mahAvAkyaratnAvaliH- Translation No. 25

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*Translation of mahAvAkyas- No.25- Sentences conveying instructions.*

 

83. ghaTAkASam mahAkASe iva AtmAnam parAtmani, vilApya akhaNDabhAvena

tUshNIm bhava sadA mune---

 

Like the pot-space in the total space, merge your self in the supreme Self

and, as a partless entity, remain always quiet (at peace), O meditator!

 

akhaNDabhAvena- as the infinite partless brahman.

 

muni is who is always engaged in contemplation.

 

84. cid iha asti iti cinmAtram idam cinmayam eva ca, cit tvam cid aham ete

ca lokAH cid iti bhAvaya—

 

Contemplate thus—pure consciousness is here, this (universe) is only

consciousness, and it is pervaded by consciousness, you are consciousness, I

am consciousness, these worlds are also consciousness.

 

85. satyacidghanam akhaNDam advayam sarvadRSyarahitam nirAmayam, yat padam

vimalam advayam Sivam tat sadA aham iti maunam ASraya---

 

satyacidghanam- Reality and a mass of consciousness.

 

sarvadRSyarahitam- devoid of all the objects seen- this stand for all

objects experienced by all the senses.

 

nirAmayam- free from blemish.

 

That which is reality and a mass of consciousness, whole (partless),

non-dual, devoid of all superimposed objects, free from blemish, pure,

auspicious, that I always am—with this thought, practise quietude.

 

86. janma-mRtyu-sukha-duHkha-varjitam jAti-nIti-kula-gotra-dUragam,

 

cidvivarta-jagato'sya kAraNam tat sadA aham iti maunam ASraya—

 

With the knowledge that you are ever that (brahman) which is free from

birth, death, joy (the transitory joy from sensual enjoyment) and sorrow,

far from being governed by considerations of caste, any established order,

clan and lineage, and the cause of this universe which is only an apparent

transformation (vivarta) of consciousness, practise meditation.

 

The difference between pariNAma or transformation and vivarta or

apparent transformation, usually known as 'transfiguration' is given

below:--

 

The transformation of a thing into another form with the same level of

reality is pariNAma, like milk becoming curd. The transformation into a form

of a different level of reality is vivarta, like a rope appearing as a

snake. Another definition is- when the effect is of the same nature as the

cause it is pariNAma. When the effect is of a different nature from the

cause it is vivarta. Or, pariNAma is when the effect is non-different from

the cause. When the effect, even without being non-different from the cause,

cannot be said to exist apart from the cause, it is vivarta. For example,

the snake is not non-different from the rope, i.e., it is different, but it

has no existence apart from the rope. Thus there are three levels of

reality—Brahman is pAramArthika, the universe, which is a vivarta of

brahman, is vyAvahArika and the rope-snake is prAtibhAsika.

 

87. pUrNam advayam akhaNDacetanam viSvabhedakalanAdivarjitam

advitIyaparasamvidAtmakam tat sadA aham iti maunam ASraya---

 

That (brahman) which is infinite, non-dual, partless consciousness, devoid

of all the apparent differences in the universe, of the nature of supreme

non-dual consciousness, that I always am. With this thought practise

meditation.

 

S.N.Sastri

 

(To be contd)