Upadesa Sahasri 15.29-34 - Self is moving as well as non-moving
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सोपाधिश्चैवमात्मोक्तो निरुपाख्योऽनुपाधिकः । निष्कलो निर्गुणः
सोपाधिश्चैवमात्मोक्तो निरुपाख्योऽनुपाधिकः । निष्कलो निर्गुणः शुद्धस् तं मनो वाक् च नाप्नुतः ॥15.29
sõpādhiś caivam ātmokto nirupākhyo 'nupādhikah nişkalo nirgunaḥ śuddhas. tam mano vāk ca nāpnutah
The Self with adjuncts, can be described, but without adjuncts, it cannot be described, when it is partless, attributeless, pure, and inaccessible to, the mind and speech.
चेतनोऽचेतनो वापि कर्ताकर्ता गतोऽगतः । बद्धो मुक्तस्तथा चैको ऽनैकः शुद्धोऽन्यथेति वा ॥15.30
cetano 'cetano vāpi kartākartā gato'gatah baddho muktas tathā caiko naikaḥ śuddho'nyatheti vā
Self is described by the knower, Sentient as well as insentient, agent as well as non-agent, moving as well as non-moving, bound as well as free, one as well as many and pure as well as impure. Br. Up.4.3.7 Says: ध्यायतीव लेलायतीव ।। It thinks as it were and it moves as it were. The self, which illumines vital force, seems moving along with vital force; but really, the self has no motion.
अप्राप्यैव निवर्तन्ते वाचो धीभिः सहैव तु । निर्गुणत्वात् क्रियाभावाद् विशेषाणां ह्यभावतः ॥15.31
aprāpyaiva nivartante vāco dhībhiḥ sahaiva tu nirguņatvāt kriyābhāvād viśeṣāņām hy abhāvataḥ
Falling to reach the Self, words return, along with the mind, because it has no qualities, no actions, and no attributes. Words become active, where there is knowledge, hence, words, idea, speech and mind, move together. Brahman, which is beyond all concepts and invisible, cannot be reached, by words and mind.
व्यापकं सर्वतो व्योम मूर्तेः सर्वैर्वियोजितम् । यथा तद्वदिहात्मानं विद्याच्छुद्धं परं पदम् ॥15.32
vyāpakaṁ sarvato vyoma mūrtaiḥ sarvair viyojitam yathā tadvad ihātmānaṁ vidyāc chuddhaṁ param padam
Like space, it is all pervasive and free from all forms. It is known as, pure and the ultimate goal. There is no difference between Brahman and the space, except consciousness, which the space, does not possess.
दृष्ट हित्वा स्मृत्तिं तस्मिन् सर्वग्रश्च तमस्त्यजेत् । सर्वहम् ज्योतिषा युक्तो दिनकृच्छार्वरं यथा ॥15.33
dıştam hitvā smrtim tasmin sarvagraś ca tamas tyajet sarva-drg jyötişā yukto dinakṛc-chārvaram yathā
The Self is free from anything, seen, remembered, or enveloped in darkness, i.e. free from, waking, dream and deep sleep. It is the witness of all and endowed with consciousness, like the sun, that removes night.
रूपस्मृत्यन्धकारार्थः प्रत्यया यस्य गोचराः । स एवात्मा समो द्रष्टा सर्वभूतेषु सर्वगः ॥15.34
rūpa-smrty-andhakārārthaḥ pratyayā yasya gocarāḥ sa evātmā samo draṣṭā sarva-bhūteşu sarvagaḥ
Forms, memories & darkness, i.e. waking, dream & deep sleep, are mental objects and witnessed or seen, while Self is the witness or seer, which is same in all beings and all-pervasive. Seer and seen, are opposite to each bother. The Seer is, of the nature of Brahman and the seen is maya, illusory.
sõpādhiś caivam ātmokto nirupākhyo 'nupādhikah nişkalo nirgunaḥ śuddhas. tam mano vāk ca nāpnutah
The Self with adjuncts, can be described, but without adjuncts, it cannot be described, when it is partless, attributeless, pure, and inaccessible to, the mind and speech.
चेतनोऽचेतनो वापि कर्ताकर्ता गतोऽगतः । बद्धो मुक्तस्तथा चैको ऽनैकः शुद्धोऽन्यथेति वा ॥15.30
cetano 'cetano vāpi kartākartā gato'gatah baddho muktas tathā caiko naikaḥ śuddho'nyatheti vā
Self is described by the knower, Sentient as well as insentient, agent as well as non-agent, moving as well as non-moving, bound as well as free, one as well as many and pure as well as impure. Br. Up.4.3.7 Says: ध्यायतीव लेलायतीव ।। It thinks as it were and it moves as it were. The self, which illumines vital force, seems moving along with vital force; but really, the self has no motion.
अप्राप्यैव निवर्तन्ते वाचो धीभिः सहैव तु । निर्गुणत्वात् क्रियाभावाद् विशेषाणां ह्यभावतः ॥15.31
aprāpyaiva nivartante vāco dhībhiḥ sahaiva tu nirguņatvāt kriyābhāvād viśeṣāņām hy abhāvataḥ
Falling to reach the Self, words return, along with the mind, because it has no qualities, no actions, and no attributes. Words become active, where there is knowledge, hence, words, idea, speech and mind, move together. Brahman, which is beyond all concepts and invisible, cannot be reached, by words and mind.
व्यापकं सर्वतो व्योम मूर्तेः सर्वैर्वियोजितम् । यथा तद्वदिहात्मानं विद्याच्छुद्धं परं पदम् ॥15.32
vyāpakaṁ sarvato vyoma mūrtaiḥ sarvair viyojitam yathā tadvad ihātmānaṁ vidyāc chuddhaṁ param padam
Like space, it is all pervasive and free from all forms. It is known as, pure and the ultimate goal. There is no difference between Brahman and the space, except consciousness, which the space, does not possess.
दृष्ट हित्वा स्मृत्तिं तस्मिन् सर्वग्रश्च तमस्त्यजेत् । सर्वहम् ज्योतिषा युक्तो दिनकृच्छार्वरं यथा ॥15.33
dıştam hitvā smrtim tasmin sarvagraś ca tamas tyajet sarva-drg jyötişā yukto dinakṛc-chārvaram yathā
The Self is free from anything, seen, remembered, or enveloped in darkness, i.e. free from, waking, dream and deep sleep. It is the witness of all and endowed with consciousness, like the sun, that removes night.
रूपस्मृत्यन्धकारार्थः प्रत्यया यस्य गोचराः । स एवात्मा समो द्रष्टा सर्वभूतेषु सर्वगः ॥15.34
rūpa-smrty-andhakārārthaḥ pratyayā yasya gocarāḥ sa evātmā samo draṣṭā sarva-bhūteşu sarvagaḥ
Forms, memories & darkness, i.e. waking, dream & deep sleep, are mental objects and witnessed or seen, while Self is the witness or seer, which is same in all beings and all-pervasive. Seer and seen, are opposite to each bother. The Seer is, of the nature of Brahman and the seen is maya, illusory.
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در تاریخ 1403/04/18 منتشر شده
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