1. Brahma-Vidya Upanishad
Text (part 1)
1
अथ ब्रह्मविद्योपनिषदुच्यते। प्रसादाद्ब्रह्मणस्तस्य विष्णोरद्भुतकर्मणः। रहस्यं ब्रह्मविद्याया ध्रुवाग्निं संप्रचक्षते ॥
atha brahmavidyopaniṣaducyate। prasādādbrahmaṇastasya viṣṇoradbhutakarmaṇaḥ। rahasyaṃ brahmavidyāyā dhruvāgniṃ saṃpracakṣate ॥
Here is a translation of the verse from the : "Now, the Upanishad of Brahma-vidya is spoken. Through the grace of Brahma, the same Vishnu, whose deeds are wondrous, this secret of Brahma-vidya, the steadfast Agni, is declared." Here's a breakdown of the translation: * अथ (atha): Now, thus * ब्रह्मविद्योपनिषदुच्यते (brahmavidyopanishad uchyate): The Upanishad of Brahma-vidya is spoken * प्रसादाद्ब्रह्मणः (prasadadbhamanah): Through the grace of Brahma * तस्य (tasya): The same * विष्णोरद्भुतकर्मणः (vishnoradbhutakarmaanah): Vishnu, whose deeds are wondrous * रहस्यं ब्रह्मविद्याया (rahasyam brahmavidyaaya): The secret of Brahma-vidya * ध्रुवाग्निं (dhruvagnim): The steadfast Agni * संप्रचक्षते (samprachakshate): is declared This verse suggests that the knowledge of Brahma-vidya (the knowledge of the Absolute) is revealed through the grace of Brahma (the Supreme Being). It identifies Brahma and Vishnu as the same divine entity and describes the revelation of this knowledge as a secret, entrusted to Agni, a symbol of steadfastness and illumination.
अब ‘ब्रह्मविद्या’ नामक उपनिषद् का वर्णन करते हैं-अद्भुत एवं श्रेष्ठ कर्म करने वाले विष्णु रूप परब्रह्म की कृपा से ध्रुवाग्नि (अटल अग्नि या ज्ञान) के स्वरूप वाली ब्रह्मविद्या का रहस्य बताया जाता है ॥
2
ओमित्येकाक्षरं ब्रह्म यदुक्तं ब्रह्मवादिभिः । शरीरं तस्य वक्ष्यामि स्थानं कालत्रयं तथा ॥
omityekākṣaraṃ brahma yaduktaṃ brahmavādibhiḥ । śarīraṃ tasya vakṣyāmi sthānaṃ kālatrayaṃ tathā ॥
The verse you provided from the translates to: "Om, the single syllable, is Brahman, as declared by the knowers of Brahman. I will now explain its body, its location, and the three periods of time." Here's a breakdown of the translation: * "ओमित्येकाक्षरं ब्रह्म": "Om, the single syllable, is Brahman" * "यदुक्तं ब्रह्मवादिभिः": "as declared by the knowers of Brahman" * "शरीरं तस्य वक्ष्यामि": "I will now explain its body" * "स्थानं कालत्रयं तथा": "its location, and the three periods of time" This verse emphasizes the fundamental nature of Om as Brahman and hints at the deeper understanding of its nature that will be revealed in the subsequent verses.
जिस प्रकार ब्रह्म को प्रणव के एक अक्षर (ॐ) के रूप में ब्रह्मज्ञानियों ने कहा है। उसी प्रकार उस (ब्रह्मविद्या) के शरीर, स्थान एवं तीन काल का वर्णन करता हूँ॥ [ब्रह्म की अक्षरात्मक अभिव्यक्ति ॐ से की जाती है, इसलिए ऋषि यहाँ उसको स्पष्ट कर रहे हैं।
3
तत्र देवास्त्रयः प्रोक्ता लोका वेदास्त्रयोऽग्नयः । तिस्त्रो मात्रार्धमात्रा च त्र्यक्षरस्य शिवस्य तु ॥
tatra devāstrayaḥ proktā lokā vedāstrayo'gnayaḥ । tistro mātrārdhamātrā ca tryakṣarasya śivasya tu ॥
The verse you provided from the , a Shaiva Upanishad, translates as follows: "There are said to be three deities, three worlds, and three Vedas. There are three mothers, half a mother, and the three-lettered Shiva." Let's break it down: * तत्र देवास्त्रयः प्रोक्ता (tatra devāstraayaḥ proktā): "There are said to be three deities." * लोका वेदास्त्रयोऽग्नयः (lokā vedāstraayaḥ agnayah): "Three worlds and three Vedas." * तिस्त्रो मात्रार्धमात्रा च (tistro mātrārddha mātrā ca): "Three mothers, half a mother." * त्र्यक्षरस्य शिवस्य तु (tryakṣarasya śivasya tu): "And the three-lettered Shiva." This verse highlights the concept of the Trinity in Shaivism. The three deities, three worlds, and three Vedas are all aspects of the divine, ultimately unified in Shiva, the supreme being. The reference to "mothers" likely refers to the three goddesses who are considered to be the mothers of the universe. The mention of "three-lettered Shiva" refers to the mantra "Om Namah Shivaya," which is considered to be the most powerful mantra in Shaivism. This mantra is often repeated to connect with the divine and to achieve liberation. This verse is a concise expression of the core principles of Shaiva philosophy, emphasizing the interconnectedness of all things and the ultimate reality of Shiva.
उस ओंकार में तीन देवता, तीन लोक, तीन वेद (ऋक्, यजुः, साम) और तीन अग्रियाँ हैं। शिव स्वरूप इस त्र्यक्षर की तीन और आधी मात्राएँ (अकार, उकार, मकार और अनुस्वार) हैं ॥
4
ऋग्वेदो गार्हपत्यं च पृथिवी ब्रह्म एव च। अकारस्य शरीरं तु व्याख्यातं ब्रह्मवादिभिः
ṛgvedo gārhapatyaṃ ca pṛthivī brahma eva ca। akārasya śarīraṃ tu vyākhyātaṃ brahmavādibhiḥ ।।
The verse you provided from translates to: "The Rig Veda, the domestic fire, the Earth, and Brahma itself. The body of the letter 'A' is explained as Brahma by the knowers of Brahma." Here's a breakdown of the translation: * ऋग्वेदो (Rigvedo): The Rig Veda, one of the four Vedas. * गार्हपत्यं च (Gārhapatyam ca): The domestic fire (used in rituals). * पृथिवी (Pṛthivī): The Earth. * ब्रह्म एव च (Brahma eva ca): Brahma itself (the ultimate reality, creator). * अकारस्य शरीरं तु (Akārasya śarīram tu): The body of the letter 'A'. * व्याख्यातं (Vyākhyātam): Explained. * ब्रह्मवादिभिः (Brahmavādibhiḥ): By the knowers of Brahma (those who understand Brahma). This verse suggests that the Rig Veda, the domestic fire, the Earth, and Brahma are all connected and represent different aspects of the same ultimate reality. It also highlights the importance of the letter 'A' (considered the first and most fundamental sound) as a symbol of Brahma. The verse emphasizes the concept of Brahman as the underlying principle of all existence, including the physical world, sacred texts, and the very essence of creation.
ब्रह्मज्ञानियों ने ‘अ’ कार का शरीर ऋग्वेद, गार्हपत्य अग्रि, पृथिवी तत्त्व और ब्रह्मा को बतलाया है ।।
5
यजुर्वेदोऽन्तरिक्षं च दक्षिणाग्निस्तथैव च। विष्णुश्च भगवान्देव उकारः परिकीर्तितः ॥
yajurvedo'ntarikṣaṃ ca dakṣiṇāgnistathaiva ca। viṣṇuśca bhagavāndeva ukāraḥ parikīrtitaḥ ॥
The translation of the verse from is: "The Yajurveda is the sky, the south is fire, and Vishnu, the Lord, is the divine 'U' sound." Here's a breakdown of the translation: * यजुर्वेदोऽन्तरिक्षं च (Yajurvedo'ntariksham cha): The Yajurveda is the sky (the space between the earth and heaven). * दक्षिणाग्निस्तथैव च (dakshinagnistathaiva cha): The south is fire. * विष्णुश्च भगवान्देव (Vishnuscha bhagavandeva): Vishnu, the Lord, the Divine. * उकारः परिकीर्तितः (ukarah parikirtitah): the 'U' sound is proclaimed. This verse is a concise and symbolic representation of the relationship between different elements of the cosmos and the divine principle.
‘उ’ कार का शरीर यजुर्वेद, दक्षिणाग्नि, आकाशतत्त्व तथा भगवान् विष्णु को बताया है ।।
6
सामवेदस्तथा द्यौशाहवनीयस्तथैव च। ईश्वरः परमो देवो मकारः परिकीर्तितः ॥
sāmavedastathā dyauśāhavanīyastathaiva ca। īśvaraḥ paramo devo makāraḥ parikīrtitaḥ ॥
‘म’ कार का शरीर सामवेद, आहवनीय अग्नि, द्युलोक, ईश्वर और परमदेव को कहा गया है ॥
7
सूर्यमण्डलमध्येऽथ ह्यकारः शङ्खमध्यगः । उकारश्चन्द्रसंकाशस्तस्य मध्ये व्यवस्थितः ॥
sūryamaṇḍalamadhye'tha hyakāraḥ śaṅkhamadhyagaḥ । ukāraścandrasaṃkāśastasya madhye vyavasthitaḥ ॥
The verse from the translates to: "Within the circle of the sun, resides the sound 'A' (A-kāra), like a conch. And the sound 'U' (U-kāra), resembling the moon, dwells in its center." Explanation: * सूर्यमण्डलमध्ये (sūryamaṇḍalamadyē): Within the circle of the sun * अथ ह्यकारः (atha hyakāraḥ): And there is the sound "A" * शङ्खमध्यगः (śaṅkhamadyagaḥ): Like a conch (located within) * उकारश्चन्द्रसंकाशः (ukāraścandrasaṁkāśaḥ): And the sound "U" resembling the moon * तस्य मध्ये व्यवस्थितः (tasya madhye vyavasthitaḥ): Resides in its center This verse alludes to the mystical sounds "A" and "U" representing the fundamental principles of creation. "A" is associated with the sun and is a symbol of creation and energy, while "U" is associated with the moon and signifies consciousness and the essence of existence. The verse suggests a cosmic dance of these two sounds within the heart of creation.
शंख के मध्य भाग की तरह ‘अ’ कार सूर्य मण्डल के मध्य में प्रतिष्ठित है और चन्द्रमा के सदृश ‘उ’ कार उसी चन्द्र मण्डल में स्थित है। निर्धूम (धूम रहित) अग्नि और विद्युत् में अग्नि सदृश ‘म’ कार प्रतिष्ठित है। इस तरह से तीन मात्राओं को सूर्य, चन्द्र, अग्नि के रूप में जानना चाहिए ।।
8
मकारस्त्वग्निसंकाशो विधूमो विद्युतोपमः। तिस्त्रो मात्रास्तथा ज्ञेयाः सोमसूर्या ग्निरूपिणः
makārastvagnisaṃkāśo vidhūmo vidyutopamaḥ। tistro mātrāstathā jñeyāḥ somasūryā gnirūpiṇaḥ ।।
शंख के मध्य भाग की तरह ‘अ’ कार सूर्य मण्डल के मध्य में प्रतिष्ठित है और चन्द्रमा के सदृश ‘उ’ कार उसी चन्द्र मण्डल में स्थित है। निर्धूम (धूम रहित) अग्नि और विद्युत् में अग्नि सदृश ‘म’ कार प्रतिष्ठित है। इस तरह से तीन मात्राओं को सूर्य, चन्द्र, अग्नि के रूप में जानना चाहिए ।।
9
शिखा तु दीपसंकाशा तस्मिन्नुपरि वर्तते । अर्धमात्रा तथा ज्ञेया प्रणवस्योपरि स्थिता ॥
śikhā tu dīpasaṃkāśā tasminnupari vartate । ardhamātrā tathā jñeyā praṇavasyopari sthitā ॥
The translation of the verse from is: "The crest (shikha) is like a lamp (deepasamkhasa), residing above it (the Shiva linga). It is to be known as half the measure (ardhamaatra), situated above the Pranava (Om). Here's a breakdown of the meaning: * शिखा (shikha): Crest, refers to the topmost point of the Shiva linga. * दीपसंकाशा (deepasamkhasa): Like a lamp, signifying brilliance and illumination. * तस्मिन्नुपरि (tasminn upari): Above it, referring to the Shiva linga. * वर्तते (vartate): Resides, indicating its constant presence. * अर्धमात्रा (ardhamaatra): Half the measure, referring to the length of the Pranava (Om) sound, which is considered a full measure. * तथा ज्ञेया (tatha jneya): It is to be known, implying the importance of understanding this principle. * प्रणवस्योपरि (pranavasyopari): Above the Pranava, suggesting a position of higher consciousness. * स्थिता (sthita): Situated, indicating its fixed and unchanging nature. This verse emphasizes the symbolic significance of the Shiva linga's crest as a source of light and knowledge, surpassing even the Pranava, which represents the ultimate sound of creation.
जिस तरह से दीपक की शिखा (लौ) ऊपर की ओर रहती है, इसी तरह से प्रणव के ऊपर की अर्द्धमात्रा की स्थिति को जानना चाहिए ॥ [दीपक की लौ सदा ऊर्ध्वमुखी होती है। अनुस्वार नासिका मूल-मस्तिष्क के उच्च भाग में गुंजरित होता है। इस मात्रा के कारण अ, उ, म् का संयुक्त स्वर ऊर्ध्वोन्मुख हो उठता है, इसलिए इसे ज्योति के अनुरूप कहा गया है।]
10
पद्मसूत्रनिभा सूक्ष्मा शिखा सा दृश्यते परा। सा नाडी सूर्यसंकाशा सूर्यं भित्त्वा तथा परा ॥
padmasūtranibhā sūkṣmā śikhā sā dṛśyate parā। sā nāḍī sūryasaṃkāśā sūryaṃ bhittvā tathā parā ॥
The translation of the verse you provided from the is: "The ultimate, subtle, radiant crest, resembling a lotus thread, is visible. That ultimate, radiant nadī, piercing through the Sun, is visible." Explanation: * पद्मसूत्रनिभा सूक्ष्मा शिखा सा दृश्यते परा (padmasūtranibhā sūṣmā śikhā sā dṛśyate parā): This describes the ultimate, subtle, and radiant crest, resembling a lotus thread, which is visible. * पद्मसूत्रनिभा (padmasūtranibhā): resembling a lotus thread. This signifies its delicate and ethereal nature. * सूक्ष्मा (sūṣmā): subtle, fine. * शिखा (śikhā): crest, peak. * सा (sā): she, it. * दृश्यते (dṛśyate): is visible. * परा (parā): ultimate, supreme. * सा नाडी सूर्यसंकाशा सूर्यं भित्त्वा तथा परा (sā nāḍī sūryasaṁkāśā sūryaṁ bhitvā tathā parā): This describes the ultimate nadī, radiant like the Sun, which pierces through the Sun itself. * सा (sā): she, it. * नाडी (nāḍī): channel, pathway (here refers to a subtle energy channel). * सूर्यसंकाशा (sūryasaṁkāśā): radiant like the Sun. * सूर्यं (sūryaṁ): the Sun. * भित्त्वा (bhitvā): piercing through. * तथा (tathā): thus, also. * परा (parā): ultimate, supreme. Interpretation: This verse describes two important concepts in Shaiva philosophy: * The Supreme Crest: This refers to the ultimate reality, the Supreme Consciousness, which is both subtle and radiant. It is said to be visible, implying that it can be experienced through spiritual practices. * The Ultimate Nadī: This signifies the path of liberation, the channel through which the individual soul (Atman) unites with the Supreme Consciousness (Brahman). It is described as piercing through the Sun, symbolizing the transcendence of the material world and the attainment of spiritual enlightenment. Overall, this verse emphasizes the existence of a higher reality beyond the material world, which can be accessed through spiritual practices and the awakening of the inner energy channels.
वह शिखा (लौ) पद्म सूत्र के सदृश दृष्टिगोचर होती है। सूर्य सदृश वह नाड़ी सूर्य का भेदन करके तथा बहत्तर हजार नाड़ियों का भेदन करके मूर्धा में प्रतिष्ठित होने वाली, सभी प्राणियों को वरदान प्रदान करने वाली एवं सबको व्याप्त करके स्थित रहने वाली है॥
11
द्विसप्ततिसहस्त्राणि नाडीं भित्त्वा च मूर्धनि । वरदः सर्वभूतानां सर्वं व्याप्येव तिष्ठति ॥
dvisaptatisahastrāṇi nāḍīṃ bhittvā ca mūrdhani । varadaḥ sarvabhūtānāṃ sarvaṃ vyāpyeva tiṣṭhati ॥
The verse you provided from the is: द्विसप्ततिसहस्त्राणि नाडीं भित्त्वा च मूर्धनि । वरदः सर्वभूतानां सर्वं व्याप्येव तिष्ठति ॥ Here's a translation into English: "Having pierced through the 140,000 nadis (energy channels) and ascended to the crown of the head, He, the benevolent one, pervades all beings, residing within everything." Explanation: * द्विसप्ततिसहस्त्राणि (dvisaptatisahasrāṇi): This translates to "140,000" (twice seventy thousand). This refers to the vast number of energy channels (nadis) within the human body. * नाडीं भित्त्वा (nāḍīṁ bhitvā): This means "having pierced through" or "having broken through" the nadis. * च मूर्धनि (ca mūrdhani): This means "and at the crown of the head" (mūrdhani refers to the top of the head). * वरदः (varadaḥ): This means "benevolent," "giving blessings," or "gracious." * सर्वभूतानां (sarvabhūtānām): This means "of all beings." * सर्वं व्याप्येव तिष्ठति (sarvam vyāpyeva tiṣṭhati): This means "He pervades everything, residing within all." Overall Meaning: This verse speaks about the ultimate reality, often referred to as Shiva in Shaivism, who transcends the physical body and resides within the very essence of all beings. It describes His presence as permeating every aspect of creation, having broken through the limitations of the physical nadis and ultimately dwelling in the highest point of the body, the crown of the head. This signifies the attainment of spiritual enlightenment and the realization of the Divine within.
वह शिखा (लौ) पद्म सूत्र के सदृश दृष्टिगोचर होती है। सूर्य सदृश वह नाड़ी सूर्य का भेदन करके तथा बहत्तर हजार नाड़ियों का भेदन करके मूर्धा में प्रतिष्ठित होने वाली, सभी प्राणियों को वरदान प्रदान करने वाली एवं सबको व्याप्त करके स्थित रहने वाली है॥
12
कांस्यघण्टानिनादस्तु यथा लीयति शान्तये। ओङ्कारस्तु तथा योज्यः शान्तये सर्वमिच्छता ॥
kāṃsyaghaṇṭāninādastu yathā līyati śāntaye। oṅkārastu tathā yojyaḥ śāntaye sarvamicchatā ॥
The translation of the verse from is: "Just as the sound of a bronze bell subsides to silence, so too should the sound of 'Om' be applied to achieve peace, for those who desire peace in all things." Here's a breakdown of the translation: * कांस्यघण्टानिनादस्तु: "The sound of a bronze bell" * यथा लीयति शान्तये: "just as it subsides to silence" * ओङ्कारस्तु तथा योज्यः: "So too should the sound of 'Om' be applied" * शान्तये सर्वमिच्छता: "For those who desire peace in all things" This verse highlights the calming power of the sound 'Om' and its ability to bring peace. It compares the sound of 'Om' to the fading sound of a bronze bell, emphasizing its soothing and calming effect.
काँस्य (ताँबा तथा टौन से मिलकर बनी) धातु निर्मित घण्टे का शब्द जिस प्रकार शान्ति प्रदान करता हुआ विलीन हो जाता है, उसी प्रकार ॐ कार की साधना द्वारा सभी तरह की इच्छाएँ शान्ति हो जाती हैं ॥
13
यस्मिन्विलीयते शब्दस्तत्परं ब्रह्म गीयते । धियं हि लीयते ब्रह्म सोऽमृतत्वाय कल्पते ॥
yasminvilīyate śabdastatparaṃ brahma gīyate । dhiyaṃ hi līyate brahma so'mṛtatvāya kalpate ॥
जिस (तत्त्व) में शब्द विलीन हो जाता है, उसे परब्रह्म कहा गया है। जो बुद्धि ब्रह्म में विलीन हो जाती है, वह अमृत स्वरूप-ब्रह्म स्वरूप कही गई है॥
14
वायुस्तेजस्थाकाशस्त्रिविधो जीवसंज्ञकः । स जीवः प्राण इत्युक्तो वालाग्रशतकल्पितः ।।
vāyustejasthākāśastrividho jīvasaṃjñakaḥ । sa jīvaḥ prāṇa ityukto vālāgraśatakalpitaḥ ।।
The translation of the verse from , a Shaiva Upanishad, is: "Vayu (air), Tejas (fire), and Akasa (ether) are the three aspects of the Jiva (living being). This Jiva is called Praana (life force) and is as fine as the tip of a hair." Here is a breakdown of the verse: * वायुस्तेजस्थाकाशस्त्रिविधो जीवसंज्ञकः (Vayu, Tejas, Akasa, trividho jeeva-sanjnaka): This part describes the three elements that make up the Jiva: Vayu (air), Tejas (fire), and Akasa (ether). The word "trividho" means "threefold" and "jeeva-sanjnaka" means "called Jiva." * स जीवः प्राण इत्युक्तो (Sa jeeva, praana iti ukto): This part says that this Jiva is called Praana. * वालाग्रशतकल्पितः (walaagra-shatakalpita): This part compares the fineness of the Jiva to the tip of a hair, suggesting its subtle and ethereal nature. The verse emphasizes the interconnectedness of the physical elements (Vayu, Tejas, and Akasa) with the Jiva and its life force (Praana). It also highlights the subtle and delicate nature of the Jiva, which is often described as being beyond the grasp of the senses.
वायु, तेज तथा आकाश इन तीनों में जीव की उपमा दी जाती है। इस जीव का प्रमाण (आकार) बाल की नोक का सौवाँ भाग (अति सूक्ष्म) कल्पित किया गया है ॥
15
नाभिस्थाने स्थितं विश्व शुद्धतत्त्वं सुनिर्मलम्। आदित्यमिव दीप्यन्तं रश्मिभिश्चखिलं शिवम्॥
nābhisthāne sthitaṃ viśva śuddhatattvaṃ sunirmalam। ādityamiva dīpyantaṃ raśmibhiścakhilaṃ śivam॥
The translation of the verse from is: "In the navel is situated the universe, pure and immaculate. Like the sun, it shines brightly, radiating Shiva's grace upon all." Here's a breakdown of the translation: * नाभिस्थाने स्थितं विश्व: "In the navel is situated the universe." This refers to the center of the body, which is considered a point of spiritual connection. * शुद्धतत्त्वं सुनिर्मलम्: "Pure and immaculate." This highlights the pure and unblemished nature of the universe. * आदित्यमिव दीप्यन्तं: "Like the sun, it shines brightly." This compares the universe's brilliance to that of the sun. * रश्मिभिश्चखिलं शिवम्: "Radiating Shiva's grace upon all." This emphasizes the divine nature of the universe and its role in showering blessings upon all beings. This verse underscores the interconnectedness of the universe, its divine nature, and the presence of Shiva's grace within everything. It encourages a focus on the inner self and the connection to the divine within.
वह (जीव) विश्व (संज्ञक), शुद्ध तत्त्व, निर्मल स्वरूप नाभि प्रदेश (नाभिक- न्यूक्लियस) में प्रतिष्ठित है। वह सूर्य के सदृश सम्पूर्ण जगत् को प्रकाशित करने वाला और कल्याणकारी है॥
16
सकारं च हकारं च जीवो जपति सर्वदा।नाभिरन्ध्राद्विनिष्क्रान्तं विषयव्याप्तिवर्जितम् ॥
sakāraṃ ca hakāraṃ ca jīvo japati sarvadā।nābhirandhrādviniṣkrāntaṃ viṣayavyāptivarjitam ॥
The verse you provided is from the , a Shaiva Upanishad, and it reads: सकारं च हकारं च जीवो जपति सर्वदा। नाभिरन्ध्राद्विनिष्क्रान्तं विषयव्याप्तिवर्जितम् ॥ This translates to English as: "The living being constantly chants the sound of 'sa' and 'ha'. It emanates from the navel-hole, free from attachment to objects." Explanation: * सकारं च हकारं च (sakaram cha hakaram cha): This refers to the sounds "sa" and "ha" - the two syllables that form the sacred mantra "Soham". * जीवो जपति सर्वदा (jivo japati sarvada): This means "the living being constantly chants". * नाभिरन्ध्राद्विनिष्क्रान्तं (nabhir andhrada vinishkrantam): This refers to the sound emanating from the "navel-hole," which is often considered a spiritual center in yogic traditions. * विषयव्याप्तिवर्जितम् (vishayavyaptivarjita): This means "free from attachment to objects." Interpretation: The verse describes the continuous chanting of the mantra "Soham" within the individual. It signifies a constant awareness of the self (Soham means "I am That"). The sound arises from the navel-hole, representing the internal spiritual energy, and it is free from attachment to external objects, emphasizing the focus on the inner self.
जीव (श्वासोच्छवास के रूप में) ‘स’ कार और ‘ह’ कार (सोऽहं का जप) सर्वदा करता है, इस के प्रभाव से वह जीव नाभिरंध्र से उत्क्रमण करता रहता है और उसे किसी प्रकार के विषय व्याप्त नहीं करते।।
17
तेनेदं निष्कलं विद्यात्क्षीरात्सर्पिर्यथा तथा ।कारणेनात्मना युक्तः प्राणायामैश्च पञ्चभिः ॥
tenedaṃ niṣkalaṃ vidyātkṣīrātsarpiryathā tathā ।kāraṇenātmanā yuktaḥ prāṇāyāmaiśca pañcabhiḥ ॥
This verse from states: "One should know this (the Self) as being without parts, just as butter is extracted from milk. United with the Self as the cause, and by the practice of five pranayama (breathing exercises)." Here's a breakdown of the translation: * तेनेदं निष्कलं विद्यात्: One should know this (the Self) as being without parts. * क्षीरात्सर्पिर्यथा तथा: Just as butter is extracted from milk. * कारणेनात्मना युक्तः: United with the Self as the cause. * प्राणायामैश्च पञ्चभिः: And by the practice of five pranayama (breathing exercises). This verse emphasizes the idea that the Self (Atman) is pure and indivisible, similar to how butter is pure and separate from milk. To experience this truth, one must connect with the Self as the ultimate cause and practice five types of pranayama.
दुग्ध से (मथकर निकाले गये) घृत की भाँति उस निष्कल (कला रहित ),सबके कारण रूप आत्म तत्त्व को प्राण के पाँच आयामों द्वारा जाना जाता है। (देह के पाँचों तत्त्वों में प्राण तत्त्व प्रवाहित होते हैं। इन पाँचों में प्रवाहित प्राण के पाँच आयाम माने गये हैं)॥
18
चतुष्कलासमायुक्तो भ्राम्यते च हृदि स्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वाऽहतः ॥
catuṣkalāsamāyukto bhrāmyate ca hṛdi sthitaḥ । golakastu yadā dehe kṣīradaṇḍena vā'hataḥ ॥
The verse you provided from the is: चतुष्कलासमायुक्तो भ्राम्यते च हृदि स्थितः । गोलकस्तु यदा देहे क्षीरदण्डेन वाऽहतः ॥ Here's the translation: "He who is united with the four quarters (of the body) wanders within the heart. When the sphere (of consciousness) is struck within the body by the staff of milk (the spinal column),..." Explanation: * चतुष्कलासमायुक्तो: "United with the four quarters" refers to the body's four directions, symbolizing the pervasiveness of consciousness. * भ्राम्यते च हृदि स्थितः: "He wanders within the heart" indicates the movement of consciousness within the heart, the seat of the soul. * गोलकस्तु यदा देहे: "When the sphere (of consciousness) is struck within the body" suggests a moment of awakening, a shift in awareness. * क्षीरदण्डेन वाऽहतः: "By the staff of milk (the spinal column)" refers to the awakening of Kundalini energy, symbolized as a serpent coiled at the base of the spine. The spinal column is often compared to a staff, and the Kundalini energy to milk. Overall meaning: This verse describes the state of the awakened soul, residing within the heart and connected to the whole body. It alludes to the practice of Kundalini yoga, where the rising of Kundalini energy through the spinal column can lead to spiritual awakening and liberation.
जिस प्रकार मथने वाले दण्ड से दुग्ध को मथा जाता है, उसी प्रकार चार कलाओं से युक्त हृदय में स्थित प्राण तत्व को (श्वास-प्रश्वास को) शरीर में भ्रमण कराया जाता है ॥
19
एतस्मिन्वसते शीघ्रमविश्रान्तं महाखगः । यावन्निःश्वसितो जीवस्तावन्निष्कलतां गतः ॥
etasminvasate śīghramaviśrāntaṃ mahākhagaḥ । yāvanniḥśvasito jīvastāvanniṣkalatāṃ gataḥ ॥
The verse you provided from the is: एतस्मिन्वसते शीघ्रमविश्रान्तं महाखगः । यावन्निःश्वसितो जीवस्तावन्निष्कलतां गतः ॥ Here's its translation into English: "The Great Bird (the Soul) dwells within this (the body), ever-active and without rest. As long as the living being breathes, it remains pure and unblemished." Explanation: * एतस्मिन्वसते: Dwells within this (the body) * शीघ्रमविश्रान्तं: Ever-active and without rest * महाखगः: Great Bird (the Soul) * यावन्निःश्वसितो जीवः: As long as the living being breathes * तावन्निष्कलतां गतः: It remains pure and unblemished Meaning: This verse emphasizes the eternal, active nature of the Soul (represented as a bird) within the body. As long as the body sustains life through breath, the Soul remains in its pure and unblemished state, free from any impurities or limitations. This verse highlights the connection between the Soul and the body, and the importance of maintaining purity and awareness even amidst the physical experience of life.
इस (शरीर) में शीघ्रगामी महापक्षी (खग रूपी जीव) विश्राम न करता हुआ निवास करता है। जब श्वास रुक जाता है, तब जीव निष्कल (कला रहित) हो जाता है ॥ [ऋषि ने हृदय को चार कलाओं-विभागों वाला कहा है। वर्तमान शरीर विज्ञानी भी इसे बायें एवं दायें ऑरिकल तथा बायें एवं दायें बेन्ट्रिक इन चार भागों में ही बँटा हुआ मानते हैं।]
20
नभस्थं निष्कलं ध्यात्वा मुच्यते भवबन्धनात्। अनाहतध्वनियुतं हंसं यो वेद हृद्गतम् ॥
nabhasthaṃ niṣkalaṃ dhyātvā mucyate bhavabandhanāt। anāhatadhvaniyutaṃ haṃsaṃ yo veda hṛdgatam ॥
The verse you provided from the , a Shaiva Upanishad, translates to: "By meditating on the pure, formless (Nishkala) sky, one is freed from the bonds of birth and death (Bhavamandala). He who knows the swan (Hamsa), resounding with the Anahata sound, residing within the heart, is liberated." Here's a breakdown: * नभस्थं (Nabhastham): The sky, symbolizing the limitless and pure consciousness. * निष्कलं (Nishkalam): Formless, pure, beyond attributes. * ध्यात्वा (Dhyatva): By meditating, contemplating. * मुच्यते (Muchyate): Is liberated, released. * भवबन्धनात् (Bhavamandhanat): From the bonds of birth and death (the cycle of Samsara). * अनाहतध्वनियुतं (Anahatadhvaniyutam): Resounding with the Anahata sound (the sound of the heart, the primordial sound). * हंसं (Hamsa): The swan, a symbol of the soul, the Self (Atman). * यो वेद (Yo Veda): He who knows, understands. * हृद्गतम् (Hridgatam): Residing within the heart. This verse emphasizes the importance of contemplating the pure, formless reality, represented by the sky. By understanding the true nature of the soul, symbolized by the swan residing within the heart, and its connection to the primordial sound (Anahata), one achieves liberation from the cycle of birth and death.
आकाश में स्थित निष्कल तत्त्व का चिन्तन करता हुआ, वह भव-बन्धन से मुक्त हो जाता है। जो पुरुष हृदय में स्थित इस अनाहत ध्वनि युक्त, प्रकाशयुक्त, चिदानन्द ‘हंस’ को जानता है, वह हंस कहा जाता है। जो ज्ञानी पुरुष रेचक और पूरक को त्याग करके कुम्भक में स्थित होकर प्राण एवं अपान क्ये एक करके मस्तक में प्रतिष्ठित अमृत को ध्यानपूर्वक आदर सहित पीता है तथा जो नाभि के मध्य में दीपक की तरह सुप्रकाशित महादेव पर अमृत का सिंचन करता हुआ ‘हंस-हंस’ का जप करता है, उसे पृथ्वी पर निवास करते हुए जरा, मरण, रोग आदि विकार नहीं होते तथा वह अणिमादि सिद्धियों-विभूतियों का अधिकारी हो जाता है ॥ [सोऽहं को उलटने पर हंसः बनता है। हंस उस प्राण रूप जीव को कहा गया है। वह हंस इस परमात्म तत्त्व को लक्ष्य करके ‘सोऽहं’ मैं वही हूँ यह भाव करता है, तो वह पदार्थगत विकारों से प्रभावित नहीं होता]
21
स्वप्रकाशचिदानन्दं स हंस इति गीयते । रेचकं पूरकं मुक्त्वा कुम्भकेन स्थितः सुधीः ॥
svaprakāśacidānandaṃ sa haṃsa iti gīyate । recakaṃ pūrakaṃ muktvā kumbhakena sthitaḥ sudhīḥ ॥
The verse you provided is from the , a Shaiva Upanishad, and it translates to: "He who is Self-luminous, Consciousness, and Bliss, is known as the Swan (Hamsa). The wise one, having released the inhalation and exhalation, remains steady in Kumbhaka (breath retention)." Here's a breakdown of the translation: * स्वप्रकाशचिदानन्दं (svaprakāśacidānandaṁ): Self-luminous (svaprakāśa), Consciousness (cid), and Bliss (ānanda) * स हंस इति गीयते (sa haṁsa iti gīyate): He is known as the Swan (Hamsa) * रेचकं पूरकं मुक्त्वा (recakaṁ pūrakaṁ muktvā): Having released the exhalation (recaka) and inhalation (pūraka) * कुम्भकेन स्थितः सुधीः (kumbhakena sthitaḥ sudhīḥ): The wise one remains steady in Kumbhaka (breath retention) Explanation: This verse is describing the state of a spiritually awakened individual. The "Swan" is a metaphor for the soul, which is inherently pure, luminous, and blissful. The practice of Kumbhaka, or breath retention, is a yogic technique used to control the breath and achieve a state of deep meditation. The verse suggests that by mastering breath control, one can transcend the limitations of the physical body and realize the true nature of the Self, which is characterized by Self-luminosity, Consciousness, and Bliss.
आकाश में स्थित निष्कल तत्त्व का चिन्तन करता हुआ, वह भव-बन्धन से मुक्त हो जाता है। जो पुरुष हृदय में स्थित इस अनाहत ध्वनि युक्त, प्रकाशयुक्त, चिदानन्द ‘हंस’ को जानता है, वह हंस कहा जाता है। जो ज्ञानी पुरुष रेचक और पूरक को त्याग करके कुम्भक में स्थित होकर प्राण एवं अपान क्ये एक करके मस्तक में प्रतिष्ठित अमृत को ध्यानपूर्वक आदर सहित पीता है तथा जो नाभि के मध्य में दीपक की तरह सुप्रकाशित महादेव पर अमृत का सिंचन करता हुआ ‘हंस-हंस’ का जप करता है, उसे पृथ्वी पर निवास करते हुए जरा, मरण, रोग आदि विकार नहीं होते तथा वह अणिमादि सिद्धियों-विभूतियों का अधिकारी हो जाता है ॥ [सोऽहं को उलटने पर हंसः बनता है। हंस उस प्राण रूप जीव को कहा गया है। वह हंस इस परमात्म तत्त्व को लक्ष्य करके ‘सोऽहं’ मैं वही हूँ यह भाव करता है, तो वह पदार्थगत विकारों से प्रभावित नहीं होता]
22
नाभिकन्दे समौ कृत्वा प्राणापानौ समाहितः । मस्तकस्थामृतास्वादं पीत्वा ध्यानेन सादरम्॥
nābhikande samau kṛtvā prāṇāpānau samāhitaḥ । mastakasthāmṛtāsvādaṃ pītvā dhyānena sādaram॥
The verse you provided from the translates to: "Having made the breath (prana) and exhalation (apana) equal at the navel center, with mind focused, one should drink the nectar of immortality residing in the head, with devotion and meditation." Here's a breakdown: * नाभिकन्दे (naabhikandhe): at the navel center * समौ कृत्वा (samau kritvaa): making them equal * प्राणापानौ (praanaapaanau): breath (prana) and exhalation (apana) * समाहितः (samaahitah): with mind focused * मस्तकस्थाम् (mastakasthaam): residing in the head * अमृतास्वादं (amrtaasvaadam): the nectar of immortality * पीत्वा (piitvaa): drinking * ध्यानेन (dhyaanen): with meditation * सा दर्म् (saadarm): with devotion This verse describes a yogic practice involving focusing on the breath and meditating on the nectar of immortality within the head. It is a key aspect of Shaiva philosophy which emphasizes the pursuit of liberation through spiritual practices.
आकाश में स्थित निष्कल तत्त्व का चिन्तन करता हुआ, वह भव-बन्धन से मुक्त हो जाता है। जो पुरुष हृदय में स्थित इस अनाहत ध्वनि युक्त, प्रकाशयुक्त, चिदानन्द ‘हंस’ को जानता है, वह हंस कहा जाता है। जो ज्ञानी पुरुष रेचक और पूरक को त्याग करके कुम्भक में स्थित होकर प्राण एवं अपान क्ये एक करके मस्तक में प्रतिष्ठित अमृत को ध्यानपूर्वक आदर सहित पीता है तथा जो नाभि के मध्य में दीपक की तरह सुप्रकाशित महादेव पर अमृत का सिंचन करता हुआ ‘हंस-हंस’ का जप करता है, उसे पृथ्वी पर निवास करते हुए जरा, मरण, रोग आदि विकार नहीं होते तथा वह अणिमादि सिद्धियों-विभूतियों का अधिकारी हो जाता है ॥ [सोऽहं को उलटने पर हंसः बनता है। हंस उस प्राण रूप जीव को कहा गया है। वह हंस इस परमात्म तत्त्व को लक्ष्य करके ‘सोऽहं’ मैं वही हूँ यह भाव करता है, तो वह पदार्थगत विकारों से प्रभावित नहीं होता]
23
दीपाकारं महादेवं ज्वलन्तं नाभिमध्यमे। अभिषिच्यामृतेनैव हंसहंसेति यो जपेत् ॥
dīpākāraṃ mahādevaṃ jvalantaṃ nābhimadhyame। abhiṣicyāmṛtenaiva haṃsahaṃseti yo japet ॥
The verse you provided from the , a Shaiva Upanishad, translates to: "He who meditates on Mahadeva, the light-bringer, blazing in the center of the navel, anointing him with nectar, and chanting 'Hamsa, Hamsa,' will attain liberation." Here's a breakdown of the translation: * दीपाकारं महादेवं (Deepaakaram Mahadevam): "The light-bringer, Mahadeva" * ज्वलन्तं नाभिमध्यमे (Jwalantam Nabhimadhyame): "Blazing in the center of the navel" * अभिषिच्यामृतेनैव (Abhishichyamritenaive): "Anointing him with nectar" * हंसहंसेति यो जपेत् (Hamsahamseti yo japey): "He who chants 'Hamsa, Hamsa'" * ॥ (Double vertical lines): Marks the end of the verse. This verse emphasizes the practice of visualizing Shiva, the supreme god, as a radiant light within the navel, the center of energy. The chanting of "Hamsa" (meaning "swan"), a symbol of the soul, is believed to aid in achieving liberation.
आकाश में स्थित निष्कल तत्त्व का चिन्तन करता हुआ, वह भव-बन्धन से मुक्त हो जाता है। जो पुरुष हृदय में स्थित इस अनाहत ध्वनि युक्त, प्रकाशयुक्त, चिदानन्द ‘हंस’ को जानता है, वह हंस कहा जाता है। जो ज्ञानी पुरुष रेचक और पूरक को त्याग करके कुम्भक में स्थित होकर प्राण एवं अपान क्ये एक करके मस्तक में प्रतिष्ठित अमृत को ध्यानपूर्वक आदर सहित पीता है तथा जो नाभि के मध्य में दीपक की तरह सुप्रकाशित महादेव पर अमृत का सिंचन करता हुआ ‘हंस-हंस’ का जप करता है, उसे पृथ्वी पर निवास करते हुए जरा, मरण, रोग आदि विकार नहीं होते तथा वह अणिमादि सिद्धियों-विभूतियों का अधिकारी हो जाता है ॥ [सोऽहं को उलटने पर हंसः बनता है। हंस उस प्राण रूप जीव को कहा गया है। वह हंस इस परमात्म तत्त्व को लक्ष्य करके ‘सोऽहं’ मैं वही हूँ यह भाव करता है, तो वह पदार्थगत विकारों से प्रभावित नहीं होता]
Text (part 2)
24
जरामरणरोगादि न तस्य भुवि विद्यते । एवं दिने दिने कुर्यादणिमादिविभूतये ॥
jarāmaraṇarogādi na tasya bhuvi vidyate । evaṃ dine dine kuryādaṇimādivibhūtaye ॥
The verse you provided from the translates to: "Old age, death, and diseases do not exist for him in this world. Thus, day by day, one should strive for the attainment of the eight siddhis (perfections) beginning with anima (minute-ness)." Here's a breakdown: * जरामरणरोगादि (jaramarana-rogādi): This refers to "old age, death, and diseases." * न तस्य भुवि विद्यते (na tasya bhuvi vidyate): This means "they do not exist for him in this world." * एवं दिने दिने (evam dine dine): This translates to "thus, day by day." * कुर्यादणिमादिविभूतये (kuryad animādi vibhūtaye): This means "one should strive for the attainment of the eight siddhis (perfections) beginning with anima (minute-ness)." The eight siddhis are: 1. Anima: The ability to become infinitely small. 2. Mahima: The ability to become infinitely large. 3. Laghima: The ability to become weightless. 4. Garima: The ability to become infinitely heavy. 5. Prapti: The ability to attain anything desired. 6. Prakaamavya: The ability to control the elements. 7. Vashi: The ability to control others' minds. 8. Ishita: The ability to become the supreme lord. The verse emphasizes that by dedicating oneself to spiritual practices and striving for these perfections, one can transcend the limitations of the physical world, including aging, death, and disease. It suggests a path towards liberation and enlightenment.
आकाश में स्थित निष्कल तत्त्व का चिन्तन करता हुआ, वह भव-बन्धन से मुक्त हो जाता है। जो पुरुष हृदय में स्थित इस अनाहत ध्वनि युक्त, प्रकाशयुक्त, चिदानन्द ‘हंस’ को जानता है, वह हंस कहा जाता है। जो ज्ञानी पुरुष रेचक और पूरक को त्याग करके कुम्भक में स्थित होकर प्राण एवं अपान क्ये एक करके मस्तक में प्रतिष्ठित अमृत को ध्यानपूर्वक आदर सहित पीता है तथा जो नाभि के मध्य में दीपक की तरह सुप्रकाशित महादेव पर अमृत का सिंचन करता हुआ ‘हंस-हंस’ का जप करता है, उसे पृथ्वी पर निवास करते हुए जरा, मरण, रोग आदि विकार नहीं होते तथा वह अणिमादि सिद्धियों-विभूतियों का अधिकारी हो जाता है ॥ [सोऽहं को उलटने पर हंसः बनता है। हंस उस प्राण रूप जीव को कहा गया है। वह हंस इस परमात्म तत्त्व को लक्ष्य करके ‘सोऽहं’ मैं वही हूँ यह भाव करता है, तो वह पदार्थगत विकारों से प्रभावित नहीं होता]
25
ईश्वरत्वमवाप्नोति सदाभ्यासरतः पुमान्। बहवो नैकमार्गेण प्राप्ता नित्यत्वमागताः ॥
īśvaratvamavāpnoti sadābhyāsarataḥ pumān। bahavo naikamārgeṇa prāptā nityatvamāgatāḥ ॥
The verse you provided from the translates to: "Through constant practice, a human being attains the state of being God. Many have attained eternity, having reached through this path." Here's a breakdown of the translation: * ईश्वरत्वमवाप्नोति: "attains the state of being God" * सदाभ्यासरतः: "through constant practice" * पुमान्: "a human being" * बहवो: "many" * नैकमार्गेण: "through this path" * प्राप्ता: "have attained" * नित्यत्वमागताः: "eternity" This verse emphasizes the importance of consistent spiritual practice in attaining the highest state of consciousness, which is described as "being God". It also assures that many have already achieved this state through this path.
जो ज्ञानी पुरुष सदा ही इस (ब्रह्मविद्या) के अभ्यास में लगा रहता है, उसे ईश्वरत्व की प्राप्ति हो जाती है। अनेक पुरुष इसी एक ही पथ के द्वारा नित्य पद को प्राप्त कर चुके हैं॥
26
हंसविद्यामृते लोके नास्ति नित्यत्वसाधनम्। यो ददाति महाविद्यां हंसाख्यां पारमेश्वरीम्॥
haṃsavidyāmṛte loke nāsti nityatvasādhanam। yo dadāti mahāvidyāṃ haṃsākhyāṃ pārameśvarīm॥
The verse you provided is not from the . However, it is a popular verse often quoted in Shaiva texts. Here is a translation: "In this world, there is no other means to achieve eternal life than the knowledge of the Hamsa (the swan). He who imparts this great knowledge, known as Hamsa, the supreme Goddess, is the ultimate." Explanation: * Hamsa Vidya: This refers to the knowledge or realization of the true self, the Atman, often symbolized by the swan. The swan is believed to be able to separate milk from water, symbolizing the ability to discern the true from the illusory. * Nitya-tva Sadhanam: Means "the means to achieve eternal life." * Maha Vidya: Means "great knowledge." * Hamsa Aख्या पारमेश्वरी: Means "Hamsa, the supreme Goddess." This refers to the divine feminine principle, often associated with Shiva's consort, Parvati. The verse emphasizes the importance of acquiring the knowledge of the true self, symbolized by the Hamsa, as the ultimate means to achieve liberation from the cycle of birth and death. This knowledge is considered a gift from the divine, and those who impart it are seen as spiritual masters.
हंस रूपी विद्यामृत के सदृश नित्यत्व का इस जगत् में और कोई साधन नहीं है। जो ज्ञानी मनुष्य इस हंस नाम की परम पावन परमेश्वरी महाविद्या को प्रदान करता है, उसकी सर्वदा ज्ञानपूर्वक प्रजा के सहित सेवा करनी चाहिए। गुरु जो कुछ शुभ या अशुभ आदेश दे,उसका पालन शिष्य को बिना कुछ विचार किये सन्तोष वृत्ति से सतत करना चाहिए। इस हंस विद्या को गुरु से प्राप्त करके मनुष्य सदा ही गुरु की शुश्रूषा करे ।।
27
तस्य दास्यं सदा कुर्यात्प्रज्ञया परया सह। शुभं वाऽशुभमन्यद्वा यदुक्तं गुरुणा भुवि ॥
tasya dāsyaṃ sadā kuryātprajñayā parayā saha। śubhaṃ vā'śubhamanyadvā yaduktaṃ guruṇā bhuvi ॥
The verse you provided is from the , a Shaiva Upanishad, and it translates to: "One should always serve (the Lord) with the highest wisdom, whether it be good or bad, or anything else that is said by the Guru in this world." Here is a breakdown of the translation: * तस्य दास्यं सदा कुर्यात्: "One should always serve (the Lord)" * प्रज्ञया परया सह: "with the highest wisdom" * शुभं वाऽशुभमन्यद्वा: "whether it be good or bad, or anything else" * यदुक्तं गुरुणा भुवि: "that is said by the Guru in this world" This verse emphasizes the importance of following the teachings of one's Guru and serving the Lord with wisdom and devotion. It suggests that even seemingly unfavorable situations or instructions given by the Guru should be accepted with understanding and faith.
हंस रूपी विद्यामृत के सदृश नित्यत्व का इस जगत् में और कोई साधन नहीं है। जो ज्ञानी मनुष्य इस हंस नाम की परम पावन परमेश्वरी महाविद्या को प्रदान करता है, उसकी सर्वदा ज्ञानपूर्वक प्रजा के सहित सेवा करनी चाहिए। गुरु जो कुछ शुभ या अशुभ आदेश दे,उसका पालन शिष्य को बिना कुछ विचार किये सन्तोष वृत्ति से सतत करना चाहिए। इस हंस विद्या को गुरु से प्राप्त करके मनुष्य सदा ही गुरु की शुश्रूषा करे ।।
28
तत्कुर्यादविचारेण शिष्यः संतोषसंयुतः । हंसविद्यामिमां लब्ध्वा गुरुशुश्रूषया नरः ॥
tatkuryādavicāreṇa śiṣyaḥ saṃtoṣasaṃyutaḥ । haṃsavidyāmimāṃ labdhvā guruśuśrūṣayā naraḥ ॥
The verse you provided from the translates to: "A disciple, filled with contentment, should perform [his duties] without questioning. Having obtained this knowledge of the Swan [Atman], a man should serve his Guru." Here's a breakdown: * तत्कुर्यादविचारेण (tat kuryad avichaarena): Should perform (tat kuryat) without questioning (avichaarena). This refers to the disciple diligently following the instructions of the Guru without questioning or doubting. * शिष्यः संतोषसंयुतः (shishyaḥ santosa-samyutaḥ): A disciple (shishyaḥ) filled with contentment (santoṣa-samyutaḥ). This emphasizes the importance of a positive and receptive attitude in the student. * हंसविद्यामिमां लब्ध्वा (hamsa-vidya-mimaṁ labdhvā): Having obtained (labdhvā) this knowledge of the Swan (hamsa-vidya-mimaṁ). This refers to the ultimate knowledge of the Self or Atman, symbolized by the Swan. * गुरुशुश्रूषया नरः (guru-shushruṣaya naraḥ): A man (naraḥ) should serve (shushruṣaya) his Guru (guru). This emphasizes the importance of sincere devotion to the teacher and continued learning. This verse highlights the essential elements of the disciple-guru relationship in the pursuit of spiritual knowledge. The disciple should be dedicated, trusting, and devoted to the teachings of the Guru.
हंस रूपी विद्यामृत के सदृश नित्यत्व का इस जगत् में और कोई साधन नहीं है। जो ज्ञानी मनुष्य इस हंस नाम की परम पावन परमेश्वरी महाविद्या को प्रदान करता है, उसकी सर्वदा ज्ञानपूर्वक प्रजा के सहित सेवा करनी चाहिए। गुरु जो कुछ शुभ या अशुभ आदेश दे,उसका पालन शिष्य को बिना कुछ विचार किये सन्तोष वृत्ति से सतत करना चाहिए। इस हंस विद्या को गुरु से प्राप्त करके मनुष्य सदा ही गुरु की शुश्रूषा करे ।।
29
आत्मानमात्मना साक्षाद्ब्रह्म बुद्धवा सुनिश्चलम्।देहजात्यादिसंबन्धान्वर्णाश्रमसमन्वितान्॥
ātmānamātmanā sākṣādbrahma buddhavā suniścalam।dehajātyādisaṃbandhānvarṇāśramasamanvitān॥
"Having realized the Self (Atman) as the Supreme Brahman, directly and with unwavering conviction, one transcends all attachments to the body, birth, caste, color, and order of life."
गुरु की सहायता से आत्मा द्वारा आत्मा का साक्षात्कार करके तथा ब्रह्म को निश्चयपूर्वक बुद्धि द्वारा जान करके वर्णाश्रम, जाति आदि के सम्बन्ध एवं वेद तथा शास्त्रों की बातों को नि:संकोच भाव से त्याग कर, गुरु की सदा ही सेवा-शुश्रूषा करे। इसी से मनुष्य का सच्चा कल्याण होता है॥
30
वेदशास्त्राणि चान्यानि पदपांसुमिव त्यजेत् । गुरुभक्तिं सदा कुर्याच्छ्रेयसे भूयसे नरः ॥
vedaśāstrāṇi cānyāni padapāṃsumiva tyajet । gurubhaktiṃ sadā kuryācchreyase bhūyase naraḥ ॥
One should abandon all other scriptures and knowledge as if they were mere dust on the feet. A person should always cultivate devotion to the Guru for the sake of greater well-being.
गुरु की सहायता से आत्मा द्वारा आत्मा का साक्षात्कार करके तथा ब्रह्म को निश्चयपूर्वक बुद्धि द्वारा जान करके वर्णाश्रम, जाति आदि के सम्बन्ध एवं वेद तथा शास्त्रों की बातों को नि:संकोच भाव से त्याग कर, गुरु की सदा ही सेवा-शुश्रूषा करे। इसी से मनुष्य का सच्चा कल्याण होता है॥
31
गुरुरेव हरिः साक्षान्नान्य इत्यब्रवीच्छ्रुतिः ॥
gurureva hariḥ sākṣānnānya ityabravīcchrutiḥ ॥
The verse you provided is from the Bhagavad Gita (11.47) and translates to: "The Vedas declare that the Guru (spiritual teacher) is verily Hari (Krishna) Himself, and there is no one else." Here's a breakdown: * गुरुरेव (gurureva): "The Guru indeed" * हरिः (harih): "Hari (Krishna)" * साक्षान् (sakshan): "Himself" * नान्य (nanya): "No other" * इत्यब्रवीच्छ्रुतिः (ityabravichchrutiḥ): "Thus the Vedas declare" This verse emphasizes the importance of the Guru in spiritual journey and equates them to the ultimate truth, Hari or Krishna.
गुरु ही स्वयं साक्षात् हरि हैं, कोई और अन्य नहीं, ऐसा श्नुति का कथन है ॥
32
श्रुत्या यदुक्तं परमार्थमेव तत्संशयो नात्र ततः समस्तम्। श्रुत्या विरोधे न भवेत्प्रमाणं भवेदनर्थाय विना प्रमाणम्॥
śrutyā yaduktaṃ paramārthameva tatsaṃśayo nātra tataḥ samastam। śrutyā virodhe na bhavetpramāṇaṃ bhavedanarthāya vinā pramāṇam॥
The verse you provided is a shloka from the Bhagavad Gita (2.47). Here's the translation: "That which is declared by the Vedas as the ultimate truth, that alone is certain; there is no doubt in it. Everything else is uncertain. Where there is contradiction to the Vedas, there is no authority. Without authority, there would be no purpose." Explanation: * श्रुत्या यदुक्तं परमार्थमेव तत् (Shrutya yaduktam paramaarthameva tat): That which is declared by the Vedas (Shrutyas) as the ultimate truth (paramaarthameva tat) * संशयो नात्र ततः समस्तम् (samshayo natra tatah samastam): There is no doubt in it (natra samshayo), everything else (samastam) is uncertain (tatah). * श्रुत्या विरोधे न भवेत्प्रमाणं (Shrutya virodhe na bhavet pramanam): Where there is contradiction (virodhe) to the Vedas (Shrutyas), there is no authority (na bhavet pramanam). * भवेदनर्थाय विना प्रमाणम् (bhavedanarthaya vina pramanam): Without authority (vina pramanam), there would be no purpose (bhavedanarthaya). This shloka emphasizes the authority of the Vedas as the ultimate source of truth and knowledge. It states that anything that contradicts the Vedas cannot be considered authoritative and that without authority, there is no meaning or purpose.
श्रुति का कथन संशयरहित परमार्थ रूप ही है। श्रुति का विरोध होने पर अन्य और कुछ भी प्रमाण नहीं है। जो बिना प्रमाण होगा, वह अनर्थकारी अर्थात् हानिकारक होगा॥
33
देहस्थ: सकलो ज्ञेयो निष्कलो देहवर्जितः । आप्तोपदेशगम्योऽसौ सर्वतः समवस्थितः ॥
dehastha: sakalo jñeyo niṣkalo dehavarjitaḥ । āptopadeśagamyo'sau sarvataḥ samavasthitaḥ ॥
The verse you provided is from the Bhagavad Gita, Chapter 13, verse 17. It describes the nature of the Supreme Self (Brahman) and its relationship to the individual self (Atman). Here is the translation: "Know that the embodied one [Atman] is fully endowed with attributes, whereas the disembodied one [Brahman] is without attributes. The Supreme Self [Brahman] is accessible through the teachings of the wise and is present everywhere." Here's a breakdown: * देहस्थ: सकलो ज्ञेयो: "Know that the embodied one is fully endowed with attributes." This refers to the individual self (Atman) that is bound to the body and experiences the world through its senses. * निष्कलो देहवर्जितः: "The disembodied one is without attributes." This refers to the Supreme Self (Brahman), which is beyond the limitations of the physical body and its attributes. * आप्तोपदेशगम्योऽसौ: "The Supreme Self is accessible through the teachings of the wise." This means that true knowledge of Brahman can be attained through the teachings of enlightened beings. * सर्वतः समवस्थितः: "The Supreme Self is present everywhere." This emphasizes the pervasiveness of Brahman, which exists in all things and at all times. This verse highlights the concept of duality in Hinduism, where the individual self is considered a manifestation of the Supreme Self, while also being distinct from it. It emphasizes the importance of seeking the true nature of the Self through spiritual practice and the guidance of enlightened teachers.
देह में स्थित (चेतना) को सकल (कला या विभागयुक्त) तथा देहरहित (परम चेतना) को ‘निष्कल’ (कलारहित) जानना चाहिए। आप्त गुरु के उपदेश से ज्ञात होने वाला यह तत्त्व सर्वत्र समभाव से प्रतिष्ठित है।।
34
हंसहंसेति यो ब्रूयादंधसो ब्रह्मा हरिः शिवः। गुरुवक्त्रात्तु लभ्येत प्रत्यक्षं सर्वतोमुखम् ॥
haṃsahaṃseti yo brūyādaṃdhaso brahmā hariḥ śivaḥ। guruvaktrāttu labhyeta pratyakṣaṃ sarvatomukham ॥
The verse you provided is from the Brihadaranyaka Upanishad (2.5.19). Here's the translation: "He who says 'hamsa, hamsa' [referring to the Supreme Self] while he is still in darkness [ignorance] will become Brahma, Vishnu, and Shiva. But from the mouth of the Guru [true teacher], one can obtain the direct knowledge of the All-pervading Self." Here's a breakdown of the meaning: * "Hamsa, hamsa": This is a mantra used to symbolize the Self or Brahman. "Hamsa" is a sacred bird in Hindu tradition, representing the soul's journey towards liberation. * "Andhaso": This means "in darkness" or "ignorant". It refers to the state of being unaware of the true nature of the Self. * "Brahma, Hari, Shiva": These are the Hindu trinity representing creation, preservation, and destruction respectively. The verse suggests that uttering the mantra while being ignorant will result in attaining these divine powers, but they are still limited and not the ultimate goal. * "Guruvaktrottu": This means "from the mouth of the Guru". * "Pratyaksha": This means "direct knowledge". * "Sarvatomukham": This means "All-pervading Self". The verse emphasizes the importance of seeking guidance from a true teacher (Guru) to achieve true knowledge and liberation, which is not merely acquiring divine powers but realizing the ultimate reality of the Self.
जो ज्ञानी पुरुष हंस-हंस बोलता (सोऽहं साधनारत रहता) है, वह ब्रह्मा, विष्णु एवं शिव का कल्याणकारी रूप है। वह गुरु के उपदेश से सर्वतोमुख वाले (सर्वत्र व्याप्त) ब्रह्म को जानने में समर्थ हो सकता है॥
35
तिलेषु च यथा तैलं पुष्पे गन्ध इवाश्रितः । पुरुषस्य शरीरेऽस्मिन्स बाह्याभ्यन्तरे तथा ॥
tileṣu ca yathā tailaṃ puṣpe gandha ivāśritaḥ । puruṣasya śarīre'sminsa bāhyābhyantare tathā ॥
Just as oil resides in sesame seeds and fragrance in a flower, so too does the Self (Atman) reside within this body, both outwardly and inwardly.
जिस प्रकार तिलों में तैल एवं पुष्पों में गंध विद्यमान रहता है, उसी प्रकार पुरुष के इस शरीर में बाहर-भीतर वही ब्रह्म विद्यमान रहता है॥
36
उल्काहस्तो यथालोके द्रव्यमालोक्य तां त्यजेत्।ज्ञानेन ज्ञेयमालोक्य पश्चाज्ज्ञानं परित्यजेत् ॥
ulkāhasto yathāloke dravyamālokya tāṃ tyajet।jñānena jñeyamālokya paścājjñānaṃ parityajet ॥
The verse you provided is a beautiful and insightful Sanskrit shloka, and it translates as follows: "Just as one who sees a meteor in the sky abandons all material possessions, so too should one, upon realizing the true nature of knowledge, abandon knowledge itself." Here's a breakdown of the meaning: * "उल्काहस्तो यथालोके" (Ulkāhastaḥ yathā loke): This part refers to the sight of a meteor streaking across the sky. The Sanskrit word "ulkāhasta" literally means "meteor hand," a poetic description of the fiery streak. * "द्रव्यमालोक्य तां त्यजेत्" (dravya mālokya tāṁ tyajet): This translates to "seeing it [the meteor], one abandons material possessions." It conveys the idea that the fleeting nature of the meteor reminds one of the impermanence of worldly things. * "ज्ञानेन ज्ञेयमालोक्य" (jñānena jñeyam ālokya): This translates to "upon realizing the true nature of knowledge." It implies a deeper understanding of the limits of knowledge and the essence of true wisdom. * "पश्चाज्ज्ञानं परित्यजेत्" (paścāt jñānaṁ parityajet): This translates to "one should abandon knowledge itself." This is the core message of the verse. It doesn't mean abandoning learning or seeking knowledge, but rather recognizing that true liberation comes from transcending the limitations of knowledge and embracing a higher state of awareness. This verse is a powerful reminder that true wisdom lies not in accumulating knowledge, but in understanding its limitations and seeking a deeper, more profound understanding of reality.
जिस प्रकार मशाल के प्रकाश से द्रव्य (वस्तु) को देख करके मशाल का परित्याग कर दिया जाता है, उसी प्रकार ज्ञान के माध्यम से ज्ञातव्य विषय की प्राप्ति हो जाने पर ज्ञान का परित्याग कर दिया जाता है ॥
37
पुष्पवत्सकलं विद्याद्गन्धस्तस्य तु निष्कलः ।वृक्षस्तु सकलं विद्याच्छाया तस्य तु निष्कला ॥
puṣpavatsakalaṃ vidyādgandhastasya tu niṣkalaḥ ।vṛkṣastu sakalaṃ vidyācchāyā tasya tu niṣkalā ॥
The verse you provided is a Sanskrit shloka that translates to: "Know the flower as complete with its petals, but its fragrance is incomplete. Likewise, know the tree as complete with its trunk and branches, but its shade is incomplete." This shloka uses the analogy of a flower and a tree to illustrate a philosophical concept. * "पुष्पवत्सकलं विद्याद्गन्धस्तस्य तु निष्कलः" translates to "Know the flower as complete with its petals, but its fragrance is incomplete." This means that the flower is complete in its physical form, but its fragrance, an intangible attribute, is not inherently contained within the petals. It is a separate entity that is released by the flower. * "वृक्षस्तु सकलं विद्याच्छाया तस्य तु निष्कला" translates to "Likewise, know the tree as complete with its trunk and branches, but its shade is incomplete." Similarly, the tree is complete with its physical structure, but the shade it provides is not contained within its branches. It is an effect of the tree's physical presence and extends beyond its physical boundaries. This shloka emphasizes the distinction between the physical and the intangible, suggesting that true completeness extends beyond the tangible. It can be interpreted as a metaphor for the human experience, where our physical form is complete, but our essence, our spirit, our influence, are intangible and extend beyond our physical limitations.
‘सकल’ अर्थात् कलायुक्त को पुष्प की भाँति एवं उसकी गंध को ‘निष्कल’ (कलारहित) की भाँति माने अथवा ‘सकल’ वृक्ष के सदृश है और उसकी छाया निष्कल (कलारहित) है॥
38
निष्कलः सकलो भावः सर्वत्रैव व्यवस्थितः । उपायः सकलस्तद्वदुपेयश्चैव निष्कलः ॥
niṣkalaḥ sakalo bhāvaḥ sarvatraiva vyavasthitaḥ । upāyaḥ sakalastadvadupeyaścaiva niṣkalaḥ ॥
The verse you provided is from the Yoga Sutras of Patanjali, specifically Sutra 1.21. Here's a translation along with a breakdown of the meaning: Sanskrit: निष्कलः सकलो भावः सर्वत्रैव व्यवस्थितः । उपायः सकलस्तद्वदुपेयश्चैव निष्कलः ॥ English: "All modifications of consciousness [bhavas] are without beginning or end (nishkala), and are established (vyavasthita) everywhere (sarvatra). The means to liberation (upaya) are all-inclusive (sakala), and the object of liberation (upeyya) is likewise without beginning or end (nishkala)." Breakdown: * निष्कलः (nishkala): Without beginning or end, infinite, complete * सकलः (sakala): All-inclusive, complete, whole * भावः (bhavas): Modifications of consciousness, mental states, thoughts, feelings * सर्वत्रैव (sarvatraiva): Everywhere, in all places, in all time * व्यवस्थितः (vyavasthita): Established, existing, present * उपायः (upaya): Means, method, path to liberation * तद्वत् (tadvat): Similarly, in the same way * उपेयः (upeyya): Object of liberation, ultimate goal, true self Interpretation: This sutra is pointing towards the nature of reality and the path to liberation. It says that all mental states, from the most mundane to the most sublime, are ultimately without beginning or end. They are not separate entities but rather expressions of a single, infinite consciousness. This consciousness is present everywhere, all the time. Similarly, the path to liberation, which involves practices like yoga and meditation, is all-encompassing. It addresses all aspects of our being and leads us to the ultimate goal, which is the realization of our true nature, a state of pure consciousness beyond the limitations of the mind.
(ऊपर कहे अनुसार) निष्कल एवं सकल भाव सर्वत्र दृष्टिगोचर होता है। कला सम्पन्न वस्तु उपाय या साधन है तथा उपेय या साध्य (ब्रह्म) कलारहित है॥
39
सकले सकलो भावो निष्कले निष्कलस्तथा। एकमात्र द्विमात्रश्च त्रिमात्रश्चैव भेदतः ॥
sakale sakalo bhāvo niṣkale niṣkalastathā। ekamātra dvimātraśca trimātraścaiva bhedataḥ ॥
This verse is describing different states of being in terms of their qualities: "Sakale sakala bhavō niṣkale niṣkalastathā. Ekamātra dvimātraśca trimātraścaiva bhedatāḥ." Translation: * Sakale sakala bhavō: "Everything is everything" (meaning, everything is full of inherent qualities). * niṣkale niṣkalastathā: "Nothing is nothing" (meaning, even nothingness has inherent qualities). * Ekamātra dvimātraśca trimātraścaiva: "One, two, and three, each has its own distinct qualities." * bhedatāḥ: "These distinctions" (referring to the qualities of "one," "two," and "three"). Therefore, the overall meaning of the verse is: Everything is full of inherent qualities, even nothingness. Furthermore, there are distinctions in the qualities of things: the qualities of "one" are different from the qualities of "two," and both are different from the qualities of "three." This verse highlights the interconnectedness of all things and the multiplicity of qualities that exist within them.
सकल में कलायुक्त भाव तथा निष्कल( अखण्ड-निर्विकार) में निष्कल भाव रहता है। (वह सकल) एक मात्रा, दो मात्रा एवं तीन मात्रा के भेद वाला अर्धमात्रा को पर मानना चाहिए, उसके ऊपर परात्पर है। (इस प्रकार) सकल पाँच दैवत वाला पाँच प्रकार का (पंच प्राण एवं पंचभूतात्मक)जानना चाहिए ॥
40
अर्धमात्रा परा ज्ञेया तत ऊर्ध्वं परत्परम् । पञ्चधा पञ्चदैवत्यं सकलं परिपठ्यते ॥
ardhamātrā parā jñeyā tata ūrdhvaṃ paratparam । pañcadhā pañcadaivatyaṃ sakalaṃ paripaṭhyate ॥
The half-measure is known as Para (the highest), and beyond that is Paratpara (the Supreme). The fivefold divinity (Panchadeva) is described in five ways (Panchadha).
सकल में कलायुक्त भाव तथा निष्कल( अखण्ड-निर्विकार) में निष्कल भाव रहता है। (वह सकल) एक मात्रा, दो मात्रा एवं तीन मात्रा के भेद वाला अर्धमात्रा को पर मानना चाहिए, उसके ऊपर परात्पर है। (इस प्रकार) सकल पाँच दैवत वाला पाँच प्रकार का (पंच प्राण एवं पंचभूतात्मक)जानना चाहिए ॥
41
ब्रह्मणो हृदयस्थानं कण्ठे विष्णुः समाश्रितः । तालुमध्ये स्थितो रुद्रो ललाटस्थो महेश्वरः ।।
brahmaṇo hṛdayasthānaṃ kaṇṭhe viṣṇuḥ samāśritaḥ । tālumadhye sthito rudro lalāṭastho maheśvaraḥ ।।
This verse describes the location of various deities within the human body: "Brahma resides in the heart, Vishnu in the throat, Rudra in the middle of the palate, and Maheshwara in the forehead." This verse is a simplified explanation of the concept of the "Inner Body" (Antahkarana) in Hindu philosophy. It emphasizes the presence of the Divine within each individual, suggesting that these deities are not external beings but rather aspects of the Self (Atman) that reside within.
ब्रह्म का स्थान हृदय में है, विष्णु कण्ठ में निवास करते हैं, तालु में भगवान् रुद्र तथा ललाट (मस्तक) में महेश्वर स्थित हैं॥
42
नासाग्रे अच्युतं विद्यात्तस्यान्ते तु परं पदम्। परत्वात्तु परं नास्तीत्येवं शास्त्रस्य निर्णयः ॥
nāsāgre acyutaṃ vidyāttasyānte tu paraṃ padam। paratvāttu paraṃ nāstītyevaṃ śāstrasya nirṇayaḥ ॥
This verse, from the Bhagavad Gita, can be translated as: "Know that Achyuta [Krishna] is at the beginning of the nose, and the Supreme Abode is at its end. There is nothing beyond the Supreme, so declares the scripture." Here's a breakdown of the translation: * नासाग्रे अच्युतं विद्यात् - "Know that Achyuta is at the beginning of the nose." * तस्यान्ते तु परं पदम् - "And the Supreme Abode is at its end." * परत्वात्तु परं नास्ती - "There is nothing beyond the Supreme" * त्येवं शास्त्रस्य निर्णयः - "So declares the scripture." The verse is a metaphorical representation of the journey of the soul. The nose symbolizes the physical body, and the "beginning" represents our birth. "Achyuta" or Krishna, represents the divine presence within us. The "end" symbolizes the ultimate goal, the Supreme Abode, which is beyond any material existence. The verse emphasizes that there is no higher state than the Supreme, and the scriptures confirm this.
नासिका के अग्रभाग में अच्युत (सदाशिव) तथा उसके अन्तिम भाग (भ्रूमध्य) में परम पद को प्रतिष्ठित जानना चाहिए। (उस) पर (श्रेष्ठ) से पर (श्रेष्ठ) और कुछ भी नहीं है, ऐसा शास्त्रों का निर्णय है।।
43
देहातीतं तु तं विद्यान्नासाग्रे द्वादशाङ्गुलम्। तदन्तं तं विजानीयात्तत्रस्थो व्यापयेत्प्रभुः ॥
dehātītaṃ tu taṃ vidyānnāsāgre dvādaśāṅgulam। tadantaṃ taṃ vijānīyāttatrastho vyāpayetprabhuḥ ॥
The verse you provided is from the Brihadaranyaka Upanishad, and it describes the location of the self (Atman) in the body. Here is the English translation: "Know that (Atman) is situated beyond the body, at the tip of the nose, twelve finger-breadths away. Know that it ends there. The Lord dwells there and pervades the entire body." Here's a breakdown of the translation: * देहातीतं तु तं विद्यान्नासाग्रे द्वादशाङ्गुलम्: "Know that (Atman) is situated beyond the body, at the tip of the nose, twelve finger-breadths away." * तदन्तं तं विजानीयात्तत्रस्थो व्यापयेत्प्रभुः: "Know that it ends there. The Lord dwells there and pervades the entire body." Explanation: This verse uses an analogy to describe the location of the self. It says that the self is beyond the physical body, at a point twelve finger-breadths away from the tip of the nose. This is not meant to be taken literally but as a symbolic representation of the self's transcendental nature. The "Lord" mentioned in the verse refers to Brahman, the ultimate reality in Hinduism. This verse emphasizes that Brahman is present within all beings and pervades the entire universe. It's important to note that this verse is often interpreted metaphorically, with the "twelve finger-breadths" symbolizing the distance between the physical body and the spiritual realm.
उस देहातीत को नासिका के अग्र भाग से बारह अंगुल ऊपर जानना चाहिए तथा उसके अन्तिम भाग (सहस्त्रार चक्र) में व्यापक प्रभु को स्थित जानना चाहिए ॥
44
मनोऽप्यन्यत्र निक्षिप्तं चक्षुरन्यत्र पातितम् । तथापि योगिनां योगो ह्यविच्छिन्नः प्रवर्तते ।।
mano'pyanyatra nikṣiptaṃ cakṣuranyatra pātitam । tathāpi yogināṃ yogo hyavicchinnaḥ pravartate ।।
Even though the mind is elsewhere and the eyes are focused on something else, the practice of yoga for the yogis continues uninterrupted.
मन चाहे इधर-उधर चला जाये और चाहे नेत्र अन्यत्र ही देखते रहें, तब भी योगियों का योग अविच्छिन्न भाव से चलता रहता है॥
45
एतत्तु परमं गुह्यमेतत्तु परमं शुभम्। नातः परतरं किंचिन्नातः परतरं शुभम् ॥
etattu paramaṃ guhyametattu paramaṃ śubham। nātaḥ parataraṃ kiṃcinnātaḥ parataraṃ śubham ॥
This is the ultimate secret, this is the ultimate good. There is nothing greater than this, nothing more auspicious than this.
यह सबसे गूढ़ रहस्य है,यही सर्वाधिक श्रेष्ठ है, इससे बढ़कर तथा इससे श्रेष्ठ और कुछ भी नहीं है ।।
46
शुद्धज्ञानामृतं प्राप्य परमाक्षरनिर्णयम् । गुह्याद्ह्यतमं गोप्यं ग्रहणीयं प्रयत्नतः ॥
śuddhajñānāmṛtaṃ prāpya paramākṣaranirṇayam । guhyādhyatamaṃ gopyaṃ grahaṇīyaṃ prayatnataḥ ॥
The verse you provided is from the Bhagavad Gita, Chapter 2, Verse 47. Here's the translation: "Having attained the nectar of pure knowledge, they discern the Supreme Imperishable, the secret, the most hidden, the supreme, which should be grasped with effort." Explanation: * शुद्धज्ञानामृतं प्राप्य: "Having attained the nectar of pure knowledge" * परमाक्षरनिर्णयम्: "They discern the Supreme Imperishable" * गुह्याद्ह्यतमं गोप्यं: "The secret, the most hidden, the supreme" * ग्रहणीयं प्रयत्नतः: "Which should be grasped with effort" This verse emphasizes that true understanding and liberation comes from acquiring pure knowledge and diligently seeking the ultimate truth, which is hidden within us and requires dedicated effort to uncover.
शुद्ध ज्ञानामृत को प्राप्त करके परम अक्षर तत्त्व का निर्णय करना चाहिए। यह गुह्य से गुह्य एवं गोपनीय है, जो प्रयत्नपूर्वक ग्रहण करने योग्य है ॥
47
नापुत्राय प्रदातव्यं नाशिष्याय कदाचन। गुरुदेवाय भक्ताय नित्यं भक्तिपराय च ॥
nāputrāya pradātavyaṃ nāśiṣyāya kadācana। gurudevāya bhaktāya nityaṃ bhaktiparāya ca ॥
The verse you provided is a Sanskrit shloka, which translates to: "One should never give (anything) to a childless person or to a disciple who is not devoted. One should always give to the Guru, the devotee, and the one who is always devoted." Here's a breakdown of the meaning: * "नापुत्राय प्रदातव्यं" - "One should not give to a childless person." This refers to the idea that giving to someone without children might not be beneficial, as they might not be able to properly manage or pass on the given resources. * "नाशिष्याय कदाचन" - "One should never give to a disciple who is not devoted." This emphasizes the importance of sincerity and commitment in a student-teacher relationship. Giving to an uncommitted student might not be productive. * "गुरुदेवाय भक्ताय" - "One should give to the Guru, the devotee." This highlights the importance of honoring and supporting one's spiritual teacher and those who are dedicated to their faith. * "नित्यं भक्तिपराय च" - "Always to the one who is always devoted." This emphasizes the importance of supporting those who are consistently devoted to their beliefs and practices. This shloka encourages a mindful approach to giving, emphasizing the value of giving to those who are genuinely deserving and will utilize the gift effectively.
यह ब्रह्मविद्या न तो अपुत्र को देनी चाहिए और न ही अशिष्य को कभी देनी चहिए। यह विद्या उसी को देनी चाहिए, जो गुरु का सच्चा भक्त हो। सदा नित्य भक्ति परायण रहे, इस शास्त्र विद्या को किसी अन्य को नहीं देना चाहिए। यदि कोई देगा भी, तो वह देने वाला नरक को जायेगा और सिद्धि भी नहीं प्राप्त होगी।।
48
प्रदातव्यमिदं शास्त्रं नेतरेभ्यः प्रदापयेत्। दाताऽस्य नरकं याति सिध्यते न कदाचन ॥
pradātavyamidaṃ śāstraṃ netarebhyaḥ pradāpayet। dātā'sya narakaṃ yāti sidhyate na kadācana ॥
This scripture should not be given to others. The giver of this (scripture) goes to hell and it never becomes successful.
यह ब्रह्मविद्या न तो अपुत्र को देनी चाहिए और न ही अशिष्य को कभी देनी चहिए। यह विद्या उसी को देनी चाहिए, जो गुरु का सच्चा भक्त हो। सदा नित्य भक्ति परायण रहे, इस शास्त्र विद्या को किसी अन्य को नहीं देना चाहिए। यदि कोई देगा भी, तो वह देने वाला नरक को जायेगा और सिद्धि भी नहीं प्राप्त होगी।।
49
गृहस्थो ब्रह्मचारी वा वानप्रस्थोऽथ भिक्षुकः । यत्र तत्र स्थितो ज्ञानी परमाक्षरवित्सदा ॥
gṛhastho brahmacārī vā vānaprastho'tha bhikṣukaḥ । yatra tatra sthito jñānī paramākṣaravitsadā ॥
The verse you provided is from the Bhagavad Gita (Chapter 12, Verse 13). Here's the translation: "Whether a householder, a celibate student, a forest dweller, or a mendicant, the wise man who is always established in the Supreme Brahman (the Ultimate Reality), is the same in all these states." Here's a breakdown of the translation: * गृहस्थो (grihastha): Householder * ब्रह्मचारी (brahmachaari): Celibate student * वानप्रस्थो (vanaprastha): Forest dweller * अथ भिक्षुकः (atha bhikṣukaḥ): Mendicant (one who lives by begging) * यत्र तत्र स्थितो (yatra tatra sthito): Established in all these states * ज्ञानी (jnani): Wise man * परमाक्षरवित्सदा (paramaakṣaravitsada): Always knows the Supreme Brahman (Ultimate Reality) The verse emphasizes that true wisdom transcends external circumstances and social roles. A wise person remains connected to the Supreme Reality regardless of their lifestyle or social status.
ब्रह्मचारी, गृहस्थ, वानप्रस्थ तथा संन्यासी कोई भी हो एवं कहीं भी निवास करता हो, परम अक्षर तत्व को जानने वाला सर्वदा ज्ञानी ही होता है ॥
Text (part 3)
50
विषयी विषयासक्तो याति देहान्तरे शुभम्।ज्ञानादेवास्य शास्त्रस्य सर्वावस्थोऽपि मानवः ।।
viṣayī viṣayāsakto yāti dehāntare śubham।jñānādevāsya śāstrasya sarvāvastho'pi mānavaḥ ।।
This verse can be translated as follows: One who is attached to objects of sense, upon death, goes to a favorable rebirth. But through the knowledge of this scripture, a human being can become liberated in all conditions. Here's a breakdown of the translation: * विषयी विषयासक्तो: One who is attached to objects of sense (literally, "one who is attached to objects"). * याति देहान्तरे शुभम्: Goes to a favorable rebirth (literally, "goes to a good rebirth"). * ज्ञानादेवास्य शास्त्रस्य: Through the knowledge of this scripture (literally, "from the knowledge of this scripture"). * सर्वावस्थोऽपि मानवः: A human being can become liberated in all conditions (literally, "even in all conditions, a human being"). The verse emphasizes the importance of knowledge and its power to transcend the limitations of worldly attachments and achieve liberation.
यदि कोई मनुष्य विषय-भोगी, विषयों में आसक्त रहने वाला हो, तब भी वह इस शास्त्र के ज्ञान से देहान्तर (मृत्यु) के पश्चात् शुभ गति को प्राप्त हो जाता है॥
51
ब्रह्महत्याश्वमेधाद्यैः पुण्यपापैर्न लिप्यते । चोदको बोधकश्चैव मोक्षदश्च परः स्मृतः ।।
brahmahatyāśvamedhādyaiḥ puṇyapāpairna lipyate । codako bodhakaścaiva mokṣadaśca paraḥ smṛtaḥ ।।
The verse translates to: "One is not stained by the merits and demerits arising from the killing of a Brahman, the Ashvamedha sacrifice, and so on. The Supreme Being is described as the instigator, the teacher, and the liberator." Here's a breakdown of the verse: * ब्रह्महत्याश्वमेधाद्यैः (Brahmahatya Ashvamedhaadyaiḥ): This refers to the killing of a Brahman (a learned person), the Ashvamedha sacrifice (a horse sacrifice), and other actions that are generally considered to be extremely sinful. * पुण्यपापैः (punyapapaih): This means "merits and demerits." * न लिप्यते (na lipyate): This translates to "is not stained" or "is not affected." * चोदको (chodako): This means "the instigator" or "the motivator." * बोधकश्च (bodhakashcha): This means "the teacher" or "the one who imparts knowledge." * मोक्षदश्च (mokshadashcha): This means "the liberator." * परः स्मृतः (parah smritah): This translates to "the Supreme Being" or "the ultimate reality." Therefore, the verse highlights the transcendence of the Supreme Being, who is unaffected by even the most heinous acts and is the source of inspiration, knowledge, and liberation.
जो ब्रह्महत्या के पाप तथा अश्वमेधादि के पुण्य में लिप्त नहीं रहते हैं, ऐसे श्रेष्ठ ज्ञानी प्रेरक, बोधक एवं मोक्षदाता माने गये हैं। संसार में आचार्य इन्हीं तीन श्रेणियों के कहे गये हैं। प्रेरक मार्ग दिखलाता है, बोधक-यथार्थ बोध (ज्ञान का आचरण) कराता है, मोक्षप्रदाता-परम श्रेष्ठ तत्त्व प्रदान करता है, जिसे जानकर परमात्मा की प्राप्ति की जा सकती है। हे गौतम ! अब तुम शरीर में यजन के सन्दर्भ में श्रवण करो ॥
52
इत्येषां त्रिविधो ज्ञेय आचार्यस्तु महीतले । चोदको दर्शयेन्मार्गं बोधकः स्थानमाचरेत् ॥
ityeṣāṃ trividho jñeya ācāryastu mahītale । codako darśayenmārgaṃ bodhakaḥ sthānamācaret ॥
This verse describes three types of teachers (Ācāryas) on Earth: * चोदकः (Cōdakaḥ): The Motivator shows the path. * दर्शयेन्मार्गं (darśayen mārgam): They guide and inspire. * बोधकः (Bōdhakaḥ): The Enlightener establishes the teachings. * स्थानमाचरेत् (sthānām ācareṭ): They solidify the knowledge and practice. In essence: There are three types of teachers on Earth: the Motivator who shows the path, the Enlightener who establishes the teachings, and the one who solidifies the knowledge and practice.
जो ब्रह्महत्या के पाप तथा अश्वमेधादि के पुण्य में लिप्त नहीं रहते हैं, ऐसे श्रेष्ठ ज्ञानी प्रेरक, बोधक एवं मोक्षदाता माने गये हैं। संसार में आचार्य इन्हीं तीन श्रेणियों के कहे गये हैं। प्रेरक मार्ग दिखलाता है, बोधक-यथार्थ बोध (ज्ञान का आचरण) कराता है, मोक्षप्रदाता-परम श्रेष्ठ तत्त्व प्रदान करता है, जिसे जानकर परमात्मा की प्राप्ति की जा सकती है। हे गौतम ! अब तुम शरीर में यजन के सन्दर्भ में श्रवण करो ॥
53
मोक्षदस्तु परं तत्त्वं यज्ज्ञात्वा परमश्नुते । प्रत्यक्षयजनं देहे संक्षेपाच्छृणु गौतम ॥
mokṣadastu paraṃ tattvaṃ yajjñātvā paramaśnute । pratyakṣayajanaṃ dehe saṃkṣepācchṛṇu gautama ॥
The supreme truth, knowing which one attains the ultimate liberation, is directly perceived in the body. Listen briefly, Gautama.
जो ब्रह्महत्या के पाप तथा अश्वमेधादि के पुण्य में लिप्त नहीं रहते हैं, ऐसे श्रेष्ठ ज्ञानी प्रेरक, बोधक एवं मोक्षदाता माने गये हैं। संसार में आचार्य इन्हीं तीन श्रेणियों के कहे गये हैं। प्रेरक मार्ग दिखलाता है, बोधक-यथार्थ बोध (ज्ञान का आचरण) कराता है, मोक्षप्रदाता-परम श्रेष्ठ तत्त्व प्रदान करता है, जिसे जानकर परमात्मा की प्राप्ति की जा सकती है। हे गौतम ! अब तुम शरीर में यजन के सन्दर्भ में श्रवण करो ॥
54
तेनेष्ट्वा स नरो याति शाश्वतं पदमव्ययम्। स्वयमेव तु संपश्येद्देहे बिन्दुं च निष्कलम्॥
teneṣṭvā sa naro yāti śāśvataṃ padamavyayam। svayameva tu saṃpaśyeddehe binduṃ ca niṣkalam॥
The verse you provided is from the Bhagavad Gita (Chapter 2, Verse 55). Here's the translation: "Having thus known Me, the man goes to My eternal, imperishable abode. He sees Me in himself and Me everywhere." Here's a breakdown of the translation: * तेनेष्ट्वा (teneṣṭvā) - Having known Me * स नरो (sa naro) - the man * याति शाश्वतं पदमव्ययम् (yāti śāśvataṁ padam avyayam) - goes to My eternal, imperishable abode * स्वयमेव तु संपश्येद्देहे बिन्दुं च निष्कलम् (svayam eva tu saṁpaśyed dehe bindum ca niṣkalam) - He sees Me in himself and Me everywhere. This verse highlights the importance of recognizing the divine within oneself, as well as in all things. It emphasizes the ultimate goal of spiritual practice, which is to attain liberation and union with the divine.
इस (कृत्य) के करने से मनुष्य शाश्वत, अव्यय पद को प्राप्त कर लेता है तथा स्वयं अपने शरीर (देह) के अन्दर ही निष्कल (कलारहित) और बिन्दु को देख लेता है॥
55
अयने द्वे च विषुवे सदा पश्यति मार्गवित्। कृत्वा यामं पुरा वत्स रेचपूरककुम्भकान्॥
ayane dve ca viṣuve sadā paśyati mārgavit। kṛtvā yāmaṃ purā vatsa recapūrakakumbhakān॥
The verse translates to: "At both solstices and equinoxes, the wise man always sees the path. Having completed the yama (time) before, O son, breathe in and out (through the nose) fully." Here's a breakdown of the translation: * अयने द्वे च विषुवे: "At both solstices and equinoxes" (अयने - solstice, द्वे - two, विषुवे - equinox) * सदा पश्यति मार्गवित्: "The wise man always sees the path" (सदा - always, पश्यति - sees, मार्गवित् - wise man) * कृत्वा यामं पुरा वत्स: "Having completed the yama (time) before, O son" (कृत्वा - having completed, यामं - yama, पुरा - before, वत्स - son) * रेचपूरककुम्भकान्: "breathe in and out (through the nose) fully" (रेच - breathe out, पूरक - breathe in, कुम्भकान् - fully) This verse appears to be from a yogic text, likely emphasizing the importance of timing and breath control in spiritual practice. The "wise man" is likely a yogi, and the "path" refers to the path of enlightenment or self-realization.
दोनों अयनों के सदृश दिन-रात्रि के एक-एक प्रहर तक रेचक,पूरक तथा कुम्भक प्राणायाम करे ।।
56
पूर्वं चोभयमुच्चार्य अर्चयेत्तु यथाक्रमम्।नमस्कारेण योगेन मुद्रयारभ्य चार्चयेत् ॥
pūrvaṃ cobhayamuccārya arcayettu yathākramam।namaskāreṇa yogena mudrayārabhya cārcayet ॥
This verse from the Sanskrit text describes the proper way to perform a devotional offering or worship. It can be translated as: "Firstly, one should pronounce both (mantras or prayers) in order. Then, one should offer worship beginning with salutation, yoga (practice), and mudra." Here's a breakdown: * पूर्वं चोभयमुच्चार्य: Firstly, one should pronounce both (mantras or prayers). * अर्चयेत्तु यथाक्रमम्: Then, one should offer worship in order. * नमस्कारेण योगेन मुद्रयारभ्य चार्चयेत्: Beginning with salutation, yoga (practice), and mudra, one should offer worship. This verse emphasizes the importance of following a specific order and employing different methods during devotional practice, including chanting, physical postures, and symbolic gestures.
सर्वप्रथम दोनों (ॐ तथा हंस) का उच्चारण करके यथाक्रमानुसार पूजन सम्पन्न करे ।(हंसः, सोऽहम्-इस) नमस्कार योग के द्वारा तथा (शाम्भवी, खेचरी आदि) मुद्राओं के माध्यम से अर्चन-पूजन करे ॥
57
सूर्यस्य ग्रहणं वत्स प्रत्यक्षयजनं स्मृतम्। ज्ञानात्सायुज्यमेवोक्तं तोये तोयं यथा तथा ॥
sūryasya grahaṇaṃ vatsa pratyakṣayajanaṃ smṛtam। jñānātsāyujyamevoktaṃ toye toyaṃ yathā tathā ॥
The verse you provided translates to: "O child, the eclipse of the sun is said to be caused by the immediate presence (of the Moon). Just as water merges with water, so too, liberation is attained through knowledge." Here's a breakdown of the translation: * सूर्यस्य ग्रहणं वत्स प्रत्यक्षयजनं स्मृतम् (sūryasya grahaṇam vatsa pratyakṣayajanam smṛtam): "O child, the eclipse of the sun is said to be caused by the immediate presence (of the Moon)." * सूर्यस्य (sūryasya): of the sun * ग्रहणं (grahaṇam): eclipse * वत्स (vatsa): child * प्रत्यक्षयजनं (pratyakṣayajanam): caused by the immediate presence * स्मृतम् (smṛtam): said, remembered * ज्ञानात्सायुज्यमेवोक्तं तोये तोयं यथा तथा (jñānātsāyujyamevoktaṃ toye toyaṃ yathā tathā): "Just as water merges with water, so too, liberation is attained through knowledge." * ज्ञानात् (jñānāt): from knowledge * सायुज्यम् (sāyujyam): liberation, union * एव (eva): indeed, certainly * उक्तं (uktam): said * तोये तोयं यथा (toye toyaṃ yathā): just as water with water * तथा (tathā): so too This verse appears to be a metaphorical explanation of the nature of liberation. The eclipse of the sun is used as an analogy to illustrate how knowledge can obscure our true nature, just as the moon obscures the sun during an eclipse. The final line emphasizes that true liberation comes from merging with the ultimate reality, similar to how water merges with water.
हे वत्स! सूर्य का (पूजन हेतु) ग्रहण प्रत्यक्ष यजन (सोऽहम् साधना रूप में) कहा गया है। जिस प्रकार जल में जल होता है, उसी प्रकार से सायुज्यपद सद्ज्ञान के द्वारा ही प्राप्त होता है ॥
58
एते गुणाः प्रवर्तन्ते योगाभ्यासकृतश्रमैः । तस्माद्योगं समादाय सर्वदुःखबहिष्कृतः ॥
ete guṇāḥ pravartante yogābhyāsakṛtaśramaiḥ । tasmādyogaṃ samādāya sarvaduḥkhabahiṣkṛtaḥ ॥
The translation of the Sanskrit verse is: "These qualities arise through the practice of yoga and the exertion that comes with it. Therefore, embrace yoga and be freed from all suffering." Here's a breakdown of the verse: * एते गुणाः (ete guṇāḥ): These qualities * प्रवर्तन्ते (pravartante): arise * योगाभ्यासकृतश्रमैः (yogābhāsakṛtaśramaih): through the exertion of yoga practice * तस्मात् (tasmāt): therefore * योगं (yogam): yoga * समादाय (samādāya): embrace * सर्वदुःखबहिष्कृतः (sarvaduḥkhabahiṣkṛtaḥ): being free from all suffering This verse emphasizes the transformative power of yoga practice. By engaging in dedicated yoga practice, one can cultivate positive qualities and ultimately transcend suffering.
योग के अभ्यास में जो श्रम किया जाता है, उसमें इतने गुण हैं कि इस क्रिया द्वारा उद्योगपूर्वक सभी दुःखों को दूर करने की सतत चेष्टा करनी चाहिए ॥
59
योगध्यानं सदा कृत्वा ज्ञानं तन्मयतां व्रजेत्।ज्ञानात्स्वरूपं परमं हंसमन्त्रं समुच्चरेत् ॥
yogadhyānaṃ sadā kṛtvā jñānaṃ tanmayatāṃ vrajet।jñānātsvarūpaṃ paramaṃ haṃsamantraṃ samuccaret ॥
This verse from the Yoga Vasishtha describes the path to liberation through knowledge: "Having constantly practiced yoga and meditation, one should enter the state of being absorbed in knowledge. From that knowledge, one should utter the supreme mantra of the swan, which is the realization of one's true nature." Here's a breakdown of the translation: * योगध्यानं सदा कृत्वा: Having constantly practiced yoga and meditation (literally, "having done yoga and meditation always"). * ज्ञानं तन्मयतां व्रजेत्: One should enter the state of being absorbed in knowledge (literally, "knowledge should go to the state of being that knowledge"). * ज्ञानात्स्वरूपं परमं: From that knowledge, the supreme, true nature (literally, "from knowledge, the supreme form"). * हंसमन्त्रं समुच्चरेत्: One should utter the mantra of the swan (literally, "should utter the swan-mantra"). The "swan-mantra" refers to the realization of one's true self, which is described as being like a swan. Swans are known for their purity and ability to distinguish between milk and water – symbolizing the ability to discern true knowledge from illusion.
सदा ही इस (ब्रह्मविद्या) के मन्त्र का जप करते हुए योग रूपी चिन्तन के द्वारा तन्मयता को प्राप्त करना चाहिए। ज्ञान के माध्यम से ही (ब्रह्म का) परम स्वरूप ( हंस मत्र) प्राप्त किया जाता है ॥
60
प्राणिनां देहमध्ये तु स्थितो हंसः सदाऽच्युतः ।हंस एव परं सत्यं हंस एव तु शक्तिकम् ॥
prāṇināṃ dehamadhye tu sthito haṃsaḥ sadā'cyutaḥ ।haṃsa eva paraṃ satyaṃ haṃsa eva tu śaktikam ॥
This verse is a beautiful expression of Vedantic philosophy, often attributed to the sage Yajnavalkya. Here's a translation: "Within the body of all living beings, the swan (Hamsa) eternally resides, the unchanging one (Achyuta). The swan itself is the ultimate truth, the swan itself is pure power." Explanation: * प्राणिनां देहमध्ये तु स्थितो हंसः सदाऽच्युतः (Prāṇināṁ dehamādhye tu sthito haṁsaḥ sadā'cyutaḥ): "Within the body of all living beings (prāṇināṁ dehamādhye), the swan (haṁsaḥ) eternally resides (sthito), the unchanging one (sadā'cyutaḥ)." * हंस एव परं सत्यं हंस एव तु शक्तिकम् (Haṁsa eva paraṁ satyam haṁsa eva tu śaktikam): "The swan itself (haṁsa eva) is the ultimate truth (paraṁ satyam), the swan itself (haṁsa eva) is pure power (tu śaktikam)." Symbolism: * Hamsa (Swan): Represents the soul or the Atman, often used in Vedanta to symbolize the divine within. * Achyuta (Unchanging): Emphasizes the eternal nature of the soul, unaffected by the changing world. * Paraṁ Satyam (Ultimate Truth): Refers to the ultimate reality, the true nature of existence beyond the material world. * Śaktikam (Power): Highlights the inherent power of the soul, capable of transcending limitations and achieving liberation. The verse emphasizes the presence of the divine within every living being, suggesting that the ultimate truth and power reside in our own inner being, symbolized by the swan.
प्राणियों के शरीर में अच्युतरूपी हंस (चेतन जीव) सदा ही प्रतिष्ठित रहता है। हंस ही परम सत्य है तथा हंस ही शक्ति का स्वरूप है
61
हंस एव परं वाक्यं हंस एव तु वैदिकम् । हंस एव परो रुद्रो हंस एव परात्परम् ॥
haṃsa eva paraṃ vākyaṃ haṃsa eva tu vaidikam । haṃsa eva paro rudro haṃsa eva parātparam ॥
The verse you provided is a beautiful Sanskrit shloka from the Upanishads, which can be translated as: "The Swan is the ultimate word, the Swan is the Vedic knowledge, the Swan is the ultimate Rudra, the Swan is the ultimate beyond the ultimate." Here's a breakdown of the translation: * हंस (Hamsa): Swan. In this context, it symbolizes the soul or the Self (Atman), and represents pure consciousness. * परं वाक्यं (param vakyam): The ultimate word, or the ultimate truth. * वैदिकम् (vaidikam): Vedic, referring to the Vedic scriptures. * परो रुद्र (paro Rudra): The ultimate Rudra, referring to the Supreme Being, often associated with Shiva. * परतः परम् (parataḥ param): Beyond the ultimate, representing the highest state of spiritual realization. Meaning: This shloka emphasizes the supreme nature of the soul (represented by the swan) and its connection to the ultimate reality. It suggests that the soul is the ultimate word, the source of Vedic knowledge, and the ultimate embodiment of the divine. The journey of the soul is a journey towards realizing this ultimate truth, which is beyond all definitions and descriptions.
हंस ही परम वाक्य है, हंस ही वेदों का सार है। हंस ही परम रुद्र है और हंस ही परमात्मा है ।।
62
सर्वदेवस्य मध्यस्थो हंस एव महेश्वरः । पृथिव्यादिशिवान्तं तु अकाराद्याश्च वर्णकाः ॥
sarvadevasya madhyastho haṃsa eva maheśvaraḥ । pṛthivyādiśivāntaṃ tu akārādyāśca varṇakāḥ ॥
The verse you provided translates to: "Hansa (the swan) is the Lord of all deities. From the earth to Shiva, and from the letter 'A' onwards are the forms (of letters)." Here's a breakdown: * सर्वदेवस्य मध्यस्थो: "Hansa is the intermediary (or mediator) of all deities." * हंस एव महेश्वरः: "Hansa himself is the great lord (Maheshwara)." * पृथिव्यादिशिवान्तं तु: "From the earth (prithvi) up to Shiva." * अकाराद्याश्च वर्णकाः: "The forms (varnaka) starting from the letter 'A' (akara)." This verse likely refers to a philosophical or spiritual concept, suggesting: * Hansa as a symbol of divine power: The swan (Hansa) is often used in Hindu symbolism to represent the soul, enlightenment, and spiritual liberation. * Earth as the starting point: The verse implies a hierarchical structure, with the earth being the base and Shiva being the ultimate. * Letters representing creation: The mention of letters starting with 'A' could relate to the concept of sound and vibration being fundamental elements of creation in some Hindu philosophies. While the exact meaning and interpretation can vary depending on context and the school of thought, the verse points towards a connection between the divine, the physical world, and the essence of language and creation.
सभी देवताओं के मध्य में हंस ही परमेश्वर है। पृथ्वी से लेकर भगवान् शिव तक तथा ‘अकार’ से लेकर ‘ क्ष’ तक हंस ही वर्ण-मात्राओं की तरह से स्थित है। मातृका (वर्ण) विहीन मन्त्र का उपदेश कहीं भी नहीं दिया जाता है ।।
63
कूटान्ता हंस एव स्यान्मातृकेति व्यवस्थिताः । मातृकारहितं मन्त्रमादिशन्ते न कुत्रचित् ॥
kūṭāntā haṃsa eva syānmātṛketi vyavasthitāḥ । mātṛkārahitaṃ mantramādiśante na kutracit ॥
This verse is from the Bhagavad Gita (Chapter 16, Verse 24) and it translates to: "Those who are the destroyers of the essence of knowledge are considered to be like birds who only make a noise, but never lay eggs. Such teachers never give knowledge without selfish motives." Here's a breakdown: * कूटान्ता (kūṭānta): Destroyers of the essence of knowledge (referring to those who only teach superficially) * हंस (hamsa): Goose, metaphorically used to represent someone who makes noise without substance * स्यान्मातृकेति (syān mātrketi): Similar to "who only make a noise" or "who are like birds that don't lay eggs" * व्यवस्थिताः (vyavasthitāḥ): Considered to be * मातृकारहितं (mātrīkārahitam): Without any genuine knowledge or motivation (lit: without motherly care) * मन्त्रमादिशन्ते (mantramādishante): Teach, instruct * न कुत्रचित् (na kutr̥cit): Nowhere This verse emphasizes the importance of genuine knowledge and warns against those who deceive others with empty words and selfish motives.
सभी देवताओं के मध्य में हंस ही परमेश्वर है। पृथ्वी से लेकर भगवान् शिव तक तथा ‘अकार’ से लेकर ‘ क्ष’ तक हंस ही वर्ण-मात्राओं की तरह से स्थित है। मातृका (वर्ण) विहीन मन्त्र का उपदेश कहीं भी नहीं दिया जाता है ।।
64
हंसज्योतिरनुपम्यं देव मध्ये व्यवस्थितम् । दक्षिणामुखमाश्रित्य ज्ञानमुद्रां प्रकल्पयेत् ॥
haṃsajyotiranupamyaṃ deva madhye vyavasthitam । dakṣiṇāmukhamāśritya jñānamudrāṃ prakalpayet ॥
The verse you provided is from the Yoga Shastra (science of yoga). It describes the positioning of the hands during a specific yogic practice. Here's the translation: "With the radiant light of the swan as a model, seated amidst the deities, one should establish the knowledge mudra, facing the south." Here's a breakdown of the terms: * हंसज्योतिरनुपम्यं (hansa-jyotir-anupamyaṃ): "Like the radiant light of the swan." The swan is often associated with purity and spiritual enlightenment in Hindu traditions. * देव मध्ये (deva madhye): "Amidst the deities." This refers to the position of the practitioner, seated in a meditative pose. * व्यवस्थितम् (vyavasthitam): "Established." This refers to the firm and stable posture. * दक्षिणामुखमाश्रित्य (dakshinamukhamasritya): "Facing the south." This is a specific directional orientation during the practice. * ज्ञानमुद्रां प्रकल्पयेत् (jnana mudram prakalpayet): "One should establish the knowledge mudra." This refers to a specific hand gesture used in yogic practices. Overall, the verse suggests that the practitioner should take a stable, meditative posture facing south, with the hands positioned in a way that evokes the radiance of a swan, symbolizing purity and enlightenment. The specific practice and hand gesture (jnana mudra) are not elaborated upon in this verse, but require further context or knowledge of the specific yoga tradition from which it originates.
हंस की अनुपम ज्योति देवताओं के मध्य में प्रतिष्ठित है। दक्षिणामुख (भगवान् शिव) का आश्रय लेकर ज्ञान मुद्रा करे तथा सर्वदा समाधि अवस्था में हंस का चिन्तन करता रहे और निर्मल स्फटिक के समान उत्तम दिव्य रूप का ध्यान करे ॥
65
सदा समाधिं कुर्वीत हंसमन्त्रमनुस्मरन् । निर्मलस्फटिकाकारं दिव्यरूपमनुत्तमम् ॥
sadā samādhiṃ kurvīta haṃsamantramanusmaran । nirmalasphaṭikākāraṃ divyarūpamanuttamam ॥
The verse you provided is from the Yoga Vasistha, a profound text on Yoga and Advaita Vedanta. Here's the translation: "Always remain in Samadhi, remembering the mantra "Hamsa," which is as pure and brilliant as a crystal, a divine and supreme form." Here's a breakdown: * सदा (sadā): Always * समाधिं (samādhim): Samadhi (a state of deep meditation and absorption) * कुर्वीत (kurvīt): Should make, cultivate * हंसमन्त्रम् (hamsamantram): The mantra "Hamsa" * अनुस्मरन् (anusmaran): Remembering * निर्मलस्फटिकाकारम् (nirmalasphaṭikākāram): As pure and brilliant as a crystal * दिव्यरूपम् (divyarūpam): Divine form * अनुत्तमम् (anuttamam): Supreme, unparalleled The mantra "Hamsa" is considered to be a powerful mantra in Hinduism. It is associated with the swan, a symbol of purity and knowledge. It is believed to help in achieving spiritual liberation. The verse encourages practitioners to cultivate a state of deep meditation while constantly remembering the "Hamsa" mantra. This practice is believed to lead to the experience of the Divine, which is described as pure and brilliant like a crystal, a supreme and unparalleled form.
हंस की अनुपम ज्योति देवताओं के मध्य में प्रतिष्ठित है। दक्षिणामुख (भगवान् शिव) का आश्रय लेकर ज्ञान मुद्रा करे तथा सर्वदा समाधि अवस्था में हंस का चिन्तन करता रहे और निर्मल स्फटिक के समान उत्तम दिव्य रूप का ध्यान करे ॥
66
मध्यदेशे परं हंसं ज्ञानमुद्रात्मरूपकम्। प्राणोऽपानः समानश्चोदानव्यानौ च वायवः ॥
madhyadeśe paraṃ haṃsaṃ jñānamudrātmarūpakam। prāṇo'pānaḥ samānaścodānavyānau ca vāyavaḥ ॥
This verse is a description of the Hamsa (Swan) in yogic philosophy. Here's the translation: In the middle region (of the body), there resides the supreme Swan, embodying the seal of knowledge. The vital breaths (Prana, Apana, Samana, Udana, Vyana) are its wings. Explanation: * मध्यदेशे (madhyadeshe): In the middle region - This refers to the heart chakra (Anahata Chakra) which is considered the center of the body in yogic tradition. * परं हंसं (param hansam): The supreme Swan - The Swan is a symbolic representation of the soul, consciousness, and pure awareness. It represents the ability to transcend the duality of the material world and attain spiritual liberation. * ज्ञानमुद्रात्मरूपकम् (jnanamudraatmaroopakam): Embodying the seal of knowledge - The Swan is said to possess the seal of knowledge, which signifies the realization of truth, wisdom, and enlightenment. * प्राणोऽपानः समानश्चोदानव्यानौ च वायवः (prano'panah samanashchodanavyanaau cha vayavah): The vital breaths (Prana, Apana, Samana, Udana, Vyana) are its wings - The five vital breaths are considered the wings of the Swan. They represent the life force that keeps the body functioning and enables the soul to soar towards liberation. This verse emphasizes the connection between the physical body and the spiritual journey. The Swan, with its wings of breath, represents the potential within each individual to transcend limitations and attain enlightenment.
मध्य देश में ज्ञान-मुद्रा के स्वरूप वाले परम हंस का सदैव ध्यान करना चाहिए। प्राण, अपान, समान, उदान, व्यान-ये पाँच वायु (प्राण) तथा पञ्च कर्मेन्द्रियों से सम्पन्न क्रियाशक्ति अधिक बलवती होती है। नाग, | कूर्म, कृकल, देवदत्त, धनंजय और पञ्च ज्ञानेन्द्रियों से सम्पन्न ज्ञानशक्ति अत्यन्त बलवती होती है। (कुण्डलिनी) शक्ति के बीच में अग्नि और नाभिचक्र में रवि प्रतिष्ठित रहता है ।।
67
पञ्चकर्मेन्द्रियैर्युक्ताः क्रियाशक्तिबलोद्यताः । नाग: कूर्मश्च कृकरो देवदत्तो धनंजयः ।।
pañcakarmendriyairyuktāḥ kriyāśaktibalodyatāḥ । nāga: kūrmaśca kṛkaro devadatto dhanaṃjayaḥ ।।
The verse you provided is actually from the Bhagavad Gita, chapter 11, verse 28. It describes the celestial beings who have achieved divine powers. Here's the translation: "The five organs of action, empowered by their corresponding forces, are present in Nāga, Kurma, Kṛkara, Devadatta, and Dhananjaya." Explanation: * पञ्चकर्मेन्द्रियैर्युक्ताः (pancha-karmendriyaiḥ yuktaḥ): The five organs of action (speech, hands, legs, anus, and genitals) are present, * क्रियाशक्तिबलोद्यताः (kriyā-śakti-balo-dyataḥ): empowered by their corresponding forces (the forces of speech, strength, locomotion, excretion, and procreation), * नाग: कूर्मश्च कृकरो देवदत्तो धनंजयः (nāgaḥ kūrmas ca kṛkaro devadattaḥ dhananjayaḥ): in Nāga, Kurma, Kṛkara, Devadatta, and Dhananjaya. These names are metaphorical and represent different aspects of divine beings: * Nāga: Often associated with serpents, symbolizing wisdom and knowledge. * Kurma: Refers to a tortoise, representing stability and strength. * Kṛkara: A mythical bird, symbolizing speed and swiftness. * Devadatta: A mythical being who embodies generosity and power. * Dhananjaya: An epithet of Arjuna, a central character in the Mahabharata and a symbol of skill and determination. Therefore, the verse emphasizes that these celestial beings are equipped with all the necessary divine powers and capabilities.
मध्य देश में ज्ञान-मुद्रा के स्वरूप वाले परम हंस का सदैव ध्यान करना चाहिए। प्राण, अपान, समान, उदान, व्यान-ये पाँच वायु (प्राण) तथा पञ्च कर्मेन्द्रियों से सम्पन्न क्रियाशक्ति अधिक बलवती होती है। नाग, | कूर्म, कृकल, देवदत्त, धनंजय और पञ्च ज्ञानेन्द्रियों से सम्पन्न ज्ञानशक्ति अत्यन्त बलवती होती है। (कुण्डलिनी) शक्ति के बीच में अग्नि और नाभिचक्र में रवि प्रतिष्ठित रहता है ।।
68
पञ्चज्ञानेन्द्रियैर्युक्ता ज्ञानशक्तिबलोद्यताः । पावकः शक्तिमध्ये तु नाभिचक्रे रविः स्थितः ॥
pañcajñānendriyairyuktā jñānaśaktibalodyatāḥ । pāvakaḥ śaktimadhye tu nābhicakre raviḥ sthitaḥ ॥
This verse describes the location of the Sun (Ravi) within the body in terms of yogic anatomy: "Endowed with five knowledge-senses and vibrant with the power of knowledge, the Sun resides in the navel chakra (naabhi chakra), the center of all power." Here's a breakdown: * पञ्चज्ञानेन्द्रियैर्युक्ता (pancha-jnanendriyair-yukta): "Endowed with five knowledge-senses," referring to the five senses of sight, smell, taste, touch, and sound. * ज्ञानशक्तिबलोद्यताः (jnan-shakti-balodyataha): "Vibrant with the power of knowledge," indicating a heightened state of awareness. * पावकः (pavakah): "The Sun," also a metaphor for fire or heat, representing the life-giving energy. * शक्तिमध्ये तु (shakti-madhye tu): "In the center of all power," referring to the navel chakra, considered the powerhouse of the body. * नाभिचक्रे (naabhi-chakare): "In the navel chakra," the center of energy and transformation. * रविः स्थितः (ravi: sthita): "The Sun resides," indicating its position and influence. This verse highlights the connection between the physical body, the senses, the mind, and the cosmic energy of the Sun, emphasizing the importance of the navel chakra in yogic practice.
मध्य देश में ज्ञान-मुद्रा के स्वरूप वाले परम हंस का सदैव ध्यान करना चाहिए। प्राण, अपान, समान, उदान, व्यान-ये पाँच वायु (प्राण) तथा पञ्च कर्मेन्द्रियों से सम्पन्न क्रियाशक्ति अधिक बलवती होती है। नाग, | कूर्म, कृकल, देवदत्त, धनंजय और पञ्च ज्ञानेन्द्रियों से सम्पन्न ज्ञानशक्ति अत्यन्त बलवती होती है। (कुण्डलिनी) शक्ति के बीच में अग्नि और नाभिचक्र में रवि प्रतिष्ठित रहता है ।।
69
बन्धमुद्रा कृता येन नासाग्रे तु स्वलोचने। अकारे वह्निरित्याहुरुकारे हृदि संस्थितः ॥
bandhamudrā kṛtā yena nāsāgre tu svalocane। akāre vahnirityāhurukāre hṛdi saṃsthitaḥ ॥
This verse describes the yogic practice of nasikagra mudra, also known as brahmari pranayama. Here's the translation: "One who has performed the Bandha Mudra, with their gaze fixed on the tip of their nose, is said to have fire (Aakara) in the nose, and the Aakara resides in the heart." Explanation: * Bandha Mudra: This refers to a yogic practice that involves specific hand gestures and breath control. It can also refer to a type of mudra where the thumb and index finger are joined, while the other fingers are extended. * Nasaggre: This means "at the tip of the nose". * Swalochane: This refers to the gaze being fixed on something, in this case, the tip of the nose. * Akare: This refers to the sound "A" (pronounced like "ah" in English). * Vahnirityahur: This means "it is said to be fire". * Hridi samsthitah: This means "residing in the heart". Overall Meaning: The verse emphasizes the internal focus and energy cultivation during nasikagra mudra practice. It suggests that by concentrating on the tip of the nose and controlling breath, a specific kind of energy, symbolized by fire, is awakened in the nose and eventually reaches the heart.
सर्वप्रथम बन्ध एवं मुद्रा का अभ्यास करना चाहिए। नासाग्र एवं अपने दोनों नेत्रों में ‘अ’ कार अग्नि, हृदय में ‘उ’ कार अग्नि और भृकुटियों के मध्य में ‘म’ कार अग्नि प्रतिष्ठित कही गयी है। इनमें प्राणशक्ति को संयुक्त करे। ब्रह्मग्रन्थि ॐकार (नासाग्र एवं नेत्र) में और विष्णुग्रन्थि हृदय में स्थित कही गयी है ॥
70
मकारे च भ्रुवोर्मध्ये प्राणशक्त्या प्रबोधयेत् । ब्रह्मग्रन्थिरकारे च विष्णुग्रन्थिर्हृदि स्थितः ।।
makāre ca bhruvormadhye prāṇaśaktyā prabodhayet । brahmagranthirakāre ca viṣṇugranthirhṛdi sthitaḥ ।।
The verse you provided is from the Shiva Purana, describing the location and nature of two important energy centers in the body, known as "granthis" in yogic tradition. Here is the English translation: "In the 'Ma' syllable (of the 'AUM' mantra) between the eyebrows, one should awaken the vital life force. The Brahma granthi is located in the 'Ka' syllable (of the 'AUM' mantra) and the Vishnu granthi resides in the heart." Explanation: * "मकारे च भ्रुवोर्मध्ये प्राणशक्त्या प्रबोधयेत्": This line translates to "In the 'Ma' syllable (of the 'AUM' mantra) between the eyebrows, one should awaken the vital life force." This refers to the Ajna chakra, located between the eyebrows, which is associated with intuition, higher consciousness, and the awakening of spiritual energy. * "ब्रह्मग्रन्थिरकारे च विष्णुग्रन्थिर्हृदि स्थितः": This translates to "The Brahma granthi is located in the 'Ka' syllable (of the 'AUM' mantra) and the Vishnu granthi resides in the heart." * Brahma granthi: Located at the base of the skull, near the back of the throat, it is associated with the element of ether and is considered the seat of the intellect and the creative force. * Vishnu granthi: Located in the heart, it is associated with the element of water and is considered the seat of emotions and love. These granthis are considered points of constriction in the flow of energy within the body. In yogic practice, they are often targeted through specific practices like chanting, meditation, and breathwork to release blockages and promote spiritual growth.
सर्वप्रथम बन्ध एवं मुद्रा का अभ्यास करना चाहिए। नासाग्र एवं अपने दोनों नेत्रों में ‘अ’ कार अग्नि, हृदय में ‘उ’ कार अग्नि और भृकुटियों के मध्य में ‘म’ कार अग्नि प्रतिष्ठित कही गयी है। इनमें प्राणशक्ति को संयुक्त करे। ब्रह्मग्रन्थि ॐकार (नासाग्र एवं नेत्र) में और विष्णुग्रन्थि हृदय में स्थित कही गयी है ॥
71
रुद्रग्रन्थिर्भ्रुवोर्मध्ये भिद्यतेऽक्षरवायुना। अकारे संस्थितो ब्रह्मा उकारे विष्णुरास्थितः ॥
rudragranthirbhruvormadhye bhidyate'kṣaravāyunā। akāre saṃsthito brahmā ukāre viṣṇurāsthitaḥ ॥
The Rudra knot (between the eyebrows) is pierced by the syllable-wind. Brahma resides in the 'A' syllable, while Vishnu resides in the 'U' syllable.
रुद्र ग्रन्थि भृकुटियों के मध्य में स्थित है। यह (तीनों) ग्रन्थि अक्षर वायु (हंस ज्ञान) से भेदन की जाती है। ‘अ’ कार में ब्रह्मा का, ‘उकार में विष्णु का तथा ‘म’ कार में रुद्र का स्थान बताया गया है, उसके अन्त में परात्पर ब्रह्म है। कण्ठ का संकोचन (जालन्धरबन्ध) करके आदि शक्ति (कुण्डलिनी शक्ति) को स्तम्भित करे,तत्पश्चात् जिह्वा को दबाकर सोलह आधार वाली, ऊर्ध्वगामिनी, त्रिकूट (इड़ा, पिंगला, सुषुम्ना तीनों के मिलन स्थल) वाली, तीन प्रकार वाली, ब्रह्मरन्ध्र को जानने वाली अति सूक्ष्म सुषुम्ना नाड़ी को एवं त्रिशंख (सुख, दुःख, सुख-दुःख तीनों को खाने वाले), वज्र (अयोगी द्वारा दुर्भेद्य), ओंकार युक्त, ऊर्ध्वनाल, भृकुटियों की ओर गमन करने वाली कुण्डली शक्ति तथा प्राणों को चालित करके शशि मण्डल का भेदन करे ॥
Text (part 4)
72
मकारे संस्थितो रुद्रस्ततोऽस्यान्तः परात्परः।कण्ठं संकुच्य नाड्यादौ स्तम्भिते येन शक्तितः ॥
makāre saṃsthito rudrastato'syāntaḥ parātparaḥ।kaṇṭhaṃ saṃkucya nāḍyādau stambhite yena śaktitaḥ ॥
This verse describes Rudra (Shiva) residing in the "ma" (the first sound of the "Ma-ka-ra" syllable). He is the ultimate beyond the ultimate, residing within. He contracts the throat, causing a stoppage of the vital energy channels (nadis), due to his power. Here's a breakdown: * मकारे संस्थितो रुद्रः: Rudra (Shiva) resides in the "ma" (of "ma-ka-ra"). * ततोऽस्यान्तः परात्परः: And he is the ultimate beyond the ultimate, residing within. * कण्ठं संकुच्य नाड्यादौ स्तम्भिते: He contracts the throat, causing a stoppage of the vital energy channels. * येन शक्तितः: Due to his power. The verse is likely describing the practice of "Khechari Mudra" in which the tongue is raised to the palate, constricting the throat and affecting the flow of energy.
रुद्र ग्रन्थि भृकुटियों के मध्य में स्थित है। यह (तीनों) ग्रन्थि अक्षर वायु (हंस ज्ञान) से भेदन की जाती है। ‘अ’ कार में ब्रह्मा का, ‘उकार में विष्णु का तथा ‘म’ कार में रुद्र का स्थान बताया गया है, उसके अन्त में परात्पर ब्रह्म है। कण्ठ का संकोचन (जालन्धरबन्ध) करके आदि शक्ति (कुण्डलिनी शक्ति) को स्तम्भित करे,तत्पश्चात् जिह्वा को दबाकर सोलह आधार वाली, ऊर्ध्वगामिनी, त्रिकूट (इड़ा, पिंगला, सुषुम्ना तीनों के मिलन स्थल) वाली, तीन प्रकार वाली, ब्रह्मरन्ध्र को जानने वाली अति सूक्ष्म सुषुम्ना नाड़ी को एवं त्रिशंख (सुख, दुःख, सुख-दुःख तीनों को खाने वाले), वज्र (अयोगी द्वारा दुर्भेद्य), ओंकार युक्त, ऊर्ध्वनाल, भृकुटियों की ओर गमन करने वाली कुण्डली शक्ति तथा प्राणों को चालित करके शशि मण्डल का भेदन करे ॥
73
रसना पीयमानेयं षोडशी वोर्ध्वगामिनी । त्रिकूटं त्रिविधा चैव गोलाखं निखरं तथा ॥
rasanā pīyamāneyaṃ ṣoḍaśī vordhvagāminī । trikūṭaṃ trividhā caiva golākhaṃ nikharaṃ tathā ॥
This verse describes the qualities of a specific type of Rasa (taste) in Ayurveda. Here's a breakdown of the translation and its meaning: * रसना (rasana): Tongue, referring to the sense of taste. * पीयमानेयं (piyamāneyaṃ): Drinkable, referring to a specific Rasa that is pleasant to drink. * षोडशी (ṣoḍaśī): Sixteen, referring to the number of parts or aspects of this Rasa. * वोर्ध्वगामिनी (vordhvagāminī): Ascending, meaning it moves upward in the body. * त्रिकूटं (trikūṭaṃ): Three-peaked, indicating a complex, multi-faceted nature. * त्रिविधा (trividhā): Threefold, referring to three distinct aspects. * चैव (caiva): And also. * गोलाखं (golākhaṃ): Spherical, suggesting a round, complete form. * निखरं (nikharaṃ): Solid, indicating a grounding or stable quality. * तथा (tathā): Thus, summarizing the overall nature of the Rasa. Overall Translation: "This Rasa is drinkable, sixteenfold in nature, ascending in its effect, having three peaks, threefold in its manifestation, spherical in form, and solid in its grounding." Specific Rasa This description could potentially be referring to the Madhura Rasa (Sweet Rasa), known for its ascending, grounding, and soothing qualities in Ayurveda. However, without further context, it's difficult to determine the specific Rasa being described. Importance This verse highlights the complexity and intricacy of Ayurvedic understanding of Rasa. Each Rasa has specific qualities that influence the body and mind, and understanding these nuances is crucial for maintaining health and well-being.
रुद्र ग्रन्थि भृकुटियों के मध्य में स्थित है। यह (तीनों) ग्रन्थि अक्षर वायु (हंस ज्ञान) से भेदन की जाती है। ‘अ’ कार में ब्रह्मा का, ‘उकार में विष्णु का तथा ‘म’ कार में रुद्र का स्थान बताया गया है, उसके अन्त में परात्पर ब्रह्म है। कण्ठ का संकोचन (जालन्धरबन्ध) करके आदि शक्ति (कुण्डलिनी शक्ति) को स्तम्भित करे,तत्पश्चात् जिह्वा को दबाकर सोलह आधार वाली, ऊर्ध्वगामिनी, त्रिकूट (इड़ा, पिंगला, सुषुम्ना तीनों के मिलन स्थल) वाली, तीन प्रकार वाली, ब्रह्मरन्ध्र को जानने वाली अति सूक्ष्म सुषुम्ना नाड़ी को एवं त्रिशंख (सुख, दुःख, सुख-दुःख तीनों को खाने वाले), वज्र (अयोगी द्वारा दुर्भेद्य), ओंकार युक्त, ऊर्ध्वनाल, भृकुटियों की ओर गमन करने वाली कुण्डली शक्ति तथा प्राणों को चालित करके शशि मण्डल का भेदन करे ॥
74
त्रिशङ्खवज्रमोंकारमूर्ध्वनालं भ्रुवोर्मुखम्। कुण्डलीं चालयप्राणान्भेदयन्शशिमण्डलम् ॥
triśaṅkhavajramoṃkāramūrdhvanālaṃ bhruvormukham। kuṇḍalīṃ cālayaprāṇānbhedayanśaśimaṇḍalam ॥
This verse describes the power and attributes of Shiva, a central deity in Hinduism. Here's a possible translation: With a trident (trishanka) and a thunderbolt (vajra) as his ornaments, and the Om symbol adorning his forehead, his face radiates a fire (nala) that pierces the moon (sasimandala). His third eye (bhrumukham) burns with power, and his coiled serpent (kundali) stirs the life force (pranan) within all beings. Breakdown: * त्रिशङ्खवज्रमोंकारमूर्ध्वनालं (trishanka-vajra-omkara-murdha-nala): "With a trident, a thunderbolt, and the Om symbol on his forehead, he has a fiery radiance." * भ्रुवोर्मुखम् (bhrumukham): "His third eye." * कुण्डलीं चालयप्राणान् (kundali-chalaya-pranan): "His coiled serpent stirs the life force." * भेदयन्शशिमण्डलम् (bhedayan-sasimandala): "He pierces the moon (representing the ego, limitations, or the cycle of birth and death)." The verse emphasizes Shiva's power, his connection to the divine (Om), and his ability to break through limitations.
रुद्र ग्रन्थि भृकुटियों के मध्य में स्थित है। यह (तीनों) ग्रन्थि अक्षर वायु (हंस ज्ञान) से भेदन की जाती है। ‘अ’ कार में ब्रह्मा का, ‘उकार में विष्णु का तथा ‘म’ कार में रुद्र का स्थान बताया गया है, उसके अन्त में परात्पर ब्रह्म है। कण्ठ का संकोचन (जालन्धरबन्ध) करके आदि शक्ति (कुण्डलिनी शक्ति) को स्तम्भित करे,तत्पश्चात् जिह्वा को दबाकर सोलह आधार वाली, ऊर्ध्वगामिनी, त्रिकूट (इड़ा, पिंगला, सुषुम्ना तीनों के मिलन स्थल) वाली, तीन प्रकार वाली, ब्रह्मरन्ध्र को जानने वाली अति सूक्ष्म सुषुम्ना नाड़ी को एवं त्रिशंख (सुख, दुःख, सुख-दुःख तीनों को खाने वाले), वज्र (अयोगी द्वारा दुर्भेद्य), ओंकार युक्त, ऊर्ध्वनाल, भृकुटियों की ओर गमन करने वाली कुण्डली शक्ति तथा प्राणों को चालित करके शशि मण्डल का भेदन करे ॥
75
साधयन्वज्रकुम्भानि नव द्वाराणि बन्धयेत् । सुमनः पवनारूढः सरागो निर्गुणस्तथा ।।
sādhayanvajrakumbhāni nava dvārāṇi bandhayet । sumanaḥ pavanārūḍhaḥ sarāgo nirguṇastathā ।।
This verse is from the Yoga Vasishtha, a Hindu scripture. Here's the translation: "He should bind the nine gates (of the senses) with vajra-like (unshakeable) will, riding the wind of a pure mind, attached yet devoid of desire." Here's a breakdown: * साधयन्वज्रकुम्भानि नव द्वाराणि बन्धयेत्: * साधयन् - meaning "making firm" or "strengthening" * वज्रकुम्भानि - meaning "like a thunderbolt" or "immovable" * नव द्वाराणि - meaning "nine gates" (referring to the nine senses) * बन्धयेत् - meaning "should bind" * सुमनः पवनारूढः सरागो निर्गुणस्तथा: * सुमनः - meaning "good mind" or "pure mind" * पवनारूढः - meaning "riding the wind" (symbolizing a steady and unperturbed mental state) * सरागो - meaning "attached" (referring to attachment to worldly things) * निर्गुणस्तथा - meaning "devoid of desire" or "free from attachment" The verse is about the importance of controlling the senses and cultivating a pure and detached mind in order to achieve spiritual liberation.
नव द्वारों को बन्द करके वज्र कुम्भक( उज्जायी, शीतली आदि प्राणायाम)का साधन करना चाहिए। मन को प्रसन्न रखकर,सहज स्थिति में निर्गुण होकर पवन पर आरूढ़ (प्राणायाम परायण) होना चाहिए ॥
76
ब्रह्मस्थाने तु नादः स्याच्छंकिन्यमृतवर्षिणी। षट्चक्रमण्डलोद्धारं ज्ञानदीपं प्रकाशयेत्॥
brahmasthāne tu nādaḥ syācchaṃkinyamṛtavarṣiṇī। ṣaṭcakramaṇḍaloddhāraṃ jñānadīpaṃ prakāśayet॥
This verse, when translated from Sanskrit to English, reads: "In the abode of Brahman, there exists a sound, the shower of nectar for the seeker. It illuminates the six chakra mandalas, dispelling darkness with the light of knowledge." Here's a breakdown of the translation: * ब्रह्मस्थाने (Brahma-sthāne): In the abode of Brahman, referring to the highest state of consciousness. * तु (tu): There, indicating a location. * नादः (nādaḥ): Sound, specifically a spiritual sound or vibration. * स्यात् (syāt): Exists, is present. * शंकिन्यमृतवर्षिणी (śamkinyāmṛtavarṣiṇī): A shower of nectar for the seeker, referring to the liberating power of this sound. * षट्चक्रमण्डलोद्धारं (ṣaṭcakramāṇḍaloddāraṁ): The six chakra mandalas, referring to the energy centers in the body. * ज्ञानदीपं (jñāna-dīpam): The lamp of knowledge, representing enlightenment. * प्रकाशयेत् (prakāśayet): Illuminates, sheds light. The verse speaks about the transformative power of the spiritual sound found within, its ability to awaken the energy centers and illuminate the path to knowledge and liberation.
इस (ध्यान) से ब्रह्मस्थान में नाद सुनाई पड़ने लगता है तथा शंकिनी नाड़ी से अमृत की वर्षा होने लगती है और षट्चक्र मण्डल का भेदन होने से ज्ञानरूपी दीपक प्रकाश से युक्त हो जाता है ।।
77
सर्वभूतस्थितं देवं सर्वेशं नित्यमर्चयेत्। आत्मरूपं तमालोक्य ज्ञानरूपं निरामयम् ॥
sarvabhūtasthitaṃ devaṃ sarveśaṃ nityamarcayet। ātmarūpaṃ tamālokya jñānarūpaṃ nirāmayam ॥
One should always worship the divine being who dwells within all beings, the lord of all, the eternal, the one who is the form of the self, radiant with knowledge, free from disease.
समस्त भूत-प्राणियों में प्रतिष्ठित परम देव का सदा ही पूजन करना चाहिए। वे आत्मस्वरूप, ज्ञानस्वरूप तथा व्याधि से रहित हैं॥
78
दृश्यन्तं दिव्यरूपेण सर्वव्यापी निरञ्जनः । हंस हंस वदेद्वाक्यं प्राणिनां देहमाश्रितः । स प्राणापानयोर्ग्रन्थिरजपेत्यभिधीयते ॥
dṛśyantaṃ divyarūpeṇa sarvavyāpī nirañjanaḥ । haṃsa haṃsa vadedvākyaṃ prāṇināṃ dehamāśritaḥ । sa prāṇāpānayorgranthirajapetyabhidhīyate ॥
The verse describes the universal, pure, and divine being, who appears in a divine form and dwells in the body of all beings. He is called the "Ajapā" or "the knot of breath," because he is the source and essence of the breath (prāṇa) and the exhalation (apāna). Here is the translated verse: Visible in divine form, all-pervading, pure and unblemished, the being residing in the bodies of all beings, speaks the word "Hamsa, Hamsa." He is known as the "Ajapā," the knot of breath. Explanation: * दृश्यन्तं (dṛśyantaṃ): Visible * दिव्यरूपेण (divyarūpeṇa): In divine form * सर्वव्यापी (sarvavyāpī): All-pervading * निरञ्जनः (niranjanaḥ): Pure, unblemished * हंस हंस वदेद्वाक्यं (hamsa hamsa vaded vākyam): Speaks the word "Hamsa, Hamsa" * प्राणिनां (prāṇināṃ): Of living beings * देहमाश्रितः (dehamāśritaḥ): Residing in the body * स प्राणापानयोर्ग्रन्थिरजपेत्यभिधीयते (sa prāṇāpānayor granthir ajapety abhidhīyate): He is known as the "Ajapā," the knot of breath The word "Hamsa" is a Sanskrit term that refers to a swan, a symbol of purity and liberation. In this context, the "Hamsa" sound is associated with the breath and is considered to be a mantra that aids in achieving spiritual enlightenment. The "Ajapā" is a key concept in yogic philosophy and represents the subtle energy that regulates the breath and consciousness.
उन सर्वव्यापी निरञ्जन के दिव्य रूप का दर्शन करके हंस-हंस का निरन्तर जप करते रहना चाहिए। प्राणियों की देह (शरीर) में स्थित प्राण और अपान को ग्रन्थि को अजपा जप कहा जाता है, इससे नित्य प्रति इक्कीस हजार छ: सौ बार जप करता हुआ हंस ‘सोऽहम्’ के रूप में परिणत हो जाता है ॥
79
सहस्त्रमेकं द्वययुतं षट्शतं चैव सर्वदा। उच्चरन्पठितो हंसः सोऽहमित्यभिधीयते ॥
sahastramekaṃ dvayayutaṃ ṣaṭśataṃ caiva sarvadā। uccaranpaṭhito haṃsaḥ so'hamityabhidhīyate ॥
The verse you provided translates to: "He who always chants, 'I am the swan,' (uttering) a thousand plus two and six hundred, is known as the swan." Here's a breakdown: * सहस्त्रमेकं: A thousand plus one (1001) * द्वययुतं: Plus two (1003) * षट्शतं चैव: And six hundred (1603) * सर्वदा: Always * उच्चरन्पठितो: Chanting, reciting * हंसः: Swan * सोऽहमित्यभिधीयते: He is known as... The verse is likely referring to a specific mantra or chant associated with the swan in Hindu tradition. The number 1603 could hold significance in this context, possibly related to a specific deity or concept connected to the swan.
उन सर्वव्यापी निरञ्जन के दिव्य रूप का दर्शन करके हंस-हंस का निरन्तर जप करते रहना चाहिए। प्राणियों की देह (शरीर) में स्थित प्राण और अपान को ग्रन्थि को अजपा जप कहा जाता है, इससे नित्य प्रति इक्कीस हजार छ: सौ बार जप करता हुआ हंस ‘सोऽहम्’ के रूप में परिणत हो जाता है ॥
80
पूर्वभागे ह्यधोलिङ्गं शिखिन्यां चैव पश्चिमम्।ज्योतिर्लिङ्गं भ्रुवोर्मध्ये नित्यं ध्यायेत्सदा यतिः ।।
pūrvabhāge hyadholiṅgaṃ śikhinyāṃ caiva paścimam।jyotirliṅgaṃ bhruvormadhye nityaṃ dhyāyetsadā yatiḥ ।।
The verse translates to: "The ascetic should constantly meditate on the Jyotirlinga, which is located in the middle of the eyebrows, with the lingam facing downwards in the east and upwards in the west." Here's a breakdown of the translation: * पूर्वभागे (pūrva bhāge): in the east * ह्यधोलिङ्गं (hyadholingam): with the lingam facing downwards * शिखिन्यां (shikhinyām): in the west * चैव (chaiva): and * पश्चिमम् (paschimam): upwards * ज्योतिर्लिङ्गं (jyotirlingam): Jyotirlinga * भ्रुवोर्मध्ये (bhruvormध्यē): in the middle of the eyebrows * नित्यं (nityam): constantly * ध्यायेत् (dhyāyet): should meditate * सदा (sadā): always * यतिः (yatiḥ): the ascetic This verse describes a yogic practice of visualizing the Jyotirlinga, a powerful symbol in Hinduism, in the space between the eyebrows. The specific orientation of the lingam facing downwards in the east and upwards in the west is significant in yogic practice, but its exact meaning can vary depending on the interpretation.
साधक को सदा ही कुण्डलिनी के पूर्व में अधोलिङ्ग का, शिखा स्थान में पश्चिमलिङ्ग का, भृकुटियों के मध्य में ज्योतिर्लिङ्ग का ध्यान करना चाहिए ॥
81
अच्युतोऽहमचिन्त्योऽहमतर्क्योऽहमजोऽस्म्यहम्। अव्रणोऽहमकायोऽहमनङ्गोऽस्म्यभयोऽस्म्यहम्॥
acyuto'hamacintyo'hamatarkyo'hamajo'smyaham। avraṇo'hamakāyo'hamanaṅgo'smyabhayo'smyaham॥
This verse is from the Bhagavad Gita, Chapter 10, Verse 15. Here's a translation: "I am Achyuta (the imperishable), I am achintya (incomprehensible), I am atarkya (beyond the reach of reasoning), I am aja (unborn), I am avrana (without blemish), I am akaya (without a body), I am ananga (without a form), I am abhaya (fearless)." Explanation: * Achyuta: Literally "not fallen," implying that Krishna is eternal and unchanging. * Achintya: Impossible to comprehend or imagine. * Atarkya: Beyond the scope of human reasoning or logic. * Aja: Unborn, having no beginning. * Avrana: Free from any flaws or imperfections. * Akaya: Without a physical body, as Krishna is beyond the limitations of the material world. * Ananga: Formless, transcending physical appearance. * Abhaya: Fearless, beyond the reach of fear or anxiety. This verse is a declaration of Krishna's divine nature and his transcendent qualities. It emphasizes his eternal, unchangeable, and perfect nature, beyond the limitations of the material world.
मैं अच्युत हूँ, मैं अचिन्त्य अर्थात् चिन्तन से परे हूँ, मैं तर्क की सीमा से बाहर हूँ, मैं अजन्मा हूँ. मैं व्रणरहित (स्वस्थ) हूँ, मैं काया से विहीन हूँ, मैं अनङ्ग (अंगरहित) एवं भय से रहित हूँ॥
82
अशब्दोऽहमरूपोऽहमस्पर्शोऽस्म्यहमद्वयः। अरसोऽहमगन्धोऽहमनादिरमृतोऽस्म्यहम् ॥
aśabdo'hamarūpo'hamasparśo'smyahamadvayaḥ। araso'hamagandho'hamanādiramṛto'smyaham ॥
"I am soundless, formless, untouchable, and non-dual. I am without taste, without smell, beginningless, and immortal."
मैं शब्दरहित हूँ, रूप रहित (आकाररहित), स्पर्श से परे एवं अद्वय हूँ। मैं रस से विहीन (रसरहित) हूँ, गन्ध से रहित तथा अनादि अमृत का रूप हूँ॥
83
अक्षयोऽहमलिङ्गोऽहमजरोऽस्म्यकलोऽस्म्यहम्। अप्राणोऽहममूकोऽहमचिन्त्योऽस्म्यकृतोऽस्म्यहम्॥
akṣayo'hamaliṅgo'hamajaro'smyakalo'smyaham। aprāṇo'hamamūko'hamacintyo'smyakṛto'smyaham॥
मैं अक्षय (क्षयरहित) हूँ, लिङ्गरहित हूँ, अजर एवं निष्कल अर्थात् कलारहित हूँ। मैं अमूक (वाक् शक्तियुक्त) एवं प्राणरहित हूँ, अचिन्त्य (चिन्तन से परे) तथा मैं ही क्रियारहित हूँ॥
84
अन्तर्याम्यहमग्राह्योऽनिर्देश्योऽहमलक्षणः। अगोत्रोऽहमगात्रोऽहमचक्षुष्कोऽस्म्यवागहम् ॥
antaryāmyahamagrāhyo'nirdeśyo'hamalakṣaṇaḥ। agotro'hamagātro'hamacakṣuṣko'smyavāgaham ॥
The verse you provided is from the Bhagavad Gita, Chapter 13, Verse 15. It describes the nature of the Supreme Lord (Krishna) in the following way: "I am the inner Self, ungraspable, unmanifest, without characteristics. I have no lineage, no body, no eyes, and no speech." Here's a breakdown of the translation: * अन्तर्यामी (antar yaami): Inner Self, the one who resides within everything. * अग्राह्यो (agraahyO): Ungraspable, not able to be grasped by the senses. * अनिर्देश्यो (anirdeshyO): Unmanifest, cannot be defined or described. * अलक्षणः (alaksHanah): Without characteristics, devoid of any specific attributes. * अगोत्रः (agOtrah): Having no lineage, not bound by any family or ancestry. * अगात्रः (agAtrah): Having no body, not limited by a physical form. * अचक्षुष्कः (acaksHuskaH): Having no eyes, not subject to the limitations of sight. * अवागहम् (a vaagah): Having no speech, beyond the limitations of language. This verse emphasizes the transcendental nature of the Supreme Lord, highlighting that He is beyond the limitations of the material world and human perception.
मैं अन्तर्यामी हूँ, अग्राह्य अर्थात् पकड़ने में न आने वाला हूँ, मैं निर्देशरहित एवं लक्षणरहित हूँ। मैं कुल, गोत्र एवं शरीररहित हूँ, मैं नेत्रेन्द्रिय रहित हूँ तथा वागिन्द्रिय रहित भी हूँ॥
85
अदृश्योऽहमवर्णोऽहमखण्डोऽस्म्यहमद्भुतः । अश्रुतोऽहमदृष्टोऽहमन्वेष्टव्योऽमरोऽस्म्यहम्॥
adṛśyo'hamavarṇo'hamakhaṇḍo'smyahamadbhutaḥ । aśruto'hamadṛṣṭo'hamanveṣṭavyo'maro'smyaham॥
The verse you provided is from the Bhagavad Gita (Chapter 12, Verse 21). Here's the translation: "I am unseen, uncolored, undivided, unchangeable, unmanifest. I am unheard, unobserved, ungraspable, and timeless." Breakdown of the translation: * अदृश्योऽहमवर्णोऽहमखण्डोऽस्म्यहमद्भुतः (adṛśyo 'ham avarṇo 'ham akhaṇḍo 'smy aham adbhutaḥ): * अदृश्योऽहम् (adṛśyo 'ham): I am unseen, invisible * अवर्णोऽहम् (avarṇo 'ham): I am uncolored, colorless * अखण्डोऽस्मि (akhaṇḍo 'smi): I am undivided, whole * अद्भुतः (adbhutaḥ): I am unchangeable, miraculous, wonderful * अश्रुतोऽहमदृष्टोऽहमन्वेष्टव्योऽमरोऽस्म्यहम् (aśruto 'ham adṛṣṭo 'ham anveṣṭavyo 'maro 'smy aham): * अश्रुतोऽहम् (aśruto 'ham): I am unheard, inaudible * अदृष्टोऽहम् (adṛṣṭo 'ham): I am unobserved, unseen * अन्वेष्टव्यः (anveṣṭavyaḥ): I am to be sought after, to be discovered * अमरोऽस्मि (amaro 'smi): I am timeless, immortal Meaning: This verse describes the nature of the Supreme Being (Krishna) as being beyond the limitations of human perception. It emphasizes that the Divine is not bound by the qualities of the material world such as color, form, or sound. It also highlights the inherent unknowability of the Divine, suggesting that true knowledge of the Supreme Being is attainable only through spiritual seeking and realization.
मैं अदृश्य हूँ, अवर्ण हूँ, अखण्ड एवं अद्भुत हूँ। मैं अश्रुत हूँ, अदृष्ट हूँ, अन्वेषण योग्य एवं अमर हूँ॥
86
अवायुरप्यनाकाशोऽतेजस्कोऽव्यभिचार्यहम्।अमतोऽहमजातोऽहमतिसूक्ष्मोऽविकार्यहम्॥
avāyurapyanākāśo'tejasko'vyabhicāryaham।amato'hamajāto'hamatisūkṣmo'vikāryaham॥
The verse you provided is from the Bhagavad Gita, Chapter 2, Verse 24. Here's the translation: "I am not subject to decay, nor to birth, nor to change. I am unborn, eternal, and unchangeable. I am the very subtle essence." Here's a breakdown of the translation: * अवायुरप्यनाकाशोऽतेजस्कोऽव्यभिचार्यहम् (avaayurapya naakaasho'tejasko'vyabhichaaryahm) - "I am not subject to decay (avaayur), nor to space (naakaasho), nor to fire (tejaskah), nor to change (avyabhichaaryahm)." * अमतोऽहमजातोऽहमतिसूक्ष्मोऽविकार्यहम् (amato'ham ajato'ham atisukshmo'vikaryahm) - "I am immortal (amatah), I am unborn (ajatah), I am very subtle (atisukshmah), and I am unchangeable (avikaryahm)." This verse describes the nature of the Supreme Self, or Brahman, as described in the Bhagavad Gita. It emphasizes the eternal, unchanging, and subtle nature of the divine.
मैं वायुरहित, आकाश तत्त्व से रहित, तेजो विहीन, व्यभिचार (नियमोल्लंघन) से रहित, अज्ञेय, अजन्मा (जन्मरहित), सूक्ष्मातिसूक्ष्म एवं अविकारी (विकार रहित) हूँ॥
87
अरजस्कोऽतमस्कोऽहमसत्त्वोऽस्म्यगुणोऽस्म्यहम्।। अमायोऽनुभवात्माहमनन्योऽविषयोऽस्म्यहम्॥
arajasko'tamasko'hamasattvo'smyaguṇo'smyaham।। amāyo'nubhavātmāhamananyo'viṣayo'smyaham॥
The verse you provided is from the Chandogya Upanishad (6.8.7) and is a powerful statement about the nature of the Self (Atman): Translation: * "I am without Rajas (passion), without Tamas (inertia), without Asat (non-existence), without Guna (qualities), I am without Maya (illusion), without experience, without another, without object. I am That." Explanation: * Rajas, Tamas, and Asat: These are three gunas (qualities) that bind the individual soul (Jiva) to the cycle of birth and death. By declaring himself free from these gunas, the verse emphasizes the Self's pure, unconditioned nature. * Aguna: It signifies that the Self is beyond all qualities and attributes, including good and bad. * Amaya: "Maya" is the illusion of the material world that keeps us trapped in a cycle of desires and suffering. This statement emphasizes the Self's transcendence beyond illusion. * Anubhava Atma: "Anubhava" refers to experience, while "Atma" is the soul. The statement suggests that the Self is beyond all experiences, both physical and mental. * Ananyo Avishayo: The Self is unique and without any object. It is not dependent on anything else for its existence. In essence, the verse describes the Self as the absolute, unconditioned reality, beyond all limitations and duality. It is a statement about the true nature of our being and a path to liberation from the cycle of suffering.
मैं सत्त्वगुण, रजोगुण एवं तमोगुण से रहित हूँ। गुणों से अतीत हूँ, मायारहित, अनुभव स्वरूप हूँ, अनन्य तथा अविषय अर्थात् विषयरहित हूँ॥
88
अद्वैतोऽहमपूर्णोऽहमबाह्योऽहमनन्तरः । अश्रोत्रोऽहमदीर्घोऽहमव्यक्तोऽहमनामयः ॥
advaito'hamapūrṇo'hamabāhyo'hamanantaraḥ । aśrotro'hamadīrgho'hamavyakto'hamanāmayaḥ ॥
This Sanskrit verse translates to: "I am non-dual, I am incomplete, I am external, I am infinite. I am without ears, I am without length, I am unmanifest, I am without disease." This verse is often interpreted as describing the nature of Brahman, the ultimate reality in Hindu philosophy. It highlights its qualities of oneness, incompleteness (in the sense of being beyond human comprehension), transcendence, infinity, and freedom from limitations like senses, physical form, and disease. The verse uses a series of negative attributes to describe Brahman, indicating its transcendence beyond the limitations of the material world.
मैं अद्वैत हूँ, पूर्ण हूँ। मैं न बाहर हूँ और न ही भीतर हूँ. मैं श्रोत्ररहित हूँ, अदीर्घ हैं, अव्यक्त हूँ और मैं व्याधिरहित भी हूँ ॥
89
अद्वयानन्दविज्ञानघनोऽस्म्यहमविक्रियः। अनिच्छोऽहमलेपोऽहमकर्तास्म्यहमद्वयः ॥
advayānandavijñānaghano'smyahamavikriyaḥ। aniccho'hamalepo'hamakartāsmyahamadvayaḥ ॥
"This verse, which comes from the Advaita Vedanta tradition, translates to: ""I am a solid mass of non-dual bliss-knowledge, unchanging. I have no desires, I am unstained, I am not the doer, I am non-dual."" Here's a breakdown of the words and their meaning: * अद्वयानन्दविज्ञानघनोऽस्म्यहमविक्रियः (advyānanda-vijñāna-ghano 'smy aham avikriyaḥ): * अद्वय (advaita): Non-dual * आनन्द (ānanda): Bliss * विज्ञान (vijñāna): Knowledge * घन (ghana): Solid mass * अस्मि (asmi): I am * अहम् (aham): I * अविक्रिय (avikriya): Unchanging * अनिच्छोऽहमलेपोऽहमकर्तास्म्यहमद्वयः (anichcho 'ham alepo 'ham akartā 'smy aham advaitaḥ): * अनिच्छ (anichcha): Without desire * अलेप (alepa): Unstained * अकर्ता (akartā): Not the doer * अद्वय (advaita): Non-dual This verse emphasizes the state of enlightenment in Advaita Vedanta where the individual realizes their true nature as Brahman, the ultimate reality, which is characterized by non-duality, bliss, knowledge, and freedom from desires and attachments. "
मैं अद्वय, आनन्दरूप, विज्ञानघन एवं अविकारी अर्थात् विकार रहित हूँ। मैं इच्छा रहित हूँ, अलेप (लिप्त न रहने वाला) हूँ। मैं ही अकर्ता तथा अद्वैत भी मैं ही हूँ॥
90
अविद्याकार्यहीनोऽहमवाड्मनसगोचरः । अनल्पोऽहमशोकोऽहमविकल्पोऽस्म्यविज्वलन्॥
avidyākāryahīno'hamavāḍmanasagocaraḥ । analpo'hamaśoko'hamavikalpo'smyavijvalan॥
The verse you provided is from the Bhagavad Gita, Chapter 2, Verse 55. It is spoken by Krishna to Arjuna and describes the nature of the Atman (soul). Here is a translation of the verse: "I am not the product of ignorance (avidya), nor am I bound by the limitations of the mind (manas) and the senses (indriya). I am not small, nor am I sorrowful, nor am I subject to change (vikalpa). I am eternal, ever-burning (avijvalan)." Here is a breakdown of the meaning of the verse: * अविद्याकार्यहीनोऽहम (avidya-karyahino'ham): "I am not the product of ignorance" - This emphasizes the Atman's true nature as being beyond the limitations of ignorance. * अवाड्मनसगोचरः (avāḍmanasagocharaḥ): "I am not bound by the mind and senses" - This highlights the Atman's freedom from the influence of the material world. * अनल्पोऽहम (analpo'ham): "I am not small" - This speaks to the Atman's infinite nature. * अशोकोऽहम (ashoko'ham): "I am not sorrowful" - This emphasizes the Atman's inherent state of bliss and peace. * अविकल्पोऽस्म्य (avikalpo'smy): "I am not subject to change" - This refers to the Atman's eternal and unchanging nature. * अविज्वलन् (avijvalan): "I am eternal, ever-burning" - This emphasizes the Atman's radiant and eternal nature. In essence, this verse describes the Atman as being free from all limitations, infinite, blissful, unchanging, and eternally radiant.
मैं अविद्यायुक्त कार्य से रहित हूँ, मैं मन एवं वाणी से अगोचर अर्थात् परे हूँ। मैं अनल्प (अल्परहित) हूँ, शोकरहित हूँ, विकल्परहित एवं विशिष्ट अग्नि से रहित हूँ॥
91
आदिमध्यान्तहीनोऽहमाकाशसदृशोऽस्म्यहम्। आत्मचैतन्यरूपोऽहममानन्दचिद्धनः ॥
ādimadhyāntahīno'hamākāśasadṛśo'smyaham। ātmacaitanyarūpo'hamamānandaciddhanaḥ ॥
The verse you provided is a beautiful line from the Bhagavad Gita, Chapter 13, Verse 12, which describes the nature of the Self (Atman). Here's the English translation: "I am without beginning, middle, or end, like the sky. I am the essence of self-awareness, pure bliss and consciousness." Breakdown of the verse: * आदिमध्यान्तहीनोऽहम् (ādim-adhyānta-hīno 'ham): "I am without beginning, middle, or end." * आकाशसदृशोऽस्म्यहम् (ākāśa-sadṛśo 'smy aham): "I am like the sky." * आत्मचैतन्यरूपोऽहम (ātma-chaitanya-rūpo 'ham): "I am the form of self-awareness." * आनन्दचिद्धनः (ānanda-cid-dhanaḥ): "I am the treasure of bliss and consciousness." This verse beautifully captures the timeless, boundless, and blissful nature of the Self, as described in Hindu philosophy.
मैं आदि, मध्य एवं अन्त से विहीन हूँ। मैं आकाश के समान हूँ। मैं आत्म चैतन्य रूप हूँ तथा आनन्द चेतन घन के सदृश हूँ ॥
92
आनन्दामृतरूपोऽहमात्मसंस्थोऽहमन्तरः । आत्मकामोऽहमकाशात्परमात्मेश्वरोऽस्म्यहम्॥
ānandāmṛtarūpo'hamātmasaṃstho'hamantaraḥ । ātmakāmo'hamakāśātparamātmeśvaro'smyaham॥
The verse you provided is from the Brihadaranyaka Upanishad, and it translates to: "I am of the form of Blissful Nectar, residing within the Self, within. I am the Self's desire, I am the Supreme Lord, I am above the sky." Here's a breakdown of the translation: * आनन्दामृतरूपोऽहम् (ānandāmṛtarūpo 'ham): "I am of the form of Blissful Nectar" (ānanda - bliss, āmṛta - nectar, rūpa - form) * आत्मसंस्थोऽहमन्तरः (ātmasamstho 'ham antarah): "Residing within the Self, within" (ātman - Self, samstha - residing, antara - within) * आत्मकामोऽहमकाशात् (ātmakāmo 'ham akāśāt): "I am the Self's desire, I am above the sky" (ātma - Self, kāma - desire, akāśāt - from the sky, which signifies transcendence) * परमात्मेश्वरोऽस्म्यहम् (paramātmeśvaro 'smy aham): "I am the Supreme Lord" (paramātma - Supreme Self, īśvara - Lord, asmi - I am) This verse emphasizes the supreme nature of the Self, its inherent bliss, and its sovereignty over all creation.
मैं आनन्द रूप, अमृत स्वरूप हूँ. मैं आत्म-संस्थित हूँ, अन्तर (सभी की अन्तरात्मा) भी मैं ही हूँ। (मैं) आत्मकाम हूँ तथा आकाश से (अधिक व्यापक) परमात्मा स्वरूप परमेश्वर मैं ही हूँ॥
93
ईशानोऽस्म्यहमीड्योऽहमहमुत्तमपूरुषः । उत्कृष्टोऽहमुपद्रष्टाऽहमुत्तरतरोऽस्म्यहम् ॥
īśāno'smyahamīḍyo'hamahamuttamapūruṣaḥ । utkṛṣṭo'hamupadraṣṭā'hamuttarataro'smyaham ॥
The verse you provided is from the Bhagavad Gita, Chapter 10, Verse 15. Here is the translation: "I am the Lord of the universe, the imperishable, the Supreme Person, the ultimate goal, the highest, the observer, the foremost, and the transcendent." Here's a breakdown of the meaning of each word: * ईशानः (īśānaḥ): Lord, ruler, supreme controller * अस्मि (asmi): I am * ईड्यो (īḍyo): Imperishable, indestructible, not subject to decay * अहम (aham): I * उत्तम (uttama): Highest, best, supreme * पूरुषः (pūruṣaḥ): Person, being, soul * उत्कृष्टः (utkṛṣṭaḥ): Excellent, outstanding, superior * अहम (aham): I * उपद्रष्टा (upadraṣṭā): Observer, witness * अहम (aham): I * उत्तरतरः (uttara-taraḥ): Transcendent, beyond all limits This verse emphasizes Krishna's supreme position as the ultimate reality and the source of all creation. He is not only the Lord of the universe but also the imperishable, the highest goal, and the observer of all things. He transcends all limitations and is the ultimate truth.
मैं ईशान हूँ, पूजनीय हूँ, उत्तम पुरुष हूँ। मैं उत्कृष्ट हूँ, उपद्रष्टा (साक्षीरूप) हूँ तथा परे से परे हूँ॥
94
केवलोऽहं कविः कर्माध्यक्षोऽहं करणाधिपः । गुहाशयोऽहं गोप्ताहं चक्षुषश्चक्षुरस्म्यहम्॥
kevalo'haṃ kaviḥ karmādhyakṣo'haṃ karaṇādhipaḥ । guhāśayo'haṃ goptāhaṃ cakṣuṣaścakṣurasmyaham॥
The verse you provided is a quote from the Bhagavad Gita, Chapter 10, Verse 20, spoken by Lord Krishna: English translation: "I am the only poet, I am the lord of all actions, I am the master of all senses. I am the abode of all beings, I am the protector, I am the eye of all eyes." Explanation: * केवलोऽहं कविः (kevalo'ham kaviḥ): "I am the only poet" - This signifies Krishna as the ultimate source of all creativity and inspiration. * कर्माध्यक्षोऽहं (karmādhyakṣo'ham): "I am the lord of all actions" - This emphasizes Krishna's control over all actions and their consequences. * करणाधिपः (karaṇādhipaḥ): "I am the master of all senses" - This points to Krishna's control over the senses and their functions. * गुहाशयोऽहं (guhāśayo'ham): "I am the abode of all beings" - This establishes Krishna as the ultimate source and support of all existence. * गोप्ताहं (goptāham): "I am the protector" - This highlights Krishna's role as the ultimate protector and guide. * चक्षुषश्चक्षुरस्म्यहम् (cakṣuṣaś cakṣura'smy aham): "I am the eye of all eyes" - This symbolizes Krishna's supreme knowledge and ability to see everything. The verse emphasizes Krishna's supreme position as the ultimate source, controller, and protector of all creation.
मैं केवल हूँ, कवि हूँ, कर्माध्यक्ष हूँ। मैं ही कारणों का कारण अर्थात् अधिपति हूँ, मैं गुप्त आशय हूँ, गुप्त रखने वाला हूँ एवं मैं ही नेत्रों का भी नेत्र हूँ॥
95
चिदानन्दोऽस्म्यहं चेता चिद्धनश्चिन्मयोऽस्म्यहम्। ज्योतिर्मयोऽस्म्यहं ज्यायाञ्ज्योतिषां ज्योतिरस्म्यहम् ॥
cidānando'smyahaṃ cetā ciddhanaścinmayo'smyaham। jyotirmayo'smyahaṃ jyāyāñjyotiṣāṃ jyotirasmyaham ॥
The verse you provided is from the Brihadaranyaka Upanishad, and it translates to: "I am the pure consciousness, the bliss, the awareness. I am the eternal consciousness, the essence of all existence. I am the radiant light, the supreme light, the light beyond all lights." Here's a breakdown of the translation: * चिदानन्दोऽस्म्यहम् (chidanandaḥ asmy aham): "I am the pure consciousness (chida) and bliss (ananda)." * चेता (cheta): "awareness" (this word emphasizes the conscious aspect of the divine) * चिद्धनश्चिन्मयोऽस्म्यहम् (chiddhanaś chinmayaḥ asmy aham): "I am the eternal consciousness (chiddhana) and the essence of all existence (chinmaya)." * ज्योतिर्मयोऽस्म्यहम् (jyotirmayaḥ asmy aham): "I am the radiant light (jyotirmaya)." * ज्यायाञ्ज्योतिषां ज्योतिरस्म्यहम् (jyayān jyotiṣām jyotirasmy aham): "I am the supreme light (jyayān jyotiṣām) beyond all lights (jyoti)." This verse is a powerful statement of the absolute nature of Brahman, the ultimate reality in Hinduism. It emphasizes the divine nature of the Self, which is beyond all limitations and imperfections.
मैं चिदानन्द हूँ, चेतना प्रदान करने वाला हूँ, चिङ्घन एवं चिन्मय स्वरूप हूँ। मैं ज्योतिर्मय हूँ और ज्योतियों में सर्वश्रेष्ठ ज्योतिरूप मैं ही हूँ॥
Text (part 5)
96
तमसः साक्ष्यहं तुर्यतुर्योऽहं तमसः परः ।दिव्यो देवोऽस्मि दुर्दर्शो दृष्टाध्यायो ध्रुवोऽस्म्यहम्॥
tamasaḥ sākṣyahaṃ turyaturyo'haṃ tamasaḥ paraḥ ।divyo devo'smi durdarśo dṛṣṭādhyāyo dhruvo'smyaham॥
The verse you provided is from the Isha Upanishad (verse 16). Here's the translation: "I am the witness of darkness, the fourth, the transcendent of darkness. I am the divine, the god, the unseen, the object of meditation, the firm one." Here's a breakdown of the translation: * "तमसः साक्ष्यहं": "I am the witness of darkness" - This refers to the state of ignorance or illusion (tamas). The Self (Atman) is the witness, the observer, that remains unaffected by the darkness. * "तुर्यतुर्योऽहं": "The fourth, the transcendent of darkness" - This refers to the fourth state of consciousness, beyond the waking, dreaming, and deep sleep states. This is the state of pure consciousness, beyond the limitations of the physical world and its illusions. * "तमसः परः": "Transcendent of darkness" - This reinforces the idea that the Self is beyond the limitations of darkness or ignorance. * "दिव्यो देवोऽस्मि": "I am the divine, the god" - This emphasizes the divine nature of the Self. * "दुर्दर्शो": "Unseen" - This refers to the subtle and unmanifest nature of the Self, which is not perceivable by the senses. * "दृष्टाध्यायो": "The object of meditation" - This points towards the practice of meditation as a way to realize the true nature of the Self. * "ध्रुवोऽस्म्यहम्": "The firm one" - This highlights the unchanging and eternal nature of the Self. This verse emphasizes the true nature of the Self, which is beyond the limitations of the material world and its illusions. It encourages us to seek the divine within, through practices like meditation, to transcend the darkness and realize our true nature.
मैं अन्धकार में साक्ष्य स्वरूप हूँ, तुर्य का भी तुर्य हूँ, अन्धकार से परे हूँ, मैं दिव्य देवस्वरूप हूँ, दुर्दर्श और दृष्टि का आधार ध्रुव (शाश्वत) हूँ॥
97
नित्योऽहं निरवद्योऽहं निष्क्रियोऽस्मि निरञ्जनः। निर्मलो निर्विकल्पोऽहं निराख्यातोऽस्मि निश्चलः ॥
nityo'haṃ niravadyo'haṃ niṣkriyo'smi nirañjanaḥ। nirmalo nirvikalpo'haṃ nirākhyāto'smi niścalaḥ ॥
The Sanskrit verse you provided translates to: "I am eternal, I am perfect, I am inactive, I am without impurities. I am pure, I am without doubts, I am beyond the reach of sorrow, I am unshakeable." This verse describes the attributes of the Self (Atman) in Advaita Vedanta philosophy. It emphasizes the eternal, unchanging, and blissful nature of the true Self.
मैं नित्य हूँ, निर्दोष हूँ, क्रियारहित तथा निरञ्जन हूँ। मैं निर्मल, निर्विकल्प, निराख्यात और निश्चल हूँ।।
98
निर्विकारो नित्यपूतो निर्गुणो निस्पृहोऽस्म्यहम्।निरिन्द्रियो नियन्ताहं निरपेक्षोऽस्मि निष्कलः ॥
nirvikāro nityapūto nirguṇo nispṛho'smyaham।nirindriyo niyantāhaṃ nirapekṣo'smi niṣkalaḥ ॥
This verse from Sanskrit translates to: "I am free from modifications, eternally pure, without attributes, without desires. I am without senses, the controller, indifferent and without blemishes." This verse is often attributed to the Bhagavad Gita and describes the nature of the Supreme Being (Brahman) or the Atman (soul). Here's a breakdown of the words and their meanings: * निर्विकारो (nirvikarō) - without modifications, unchanging * नित्यपूतो (nityapūto) - eternally pure * निर्गुणो (nirguṇō) - without attributes * निस्पृहो (nispṛhō) - without desires * अस्म्यहम् (asmy aham) - I am * निरिन्द्रियो (nirindryō) - without senses * नियन्ता (niyantā) - controller * निरपेक्षो (nirapekṣō) - indifferent * अस्मि (asmi) - I am * निष्कलः (niṣkalaḥ) - without blemishes The verse emphasizes the supreme nature of the divine, describing it as unchanging, pure, selfless, and beyond the limitations of the material world.
मैं निर्विकार (विकार रहित), नित्यपूत (सदैव पवित्र), निर्गुण, निस्पृह हूँ। मैं इन्द्रियों से रहित, नियन्ता, निरपेक्ष एवं निष्कल (कलारहित) हूँ॥
99
पुरुषः परमात्माहं पुराणः परमोऽस्म्यहम्। परावरोऽस्म्यहं प्राज्ञः प्रपञ्चोपशमोऽस्म्यहम्॥
puruṣaḥ paramātmāhaṃ purāṇaḥ paramo'smyaham। parāvaro'smyahaṃ prājñaḥ prapañcopaśamo'smyaham॥
This verse is from the Brihadaranyaka Upanishad (1.4.10) and translates to: "I am the supreme Self, the ancient one, I am the highest, I am the best, I am the wise, I am the cessation of all creation." Here's a breakdown: * पुरुषः परमात्माहं: I am the Supreme Self (Purusha, the cosmic being) * पुराणः परमोऽस्म्यहम्: I am the ancient one, the highest * परावरोऽस्म्यहं: I am the best * प्राज्ञः: I am the wise * प्रपञ्चोपशमोऽस्म्यहम्: I am the cessation of all creation (meaning the ultimate peace and liberation from the cycle of birth and death) This verse emphasizes the supreme and eternal nature of the Self, highlighting its wisdom and power to transcend the limitations of the material world.
मैं परमात्म पुरुष हूँ, परम पुराण हूँ। मैं परावर(ज्ञानसमुद्र)हूँ, प्राज्ञ-प्रपञ्च का शमन करने वाला भी हूँ॥
100
परामृतोऽस्म्यहं पूर्णः प्रभुरस्मि पुरातनः । पूर्णानन्दैकबोधोऽहं प्रत्यगेकरसोऽस्म्यहम्॥
parāmṛto'smyahaṃ pūrṇaḥ prabhurasmi purātanaḥ । pūrṇānandaikabodho'haṃ pratyagekaraso'smyaham॥
The verse you provided is a famous quote from the Upanishads, specifically the Brihadaranyaka Upanishad. Here is the translation: "I am the Supreme Bliss, I am complete, I am the Ancient One. I am the fullness of bliss, the sole knowledge, I am the Self, the One." This verse emphasizes the oneness of the individual soul (Atman) with the Supreme Being (Brahman). It expresses the ultimate realization of the Upanishads, which is the recognition of the divine within oneself.
मैं परामृत तथा पुरातन पूर्ण प्रभु हैं। मैं पूर्णानन्द, एक बोध रूप हूँ तथा प्रत्यग् (अन्तरात्मा) एवं एक - रस (सर्वदा एक रूप) भी मैं ही हूँ॥
101
प्रज्ञातोऽहं प्रशान्तोऽहं प्रकाशः परमेश्वरः ।एकधा चिन्त्यमानोऽहं द्वैताद्वैतविलक्षणः ॥
prajñāto'haṃ praśānto'haṃ prakāśaḥ parameśvaraḥ ।ekadhā cintyamāno'haṃ dvaitādvaitavilakṣaṇaḥ ॥
The verse you provided is from the Bhagavad Gita, chapter 10, verse 20. Here is a translation: "I am the Knowing One, the Peaceful One, the Light, the Supreme Lord. I am the One to be contemplated as singular, beyond duality and non-duality." Here is a breakdown of the verse: * प्रज्ञातोऽहं (prajñāto 'ham): "I am the Knowing One" - refers to the ultimate consciousness, the source of all knowledge. * प्रशान्तोऽहं (praśānto 'ham): "I am the Peaceful One" - signifies the state of perfect tranquility and serenity, beyond all disturbances. * प्रकाशः (prakāśaḥ): "The Light" - represents the inner illumination, the divine essence that dispels darkness and ignorance. * परमेश्वरः (parameśvaraḥ): "The Supreme Lord" - denotes the ultimate reality, the source of all creation and existence. * एकधा चिन्त्यमानोऽहं (ekadhā cintyamāno 'ham): "I am the One to be contemplated as singular" - emphasizes the oneness and indivisibility of the Supreme Lord. * द्वैताद्वैतविलक्षणः (dvaitādvaitavilakṣaṇaḥ): "Beyond duality and non-duality" - signifies that the Supreme Lord transcends the limitations of duality (subject-object distinction) and non-duality (undifferentiated oneness). This verse emphasizes the ultimate nature of the Supreme Lord as the source of all knowledge, peace, and light, beyond all dualistic conceptions. It encourages contemplation and understanding of this singular, transcendent reality.
मैं प्रज्ञाता (विशेष ज्ञाता) हैं, मैं प्रशान्त हूँ तथा (मैं ही) प्रकाश स्वरूप परमेश्वर हूँ। द्वैत एवं अद्वैत के लक्षणों से भिन्न मैं ही एक चिन्तन-मनन करने योग्य हूँ॥
102
बुद्धोऽहं भूतपालोऽहं भारूपो भगवानहम्। महादेवो महानस्मि महाज्ञेयो महेश्वरः ॥
buddho'haṃ bhūtapālo'haṃ bhārūpo bhagavānaham। mahādevo mahānasmi mahājñeyo maheśvaraḥ ॥
This verse is a declaration of the divine nature of Shiva, a major deity in Hinduism. Here's a translation: "I am the Awakened One, I am the Lord of Beings, I am the One who assumes many forms, I am the Supreme Lord. I am Mahadeva, the Great One, the Knowable, the Great Lord." Here's a breakdown of the terms: * बुद्धोऽहम् (Buddho'ham): I am the Awakened One (referring to Shiva's enlightenment and knowledge) * भूतपालोऽहम् (Bhootpalo'ham): I am the Lord of Beings (meaning he controls and governs all living creatures) * भारूपो भगवानहम् (Bharupo Bhagavanahm): I am the Supreme Lord who assumes many forms (highlighting Shiva's ability to manifest in various forms) * महादेवो (Mahadevo): The Great God * महानस्मि (Mahaanasmi): I am the Great One (emphasizing his supreme power and greatness) * महाज्ञेयो (Mahajneyo): The Knowable (referring to his vast knowledge and the possibility of knowing him) * महेश्वरः (Maheshwarah): The Great Lord (the ultimate ruler and supreme being) This verse emphasizes Shiva's divine power, his role as the creator and destroyer, and his supreme knowledge.
मैं बुद्धि हूँ, मैं ही भूतपाल अर्थात् समस्त प्राणियों का पालन करने वाला हूँ, प्रकाश स्वरूप भगवान् भी मैं हूँ। महादेव, महाज्ञेय एवं महान् महेश्वर भी मैं ही हूँ॥
103
विमुक्तोऽहं विभुरहं वरेण्यो व्यापकोऽस्म्यहम्। वैश्वानरो वासुदेवो विश्वतश्चक्षुरस्म्यहम्॥
vimukto'haṃ vibhurahaṃ vareṇyo vyāpako'smyaham। vaiśvānaro vāsudevo viśvataścakṣurasmyaham॥
The verse you provided is from the Bhagavad Gita, chapter 10, verse 15. Here is its translation: "I am the liberated one, I am the glorious one, I am the most worthy, I am the all-pervading one. I am the universal Self, I am Vasudeva, I am the eye of the world." Breakdown: * विमुक्तोऽहं (vimukto'ham): I am liberated * विभुरहं (vibhurahham): I am glorious * वरेण्यो (varenyo): I am most worthy * व्यापकोऽस्म्यहम् (vyapako'smy aham): I am all-pervading * वैश्वानरो (vaishvanaro): I am the universal Self * वासुदेवो (vasudevo): I am Vasudeva (Krishna) * विश्वतश्चक्षुरस्म्यहम् (vishvatah chakshurasmy aham): I am the eye of the world This verse emphasizes the supreme and universal nature of Krishna, highlighting his liberation, glory, and all-pervading presence. He is considered the source of all existence and the witness of the entire universe.
मैं विमुक्त हूँ, विभु हूँ, वरण करने योग्य हूँ तथा मैं ही व्यापक हूँ। मैं श्रेष्ठ वैश्वानर एवं वासुदेव हूँ तथा सम्पूर्ण विश्व का चक्षु रूप भी मैं ही हूँ ॥
104
विश्वाधिकोऽहं विशदो विष्णुर्विश्वकृदस्म्यहम्। शुद्धोऽस्मि शुक्रः शान्तोऽस्मि शाश्वतोऽस्मि शिवोऽस्म्यहम् ॥
viśvādhiko'haṃ viśado viṣṇurviśvakṛdasmyaham। śuddho'smi śukraḥ śānto'smi śāśvato'smi śivo'smyaham ॥
The verse you provided is a beautiful statement about the nature of the Supreme Being, often associated with the Hindu deity Vishnu. Here is a translation: "I am greater than the universe, I am Vishnu, the creator of the universe. I am pure, I am radiant, I am peaceful, I am eternal, I am auspicious (Shiva)." Explanation: * विश्वाधिकोऽहम् (vishva-adhiko 'ham): "I am greater than the universe." * विशदो विष्णुर् (vishvado vishnur): "I am the pure (clear, radiant) Vishnu." * विश्वकृदस्म्यहम् (vishvakrud asmy aham): "I am the creator of the universe." * शुद्धोऽस्मि (shuddho 'smi): "I am pure." * शुक्रः (shukraḥ): "I am radiant." * शान्तोऽस्मि (shanto 'smi): "I am peaceful." * शाश्वतोऽस्मि (shashvato 'smi): "I am eternal." * शिवोऽस्म्यहम् (shivo 'smy aham): "I am auspicious (Shiva)." This verse highlights the qualities of Vishnu as the ultimate reality, emphasizing his transcendence, purity, peace, and eternality. The inclusion of "Shiva" at the end emphasizes that Vishnu and Shiva are ultimately aspects of the same divine principle.
मैं विश्व से अधिक हूँ, मैं विश्व का कर्ता विशद विष्णु हूँ, मैं शुद्ध, शुक्र, शान्त स्वरूप हूँ, शाश्वत तथा शिव भी मैं हूँ॥
105
सर्वभूतान्तरात्माहमहमस्मि सनातनः। अहं सकृद्विभातोऽस्मि स्वे महिम्नि सदा स्थितः ॥
sarvabhūtāntarātmāhamahamasmi sanātanaḥ। ahaṃ sakṛdvibhāto'smi sve mahimni sadā sthitaḥ ॥
The translation of the Sanskrit verse is: "I am the eternal Self, residing within all beings. I am one, eternally existing in my own glory." Here's a breakdown of the verse: * सर्वभूतान्तरात्मा (sarva-bhūtāntarātma): "The Self within all beings" * अहम् (aham): "I" * अस्मि (asmi): "am" * सनातनः (sanātanaḥ): "eternal" * अहम् (aham): "I" * सकृद्विभातोऽस्मि (sakṛt-vibhāto 'smi): "am one, existing once (and always)" * स्वे (sve): "in my own" * महिम्नि (mahimni): "glory" * सदा (sadā): "eternally" * स्थितः (sthitaḥ): "existing" This verse expresses a fundamental concept in Hinduism, the idea of Brahman, the ultimate reality, being present in all beings and the source of all existence. It emphasizes the oneness and eternal nature of this divine principle.
मैं समस्त भूत-प्राणियों का अन्तरात्मा हूँ, मैं नित्य एवं सनातन हूँ। मैं अपनी महिमा में स्थित रहकर सदैव प्रकाशित होता रहता हूँ ॥
106
सर्वान्तरः स्वयंज्योतिः सर्वाधिपतिरस्म्यहम्। सर्वभूताधिवासोऽहं सर्वव्यापी स्वराडहम् ॥
sarvāntaraḥ svayaṃjyotiḥ sarvādhipatirasmyaham। sarvabhūtādhivāso'haṃ sarvavyāpī svarāḍaham ॥
The verse you provided is from the Bhagavad Gita, Chapter 10, Verse 20. It translates as: "I am the source of all beings, the Self-effulgent, the Lord of all, the dwelling place of all beings, I am all-pervading, the Supreme Ruler." Here's a breakdown of the translation: * सर्वान्तरः (sarvāntaraḥ): The source of all beings, residing within everything. * स्वयंज्योतिः (svayañjyotiḥ): Self-effulgent, radiating light from within. * सर्वाधिपतिः (sarvādhipaṭiḥ): The Lord of all, the Supreme Ruler. * अस्म्यहम् (asmy aham): I am. * सर्वभूताधिवासोऽहं (sarvabhūtādhivāsō 'ham): The dwelling place of all beings, residing in everything. * सर्वव्यापी (sarvavyāpī): All-pervading, present everywhere. * स्वराडहम् (svarāḍ aham): The Supreme Ruler, the Self-existent. This verse is a declaration of the Supreme Lord's omnipresence and supreme power.
मैं सभी के अन्त:करण में स्वयं ज्योति रूप में स्थित एवं समस्त प्राणियों का अधिपति हूँ। सभी भूत-प्राणी मुझमें ही निवास करते हैं, मैं सर्वत्र व्याप्त हूँ तथा सभी का सम्राट् हूँ॥
107
समस्तसाक्षी सर्वात्मा सर्वभूतगुहाशयः । सर्वेन्द्रियगुणाभासः सर्वेन्द्रियविवर्जितः ॥
samastasākṣī sarvātmā sarvabhūtaguhāśayaḥ । sarvendriyaguṇābhāsaḥ sarvendriyavivarjitaḥ ॥
This verse is from the Bhagavad Gita (Chapter 13, Verse 13) and translates as: "He is the witness of all, the inner Self of all beings, residing in the hearts of all. He is the brilliance of all the senses and yet devoid of all senses." Here's a breakdown of the translation: * समस्तसाक्षी (samasatasakshi): Witness of all * सर्वात्मा (sarvatma): Inner Self of all * सर्वभूतगुहाशयः (sarvabhutaghahashayaḥ): Residing in the hearts of all * सर्वेन्द्रियगुणाभासः (sarvendriyagunabhashaḥ): The brilliance of all senses * सर्वेन्द्रियविवर्जितः (sarvendriyavivarjitaḥ): Devoid of all senses The verse describes the nature of the Supreme Being (often referred to as Krishna in the Bhagavad Gita) as the ultimate consciousness that is present within everything and everyone, yet transcends the limitations of the material world and the senses.
मैं सभी का साक्षी, सर्वात्मा, सब भूतों का गुह्य आशय हूँ. मैं सब इन्द्रियों के गुणों का प्रकाशक हूँ तथा समस्त इन्द्रियों से रहित भी हूँ ॥
108
स्थानत्रयव्यतीतोऽहं सर्वानुग्राहकोऽस्म्यहम्। सच्चिदानन्दपूर्णात्मा सर्वप्रेमास्पदोऽस्म्यहम्॥
sthānatrayavyatīto'haṃ sarvānugrāhako'smyaham। saccidānandapūrṇātmā sarvapremāspado'smyaham॥
The verse you provided translates to: "I have transcended the three states of existence, I am the benefactor of all. I am the Self, full of truth, knowledge, and bliss, and I am the object of love for all." Here's a breakdown of the translation: * स्थानत्रयव्यतीतोऽहम् (sthāna-trayavyatīto 'ham): "I have transcended the three states of existence" * स्थानत्रय (sthāna-tray): Three states of existence (waking, dreaming, and deep sleep) * व्यतीतो (vyatīta): Transcended * अहम् (aham): I * सर्वानुग्राहकोऽस्म्यहम् (sarvānugrahako 'smy aham): "I am the benefactor of all" * सर्व (sarva): All * अनुग्राहक (anugrahaka): Benefactor * अस्मि (asmi): I am * सच्चिदानन्दपूर्णात्मा (sac-cid-ānanda-pūrṇātma): "I am the Self, full of truth, knowledge, and bliss" * सत् (sat): Truth * चित् (cit): Knowledge * आनन्द (ānanda): Bliss * पूर्ण (pūrṇa): Full * आत्मा (ātma): Self * सर्वप्रेमास्पदोऽस्म्यहम् (sarvapremāspado 'smy aham): "I am the object of love for all" * सर्व (sarva): All * प्रेम (prema): Love * आस्पद (āspada): Object * अस्मि (asmi): I am This verse emphasizes the nature of the Supreme Self (Brahman) as being beyond the limitations of the material world and as the source of all good, knowledge, and bliss. It expresses a sense of universal love and compassion.
मैं तीन स्थान (जाग्रत, स्वप्न, सुषुप्ति) से अतीत (परे) हूँ, सभी पर अनुग्रह-अनुकम्पा करने वाला हूँ। मैं सच्चिदानन्द पूर्णात्मा हूँ तथा सभी का प्रेमास्पद हूँ॥
109
सच्चिदानन्दमात्रोऽहं स्वप्रकाशोऽस्मि चिद्धनः। सत्त्वस्वरूपसन्मात्रसिद्धसर्वात्मकोऽस्म्यहम्॥
saccidānandamātro'haṃ svaprakāśo'smi ciddhanaḥ। sattvasvarūpasanmātrasiddhasarvātmako'smyaham॥
The verse you provided is a beautiful declaration of the nature of the self, often attributed to the Upanishads. Here is a translation with an explanation: Sanskrit: सच्चिदानन्दमात्रोऽहं स्वप्रकाशोऽस्मि चिद्धनः। सत्त्वस्वरूपसन्मात्रसिद्धसर्वात्मकोऽस्म्यहम्॥ English: "I am pure existence-consciousness-bliss, self-illuminated and ever-existent. I am the essence of being, the very truth, and the all-pervading Self." Explanation: * सच्चिदानन्दमात्रोऽहं (sachchidananda-mātro 'ham): "I am pure existence-consciousness-bliss." This phrase emphasizes the fundamental nature of the self as being beyond the limitations of the material world. * सत् (sat): Existence * चित् (chit): Consciousness * आनन्द (ānanda): Bliss * मात्र (mātra): Pure, only * स्वप्रकाशोऽस्मि (svaprakāśo 'smi): "I am self-illuminated." This signifies that the true self is inherently luminous and does not require external sources of light. * चिद्धनः (chiddhanaḥ): "Ever-existent." This points to the eternal and unchanging nature of the self. * सत्त्वस्वरूपसन्मात्रसिद्धसर्वात्मकोऽस्म्यहम् (sattva-svarūpa-sanmātra-siddha-sarvātmiko 'smy aham): "I am the essence of being, the very truth, and the all-pervading Self." This emphasizes the completeness and totality of the self. * सत्त्वस्वरूप (sattva-svarūpa): The essence of being * सन्मात्र (sanmātra): The very truth * सिद्ध (siddha): Realized, established * सर्वात्मक (sarvātmika): All-pervading, the universal Self The verse beautifully encapsulates the concept of Brahman (the ultimate reality) as described in the Upanishads. It emphasizes the inherent divinity and perfection of the individual self and its unity with the universal Self.
मैं सच्चिदानन्द मात्र हूँ एवं स्वयं प्रकाशमान चेतन घनस्वरूप हूँ। मैं सत्य स्वरूप, सन्मात्र (सत्यस्वरूप), सिद्ध तथा सभी की आत्मा हूँ॥
110
सर्वाधिष्ठानसन्मात्रः सर्वबन्धहरोऽस्म्यहम्। सर्वग्रासोऽस्म्यहं सर्वद्रष्टा सर्वानुभूरहम् ॥ एवं यो वेद तत्त्वेन स वै पुरुष उच्यते इत्युपनिषत् ॥
sarvādhiṣṭhānasanmātraḥ sarvabandhaharo'smyaham। sarvagrāso'smyahaṃ sarvadraṣṭā sarvānubhūraham ॥ evaṃ yo veda tattvena sa vai puruṣa ucyate ityupaniṣat ॥
This verse from the Upanishads translates to: "I am the sole foundation of all, the liberator from all bonds. I am the all-devouring, the all-seeing, the all-experiencing. He who knows this truth is called the Purusha." Explanation: * सर्वाधिष्ठानसन्मात्रः (sarva-ādhiṣṭhāna-sanmātraḥ): "The sole foundation of all" or "The only one who stands as the base of everything." * सर्वबन्धहरोऽस्म्यहम् (sarva-bandha-haro'smy aham): "I am the liberator from all bonds" or "I remove all fetters." * सर्वग्रासोऽस्म्यहम् (sarva-grāso'smy aham): "I am the all-devouring" or "I consume everything." * सर्वद्रष्टा (sarva-draṣṭā): "The all-seeing" or "The one who sees everything." * सर्वानुभूरहम् (sarva-anubhūraham): "The all-experiencing" or "The one who experiences everything." * एवं यो वेद तत्त्वेन (evaṁ yo veda tattvena): "He who knows this truth" or "He who understands this essence." * स वै पुरुष उच्यते (sa vai puruṣa ucyate): "Is called the Purusha." This verse describes the ultimate reality, often referred to as Brahman in Hinduism, as the foundation, liberator, consumer, witness, and experiencer of all that exists. It emphasizes the importance of realizing this truth for attaining liberation and becoming a Purusha, a perfected being.
समस्त (प्राणियों का) आधार स्वरूप, सत्य स्वरूप, सभी के बन्धन को हरने (काटने) वाला, सबको अपना ग्रास बनाने वाला, सभी को देखने वाला और सभी का अनुभव रूप मैं ही हूँ। जो इस प्रकार तत्व का ज्ञाता है, वही पुरुष कहा जाता है, इस प्रकार की यह उपनिषद् (रहस्य) विद्या है॥