mahAvAkyaratnAvaliH- Translation No. 35

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*Translation of mahAvAkyas- No.35- Sentences relating to jIvanmukti. *

 

128. sarvadharmAn parityajya nirmamo nirahangkAro bhUtvA brahmishTham

SaraNam upagamya tattvamasi sarvam khalvidam brahma neha nanAsti kincana

ityAdi mahAvAkyArthAnubhavajnAnAd

 

brahmaivAham asmi iti niScitya nirvikalpakasamAdhinA svatantro yatiH carati

sa sannyAsI sa muktaH sa pUjyaH sa yogi sa paramahamsaH so'vadhUtaH sa

brahmaNaH iti jIvaH pancavimSakaH svakalpitacaturvimSatitattva parityajya

shaDvimSakaparamatmAhamiti

 

niScayAt jIvanmukto bhavati----

 

Renouncing all action, becoming free from the notions of 'I-ness' and

'mine-ness', taking refuge in a supreme knower of brahman, attaining the

definite knowledge in the form " I am brahman itself " by understanding and

experiencing the meaning of the mahAvAkyas 'That thou art', 'all this is

indeed brahman', 'there is no diversity whatever here', etc., becoming

independent through nirvikalpakasamAdhi, the ascetic moves about. He is a

snnyAsI, he is liberated, he is worthy of worship, he is a yogi, he is an

ascetic of the highest order, he is an avadhUta (beyond all Ashramas). he is

a brAhmaNa. Having rejected the twentyfour categories conjured up by him,

he, as the twentyfifth, realizing with certainty that he is the supreme Self

who is the twentysixth, becomes a jIvanmukta.

 

The twenty five categories are, according to sAnkhya—prkRiti, mahat,

ahankAra, the five tanmAtras (sound, touch, form, taste and smell), the five

subtle elements (ether, air, fire, water and earth), the five organs of

perception, the five organs of action, and the mind. These are prakRiti and

its evolutes which are all not-self. These have to be rejected. The

indwelling self of the jIva is the twentyfifth. This self is identical with

brahman which has been mentioned as the twentysixth here.

 

129. turIyam aksharam iti jnAtvA jAgarite sushuptyavasthApanna iva yadyat

Srutam yadyat dRishTam tat sarvam avijnAtam iva yo vaset tasya

svapnAvasthAyAm api tAdRig avasthA bhavati sa jIvanmukto bhavati--

 

Knowing that the fourth (Self) is imperishable, one who, even in the waking

state, remains as if whatever is heard or seen is not known, as in the state

of deep sleep, for whom the dream state also similar, is a jIvanmukta.

 

The idea is that even in the waking state his mind is fixed on the Self and

so he is oblivious of the world, as in deep sleep. Dreams are the projection

of vAsanas. A jIvanmukta is free from vAsanas—it is said in vivekachUdAmaNi

that liberation is the elimination of vAsanas—vAsanAtAnavam eva mukti. So it

appears that his dream is also like deep sleep in which nothing is

experienced. (I have however not seen any such specific statement any where

else in works on advaita).

 

130—sakRitvibhAtasadAnandAnubhavaikagocaro brahmavid vidvAn cakshurAdibAhya

prapancoparataH sarvam jagad Atmatvena paSyan Atmeti bhAvayan kRitakRityo

bhavati---

 

The enlightened knower of brahman who experiences only the existence-bliss

which comes in a flash and has withdrawn his senses such as eyes from the

world sees the whole world as the Self alone, considers it to be the Self and

becomes fulfilled.

 

131. nirdvandvaH sadA acancalagAtraH paramaSAntim svIkRitya nityaSuddhaH

paramAtmA aham eva iti akhaNDAnandaH pUrNaH kRitArthaH

paripUrNaparamAkASamagnamanAH prAptonmanyavasthaH samnyastasarvendriyavargaH

anekajanmArjitapuNyapunjaparipakva-kaivalyaphalaH

akhaNDAnandanirastasarvakleSakaSmalaH brahma aham asmi iti kRitakRityaH

bhavati--

 

One who has gone beyond the pairs of opposites, ever firm, having attained

supreme calmness, ever pure, being himself infinite bliss as a result of the

realization that he is the supreme Self, infinite, fulfilled, his mind

always immersed in the infinite supreme space (brahman), having attained the

state of being free from mental activities, having given up all activities

of the organs, having attained the fruit of the merits earned in innumerable

lives, being himself infinite bliss, free from all taints of sorrow, becomes

fulfilled by the realization " I am brahman " .

 

S.N.Sastri