberated.

 

Here seeing means experiencing external objects through all the

sense-organs. As long as the sense-organs are engaged in experiencing their

respective sense-objects the mind cannot be concentrated on the Self. This

is the state of bondage. When the senses are withdrawn from external objects

the mind can be concentrated on the Self and that will lead to liberation.

The same idea is expressed in kaThopanishad, II.i.i- " The Lord made the

organs outgoing. So one sees only external objects and not the inner Self. A

rare discriminating individual, desiring immortality, turns his eyes away

and then sees the indwelling Self " .

 

14. icchAmAtram avidyA iyam tannaSo moksha ucyate--

 

This avidyA is nothing but desire. The destruction of that (desire) is

called moksha.

 

Since avidyA is the cause of desire, the two are identified, because the

effect is not different from the cause.

 

15. bhogecchAmAtrakam bandhaH tattyAgo moksha ucyate- Desire for sensual

enjoyment is itself bondage. Giving up that is called liberation (leads to

liberation).

 

16. ciccaityakalanA bandhaH, tanmuktiH muktirucyate—

 

cit- consciousness, AtmA. caityam- the object of consciousness, not-self,

kalanA- combining the two as one.

 

Looking upon the combination of self and not-self as one, i.e., not

distinguishing the self from the not-self, is bondage. Becoming free from

this notion is liberation.

 

S.N.Sastri

 

(To be contd)