mahAvAkyaratnAvaliH- Translation No. 28

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*Translation of mahAvAkyas- No.28- Sentences declaring the identity of the

jIva and brahman.*

 

96. paripUrNaH parAtmA asmin dehe vidyAdhikAriNi ,

 

buddheH sAkshitayA sthitvA sphuran aham iti Iryate—

 

In this body which is fit for knowledge dwells the infinite supreme Self,

as the witness of the intellect and shines. It is called " I " .

 

vidyAdhikAriNi—which is competent to attain knowledge (of brahman).

Self-knowledge dawns in the mind. It is only in a human incarnation that

attainment of this knowledge is possible.

 

97. svataH pUrNah parAtmA atra brahmaSabdena varNitaH.

 

asmi iti aikyaparAmarSAt tena brahma bhavAmi aham—

 

The supreme Self who is infinite in nature is described by the word

'brahman' here. By identifying myself with it as 'I am " I am brahman.

 

98. ekam eva advitIyam sat nAmarUpavivarjitam,

 

sRshTeH purA adhunA api asya tAdRktvam tad iti Iryate—

 

Only one Reality, without a second, devoid of name and form was there before

creation. Now also it is the same. It is known as 'That'.

 

Before creation there was only brahman. Even now when the world is

experienced by us there is really only brahman, because the world has no

existence apart from brahman and is merely a superimposition on brahman.

This brahman is known as 'That'.

 

99. SroturdehendriyAtItam vastu atra tvampadA Iritam. ekatA grAhyate asi iti

tadaikyam anubhUyatAm—

 

This reality which is beyond the body and sense organs of the hearer, is

denoted by the word 'thou'. By the word 'art', the identity (with That) is

taught. Let that identity be experienced.

 

100. svaprakASAparokshatvam ayam iti uktito matam. ahankArAdidehAntAt

pratyagAtmA iti gIyate—

 

By the word 'this' its self-luminousness and immediateness are stated. Being

that which pervades from the ego-sense to the gross body it is called the

indwelling self.

 

S.N.Sastri

 

(to be contd)