Section 2 112
ब्रह्मज्ञ पुरुष का साक्षीभाव | The witnessing state of a knower of Brahman
Summary (in English)
These slokas emphasize the state of a knower of Brahman who, like a witness, engages with life without attachment, driven by prārabdha karma. Just as wood is carried by a stream, the body is carried by fate through experiences (daiva). Despite experiencing worldly engagements due to vāsanās, the knower dwells in bliss and detachment, unaffected by external outcomes. Such a being, described as keval-ātmanā, abandons goals (lakṣya) and non-goals and remains as the self, akin to Śiva, unified with Brahman (brahmavid-uttamaḥ). Liberation is not merely discarding the body but overcoming ignorance's knots. External disassociation does not signify true liberation; rather, it entails inner realization. The metaphor of a fallen leaf signifies the insignificance of locations or conditions concerning the body's transition, emphasizing liberation from avidyā, ignorance, leading to eternal bliss in the realization of Brahman.
सारांश
ये श्लोक ब्रह्मज्ञ व्यक्ति की अवलोकन अवस्था पर प्रकाश डालते हैं जो भाग्य द्वारा संचारित दरिया की धारा में बहते हुए लकड़ी के समान शरीर को अनुभव करता है। जीता हुआ व्यक्ति सांसारिक कार्यों में प्रवृत्त होता है क्योंकि प्रारब्ध कर्म के वासनाओं द्वारा प्रेरित होता है। फिर भी, वह आनंद एवं अनासक्ति के साथ निवास करता है, बाह्य परिणामों से अप्रभावित होता है। केवलात्मना ब्रह्म को जानने वाला, लक्ष्य और अलक्ष्य का परित्याग करके, स्वयं शिव समान बन जाता है, जो ब्रह्मविद उत्तम कहलाता है। सच्ची मुक्ति शरीर का त्याग नहीं है, बल्कि अज्ञान के ग्रंथियों का उन्मूलन है। बाह्य सौदा असली मुक्ति का प्रतीक नहीं है; इसकी बजाय, यह आंतरिक आत्म-बोध करता है। गिरे हुए पत्ते की उपमा शरीर के स्थानांतरण के संदर्भ में स्थानों की महत्वहीनता को दर्शाती है, जो अज्ञान से मुक्ति और ब्रह्म की अनुभूति में शाश्वत आनन्द की ओर अग्रसर होती है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- daiva (दैव)
- prārabdha karma (प्रारब्ध कर्म)
- vāsanā (वासनाः)
- upadarśana (उपदर्शन)
- brahman (ब्रह्मण)
- keval-ātmanā (केवलात्मना)
- advaita (अद्वैत)
- avidyā-hṛdaya-granthi (अविद्या-हृदय-ग्रन्थि)
Topics
- The witnessing state of a liberated soul
- Liberation from ignorance
- Role of prārabdha karma in life
- Detachment from external outcomes
- Non-duality and self-realization
- Jīvanmukti (liberation while living)
Categories (वर्गीकरण)
- Teaching a method
- Detachment and Dispassion in life
- Non-dual realization
- Liberation concepts
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Wood | is carried by | stream |
| Body | is driven by | fate |
| Liberated body | moves in | enjoyments |
| Perfected one | dwells silently as | a witness |
| Sage | does not engage | senses with objects |
| Sage | remains as | self |
| Knower of Brahman | is always | liberated |
| Real liberation | comes from | overcoming ignorance |
| Leaf | falls in | various places |
Slokas & Translations
Sloka 550
स्त्रोतसा नीयते दारु यथा निम्नोन्नतस्थलम् । दैवेन नीयते देहो यथाकालोपभुक्तिषु ॥ ५५ ॥
Translation: Just as wood is carried by a stream from high to low ground, so is the body driven by fate through experiences according to time.
Sloka 551
प्रारब्धकर्मपरिकल्पितवासनाभिः संसारिवच्चरति भुक्तिषु मुक्तदेहः । सिद्धः स्वयं वसति साक्षिवदत्र तूष्णीं चक्रस्य मूलमिव कल्पविकल्पशून्यः ॥ ५५१ ॥
Translation: The liberated body moves in enjoyments like a worldly person due to tendencies fashioned by prārabdha karma. The perfected one dwells silently as a witness, devoid of imagination and thought like the hub of a wheel.
Sloka 552
नैवेन्द्रियाणि विषयेषु नियुङ्क्त एष नैवापयुङ्क्त उप्दर्शनलक्षणस्थः । नैव क्रियाफलमपीषदवेक्षते स स्वानन्दसान्द्ररसपानसुमत्तचित्तः ॥ ५५२ ॥
Translation: He neither engages his senses with objects, nor detaches them, nor does he observe the slightest of actions' results, as his mind is intoxicated by the dense essence of his own bliss.
Sloka 553
लक्ष्यालक्ष्यगतिं त्यक्त्वा यस्तिष्ठेत्केवलात्मना । शिव एव स्वयं साक्षादयं ब्रह्मविदुत्तमः ॥ ५५३ ॥
Translation: He who remains solely as the self, having abandoned the goals and non-goals, he indeed is directly Shiva, the supreme knower of Brahman.
Sloka 554
जीवन्नेव सदा मुक्तः कृतार्थो ब्रह्मवित्तमः । उपाधिनाशाद्ब्रह्मैव सन् ब्रह्माप्येति निर्द्वयम् ॥ ५५४ ॥
Translation: Even while living, the one who is a knower of Brahman is always liberated and fulfilled. Upon the destruction of limitations, he becomes one with Brahman, without duality.
Sloka 555
शैलूषो वेषसद्भावा भावयोश्च यथा पुमान् । तथैव ब्रह्मविच्छ्रेष्ठः सदा ब्रह्मैव नापरः ॥ ५५५ ॥
Translation: Just as an actor remains an individual despite assuming various roles, similarly, the supreme knower of Brahman is always Brahman, not different.
Sloka 556
यत्र क्वापि विशीर्णं सत्पर्णमिव तरोर्वपुः पततात् । ब्रह्मीभूतस्य यतेः प्रागेव तच्चिदग्निना दग्धम् ॥ ५५६ ॥
Translation: Wherever the body falls, like a fallen leaf from a tree, it is already burnt by the fire of consciousness for the sage who has become one with Brahman.
Sloka 557
सदात्मनि ब्रह्मणि तिष्ठतो मुनेः पूर्णाद्वयानन्दमयात्मना सदा । न देशकालाद्युचितप्रतीक्षा त्वङ्मांसविट्पिण्डविसर्जनाय ॥ ५५७ ॥
Translation: The sage established in the eternal Brahman, ever full of non-dual bliss, has no need for time and place considerations for the abandonment of the body.
Sloka 558
देहस्य मोक्षो नो मोक्षो न दण्डस्य कमण्डलोः । अविद्याहृदयग्रन्थिमोक्षो मोक्षो यतस्ततः ॥ ५५८ ॥
Translation: Real liberation is the liberation from the knots of ignorance in the heart, not merely the abandonment of the body or external possessions.
Sloka 559
कुल्यायामथ नद्यां वा शिवक्षेत्रेऽपि चत्वरे । पर्णं पतति चेत्तेन तरोः किं नु शुभाशुभम् ॥ ५५९ ॥
Translation: "If a leaf falls in a canal, river, or even in a sacred place, what good or bad does it bring to the tree?"