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Paramārthasāra (Парамартхасара) Абхинавагупты: Строфы 51-54. Недвойственный Кашмирский Шиваизм

Стандартный перевод


 Introduction

Paramārthasāra continues with four more stanzas. This is the thirteenth set of stanzas, which is composed of 4 out of the 105 stanzas constituting the entire work.

Of course, I will also insert the original stanzas on which Yogarāja is commenting. I will write a lot of notes to make this book so understandable to the average reader as possible.

Yogarāja's Sanskrit will be in dark green color while the original Abhinavagupta's stanzas will be shown in dark red color. In turn, within the transliteration, the original stanzas will be in brown color, while the Yogarāja's comments will be shown in black. Also, within the translation, the original stanzas by Abhinavagupta, i.e. Paramārthasāra, will be in green and black colors, while the commentary by Yogarāja will contain words in both black and red colors.

Read Paramārthasāra and experience Supreme Ānanda or Divine Bliss, dear Śiva.

Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me.

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 Stanza 51

तदेवं व्याख्यातेन क्रमेण सर्वो ममायं विभव इति दार्ढ्येन स्वात्मानं प्रत्यवमृशन्परब्रह्मस्वरूपो योगी भवतीत्याह


इत्थं द्वैतविकल्पे गलिते प्रविलङ्घ्य मोहनीं मायाम्।
सलिले सलिलं क्षीरे क्षीरमिव ब्रह्मणि लयी स्यात्॥५१॥


अनेन प्रकारेण सर्वाहम्भावपरिशीलनयुक्त्या द्वैतविकल्पे गलिते — भेदप्रथायां विलीनायां मोहनीं मायां प्रविलङ्घ्यानात्मन्यात्माभिमानरूपामख्यातिं भेदप्रथाहेतुमहमेव विश्वात्मेति सङ्कोचापसरणेन समुत्सृज्य ज्ञानी ब्रह्मणि बृंहणात्मके पूर्णे चिदानन्दैकघने स्वरूपे लयी स्यात्सङ्कोचविलयाद्ब्रह्मतादात्म्यं यायात्। किं यथा — इत्याह सलिल इत्यादि। यथा सलिलमुद्धृतं नानाघटादिभिर्जलं क्षीरं वा विविधशावलेयबाहुलेयाद्यनेकगोसहस्रसम्भिन्नं पुनरपि घटशावलेयादिकृतभेदसङ्कोचपरिक्षयात्सलिले सलिलं प्रविष्टं क्षीरे क्षीरं वा — इत्येकमेव तद्वस्तु न तत्र भेदः स्फुरति तथैव देहप्राणपुर्यष्टकशून्यात्मकप्रत्यवमर्शभङ्गाद्ब्रह्मैव सम्पद्यते। यथाह भट्टदिवाकरवत्सः

जाते देहप्रत्ययद्वीपभङ्गे प्राप्तैकध्ये निर्मले बोधसिन्धौ।
अव्यावर्त्य त्विन्द्रियग्राममन्तर्विश्वात्मा त्वं नित्य एकोऽवभासि॥

इति कक्ष्यास्तोत्रे॥५१॥

Tadevaṁ vyākhyātena krameṇa sarvo mamāyaṁ vibhava iti dārḍhyena svātmānaṁ pratyavamṛśanparabrahmasvarūpo yogī bhavatītyāha


Itthaṁ dvaitavikalpe galite pravilaṅghya mohanīṁ māyām|
Salile salilaṁ kṣīre kṣīramiva brahmaṇi layī syāt||51||


Anena prakāreṇa sarvāhambhāvapariśīlanayuktyā dvaitavikalpe galite — Bhedaprathāyāṁ vilīnāyāṁ mohanīṁ māyāṁ pravilaṅghyānātmanyātmābhimānarūpāmakhyātiṁ bhedaprathāhetumahameva viśvātmeti saṅkocāpasaraṇena samutsṛjya jñānī brahmaṇi bṛṁhaṇātmake pūrṇe cidānandaikaghane svarūpe layī syātsaṅkocavilayādbrahmatādātmyaṁ yāyāt| Kiṁ yathā — Ityāha salila ityādi| Yathā salilamuddhṛtaṁ nānāghaṭādibhirjalaṁ kṣīraṁ vā vividhaśāvaleyabāhuleyādyanekagosahasrasambhinnaṁ punarapi ghaṭaśāvaleyādikṛtabhedasaṅkocaparikṣayātsalile salilaṁ praviṣṭaṁ kṣīre kṣīraṁ vā — Ityekameva tadvastu na tatra bhedaḥ sphurati tathaiva dehaprāṇapuryaṣṭakaśūnyātmakapratyavamarśabhaṅgādbrahmaiva sampadyate| Yathāha bhaṭṭadivākaravatsaḥ

Jāte dehapratyayadvīpabhaṅge prāptaikadhye nirmale bodhasindhau|
Avyāvartya tvindriyagrāmamantarviśvātmā tvaṁ nitya eko'vabhāsi||

Iti kakṣyāstotre||51||

Thus (tad evam), (Abhinavagupta) said (in the stanza 51) that (iti āha) the one who becomes firmly aware of (dārḍhyena... pratyavamṛśan) his own Self (sva-ātmānam) (in the form of) "All (sarvaḥ) this (ayam) Glory (vibhavaḥ) (is) mine (mama... iti)" in the way (krameṇa) being (previously) explained (vyākhyātena), becomes (bhavati) a Yogī (yogī) whose nature (sva-rūpaḥ) is the Supreme (para) Brahma (brahma):


In this way (ittham), when the dualistic thought perishes (dvaita-vikalpe galite), (the great Yogī,) rising beyond (pravilaṅghya) the delusive (mohanīm) Māyā (māyām), gets dissolved (layī syāt) in Brahma (brahmaṇi) like (iva) water (salilam) in water (salile) (or) milk (kṣīram) in milk (kṣīre)||51||


(The first expression, "Itthaṁ dvaitavikalpe galite", means:) In this manner (anena prakāreṇa), when the dualistic thought perishes (dvaita-vikalpe galite) —when the spreading out of duality has completely disappeared (bheda-prathāyām vilīnāyām)— by means of (yuktyā) a contact (pariśīlana) with the state (bhāva) of "I" --Aham-- (aham) in all (sarva) --viz. when one feels that all is "I"--. (The phrase "pravilaṅghya mohanīṁ māyām" means:) Rising beyond (pravilaṅghya) the delusive (mohanīm) Māyā (māyām), (in other words,) abandoning (samutsṛjya) the primordial ignorance --Āṇavamala-- (akhyātim) which is the cause (hetum) of the spreading out (prathā) of duality (bheda) (and) is based on (rūpām) thinking (abhimāna) that the not-Self (anātmani) is the Self (ātma). (But how?) Making (all) limitations go away (saṅkoca-apasaraṇena) (through the realization that) "I (aham) Myself (eva) am the universe (viśva-ātmā iti)". (The statement "brahmaṇi layī syāt" points out that) the Knower of the Self --the great Yogī-- (jñānī) gets dissolved (layī syāt) in Brahma (brahmaṇi), the one (eka) compact mass (ghane) of Consciousness (cit) (and) Bliss (ānanda) which is expansive (bṛṁhaṇa-ātmake), full (pūrṇe) (and) his own essential nature --the essence of that Knower of the Self-- (sva-rūpe). (All in all, that high-souled one) becomes identical with (tādātmyam yāyāt) Brahma (brahma) by the removal (vilayāt) of (his) limitation (saṅkoca).

"What (kim) (is the process of getting disolved in Brahma) like (yathā... iti)?". (Abhinavagupta) said (āha) "salile (salile)", etc. (iti-ādi). Just as (yathā) (in the case of) salila (salilam) (or) the water (jalam) drawn out (from a well) (uddhṛta) by different pots, etc. (nānā-ghaṭa-ādibhiḥ), or (vā) (in the case of) the milk (kṣīram) that has been combined (sambhinnam) (after extracting it) from many (aneka) thousands (sahasra) of cows (go) of various sorts (vividha) (such as) brindled ones (śāvaleya), nonbrindled ones (bāhuleya), etc. (ādi), from the cessation (parikṣayāt) of the dualistic (bheda) limitations (saṅkoca) produced (kṛta) by (the entities called) pot (ghaṭa), brindled cow (śāvaleya) and so forth (ādi), "the water (salilam) enters (praviṣṭam) the water (salile) or (vā) the milk (kṣīram) enters (praviṣṭam) the milk (kṣīre... iti) even (api) again (punar... iti)" —(in short,) that --water mixed with water or milk mixed with milk-- (tad) (being) only (eva) one (ekam) reality (vastu), differentiation (bhedaḥ) does not appear (na... sphurati) there (tatra)—, in the same way (tathā eva), from the interruption (bhaṅgāt) of the experience --contact-- (pratyavamarśa) related to (ātmaka) physical body (deha), vital energy (prāṇa), subtle body (puryaṣṭaka) (and) void (śūnya), Brahma (brahma eva) arises (sampadyate).

As (yathā) learned (bhaṭṭa) Divākaravatsa (divākaravatsaḥ) said (āha) in (his) Kakṣyāstotra (kakṣyāstotre):

"When the division of the island (called) the notion of (being) the physical body takes place (jāte deha-pratyaya-dvīpa-bhaṅge), i.e. when the immaculate Ocean of Consciousness becomes simultaneously one (again) (prāpta-aikadhye nirmale bodha-sindhau), not turning the group of senses in different directions (avyāvartya tu indriya-grāmam) You (tvam) shine (avabhāsi) inside (antar) as the one (ekaḥ) eternal (nityaḥ) universal (viśva) Self (ātmā... iti)".

||51||.


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 Stanza 52

एवं ब्रह्मसत्तामधिरूढस्य योगिनो द्वन्द्वाभिभवोऽपि ब्रह्ममय एव न स्वरूपविप्रलोपाय प्रगल्भते — इत्याह


इत्थं तत्त्वसमूहे भावनया शिवमयत्वमभियाते।
कः शोकः को मोहः सर्वं ब्रह्मावलोकयतः॥५२॥


एवं निर्णीतेन प्रकारेण गलितकञ्चुकबन्धस्य योगिनस्तत्त्वसमूहे भूतविषयेन्द्रियव्राते भावनया सर्वमिदमेका स्वसंवित् — इति दृढप्रतिपत्त्या शिवमयत्वं प्राप्ते — परमाद्वयरूपतां याते शोकमोहोपलक्षिता द्वन्द्वाभिभवाः सर्वमिदं तत्त्वव्रातं ब्रह्म पश्यतोऽस्य न केचनैव ते ब्रह्ममयत्वात्सर्वे स्वरूपरूपा इति न खेदाय प्रभवन्ति॥५२॥

Evaṁ brahmasattāmadhirūḍhasya yogino dvandvābhibhavo'pi brahmamaya eva na svarūpavipralopāya pragalbhate — Ityāha


Itthaṁ tattvasamūhe bhāvanayā śivamayatvamabhiyāte|
Kaḥ śokaḥ ko mohaḥ sarvaṁ brahmāvalokayataḥ||52||


Evaṁ nirṇītena prakāreṇa galitakañcukabandhasya yoginastattvasamūhe bhūtaviṣayendriyavrāte bhāvanayā sarvamidamekā svasaṁvit — Iti dṛḍhapratipattyā śivamayatvaṁ prāpte — Paramādvayarūpatāṁ yāte śokamohopalakṣitā dvandvābhibhavāḥ sarvamidaṁ tattvavrātaṁ brahma paśyato'sya na kecanaiva te brahmamayatvātsarve svarūparūpā iti na khedāya prabhavanti||52||

Thus (evam), in the case of the Yogī (yoginaḥ) who has ascended (adhirūḍhasya) up to the Reality (sattām) of Brahma (brahma), even (api) la subjugation under (abhibhavaḥ) the pairs of opposites (dvandva) —it being only Brahma (brahma-mayaḥ eva)— is not able (na... pragalbhate) to annihilate (vipralopāya) his own essential nature (sva-rūpa). (Abhinavagupta) said (āha) so (iti) (in the stanza 52:)


In this manner (ittham), when the aggregate of tattva-s or categories attains identity with Śiva (tattva-samūhe... śiva-mayatvam abhiyāte) through the contemplation (bhāvanayā), what (kaḥ) sorrow (śokaḥ) (and) what (kaḥ) delusion (mohaḥ) (can befall) the one who sees (avalokayataḥ) all (sarvam) as Brahma (brahma)?||52||


Thus (evam), in the case of the Yogī (yoginaḥ) in whom bondage (bandhasya) (in the form) of Kañcuka-s or Sheaths (of Māyā) (kañcuka) has disappeared (galita) in the way (prakāreṇa) which has been investigated (nirṇītena), when the aggregate of tattva-s or categories attains identity with Śiva (tattva-samūhe... śiva-mayatvam prāpte) —i.e. when the group of indriya-s --powers of perception and action, tattva-s 17 to 26-- whose sphere of activity is the gross elements --tattva-s 32 to 36-- attains the State consisting of Supreme Non-dualism (bhūta-viṣaya-indriya-vrāte... parama-advaya-rūpatām yāte)— through the contemplation (bhāvanayā) —viz. through the firm perception (dṛḍha-pratipattyā) (that) "All (sarvam) this (idam) (is) one's own (sva) Consciousness (saṁvid), which is one (ekā... iti)"—, none (na kecana) of the acts of subjugation under (abhibhavāḥ) the pairs of opposites (dvandva) characterized by (upalakṣitāḥ) sorrow (śoka) (and) delusion (moha) are able to produce (na... prabhavanti) affliction (khedāya) in the (Yogī) who sees (paśyataḥ asya) all (sarvam) this (idam) which is composed of the (abovementioned) group (vrātam) of tattva-s (tattva) as Brahma (brahma). (Why?) "Because due to their identity (mayatvāt) with Brahma (brahma), all (sarve) those (te) (acts of subjugation under the pairs of opposites) are of the nature (rūpāḥ) of his essence --of the great Yogī's essence, i.e. they are his Self-- (sva-rūpa... iti)"||52||


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 Stanza 53

ननु परमाद्वयरूपस्यापि ज्ञानिनोऽवश्यं स्थिते शरीरेऽपि तद्धेतुकशुभाशुभकर्मफलसञ्चयः किमिति न स्यात् — इति परिहरति


कर्मफलं शुभमशुभं मिथ्याज्ञानेन सङ्गमादेव।
विषमो हि सङ्गदोषस्तस्करयोगोऽप्यतस्करस्येव॥५३॥


अश्वमेधब्रह्महननादिरूपपुण्यापुण्यकर्मफलप्रचयसञ्चयोऽपि मिथ्याज्ञानेन सङ्गमादेव प्रादुर्भवत्यहं शरीरीदमश्वमेधादि ममोपायतयास्तु - इति यदनात्मन्यात्माभिमानपूर्वमात्मन्यनात्माभिमानलक्षणं वैपरीत्येन ज्ञानं तेन योऽभिष्वङ्गस्तस्मादेव पशोः शुभाशुभकर्मफलसञ्चयो येनानवरताधिवासितः संसारक्लेशभाजनं भवति। ननु ब्रह्मात्मकस्यापि प्रमातुः किमित्येतावता पशुत्वमायाति - इत्यत्रार्थान्तरमुपक्षिपति विषमो हि इत्यादि। यस्मात्सङ्गदोषः सर्वथाविषह्यो यथासाधुयोगोऽत्यन्तसाधोरपि स्वगतदोषसमर्पणं कुरुते तथैव शुद्धस्यापि प्रमातुरख्यातिजनितो मोहयोगः पशुत्वमापाद्य शुभाशुभकर्मसम्बन्धं ददाति॥५३॥

Nanu paramādvayarūpasyāpi jñānino'vaśyaṁ sthite śarīre'pi taddhetukaśubhāśubhakarmaphalasañcayaḥ kimiti na syāt — Iti pariharati


Karmaphalaṁ śubhamaśubhaṁ mithyājñānena saṅgamādeva|
Viṣamo hi saṅgadoṣastaskarayogo'pyataskarasyeva||53||


Aśvamedhabrahmahananādirūpapuṇyāpuṇyakarmaphalapracayasañcayo'pi mithyājñānena saṅgamādeva prādurbhavatyahaṁ śarīrīdamaśvamedhādi mamopāyatayāstu - Iti yadanātmanyātmābhimānapūrvamātmanyanātmābhimānalakṣaṇaṁ vaiparītyena jñānaṁ tena yo'bhiṣvaṅgastasmādeva paśoḥ śubhāśubhakarmaphalasañcayo yenānavaratādhivāsitaḥ saṁsārakleśabhājanaṁ bhavati| Nanu brahmātmakasyāpi pramātuḥ kimityetāvatā paśutvamāyāti - Ityatrārthāntaramupakṣipati viṣamo hi ityādi| Yasmātsaṅgadoṣaḥ sarvathāviṣahyo yathāsādhuyogo'tyantasādhorapi svagatadoṣasamarpaṇaṁ kurute tathaiva śuddhasyāpi pramāturakhyātijanito mohayogaḥ paśutvamāpādya śubhāśubhakarmasambandhaṁ dadāti||53||

An objection (nanu): Though the body is still existing (sthite śarīre api) even (api) in the case of the Knower of the Self (jñāninaḥ) whose nature (rūpasya) is Supreme (parama) Non-dualism (advaya) indeed (avaśyam), why (kim-iti) is the multitude (sañcayaḥ) of fruits (phala) derived from good (śubha) (and) bad (aśubha) actions (karma) caused (hetuka) by that --by his remaining in a physical body-- (tad) not present (in him) (na syāt)? (Abhinavagupta) dissipates (pariharati) (that doubt) in this way (iti):


The fruit (phalam) of actions (karma), (whether it is) good (śubham) (or) bad (aśubham), (comes) certainly (eva) from the association (saṅgamāt) with the false knowledge (mithyā-jñānena). (Any) deficiency (doṣaḥ) with respect to association (saṅga) (is) undoubtedly (hi) adverse (viṣamaḥ), like (iva) the contact (yogaḥ) of someone who is not a thief (ataskarasya) with a thief (taskara... api)||53||


Even (api) the accumulation of multitude (pracaya-sañcayaḥ) of fruits (phala) related to virtuous (puṇya) (and) impure (apuṇya) actions (karma) in the form of (rūpa) (the performance of) the horse-sacrifice (aśva-medha), killing (hanana) a priest (brahma) and so on (ādi), appears (prādurbhavati) because of the association (saṅgamāt) with the false knowledge (mithyā-jñānena) indeed (eva). "I (aham) have a body (śarīrī)", "(May) this (idam) horse-sacrifice, etc. (aśva-medha-ādi) be (astu) a means of success (upāyatayā) for me (mama... iti)!", (all this is false) knowledge (jñānam) which (yad) is characterized by (lakṣaṇam) the erroneous conception (abhimāna) that the Self (ātmani) is the not-Self (anātma) accompanied by (pūrvam) the (additional) erroneous conception (abhimāna) that the not-Self (anātmani) is the Self (ātma) (acts) as an opposing (force) (vaiparītyena). (There is) an intense attachment (in the limited individual) (yaḥ abhiṣvaṅgaḥ) to that (false knowledge) (tena). On account of that (intense attachment) (tasmāt eva), (the consequence is) accumulation (sañcayaḥ) of good (śubha) (and) bad (aśubha) fruits (phala) of the actions (karma) in the case of the limited individual (paśoḥ). (As a result,) the one who is uninterruptedly (anavarata) perfumed (adhivāsitaḥ) by which --by the aforesaid accumulation-- (yena) becomes (bhavati) a receptacle (bhājanam) for the afflictions (kleśa) of Saṁsāra or Transmigration (saṁsāra).

An objection (nanu): "Why (kim-iti) does a subject --a knower or experient-- (pramātuḥ), though (api) his nature (ātmakasya) is Brahma (brahma), become a limited individual (paśutvam āyāti) to this extent (etāvatā... iti)?". (To remove that doubt, in the second part of the stanza Abhinavagupta) alludes to (upakṣipati) a similar case (artha-antaram) with reference a this (which is asked about) (atra): "Viṣamo hi (viṣamo hi)", etc. (iti-ādi). Therefore (doṣaḥ), (any) deficiency (doṣaḥ) with respect to association (saṅga) (is) in every way (sarvathā) intolerable (aviṣahyaḥ). Just as (yathā) the contact (yogaḥ) with bad people (asādhu) transfers (samarpaṇam kurute) their (svagata) vices (doṣa) to even an excessively good person (atyantasādhoḥ api), similarly (tathā eva) the contact (yogaḥ) of the pure (śuddhasya api) subject --knower or experient-- (pramātuḥ) with the Delusion --Māyā-- (moha), which --the contact-- has been born (janitaḥ) from the primordial ignorance --Āṇavamala-- (akhyāti), by bringing (him) into the state of limited individual (paśutvam āpādya), confers (dadāti) a close connection (sambandham) with good (śubha) (and) bad (aśubha) actions (karma) (upon such a pure subject)||53||


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 Stanza 54

जन्ममरणाद्यपि न ब्रह्मरूपस्य योगिनोऽपि तु मायाप्रमातॄणामेव — इत्याह


लोकव्यवहारकृतां य इहाविद्यामुपासते मूढाः।
ते यान्ति जन्ममृत्यू धर्माधर्मार्गलाबद्धाः॥५४॥


ये प्रमातारो देहात्ममानिनो भूत्वा फलकामनाकलुषिता लोकाचाररूपां पुण्यापुण्यमयीमविद्यां भेदप्रथारूपां मायां जगति स्वर्गनरकादिफलप्राप्त्युपायत्वेन सेवन्ते ते मूढा अज्ञाः पुण्यापुण्यनिगडबद्धास्तत्फलोपभोगाय पुनः पुनर्जायन्ते म्रियन्ते च — इत्यनवरतसंसारक्लेशभाजो भवन्ति न पुनः प्रक्षीणमोहावरणो विगलितधर्माधर्मबन्धो ब्रह्मस्वभावो योगी जायते म्रियते वा — इति॥५४॥

Janmamaraṇādyapi na brahmarūpasya yogino'pi tu māyāpramātṝṇāmeva — Ityāha


Lokavyavahārakṛtāṁ ya ihāvidyāmupāsate mūḍhāḥ|
Te yānti janmamṛtyū dharmādharmārgalābaddhāḥ||54||


Ye pramātāro dehātmamānino bhūtvā phalakāmanākaluṣitā lokācārarūpāṁ puṇyāpuṇyamayīmavidyāṁ bhedaprathārūpāṁ māyāṁ jagati svarganarakādiphalaprāptyupāyatvena sevante te mūḍhā ajñāḥ puṇyāpuṇyanigaḍabaddhāstatphalopabhogāya punaḥ punarjāyante mriyante ca — Ityanavaratasaṁsārakleśabhājo bhavanti na punaḥ prakṣīṇamohāvaraṇo vigalitadharmādharmabandho brahmasvabhāvo yogī jāyate mriyate vā — Iti||54||

Although (api) birth (janma), death (maraṇa) and so forth (ādi) are not (relevant) (na) in the case of the Yogī (yoginaḥ) who is (rūpasya) Brahma (brahma), (they are) notwithstanding (relevant) (api tu) in the case of the experients or knowers (pramātṝṇām eva) subject to Māyā (māyā). (Abhinavagupta) said (āha) so (iti) (in the following stanza:)


The confused (beings) (mūḍhāḥ... te) who (ye) serve (upāsate) here --in this world-- (iha) the ignorance (avidyām) made of (kṛtām) worldly (loka) practices (vyavahāra) --mundane ways of behaving--, being imprisoned (ābaddhāḥ) by the bolt (argala) of what is to be done (dharma) (and) what is not to be done (adharma), head for (yānti) birth and death (janma-mṛtyū)||54||


The ones who (ye), having become (bhūtvā) subjects (pramātāraḥ) thinking (māninaḥ) that the body (deha) is the Self (ātma), are contaminated (kaluṣitāḥ) by the desire (kāmanā) for the fruits (of their actions) (phala), serve (sevante) Māyā (māyām) which has to do (rūpām) with the worldly (loka) practices (ācāra) --mundane ways of behaving--, which is ignorance (avidyām) replete with (mayīm) virtuous acts (puṇya) (and) impure acts (apuṇya), (and) whose nature (rūpām) is the spreading out (prathā) of duality (bheda) in (this) world (jagati). (They serve Māyā that way) as being a means (upāyatvena) to get (prāpti) the fruits (phala) (called) heaven (svarga), hell (naraka), etc. (ādi). Those (te) confused (beings) (mūḍhāḥ) who lack Knowledge (ajñāḥ), being bound (baddhāḥ) by the fetters (nigaḍa) of virtuous acts (puṇya) (and) impure acts (apuṇya), are born (jāyante) and (ca) die (mriyante) over and over again (punar punar) for the enjoyment (upabhogāya) of the fruits (phala) of it --of good and bad acts-- (tad). Thus (iti), they become (bhavanti) receptacles (bhājaḥ) for the incessant (anavarata) afflictions (kleśa) of Saṁsāra --Transmigration-- (saṁsāra). However (punar), the Yogī (yogī) in whom the veil (āvaraṇaḥ) of Delusion --Māyā-- (moha) is gone (prakṣīṇa) (and) whose bondage (bandhaḥ) (in the form of) what is to be done (dharma) (and) what is not to be done (adharma) has completely vanished (vigalita) (because he realized that) his essential nature (svabhāvaḥ) is Brahma (brahma), neither (na) is born (jāyate) nor does (vā) die (mriyate... iti)||54||


Without notes of explanation yet

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