Panchadashi

Durga als Chamunda

Panchadashi (Sanskrit: पञ्चदशी pañca-daśī f.) wörtl.: "die Fünfzehnte"; der fünfzehnte lunare Tag (Tithi) in einem Halbmonat (Paksha); Name eines vedantischen Textes von Vidyaranya.

Über das Vedanta Werk Panchadashi

Die Panchadashi ist eines der wichtigsten Werke über Vedanta. Panchadashi besteht aus 15 Kapiteln. Panchadashi heißt nämlich wörtlich 15. Dieser Vedanta Text wurde geschrieben von Vidyaranya, einem der ganz großen Jnana Yogis und Nachfolger von Shankaracharya im Shringeri Math, im 14. Jahrhundert.

Panchadashi vollständiger Text Sanskrit - Deutsch

Hier findest du den vollständigen Text des Panchadashi von Vidyaranya, in Sanskrit in der IAST Transliteration sowie in deutscher Übersetzung:

Viveka Pancha - Die Fünf Kapitel der Unterscheidung

Kapitel 1 Tattva-viveka-prakaraṇa – Unterscheidung der Wirklichkeit

Das erste Kapitel der Pañcadaśī, Tattva-viveka („Unterscheidung der Wirklichkeit“), bildet die erkenntnistheoretische und ontologische Grundlage des gesamten Werkes. Es führt systematisch in die zentrale Methode des Advaita Vedānta ein: die Unterscheidung (viveka) zwischen dem unveränderlichen Selbst (ātman) und den wechselhaften Erscheinungen von Körper, Geist und Welt.

Ausgehend von einer Analyse der drei Bewusstseinszustände – Wachen, Träumen und Tiefschlaf – zeigt das Kapitel, dass alle wechselnden Inhalte dieser Zustände von einem einheitlichen, selbstleuchtenden Bewusstsein (saṃvit) getragen werden. Dieses Bewusstsein ist weder identisch mit seinen Objekten noch von ihnen abhängig und bleibt in allen Zuständen unverändert gegenwärtig. Auf dieser Grundlage wird das Selbst als Sein–Bewusstsein–Glückseligkeit (sat–cit–ānanda) bestimmt.

Das Kapitel entfaltet sodann die klassische Vedānta-Lehre von den drei Körpern (grobstofflich, feinstofflich, kausal) und den fünf Hüllen (pañca-kośa), durch die das Selbst scheinbar verhüllt wird. Durch die Methode von Anwesenheit und Abwesenheit (anvaya–vyatireka) wird gezeigt, dass diese Hüllen nicht das wahre Selbst sind, sondern lediglich überlagernde Erscheinungsformen.

Ein weiterer Schwerpunkt liegt auf der Erklärung der Mahāvākyas der Upaniṣaden, insbesondere „tat tvam asi“. Ihre Bedeutung wird mithilfe der Methode des Teil-Verwerfens (bhāga-tyāga-lakṣaṇā) erschlossen: Die widersprüchlichen begrenzenden Eigenschaften von Īśvara und individuellem Selbst werden aufgegeben, sodass ihre zugrunde liegende Einheit als reines, ungeteiltes Bewusstsein erkannt wird.

Abschließend beschreibt das Kapitel den klassischen Erkenntnisweg des Advaita Vedānta – Hören (śravaṇa), Nachdenken (manana) und tiefe Verinnerlichung (nididhyāsana) –, der in Samādhi mündet. Diese unmittelbare Selbsterkenntnis zerstört die anfangslose Unwissenheit, löst die Bindung an den Kreislauf von Geburt und Tod und führt zur endgültigen Befreiung (mokṣa).

Das Tattva-viveka fungiert damit als konzeptionelles Fundament für alle folgenden Kapitel der Pañcadaśī und macht deutlich, dass Befreiung nicht durch Handlung, sondern allein durch Erkenntnis der eigenen wahren Natur erlangt wird.

namaḥ śrīśaṅkarānandagurupādāmbujanmane ।
savilāsamahāmohagrāhagrāsaikakarmaṇe ॥ 1॥

1.1. Verehrung sei dem Entstehen an den lotushaften Füßen des ehrwürdigen Lehrers Śaṅkarānanda, dessen einziges Wirken es ist, mit spielerischer Leichtigkeit den gewaltigen Krokodilsschlund der großen Verblendung zu verschlingen.

tatpādāmburuhadvandvasevānirmalacetasām ।
sukhabodhāya tattvasya viveko'yaṃ vidhīyate ॥ 2॥

1.2. Für jene, deren Geist durch den Dienst an den beiden lotushaften Füßen jenes Lehrers gereinigt ist, wird diese Unterscheidung der Wirklichkeit dargelegt – zum freudvollen Erkennen des wahren Wesens.

śabdasparśādayo vedyā vaicitryājjāgare pṛthak ।
tatovibhaktā tatsaṃvidaikyarūpyānna bhidyate ॥ 3॥

1.3. Klang, Berührung und die übrigen Wahrnehmungsobjekte erscheinen im Wachzustand aufgrund ihrer Mannigfaltigkeit als voneinander getrennt; doch von dem Bewusstsein, durch das sie erkannt werden, sind sie nicht verschieden, da dieses eine einheitliche Wesensform hat.

tathā svapne'tra vedyantu na sthiraṃ jāgare sthiram ।
tadbhedo'tastayoḥ saṃvidekarūpā na bhidyate ॥ 4॥

1.4. Ebenso werden im Traum die Dinge als nicht beständig erkannt, während sie im Wachzustand als beständig erscheinen; doch dieser Unterschied betrifft nur die Erscheinung – das eine Bewusstsein, dessen Wesen in beiden Zuständen gleich ist, bleibt ununterschieden.

suptottthitasya sauṣuptatamobodho bhavetsmṛtiḥ ।
sā cāvabuddhaviṣayāvabuddhaṃ tattadā tataḥ ॥ 5॥

1.5. Beim Erwachen aus dem Tiefschlaf entsteht die Erinnerung an das Dunkel des Tiefschlafs; diese Erinnerung setzt voraus, dass sowohl der Gegenstand als auch das Erkennen jenes Zustands damals bereits bewusst waren.

sabodhoviṣayādbhinno na bodhātsvapnabodhavat ।
evaṃ sthānatraye'pyekā saṃvittadvaddināntare ॥ 6॥

1.6. Das Bewusstsein ist von seinen Gegenständen verschieden, nicht aber vom Bewusstsein selbst – so wie das im Traum erkannte Bewusstsein; ebenso ist in allen drei Zuständen ein und dasselbe Bewusstsein vorhanden, das zwischen den Tagen unverändert bleibt.

māsābdāyugakalpeṣu gatāgamyeṣvanekadhā ।
nodeti nāstametyekā saṃvideṣā svayaṃprabhā ॥ 7॥

1.7. In Monaten, Jahren, Weltzeitaltern und Schöpfungsperioden, in zahllosen Entstehungen und Vergehungen, geht dieses eine, selbstleuchtende Bewusstsein weder auf noch unter.

iyamātmā parānandaḥ parapremāspadaṃ yataḥ ।
mā na bhuvaṃ hi bhūyāsamiti premātmanīkṣyate ॥ 8॥

1.8. Dieses Selbst ist höchste Glückseligkeit und der letzte Grund aller Liebe; denn man erkennt, dass Liebe immer dem Selbst gilt, in dem Wunsch: „Möge ich nicht aufhören zu sein, vielmehr möge ich fortbestehen.“

tatpremātmārthamanyatra naivamanyārthamātmani ।
atastatparamantena paramānandatātmanaḥ ॥ 9॥

1.9. Diese Liebe gilt dem Selbst um seiner selbst willen und nicht einem anderen Zweck; niemals aber gilt das Selbst einem fremden Zweck – daher ist das Selbst seinem Wesen nach vollkommen höchste Glückseligkeit.

itthaṃ saccitparānanda ātmā yuktyā tathāvidham ।
paraṃ brahma tayoścaikyaṃ śrutyanteṣūpadiśyate ॥ 10॥

1.10. So wird durch vernünftige Erwägung gezeigt, dass das Selbst Sein, Bewusstsein und höchste Glückseligkeit ist; und die Einheit dieses Selbst mit dem höchsten Brahman wird in den Lehren der Upaniṣaden verkündet.

abhāne na paraṃ prema bhāne na viṣayaspṛhā ।
atobhāne'pyabhātā'sau paramānandatātmanaḥ ॥ 11॥

1.11. Wo keine Bewusstheit ist, gibt es keine höchste Liebe; wo Bewusstheit ist, besteht kein Verlangen nach Objekten – daher ist das Selbst, dessen Wesen höchste Glückseligkeit ist, auch im Erscheinen frei von Nicht-Erkennen.

adhyetṛvargamadhyastha putrādhyayana śabdavat ।
bhāne'pyabhānaṃ bhānasya pratibandhena yujyate ॥ 12॥

1.12. Wie im Fall eines Sohnes, dessen Stimme im Kreis der Studierenden überhört wird, so ist auch hier trotz des Vorhandenseins von Bewusstheit ein Nicht-Erkennen möglich – aufgrund einer Hemmung des Erkennens.

pratibandho'sti bhātīti vyavahārārhavastuni ।
taṃ nirasya viruddhasya tasyotpādanamucyate ॥ 13॥

1.13. Dass in einem für den Alltag relevanten Gegenstand trotz seines Erkanntseins eine Hemmung besteht, wird anerkannt; die Beseitigung dieses widerstreitenden Hindernisses wird als Hervorbringung des Erkennens bezeichnet.

tasya hetuḥ samānābhihāraḥ putradhvaniśrutau ।
ihānādiravidyaiva vyāmohaikanibandhanam ॥ 14॥

1.14. Die Ursache dieser Hemmung ist die gleichzeitige Hinwendung zu anderem, wie beim Hören der Stimme des Sohnes; hier jedoch ist es allein die anfangslose Unwissenheit, die die einzige Ursache der Verblendung darstellt.

cidānandamayabrahmapratibimbasamanvitā ।
tamorajaḥsattvaguṇā prakṛtirdvividhā ca sā ॥ 15॥

1.15. Diese Prakṛti ist mit der Spiegelung des aus Bewusstsein und Glückseligkeit bestehenden Brahman verbunden und besitzt die drei Guṇas – Tamas, Rajas und Sattva – wodurch sie eine zweifache Natur annimmt.

sattvaśuddhāviśuddhibhyāṃ māyā'vidye ca te mate ।
māyābimbovaśīkṛtya tāṃ syātsarvajña īśvaraḥ ॥ 16॥

1.16. Nach deiner Lehre werden Māyā und Avidyā durch Reinheit bzw. Unreinheit des Sattva unterschieden; wer das durch Māyā bewirkte Spiegelbild beherrscht, wird zum allwissenden Īśvara.

avidyāvaśagastvanyastadvaicitryādanekadhā ।
sā kāraṇaśarīraṃ syātprājñastatrābhimānavān ॥ 17॥

1.17. Der andere jedoch, der unter der Herrschaft der Unwissenheit steht, erscheint aufgrund ihrer Vielgestaltigkeit als vielfach verschieden; diese bildet den Kausalkörper, und als mit ihm identifiziert gilt er als Prājña.

tamaḥ pradhānaprakṛtestadbhogāyeśvarājñayā ।
viyatpavanatejo'mbu bhuvobhūtāni jajñire ॥ 18॥

1.18. Aus der von Tamas dominierten Prakṛti entstanden – zum Erleben ihrer Wirkungen und gemäß dem Gebot Īśvaras – Raum, Luft, Feuer, Wasser und Erde, die fünf Elemente.

sattvāṃśaiḥ pañcabhisteṣāṃ kramāddhīndriyapañcakam ।
śrotratvagakṣirasanaghrāṇākhyāmupajāyate ॥ 19॥

1.19. Aus den sattvahaften Anteilen dieser fünf entstehen der Reihe nach die fünf Erkenntnisorgane: Hören, Tasten, Sehen, Schmecken und Riechen.

tairantaḥkaraṇaṃ sarvairvṛttibhedena taddvidhā ।
manovimarśarūpaṃ syādbuddhiḥ syānniścayātmikā ॥ 20॥

1.20. Aus all diesen bildet sich das innere Organ, das aufgrund seiner Funktionen zweifach ist: als Manas hat es die Natur des Abwägens, als Buddhi die Natur der Entscheidung.

rajoṃ'śaiḥ pañcabhisteṣāṃ kramātkarmendriyāṇi tu ।
vākpāṇipādapāyūpasthābhidhānāni jajñire ॥ 21॥

1.21. Aus den rajasartigen Anteilen dieser fünf entstehen der Reihe nach die Handlungsorgane: Sprache, Hände, Füße, Ausscheidungs- und Fortpflanzungsorgan.

taiḥ sarvaiḥ sahitaiḥ prāṇovṛttibhedātsa pañcadhā ।
prāṇo'pānaḥ samānaścodānavyānau ca te punaḥ ॥ 22॥

1.22. Zusammen mit all diesen entsteht der Prāṇa, der sich entsprechend seinen Funktionen fünffach gliedert: Prāṇa, Apāna, Samāna, Udāna und Vyāna.

buddhikarmendriyaprāṇapañcakairmanasā dhiyā ।
śarīraṃ saptadaśabhiḥ sūkṣmaṃ talliṅgamucyate ॥ 23॥

1.23. Aus den fünf Erkenntnisorganen, den fünf Handlungsorganen, den fünf Prāṇas sowie Manas und Buddhi entsteht der feinstoffliche Körper mit siebzehn Bestandteilen, der Liṅga-Śarīra genannt wird.

prājñastatrābhimānena taijasatvaṃ prapadyate ।
hiraṇyagarbhatāmīśastayorvyaṣṭisamaṣṭitā ॥ 24॥

1.24. Durch Identifikation mit diesem wird der Prājña zum Taijasa; Īśvara wird zu Hiraṇyagarbha – diese beiden stehen im Verhältnis von Einzelnem und Gesamtem.

samaṣṭirīśaḥ sarveṣāṃ svātmatādātmyavedanāt ।
tadabhāvāttato'nye tu kathyante vyaṣṭisaṃjñayā ॥ 25॥

1.25. Der Gesamtaspekt ist Īśvara, weil er sich als Selbst aller erkennt; diejenigen jedoch, bei denen dies fehlt, werden als individuelle Wesen bezeichnet.

tadbhogāya punarbhogyabhogāyatanajanmane ।
pañcīkaroti bhagavānpratyekaṃ viyadādikam ॥ 26॥

1.26. Um Erfahrung zu ermöglichen und erneut Erfahrungsfelder und Erfahrende hervorzubringen, vollzieht der Erhabene an jedem der Elemente – beginnend mit dem Raum – die Fünffachung.

dvidhā vidhāya caikaikaṃ caturdhā prathamaṃ punaḥ ।
svasvetaradvitīyāṃśairyojanātpañca pañca te ॥ 27॥

1.27. Jedes Element wird zunächst halbiert, dann wird jede Hälfte wiederum viergeteilt; durch Verbindung des eigenen Anteils mit Anteilen der anderen entstehen so jeweils die fünf Elemente.

tairaṇḍastatra bhuvanabhogyabhogāśrayodbhavaḥ ।
hiraṇyagarbhaḥ sthūle'smindehe vaiśvānaro bhavet ।
taijasā viśvatāṃ yātā deva tiryaṅnarādayaḥ ॥ 28॥

1.28. Aus ihnen entsteht das Weltenei als Grundlage von Welt, Erfahrung und Erfahrendem; Hiraṇyagarbha wird im grobstofflichen Körper zu Vaiśvānara, und als Taijasas erscheinen Götter, Tiere und Menschen in ihrer Gesamtheit.

te parāgdarśinaḥ pratyaktattvabodhavivarjitāḥ ॥ 29॥

1.29. Sie sind nach außen gerichtet und ohne Erkenntnis des inneren Selbstprinzips.

kurvate karma bhogāya karma kartuṃ ca bhuñjate ।
nadyāṃ kīṭā ivāvartādāvartāntaramāśu te ।
vrajanto janmano janma labhante naiva nirvṛtim ॥ 30॥

1.30. Sie handeln, um zu genießen, und genießen, um weiter zu handeln; wie Würmer in einem Fluss, die von einem Strudel in den nächsten geraten, wandern sie von Geburt zu Geburt und finden keine Erlösung.

satkarmaparipākātte karuṇānidhinoddhṛtāḥ ।
prāpya tīratarucchāyāṃ viśrāmyanti yathāsukham ॥ 31॥

1.31. Durch die Reifung guter Taten jedoch werden sie vom Ozean des Mitgefühls emporgehoben und ruhen – nachdem sie den Schatten eines rettenden Ufersbaums erreicht haben – in Frieden aus.

upadeśamavāpyaivamācāryāttattvadarśinaḥ ।
pañcakoṣavivekena labhante nirvṛtiṃ parām ॥ 32॥

1.32. Nachdem sie auf diese Weise die Unterweisung eines wahrheitserkennenden Lehrers empfangen haben, erlangen sie durch die Unterscheidung der fünf Hüllen höchste Befreiung.

annaṃ prāṇo mano buddhirānandaśceti pañca te ।
koṣāstairāvṛtaḥ svātmā vismṛtyā saṃsṛtiṃ vrajet ॥ 33॥

1.33. Nahrung, Lebenshauch, Geist, Intellekt und Glückseligkeit – diese fünf sind die Hüllen; vom eigenen Selbst durch sie verhüllt, gerät man aus Vergessen in den Kreislauf der Wiedergeburten.

syātpañcīkṛtabhūtottho dehaḥ sthūlo'nna saṃjñakaḥ ।
liṅge tu rājasaiḥ prāṇaiḥ prāṇaḥ karmendriyaiḥ saha ॥ 34॥

1.34. Der grobstoffliche Körper, aus den fünffach verbundenen Elementen entstanden, wird Nahrungshülle genannt; im feinstofflichen Körper jedoch wirken die rajasartigen Prāṇas zusammen mit den Handlungsorganen.

sāttvikairdhīndriyaiḥ sākaṃ vimarṣātmā manomayaḥ ।
taireva sākaṃ vijñānamayodhīrniścayātmikā ॥ 35॥

1.35. Zusammen mit den sattvahaften Erkenntnisorganen entsteht der manomaya, dessen Wesen das Reflektieren ist; gemeinsam mit ihnen bildet sich auch der vijñānamaya, dessen Wesen die entscheidende Erkenntnis ist.

kāraṇe sattvamānandamayomodādivṛttibhiḥ ।
tattatkoṣaistu tādātmyādātmā tattanmayo bhavet ॥ 36॥

1.36. Im Kausalkörper entsteht der ānandamaya durch sattvahaftes Glückseligkeitserleben und Zustände wie Freude; durch Identifikation mit den jeweiligen Hüllen erscheint das Selbst als ihnen entsprechend beschaffen.

anvayavyatirekābhyāṃ pañcakoṣa vivekataḥ ।
svātmānaṃ tata uddhṛtya paraṃ brahma prapadyate ॥ 37॥

1.37. Durch Unterscheidung der fünf Hüllen mittels Anwesenheit und Abwesenheit erhebt man das eigene Selbst aus ihnen und gelangt zum höchsten Brahman.

abhāne sthūladehasya svapne yadbhānamātmanaḥ ।
so'nvayo vyatirekastadbhāne'nyānavabhāsanam ॥ 38॥

1.38. Wenn im Traum bei Abwesenheit des grobstofflichen Körpers das Selbst dennoch erscheint, ist dies das Kriterium der Anwesenheit; wenn anderes dabei nicht erscheint, ist dies das Kriterium der Abwesenheit.

liṅgabhāne suṣuptau syādātmano bhānamanvayaḥ ।
vyatirekastu tadbhāne liṅgasyābhānamucyate ॥ 39॥

1.39. Wenn im Tiefschlaf beim Aufscheinen des feinstofflichen Körpers das Selbst erscheint, ist dies Anwesenheit; dessen Abwesenheit beim Erscheinen des Selbst wird als Abwesenheit des feinstofflichen Körpers bezeichnet.

tadvivekādviviktāḥ syuḥ koṣāḥ prāṇamanodhiyaḥ ।
te hi tatra guṇāvasthābhedamātrātpṛthakkṛtāḥ ॥ 40॥

1.40. Durch diese Unterscheidung werden die Hüllen – Prāṇa, Manas und Buddhi – voneinander getrennt erkannt, denn sie unterscheiden sich dort lediglich durch unterschiedliche Zustände der Guṇas.

suṣuptyabhāne bhānantu samādhāvātmano'nvayaḥ ।
vyatirekastvātmabhāne suṣuptyanavabhāsanam ॥ 41॥

1.41. Wenn im Tiefschlaf kein Erscheinen wahrgenommen wird, so ist im Samādhi das Aufleuchten des Selbst das Kriterium der Anwesenheit; die Abwesenheit dagegen besteht darin, dass im Aufleuchten des Selbst der Tiefschlaf nicht erscheint.

yathāmuñjādiṣīkaivamātmā yuktyā samuddhṛtaḥ ।
śarīratritayāddhīraiḥ paraṃ brahmaiva jāyate ॥ 42॥

1.42. So wie die feine Faser aus dem Muñja-Gras herausgezogen wird, wird das Selbst durch richtige Erkenntnis aus den drei Körpern herausgelöst und erweist sich für die Weisen als nichts anderes als das höchste Brahman.

parāparātmanorevaṃ yuktyā sambhāvitaikatā ।
tattvamasyādivākyaiḥ sā bhāgatyāgena lakṣyate ॥ 43॥

1.43. Auf diese Weise wird die durch vernünftige Erwägung erkannte Einheit des höheren und des individuellen Selbst durch Sätze wie „Tat tvam asi“ mittels Teilverneinung (bhāga-tyāga) angezeigt.

jagato yadupādānaṃ māyāmādāya tāmasīm ।
nimittaṃ śuddhasattvāṃ tāmucyate brahma tadgirā ॥ 44॥

1.44. Dasjenige, das – Māyā in ihrer tamasgeprägten Form annehmend – die materielle Ursache der Welt ist und zugleich als wirkende Ursache reines Sattva besitzt, wird mit dem Wort „Brahman“ bezeichnet.

yadā malinasattvāṃ tāṃ kāmakarmādidūṣitam ।
ādatte tatparaṃ brahma tvaṃ padena tadocyate ॥ 45॥

1.45. Wenn dasselbe höchste Brahman diese Māyā mit verunreinigtem Sattva annimmt, das durch Wunsch, Handlung und dergleichen befleckt ist, wird es durch das Wort „tvam“ bezeichnet.

tritayīmapi tāṃ muktvā parasparavirodhinīm ।
akhaṇḍaṃ saccidānandaṃ mahāvākyena lakṣyate ॥ 46॥

1.46. Nachdem man diese dreifache, einander widersprechende Bestimmung aufgegeben hat, wird durch den großen Lehrsatz das ungeteilte Sein-Bewusstsein-Glückseligkeit angezeigt.

so'yamityādivākyeṣu virodhāttadidantvayoḥ ।
tyāgena bhāgayoreka āśrayo lakṣyate yathā ॥ 47॥

1.47. In Aussagen wie „Dieser ist jener“ wird aufgrund des Widerspruchs zwischen „dies“ und „jenes“ durch das Aufgeben der jeweiligen Anteile ein gemeinsamer Bezugspunkt angezeigt.

māyāvidye vihāyaivamupādhī parajīvayoḥ ।
akhaṇḍaṃ saccidānandaṃ paraṃ brahmaiva lakṣyate ॥ 48॥

1.48. Nachdem so die begrenzenden Bedingungen von Māyā und Avidyā bei dem höchsten und dem individuellen Selbst aufgegeben wurden, wird allein das ungeteilte Sein-Bewusstsein-Glückseligkeit als höchstes Brahman erkannt.

savikalpasya lakṣyatve lakṣyasya syādavastutā ।
nirvikalpasya lakṣyatvaṃ na dṛṣṭaṃ na ca sambhavi ॥ 49॥

1.49. Wenn etwas Begrifflich-Bestimmtes als Bezeichnetes genommen würde, verlöre das Bezeichnete seinen Wirklichkeitscharakter; das Bezeichnen des Begriffslosen jedoch ist weder beobachtet noch möglich.

vikalpo nirvikalpasya savikalpasya vā bhavet ।
ādye vyāhatiranyatrānavasthātmāśrayādayaḥ ॥ 50॥

1.50. Eine begriffliche Bestimmung kann sich entweder auf das Begrifflose oder auf das Begriffliche beziehen; im ersten Fall entsteht ein Widerspruch, in den anderen Fällen Unendlichkeit, Zirkelschluss oder ähnliche Fehler.

idaṃ guṇakriyājātidravyasambandhavastuṣu ।
samantena svarūpasya sarvametaditīṣyatām ॥ 51॥

1.51. Bei Dingen, die durch Eigenschaften, Handlungen, Gattungen, Substanzen und Beziehungen bestimmt sind, möge all dies insgesamt als ihre Wesensform verstanden werden.

vikalpatadabhāvābhyāmasaṃspṛṣṭātmavastuni ।
vikalpitatvalakṣyatvasambandhādyāstu kalpitāḥ ॥ 52॥

1.52. Beim Selbst, das weder durch Begriffe noch durch deren Abwesenheit berührt ist, sind Begriffsbestimmtheit, Bezeichnungsrelationen und dergleichen bloße Zuschreibungen.

itthaṃ vākyaistadarthānusandhānaṃ śravaṇaṃ bhavet ।
yuktyā sambhāvitatvānusandhānaṃ mananantu tat ॥ 53॥

1.53. So ist das fortgesetzte Erfassen der Bedeutung der Lehrsätze das Hören (śravaṇa); das Nachdenken darüber, das durch vernünftige Erwägung als möglich erkannt wurde, ist das Manana.

tābhyāṃ nirvicikitse'rthe cetasaḥsthāpitasya yat ।
ekatānatvametaddhi nididhyāsanamucyate ॥ 54॥

1.54. Die ununterbrochene Ausrichtung des Geistes auf den zweifelsfrei erkannten Sinn, der durch jene beiden Schritte gefestigt wurde, wird Nididhyāsana genannt.

dhyātṛdhyāne parityajya kramāddhyeyaikagocaram ।
nirvātadīpavaccittaṃ samādhirabhidhīyate ॥ 55॥

1.55. Wenn schrittweise Meditierender und Meditation aufgegeben werden und der Geist sich allein auf das Meditationsobjekt richtet – unbewegt wie eine Lampe an windlosem Ort –, wird dies Samādhi genannt.

vṛttayastu tadānīmajñātā apyātmagocarāḥ ।
smaraṇādanumīyante vyutthitasya samutthitāt ॥ 56॥

1.56. Die geistigen Modifikationen sind zu jener Zeit nicht bewusst, haben jedoch das Selbst zum Gegenstand; sie werden später durch Erinnerung beim Wiederauftauchen des Geistes erschlossen.

vṛttīnāmanuvṛttistu prayatnātprathamādapi ।
adṛṣṭāsakṛdabhyāsasaṃskāraḥ sacirādbhavet ॥ 57॥

1.57. Die fortgesetzte Wiederkehr dieser geistigen Modifikationen entsteht selbst aus anfänglicher Anstrengung durch wiederholte, nicht wahrnehmbare Übung erst nach langer Zeit.

yathā dīpo nivātastha ityādibhiranekadhā ।
bhagavānimamevārthamarjunāya nyarūpayat ॥ 58॥

1.58. Durch zahlreiche Beispiele wie „die Lampe an windlosem Ort“ hat der Erhabene eben diesen Sinn dem Arjuna dargelegt.

anādāviha saṃsāre sañcitāḥ karmakoṭayaḥ ।
anena vilayaṃ yānti śuddho dharmo vivardhate ॥ 59॥

1.59. Die seit anfangsloser Zeit im Saṃsāra angesammelten Millionen von Handlungen lösen sich durch dies auf, und reiner Dharma wächst heran.

dharmameghamimaṃ prāhuḥ samādhiṃ yogavittamāḥ ।
varṣatyeṣa yato dharmāmṛtadhārāḥ sahasraśaḥ ॥ 60॥

1.60. Die Kundigen des Yoga nennen diesen Samādhi die „Wolke des Dharma“, denn aus ihr ergießen sich tausendfach Ströme des Nektars des Dharma.

amunā vāsanājāle niḥśeṣaṃ pravilāpite ।
samūlonmūlite puṇyapāpākhye karma sañcaye ॥ 61॥

1.61. Wenn durch diesen Zustand das Netz der Neigungen restlos aufgelöst und der als Verdienst und Schuld bezeichnete Karmavorrat mitsamt der Wurzel ausgerissen ist,

vākyamapratibaddhaṃ satprākparokṣāvabhāsite ।
karāmalakavadbodhamaparokṣaṃ prasūyate ॥ 62॥

1.62. dann bringt das zuvor nur mittelbar erkannte, nunmehr unhinderte Wort eine unmittelbare Erkenntnis hervor – klar wie eine Frucht in der eigenen Handfläche.

parokṣaṃ brahmavijñānaṃ śābdaṃ deśikapūrvakam ।
buddhipūrvakṛtaṃ pāpaṃ kṛtsnaṃ dahati vahnivat ॥ 63॥

1.63. Die nur mittelbare, auf Worten beruhende Brahman-Erkenntnis, die durch den Lehrer vermittelt ist, verbrennt alle zuvor verstandesmäßig begangenen Verfehlungen wie Feuer.

aparokṣātmavijñānaṃ śābdaṃ deśikapūrvakam ।
saṃsārakāraṇājñānatamasaścaṇḍabhāskaraḥ ॥ 64॥

1.64. Die unmittelbare Selbsterkenntnis jedoch, ebenfalls durch die Worte des Lehrers vermittelt, ist die machtvolle Sonne, welche die Finsternis der Unwissenheit – die Ursache des Saṃsāra – vernichtet.

itthaṃ tattvavivekaṃ vidhāya vidhivanmanaḥ samādhāya ।
vigalitasaṃsṛtibandhaḥ prāpnoti pāraṃ padaṃ naro na hirāt ॥ 65॥

1.65. Wer auf diese Weise die Unterscheidung der Wirklichkeit vollzogen und den Geist ordnungsgemäß in Sammlung gebracht hat, löst die Fessel des Saṃsāra und erlangt ohne Verzögerung den höchsten Zustand.

iti tattvavivekaḥ samāptaḥ ॥ 1॥

Hiermit ist das erste Kapitel „Tattva-viveka“ abgeschlossen.

Pañca-bhūta-viveka-prakaraṇa – Unterscheidung der fünf Elemente - Kapitel 2 Panchadashi

Das zweite Kapitel der Panchadashi, Bhūta-viveka („Unterscheidung der Elemente“), untersucht die fünf grobstofflichen Elemente – Raum, Luft, Feuer, Wasser und Erde – im Licht des Advaita Vedanta.

Ziel dieses Kapitels ist es zu zeigen, dass die materielle Welt keine eigenständige Wirklichkeit besitzt, sondern vollständig auf Brahman als einzigem Sein (sat) beruht. Die Elemente erscheinen nur aufgrund von Māyā als voneinander verschieden, während ihr eigentliches Wesen stets dasselbe unveränderliche Sein ist.

Durch die Analyse der jeweiligen Eigenschaften – Klang, Berührung, Form, Geschmack und Geruch – wird schrittweise deutlich, dass diese Merkmale nicht zur wahren Natur der Elemente gehören, sondern bloße Überlagerungen darstellen.

In konsequenter Untersuchung wird jedes Element einzeln betrachtet und als wesenslos (mithya) erkannt, während das Sein selbst unverändert bestehen bleibt. Zugleich weist das Kapitel die Vorstellung zurück, der Ursprung der Welt sei Leere oder Nicht-Sein gewesen.

So führt das Bhūta-viveka zur klaren Einsicht:

Die Welt ist erfahrbar und funktional wirksam, aber nicht letztwirklich; einzig das nicht-duale Sein ist real.

Damit festigt dieses Kapitel die advaitische Erkenntnis und bereitet den Übergang zur folgenden Lehre von den fünf Hüllen (pañca-kośa) vor.

sadadvaitaṃ śrutaṃ yattatpañcabhūtavivekataḥ ।
boddhuṃ śakyaṃ tato bhūtapañcakaṃ pravivicyate ॥ 1॥

2.1. Das nicht-duale Sein (sat-advaita), das in der Śruti gehört wird, ist durch die Unterscheidung der fünf Elemente verständlich; daher werden nun die fünf Elemente im Einzelnen unterschieden.

śabdasparśau rūparasau gandho bhūtaguṇā ime ।
ekadvitricatuḥ pañcaguṇā vyomādiṣu kramāt ॥ 2॥

2.2. Klang und Berührung, Gestalt und Geschmack sowie Geruch – dies sind die Eigenschaften der Elemente; der Reihe nach besitzen Raum usw. eins, zwei, drei, vier und fünf Eigenschaften.

pratidhvanirviyacchabdo vāyau vīsīti śabdanam ।
anuṣṇāśītasaṃsparśo vahno bhugubhugudhvaniḥ ।
uṣṇaḥ sparśaḥ prabhā rūpaṃ jale bulu bulu dhvaniḥ ।
śītāsparśaḥ śuklarūpaṃ raso mādhuryamīritam ।
bhūmau kaḍakaḍāśabdaḥ kāṭhinyaṃ sparśa iṣyate ।
nīlādikaṃ citrarūpaṃ madhurāmlādiko rasaḥ ।
surabhītaragandhau dvau guṇāḥ samyagvivecitāḥ ॥ 3॥

2.3. Im Raum ist die Eigenschaft der Klang – als Echo und als „Leere“ vernehmbar; in der Luft ist die Benennung (Klang) wie „vī“ und die Berührung weder heiß noch kalt; im Feuer ist Klang wie „bhu-gu-bhu-gu“ und die Berührung heiß, sein Rūpa ist Leuchten; im Wasser ist Klang wie „bulu-bulu“, die Berührung ist kühl, seine Gestalt ist weiß, sein Geschmack wird als Süße genannt; in der Erde ist Klang wie „kaḍa-kaḍā“ und Berührung wird als Härte verstanden; Gestalten wie Blau und bunte Formen, Geschmäcke wie süß und sauer sowie zwei Arten von Geruch – angenehm und unangenehm – sind so korrekt unterschieden.

śrotraṃ tvakcakṣuṣi jihvā ghrāṇaṃ cendriyapañcakam ।
karṇādigolakasthaṃ tacchabdādigrāhakaṃ kramāt ।
saukṣmyātkāryānumeyaṃ tatprāyo dhāvedbahirmukham ॥ 4॥

2.4. Gehör, Tastsinn, Sehsinn, Zunge und Geruch – dies sind die fünf Erkenntnisorgane; sie befinden sich in den zugehörigen körperlichen „Sitzen“ (Ohr usw.) und erfassen der Reihe nach Klang usw.; wegen ihrer Feinheit sind sie aus ihren Wirkungen zu erschließen und sind zumeist nach außen gerichtet.

kadācitpihite karṇe śrūyate śabda āntaraḥ ।
prāṇavāyau jāṭharāgnau jalapāne'nnabhakṣaṇe ।
vyājyānte hyāntarāḥ sparśāmīlane cāntaraṃ tamaḥ ।
udgāre rasagandhau cetyakṣāṇāmāntaragrahaḥ ॥ 5॥

2.5. Mitunter hört man bei verschlossenem Ohr einen inneren Klang; beim Atemwind, beim Verdauungsfeuer, beim Trinken von Wasser und beim Essen zeigen sich innere Berührungen; beim Schließen der Augen zeigt sich innere Dunkelheit; beim Aufstoßen treten Geschmack und Geruch hervor – so gibt es auch eine „innere“ Wahrnehmung der Sinne.

pañcoktyādānagamanavisargānandakāḥ kriyāḥ ।
kṛṣivāṇijyasevādyāḥ pañcasvantarbhavanti hi ॥ 6॥

2.6. Sprechen, Greifen/Nehmen, Gehen, Ausscheiden und Lust/Genuss – diese fünf Tätigkeiten werden genannt; Landwirtschaft, Handel, Dienst und Ähnliches sind in diesen fünf enthalten.

vākpāṇipādapāyūpasthairakṣaistatkriyājaniḥ ।
mukhādigolakeṣvāste tatkarmendriyapañcakam ॥ 7॥

2.7. Die Handlungsorgane sind Stimme, Hände, Füße, After und Geschlechtsorgan; in Mund usw. haben sie ihren Sitz, und aus ihnen entstehen die entsprechenden Handlungen.

mano daśendriyādhyakṣaṃ hṛtpadmagolake sthitam ।
taccāntaḥkaraṇaṃ bāhyeṣvasvātantryādvinendriyaiḥ ॥ 8॥

2.8. Der Geist (manas) ist der Vorsteher der zehn Sinne und befindet sich im „Lotus des Herzens“; als inneres Organ ist er nach außen nicht selbständig und wirkt nur zusammen mit den Sinnesorganen.

akṣeṣvarthārpiteṣvetadguṇadoṣavicārakam ।
sattvaṃ rajastamaścāsya guṇā vikriyate hi taiḥ ॥ 9॥

2.9. Wenn die Sinne auf ihre Objekte gerichtet sind, prüft dieser Geist Vorzüge und Mängel; seine Qualitäten sind Sattva, Rajas und Tamas, und durch diese wird er jeweils verändert.

vairāgyaṃ kṣāntiraudāryamityādyāḥ sattvasambhavāḥ ।
kāmakrodhau lobhayatnāvityādyā rajasotthitāḥ ।
ālasyabhrāntitandrādyā vikārāstamasotthitāḥ ॥ 10॥

2.10. Entsagung, Geduld, Großherzigkeit und Ähnliches entstehen aus Sattva; Verlangen, Zorn, Gier, rastlose Anstrengung und Ähnliches aus Rajas; Trägheit, Verwirrung, Schläfrigkeit und dergleichen sind Veränderungen aus Tamas.

sāttvikaiḥ puṇyaniṣpattiḥ pāpautpattiśca rājasaiḥ ।
tāmasairnobhayaṃ kintu vṛthāyuḥkṣapaṇaṃ bhavet ।
atrāhampratyayī kartetyevaṃ lokavyavasthitiḥ ॥ 11॥

2.11. Durch sattvige Regungen entsteht Verdienst, durch rajasige entsteht Schuld; durch tamasige entsteht keines von beidem, vielmehr wird das Leben nutzlos vergeudet. Dabei besteht im Weltlauf die Vorstellung „Ich bin der Handelnde“.

spaṣṭaśabdādiyukteṣu bhautikatvamatisphuṭam ।
akṣādāvapi tacchāstrayuktibhyāmavadhāryatām ॥ 12॥

2.12. Bei Dingen, die deutlich mit Klang usw. verbunden sind, ist ihre Element-Natur sehr klar; doch auch bei Sinnesorganen usw. ist dies durch Schriftlehre und Vernunftgründe festzustellen.

ekādaśendriyairyuktyā śāstreṇāpyavagamyate ।
yāvatkiṃcidbhavedetadidaṃ śabdoditaṃ jagat ॥ 13॥

2.13. Durch Vernunft und Schrift wird erkannt, dass diese Welt, soweit es irgendetwas gibt, durch die elf Sinne (zehn Sinne plus Geist) „in Sprache gefasst“ und erfahrbar wird.

idaṃ sarvaṃ purā sṛṣṭerekamevadvitīyakam ।
sadevāsīnnāmarūpe nāstāmityāruṇervacaḥ ॥ 14॥

2.14. „Vor der Schöpfung war dies alles eines, ohne ein Zweites; nur Sein (sat) war – Name und Form waren nicht“: so lautet die Aussage Āruṇis.

vṛkṣasya svagato bhedaḥ patrapuṣpaphalādibhiḥ ।
vṛkṣāntarātsajātīyo vijātīyaḥ śilāditaḥ ॥ 15॥

2.15. Beim Baum gibt es inneren Unterschied durch Blätter, Blüten, Früchte usw.; einen gleichartigen Unterschied gegenüber anderen Bäumen; und einen andersartigen Unterschied gegenüber Steinen usw.

tathā sadvastuno bhedatrayaṃ prāptaṃ nivāryate ।
aikyāvadhāraṇadvaitapratiṣedhaistribhiḥ kramāt ॥ 16॥

2.16. Ebenso wird beim Seienden (sat) diese dreifache Verschiedenheit ausgeschlossen – der Reihe nach durch drei Aussagen: Feststellung der Einheit, Verneinung der Zweiheit und dergleichen.

sato nāvayavāḥ śaṃkyāstadaṃśasyānirūpaṇāt ।
nāmarūpe na tasya aṃśau tayoradyāpyanudbhavāt ॥ 17॥

2.17. Beim Sein sind keine Teile anzunehmen, weil ein „Teil“ nicht bestimmbar wäre; Name und Form sind ebenfalls keine Teile von ihm, da sie damals noch nicht entstanden waren.

nāmarūpodbhavasyaiva sṛṣṭitvātsṛṣṭitaḥ purā ।
na tayorudbhavastasmātsanniraṃśaṃ yathā viyat ॥ 18॥

2.18. Weil Name-und-Form-Entstehen selbst erst Schöpfung ist, konnten sie vor der Schöpfung nicht entstehen; daher ist das Sein ohne Teile, wie der Raum.

sadantaraṃ sajātīyaṃ na vailakṣaṇyavarjanāt ।
nāmarūpopādhibhedaṃ vinā naiva sato bhidā ॥ 19॥

2.19. Ein „gleichartiges Anderes“ neben dem Sein gibt es nicht, da dann ein Unterschied bestünde; ohne den Unterschied durch die begrenzenden Bedingungen von Name und Form gibt es überhaupt keine Verschiedenheit im Sein.

vijātīyamasattattu na khalvastīti gamyate ।
nāsyātaḥ pratiyogitvaṃ vijātīyādbhidā kutaḥ ॥ 20॥

2.20. Ein „andersartiges“ wäre Nicht-Sein (asat) – und das existiert nicht; daher gibt es für das Sein kein Gegenstück, und wie sollte dann Verschiedenheit durch Andersartigkeit entstehen?

ekamevādvitīyaṃ satsiddhamatra tu kecana ।
vihvalā asadevedaṃ purāsīdityavarṇayan ॥ 21॥

2.21. Hier ist somit das eine Sein ohne Zweites festgestellt; manche jedoch, verwirrt, beschreiben: „Vorher war dies Nicht-Sein“.

magnasyābdhau yathā'kṣāṇi vihvalāni tathā'sya dhīḥ ।
akhaṇḍaikarasaṃ śrutvā niḥpracārā bibhetyataḥ ॥ 22॥

2.22. Wie die Augen dessen, der im Meer versinkt, verwirrt sind, so ist sein Denken; nachdem es von dem ungeteilten Einen gehört hat, wird es bewegungslos und fürchtet sich davor.

gauḍācāryā nirvikalpe samādhāvanyayoginām ।
sākāradhyānaniṣṭhānāmatyantaṃ bhayamūcire ॥ 23॥

2.23. Gauḍapāda und andere Lehrer sagten, dass für jene, die an Meditation mit Form gebunden sind, der nirvikalpa-Samādhi eine große Furcht hervorruft.

asparśayogo nāmaiṣa durdarśaḥ sarvayogibhiḥ ।
yogino bibhyati hyasmādabhaye bhayadarśinaḥ ॥ 24॥

2.24. Dieser Yoga heißt „asparśa-yoga“ (Yoga des Nicht-Berührens) und ist für alle Yogis schwer zu erkennen; denn Yogis fürchten sich davor, obwohl er furchtlos macht – weil sie darin Furcht sehen.

bhagavatpūjyapādāśca śuṣkatarkapaṭūnamūn ।
āhurmādhyamikānbhrāntānacintye'sminsadātmani ॥ 25॥

2.25. Auch die ehrwürdigen Lehrer (bhagavat-pūjyapādāḥ) bezeichneten diese, die im trockenen Räsonieren geschickt sind, als irrender Madhyamika im Hinblick auf dieses unbegreifliche, wahrhaftige Selbst.

anādṛtya śrutiṃ maurkhyādime bauddhastapasvinaḥ ।
āpedire nirāmatvamanumānaikacakṣuśaḥ ॥ 26॥

2.26. Diese buddhistischen Asketen missachteten aus Unverstand die Śruti und gelangten – mit dem Schlussfolgern als einzigem „Auge“ – zu einer Lehre ohne tragenden Grund.

śūnyamāsīditi brūṣe sadyogaṃ vā sadātmatām ।
śūnyasya na tu tadyuktamubhayaṃ vyāha tattvataḥ ॥ 27॥

2.27. Wenn du sagst „Es war Leere“, dann behauptest du entweder ein Sein-Verbundenes oder ein Sein-Wesen; beides aber passt nicht zur Leere – so zeigt sich die Unstimmigkeit in der Sache.

na yuktastamasā sūryo nāpi cāsau tamomayaḥ ।
sacchūnyayorvirodhitvācchūnyamāsītkathaṃ vada ॥ 28॥

2.28. Die Sonne passt nicht zu Dunkelheit, und sie ist auch nicht aus Dunkelheit gemacht; da Sein und Leere einander widersprechen, wie kannst du sagen: „Es war Leere“?

viyadādernāmarūpe māyayā sati kalpite ।
śūnyasya nāmarūpe ca tathā cejjīvyatāṃ ciram ॥ 29॥

2.29. Wenn Name und Form von Raum usw. durch Māyā auf dem Sein erdacht werden, dann mögen Name und Form der „Leere“ ebenso gelten – dann „lebe lange“ (das heißt: diese Position trägt sich nicht).

sato'pi nāmarūpe dve kalpite cettadā vada ।
kutreti niradhiṣṭhāno na bhramaḥ kvacidīkṣyate ॥ 30॥

2.30. Wenn selbst beim Sein Name und Form bloß erdacht sind, dann sage: „Wo?“ – denn eine Täuschung ohne Grundlage wird nirgends beobachtet.

sadāsīditi śabdārthabhede dvaiguṇyamāpatet ।
abhede punaruktiḥ syānmaivaṃ loke tathekṣaṇāt ॥ 31॥

2.31. Wenn man beim Ausdruck „sat āsīt“ (Es war Sein) Wort und Bedeutung trennt, entstünde eine Zweiheit; nimmt man sie als ungetrennt, wäre es bloße Wiederholung – so ist es im gewöhnlichen Sprachgebrauch nicht gemeint.

kartavyaṃ kurute vākyaṃ brūte dhāryasya dhāraṇam ।
ityādivāsanāviṣṭaṃ pratyāsītsaditīraṇam ॥ 32॥

2.32. Der Ausdruck „sat war“ wurde im Rahmen üblicher sprachlicher Gewohnheiten verwendet – wie wenn ein Satz zu Handeln auffordert oder das Festhalten dessen, was festzuhalten ist, ausspricht.

kālābhāve puretyuktiḥ kālavāsanayāyutam ।
śiṣyaṃ pratyeva tenātra dvitīyaṃ na hi śaṃkyate ॥ 33॥

2.33. Wo es (eigentlich) keine Zeit gibt, ist die Rede von „früher“ nur durch die Zeit-Vorstellung bedingt; sie richtet sich an den Schüler – deshalb ist hier kein Zweites anzunehmen.

codyaṃ vā parihāro vā kriyatāṃ dvaitabhāṣayā ।
advaitabhāṣayā codyaṃ nāsti nāpi taduttaram ॥ 34॥

2.34. Ein Einwand oder eine Erwiderung lässt sich nur in der Sprache der Zweiheit formulieren; in der Sprache des Nicht-Dualen gibt es weder Einwand noch Antwort.

atastimitagambhīraṃ na tejo na tamastatam ।
anākhyamanabhivyaktaṃ satkiṃcidavaśiṣyate ॥ 35॥

2.35. So bleibt ein Etwas: still und tief, weder Licht noch dichte Finsternis, unaussprechlich und unmanifest – das Sein als Rest.

nanu bhūmyādikaṃ mā bhūtparamāṇvanta nāśataḥ ।
kathaṃ te viyato'sattvaṃ buddhimārohatīti cet ॥ 36॥

2.36. Wenn du einwendest: „Mag es die Erde usw. nicht geben – wegen Auflösung bis hin zu Atomen; wie aber kommst du dann zur Nichtexistenz des Raumes?“

atyantaṃ nirjagadvyoma yathā te buddhimāśritam ।
tathaiva sannirākāśaṃ kuto nāśrayate matim ॥ 37॥

2.37. So wie dein Denken einen völlig weltlosen Raum annimmt, warum sollte es nicht ebenso das Sein als raumlos annehmen können?

nirjagadvyoma dṛṣṭaṃ cetprakāśatamasī vinā ।
kva dṛṣṭaṃ kiṃca te pakṣe na pratyakṣaṃ viyatkhalu ॥ 38॥

2.38. Wenn ein weltloser Raum angeblich ohne Licht und Dunkel gesehen wird: wo ist das je gesehen worden? Und selbst nach deiner Ansicht ist Raum ja nicht unmittelbar wahrnehmbar.

sadvastu siddhantvasmābhirniścitairanubhūyate ।
tūṣṇīṃ sthitau na śūnyatvaṃ śūnyabuddhestu varjanāt ॥ 39॥

2.39. Das Seiende wird von uns Gewissgewordenen als feststehend erfahren; im schweigenden Verweilen zeigt sich nicht „Leere“, sondern das Aufhören bloßer Leere-Vorstellungen.

sadbuddhirapi cennāsti māstvasya svaprabhatvataḥ ।
nirmanaskatvasākṣitvātsanmātraṃ sugamaṃ nṛṇām ॥ 40॥

2.40. Und selbst wenn es dann keine „Seins-Vorstellung“ gäbe – so sei es: weil es selbstleuchtend ist und als Zeuge des Gedankenstillstands besteht, ist reines Sein für Menschen leicht zugänglich.

manojṛmbhanarāhitye yathā sākṣī nirākulaḥ ।
māyājṛmbhaṇataḥ pūrvaṃ sattathaiva nirākulam ॥ 41॥

2.41. Wie der Zeuge ruhig ist, wenn keine Regung des Geistes aufsteigt, so war auch das Sein vor dem Aufsteigen der Māyā vollkommen unberührt und still.

nistattvā kāryagamyāsya śaktirmāyāgniśaktivat ।
na hi śakti kvacitkaiścidbuddhyate kārayataḥ purā ॥ 42॥

2.42. Diese Kraft, Māyā, ist an sich ohne eigene „Substanz“ und nur aus ihren Wirkungen erschließbar – wie die Kraft des Feuers; denn eine Kraft wird zuvor von niemandem als eigenständig erkannt.

na sadvastu sataḥ śaktirna hi vahneḥ svaśaktitā ।
sadvilakṣaṇatāyāntu śakteḥ kiṃ tattvamucyatām ॥ 43॥

2.43. Die Kraft ist nicht etwas vom Sein Verschiedenes – wie auch die Feuerkraft nicht etwas vom Feuer Verschiedenes ist; was sollte dann überhaupt als „Andersheit“ der Kraft gegenüber dem Sein gesagt werden?

śūnyatvamiti cecchūnyaṃ māyākāryamitīritam ।
naśūnyaṃ nāpi sadyādṛktādṛktattvamiheṣyatām ॥ 44॥

2.44. Wenn du sagst: „Es ist Leere“, dann heißt es: Diese „Leere“ ist ein Werk der Māyā; hier gilt: weder ist es Leere noch schlicht Sein – vielmehr ein so-oder-so erscheinender, letztlich nicht festlegbarer Status.

nāsadāsīnno sadāsīttadānīṃ kintvabhūttamaḥ ।
sadyogāttamasaḥ sattvaṃ na svatastanniṣedhanāt ॥ 45॥

2.45. Damals war weder Nichtsein noch Sein; vielmehr war Tamas. Und Sattva ist nur in Verbindung mit dem Sein bei Tamas anzunehmen, nicht aus sich heraus – daher wird ein „reines Tamas“ verneint.

ataeva dvitīyatvaṃ śūnyavannahi gaṇyate ।
na loke caitratacchaktyorjīvitaṃ gaṇyate pṛthak ॥ 46॥

2.46. Darum wird „Zweiheit“ ebenso wenig gezählt wie „Leere“; wie man im Alltag bei Chaitra und seiner Lebenskraft das Leben nicht als getrennt zählt.

śaktyādhikye jīvitaṃ cedvardhate tatra vṛddhikṛt ।
na śaktiḥ kintu tatkāryaṃ yuddhakṛṣyādikaṃ tathā ।
sarvathā śaktimātrasya na pṛthaggaṇanā kvacit ।
śaktikāryaṃ tu naivāsti dvitīyaṃ śaṃkyate katham ॥ 47॥

2.47. Wenn „Leben“ bei größerer Kraft zunimmt, dann ist der Zuwachs bewirkend nicht die Kraft an sich, sondern ihre Wirkungen – Kampf, Feldarbeit usw.; eine bloße Kraft wird nirgends gesondert gezählt. Und wenn es kein von der Kraft getrenntes Werk gibt – wie sollte dann ein „Zweites“ angenommen werden?

na kṛtsnabrahmavṛttiḥ sā śaktiḥ kintvekadeśabhāk ।
ghaṭaśaktiryathā bhūmau snigdhamṛdyeva vartate ॥ 48॥

2.48. Diese Kraft ist nicht eine „Wirkweise“ des ganzen Brahman, sondern nur partiell; wie die „Topf-Kraft“ in der Erde nur als die geeignete, geschmeidige Tonerde wirkt.

pādo'sya viśvā bhūtāni tripādasti svayaṃ prabhaḥ ।
ityekadeśavṛttitvaṃ māyāyā vadati śrutiḥ ॥ 49॥

2.49. „Ein Viertel von ihm sind alle Wesen, drei Viertel ist das Selbstleuchtende“ – so lehrt die Śruti, dass Māyā nur partiell wirksam ist.

viṣṭabhyāhamidaṃ kṛtsnamekāṃśena sthito jagat ।
iti kṛṣṇorjunāyāha jagatastvekadeśatām ॥ 50॥

2.50. „Ich durchdringe dies ganze All, und doch besteht die Welt nur in einem Teil von mir“ – so erklärte Kṛṣṇa Arjuna die Teilhaftigkeit der Welt.

sabhūmiṃ sarvato vṛtvā atyatiṣṭhaddaśāṅgulam ।
vikārāvarti cātrāsti śrutisūtrakṛtorvacaḥ ॥ 51॥

2.51. „Alles umhüllend überschritt er es um zehn Fingerbreit“ – auch hier gibt es das Wort des Śruti-/Sūtra-Verfassers, das diese Überlegenheit gegenüber dem Bereich der Veränderungen ausdrückt.

niraṃśe'pyaṃśamāropya kṛtsneṃ'śe veti pṛcchataḥ ।
tadbhāṣayottaraṃ brūte śrutiḥ śroturhitaiṣiṇī ॥ 52॥

2.52. Wenn gefragt wird, ob man beim Teil-losen dennoch einen „Teil“ überträgt oder ob man vom Ganzen als „Teil“ spricht, antwortet die Śruti in solcher Redeweise – zum Wohl des Hörers.

sattattvamāśritā śaktiḥ kalpayetsati vikriyāḥ ।
varṇābhittigatābhittau citraṃ nānāvidhaṃ yathā ॥ 53॥

2.53. Die Kraft, die auf dem Sein-Prinzip gründet, stellt die Veränderungen im Seienden vor – wie ein vielfarbiges Bild auf einer (gefärbten) Wandfläche.

ādyo vikāra ākāśaḥ so'vakāśasvabhāvān ।
ākāśo'stīti sattattvamākāśe'pyanugacchati ॥ 54॥

2.54. Die erste Veränderung ist der Raum; seine Natur ist „Raumgeben“ (avakāśa). Und das Sein-Prinzip folgt auch dem Raum: „Raum ist“.

ekasvabhāvaṃ sattattvamākāśo dvisvabhāvakaḥ ।
nāvakāśaḥ sati vyomni sa caiṣo'pi dvayaṃ sthitam ॥ 55॥

2.55. Das Sein-Prinzip hat eine einzige Natur; der Raum hat eine doppelte Natur: „Sein“ und „Raumgeben“. Ohne Sein gibt es keinen Raum, und so sind beide darin gemeinsam gegenwärtig.

yadvā pratidhvanirvyomno guṇo nāsau satīkṣyate ।
vyomni dvau saddhvanī tena sadekaṃ dviguṇaṃ viyat ॥ 56॥

2.56. Oder: Wenn das Echo als Eigenschaft des Raumes nicht als „Sein“ betrachtet wird, dann wären im Raum zwei „Dinge“ – Sein und Klang; so wäre Sein eins, der Raum aber „zweifach bestimmt“.

yā śaktiḥ kalpayedvyoma sā sadvyomnorabhinnatām ।
āpādya dharmadharmitvaṃ vyatyayenāvakalpayet ॥ 57॥

2.57. Die Kraft, die den Raum vorstellt, bringt die Nichtverschiedenheit von Sein und Raum hervor und setzt dann – in vertauschter Weise – das Verhältnis von Träger (dharmī) und Eigenschaft (dharma) an.

sato vyomatvamāpannaṃ vyomnaḥ sattāntu laukikāḥ ।
tārkikāścāvagacchanti māyāyā ucitaṃ hi tat ॥ 58॥

2.58. So „wird“ das Sein zu „Raum“; die Existenz des Raumes hingegen erfassen gewöhnliche Menschen und Logiker – und das ist im Rahmen der Māyā angemessen.

yadyathā vartate tasya tathātvaṃ bhāti mānataḥ ।
anyathātvaṃ bhrameṇeti nyāyo'yaṃ sarvalaukikaḥ ॥ 59॥

2.59. Wie etwas tatsächlich beschaffen ist, so erscheint es durch gültige Erkenntnis; ein Anders-Erscheinen geschieht durch Irrtum – dies ist ein allgemein weltliches Prinzip.

evaṃ śrutivicārātprākyadyathā vastu bhāsate ।
vicāreṇa viparyeti tatastaccintyatāṃ viyat ॥ 60॥

2.60. So: Vor der Untersuchung erscheint das Ding auf eine bestimmte Weise; durch Untersuchung kehrt sich dies um – daher ist der Raum auf diese Weise zu bedenken.

bhinne viyatsatī śabdabhedādbuddheśca bhedataḥ ।
vāyvādiṣvanuvṛttaṃ sanna tu vyometi bhedadhīḥ ॥ 61॥

2.61. Wird Raum und Sein als verschieden aufgefasst, so entsteht diese Unterscheidung nur aufgrund sprachlicher Verschiedenheit und begrifflicher Differenz; denn das Sein setzt sich in Luft und den übrigen Elementen fort, nicht jedoch als eigenständiges „Raum-Sein“.

sadvastvadhikavṛttitvāddharmi vyomnastu dharmatā ।
dhiyā sataḥ pṛthakkāre brūhi vyoma kimātmakam ॥ 62॥

2.62. Weil das Sein umfassender wirkt als der Raum, ist das Sein der Träger (dharmī) und der Raum nur eine Eigenschaft; wenn du das Sein davon trennst, sage: was ist dann der Raum seinem Wesen nach?

avakāśātmakaṃ taccedasattaditi cintyatām ।
bhinnaṃ sato'sacca neti vakṣi cedvyāhatistava ॥ 63॥

2.63. Wenn du sagst, der Raum habe die Natur von Ausdehnung, dann bedenke: Ist diese Ausdehnung Sein oder Nicht-Sein? Wenn du sagst „von Sein verschieden“, gerätst du in Widerspruch.

bhātīti cedbhātu nāma bhūṣaṇaṃ māyikasya tat ।
yadasadbhāsamānantanmithyā svapnagajādivat ॥ 64॥

2.64. Wenn du erwiderst „er erscheint“, dann sei dies nur ein Schmuck der māyischen Erscheinung; denn was als Nicht-Seiendes erscheint, ist falsch – wie ein Elefant im Traum.

jātivyakto dehidehau guṇadravye yathā pṛthak ।
viyatsatostathaivāstu pārthakyaṃ ko'tra vismayaḥ ॥ 65॥

2.65. Wie Gattung und Individuum bei Körper und Leib, Eigenschaft und Substanz verschieden erscheinen, so möge auch Raum und Sein unterschieden erscheinen – worin läge hier das Erstaunliche?

buddho'pi bhedo no citte niruḍhiṃ yāti cettadā ।
anaikāgryātsaṃśayādvā rūḍhyabhāvo'sya te vada ॥ 66॥

2.66. Wenn diese Unterscheidung selbst nach Einsicht im Geist keine feste Gewissheit gewinnt, dann erkläre: liegt dies an mangelnder Sammlung oder an Zweifel?

apramatto bhava dhyānādādye'nyasminvivecanam ।
kuru pramāṇayuktibhyāṃ tato rūḍhatamo bhavet ॥ 67॥

2.67. Sei achtsam: unterscheide zuerst das Eine vom Anderen durch Meditation und anschließend mithilfe von Erkenntnismitteln und logischer Begründung – dann wird die Einsicht vollkommen gefestigt.

dhyānānmānādyuktito'pi rūḍhe bheda viyatsatoḥ ।
na kadācidviyatsatyaṃ sadvastu chidravanna ca ॥ 68॥

2.68. Selbst wenn durch Meditation, Erkenntnismittel und Logik die Unterscheidung zwischen Raum und Sein fest geworden ist, wird der Raum niemals wirklich – und das Sein niemals lückenhaft.

jñasya bhāti sadā vyoma nistattvollekhapūrvakam ।
sadvastvapi vibhātyasya niśchidratvapuraḥsaram ॥ 69॥

2.69. Dem Erkennenden erscheint stets zuerst der Raum ohne Wesenskern; danach erscheint ihm auch das Sein als vollkommen ohne Bruch oder Teilung.

vāsanāyāṃ vivṛddhāyāṃ viyatsatyatvavādinam ।
sanmātrābodhayuktaṃ ca dṛṣṭvā vismayate budhaḥ ॥ 70॥

2.70. Sieht der Weise, dass jemand trotz klarer Erkenntnis des reinen Seins weiterhin die Wirklichkeit des Raumes behauptet, wundert er sich – denn dies beruht allein auf tief verwurzelten Neigungen.

evamākāśamithyātve satsatyatve ca vāsite ।
nyāyenānena vāyvādeḥ sadvastu pravivicyatām ॥ 71॥

2.71. Wenn so die Unwirklichkeit des Raumes und die Wirklichkeit des Seins erkannt sind, soll nach derselben Methode auch bei Luft und den übrigen Elementen das Seiende sorgfältig unterschieden werden.

sadvastunyekadeśasthā māyā tatraikadeśagam ।
viyattatrāpyekadeśagato vāyu prakalpitaḥ ॥ 72॥

2.72. Māyā wirkt nur in einem Teil des Seienden; auch dort wird Raum nur teilweise angenommen, und innerhalb dieses Bereiches wird wiederum die Luft vorgestellt.

śoṣasparśau gatirvego vāyudharmā ime matāḥ ।
trayaḥ svabhāvāḥ sanmāyāvyomnāṃ ye te'pi vāyugāḥ ॥ 73॥

2.73. Austrocknung, Berührung, Bewegung und Geschwindigkeit gelten als Eigenschaften der Luft; auch die drei Wesenszüge von Sein, Māyā und Raum setzen sich in der Luft fort.

vāyurastīti sadbhāvaḥ sato vāyau pṛthakkṛte ।
nistattvarūpatā māyāsvabhāvo vyomago dhvaniḥ ॥ 74॥

2.74. Dass „Luft ist“, ist Ausdruck des Seins im Element Luft; die Wesenslosigkeit stammt von Māyā, und der Klang im Raum ist ihre besondere Eigenschaft.

sato'nuvṛttiḥ sarvatra vyomno neti puroditam ।
vyomānuvṛttiradhunā kathaṃ navyāhataṃ vacaḥ ॥ 75॥

2.75. Zuvor wurde gesagt: Das Sein setzt sich überall fort, der Raum jedoch nicht; wie kann nun von einer Fortsetzung des Raumes gesprochen werden, ohne in Widerspruch zu geraten?

chidrānuvṛttirnetīti pūrvoktiradhunā tviyam ।
śabdānuvṛttirevoktā vacaso vyāhatiḥ kutaḥ ॥ 76॥

2.76. Früher wurde gesagt, dass sich nur „Leere“ nicht fortsetzt; jetzt ist jedoch allein von der Fortsetzung des Klangs die Rede – wo liegt darin ein Widerspruch der Aussage?

nanu sadvastupārthakyādasattvaṃ cettadā katham ।
avyaktamāyāvaiṣamyādamāyāmayatāpi no ॥ 77॥

2.77. Wenn du einwendest: „Durch Trennung vom Sein müsste Nicht-Sein entstehen“ – so gilt dies nicht, da Māyā auch im unmanifesten Zustand ungleichartig wirkt.

nistattvarūpataivātra māyātvasya prayojikā ।
sā śaktikāryayostulyā vyaktāvyaktatvabhedinoḥ ॥ 78॥

2.78. Gerade die Wesenslosigkeit ist hier das Kennzeichen der Māyā; sie ist bei Kraft und Wirkung gleich, auch wenn sie sich als manifest oder unmanifest unterscheidet.

sadasattvavivekasya prastutattvātsacintyatām ।
asato'vāntaro bheda āstāṃ taccintayātra kim ॥ 79॥

2.79. Da hier die Unterscheidung von Sein und Nicht-Sein das eigentliche Thema ist, soll über das Sein nachgedacht werden; innere Unterschiede des Nicht-Seienden sind hier bedeutungslos.

sadvastubrahmaśiṣṭoṃ'śovāyurmithyā yathā viyat ।
vāsayitvā ciraṃ vāyormithyātvaṃ marutaṃ tyajet ॥ 80॥

2.80. Wie der Raum ist auch die Luft nur ein dem Brahman zugehöriger Scheinanteil; nachdem ihre Unwirklichkeit lange genug erkannt wurde, soll man auch diese Vorstellung wieder aufgeben.

cintayedvahnimapyevaṃ maruto nyūnavartinam ।
brahmāṇḍāvaraṇeṣveṣāṃ nyūnādhikavicāraṇā ॥ 81॥

2.81. Ebenso soll man über das Feuer nachdenken, das gegenüber der Luft einen geringeren Wirkungsanteil besitzt; bei den Hüllen des Weltalls wird so ihr Mehr- und Minderanteil betrachtet.

vāyordaśāṃśatonyūnovahnirvāyau prakalpitaḥ ।
purāṇoktaṃ tāratamyaṃ daśāṃśairbhūtapañcake ॥ 82॥

2.82. Das Feuer wird als um ein Zehntel geringer als die Luft angesehen und innerhalb der Luft vorgestellt; diese Abstufung der fünf Elemente in Zehnteln wird in den Purāṇas beschrieben.

vahniruṣṇaprakāśātmā pūrvānugatiratra ca ।
asti vahniḥ sanistattvaḥ śabdavānsparśavānapi ॥ 83॥

2.83. Feuer hat die Natur von Hitze und Licht; auch hier besteht die Fortsetzung des zuvor Gesagten: Feuer existiert, ist jedoch wesenlos und besitzt ebenso Klang und Berührung.

sanmayāvyomavāyvaṃśairyuktasyāgnernijo guṇaḥ ।
rūpaṃ tatra sataḥ sarvamanyadbuddhyā vivicyatām ॥ 84॥

2.84. Beim Feuer, das mit Anteilen von Sein, Māyā, Raum und Luft verbunden ist, ist die eigentliche eigene Eigenschaft die Form (Licht); alles andere soll durch Einsicht als nicht zugehörig unterschieden werden.

sato vivecite vahnau mithyātve sati vāsite ।
āpo daśāṃśato nyūnāḥ kalpitā iti cintayet ॥ 85॥

2.85. Nachdem beim Feuer das Sein erkannt und seine Unwirklichkeit durchschaut wurde, soll man bedenken, dass das Wasser wiederum um ein Zehntel geringer vorgestellt wird.

santyāpo'mūḥ śūnyatattvāḥ saśabadasparśasaṃyutāḥ ।
rūpavatyo'nyadharmānuvṛtyā svīyo raso guṇaḥ ॥ 86॥

2.86. Wasser existiert, ist jedoch wesenlos; es besitzt Klang und Berührung, auch Gestalt durch Übernahme fremder Eigenschaften, während sein eigener spezifischer Grundzug der Geschmack ist.

sato vivecitāsvapsu tanmithyātve ca vāsite ।
bhūmirdaśāṃśato nyūnā kalpitāpsviti cintayet ॥ 87॥

2.87. Nachdem beim Wasser das Sein erkannt und seine Unwirklichkeit verinnerlicht wurde, soll man bedenken, dass die Erde wiederum um ein Zehntel geringer als Wasser vorgestellt ist.

asti bhūstattvaśūnyāsyāḥ śabdasparśau svarūpakau ।
rasaśca parato naijo gandhaḥ sattā vivicyatām ॥ 88॥

2.88. Die Erde existiert, ist jedoch wesenlos; Klang und Berührung gehören zu ihr, Geschmack stammt von anderem, während Geruch als ihre eigene Eigenschaft gilt – doch ihr Sein ist gesondert zu erkennen.

pṛthakkṛtāyāṃ sattāyāṃ bhūmirmithyāvaśiṣyate ।
bhūmerdaśāṃśato nyūnaṃ brahmāṇḍaṃ bhūmimadhyagam ॥ 89॥

2.89. Wird das Sein klar davon unterschieden, bleibt die Erde als bloßer Schein zurück; das Weltall ist um ein Zehntel geringer als die Erde und befindet sich innerhalb der Erde.

brahmāṇḍamadhye tiṣṭhanti bhuvanāni caturdaśa ।
bhuvaneṣu vasantyeṣu prāṇidehā yathāyatham ॥ 90॥

2.90. Innerhalb des Welteneies befinden sich die vierzehn Welten, und in ihnen leben die Körper der Lebewesen jeweils entsprechend ihrer Ebene.

brahmāṇḍalokadeheṣu sadvastuni pṛthakkṛte ।
asanto'ṇḍādayo bhāntu tadbhāne'pīha kā kṣatiḥ ॥ 91॥

2.91. Wenn in Weltei, Welten und Körpern das Seiende davon getrennt erkannt ist, mögen Ei und Welt ruhig als unwirklich erscheinen – was schadet es, wenn das Sein dennoch leuchtet?

bhūtabhautikamāyānāmasamatve'tyantavāsite ।
sadvastvadvaitamityeṣā dhīrviparyeti na kvacit ॥ 92॥

2.92. Wenn die Verschiedenheit von Elementen, materiellen Dingen und Māyā vollkommen durchschaut ist, weicht die Erkenntnis der Nicht-Dualität des Seienden niemals mehr.

sadadvaitātpṛthagbhūte dvaite bhūmyādirūpiṇi ।
tattadarthakriyā loke yathā dṛṣṭā tathaiva sā ॥ 93॥

2.93. Auch wenn Erde usw. als duale Erscheinungen vom nicht-dualen Sein getrennt erkannt sind, vollziehen sie im weltlichen Bereich weiterhin ihre jeweiligen Funktionen.

sāṃkhyakāṇādabauddhādyairjagadbhedo yathā yathā ।
utprekṣyate'nekayuktyā bhavatveṣa tathā tathā ॥ 94॥

2.94. Wie auch immer von Sāṃkhya-, Vaiśeṣika-, buddhistischen und anderen Schulen die Vielheit der Welt mit verschiedenen Argumenten entworfen wird – so möge sie gelten.

avajñātaṃ sadadvaitaṃ niḥśaṃkairanyavādibhiḥ ।
evaṃ kā kṣatirrasmākaṃ taddvaitamavajānatām ॥ 95॥

2.95. Wenn andere Lehrmeinungen das nicht-duale Sein bedenkenlos missachten – welchen Schaden haben wir dadurch, dass wir auch ihre Dualität unbeachtet lassen?

dvaitāvajñā susthitā cedadvaitā dhīḥ sthirā bhavet ।
sthairye tasyāḥ pumāneṣa jīvanmukta itīryate ॥ 96॥

2.96. Wenn die Geringschätzung der Dualität fest verankert ist, wird die Erkenntnis der Nicht-Dualität stabil; wer in ihr gefestigt ist, wird als Lebend-Befreiter (jīvanmukta) bezeichnet.

eṣā brāhmī sthitiḥ pārtha naināṃ prāpya vimuhyati ।
sthitvāsyāmantakāle'pi brahmanirvāṇamṛcchati ॥ 97॥

2.97. „Dies ist der brahmanische Zustand, o Pārtha; wer ihn erlangt, wird nicht mehr verwirrt. Wer in ihm verharrt, erreicht selbst zur Zeit des Todes das Erlöschen in Brahman.“

sadadvaite'nṛtadvaite yadanyo'nyaikyavīkṣaṇam ।
tasyāntakālastadbhedabuddhireva na cetaraḥ ॥ 98॥

2.98. Wenn inmitten des wahren Nicht-Dualen eine falsche Dualität gegenseitig als eins gesehen wird, besteht im Augenblick des Todes allein noch die Vorstellung von Trennung – nichts anderes.

yadvāntakālaḥ prāṇasya viyogostu prasiddhitaḥ ।
tasminkāle'pi na bhrāntergatāyāḥ punarāgamaḥ ॥ 99॥

2.99. Oder auch: Da der Tod als Trennung vom Lebenshauch bekannt ist, kehrt selbst zu diesem Zeitpunkt eine bereits überwundene Verblendung nicht zurück.

nīroga upaviṣṭo vā rugṇo vā viluṭhanbhuvi ।
mūrcchito vā tyajedeṣa prāṇānbhrāntirna sarvathā ॥ 100॥

2.100. Ob gesund sitzend, krank am Boden liegend oder bewusstlos – wenn dieser Mensch den Atem verlässt, tritt keinerlei Verblendung mehr auf.

dine dine svapnasuptyoradhīte vismṛte'pyayam ।
paredyurnānadhītaḥ syāttattvavidyā na naśyati ॥ 101॥

2.101. Auch wenn täglich im Traum und Tiefschlaf Vergessen eintritt, geht die Erkenntnis der Wirklichkeit nicht verloren – am nächsten Tag ist sie nicht „neu zu lernen“.

pramāṇotpāditā vidyā pramāṇaṃ prabalaṃ vinā ।
na naśyati na vedāntātprabalaṃ mānamīkṣate ॥ 102॥

2.102. Erkenntnis, die durch gültige Erkenntnismittel entstanden ist, wird ohne ein stärkeres Gegenmittel nicht zerstört; für Vedānta gibt es kein solches überlegenes Erkenntnismittel.

tasmādvedāntasaṃsiddhaṃ sadadvaitaṃ na bādhyate ।
antakāle'pyato bhūtavivekānnirvṛtiḥ sthitā ॥ 103॥

2.103. Daher kann das durch Vedānta begründete nicht-duale Sein niemals widerlegt werden; selbst zur Todeszeit bleibt durch die Unterscheidung der Elemente die Befreiung fest gegründet.

iti bhūtavivekanāma dvitīyaḥ paricchedaḥ ॥ 2॥

Hier endet das zweite Kapitel „Bhūta-viveka“ der Pañcadaśī.

Kapitel 3 Pañca-kośa-viveka-prakaraṇa – Unterscheidung der fünf Hüllen

Gerne — hier ist eine Wiki-geeignete Einleitung zu Kapitel 3 (Pañca-kośa-viveka), stilistisch passend zu deinen bisherigen Einleitungen:

Einleitung zum dritten Kapitel (Pañca-kośa-viveka)

Das dritte Kapitel der Pañcadaśī, Pañca-kośa-viveka („Unterscheidung der fünf Hüllen“), untersucht die feinen Ebenen der Identifikation, durch die das wahre Selbst verdeckt erscheint. Während das vorherige Kapitel die äußere Welt als nicht letztwirklich darstellte, richtet sich der Fokus hier auf die innere Struktur der individuellen Erfahrung.

Die Vedānta-Lehre beschreibt fünf Schichten oder Hüllen (kośa), die das Selbst scheinbar umgeben:

• die Nahrungshülle (annamaya-kośa – physischer Körper),
• die Lebensenergiehülle (prāṇamaya-kośa – Prāṇa),
• die Geisteshülle (manomaya-kośa – Emotionen und Gedanken),
• die Erkenntnishülle (vijñānamaya-kośa – Intellekt und Ich-Gefühl),
• die Glückseligkeitshülle (ānandamaya-kośa – Ursache subtiler Glückserfahrung).

Das Kapitel zeigt, dass jede dieser Hüllen vergänglich, abhängig und begrenzt ist. Deshalb kann keine von ihnen das wahre Selbst sein. Durch systematische Untersuchung wird deutlich, dass das Selbst der unveränderliche Zeuge (sākṣī) aller körperlichen, geistigen und emotionalen Zustände ist.

Ein zentraler Gedanke dieses Kapitels ist, dass das Selbst nicht als Objekt erkannt werden kann, da es selbst das Prinzip aller Erkenntnis ist. Es wird als selbstleuchtendes Bewusstsein beschrieben, das unabhängig von allen Erfahrungszuständen besteht und durch die Methode „Nicht dies, nicht dies“ (neti neti) erkannt wird.

Abschließend erklärt das Kapitel, wie durch begrenzende Bedingungen (upādhi) die Erscheinung von individuellem Selbst (jīva) und Gott (Īśvara) entsteht, obwohl beide ihrem Wesen nach identisch mit Brahman sind.

Das Pañca-kośa-viveka vertieft somit die Selbsterkenntnis, indem es die subtilsten Formen der Identifikation auflöst und den Suchenden zur unmittelbaren Erfahrung des reinen Bewusstseins führt.

guhāhitaṃ brahma yattatpañcakoṣa vivekataḥ ।
boddhuṃ śakyaṃ tataḥ koṣapañcakaṃ pravivicyate ॥ 1॥

3.1. Das in der Herzenshöhle verborgene Brahman kann durch die Unterscheidung der fünf Hüllen erkannt werden; deshalb werden nun diese fünf Hüllen einzeln untersucht.

dehādabhyantaraḥ prāṇaḥ prāṇādabhyantaraṃ manaḥ ।
tataḥ kartā tato bhoktā guhā seyaṃ paramparā ॥ 2॥

3.2. Innerhalb des Körpers liegt die Lebensenergie (Prāṇa), innerhalb des Prāṇa der Geist, danach der Handelnde und danach der Erfahrende – so wird die Herzenshöhle als eine Abfolge innerer Schichten beschrieben.

pitṛbhuktānnajādvīryājjāto'nnenaiva vardhate ।
dehaḥ so'nnamayo nātmā prākcordhvaṃ tadabhāvataḥ ॥ 3॥

3.3. Aus der Nahrung, die der Vater aufgenommen hat, entsteht Samen; daraus wird der Körper geboren und durch Nahrung erhalten. Dieser Körper ist die Nahrungshülle und nicht das Selbst, da er vor der Geburt und nach dem Tod nicht besteht.

pūrvajanmanyasattve tajjanma sampādayetkatham ।
bhāvijanmanyasatkarma na bhuñjīteha saṃcitam ॥ 4॥

3.4. Wäre das Selbst identisch mit dem Körper, könnte es die Geburt in früheren Leben nicht hervorgebracht haben, und angesammelte Handlungen könnten in zukünftigen Geburten nicht erfahren werden.

pūrṇo dehe balaṃ yacchannakṣāṇāṃ yaḥ pravartakaḥ ।
vāyuḥ prāṇamayo nāsāvātmā caitanyavarjanāt ॥ 5॥

3.5. Die Lebensluft erfüllt den Körper, verleiht Kraft und treibt die Sinnesorgane an; dennoch ist diese Prāṇa-Hülle nicht das Selbst, da ihr Bewusstsein fehlt.

ahantāṃ mamatāṃ dehe gṛhādau ca karoti yaḥ ।
kāmādyavasthayā bhrānto nāsāvātmā manomayaḥ ॥ 6॥

3.6. Das, was im Körper und in äußeren Dingen Ich- und Mein-Gefühl hervorbringt und durch Wünsche usw. verwirrt wird, ist die Geisteshülle und nicht das Selbst.

līnā suptau vapurbodhe vyāpnuyādānakhāgragā ।
cicchāyopetadhīrnātmā vijñānamayaśabdabhāk ॥ 7॥

3.7. Im Tiefschlaf ist diese Intellektschicht aufgelöst, im Wachzustand durchdringt sie den Körper bis in die Fingerspitzen; der von der Spiegelung des Bewusstseins durchdrungene Intellekt wird als Erkenntnishülle bezeichnet, ist jedoch nicht das Selbst.

kartṛtvakaraṇatvābhyāṃ vikriyetāntarindriyam ।
vijñānamanasī antarbahiścaite parasparam ॥ 8॥

3.8. Durch die Funktionen des Handelns und der Instrumentalität verändert sich das innere Organ; Intellekt und Geist wirken dabei gegenseitig aufeinander ein – sowohl nach innen als auch nach außen.

kācidantarmukhā vṛttirānandapratibimbabhāk ।
puṇyabhoge bhogaśāntau nidrārūpeṇa līyate ॥ 9॥

3.9. Eine nach innen gerichtete geistige Regung, die die Spiegelung von Glückseligkeit enthält, zeigt sich beim Erleben von Verdiensten und löst sich nach dem Genuss in der Form des Schlafes auf.

kādācitkatvato nātmā syādānandamayo'pyayam ।
bimbabhūto ya ānanda ātmāsau sarvadā sthiteḥ ॥ 10॥

3.10. Auch diese Glückseligkeitshülle ist nicht das Selbst, da sie nur zeitweise erscheint; das wahre Selbst ist vielmehr die ursprüngliche Glückseligkeit, die stets besteht.

nanu dehamupakramya nidrānandāntavastuṣu ।
mābhūdātmatvamanyastu na kaścidanubhūyate ॥ 11॥

3.11. Es könnte eingewandt werden, dass jenseits von Körper, Schlaf und Glück nichts anderes erfahren wird und daher eines davon das Selbst sein müsse.

bāḍhaṃ nidrādayaḥ sarve'nubhūyante na cetaraḥ ।
tathāpyete'nubhūyante yena taṃ ko nivārayet ॥ 12॥

3.12. Gewiss werden Schlaf und ähnliche Zustände erfahren – doch sie werden von etwas erfahren; wer könnte den Erfahrenden selbst verneinen?

svayamevānubhūtitvātvidyate nānubhāvyatā ।
jñātṛjñānāntarābhāvādajñeyo na tvasattayā ॥ 13॥

3.13. Das Selbst ist selbst Erfahrung und daher kein erfahrbares Objekt; da es keinen anderen Erkennenden gibt, ist es unerkennbar – nicht weil es nicht existiert, sondern weil es das Erkennen selbst ist.

mādhuryādisvabhāvānāmanyatra svaguṇārpiṇām ।
svasmiṃstadarpaṇāpekṣā no na cāstānyadarpakam ॥ 14॥

3.14. So wie Eigenschaften wie Süße sich nicht selbst spiegeln, sondern eines Trägers bedürfen, kann auch das Bewusstsein nicht von etwas anderem abhängig sein, um sich selbst zu erkennen.

arpakāntarārāhityepyastyeṣāṃ tatsvabhāvatā ।
mābhūttathānubhāvyatvaṃ bodhātmā tu na hīyate ॥ 15॥

3.15. Auch ohne ein anderes Spiegelmedium bleiben solche Eigenschaften bestehen; ebenso verliert das Selbst als reines Bewusstsein nicht seine Natur, auch wenn es kein Objekt des Erkennens ist.

svayaṃjyotirbhavatyeṣa puro'smātbhāsate'khilāt ।
tameva bhāntamanveti tadbhāsā bhāsate jagat ॥ 16॥

3.16. Dieses Selbst ist selbstleuchtend; alles andere leuchtet nur durch sein Licht. Indem es selbst leuchtet, lässt es die gesamte Welt erscheinen.

yenedaṃ jānate sarvaṃ taṃ kenānyena jānatām ।
vijñātāraṃ kena vidyācchaktaṃ vedye tu sādhanam ॥ 17॥

3.17. Wodurch alles erkannt wird – wodurch sollte dieses selbst erkannt werden? Die Mittel der Erkenntnis gelten nur für erkennbare Objekte, nicht für den Erkennenden selbst.

sa vetti vedyaṃ tatsarvaṃ nānyastasyāsti veditā ।
viditāviditābhyāṃ tatpṛthakbodhasvarūpakam ॥ 18॥

3.18. Dieses Selbst erkennt alles Erkennbare, doch es gibt keinen anderen Erkennenden für dieses Selbst; es ist jenseits von Bekanntem und Unbekanntem und besitzt die Natur reinen Bewusstseins.

'bodhe'pyanubhavo yasya na kathaṃcana jāyate ।
taṃ kathaṃ bodhayecchāstraṃ loṣṭaṃ narasamākṛtim ॥ 19॥

3.19. Wer selbst im Zustand des Bewusstseins keine Erfahrung hat, den kann auch die Schrift nicht lehren – so wenig wie ein Lehmklumpen in Menschengestalt Erkenntnis empfangen könnte.

jihvā me'sti na vetyuktirlajjāyai kevalaṃ yathā ।
na budhyate mayā bodho boddhavya iti tādṛśī ॥ 20॥

3.20. So wie jemand aus Scham sagt: „Ich habe keine Zunge“, obwohl er spricht, ebenso ist die Aussage: „Ich erkenne das Bewusstsein nicht, es muss erst erkannt werden“ widersinnig.

yasminyasminnasti loke bodhastattadupekṣaṇe ।
yadbodhamātraṃ tadbrahmetyevaṃ dhīrbrahmaniścayaḥ ॥ 21॥

3.21. Überall, wo in der Welt Bewusstsein vorhanden ist, soll man von dessen äußeren Erscheinungen absehen; reines Bewusstsein allein ist Brahman – so entsteht die Gewissheit des Weisen.

pañcakoṣaparityāge sākṣibodhāvaśeṣataḥ ।
svasvarūpaṃ sa eva syācchūnyatvaṃ tasya durghaṭam ॥ 22॥

3.22. Wenn die fünf Hüllen abgelegt sind und nur das Bewusstsein des Zeugen übrig bleibt, dann ist dieses das eigene wahre Wesen; es als Leere zu bezeichnen ist unmöglich.

asti tāvatsvayaṃ nāma vivādāviṣayatvataḥ ।
svasminnapi vivādaścetprativādyatra ko bhavet ॥ 23॥

3.23. Dass das Selbst existiert, ist unbestreitbar; denn wenn sogar darüber gestritten würde, wer wäre dann der Gegner, der diese Existenz leugnet?

svāsattvantu na kasmaicidrocate vibhramaṃ vinā ।
ataeva śrutirbādhaṃ brūte cāsattvavādinaḥ ॥ 24॥

3.24. Niemand akzeptiert sein eigenes Nicht-Sein außer aus Verblendung; deshalb weist die Offenbarung die Lehre vom Nicht-Sein zurück.

asadbrahmeti cedveda svayameva bhavedasan ।
ato'sya mābhūdvedyatvaṃ svasattvantvabhyupeyatām ॥ 25॥

3.25. Würde jemand behaupten: „Brahman ist Nicht-Sein“, so würde er selbst nicht existieren; daher soll Brahman nicht als Objekt erkannt werden, sondern seine eigene Existenz anerkannt werden.

kīdṛktarhīti cetpṛcchedīdṛktā nāsti tatra hi ।
yadanīdṛgatādṛkca tatsvarūpaṃ viniścinu ॥ 26॥

3.26. Wenn gefragt wird: „Wie beschaffen ist dieses Selbst?“, dann lautet die Antwort: Es ist weder so noch anders beschreibbar; seine Natur ist jenseits aller Bestimmungen.

akṣāṇāṃ viṣayastvīdṛkparokṣastādṛgucyate ।
viṣayo nākṣaviṣayaḥ svattvānnāsyaparokṣatā ॥ 27॥

3.27. Was Gegenstand der Sinne ist, wird als mittelbar erkannt bezeichnet; das Selbst ist jedoch kein Sinnesobjekt, und deshalb kann es auch nicht mittelbar sein.

avedyo'pyaparokṣo'taḥ svaprakāśo bhavatyayam ।
satyaṃ jñānamanantaṃ cetyastīha brahmalakṣaṇam ॥ 28॥

3.28. Obwohl das Selbst kein Objekt ist, ist es unmittelbar erkennbar, da es selbstleuchtend ist; „Wirklichkeit, Bewusstsein und Unendlichkeit“ – dies gilt als Kennzeichen Brahmans.

satyatvaṃ bādharāhityaṃ jagadbādhaikasākṣiṇaḥ ।
bādhaḥ kiṃsākṣiko brūhi na tvasākṣika iṣyate ॥ 29॥

3.29. Wirklichkeit bedeutet Unwiderlegbarkeit und wird vom Zeugen erkannt, der die Welt als aufgehoben erkennt; sage, wer wäre Zeuge der Widerlegung, wenn es keinen Zeugen gäbe?

apanīteṣu mūrteṣu hyamūrtaṃ śiṣyate viyat ।
śakyeṣu bādhiteṣvante śiṣyate yattadeva tat ॥ 30॥

3.30. Wenn alle geformten Dinge entfernt werden, bleibt der ungeformte Raum zurück; ebenso bleibt, wenn alles Aufhebbare aufgehoben ist, das übrig, was wahrhaft real ist.

sarvabādhe na kiṃciccedyanna kiṃcit tadeva tat ।
bhāṣā evātra bhidyante nirbādhaṃ tāvadasti hi ॥ 31॥

3.31. Wenn bei der Aufhebung von allem scheinbar nichts übrig bleibt, dann ist gerade dieses „Nichts“ das Wirkliche; hier unterscheiden sich nur die Ausdrucksweisen – das Unwiderlegbare bleibt bestehen.

ata eva śrutirbādhyaṃ bādhitvā śeṣayatyadaḥ ।
sa eṣa neti netyātmetyatadvyāvṛttirūpataḥ ॥ 32॥

3.32. Deshalb entfernt die Offenbarung alles Aufhebbare und lässt das Übrigbleibende bestehen; durch die Methode „Nicht dies, nicht dies“ wird das Selbst als frei von allem Nicht-Selbst erkannt.

'idaṃ rūpaṃ tu yadyāva tattyaktuṃ śakyate'khilam ।
aśakyo hyanidaṃ rūpaḥ sa ātmā bādhavarjitaḥ ॥ 33॥

3.33. Alles, was als „dies“ erscheint, kann vollständig verworfen werden; das jedoch, was nicht als „dies“ bezeichnet werden kann, ist das Selbst – frei von jeder Aufhebung.

siddhaṃ brahmaṇi satyatvaṃ jñānatvaṃ tu puroditam ।
svayamevānubhūtitvādityādivacanaiḥ sphuṭam ॥ 34॥

3.34. Dass Brahman Wirklichkeit ist, steht fest; auch sein Wesen als Bewusstsein wurde bereits erklärt und wird durch Aussagen wie „es ist selbst erfahrbar“ eindeutig bestätigt.

na vyāpitvāddeśato'nto nityatvānnāpi kālataḥ ।
na vastuto'pi sarvātmyādānantyaṃ brahmaṇi tridhā ॥ 35॥

3.35. Brahman ist grenzenlos – räumlich, weil es allgegenwärtig ist; zeitlich, weil es ewig ist; und seiner Natur nach, weil es das Selbst aller Dinge ist.

deśakālānyavastūnāṃ kalpitatvācca māyayā ।
na deṣādikṛto'nto'sti brahmānantyaṃ sphuṭantataḥ ॥ 36॥

3.36. Da Raum, Zeit und Objekte durch Māyā hervorgebracht sind, können sie Brahman nicht begrenzen; dadurch wird seine Unendlichkeit klar erkannt.

satyaṃ jñānamanantaṃ yadbrahma tadvastu tasya tat ।
īśvaratvantu jīvatvamupādhidvayakalpitam ॥ 37॥

3.37. Das, was Wirklichkeit, Bewusstsein und Unendlichkeit ist, ist Brahman; Gottsein und Individualität entstehen lediglich durch zwei begrenzende Bedingungen (Upādhis).

śaktirastyaiśvarī kācitsarvavastuniyāmikā ।
ānandamayamārabhya gūḍhā sarveṣu vastuṣu ॥ 38॥

3.38. Es gibt eine göttliche Kraft, die alle Dinge ordnet und lenkt; sie ist vom Glückseligkeitsprinzip ausgehend in allen Dingen verborgen wirksam.

vastudharmā niyamyeraṃ śaktyā naiva yadā tadā ।
anyonyadharmasāṃkaryādviplaveta jagatkhalu ॥ 39॥

3.39. Würden die Eigenschaften der Dinge nicht durch diese Kraft geordnet, würden sich ihre Eigenschaften vermischen und die Welt würde in Chaos versinken.

cicchāyāveśataḥ śaktiścetaneva vibhāti sā ।
tacchaktyupādhisaṃyogādbrahmaiveśvaratāṃ vrajet ॥ 40॥

3.40. Durch die Spiegelung des Bewusstseins erscheint diese Kraft als bewusst; durch die Verbindung mit dieser Kraft erscheint Brahman als Īśvara (der persönliche Gott).

koṣopādhivivakṣāyāṃ yāti brahmaiva jīvatām ।
pitā pitāmahaścaikaḥ putrapautrau yathā prati ॥ 41॥

3.41. Wird Brahman im Zusammenhang mit den Hüllen betrachtet, erscheint es als individuelles Selbst – so wie ein und dieselbe Person zugleich Vater und Großvater in Beziehung zu Nachkommen sein kann.

putrāderavivakṣāyāṃ na pitā na pitāmahaḥ ।
tadvanneśo nāpi jīvaḥ śaktikoṣāvivakṣaṇe ॥ 42॥

3.42. Wenn die Beziehung zu Sohn oder Enkel nicht betrachtet wird, gibt es weder Vater noch Großvater; ebenso gibt es weder Īśvara noch individuelles Selbst, wenn Kraft und Hüllen nicht berücksichtigt werden.

iti pañcakoṣovivekonāma tṛtīyaḥ paricchedaḥ ॥ 3॥

Hier endet das dritte Kapitel mit dem Titel „Pañca-kośa-viveka“ (Unterscheidung der fünf Hüllen).

Kapitel 4 Dvaita-viveka-prakaraṇa – Unterscheidung von Dualität und Nicht-Dualität

Gerne — hier ist eine kompakte, wiki-geeignete Einleitung zu Kapitel 4 (Dvaita-viveka), stilistisch passend zu den vorherigen Einleitungen:

Einleitung zum vierten Kapitel (Dvaita-viveka)

Das vierte Kapitel der Pañcadaśī, Dvaita-viveka („Unterscheidung der Dualität“), untersucht die Entstehung der Vielheitserfahrung und zeigt, wie Bindung entsteht und überwunden werden kann.

Das Kapitel unterscheidet zwei Arten von Dualität:

• die von Īśvara geschaffene Dualität, also die objektive Weltordnung,
• die vom Individuum geschaffene Dualität, bestehend aus subjektiven Bewertungen, mentalen Projektionen und emotionalen Reaktionen.

Während die von Īśvara geschaffene Welt nicht beseitigt werden kann und sogar als hilfreiche Grundlage spiritueller Erkenntnis dient, wird die vom Geist geschaffene Dualität als eigentliche Ursache von Leid und Bindung dargestellt. Freude, Abneigung und Gleichgültigkeit entstehen nicht durch Objekte selbst, sondern durch mentale Überlagerungen.

Das Kapitel betont, dass Yoga und Meditation zwar vorübergehend mentale Unruhe beruhigen können, doch erst die Erkenntnis der Nicht-Dualität beseitigt die Wurzel der Bindung dauerhaft. Daher wird sowohl die philosophische Untersuchung als auch die ethische und meditative Disziplin als notwendig beschrieben.

Ein weiterer Schwerpunkt liegt auf der praktischen Verwirklichung: Selbst nach Selbsterkenntnis müssen Leidenschaften, Fantasien und geistige Unruhe überwunden werden, um den Zustand der Befreiung im Leben (jīvanmukti) zu erreichen.

Das Dvaita-viveka verbindet damit metaphysische Analyse mit konkreter spiritueller Praxis und zeigt, dass Befreiung nicht durch das Verschwinden der Welt, sondern durch das Durchschauen ihrer scheinbaren Dualität verwirklicht wird.

īśvareṇāpi jīvena sṛṣṭaṃ dvaitaṃ prapañcyate ।
viveke sati jīvena heyo bandhaḥ sphuṭībhavet ॥ 1॥

4.1. Die Vielheit wird sowohl durch Gott als auch durch das individuelle Selbst hervorgebracht; durch Unterscheidung wird jedoch deutlich, dass die vom Individuum geschaffene Bindung aufgegeben werden muss.

māyāṃ tu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram ।
sa māyī sṛjatītyāhuḥ śvetāśvatara śākhinaḥ ॥ 2॥

4.2. Māyā soll als Urnatur verstanden werden und der große Herr als ihr Lenker; so lehren die Weisen der Śvetāśvatara-Tradition, dass der Herr durch Māyā die Schöpfung hervorbringt.

ātmā vā idamagre'bhūtsa aikṣata sṛjā iti ।
saṅkalpenāsṛjallokānsa etāniti bahvṛcāḥ ॥ 3॥

4.3. „Das Selbst allein war am Anfang. Es beschloss: Ich will erschaffen.“ Durch diesen Willensakt erschuf es die Welten – so wird es in den Ṛgveda-Traditionen gelehrt.

khaṃvāyvagnijalorvyoṣadhyannadehāḥ kramādamī ।
sambhūtā brahmaṇastasmādetasmādātmano'khilāḥ ॥ 4॥

4.4. Raum, Luft, Feuer, Wasser, Erde, Pflanzen, Nahrung und Körper entstehen der Reihe nach aus Brahman – aus diesem Selbst sind alle Dinge hervorgegangen.

bahu syāmahamevātaḥ prajāyeyeti kāmataḥ ।
tapastaptvā'sṛjatsarvaṃ jagadityāha taittiriḥ ॥ 5॥

4.5. „Ich will viele werden, ich will mich entfalten“ – aus diesem schöpferischen Impuls und nach innerer Sammlung erschuf das Selbst die gesamte Welt, so erklärt es die Taittirīya-Überlieferung.

idamagre sadevāsīdbahutvāya tadaikṣata ।
tejo'vannāṇḍajādīni sasarjeti ca sāmagāḥ ॥ 6॥

4.6. „Dieses Universum war anfangs reines Sein; es wollte Vielheit hervorbringen und erschuf Feuer, Wasser, kosmische Keime und andere Formen“ – so lehren die Sänger der Sāma-Veda-Tradition.

visphuliṅgā yathā vahnerjāyante'kṣaratastathā ।
vividhāścijjaḍā bhāvā ityātharvaṇikī śrutiḥ ॥ 7॥

4.7. Wie Funken aus einem Feuer hervorgehen, so entstehen aus dem Unvergänglichen vielfältige bewusste und unbewusste Erscheinungen – so sagt die Atharva-Überlieferung.

jagadavyākṛtaṃ pūrvamāsīdvyākriyate'dhunā ।
dṛśyābhyāṃ nāmarūpābhyāṃ virāḍādiṣu te sphuṭāḥ ।
virāṇānurnaro gāvaḥ kharāśvājāvayastathā ।
pipīlikāvadhidvandvamiti vājasaneyinaḥ ॥ 8॥

4.8. Die Welt war zuvor unmanifest und erscheint jetzt differenziert durch Name und Form. Vom kosmischen Körper bis zu Mensch, Tier und sogar zur Ameise entfaltet sich diese Vielheit – so wird es in der Vājasaneyī-Tradition erklärt.

kṛtvā rūpāntaraṃ jaivaṃ dehe prāviśadīśvaraḥ ।
iti tāḥ śrutayaḥ prāhu jīvatvaṃ prāṇadhāraṇāt ॥ 9॥

4.9. Nachdem der Herr verschiedene Formen erschaffen hatte, trat er in die Körper ein; deshalb erklären die Schriften, dass Individualität durch das Tragen des Lebenshauches entsteht.

caitanyaṃ yadadhiṣṭhānaṃ liṅgadehaśca yaḥ punaḥ ।
cicchāyā liṅgadehasthā tatsaṃghojīva ucyate ॥ 10॥

4.10. Das Bewusstsein bildet die Grundlage, der feinstoffliche Körper dient als Träger, und die Spiegelung des Bewusstseins in diesem Körper – diese Verbindung wird als individuelles Selbst bezeichnet.

māheśvarī tu yā māyā tasyā nirmāṇaśaktivat ।
vidyate mohaśaktiśca taṃ jīvaṃ mohayatyasau ॥ 11॥

4.11. Die göttliche Māyā besitzt sowohl die Kraft der Schöpfung als auch die Kraft der Verblendung; durch diese Verblendung wird das individuelle Selbst getäuscht.

mohādanīśatāṃ prāpya magno vapuṣi śocati ।
īśasṛṣṭamidaṃ dvaitaṃ sarvamuktaṃ samāsataḥ ॥ 12॥

4.12. Durch Verblendung verliert das Individuum seine Freiheit, identifiziert sich mit dem Körper und leidet; so ist die von Gott geschaffene Dualität im Überblick erklärt.

saptānnabrāhmaṇe dvaitaṃ jīvasṛṣṭaṃ prapañcitam ।
annāni saptajñānena karmaṇājanayatpitā ॥ 13॥

4.13. In der Lehre von den sieben Arten von Nahrung wird die vom Individuum geschaffene Dualität dargestellt; durch Wissen und Handlung bringt der Vater diese sieben Formen hervor.

martyānāmekaṃ devānne dve paśvānnaṃ caturthakam ।
annatritayamātmārthamannānāṃ viniyojanam ॥ 14॥

4.14. Eine Art Nahrung ist für Menschen bestimmt, zwei für Götter, eine für Tiere und drei dienen dem eigenen Selbst – so wird die Verwendung der Nahrung beschrieben.

vrīhyādikaṃ darśapūrṇamāsau kṣīraṃ tathā manaḥ ।
vākprāṇaśceti saptatvamannānāmavagamyatām ॥ 15॥

4.15. Reis und Getreide, Opferhandlungen, Milch, Geist, Sprache und Lebenshauch – diese bilden die sieben Arten von Nahrung.

īśena yadyapyetāni nirmitāni svarūpataḥ ।
tathāpi jñānakarmābhyāṃ jīvo kārṣīttadannatām ॥ 16॥

4.16. Obwohl diese Dinge ihrem Wesen nach von Gott geschaffen wurden, macht sie das individuelle Selbst durch Wissen und Handlung zu Mitteln des Genusses.

īśakāryaṃ jīvabhogyaṃ jagaddvābhyāṃ samanvitam ।
pitṛjanyā bhartṛbhogyā yathā yoṣittatheṣyatām ॥ 17॥

4.17. Die Welt ist Gottes Werk und zugleich Objekt der Erfahrung des Individuums; wie eine Frau sowohl Tochter des Vaters als auch Gefährtin des Ehemannes ist, so ist die Welt beidem zugeordnet.

māyāvṛttyātmako hīśasaṃkalpaḥ sādhanaṃ janau ।
mano vṛttyātmako jīvo saṃkalpo bhogasādhanam ॥ 18॥

4.18. Der schöpferische Wille Gottes beruht auf der Funktion der Māyā und wirkt als Ursache der Welt; der Wille des Individuums beruht auf geistigen Vorgängen und dient dem persönlichen Erleben.

Sehr gern — hier folgt die Fortsetzung von Kapitel 4 im gleichen Format:

īśanirmitamaṇyādau vastunyekavidhe sthite ।
bhoktṛdhīvṛttinānātvāttadbhogo bahudheṣyate ॥ 19॥

4.19. Wenn ein von Gott geschaffenes Objekt, etwa ein Edelstein, in gleicher Form vorhanden ist, erscheint sein Genuss dennoch vielfältig, da die geistigen Einstellungen der Wahrnehmenden verschieden sind.

hṛṣyatyeko maṇiṃ labdhvā kruddhyatyanyo hyalābhataḥ ।
paśyatyeva virakto'tra na hṛṣyati na kupyati ॥ 20॥

4.20. Einer freut sich beim Erhalt eines Edelsteins, ein anderer wird zornig, wenn er ihn nicht erhält; ein Entsagender betrachtet ihn lediglich, ohne Freude oder Ärger.

priyo'priya upekṣyaścetyākārā maṇigāstrayaḥ ।
sṛṣṭā jīvairīśasṛṣṭaṃ rūpaṃ sādhāraṇaṃ triṣu ॥ 21॥

4.21. Die Vorstellungen „lieb“, „unlieb“ und „gleichgültig“ entstehen durch das Individuum; die Form des Edelsteins hingegen ist Gottes Schöpfung und für alle gleich.

bhāryā snuṣā nanāndā ca yātā mātetyanekadhā ।
pratiyogidhiyā yoṣidbhidyate na svarūpataḥ ॥ 22॥

4.22. Eine Frau kann als Ehefrau, Schwiegertochter, Schwägerin oder Mutter erscheinen; durch unterschiedliche Beziehungsvorstellungen wird sie verschieden wahrgenommen, nicht aber ihrem Wesen nach.

nanu jñānāni bhidyantāmākārastu na bhidyate ।
yoṣidvapuṣyatiśayo na dṛṣṭo jīvanirmitaḥ ॥ 23॥

4.23. Man könnte einwenden: Die Vorstellungen mögen verschieden sein, doch die äußere Form bleibt gleich; eine Veränderung der Gestalt des Körpers wird nicht durch das Individuum erzeugt.

maivaṃ māṃsamayī yoṣitkācidanyā manomayī ।
māṃsamayyā abhede'pi bhidyate'tra manomayī ॥ 24॥

4.24. So ist es nicht: Neben der körperlichen Frau existiert eine geistige Vorstellung von ihr; obwohl der physische Körper gleich bleibt, unterscheiden sich die mentalen Vorstellungen.

bhrāntisvapnamanorājyasmṛtiṣvastu manomayam ।
jāgranmānena meyasya na manomayateti cet ॥ 25॥

4.25. In Täuschung, Traum, Fantasie und Erinnerung erscheinen die Dinge eindeutig als geistige Konstruktionen; wenn eingewandt wird, dass dies im Wachzustand anders sei, ist dies zu prüfen.

bādhaṃ māne tu meyena yogātsyādviṣayākṛtiḥ ।
bhāṣyavārtikakārābhyāmayamartha udāhṛtaḥ ॥ 26॥

4.26. Wenn ein Objekt erkannt wird, nimmt der Geist durch Verbindung mit ihm dessen Form an; dieser Gedanke wird von den großen Kommentatoren erläutert.

mūṣāsiktaṃ yathā tāmraṃ tannibhaṃ jāyate tathā ।
rūpādīn vyāpnuvaccittaṃ tannibhaṃ dṛśyate dhruvam ॥ 27॥

4.27. Wie geschmolzenes Kupfer die Form einer Gussform annimmt, so nimmt auch der Geist die Form von Farbe, Gestalt und anderen Eigenschaften an.

vyañjako vā yathā loko vyaṅgyasyākāratāmiyāt ।
sarvārthavyañjakatvāddhīrarthākārā pradṛśyate ॥ 28॥

4.28. Wie ein Medium die Form dessen annimmt, was es ausdrückt, so erscheint der Geist in der Form des jeweiligen Objekts, da er alle Inhalte ausdrückt.

māturmānābhiniṣpattirniṣpannaṃ meyameti tat ।
meyābhisaṃgataṃ tacca meyābhatvaṃ prapadyate ॥ 29॥

4.29. Erkenntnis entsteht im Erkennenden, und dadurch erscheint das Objekt erkannt; durch Verbindung mit dem Objekt nimmt der Geist dessen Gestalt an.

satyevaṃ viṣayau dvau sto ghaṭau mṛṇmayadhīmayau ।
mṛṇmayo mānameyaḥ syātsākṣibhāṣyastu dhīmayaḥ ॥ 30॥

4.30. So existieren zwei Arten von Objekten: der aus Ton bestehende Topf und der im Geist gebildete Topf; der materielle Topf wird durch Erkenntnis erfasst, während der geistige Topf vom Zeugenbewusstsein erkannt wird.

anvayavyatirekābhyāṃ dhīmayo jīvabandhakṛt ।
satyasminsukhaduḥkhe sta stasminnasati na dvayam ॥ 31॥

4.31. Durch Analyse von Anwesenheit und Abwesenheit wird deutlich, dass der geistige Topf die Ursache von Bindung ist; wenn er vorhanden ist, entstehen Freude und Leid – ohne ihn nicht.

asatyapi ca bāhyārthe svapnādau badhyate naraḥ ।
samādhisuptimūrcchāsu satyapyasminna badhyate ॥ 32॥

4.32. Selbst wenn äußere Objekte unreal sind, wie im Traum, wird der Mensch gebunden; in Samādhi, Tiefschlaf oder Ohnmacht bleibt er dagegen frei, obwohl äußere Objekte existieren.

dūradeśaṃ gate putre jīvatyevātra tatpitā ।
vipralambhakavākyena mṛtaṃ matvā praroditi ॥ 33॥

4.33. Wenn ein Sohn in die Ferne reist, lebt er weiter, doch der Vater kann durch falsche Nachricht glauben, er sei gestorben, und trauert.

mṛte'pi tasminvārtāyāmaśrutāyāṃ na roditi ।
ataḥ sarvasya jīvasya bandhakṛnmānasaṃ jagat ॥ 34॥

4.34. Selbst wenn der Sohn tatsächlich stirbt, trauert der Vater nicht, solange er nichts davon weiß; daher ist die mentale Welt die Ursache der Bindung für das Individuum.

vijñānavādo bāhyārthavaiyarthyātsyādiheti cet ।
na hṛdyākāramādhātuṃ bāhyasyāpekṣitattvataḥ ॥ 35॥

4.35. Wenn jemand behauptet, der Idealismus sei hier gemeint, da äußere Objekte unnötig seien, so gilt: Der Geist kann keine Form annehmen, ohne dass ein äußeres Objekt vorausgesetzt wird.

vaiyārthyamastu vā bāhyaṃ na vārayitumīśmahe ।
prayojanamapekṣante na mānāniti hi sthitiḥ ॥ 36॥

4.36. Selbst wenn äußere Objekte als unnötig gelten sollten, kann man dies nicht endgültig verneinen; denn Erkenntnismittel richten sich stets nach einem Zweck, nicht nach theoretischer Spekulation.

bandhaścenmānasaṃ dvaitaṃ tannirodhena śāmyati ।
abhyāsedyogamevāto brahmajñānena kiṃ vada ॥ 37॥

4.37. Wenn mentale Dualität die Ursache der Bindung ist, dann könnte sie durch deren Auflösung verschwinden; man könnte daher fragen, ob Yoga allein genügt und welches Bedürfnis nach Brahman-Erkenntnis besteht.

tātkālika dvaitaśāntāvapyāgāmījanīkṣayaḥ ।
brahmajñānaṃ vinā na syāditi vedāntaḍiṇḍimaḥ ॥ 38॥

4.38. Auch wenn Dualität zeitweise zur Ruhe kommt, wird zukünftige Bindung ohne Brahman-Erkenntnis nicht beendet – so verkündet Vedānta mit Nachdruck.

anivṛtte'pīśasṛṣṭe dvaite tasya mṛṣātmatām ।
buddhvā brahmādvayaṃ boddhuṃ śakyaṃ vastvaikyavādinā ॥ 39॥

4.39. Auch wenn die von Gott geschaffene Dualität bestehen bleibt, kann ihre Unwirklichkeit erkannt werden; dadurch wird die nicht-duale Wirklichkeit Brahmans erfassbar.

pralaye tannivṛttau tu guruśāstrādyabhāvataḥ ।
virodhidvaitābhāve'pi na śakyaṃ boddhumadvayam ॥ 40॥

4.40. Im kosmischen Auflösungszustand, wenn Dualität verschwindet, fehlen Lehrer und Schriften; daher kann selbst ohne Gegensätze die Erkenntnis der Nicht-Dualität nicht entstehen.

abādhakaṃ sādhakaṃ ca dvaitamīśvaranirmitam ।
apanetumaśakyaṃ cetyāstāṃ taddviṣyate kutaḥ ॥ 41॥

4.41. Die von Gott geschaffene Dualität behindert nicht, sondern kann sogar hilfreich sein; da sie nicht beseitigt werden kann, gibt es keinen Grund, sie abzulehnen.

jīvadvaitaṃ tu śāstrīyamaśāstrīyamiti dvidhā ।
upādadītā śāstrīyamātattvasyāvabodhanāt ॥ 42॥

4.42. Die vom Individuum geschaffene Dualität ist zweifach: schriftgemäß oder nicht schriftgemäß; die schriftgemäße soll angenommen werden, da sie zur Erkenntnis der Wahrheit führt.

ātmabrahmavicārākhyaṃ śāstrīyaṃ mānasaṃ jagat ।
buddhe tattve tacca heyamiti śrutyanuśāsanam ॥ 43॥

4.43. Die geistige Welt, die aus der Untersuchung von Selbst und Brahman besteht, ist schriftgemäß; doch sobald die Wahrheit erkannt ist, soll auch sie aufgegeben werden – so lehren die Offenbarungsschriften.

śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ ।
paramaṃ brahma vijñāya ulkāvattānyathotsṛjet ॥ 44॥

4.44. Der Weise studiert die Schriften wiederholt, doch nachdem er das höchste Brahman erkannt hat, legt er sie ab wie eine Fackel, die nicht mehr benötigt wird.

granthamabhyasya medhāvī jñānavijñānatatparaḥ ।
palālamiva dhānyārthī tyajedgranthamaśeṣataḥ ॥ 45॥

4.45. Nachdem der Verständige die Lehre vollständig aufgenommen hat, soll er die Schriften loslassen wie ein Bauer die Spreu verwirft, nachdem er das Korn erhalten hat.

tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ ।
nānudhyāyādbahūñchabdānvāco viglāpanaṃ hi tat ॥ 46॥

4.46. Nachdem der Suchende dieses eine erkannt hat, soll er sich auf Weisheit ausrichten und sich nicht in übermäßige Worte verlieren, da diese den Geist erschöpfen.

tamevaikaṃ vijānīta hyanyā vāco vimuñcatha ।
yaccedvāṅmanasī prājña ityādyāḥ śrutayaḥ sphuṭāḥ ॥ 47॥

4.47. „Erkenne allein dieses Eine und lasse alle anderen Worte los“ – sowie „Der Weise soll Sprache und Geist zügeln“; solche klaren Aussagen finden sich in den Offenbarungsschriften.

'aśāstrīyamapi dvaitaṃ tīvraṃ mandamiti dvidhā ।
kāmakrodhādikaṃ tīvraṃ manorājyaṃ tathetarat ॥ 48॥

4.48. Auch die nicht schriftgemäße Dualität ist zweifach: intensiv oder schwach; Leidenschaft, Zorn usw. gelten als intensive Form, während Fantasie und Tagträume als mildere Form gelten.

ubhayaṃ tattvabodhātprāṅnivāryaṃ bodhasiddhaye ।
samaḥ samāhitatvaṃ ca sādhaneṣu śrutaṃ yataḥ ॥ 49॥

4.49. Beide Formen müssen vor der Erkenntnis der Wahrheit überwunden werden; Gleichmut und Sammlung werden deshalb als notwendige spirituelle Disziplinen gelehrt.

bodhādūrdhvaṃ ca taddheyaṃ jīvanmuktiprasiddhaye ।
kāmādikleśabandhena yuktasya na hi muktatā ॥ 50॥

4.50. Auch nach der Erkenntnis müssen diese überwunden werden, um Befreiung im Leben zu erlangen; wer noch an Leidenschaften gebunden ist, kann nicht frei sein.

jīvanmuktiriyaṃ mā bhujjanmābhāve tvahaṃ kṛtī ।
tarhi janmāpi te'styeva svargamātrātkṛtī bhavān ॥ 51॥

4.51. Wer sagt: „Ich brauche keine Befreiung im Leben; nach dem Tod werde ich erlöst“, gleicht jemandem, der sich mit einem himmlischen Zustand zufriedengibt, obwohl er noch Geburt erfährt.

kṣayātiśayadoṣeṇa svargo heyo yadā tadā ।
svayaṃ doṣatamātmāyaṃ kāmādiḥ kiṃ na hīyate ॥ 52॥

4.52. Wenn sogar der Himmel wegen Vergänglichkeit und Begrenzung aufgegeben werden soll, warum sollten dann nicht auch die schwerwiegenderen Fehler wie Leidenschaft überwunden werden?

tattvaṃ buddhvāpi kāmādīnniḥśeṣaṃ na jahāsi cet ।
yatheṣṭācaraṇaṃ te syātkarmaśāstrātilaṅghinaḥ ॥ 53॥

4.53. Wenn jemand trotz Erkenntnis der Wahrheit Leidenschaften nicht vollständig aufgibt, verfällt er in willkürliches Verhalten und überschreitet die ethischen Grundlagen.

buddhādvaitasatattvasya yatheṣṭācaraṇaṃ yadi ।
śunāṃ tattvadṛśāṃ caiva kobhedo'śucibhakṣaṇe ॥ 54॥

4.54. Wenn jemand nach Erkenntnis der Nicht-Dualität beliebig handeln würde, worin bestünde dann noch der Unterschied zwischen einem Weisen und einem Hund, der Unreines frisst?

bodhāt purā manodoṣamātrātkliṣṭo'syathādhunā ।
aśeṣalokanindā cetyaho te bodhavaibhavam ॥ 55॥

4.55. Vor der Erkenntnis leidet der Mensch nur an inneren Fehlern; wenn er danach unmoralisch handelt, zieht er auch öffentliche Missachtung auf sich – welch ironische Folge seiner Erkenntnis!

viḍvarāhāditulyatvaṃ mā kāṅkṣīstattvavid bhavān ।
sarvadhīdoṣasaṃtyāgāllokaiḥ pūjyasva devavat ॥ 56॥

4.56. Ein Weiser soll nicht danach streben, Schweinen zu gleichen, die Unreines fressen; vielmehr soll er durch Überwindung aller geistigen Fehler verehrungswürdig wie ein Gott werden.

kāmyādidoṣadṛṣṭyādyāḥ kāmādityāgahetavaḥ ।
prasiddhā mokṣaśāstreṣu tānanviṣya sukhī bhava ॥ 57॥

4.57. Die Schriften über Befreiung lehren zahlreiche Methoden zur Überwindung von Leidenschaften; wer diese anwendet, erlangt inneren Frieden.

tyajyatāmeṣa kāmādirmanorājye tu kā kṣatiḥ ।
aśeṣadoṣabījatvāt kṣatirbhagavateritā ॥ 58॥

4.58. Man könnte meinen, Fantasien seien harmlos, doch sie sind die Wurzel aller Fehler; deshalb lehren die Schriften, auch sie aufzugeben.

dhyāyate viṣayānpuṃsaḥ saṅgasteṣūpajāyate ।
saṅgātsaṃjāyate kāmaḥ kāmātkrodho'bhijāyate ।
krodhādbhavati sammohaḥ sammohātsmṛtivibhramaḥ ।
smṛtibhraṃśādbuddhināśo buddhināśātpraṇaśyati ॥ 59॥

4.59. Durch Nachdenken über Sinnesobjekte entsteht Anhaftung; aus Anhaftung entsteht Verlangen, aus Verlangen Zorn, aus Zorn Verblendung, aus Verblendung Gedächtnisverlust, daraus Zerstörung der Einsicht – und daraus der Untergang des Menschen.

śakyaṃ jetuṃ manorājyaṃ nirvikalpasamādhitaḥ ।
susampādaḥ kramātso'pi savikalpasamādhinā ॥ 60॥

4.60. Fantasie kann durch Nirvikalpa-Samādhi überwunden werden; dieser Zustand wird jedoch schrittweise durch Savikalpa-Samādhi vorbereitet.

buddhatattvena dhīdoṣaśūnyenaikāntavāsinā ।
dīrghaṃ praṇavamuccārya manorājyaṃ vijīyate ॥ 61॥

4.61. Durch Erkenntnis der Wahrheit, geistige Reinheit, Zurückgezogenheit und durch langes Rezitieren des Pranava (Om) wird Fantasie überwunden.

jite tasmin vṛttiśūnyaṃ manastiṣṭhati mūkavat ।
etatpadaṃ vaśiṣṭhena rāmāya bahudheritam ॥ 62॥

4.62. Ist dies überwunden, bleibt der Geist ohne Gedankenbewegung wie in tiefer Stille; dieser Zustand wurde von Vasiṣṭha vielfach dem Rāma gelehrt.

dṛśyaṃ nāstīti bodhena manaso dṛśyamārjanam ।
sampannaṃ cettadotpannā parā nirvāṇanirvṛtiḥ ।
vicāritamalaṃ śāstraṃ ciramudgrāhitaṃ mithaḥ ।
santyaktavāsanānmaunādṛte nyastyuttamaṃ padam ॥ 63॥

4.63. Wenn durch Erkenntnis „Das Wahrnehmbare existiert nicht eigenständig“ alle mentalen Projektionen verschwinden, entsteht höchste Befreiung; nach gründlicher Untersuchung der Lehre, Loslassen aller Neigungen und innerer Stille wird der höchste Zustand erreicht.

vikṣipyate kadāciddhīḥ karmaṇā bhogadāyinā ।
punaḥ samāhitā sā syāttadaivābhyāsapāṭavāt ॥ 64॥

4.64. Manchmal wird der Geist durch Erfahrungen oder Handlungen zerstreut; durch Übung kann er jedoch rasch wieder gesammelt werden.

vikṣepo yasya nāstyasya brahmavittvaṃ na manyate ।
brahmaivāyamiti prāhurmunayaḥ pāradarśinaḥ ॥ 65॥

4.65. Wer keinerlei Zerstreuung mehr erfährt, wird nicht nur als Brahman-Kenner betrachtet; die Weisen sagen, dass er selbst Brahman geworden ist.

darśanādarśane hitvā svayaṃ kevalarūpataḥ ।
yastiṣṭhati sa tu brahmanbrahma na brahmavitsvayam ॥ 66॥

4.66. Wer über Wahrnehmen und Nicht-Wahrnehmen hinausgeht und als reines Sein verweilt, der ist Brahman selbst – nicht lediglich ein Kenner Brahmans.

Kapitel 5 Mahāvākya-viveka-prakaraṇa – Unterscheidung anhand der großen Upaniṣaden-Sätze

yenekṣate śṛṇotīdaṃ jighrati vyākaroti ca ।
svādvasvādū vijānāti tatprajñānamudīritam ॥ 1॥

caturmukhendradeveṣu manuṣyāśvaśvagavādiṣu ।
caitanyamekaṃ brahmātaḥ prajñānaṃ brahmamayyapi ॥ 2॥

paripūrṇaḥ parātmāsmindehe vidyādhikāriṇi ।
buddheḥ sākṣitayā sthitvā sphurannahamitīryate ॥ 3॥

svataḥ pūrṇaḥ parātmātra brahmaśabdena varṇitaḥ ।
asmītyaikyaparāmarśastena brahma bhavāmyaham ॥ 4॥

ekamevādvitīyaṃ sannāmarūpavivarjitam ।
sṛṣṭeḥ purādhunāpyasya tādṛktvaṃ taditīryate ॥ 5॥

śroturdehendriyātītaṃ vastvatra tvaṃ paderitam ।
ekatā gṛhyate'sīti tadaikyamanubhūyatām ॥ 6॥

svaprakāśāparokṣatvamayamityuktito matam ।
ahaṅkārādidehāntātpratyagātmeti gīyate ॥ 7॥

dṛśyamānasya sarvasya jagatastattvamīryate ।
brahmaśabdena tadbrahma svaprakāśātmarūpakam ॥ 8॥

iti mahāvākyavivekonāma pañcamaḥ paricchedaḥ ॥ 5॥

Dīpa-pañcaka – Die fünf „Lampen“ der Erkenntnis

Kapitel 6 Citra-dīpa-prakaraṇa – Die vielfältige Lampe (Erscheinungsvielfalt)

yathā citrapaṭe dṛṣṭamavasthānāṃ catuṣṭayam ।
paramātmani vijñeyaṃ tathāvasthācatuṣṭayam ॥ 1॥

yathā dhauto ghaṭṭitaśca lāñchito rañjitaḥ paṭaḥ ।
cidantaryāmi sūtrāṇi virāṭ cātmā tatheryate ॥ 2॥

svataḥ śubhro'tra dhautaḥ syādghaṭṭito'nnavilepanāt ।
masyākārairlāñchitaḥ syādrañjito varṇapūraṇāt ॥ 3॥

svataścidantaryāmī tu māyāvī sūkṣmasṛṣṭitaḥ ।
sūtrātmā sthūlasṛṣṭyaiṣa virāḍityucyate paraḥ ॥ 4॥

brahmādyāḥstambaparyantāḥ prāṇino'tra jaḍā api ।
uttamādhamabhāvena vartante paṭacitravat ॥ 5॥

citrārpitamanuṣyāṇāṃ vastrābhāsāḥ pṛthakpṛthak ।
citrādhāreṇa vastreṇa sadṛśā iva kalpitāḥ ॥ 6॥

pṛthakpṛthakcidābhāsāścaitanyādhyastadehinām ।
kalpānte jīvanāmāno bahudhā saṃsarantyamī ॥ 7॥

vastrābhāsasthitānvarṇānyadvadādhāravastragān ।
vadantyajñāstathā jīvasaṃsāraṃ cidgataṃ viduḥ ॥ 8॥

citrastha parvatādīnāṃ vastrābhāso na likhyate ।
sṛṣṭisthamṛttikādīnāṃ cidābhāsāstathā na hi ॥ 9॥

saṃsāraḥ paramārtho'yaṃ saṃlagnaḥ svātmavastuni ।
iti bhrāntiravidyā syādvidyayaiṣā nivartate ॥ 10॥

ātmābhāsasya jīvasya saṃsāro nātmavastunaḥ ।
iti bodho bhavedvidyā labhyate'sau vicāraṇāt ॥ 11॥

sadā vicārayettasmājjagatjjīvaparātmanaḥ ।
jīvabhāvajagadbhāvabādhe svātmaiva śiṣyate ॥ 12॥

nāpratītistayorbādhaḥ kintu mithyātvaniścayaḥ ।
no cetsuṣuptimūrcchādau mucyetā yatnato janaḥ ॥ 13॥

paramātmāvaśeṣo'pi tatsatyatvaviniścayaḥ ।
na jagadvismṛtirno cejjīvanmuktirna sambhavet ॥ 14॥

parokṣā cāparokṣeti vidyā dvedhā vicārajā ।
tatrāparokṣa vidyāptau vicāro'yaṃ samāpyate ॥ 15॥

asti brahmeti cedveda parokṣajñānameva tat ।
ahaṃ brahmeti cedveda sākṣātkāraḥ sa ucyate ॥ 16॥

tatsākṣātkārasiddhyarthamātmatattvaṃ vivicyate ।
yenāyaṃ sarvasaṃsārātsadya eva vimucyate ॥ 17॥

kūṭastho brahmajīveśāvityevaṃ ciccaturvidhā ।
ghaṭākāśamahākāśau jalākāśābhrakhe yathā ॥ 18॥

ghaṭāvacchinnakhe nīraṃ yattatra pratibimbitaḥ ।
sābhranakṣatra̱-ākāśo jalākāśa̱-udīryate ॥ 19॥

mahākāśasya madhye yanmeghamaṇḍalamīkṣyate ।
pratibimbatayā tatra meghākāśo jale sthitaḥ ॥ 20॥

meghāṃśarūpamudakaṃ tuṣārākārasaṃsthitam ।
tatra khapratibimbo'yaṃ nīratvādanumīyate ॥ 21॥

adhiṣṭhānatayā dehadvayāvacchinnacetanaḥ ।
kūṭavannirvikāreṇa sthitaḥ kūṭastha̱-ucyate ॥ 22॥

kūṭasthe kalpitā buddhistatra cit pratibimbakaḥ ।
prāṇānāṃ dhāraṇājjīvaḥ saṃsāreṇa sa yujyate ॥ 23॥

jalavyomnā ghaṭākāśoyathā sarvastirohitaḥ ।
tathā jīvena kūṭasthaḥ so'nyo'nyādhyāsa ucyate ॥ 24॥

ayaṃ jīvo na kūṭasthaṃ vivinakti kadācana ।
anādiraviveko'yaṃ mūlāvidyeti gamyatām ॥ 25॥

vikṣepāvṛtirūpābhyāṃ dvidhāvidyā prakalpitā ।
na bhāti nāsti kūṭastha ityāpādanamāvṛtiḥ ॥ 26॥

ajñānī viduṣā pṛṣṭaḥ kūṭasthaṃ na prabudhyate ।
na bhāti nāsti kūṭastha iti buddhvā vadatyapi ॥ 27॥

svaprakāśe kuto'vidyā tāṃ vinā kathamāvṛtiḥ ।
ityāditarkajālāni svānubhūtirgrasatyasau ॥ 28॥

svānubhūtāvaviśvāse tarkasyāpyanavasthite ।
kathaṃ vā tārkikaṃmanyastattvaniścayamāpnuyāt ॥ 29॥

buddhyārohāya tarkaścedapekṣeta tathā sati ।
svānubhūtiyanusāreṇa tarkyatāṃ mā kutarkyatām ॥ 30॥

svānubhūtiravidyāyāmāvṛtau ca pradarśitā ।
ataḥ kūṭasthacaitanyamavirodhīti tarkyatām ॥ 31॥

taccedvirodhi kenaeyamāvṛtirhyanubhūyatām ।
vivekastu virodhīsyāttattvajñānini dṛśyatām ॥ 32॥

avidyāvṛtakūṭasthe dehadvayayutā citiḥ ।
śuktau rūpyavadadhyastā vikṣepādhyāsa eva hi ॥ 33॥

idamaṃśasya satyatvaṃ śuktigaṃ rūpya īkṣyate ।
svayantvaṃ vastutā caivaṃ vikṣepe vīkṣyate'nyagam ॥ 34॥

nīlapṛṣṭhatrikoṇatvaṃ yathā śuktau tirohitam ।
asaṅgānandatādyevaṃ kūṭasthe'pi tirohitam ॥ 35॥

āropitasya dṛṣṭānte rūpyaṃ nāma yathā tathā ।
kūṭasthādhyastavikṣepanāmāhamiti niścayaḥ ॥ 36॥

idamaṃśaṃ svataḥ paśyan rūpyamityabhimanyate ।
tathā svaṃ ca svataḥ paśyannahamityabhimanyate ॥ 37॥

idaṃtvarūpyate bhinne svatvāhante tathekṣyatām ।
sāmānyaṃ ca viśeṣaścetyubhayatrāpi gamyate ॥ 38॥

devadattaḥ svayaṃ gacchettvaṃ vīkṣasva svayaṃ tathā ।
ahaṃ svayaṃ na śaknomītyevaṃ lauke prayujyate ॥ 39॥

idaṃ rūpyamidaṃ vastramiti yadvadidaṃ tathā ।
asau tvamahamityeṣu svayamityabhimanyate ॥ 40॥

ahantvādbhidyatāṃ svatvaṃ kūṭasthe tena kiṃ tava ।
svayaṃ śabdārtha evaiṣa kūṭastha iti me bhavet ॥ 41॥

anyatvavārakaṃ svatvamiti cedanyavāraṇam ।
kūṭasthasyātmatāṃ vakturiṣṭameva hi tadbhavet ॥ 42॥

svayamātmeti paryāyastena loke tayoḥ saha ।
prayogo nāstyataḥ svatvamātmatvaṃ cānyavārakam ॥ 43॥

ghaṭaḥ svayaṃ na jānātītyevaṃ svatvaṃ ghaṭādiṣu ।
acetaneṣu dṛṣṭaṃ ceddṛśyatāmātmasattvataḥ ॥ 44॥

cetanācetanabhidā kūṭasthātmakṛtā na hi ।
kintu buddhikṛtābhāsakṛtaivetyavagamyatām ॥ 45॥

yathā cetana ābhāsaḥ kūṭasthe bhrāntikalpitaḥ ।
acetano ghaṭādiśca tathā tatraiva kalpitaḥ ॥ 46॥

tattvedante'pi svatvamiva tvamahamādiṣu ।
sarvatrānugate tena tayorapyātmateti cet ॥ 47॥

te ātmatve'pyanugate tattvedante tatastayoḥ ।
ātmatvaṃ naiva sambhāvyaṃ samyaktvāderyathā tathā ॥ 48॥

tattvedante svatānyatve tvantāhante parasparam ।
pratidvandvitayā loke prasiddhenāsti saṃśayaḥ ॥ 49॥

anyatāyāḥ pratidvandvī svayaṃ kūṭastha iṣyatām ।
tvaṃtāyāḥ pratiyogyeṣo'hamityātmani kalpitaḥ ॥ 50॥

ahaṃtāsvatvayorbhede rūpyatedantayoriva ।
spaṣṭe'pi mohamāpannā ekatvaṃ pratipedire ॥ 51॥

tādātmyādhyāsa evātra pūrvoktāvidyayā kṛtaḥ ।
avidyāyāṃ nivṛttāyāṃ tatkāryaṃ vinivartate ॥ 52॥

avidyāvṛtitādātmye vidyayaiva vinaśyataḥ ।
vikṣepasya svarūpaṃ tu prārabdhakṣayamīkṣyate ॥ 53॥

upādāne vinaṣṭe'pi kṣaṇaṃ kāryaṃ pratīkṣyate ।
ityāhustārkikāstadvadasmākaṃ kiṃ na sambhavet ॥ 54॥

tantūnāṃ dinasaṃkhyānāṃ taistādṛkkṣaṇa īritaḥ ।
bhramasyāsaṃkhyakalpasya yogyaḥ kṣaṇa iheṣyatām ॥ 55॥

vinā kṣodakṣamaṃ mānaṃ tairvṛthā parikalpyate ।
śrutiyuktyanubhūtibhyo vadatāṃ kinnu duḥśakam ॥ 56॥

āstāṃ dustārkikaiḥ sākaṃ vivādaḥ prakṛtaṃ bruve ।
svāhamoḥ siddhamekatvaṃ kūṭasthapariṇāminoḥ ॥ 57॥

bhrāmyante paṇḍitaṃmanyāḥ sarve laukikatārkikāḥ ।
anādṛtya śrutiṃ maurkhyātkevalāṃ yuktimāśritāḥ ॥ 58॥

pūrvāparaparāmarśavikalāstatra kecana ।
vākyābhāsānsvasvapakṣe yojayantyapyalajjayā ॥ 59॥

kūṭasthādiśarīrāntasaṃghātasyātmatāṃ jaguḥ ।
lokāyatāḥ pāmarāśca pratyakṣābhāsamāśritāḥ ॥ 60॥

śrautīkartuṃ svapakṣante koṣamannamayaṃ tathā ।
virocanasya siddhāntaṃ pramāṇaṃ pratijajñire ॥ 61॥

jīvātmanirgame dehamaraṇasyātra darśanāt ।
dehātirikta evātmetyāhurlokāyatāḥ pare ॥ 62॥

pratyakṣatvenābhimatāhaṃ dhīrdehātirekiṇam ।
gamayedindriyātmānaṃ vacmītyādiprayogataḥ ॥ 63॥

vāgādināmindriyāṇāṃ kalahaḥ śrutiṣu śrutaḥ ।
tena caitanyameteṣāmātmatvaṃ tata eva hi ॥ 64॥

hairaṇyagarbhāḥ prāṇātmavādinastvevamūcire ।
cakṣurādyakṣalope'pi prāṇasattve tu jīvati ॥ 65॥

prāṇo jāgarti supteṣu prāṇaśraiṣṭhyādikaṃ śrutam ।
koṣaḥ prāṇamayaḥ samyagvistareṇa prapañcitaḥ ॥ 66॥

mana ātmā iti manyanta upāsanaparā janāḥ ।
prāṇasyābhoktṛtā spaṣṭā bhoktṛtvaṃ manasastataḥ ॥ 67॥

mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ ।
śruto manomayaḥ koṣastenātmetīritaṃ manaḥ ॥ 68॥

vijñānamātmeti para āhuḥ kṣaṇikavādinaḥ ।
yatovijñānamūlatvaṃ manaso gamyate sphuṭam ॥ 69॥

ahaṃ vṛttiridaṃ vṛttirityantaḥkaraṇaṃ dvidhā ।
vijñānaṃ syādahaṃvṛttiridaṃvṛttirmano bhavet ॥ 70॥

ahaṃpratyayabījatvamidaṃvṛtteritisphuṭam ।
aviditvā svamātmānaṃ bāhyaṃ veda na tu kvacit ॥ 71॥

kṣaṇe kṣaṇe janmanāśāvahaṃvṛttirmitau yataḥ ।
vijñānaṃ kṣaṇikaṃ tena svaprakāśaṃ svato miteḥ ॥ 72॥

vijñānamayakośo'yaṃ jīva ityāgamā jaguḥ ।
sarvasaṃsāra etasya janmanāśasukhādikaḥ ॥ 73॥

vijñānaṃ kṣaṇikaṃ nātmā vidyudabhranimeṣavat ।
anyasyānupalabdhatvācchūnyaṃ mādhyamikā jaguḥ ॥ 74॥

asadevedamityādāvidameva śrutaṃ tataḥ ।
jñānajñeyātmakaṃ sarvaṃ jagadbhrāntiprakalpitam ॥ 75॥

niradhiṣṭhānavibhrānterabhāvādātmano'stitā ।
śūnyasyāpi sasākṣitvādanyathā noktirasya te ॥ 76॥

anyo vijñānamayata ānandamaya āntaraḥ ।
astītyevopalabdhavya iti vaidikadarśanam ॥ 77॥

aṇurmahānmadhyamo vetyevaṃ tatrāpi vādinaḥ ।
bahudhā vivadante hi śrutiyuktisamāśrayāt ॥ 78॥

aṇuṃ vadantyantarālāḥ sūkṣmanāḍīpracārataḥ ।
romṇaḥ sahasrabhāgena tulyāsu pracaratyayam ॥ 79॥

aṇoraṇīyāneṣo'ṇuḥ sūkṣmātsūkṣmataraṃ tviti | aṇutvamāhuḥ śrutayaḥ śataśo'tha sahasraśaḥ ॥ 80॥

vālāgraśatabhāgasya śatadhā kalpitasya ca ।
bhāgo jīvaḥ sa vijñeya iti cāhaparā śrutiḥ ॥ 81॥

digambarā madhyamatvamāhurāpādamastakam ।
caitanyavyāptisaṃdṛṣṭerānakhāgraśruterapi ॥ 82॥

sūkṣmanāḍī pracārastu sūkṣmairavayavairbhavet ।
sthūladehasya hastābhyāṃ kañcukapratimokavat ॥ 83॥

nyūnādhikaśarīreṣu praveśo'pi gamāgamaiḥ ।
ātmāṃśānāṃ bhavettena madhyamatvaṃ suniścitam ॥ 84॥

saṃśasya ghaṭavannāśo bhavatyeva tathā sati ।
kṛtanāśākṛtābhyāgamayoḥ ko vārako bhavet ॥ 85॥

tasmādātmā mahāneva naivāṇurnāpi madhyamaḥ ।
ākāśavatsarvagato niraṃśaḥ śrutisaṃmataḥ ॥ 86॥

ityuktvā tadviśeṣe'pi bahudhā kalahaṃ yayuḥ ।
acidrūpo'tha cidrūpāścidacidrūpa ityapi ॥ 87॥

prābhākarāstārkikāśca prāhurasyācidātmatām ।
ākāśavaddravyamātmā śabdavattadguṇaścitiḥ ॥ 88॥

icchādveṣaprayatnāśca dharmādharmau sukhāsukhe ।
tatsaṃskārāśca tasyaite guṇāścitivadīritāḥ ॥ 89॥

ātmano manasā yoge svādṛṣṭavaśato guṇāḥ ।
jāyante'tha pralīyante suṣupte'dṛṣṭasaṃkṣayāt ॥ 90॥

citimattvāccetano'yamicchādveṣaprayatnavān ।
syāddharmādharmayoḥ kartā bhoktā duḥkhādimattvataḥ ॥ 91॥

yathātra karmavaśataḥ kādādikaṃ mukhādikam ।
tathā lokāntare dehe karmaṇecchādi janyate ॥ 92॥

evaṃ ca sarvagasyāpi sambhavetāṃ gamāgamau ।
karmakāṇḍaḥ samagro'tra pramāṇamiti te'vadan ॥ 93॥

ānandamayakoṣo yaḥ suṣuptau pariśiṣyate ।
aspaṣṭacitsa ātmaiṣāṃ pūrvakośo'sya te guṇāḥ ॥ 94॥

gūḍhaṃ caitanyamutprekṣya bodhābodhasvarūpatām ।
ātmano bruvate bhāṭṭāścidutprekṣyotthitasmṛteḥ ॥ 95॥

jaḍo bhūtvā tadāsvāpsamiti jāḍyasmṛtistadā ।
vinā jāḍyānubhūtiṃ na kathaṃcidupapadyate ॥ 96॥

draṣṭurdṛṣṭeralopaśca śrutaḥ suptau tatastvayam ।
aprakāśaprakāśābhyāmātmā khadyotavadyutaḥ ॥ 97॥

niraṃśasyobhayātmatvaṃ na kathaṃcidghaṭiṣyate ।
tena cidrūpa evātmetyāhuḥ sāṃkhyā vivekinaḥ ॥ 98॥

jāḍyāṃśaḥ prakṛterūpaṃ vikāri triguṇaṃ ca tat ।
cito bhogāpavargārthaṃ prakṛtiḥ sā pravartate ॥ 99॥

asaṅgāyāściterbandhamokṣau bhedāgrahānmatau ।
bandhamokṣavyavasthārthaṃ pūrveṣāmiva cidbhidā ॥ 100॥

mahataḥ paramavyaktamiti prakṛtirucyate ।
śrutāksaṅgatā tadvadasaṅgo hītyataḥ sphuṭā ॥ 101॥

citsannidhau pravṛttāyā prakṛterhi niyāmakam ।
īśvaraṃ bruvate yogāḥ sa jīvebhyaḥ paraḥ śrutaḥ ॥ 102॥

pradhānakṣetrajñapatirguṇeśa iti hi śrutiḥ ।
āraṇyake saṃbhrameṇa hyantaryāmyupapāditaḥ ॥ 103॥

atrāpi kalahāyante vādinaḥ svasvayuktibhiḥ ।
vākyānyapi yathāprajñaṃ dārḍhyāyodāharanti hi ॥ 104॥

kleśakarmavipākaistadāśayairapyasaṃyutaḥ ।
puṃviśeṣo bhavedīśo jīvavatso'pyasaṅgacit ॥ 105॥

tathāpi puṃviśeṣatvādghaṭate'sya niyantṛtā ।
avyavasthau bandhamokṣāvāpatetāmihānyathā ॥ 106॥

bhīṣāsmādityevamādāvasaṅgasya parātmanaḥ ।
śrutaṃ tadyuktamapyasya kleśakarmādyasaṅgamāt ॥ 107॥

jīvānāmapyasaṅgatvātkleśādi na hyathāpi ca ।
vivekāgrahataḥ kleśakarmādi prāgudīritam ॥ 108॥

nityajñānaprayatnecchāguṇānīśasya manvate ।
asaṅgasya niyantṛtvamayuktamiti tārkikāḥ ॥ 109॥

puṃviśeṣatvamapyasya guṇaireva na cānyathā ।
satyakāmaḥ satyasaṃkalpa ityādiśrutirjagau ॥ 110॥

nityajñānādimattve'sya sṛṣṭireva sadā bhavet ।
hiraṇyagarbha īśo'to liṅgadehena saṃyutaḥ ॥ 111॥

udgīthabrāhmaṇe tasya māhātmyamativistṛtam ।
liṅgasattve'pi jīvatvaṃ nāsya karmādyabhāvataḥ ॥ 112॥

sthūladehaṃ vinā liṅgadeho na kvāpi dṛśyate ।
vairājo deha īśo'taḥ sarvato mastakādimān ॥ 113॥

sahasraśīrṣetyevaṃ hi viśvataścakṣurityapi ।
śrutamityāhuraniśaṃ viśvarūpasya cintakāḥ ॥ 114॥

sarvataḥ pāṇipādatve kṛmyāderapi ceśatā ।
tataścaturmukho deva eveśo netaraḥ pumān ॥ 115॥

putrārthaṃ tamupāsīnā evamāhuḥ prajāpatiḥ ।
prajā asṛjatetyādiśrutiścodāharantyamī ॥ 116॥

viṣṇornābheḥ samudbhūto vedhāḥ kamalajastataḥ ।
viṣṇureveśa ityāhurloke bhāgavatā janāḥ ॥ 117॥

śivasya pādāvanveṣṭuṃ śārṅgyaśaktastataḥ śivaḥ ।
īśo na viṣṇurityāhuḥ śaivā āgamamāninaḥ ॥ 118॥

puratrayaṃ sādayituṃ vighneśaṃ so'pyapūjayat ।
vināyakaṃ prāhurīśaṃ gāṇapatyamate ratāḥ ॥ 119॥

evamanye svasvapakṣābhimānenānyathānyathā ।
mantrārthavādakalpādīnāśritya pratipedire ॥ 120॥

antaryāmiṇamārabhya sthāvarānteśavādinaḥ ।
santyaśvatthārkavaṃśādeḥ kuladaivatvadarśanāt ॥ 121॥

tattvaniścayakāmena nyāyāgamavicāriṇām ।
ekaiva pratipattiḥ syātsāpyatra sphuṭamucyate ॥ 122॥

māyāṃ tu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram ।
asyāvayavabhūtaistu vyāptaṃ sarvamidaṃ jagat ॥ 123॥

iti śrutyanusāreṇa nyāyo nirṇaya īśvare ।
tathā satyavirodhaḥ syātsthāvarānteśavādinām ॥ 124॥

māyā ceyaṃ tamorūpā tāpanīye tadīraṇāt ।
anubhūtiṃ tatra mānaṃ pratiyajñe śrutiḥ svayam ॥ 125॥

jaḍaṃ mohātmakaṃ taccetyanubhāvayati śrutiḥ ।
ābālagopaṃ spaṣṭatvādānantyaṃ tasya sābravīt ॥ 126॥

acidātmaghaṭādināṃ yatsvarūpaṃ jaḍaṃ hi tat ।
yatra kuṇṭhībhavedbuddhiḥ sa moha iti laukikāḥ ॥ 127॥

itthaṃ laukikadṛṣṭyaitatsarvairapyanubhūyate ।
yuktidṛṣṭyā tvanirvācyaṃ nāsadāsīditiśruteḥ ॥ 128॥

nāsadāsīdvibhātatvānno sadāsīcca bādhanāt ।
vidyādṛṣṭyā śrutaṃ tucchaṃ tasya nityanivṛttitaḥ ॥ 129॥

tucchānirvacanīyā ca vāstavī cetyasau tridhā ।
jñeyā māyā tribhirbodhaiḥ śrautayauktikalaukikaiḥ ॥ 130॥

asya sattvamasattvaṃ ca jagato darśayatyasau ।
prasāraṇācca saṃkocādyathā citrapaṭastathā ॥ 131॥

asvatantrā hi māyā syādapratītervinā citim ।
svatantrāpi tathaiva syādasaṅgasyānyathākṛteḥ ॥ 132॥

kūṭasthāsaṅgamātmānaṃ jaḍattvena karoti sā ।
cidābhāsasvarūpeṇa jīveśāvapi nirmame ॥ 133॥

kūṭasthamanupāṛtya karoti jagadādikam ।
durghaṭaikavidhāyinyāṃ māyāyāṃ kā camatkṛtiḥ ॥ 134॥

dravatvamudake vahnāvuṣṇyaṃ kāṭhinyamaśmani ।
māyāyā durghaṭatvaṃ ca svataḥ siddhyati nānyathā ॥ 135॥

na vetti māyinaṃ loko yāvattāvaccamatkṛtim ।
dhatte manasi paścāttu māyaiṣetyupaśāmyati ॥ 136॥

prasaranti hi codyāni jagadvastutvavādiṣu ।
na codanīyaṃ māyāyāṃ tasyāccodyaikarūpataḥ ॥ 137॥

codye'pi yadi codyaṃ syāttaccodye codyate mayā ।
parihāryaṃ tataścodyaṃ na punaḥ praticodyatām ॥ 138॥

vismayaikaśarīrāyā māyāyāścodyarūpataḥ ।
anveṣyaḥ parihāro'syā buddhimadbhiḥ prayatnataḥ ॥ 139॥

māyātvameva niśceyamiti cettarhi niścinu ।
lokaprasiddhamāyāyā lakṣaṇaṃ yattadīkṣyatām ॥ 140॥

na nirūpayituṃ śakyā vispaṣṭaṃ bhāsate ca yā ।
sā māyetīndrajālādau lokāḥ sampratipedire ॥ 141॥

spaṣṭaṃ bhāti jagaccedamaśakyaṃ tannirūpaṇam ।
māyāmayaṃ jagattasmādīkṣasvāpakṣapātataḥ ॥ 142॥

nirūpayitumārabdhe nikhilairapi paṇḍitaiḥ ।
ajñānaṃ puratasteṣāṃ bhāti kakṣāsu kāsucit ॥ 143॥

dehendriyādayo bhāvā vīryeṇotpāditāḥ katham ।
kathaṃ vā tatra caitanyamityukte te kimuttaram ॥ 144॥

vīryasyaiṣa svabhāvaścetkathaṃ tadviditaṃ tvayā ।
anvayavyatirekau yau bhagnau tau vyarthavīryataḥ ॥ 145॥

na jānāmi kimapyetadityante śaraṇaṃ tava ।
ata eva mahanto'syāḥ pravadantīndrajālatām ॥ 146॥

etasmānkimivendrajālamaparaṃ yadgarbhavāsasthitam retaścetati hastamastakapadaṃ prodbhūtanānāṅkuram ।
paryāyeṇa śiśutvayauvanajarārogairanekairvṛtam paśyatyatti śṛṇoti jighrati tathā gacchatyathāgacchati ॥ 147॥

dehavadvaṭadhānādau suvicāryāvalokyatām ।
kva dhānā kutra vā vṛkṣastasmānmāyeti niścinu ॥ 148॥

niruktāvabhimānaṃ ye dadhate tārkikādayaḥ ।
harṣamiśrādibhiste tu khaṇḍanādau suśikṣitāḥ ॥ 149॥

acintyāḥ khalu ye bhāvā na tāṃstarkeṣu yojayet ।
acintyaracanārūpaṃ manasāpi jagatkhalu ॥ 150॥

acintyaracanāśaktibījaṃ māyeti niścinu ।
māyābījaṃ tadevaikaṃ suṣuptāvanubhūyate ॥ 151॥

jāgratsvapnajagattatra līnaṃ bīja iva drumaḥ ।
tasmādaśeṣajagato vāsanāstatra saṃsthitāḥ ॥ 152॥

yā buddhivāsanāstāsu caitanyaṃ pratibimbati ।
meghākāśavadaspaṣṭaścidābhāso'numīyatām ॥ 153॥

sābhāsameva tadbījaṃ dhīrūpeṇa prarohati ।
ato buddhau cidābhāso vispaṣṭaṃ pratibhāsate ॥ 154॥

māyābhāsena jīveśau karotīti śrutau śrutam ।
meghākāśajalākāśāviva tau suvyavasthitau ॥ 155॥

meghavadvartate māyā meghasthitatuṣāravat ।
dhīvāsanāścidābhāsastuṣārasthakhavatsthitaḥ ॥ 156॥

māyādhīnaścidābhāsaḥ śrutau māyī maheśvaraḥ ।
antaryāmī ca sarvajño jagadyoniḥ sa eva hi ॥ 157॥

sauṣuptamānandamayaṃ prakramyaivaṃ śrutirjagau ।
eṣa sarveśvara iti so'yaṃ vedokta īśvaraḥ ॥ 158॥

sarvajñatvādike tasya naiva vipratipadyatām ।
śrautārthasyāvitarkyatvānmāyāyāṃ sarvasambhavāt ॥ 159॥

ayaṃ yatsṛjate viśvaṃ tadanyathayituṃ pumān ।
na ko'pi śaktastenāyaṃ sarveśvara iti īritaḥ ॥ 160॥

aśeṣaprāṇibuddhīnāṃ vāsanāstatra saṃsthitāḥ ।
tābhiḥ kroḍīkṛtaṃ sarvaṃ tena sarvajña īritaḥ ॥ 161॥

vāsanānāṃ parokṣatvātsarvajñatvaṃ na hīkṣyate ।
sarvabuddhiṣu taddṛṣṭvā vāsanāsvanumīyatām ॥ 162॥

vijñānamayamukhyeṣu koṣeṣvanyatra caiva hi ।
antastiṣṭhanyamayati tenāntaryāmitāṃ vrajet ॥ 163॥

buddhau tiṣṭhannāntaro'syādhiyānīkṣyaśca dhīvapuḥ ।
dhiyamantaryamayatītyevaṃ vedena ghoṣitam ॥ 164॥

tantuḥ paṭe sthito yadvadupādānatayā tathā ।
sarvopādānarūpatvātsarvatrāyamavasthitaḥ ॥ 165॥

paṭādapyāntarastantustantorapyaṃśurāntaraḥ ।
āntaratvasya viśrāntiryatrāsāvanumīyatām ॥ 166॥

dvitryāntaratvakakṣāṇāṃ darśane'pyayamāntaraḥ ।
na vīkṣyate tato yuktiśrutibhyāmeva nirṇayaḥ ॥ 167॥

paṭarūpeṇa saṃsthānātpaṭastantorvapuryathā ।
sarvarūpeṇa saṃsthānātsarvamasya vapustathā ॥ 168॥

tantoḥ saṃkocavistāracalanādau paṭastathā ।
avaśyameva bhavati na svātantryaṃ paṭe manāk ॥ 169॥

tathāntaryāmyayaṃ yatra yayā vāsanayā yathā ।
vikrīyate tathāvaśyaṃ bhavatyeva na saṃśayaḥ ॥ 170॥

īśvaraḥ sarvabhūtānāṃ hṛddeśe'rjuna ! tiṣṭhati ।
bhrāmayansarvabhūtāni yantrārūḍhāni māyayā ॥ 171॥

sarvabhūtāni vijñānamayāste hṛdaye sthitāḥ ।
tadupādānabhūteśastatra vikriyate khalu ॥ 172॥

dehādipañjaraṃ yantraṃ tadāroho'bhimānitā ।
vihitapratisiddheṣu pravṛttirbhramaṇaṃ bhavet ॥ 173॥

vijñānamayarūpeṇa tatpravṛttisvarūpataḥ ।
svaśaktyeśo vikriyate māyayā bhrāmaṇaṃ hi tat ॥ 174॥

antaryamayatītyuktyā yamevārthaḥ śrutau śrutaḥ ।
pṛthivyādiṣu sarvatra nyāyo'yaṃ yojyatāṃ dhiyā ॥ 175॥

jānāmi dharmaṃ na ca me pravṛtti̱-rjānāmyadharmaṃ na ca me nivṛttiḥ ।
kenāpi devena hṛdi sthitena yathā niyukto'smi tathā karomi ॥ 176॥

nārthaḥ puruṣakāreṇetyevaṃ mā śaṃkyatāṃ yataḥ ।
īśaḥ puruṣakārasya rūpeṇāpi vivartate ॥ 177॥

īdṛgbodheneśvarasya pravṛttirmaiva vāryatām ।
tathāpīśasya bodhena svātmāsaṅgatvadhījaniḥ ॥ 178॥

tāvatā muktirityāhuḥ śrutayaḥ smṛtayastathā ।
śrutismṛtī mamaivājñe ityapīśvarabhāṣitam ॥ 179॥

ājñāyā bhītihetutvaṃ bhīṣāsmāditi hi śrutam ।
sarveśvaratvametatsyādantaryāmitvataḥ pṛthak ॥ 180॥

etasya vā akṣarasya praśāsana iti śrutiḥ ।
antaḥ praviṣṭaḥ śāstāyaṃ janānāmiti ca śrutiḥ ॥ 181॥

jagadyonirbhavedeṣa prabhavāpyayakṛdyataḥ ।
āvirbhāvatirobhāvāvutpattipralayau matau ॥ 182॥

āvirbhāvayati svasminvilīnaṃ sakalaṃ jagat ।
prāṇikarmavaśādeṣa paṭo yadvatprasāritaḥ ॥ 183॥

punastirobhāvayati svātmanyevākhilaṃ jagat ।
prāṇikarmakṣayavaśātsaṃkocitapaṭo yathā ॥ 184॥

rātrighasrau suptibodhāvunmīlananimīlane ।
tūṣṇīṃbhāvamanorājye iva sṛṣṭilayāvimau ॥ 185॥

āvirbhāvatirobhāvaśaktimattvena hetunā ।
ārambhapariṇāmādicodyānāṃ nātra sambhavaḥ ॥ 186॥

acetanānāṃ hetuḥ syājjāḍyāṃśeneśvarastathā ।
cidābhāsāṃśatastveṣa jīvānāṃ kāraṇaṃ bhavet ॥ 187॥

tamaḥ pradhānaḥ kṣetrāṇāṃ citpradhānāścidātmanām ।
paraḥ kāraṇatāmeti bhāvanājñānakarmabhiḥ ॥ 188॥

iti vārtikakāreṇa jaḍacetanahetutā ।
paramātmana evoktā neśvarasyeti cecchhṛṇu ॥ 189॥

anyonyādhyāsamatrāpi jīvakūṭasthayoriva ।
īśvarabrahmaṇoḥ siddhaṃ kṛtvā brūte sureśvaraḥ ॥ 190॥

satyaṃ jñānamanantaṃ yadbrahma tasmātsamutthitāḥ ।
khaṃ vāyvagnijalorvyoṣadhyannadehāḥ iti śrutiḥ ॥ 191॥

āpātadṛṣṭitastatra brahmaṇo bhāti hetutā ।
hetośca satyatā tasmādanyonyādhyāsa iṣyate ॥ 192॥

anyonyādhyāsarūpo'sāvannaliptaḥ paṭo yathā ।
ghaṭṭitenaikatāmeti tadvadbhrāntaikatāṃgataḥ ॥ 193॥

meghākāśamahākāśau vivicyete na pāmaraiḥ ।
tadvadbrahmaeśayoraikyaṃ paśyantyāpātadarśinaḥ ॥ 194॥

upakramādibhirliṅgaistātparyasya vicāraṇāt ।
asaṅgaṃ brahma māyāvī sṛjatyeṣa maheśvaraḥ ॥ 195॥

satyaṃ jñānamanantaṃ cetyupakramyopasaṃhṛtaḥ ।
yato vāco nivartante ityasaṅgatvanirṇayaḥ ॥ 196॥

māyī sṛjati viśvaṃ saṃniruddhastatra māyayā ।
anya ityaparā brūte śrutisteneśvaraḥ sṛjet ॥ 197॥

ānandamaya īśo'yaṃ bahu syāmityavaikṣata ।
hiraṇyagarbharūpo'bhūtsuptiḥ svapno yathā bhavet ॥ 198॥

krameṇa yugapadvaiṣā sṛṣṭirjñeyā yathāśruti ।
dvividhaśrutisadbhāvāddvividhasvapnadarśanāt ॥ 199॥

sūtrātmā sūkṣmadehākhyaḥ sarvajīvaghanātmakaḥ ।
sarvāhaṃmānadhāritvātkriyājñānādiśaktimān ॥ 200॥

pratyūṣe vā pradoṣe vā magno mande tamasyayam ।
loko bhāti yathā tadvadaspaṣṭaṃ jagadīkṣyate ॥ 201॥

sarvato lāñchito masyā yathā syādghaṭṭitaḥ paṭaḥ ।
sūkṣmākāraistatheśasya vapuḥ sarvatra lāñchitam ॥ 202॥

śasyaṃ vā śākajātaṃ vā sarvato'ṅkuritaṃ yathā ।
komalaṃ tadvadevaiṣa pelavo jagadaṅkuraḥ ॥ 203॥

ātapābhātaloko vā paṭo vā varṇapūritaḥ ।
śasyaṃ vā phalitaṃ yadavattathā spaṣṭavapurvirāṭ ॥ 204॥

viśvarūpādhyāya eṣa uktaḥ sūkte'pi pauruṣe ।
dhātrādistambaparyantānetasyāvayavān viduḥ ॥ 205॥

īśasūtravirāṭvedhoviṣṇurudraendravahnayaḥ ।
vighnabhairavamairālamārikā yakṣarākṣasāḥ ॥ 206॥

viprakṣatriyaviṭśūdrā gavāśvamṛgapakṣiṇaḥ ।
aśvatthavaṭacūtādyā yavavṛhitṛṇādayaḥ ॥ 207॥

jalapāṣāṇamṛtkāṣṭhavāsyākuddālakādayaḥ ।
īśvarāḥ sarva evaite pūjitāḥ phaladāyinaḥ ॥ 208॥

yathā yathopāsate taṃ phalamīyustathā tathā ।
phalotkarṣāpakarṣau tu pūjyapūjānusārataḥ ॥ 209॥

muktistu brahmatattvasya jñānādeva na cānyathā ।
svaprabodhaṃ vinā naiva svasvapnaṃ hīyate yathā ॥ 210॥

advitīyabrahmatattve svapno'yamakhilaṃ jagat ।
īśajīvādrūpeṇa cetanācetanātmakam ॥ 211॥

ānandamayavijñānamayāvīśvarajīvakau ।
māyayā kalpitāvetau tābhyāṃ sarvaṃ prakalpitam ॥ 212॥

īkṣaṇādipraveśāntā sṛṣṭirīśena kalpitā ।
jāgradādivimokṣāntaḥ saṃsāro jīvakalpitaḥ ॥ 213॥

advitīyaṃ brahmatattvamasaṅgaṃ tanna jānate ।
jīvaeśayormāyikayorvṛthaiva kalahaṃ yayuḥ ॥ 214॥

jñātvā sadā tattvaniṣṭhānanumodāmahe vayam ।
anuśocāma evānyānna bhrāntairvivadāmahe ॥ 215॥

tṛṇārcakādiyogāntā īśvarabhrāntimāśritāḥ ।
lokāyatādisāṃkhyāntā jīvavibhrāntimāśritāḥ ॥ 216॥

advitīyabrahmatattvaṃ na jānanti yadā tadā ।
bhrāntā evākhilāsteṣāṃ kva muktiḥ kveha vā sukham ॥ 217॥

uttamādhamabhāvaścetteṣāṃ syādastu tena kim ।
svapnastharājyabhikṣābhyāṃ na buddhaḥ spṛśyate khalu ॥ 218॥

tasmānmumukṣibhirnaiva matirjīveśavādayoḥ ।
kāryā kiṃtu brahmatattvaṃ vicārya budhyatāṃ ca tat ॥ 219॥

pūrvapakṣatayā tau cettattvaniścayahetutām ।
prāpnuto'stu nimajjasya tayornaitāvatā vaśaḥ ॥ 220॥

asaṅgacidvibhurjīvaḥ sāṃkhyoktastādṛgīśvaraḥ ।
yogoktastattvamorarthau śuddhau tāviti cecchṛṇu ॥ 221॥

na tattvamorubhāvārthāvasmatsiddhāntatāṃ gatau ।
advaitabodhanāyaiva sā kakṣā kācidiṣyate ॥ 222॥

anādimāyayā bhrāntā jīveśau suvilakṣaṇau ।
manyante tadvyudāsāya kevalaṃ śodhanaṃ tayoḥ ॥ 223॥

ata evātra dṛṣṭānto yogyaḥ prāksamyagīritaḥ ।
ghaṭākāśamahākāśajalākāśābhrakhātmakaḥ ॥ 224॥

jalābhropādhyadhīne te jalākāśābhrakhe tayoḥ ।
ādhārau tu ghaṭākāśamahākāśau sunirmalau ॥ 225॥

evamānandavijñānamayau māyādhiyorvaśau ।
tadadhiṣṭhānakūṭasthabrahmaṇī tu sunirmale ॥ 226॥

etatkakṣopayogena sāṃkhyayogau matau yadi ।
deho'nnamayakakṣatvādātmatvenābhyupeyatām ॥ 227॥

ātmabhedo jagatsatyamīśo'nya iti cettrayam ।
tyajyate taistadā sāṃkhyayogavedāntasaṃmatiḥ ॥ 228॥

jīvāsaṅgatvamātreṇa kṛtārtha iti cettadā ।
srakcandanādinityatvamātreṇāpi kṛtārthatā ॥ 229॥

yathā sragādinityatvaṃ duḥsampādyaṃ tathātmanaḥ ।
asaṅgatvaṃ na sambhāvyaṃ jīvatorjagadīśayoḥ ॥ 230॥

avaśyaṃ prakṛtiḥ saṅgaṃ purevāpādayettathā ।
niyacchatyetamīśo'pi ko'sya mokṣastathā sati ॥ 231॥

avivekakṛtaḥ saṅgo niyamaśceti cettadā ।
balādāpatito māyāvādaḥ sāṃkhyasya durmateḥ ॥ 232॥

bandhamokṣavyavasthārthamātmanānātvamiṣyatām ।
iti cenna yato māyā vyavasthāpayituṃ kṣamā ॥ 233॥

durghaṭaṃ ghaṭayāmīti viruddhaṃ kiṃ na paśyasi ।
vāstavau bandhamokṣau tu śrutirna sahatetarām ॥ 234॥

na nirodho na cotpattirna baddho na ca sādhakaḥ ।
na mumukṣurna vai mukta ityeṣā paramārthatā ॥ 235॥

māyākhyāyā kāmadhenorvatsau jīveśvarāvubhau ।
yathecchaṃ pibatāṃ dvaitaṃ tattvaṃ tvadvaitameva hi ॥ 236॥

kūṭasthabrahmaṇorbhedo nāmamātrādṛte na hi ।
ghaṭākāśamahākāśau viyujyete na hi kvacit ॥ 237॥

yadadvaitaṃ śrutaṃ sṛṣṭeḥ prāktadevādya copari ।
muktāvapi vṛthā māyā bhrāmayatyakhilān janān ॥ 238॥

ye vadantītthamete'pi bhrāmyante'vidyayātra kim ।
na yathā pūrvameteṣāmatra bhrānteradarśanāt ॥ 239॥

aihikāmuṣmikaḥ sarvaḥ saṃsāro vāstavastataḥ ।
na bhāti nāsti cādvaitamityajñāniviniścayaḥ ॥ 240॥

jñānīnāṃ viparīto'smānniścayaḥ samyagīkṣyate ।
svasvaniścayato baddho mukto'haṃ veti manyate ॥ 241॥

nādvaitamaparokṣaṃ cenna cidrūpeṇa bhāsanāt ।
aśeṣeṇa na bhātaṃ ceddvaitaṃ kiṃ bhāsate'khilam ॥ 242॥

diṅmātreṇa vibhānaṃ tu dvayorapi samaṃ khalu ।
dvaitasiddhivadadvaitasiddhistvetāvatā na kim ॥ 243॥

dvaitena hīnamadvaitaṃ dvaitajñāne kathaṃ tvidam ।
cidbhānaṃ tvavirodhyasya dvaitasyāto'same ubhe ॥ 244॥

evaṃ tarhi śṛṇu dvaitamasanmāyāmayatvataḥ ।
tena vāstavamadvaitaṃ pariśeṣādvibhāsate ॥ 245॥

acintyaracanārūpaṃ māyaiva sakalaṃ jagat ।
iti niścitya vastutvamadvaite pariśeṣyatām ॥ 246॥

punardvaitasya vastutvaṃ bhāti cettvaṃ tathā punaḥ ।
pariśīlaya ko vātra prayāsastena te vada ॥ 247॥

kiyantaṃ kālamiti cetkhedo'yaṃ dvaita iṣyatām ।
advaite tu na yukto'yaṃ sarvānārthanivāraṇāt ॥ 248॥

kṣutpipāsādayo dṛṣṭā yathāpūrvaṃ mayīti cet ।
macchabdavācye'haṅkāre dṛśyatāṃ neti ko vadet ॥ 249॥

cidrūpe'pi prasajyeran tādātmyādhyāsato yadi ।
mādhyāsaṃ kuru kintu tvaṃ vivekaṃ kuru sarvadā ॥ 250॥

jhaṭityadhyāsa āyāti dṛḍhavāsanayeti cet ।
āvartayetdvivekaṃ ca dṛḍhaṃ vāsayituṃ sadā ॥ 251॥

viveke dvaitamithyātvaṃ yuktyai veti na maṇyatām ।
acintyaracanātvasyānubhūtirhi svasākṣikī ॥ 252॥

cidapyacintyaracanā yadi tarhyastu no vayam ।
citiṃ svacintyaracanāṃ brūmo nityatvakāraṇāt ॥ 253॥

prāgabhāvo nānubhūtaściternityā tataścitiḥ ।
dvaitasya prāgabhāvastu caitanyenānubhūyate ॥ 254॥

prāgabhāvayutaṃ dvaitaṃ racyate hi ghaṭādivat ।
tathāpi racanā cintyā mithyā tenendrajālavat ॥ 255॥

citpratyakṣā tato'nyasya mithyātvaṃ cānubhūyate ।
nādvaitamaparokṣaṃ cetyetanna vyāhataṃ katham ॥ 256॥

itthaṃ jñātvāpyasantuṣṭāḥ kecitkuta itīrya tām ।
cārvākādeḥ prabuddhasyāpyātmā dehaḥ kuto vada ॥ 257॥

samyagvicāro nāstyasya dhīdoṣāditi cettathā ।
asantuṣṭāśca śāstrārthaṃ na tvīkṣante viśeṣataḥ ॥ 258॥

yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ ।
iti śrautaṃ phalaṃ dṛṣṭaṃ neti ceddṛṣṭameva tat ॥ 259॥

yadā sarve prabhidyante hṛdayagranthayastviti ।
kāmā granthisvarūpeṇa vyākhyātā vākyaśeṣataḥ ॥ 260॥

ahaṅkāracidātmānavīkīkṛtyāvivekataḥ ।
idaṃ me syādidaṃ me syāditīcchāḥ kāmaśabditāḥ ॥ 261॥

apraveśya cidātmānaṃ pṛthakpaśyannahaṅkṛtim ।
icchastu koṭivastūni na bādho granthibhedataḥ ॥ 262॥

granthibhede'pi sambhāvyā icchāḥ prārabdhadoṣataḥ ।
budhvāpi pāpabāhulyādasantoṣo yathā tava ॥ 263॥

ahaṅkāragatecchādyairdehavyādhidibhistathā ।
vṛkṣādijanmanāśairvā cidrūpātmani kiṃ bhavet ॥ 264॥

granthibhedātpurāpyevamiti cettanna vismara ।
ayameva granthibhedastava tena kṛtī bhavān ॥ 265॥

naivaṃ jānanti mūḍhāścetso'yaṃ granthirnacāparaḥ ।
granthitadbhedamātreṇa vaiṣamyaṃ mūḍhabuddhayoḥ ॥ 266॥

pravṛttau vā nivṛttau vā dehendriyamanodhiyām ।
na kiṃcidapi vaiṣamyamastyajñānivibuddhayoḥ ॥ 267॥

vrātyaśrotriyayorvedapāṭhāpāṭhakṛtābhidā ।
nāhārādavasti bhedaḥ so'yaṃ nyāyo'tra yojyatām ॥ 268॥

na dveṣṭi sampravṛttāni na nivṛttāni kāṅkṣati ।
udāsīnavadāsīna iti granthibhidocyate ॥ 269॥

audāsīnyaṃ vidheyaṃ cedvacchaśabda vyarthatā tadā ।
na śaktā hyasya dehādyā iti cedroga eva saḥ ॥ 270॥

tattvabodhaṃ kṣayavyādhiṃ manyante ye mahādhiyaḥ ।
teṣaṃ prajñātiviśadā kiṃ teṣāṃ duḥśakaṃ vada ॥ 271॥

bharatāderapravṛttiḥ purāṇokteti cettadā ।
jakṣatkrīḍanratiṃ vindannityaśrauṣīrna kiṃ śrutim ॥ 272॥

na hyāhārādi santyajya bharatādyāḥ sthitāḥ kvacit ।
kāṣṭhapāṣāṇavatkintu saṅgabhītā udāsate ॥ 273॥

saṅgī hi bādhyate loke niḥsaṅgaḥ sukhamaśnute ।
tena saṅgaḥ parityājyaḥ sarvadā sukhamicchatā ॥ 274॥

ajñātvā śāstrahṛdayaṃ mūḍho vaktyanyathānyathā ।
mūrkhāṇāṃ nirṇaya svāstāmasmatsiddhānta ucyate ॥ 275॥

vairāgyabodhoparamāḥ sahāyāste parasparam ।
prāyeṇa saha vartante viyujyante kvacitkvacit ॥ 276॥

hetusvarūpakāryāṇi bhinnānyeṣāmasaṃkaraḥ ।
yathāvadavagantavyaḥ śāstrārthapravivicyatā ॥ 277॥

doṣadṛṣṭirjihāsā ca punarbhogeṣvadīnatā ।
asādhāraṇahetvādyā vairāgyasya trayo'pyamī ॥ 278॥

śravaṇāditrayaṃ tadvattattvamitthāvivecanam ।
punargrantheranudayo bodhasyete trayo matāḥ ॥ 279॥

yamādirdhīnirodhaśca vyavahārasya saṃkṣayaḥ ।
syurhetvādyā uparaterityasaṃkara īritaḥ ॥ 280॥

tattvabodhaḥ pradhānaṃ syātsākṣānmokṣa pradatvataḥ ।
bodhopakāriṇāvetau vairāgyoparamāvubhau ॥ 281॥

trayo'pyatyantapakvāścenmahatastapasaḥ phalam ।
duritena kvacitkiṃcitkadācitpratibadhyate ॥ 282॥

vairāgyoparatī pūrṇe bodhastu pratibadhyate ।
yasya tasya na mokṣo'sti puṇyalokastapobalāt ॥ 283॥

pūrṇe bodhe tadanyau dvau pratibaddhau yadā tadā ।
mokṣo viniścitaḥ kintu dṛṣṭaduḥkhaṃ na naśyati ॥ 284॥

brahmalokatṛṇīkāro vairāgyasyāvadhirmataḥ ।
dehātmavatparātmatvadārḍhye bodhaḥ samāpyate ॥ 285॥

suptivadvismṛtiḥ sīmā bhaveduparamasya hi ।
diśānayā viniśceyaṃ tāratamyamavāntaram ॥ 286॥

ārabdhakarmanānātvādbuddhānāmanyathānyathā ।
vartanantena śāstrārthe bhramitavyaṃ na paṇḍitaiḥ ॥ 287॥

svasvakarmānusāreṇa vartatantāṃ te yathā tathā ।
aviśiṣṭaḥ sarvabodhaḥ samā muktiriti sthitiḥ ॥ 288॥

jagaccitraṃ svacaitanye paṭe citramivārpitam ।
māyayā tadapekṣaiva caitanye pariśiṣyatām ॥ 289॥

citradīpamimaṃ nityaṃ ye'nusandadhate budhāḥ ।
paśyanto'pi jagaccitraṃ te muhyanti na pūrvavat ॥ 290॥

iti citradīponāma ṣaṣṭhaḥ paricchedaḥ ॥ 6॥

Kapitel 7 Tṛpti-dīpa-prakaraṇa – Die Lampe der Erfüllung

ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ ।
kimicchankasya kāmāya śarīramanusaṃjvaret ॥ 1॥

asyāḥ śruterabhiprāyaḥ samyagatra vicāryate ।
jīvanmuktasya yā tṛptiḥ sā tena viśadāyate ॥ 2॥

māyābhāsena jīveśau karotīti śrutatvataḥ ।
kalpitāveva jīveśau tābhyāṃ sarvaṃ prakalpitam ॥ 3॥

īkṣaṇādipraveśāntā sṛṣṭirīśena kalpitā ।
jāgradādivimokṣāntaḥ saṃsāro jīvakalpitaḥ ॥ 4॥

bhramādhiṣṭhānabhūtātmā kūṭasthāsaṅgacidvapuḥ ।
anyonyādhyāsato'saṅgadhīsthajīvo'tra pūruṣaḥ ॥ 5॥

sādhiṣṭhāno vimokṣādau jīvo'dhikriyate na tu ।
kevalo niradhiṣṭhānavibhrānteḥ kvāpyasiddhitaḥ ॥ 6॥

adhiṣṭhānāṃśasaṃyuktaṃ bhramāṃśamavalambate ।
yadā tadāhaṃ saṃsārītyevaṃ jīvo'timanyate ॥ 7॥

bhramāṃśasya tiraskārādadhiṣṭhānapradhānatā ।
yadā tadā cidātmāhamasaṅgo'smīti buddhyate ॥ 8॥

nāsaṅge'haṃkṛtiryuktā kathamasmīti cecchṛṇu ।
eko mukhyo dvāvamukhyāvityarthastrividho'hamaḥ ॥ 9॥

anyonyādhyāsarūpeṇa kūṭasthābhāsayorvapuḥ ।
ekībhūya bhavenmukhyastatra mūḍhaiḥ prapūjyate ॥ 10॥

pṛthagābhāsakūṭasthāvamukhyau tatra tattvavit ।
paryāyeṇa prayuṅkte'haṃśabdaṃ loke ca vaidike ॥ 11॥

laukikavyavahāre'haṃ gacchāmītyādike budhaḥ ।
vivicyaiva cidābhāsaṃ kūṭasthāttaṃ vivakṣati ॥ 12॥

asaṅgo'haṃ cidātmāhamiti śāstrīyadṛṣṭitaḥ ।
ahaṃśabdaṃ prayuṅkteyaṃ kūṭasthe kevale budhaḥ ॥ 13॥

jñānitājñānite tvātmābhāsasyaiva na cātmanaḥ ।
tathā ca kathamābhāsaḥ kūṭastho'smīti buddhyatām ॥ 14॥

nāyaṃ doṣaścidābhāsaḥ kūṭasthaikasvabhāvavān ।
ābhāsatvasya mithyātvātkūṭasthatvāvaśeṣaṇāt ॥ 15॥

kūṭastho'smīti bodho'pi mithyā cenneti ko vadet ।
na hi satyatayābhīṣṭaṃ rajjusarpavisarpaṇam ॥ 16॥

tādṛśenāpi bodhena saṃsāro vinivartate ।
yakṣānurūpo hi balirityāhurlaukikā janāḥ ॥ 17॥

tasmādābhāsapuruṣaḥ sakūṭastho vivicya tam ।
kūṭastho'smīti vijñātumarhatītyabhyadhāt śrutiḥ ॥ 18॥

asaṃdigdha aviparyasta bodho deha ātmanīkṣyate ।
tadvadatreti nirṇetumayamityabhidhīyate ॥ 19॥

dehātmajñānavajjñānaṃ dehātmajñānabādhakam ।
ātmanyeva bhavedyasya sa necchannapi mucyate ॥ 20॥

ayamityaparokṣatvamucyate cettaducyatām ।
svayaṃprakāśacaitanyamaparokṣaṃ sadā yataḥ ॥ 21॥

parokṣamaparokṣaṃ ca jñānamajñānamityadaḥ ।
nityāparokṣarūpe'pi dvayaṃ syāddaśame yathā ॥ 22॥

navasaṃkhyāhṛtajñāno daśamo vibhramāttadā ।
na vetti daśamo'smīti vīkṣyamāṇo'pi tānnava ॥ 23॥

na bhāti nāsti daśama iti svaṃ dahamaṃ tadā ।
matvā vakti tadajñānakṛtamāvaraṇaṃ viduḥ ॥ 24॥

nadyāṃ mamāra daśama iti śocanpraroditi ।
ajñānakṛtavikṣepaṃ rodanādiṃ vidurbudhaḥ ॥ 25॥

na mṛto daśamo'stīti śrutvāptavacanaṃ tadā ।
parokṣatvena daśamaṃ vetti svargādilokavat ॥ 26॥

tvameva daśamo'sīti gaṇayitvā pradarśitaḥ ।
aparokṣatayā jñātvā hṛṣyatyeva na roditi ॥ 27॥

ajñāna avṛtivikṣepa dvividhā jñāna tṛptayaḥ ।
śokāpagama ityete yojanīyāścidātmani ॥ 28॥

saṃsārāsaktacittaḥ saṃścidābhāsaḥ kadācana ।
svayaṃprakāśakūṭasthaṃ svatattvaṃ naiva vettyayam ॥ 29॥

na bhāti nāsti kūṭastha iti vakti prasaṅgataḥ ।
kartā bhoktāhamasmīti vikṣepaṃ pratipadyate ॥ 30॥

asti kūṭastha ityādau parokṣaṃ vetti vārttayā ।
paścātkūṭastha evāsmītyevaṃ vetti vicārataḥ ॥ 31॥

kartā bhoktetyevamādiśokajātaṃ pramuñcati ।
kṛtaṃ kṛtyaṃ prāpaṇīyaṃ prāptamityeva tuṣyati ॥ 32॥

ajñānamāvṛtistadvadvikṣepaśca parokṣadhīḥ ।
aparokṣamatiḥ śokamokṣastṛptirniraṅkuśā ॥ 33॥

saptāvasthā imāḥ santi cidābhāsasya tāsvimau ।
bandhamokṣau sthitau tatra tisro bandhakṛtaḥ smṛtāḥ ॥ 34॥

na jānāmītyudāsīnavyavahārasya kāraṇam ।
vicāraprāgabhāvena yuktamajñānamīritam ॥ 35॥

amārgeṇa vicāryātha nāsti no bhāti cetyasau ।
viparītavyavahṛtirāvṛteḥ kāryamiṣyate ॥ 36॥

dehadvayacidābhāsarūpo vikṣepa īritaḥ ।
kartṛtvādyakhilaḥ śokaḥ saṃsārākhyo'sya bandhakaḥ ॥ 37॥

ajñānamāvṛtiścaite vikṣepātprākprasiddhyataḥ ।
yadyapyathāpyavasthete vikṣepasyaiva nātmanaḥ ॥ 38॥

vikṣepotpattitaḥ pūrvamapi vikṣepasaṃskṛtiḥ ।
astyeva tadavasthātvamaviruddhaṃ tatastayoḥ ॥ 39॥

brahmaṇyāropitatvena brahmāvasthe ime iti ।
naśaṅkanīyaṃ sarvāsāṃ brahmaṇyevādhiropaṇāt ॥ 40॥

saṃsāryahaṃ vibuddho'haṃ niḥśokastuṣṭa ityapi ।
jīvagā uttarāvasthā bhānti na brahmagā yadi ॥ 41॥

tarhyajño'haṃ brahmasattvabhāne maddṛṣṭito na hi ।
iti pūrve avasthe ca bhāsete jīvage khalu ॥ 42॥

ajñānasyāśrayo brahmetyadhiṣṭhānatayā jaguḥ ।
jīvāvasthātvamajñānābhimānitvādavādiṣam ॥ 43॥

jñānadvayena naṣṭe'sminnajñāne tatkṛtāvṛtiḥ ।
na bhāti nāsti cetyeṣā dvividhāpi vinaśyati ॥ 44॥

parokṣajñānato naśyedasattvāvṛttihetutā ।
aparokṣajñānanāśyā hyabhānāvṛttihetutā ॥ 45॥

abhānāvaraṇe naṣṭe jīvatvāropasaṃkṣayāt ।
kartṛtvādyakhilaḥ śokaḥ saṃsārākhyaḥ nivartate ॥ 46॥

nivṛtte sarvasaṃsāre nityamuktatvabhāsanāt ।
niraṅkuśā bhavettṛptiḥ punaḥ śokāsamudbhavāt ॥ 47॥

aparokṣajñānaśokanivṛttākhye ubhe ime ।
avasthe jīvage brūte ātmānaṃ cediti śrutiḥ ॥ 48॥

ayamityaparokṣatvamuktaṃ taddvividhaṃ bhavet ।
viṣayasvaprakāśatvāddhiyāpyevaṃ tadīkṣaṇāt ॥ 49॥

parokṣajñānakāle'pi viṣayasvaprakāśatā ।
samābrahma svaprakāśamastītyevaṃ vibodhanāt ॥ 50॥

ahaṃ brahmetyanullikhya brahmāstītyevamullikht ।
parokṣajñānametaṃ na bhrāntaṃ bādhānirūpaṇāt ॥ 51॥

brahma nāstīti mānaṃ cetsyādbādhyeta tadā dhruvam ।
na caivaṃ prabalaṃ manaṃ paśyāmo'to na bādhyate ॥ 52॥

vyaktyanullekhamātreṇa bhramatve svargadhīrapi ।
bhrāntiḥ syādvyaktyanullekhātsāmānyollekhadarśanāt ॥ 53॥

aparokṣatva yogyasya na parokṣamatirbhramaḥ ।
parokṣamityanullekhādarthātpārokṣyasambhavāt ॥ 54॥

aṃśāgṛhītirbhrāntiśced ghaṭajñāṃ bhramo bhavet ।
niraṃśasyāpi saṃśatvaṃ vyāvartyāṃśavibhedataḥ ॥ 55॥

asatvāṃśo nivarteta parokṣajñānatastathā ।
abhānāṃśanivṛttiḥ syādaparokṣadhiyā kṛtā ॥ 56॥

daśamo'stītyavibhrāntaṃ parokṣajñānamīkṣyate ।
brahmāstītyapi tadvatsyādajñānāvaraṇaṃ samam ॥ 57॥

ātmā brahmeti vākyārthe niḥśeṣeṇa vicārite ।
vyaktirullikhyate yadvaddaśamastvamasītyataḥ ॥ 58॥

daśamaḥ ka iti praśne tvameveti nirākṛte ।
gaṇayitvā svena saha svameva daśamaṃ smaret ॥ 59॥

daśamo'smīti vākyotthā na dhīrasya vihanyate ।
ādimadhyāvasāneṣu na navatvasya saṃśayaḥ ॥ 60॥

sadevetyādivākyena brahmasattvaṃ parokṣataḥ ।
gṛhītvā tattvamasyādivākyādvyaktiṃ samullikhet ॥ 61॥

ādi madhyāvasāneṣu svasya brahmatvadhīriyam ।
naiva vyabhicarettasmādāparokṣaṃ pratiṣṭhitam ॥ 62॥

janmādikāraṇatvākhyalakṣaṇena bhṛguḥ purā ।
parokṣeṇa gṛhītvātha vicārāt vyaktimaikṣata ॥ 63॥

yadyapi tvamasītyatra vākyaṃ noce bhṛgoḥ pitā ।
tathāpyannaṃ prāṇamiti vicāryasthalamuktavān ॥ 64॥

annaprāṇādi koṣeṣu suvicārya punaḥ punaḥ ।
ānandavyaktimīkṣitvā brahmalakṣāpyayūyujat ॥ 65॥

satyaṃ jñānamanantaṃ cetyevaṃ brahmasvalakṣaṇam ।
uktvā guhāhitatvena kośeṣvetat pradarśitam ॥ 66॥

pārokṣyeṇa vibudhyendro ya ātmeyādilakṣaṇāt ।
aparokṣīkartumicchaṃścaturvāraṃ guruṃ yayau ॥ 67॥

ātmā vā iadamityādau parokṣaṃ brahmalakṣitam ।
adhyāropāpavādābhyāṃ prajñānaṃ brahma darśitam ॥ 68॥

avāntareṇa vākyena parokṣabrahmadhīrbhavet ।
sarvatraiva mahāvākyavicārāttvaparokṣadhīḥ ॥ 69॥

brahmāpārokṣyasiddhyarthaṃ mahāvākyamitīritam ।
vākyavṛttāvato brahmāparokṣye vimatirnahi ॥ 70॥

ālambanatayā bhāti yo'smatpratyayaśabdayoḥ ।
antaḥkaraṇasambhinnabodhaḥ sattvampadābhidhaḥ ॥ 71॥

māyopādhirjagadyoniḥ sarvajñatvādilakṣaṇaḥ ।
pārokṣyaśabalaḥ satyādyātmakastatpadābhidhaḥ ॥ 72॥

pratyakparokṣataikasya sadvitīyatvapūrṇatā ।
viruddhyete yatastasmāllakṣaṇā sampravartate ॥ 73॥

tattvamasyādivākyeṣu lakṣaṇā bhāgalakṣaṇā ।
so'yamityādivākyasthapadayoriva nāparā ॥ 74॥

saṃsargo vā viśiṣṭo vā vākyārtho nātra saṃmataḥ ।
akhaṇḍaikarasatvena vākyārtho viduṣāṃ mataḥ ॥ 75॥

pratyagbodho ya ābhāti so'dvayānandalakṣaṇaḥ ।
advayānandarūpaśca pratyagbodhaikalakṣaṇaḥ ॥ 76॥

itthamanyo'nyatādātmyapratipattiryadā bhavet ।
abrahmatvaṃ tvamarthasya vyavartyeta tadaiva hi ।
tadarthasya ca pārokṣyaṃ yadyevaṃ kiṃ tataḥ śṛṇu ।
pūrṇānandaikarūpeṇa pratyagbodho'vaśiṣyate ॥ 77॥

evaṃ sati mahāvākyātparokṣajñānamīryate ।
yaisteṣāṃ śāstrasiddhāntavijñānaṃ śobhatetarām ॥ 78॥

āstāṃ śāstrasya siddhānto yuktyā vākyātparokṣadhīḥ ।
svargādivākyavannevaṃ daśame vyabhicārataḥ ॥ 79॥

svato'parokṣajīvasya brahmatvamabhivāṃchataḥ ।
naśyetsiddhaparokṣatvamiti yuktirmahatyaho ॥ 80॥

vṛddhimiṣṭavato mūlamapi naṣṭamitīritam ।
laukikaṃ vacanaṃ sārthaṃ sampannaṃ tvatprasādataḥ ॥ 81॥

antaḥkaraṇasaṃbhinnabodho jīvo'parokṣatām ।
arhatyupādhisadbhāvānna tu brahmānupādhitaḥ ॥ 82॥

naivaṃ brahmatvabodhasya sopādhiviṣayatvataḥ ।
yāvadvidehakaivalyamupādheranivāraṇāt ॥ 83॥

antaḥkaraṇasāhityarāhityābhyāṃ viśiṣyate ।
upādhirjīvabhāvasya brahmatāyāśca nānyathā ॥ 84॥

yathā vidhirupādhiḥ syātpratiṣedhastathā na kim ।
suvarṇalauhabhedena śṛṅkhalātvaṃ na bhidyate ॥ 85॥

atadvyāvṛttirūpeṇa sākṣādvidhimukhena ca ।
vedāntānāṃ pravṛttiḥ syāddvidhetyācāryabhāṣitam ॥ 86॥

ahamarthaparityāgādahaṃ brahmeti dhīḥ kutaḥ ।
naivamaṃśasya hi tyāgo bhāgalakṣaṇayoditaḥ ॥ 87॥

antaḥkaraṇasantyāgādavaśiṣṭe cidātmani ।
ahaṃ brahmeti vākyena brahmatvaṃ sākṣiṇīkṣyate ॥ 88॥

svaprakāśo'pi sākṣyeṣa dhīvṛttyā vyāpyate'nyavat ।
phalavyāpyatvamevāsya śāstrakṛdbhirnivāritam ॥ 89॥

buddhitatsthacidābhāsau dvāvapi vyāpnuto ghaṭam ।
tatrājñānaṃ dhiyā naśyedābhāsena ghaṭaḥ sphuret ॥ 90॥

brahmaṇyajñānanāśāya vṛttivyāptirapekṣitā ।
svayaṃ sphuraṇarūpatvānnābhāsa upayujyate ॥ 91॥

cakṣurdīpāvapekṣyete ghaṭāderdarśane tathā ।
na dīpadarśane kintu cakṣurekamapekṣyate ॥ 92॥

sthito'pyasau cidābhāso brahmaṇyekībhavetparam ।
na tu brahmaṇi atīśayaṃ phalaṃ kuryādghaṭa ādivat ॥ 93॥

aprameyamanādiṃ cetyatra śrutyedamīritam ।
manasaivedamāptavyamiti dhīvyāpyatā śrutā ॥ 94॥

ātmānaṃ cedvijānīyādayamasmīti vākyataḥ ।
brahmātmavyaktimullikhya yo bodhaḥ so'bhidhīyate ॥ 95॥

astu bodho'parokṣo'tra mahāvākyāt tathāpyasau ।
na dṛḍhaḥ śravaṇādīnāmācāryaiḥ punarīraṇāt ॥ 96॥

ahaṃ brahmeti vākyārthabodho yāvaddṛḍhībhavet ।
śamādisahitastāvadabhyasecchravaṇādikam ॥ 97॥

bādhaṃ santi hyadārḍhyasya hetavaḥ śrutyanekatā ।
asambhāvyatvamarthasya viparīta ca bhāvanā ॥ 98॥

śākhābhedātkāmabhedācchrutaṃ karmāṇyathānyathā ।
evamatrāpi māśaṅkītyataḥ śravaṇamācaret ॥ 99॥

vedāntānāmaśeṣāṇāmādimadhyāvasānataḥ ।
brahmātmanyeva tātparyamitidhīḥ śravaṇaṃ bhavet ॥ 100॥

samanvayādhyāya etatsūktaṃ dhīsvāsthyakāribhiḥ ।
tarkaiḥ sambhāvanārthasya dvitīyādhyāyaḥ īritā ॥ 101॥

bahujanmadṛḍhābhyāsāddehādiṣvātmadhīḥ kṣaṇāt ।
punaḥ punarudetyevaṃ jagatsatyatvadhīrapi ॥ 102॥

viparītā bhāvaneyamaikāgryātsā nivartate ।
tattvopadeśāt prāgeva bhavatyetadupāsanāt ॥ 103॥

upāstayo'ta evatra brahmaśāstre'pi cintitāḥ ।
prāganabhyāsinaḥ paścādbrahmābhyāsena tadbhavet ॥ 104॥

taccintanaṃ tatkathanamanyonyaṃ tatprabodhanam ।
etadekaparatvaṃ ca brahmābhyāsaṃ vidurbudhāḥ ॥ 105॥

tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ ।
nānudhyāyādbahuñchabdānvāco viglāpanaṃ hi tat ॥ 106॥

ananyāścintayanto māṃ ye janāḥ paryupāsate ।
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham ॥ 107॥

iti śrutismṛtī nityamātmanyekāgratāṃ dhiyaḥ ।
vidhatto viparītāyā bhāvanāyāḥ kṣayāya hi ॥ 108॥

yad yathā vartate tasya tattvaṃ hitvānyathātvadhīḥ ।
viparīta bhāvanā syātpitrādāvaridhīryathā ॥ 109॥

ātmā dehādibhinno'yaṃ mithyā cedaṃ jagat tayoḥ ।
dehādyātmatvasatyatvadhīrviparyayabhāvanā ॥ 110॥

tattvabhāvanayā naśyetsāto dehātiriktatām ।
ātmano bhāvayettadvanmithyātvaṃ jagato'niśam ॥ 111॥

kiṃ mantrajapavanmūrtidhyānavaccātmabhedadhīḥ ।
jaganmithyātvadhīścātra vyāvartyā syādutānyathā ॥ 112॥

anyatheti vijānīhi dṛṣṭārthatvena bhuktivat ।
bubhukṣurjapavadbhuṅkte na kaścinniyataḥ kvacit ॥ 113॥

aśnāti vā na vāśnāti bhuṅkte vā svecchayānyathā ।
yena kena prakāreṇa kṣudhāmapaninīśati ॥ 114॥

niyamena japaṃ kuryādakṛtau pratyavāyataḥ ।
anyathākaraṇe'narthaḥ svaravarṇaviparyayāt ॥ 115॥

kṣudheva dṛṣṭabādhākṛdviparītā ca bhāvanā ।
jeyā kenāpyupāyena nāstyatrānuṣṭhiteḥ kramaḥ ॥ 116॥

upāyaḥ pūrvamevoktastaccintākathanādikaḥ ।
etadekaparatve'pi nirbandho dhyānavanna hi ॥ 117॥

mūrtipratyayasāntatyamanyānantaritaṃ dhiyaḥ ।
dhyānaṃ tatrātinirbandho manasaścañcalātmanaḥ ॥ 118॥

cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavaddṛḍham ।
tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram ॥ 119॥

apyabdhipānānmahataḥ sumerūnmūlanādapi ।
api vahnyaśanāt sādho viṣamścittanigrahaḥ ॥ 120॥

kathanādau na nirbandhaḥ śṛṅkhalābaddhadehavat ।
kintvanantetihāsādyairvinodo nāṭyavaddhiyaḥ ॥ 121॥

cidevātmā jaganmithyetyatra paryavasānataḥ ।
nididhyāsanavikṣepo netihāsādibhirbhavet ॥ 122॥

kṛṣivāṇijyasevādau kāvyatarkādikeṣu ca ।
vikṣipyate pravṛttā dhīstaistattvasmṛtyasambhavāt ॥ 123॥

anusandadhataivātra bhojanādau pravartitum ।
śakyate'tyantavikṣepābhāvādāśu punaḥ smṛteḥ ॥ 124॥

tattvavismṛtimātrānnānarthaḥ kintu viparyayāt ।
viparyetuṃ na kālo'sti jhaṭiti smarataḥ kvacit ॥ 125॥

tattva smṛteravasaro nāstyanyābhyāsaśālinaḥ ।
pratyutābhyāsaghatitvādbalāttattvamapekṣyate ॥ 126॥

tamevaikaṃ vijānīta hyanyā vāco vimuñcatha ।
iti śrutaṃ tathānyatra vāco viglāpanantviti ॥ 127॥

āhārādi tyajannaiva jīvecchāstrāntaraṃ tyajan ।
kiṃ na jīvasi yenaivaṃ karoṣyatra durāgraham ॥ 128॥

janakādeḥ kathaṃ rājyamiti ceddṛḍhabodhataḥ ।
tathā tavāpi cettarkaṃ paṭha yadvā kṛṣiṃ kuru ॥ 129॥

mithyātvavāsanādārḍhye prārabdhakṣayakāṅkṣayā ।
akliśyantaḥ pravartante svasvakarmānusārataḥ ॥ 130॥

atiprasaṅgo mā śakyaḥ svakarmavaśavartinām ।
astu vā kaḥ atra śakyeta karma vārayituṃ vada ॥ 131॥

jñānino'jñāninścātra same'pyārabdhakarmaṇi ।
na kleṣo jñānino dhairyānmūḍhaḥ kliśyatyadhairyataḥ ॥ 132॥

mārge gantrordvayoḥ śrāntau samāyāmapyadūratām ।
jānandhairyāddrutaṃ gacchedanyastiṣṭhati dīnadhīḥ ॥ 133॥

sākṣātkṛtātmadhīḥ samyagaviparyayabādhitaḥ ।
kimicchankasya kāmāya śarīramanusaṃjvaret ॥ 134॥

jaganmithyātvadhībhāvādākṣiptau kāmyakāmukau ।
tayorabhāve santāpaḥ śāmyenniḥsnehadīpavat ॥ 135॥

gandharvapattane kiṃcinnendrajālikanirmitam ।
jānan kāmayate kintu jihāsati hasannidam ॥ 136॥

āpātaramaṇīyeṣu bhogeṣvevaṃ vicāravān ।
nānurajjati kintvetān doṣadṛṣṭyā jihāsati ॥ 137॥

arthānāmarjane kleśastathaiva parirakṣaṇe ।
nāśe duḥkhaṃ vyaye duḥkhaṃ dhigarthānkleśakāriṇaḥ ॥ 138॥

māṃsapāñcātikāyāstu yantralole'ṅgapañjare ।
snāyvasthigranthiśālinyāḥ striyāḥ kimiva śobhanam ॥ 139॥

evamādiṣu śāstreṣu doṣāḥ samyakprapañcitāḥ ।
vimṛśannaniśantāni kathaṃ duḥkheṣu majjati ॥ 140॥

kṣudhayā pīḍyamāno'pi na viṣaṃ hyattumicchati ।
miṣṭānnadhvastatṛḍjānannāmūḍhastajjighatsati ॥ 141॥

prārabdhakarmaprābalyādbhogeṣvicchā bhavedyadi ।
kliśyaneva tadāpyeṣa bhuṅkte viṣṭigṛhītavat ॥ 142॥

bhuñjānāstānapi budhāḥ śraddhāvantaḥ kuṭumbinaḥ ।
nādyāpi karma naśchinnamiti kliśyanti santatam ॥ 143॥

nāyaṃ kleśo'tra saṃsāratāpaḥ kintu viraktatā ।
bhrāntijñānanidāno hi tāpaḥ sāṃsārikaḥ smṛtaḥ ॥ 144॥

vivekena parikliśyannalpabhogena tṛpyati ।
anyathānantabhoge'pi naiva tṛpyati karhicit ॥ 145॥

na jātu kāmaḥ kāmānāmupabhogena śāmyati ।
haviṣā kṛṣṇavartmeva bhūya eva abhivardhate ॥ 146॥

parijñāyopabhukto hi bhogo bhavati tuṣṭaye ।
vijñāya sevitaścaurī maitrīmeti na cauratām ॥ 147॥

manaso nigṛhītasya līlābhogo'lpako'pi yaḥ ।
tamevālabdhavistāraṃ kliṣṭatvādbahu manyate ॥ 148॥

baddhamukto mahīpālo grāmamātreṇa tuṣyati ।
parairna baddho nākrānto na rāṣṭraṃ bahu manyate ॥ 149॥

viveke jāgrati sati doṣadarśanalakṣaṇe ।
kathamārabdhakarmāpi bhogecchāṃ janayiṣyati ॥ 150॥

naiṣa doṣo yato'nekavidhaṃ prārabdhamīkṣyate ।
icchānicchā parecchā ca prārabdhaṃ trividhaṃ smṛtam ॥ 151॥

apathyasevinścaurā rājadāraratā api ।
jānanta eva svānarthamicchantyārabdhakarmataḥ ॥ 152॥

na cātraitadvārayitumīśvareṇāpi śakyate ।
yata īśvara evāha gītāyāmarjunaṃ prati ॥ 153॥

sadṛśaṃ ceṣṭate svasyāḥ prakṛterjñānavānapi ।
prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati ॥ 154॥

avaśyaṃ bhāvibhāvānāṃ pratīkāro bhavedyadi ।
tadā duḥkhairna lipyeran nalarāmayudhiṣṭhirāḥ ॥ 155॥

na ceśvaratvamīśasya hīyate tāvatā yataḥ ।
avaśyaṃ bhāvitāpyeṣaīśvareṇa eva nirmitā ॥ 156॥

praśnottarābhyāmevaitadgamyate'rjunakṛṣṇayoḥ ।
anicchāpūrvakaṃ cāsti prārabdhamiti tacchṛṇu ॥ 157॥

atha kena prayukto'yaṃ pāpaṃ carati pūruṣaḥ ।
anicchannapi vārṣṇeya balādiva niyojitaḥ ॥ 158॥

kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ ।
mahāśano mahāpāpmā viddhyenamiha vairiṇam ॥ 159॥

svabhāvajena kaunteya nibaddhaḥ svena karmaṇā ।
kartuṃ necchasi yanmohātkariṣyasyavaśo'pi tat ॥ 160॥

nānicchanto na cecchantaḥ paradākṣiṇyasaṃyutāḥ ।
sukhaduḥkhe bhajantyetatparecchā pūrvakarma hi ॥ 161॥

kathaṃ tarhi kimicchannityevamicchā niṣidhyate ।
necchāniṣedhaḥ kintvicchābādho bharjitabījavat ॥ 162॥

bharjitāni tu bījāni santyakāryakarāṇi ca ।
vidvadicchā yatheṣṭavyā sattvabodhānna kāryakṛt ॥ 163॥

dagdhabījamarohe'pi bhakṣaṇāyopayujyate ।
vidvadicchāpyalpabhogaṃ kuryānna vyasanaṃ bahu ॥ 164॥

bhogena caritārthatvātprārabdhaṃ karma hīyate ।
bhoktavyasatyatābhrāntyāvyasanaṃ tatra jāyate ॥ 165॥

mā vinaśyatvayaṃ bhogo vardhatāmuttarottaram ।
mā vighnāḥ pratibadhnantu dhanyo'smyasmāditi bhramaḥ ॥ 166॥

yadabhāvi na tadbhāvi bhāvi cenna tadanyathā ।
iti cintāviṣagno'yaṃ bodho bhramanivartakaḥ ॥ 167॥

same'pi bhoge vyasanaṃ bhrānto gacchenna buddhimān ।
aśakyārthasya saṅkalpādbhrāntasya vyasanaṃ bahu ॥ 168॥

māyāmayatvaṃ bhogyasya buddhvāsthāmupasaṃharan ।
bhuñjāno'pi na saṅkalpaṃ kurute vyasanaṃ kutaḥ ॥ 169॥

svapnendrajālasadṛśamacintyaracanātmakam ।
dṛṣṭanaṣṭaṃ jagatpaśyankathaṃ tatrānurajjati ॥ 170॥

svasvapnamāparokṣeṇa dṛṣṭvā paśyansvajāgaram ।
cintayedapramattaḥ sannubhāvanudinaṃ muhuḥ ॥ 171॥

ciraṃ tayoḥ sarvasāmyamanusandhāya jāgare ।
satyatvabuddhiṃ saṃtyajya nānurajjati pūrvavat ॥ 172॥

indrajālamidaṃ dvaitamacintyaracanātvataḥ ।
ityavismarato hāniḥ kā vā prārabdhabhogataḥ ॥ 173॥

nirbandhastattvavidyāyā indrajālatvasaṃsmṛtau ।
prārabdhasyāgraho bhoge jīvasya sukhaduḥkhayoḥ ॥ 174॥

vidyārabdhe viruddhyete na bhinnaviṣayatvataḥ ।
jānadbhirapyaindrajālo vinodo dṛśyate khalu ॥ 175॥

jagatsatyatvamāpādya prārabdhaṃ bhojayedyadi ।
tadā virodhi vidyāyā bhogamātrānna satyatā ॥ 176॥

annyūno jāyate bhogaḥ kalpitaiḥ svapnavastubhiḥ ।
jāgratvastubhirapyevamasatyairbhoga iṣyatām ॥ 177॥

yadi vidyāpahnuvita jagatprārabdha ghātinī ।
tadā syānna tu māyātvabodhena tadapahnavaḥ ॥ 178॥

anapahnutya lokāstadindrajālamidaṃ tviti ।
jānantyevānapahnutya bhogaṃ māyātvadhīstathā ॥ 179॥

yatra tvasya jagat svātmā paśyetkastatra kena kim ।
kiṃ jighretkiṃ vadedveti śrutau tu bahu ghoṣitam ॥ 180॥

tena dvaitamapahnutya vidyodeti na cānyathā ।
tathā ca viduṣo bhogaḥ kathaṃ syāditi cet śṛṇu ॥ 181॥

suṣuptiviṣayā muktiviṣayā vā śrutistviti ।
uktaṃ svāpyayasampatyoriti sūtre hyatisphuṭam ॥ 182॥

anyayā yājñavalkyāderācāryatvaṃ na sambhavet ।
dvaitadṛṣṭāvavidvattā dvaitādṛṣṭau na vāgvadet ॥ 183॥

nirvikalpasamādhau tu dvaitādarśanahetutaḥ ।
saivāparokṣavidyeti cetsuṣuptistathā na kim ॥ 184॥

ātmatattvaṃ na jānāti suptau yadi tadā tvayā ।
ātmadhīreva vidyeti vācyaṃ na dvaitavismṛtiḥ ॥ 185॥

ubhayaṃ militaṃ vidyā yadi tarhi ghaṭādayaḥ ।
ardhavidyābhājinaḥ syuḥ sakaladvaitavismṛteḥ ॥ 186॥

maśakadhvanimukhyānāṃ vikṣepāṇāṃ bahutvataḥ ।
tattvavidyā tathā na syādghaṭādīnāṃ yathā dṛḍhā ॥ 187॥

ātmadhīreva vidyeti yadi tarhi sukhī bhava ।
duṣṭacittaṃ nirundhyāccennirundhi tvaṃ yathāsukham ॥ 188॥

tadiṣṭameṣṭavyamāyāmayatvasya samīkṣaṇāt ।
icchannapyajñavannecchetkimicchanniti hi śrutam ॥ 189॥

rāgo liṅgamabodhasya santu rāgādayo budhe ।
iti śāstradvayaṃ sārthamevaṃ satyavirodhataḥ ॥ 190॥

jaganmithyātvavat svātmāsaṅgatvasya samīkṣaṇāt ।
kasya kāmāyeti vaco bhoktrabhāvavivakṣayā ॥ 191॥

patijāyādikaṃ sarvaṃ tattadbhogāya necchati ।
kintvātmabhogārthamiti śrutāvudghoṣitaṃ bahu ॥ 192॥

kiṃ kūṭasthaścidābhāso'tha vā kimubhayātmakaḥ ।
bhoktā tatra na kūṭastho'saṅgatvādbhoktṛtāṃ vrajet ॥ 193॥

sukhaduḥkhābhimānākhyo vikāro bhoga ucyate ।
kūṭasthasya vikārī cetyetanna vyāhataṃ katham ॥ 194॥

vikāribuddhyadhīnatvādābhāse vikṛtāvapi ।
niradhiṣṭhānavibhrāntiḥ kevalā na hi tiṣṭhati ॥ 195॥

ubhayātmaka evāto loke bhoktā nigadyate ।
tadṛgātmānamārabhya kūṭasthaḥ śeṣitaḥ śrutau ॥ 196॥

ātmā katama ityukte yājñavalkyo vibodhayan ।
vijñānamayamārabhyāsaṅgaṃ taṃ paryaśeṣayat ॥ 197॥

ko'yamātmetyevamādau sarvatrātmavicārataḥ ।
ubhayātmakamārabhya kūṭasthaḥ śeṣyate śrutau ॥ 198॥

kūṭasthasatyatāṃ svasminnadhyasyātmā vivekataḥ ।
tātvikīṃ bhoktṛtāṃ matvā na kadācijjihāsati ॥ 199॥

bhoktā svasyaiva bhogāya patijāyādimicchati ।
eṣa laukikavṛttāntaḥ śrutyā samyaganūditaḥ ॥ 200॥

bhogyānāṃ bhoktṛśeṣatvānmā bhogyeṣvanurajyatām ।
bhoktaryeva pradhāne'to'nurāgaṃ taṃ vidhitsati ॥ 201॥

yā prītiravivekānāṃ viṣayeṣvanapāyinī ।
tvāmanusmarataḥ sā me hṛdayānmāpasarpatu ॥ 202॥

iti nyāyena sarvasmādbhogyajātādviraktadhīḥ ।
upasaṃhṛtya tāṃ prītiṃ bhoktaryevaṃ bubhutsate ॥ 203॥

srakcandanavadhūvastrasuvarṇādiṣu pāmaraḥ ।
apramatto yathā tadvanna pramādyati bhoktari ॥ 204॥

kāvyanāṭakatarkādimabhyasyati nirantaram ।
vijigīṣuryathā tadvanmumukṣuḥ svaṃ vicārayet ॥ 205॥

japayāgopāsanādi kurute śraddhayā yathā ।
svargādivāñchayā tadvacchraddadhyātsve mumukṣayā ॥ 206॥

cittaikāgryaṃ yathā yogī mahāyāsena sādhayet ।
aṇimādiprepsayaivaṃ vivicyātsvaṃ mumukṣayā ॥ 207॥

kauśalāni vivardhante teṣāmabhyāsapāṭavāt ।
yathā tadvadviveko'syāpyabhyāsādviśadāyate ॥ 208॥

viviñcatā bhoktṛtattvaṃ jāgradādiṣvasaṅgatā ।
anvayavyatirekābhyāṃ sākṣiṇyadhyavasīyate ॥ 29॥

yatra yaddṛśyate draṣṭā jāgratsvapnasuṣuptiṣu ।
tatraiva tannetaratretyanubhūtirhi saṃmatā ॥ 210॥

sa yattatrekṣate kiṃcittenānanvāgato bhavet ।
dṛṣṭvaiva puṇyaṃ pāpaṃ cetyevaṃ śrutiṣu ḍiṇḍimaḥ ॥ 211॥

jāgratsvapnasuṣuptyādi prapañcaṃ yatprakāśate ।
tadbrahmāhamiti jñātvā sarvabandhaiḥ pramucyate ॥ 212॥

eka eva ātmā mantavyo jāgratsvapnasuṣuptiṣu ।
sthānatrayavyatītasya punarjanma na vidyate ॥ 213॥

triṣu dhāmasu yadbhogyaṃ bhoktā bhogaśca yadbhavet ।
tebhyo vilakṣaṇaḥ sākṣī cinmātro'haṃ sadāśivaḥ ॥ 214॥

evaṃ vivecite tattve vijñāmayaśabditaḥ ।
cidābhāso vikārī yo bhoktṛtvaṃ tasya śiṣyate ॥ 215॥

māyiko'yaṃ cidābhāsaḥ śruteranubhavādapi ।
indrajālaṃ jagatproktaṃ tadantaḥpātyayaṃ yataḥ ॥ 216॥

vilopo'sya suṣuptyādau sākṣiṇā hyanubhūyate ।
etādṛśaṃ svasvabhāvaṃ vivinakti punaḥ punaḥ ॥ 217॥

vivicya nāśaṃ niścitya punarbhogaṃ na vāñchati ।
mumūrṣuḥ śāyito bhūmau vivāhaṃ ko'bhivāñchati ॥ 218॥

jihreti vyavahartuṃ ca bhoktāhamiti pūrvavat ।
chinnanāśa iva hritaḥ kliśyannārabdhamaśnute ॥ 219॥

yadā svasyāpi bhoktṛtvaṃ mantuṃ jihretyayaṃ tadā ।
sākṣiṇyāropayedetaditi kaiva kathā vṛthā ॥ 220॥

ityabhipretya bhoktāramākṣipatyaviśaṅkayā ।
kasya kāmāyeti tataḥ śarīrānujvaro na hi ॥ 221॥

sthūlaṃ sūkṣmaṃ kāraṇaṃ ca śarīraṃ trividhaṃ smṛtam ।
avaśyaṃ trividho'styeva tatra tatrocito jvaraḥ ॥ 222॥

vātapittaśleṣmajanyā vyādhayaḥ koṭiśastanau ।
durgandhitvaṃ kurūpatvaṃ dāhabhaṅgādayastathā ॥ 223॥

kāmakrodhādayaḥ śāntidāntyādyā liṅgadehagāḥ ।
jvarādvaye'pi bādhante prāptyāprāptyā naraṃ kramāt ॥ 224॥

svaṃ paraṃ ca na vettyātmā vinaṣṭa iva kāraṇe ।
āgāmiduḥkhabījaṃ cetyetadindreṇa darśitam ॥ 225॥

ete jvarāḥ śarīreṣu triṣu svābhāvikā matāḥ ।
viyoge tu jvaraistāni śarīrāṇyeva nāsate ॥ 226॥

tantorviyujyenna paṭo vālebhyaḥ kambalo yathā ।
mṛdo ghaṭastathā deho jvarebhyo'pīti dṛśyatām ॥ 227॥

cidābhāse svataḥ ko'pi jvaro nāsti yataścitaḥ ।
prakāśaikasvabhāvatvameva dṛṣṭaṃ na cetarat ॥ 228॥

cidābhāse'pyasambhāvyā jvarāḥ sākṣiṇi kā kathā ।
evamevaikatāṃ mene cidābhāso hyavidyayā ॥ 229॥

sākṣisatyatvamadhyasya svenopete vapustraye ।
tatsarvaṃ vāstavaṃ svasya svarūpamiti manyate ॥ 230॥

etasminbhrāntikāle'yaṃ śarīreṣu jvaratsvatha ।
svayameva jvarāmīti manyate hi kuṭumbivat ॥ 231॥

putradāreṣu tṛpyatsu tṛpyāmīti yathā vṛthā ।
manyate puruṣastadvadābhāso'pyabhimanyate ॥ 232॥

vivicya bhrāntimujjhitvā svamapyagaṇayan sadā ।
cintayansākṣiṇaṃ kasmāccharīramanusaṃjvaret ॥ 233॥

ayathāvastusarpādijñānaṃ hetuḥ palāyane ।
rajjujñāne'hidhīdhvastau kṛtamapyanuśocati ॥ 234॥

mithyābhiyogadoṣasya prāyaścittatvasiddhaye ।
kṣamāpayannivātmānaṃ sākṣiṇaṃ śaraṇaṃ gataḥ ॥ 235॥

āvṛttapāpanūtyarthaṃ snānādyāvartate yathā ।
āvartayanniva dhyānaṃ sadā sākṣiparāyaṇaḥ ॥ 236॥

upasthakuṣṭhinī veśyā vilāseṣu vilajjate ।
jānato'gre tathābhāsaḥ svaprakhyātau vilajjate ॥ 237॥

gṛhīto brāhmaṇo mlecchaiḥ prāyaścittaṃ caranpunaḥ ।
mlecchaiḥ saṅkīryate naiva tathābhāsaḥ śarīrakaiḥ ॥ 238॥

yauvarājye sthito rājaputraḥ sāmrājyavāñchayā ।
rājānukārī bhavati tathā sākṣyanukāryayam ॥ 239॥

yo brahma veda brahmaiva bhavatyeveti śrutim ।
śrutvā tadekacittaḥ sanbrahma vetti na cetarat ॥ 240॥

devatvakāmā hyagnyādau praviśanti yathā tathā ।
sākṣitvenāvaśeṣāya svavināśaṃ sa vāñchati ॥ 241॥

yāvatsvadehadāhaṃ sa naratvaṃ naiva muñcati ।
tāvadārabdhadehaḥ syānnābhāsatvavimocanam ॥ 242॥

rajjujñāne'pi kampādiḥ śanairevopaśāmyati ।
punarmandāndhakāri sā rajjuḥ kṣiptoragī bhavet ॥ 243॥

evamārabdhabhogo'pi śanaiḥ śāmyati no haṭhāt ।
bhogakāle kadācittu martyo'hamiti bhāsate ॥ 244॥

naitāvatāparādhena tattvajñānaṃ vinaśyati ।
jīvanmuktivrataṃ nedaṃ kintu vastusthitiḥ khalu ॥ 245॥

daśamo'pi śirastāḍaṃ rudanbuddhvā na roditi ।
śirovraṇastu māsena śanaiḥ śāmyati no tadā ॥ 246॥

daśamāmṛtilābhena jāto harṣo vraṇavyathām ।
tirodhatte muktilābhastathā prārabdhaduḥkhitām ॥ 247॥

vratābhāvādyadādhyāsastadā bhūyo vivicyatām ।
rasasevī dine bhuṅkte bhūyo bhūyo yathā tathā ॥ 248॥

śamayatyauṣadhenāyaṃ daśamaḥ svavraṇaṃ yathā ।
bhogena śamayitvaitatprārabdhaṃ mucyate tathā ॥ 249॥

kimicchanniti vākyoktaḥ śokamokṣa udīritaḥ ।
ābhāsasya hyavasthaiṣā ṣaṣṭhī tṛptistu saptāmi ॥ 250॥

sāṅkuśā viṣayaistṛptiriyaṃ tṛptirniraṅkuśā ।
kṛtaṃ kṛtyaṃ prāpaṇīyaṃ prāptamityeva tṛpyati ॥ 251॥

aihikāmuṣmikavrātasiddhyai mukteśca siddhaye ।
bahu kṛtyaṃ purāsyābhūttatsarvamadhunā kṛtam ॥ 252॥

tadetatkṛtakṛtyatvaṃ pratiyogipuraḥsaram ।
anusandadhadevāyamevaṃ tṛpyati nityaśaḥ ॥ 253॥

duḥkhino'jñāḥ saṃsarantu kāmaṃ putrādyapekṣayā ।
paramānandapūrṇo'haṃ saṃsarāmi kimicchayā ॥ 254॥

anutiṣṭhantu karmāṇi paralokāyiyāsavaḥ ।
sarvalokātmakaḥ kasmādanutiṣṭhāmi kiṃ katham ॥ 255॥

vyācakṣatānte śāstrāṇi vedānadhyāpayantu vā ।
ye'trādhikāriṇo me tu nādhikāro'kriyatvataḥ ॥ 256॥

nidrābhikṣe snānaśauce necchāmi na karomi ca ।
draṣṭāraścetkalpayanti kiṃ me syādanyakalpanāt ॥ 257॥

guñjāpuñjādi dahyeta nānyāropitavahninā ।
nānyāropitasaṃsāradharmānevamahaṃ bhaje ॥ 258॥

śṛṇvantvajñātatattvāste jānaṃ kasmācchṛṇomyaham ।
manyantāṃ saṃśayāpannā na manye'hamasaṃśayaḥ ॥ 259॥

viparyasto nididhyāsetkiṃ dhyānamaviparyaye ।
dehātmatvaviparyāsaṃ na kadācidbhajāmyaham ॥ 260॥

ahaṃ manuṣya ityādivyavahāro vināpyamum ।
viparyāsaṃ cirābhyastavāsanāto'vakalpate ॥ 261॥

prārabdhakarmaṇi kṣīṇe vyavahāro nivartate ।
karmākṣaye tvasau naiva śāmyeddhyānasahasrataḥ ॥ 262॥

viralatvaṃ vyavahṛteriṣṭaṃ ceddhyānamastu te ।
abādhikāṃ vyavahṛtiṃ paśya dhyāyāmyahaṃ kutaḥ ॥ 263॥

vikṣepo nāsti yasmānme na samādhistato mama ।
vikṣepo vā samādhirvā manasaḥ syādvikāriṇaḥ ॥ 264॥

nityānubhavarūpasya ko me'trānubhavaḥ pṛthak ।
kṛtaṃ kṛtyaṃ prāpaṇīyaṃ prāptamityeva niścayaḥ ॥ 265॥

vyavahāro laukiko vā śāstrīyo'pyanyathāpi vā ।
mamākarturalepasya yathārabdhaṃ pravartatām ॥ 266॥

athavā kṛtakṛtyo'pi lokānugrahakāmyayā ।
śāstrīyeṇaiva mārgeṇa varte'haṃ kā mama kṣatiḥ ॥ 267॥

devārcanasnānaśaucabhikṣādau vartatāṃ vapuḥ ।
tāraṃ japatu vāktadvatpaṭhatvāmnāyamastakam ॥ 268॥

viṣṇuṃ dhyāyatu dhīryadvā brahmānande vilīyatām ।
sākṣyahaṃ kiṃcidapyatra na kurve nāpi kāraye ॥ 269॥

evaṃ ca kalahaḥ kutra sambhavetkarmiṇa mama ।
vibhinnaviṣayatvena pūrvāparasamudravat ॥ 270॥

vapurvāgdhīṣu nirbandhaḥ karmiṇo na tu sākṣiṇi ।
jñāninaḥ sākṣyalepatve nirbandho netaratra hi ॥ 271॥

evaṃ cānyonyavṛttāntānabhijñau badhirāviva ।
vivadetāṃ buddhimanto hasantyeva vilokya tau ॥ 272॥

yaṃ karmī na vijānāti sākṣiṇaṃ tasya tattvavit ।
brahmatvaṃ budhyatāṃ tatra karmiṇaḥ kiṃ vihīyate ॥ 273॥

dehavāgbuddhayastyaktā jñāninānṛtabuddhitaḥ ।
karmī pravartayavābhirjñānino hīyate'tra kim ॥ 274॥

pravṛttirnopayuktā cennivṛttiḥ kvopayujyate ।
bodhe heturnivṛttiścedbubhutsāyāṃ tathetarā ॥ 275॥

buddhaścenna bubhutseta nāpyasau budhyate punaḥ ।
abādhādanuvarteta bodho na tvanyasādhanāt ॥ 276॥

nāvidyā nāpi tatkāryaṃ bodhaṃ bādhitumarhati ।
puraiva tattvabodhena bādhite te ubhe yataḥ ॥ 277॥

bādhitaṃ dṛśyatāmakṣaistena bādho na śaṅkyate ।
jīvannākhurna mārjāraṃ hanti hanyātkathaṃ mṛtaḥ ॥ 278॥

api pāśupatāstreṇa vidvaścenna mamāra yaḥ ।
niṣphaleṣuvitunnāṅgo naṅkṣyatītyatra kā pramā ॥ 279॥

ādāvavidyayā citraiḥ svakāryairjṛmbhamāṇayā ।
yuddhvā bodho'jayatsodya sudṛḍho bādhyatāṃ katham ॥ 280॥

tiṣṭhantuvajñānatatkāryaśavābodhena māritāḥ ।
na hānīrbīdha samrājaḥ kīrtiḥ pratyuta tasya taiḥ ॥ 281॥

ya evamatiśūreṇa bodhena na viyujyate ।
nivṛttyā vā pravṛttyā vā dehādigatayāsya kim ॥ 282॥

pravṛttāvāgraho nyāyyo bodhahīnasya sarvathā ।
svargāya vāpavargāya yojitavyaṃ yato nṛbhiḥ ॥ 283॥

vidvāṃścettādṛśāṃ madhye tiṣṭhettadanurodhataḥ ।
kāyena manasā vācā karotyevākhilāḥ kriyāḥ ॥ 284॥

eṣa madhye bubhutsānāṃ yadā tiṣṭhettadā punaḥ ।
bodhāyaiṣāṃ kriyāḥ sarvā dūṣayaṃstyajatu svayam ॥ 285॥

avidvadanusāreṇa vṛttirbuddhasya yujyate ।
stanandhayānusāreṇa vartate tatpitā yataḥ ॥ 286॥

adhikṣiptastāḍito vā bālena svapitā tadā ।
na kliśyati na kupyecca bālaṃ pratyuta lālayet ॥ 287॥

ninditaḥ stūyamāno vā vidvānajñairna nindati ।
na stauti kintu teṣāṃ syādyathā bodhastathā caret ॥ 288॥

yenāyaṃ naṭanenātra budhyate kāryameva tat ।
ajñaprabodhānnaivānyatkāryamastyatra tadvidaḥ ॥ 289॥

kṛtakṛtyatayā tṛptaḥ prāptaprāpyatayā punaḥ ।
tṛpyanevaṃ svamanasā manyate'sau nirantaram ॥ 290॥

dhanyo'haṃ dhanyo'haṃ nityaṃ svātmānamañjasā vedmi ।
dhanyo'haṃ dhanyo'haṃ brahmānando vibhāti me spaṣṭam ॥ 291॥

dhanyo'haṃ dhanyo'haṃ duḥkhaṃ sāṃsārikaṃ na vīkṣe'dya ।
dhanyo'haṃ dhanyo'haṃ svasyājñānaṃ palāyitaṃ kvāpi ॥ 292॥

dhanyo'haṃ dhanyo'haṃ kartavyaṃ me na vidyate kiñcit ।
dhanyo'haṃ dhanyo'haṃ prāptavyaṃ sarvamadya sampannam ॥ 293॥

dhanyo'haṃ dhanyo'haṃ tṛptirme kopamā bhavelloke ।
dhanyo'haṃ dhanyo'haṃ dhanyo dhanyo dhanyaḥ punaḥ punaḥ ॥ 294॥

aho puṇyamaho puṇyaṃ phalitaṃ phalitaṃ dṛḍham ।
asya puṇyasya sampatteraho vayamaho vayam ॥ 295॥

aho śāstramaho śāstramaho gururaho guruḥ ।
aho jñānamaho jñānamaho sukhamaho sukham ॥ 296॥

tṛptidīpamimaṃ nityaṃ ye'nusandadhate budhāḥ ।
brahmānande nimajjantaste tṛpyanti nirantaram ॥ 297॥

iti tṛptidīponāma saptamaḥ paricchedaḥ ॥ 7॥

Kapitel 8 Kūṭastha-dīpa-prakaraṇa – Die Lampe des unveränderlichen Selbst

khādityadīpite kuḍye darpaṇādityadīptivat ।
kūṭasthabhāsito deho dhīsthajīvena bhāsyate ॥ 1॥

anekadarpaṇādityadīptīnāṃ bahusandhiṣu ।
itarā vyajyate tāsāmabhāve'pi prakāśate ॥ 2॥

cidābhāsaviśiṣṭānāṃ tathānekadhiyāmasau ।
sandhiṃ dhiyāmabhāvaṃ ca bhāsayanpravivicyatām ॥ 3॥

ghaṭaikākāradhīsthā cidghaṭamevāvabhāsayet ।
ghaṭasya jñātatā brahmacaitanyenāvabhāsyate ॥ 4॥

ajñātatvena jñāto'yaṃ ghaṭo buddhyudayātpurā ।
brahmaṇaivopariṣṭāttu jñātatvenetyasau bhidā ॥ 5॥

cidābhāsāntadhīvṛttirjñānaṃ lohāntakuntavat ।
jāḍyamajñānametābhyāṃ vyāptaḥ kumbho dvidhocyate ॥ 6॥

ajñāto brahmaṇā bhāsyo jñātaḥ kumbhastathā na kim ।
jñātatvajananenaiva cidābhāsaparikṣayaḥ ॥ 7॥

ābhāsahīnayā buddhyā jñātatvaṃ naiva janyate ।
tādṛgbuddherviśeṣaḥ ko mṛdādeḥ syādvikāriṇaḥ ॥ 8॥

jñāta ityucyate kumbho mṛdā lipto na kutracit ।
dhīmātravyāptakumbhasya jñātatvaṃ neṣyate tathā ॥ 9॥

jñātatvaṃ nāma kumbhe'taścidābhāsaphalodayaḥ ।
na phalaṃ brahmacaitanyaṃ manātprāgapi satvataḥ ॥ 10॥

parāgarthaprameyeṣu yā phalatvena saṃmatā saṃvitsaiveha meyo'rtho vedāntokti pramāṇataḥ ।
iti vārtikakāreṇa citsadṛśyaṃ vivakṣitam brahmacitphalayorbhedaḥ sāhasryāṃ viśruto yataḥ ॥ 11॥

ābhāsa uditastasmājjñātatvaṃ janayedghaṭe ।
tatpunaḥrbrahmaṇā bhāsyamajñātatvavadeva hi ॥ 12॥

dhīvṛttyābhāsakumbhānāṃ samūho bhāsyate citā ।
kumbhamātraphalatvātsa eka ābhāsataḥ sphuret ॥ 13॥

caitanyaṃ dviguṇaṃ kumbhe jñātatvena sphurettataḥ ।
anye'nuvyavasāyākhyamāhuretadyathoditam ॥ 14॥

ghaṭo'yamityasāvuktirābhāsasya prasādataḥ ।
vijñāto ghaṭa ityuktirbrahmānugrahato bhavet ॥ 15॥

ābhāsabrahmaṇī dehādbahiryadvadvivecite ।
tadvadābhāsakūṭasthau vivicyetāṃ vapuṣyapi ॥ 16॥

ahaṃvṛttau cidābhāsaḥ kāmakrodhādikāsu ca ।
saṃvyāpya vartate tapte lohe vahniryathā tathā ॥ 17॥

svamātraṃ bhāsayettaptaṃ lohaṃ nānyatkadācana ।
evamābhāsasahitā vṛttayaḥ svasvabhāsikāḥ ॥ 18॥

kramādvicchidya vicchidya jāyante vṛttayo'khilāḥ ।
sarvā api vilīyante suptimūrcchāsamādhiṣu ॥ 19॥

sandhayo'khilavṛttīnāmabhāvāścāvabhāsitāḥ ।
nirvikāreṇa yenāsau kūṭastha iti gīyate ॥ 20॥

ghaṭe dviguṇacaitanyaṃ yathā bāhye tathāntare ।
vṛttiṣvapi tatastatra vaiśadyaṃ sandhito'dhikam ॥ 21॥

jñātatājñātate na sto ghaṭavadvṛttiṣu kvacit ।
svasya svenāgṛhītatvāttābhiścājñānanāśanāt ॥ 22॥

dviguṇīkṛtacaitanye janmanāśānubhūtitaḥ ।
akūṭasthaṃ tadanyattu kūṭasthamavikāritaḥ ॥ 23॥

antaḥkaraṇatadvṛttisākṣītyādāvanekadhā ।
kūṭasthaḥ eva sarvatra pūrvācāryairviniścitaḥ ॥ 24॥

ātmābhāsāśrayaścaivaṃ mukhābhāsāśrayā yathā ।
gamyante śāstrayuktibhyāmityābhāsaśca varṇitaḥ ॥ 25॥

buddhyavacchinnakūṭastho lokāntaragamāgamau ।
kartuṃ śakto ghaṭākāśa ivābhāsena kiṃ vada ॥ 26॥

śṛṇvasaṅgaḥ paricchedamātrājjīvo bhavenna hi ।
anyathā ghaṭakuḍyādyairavacchinnasya jīvatā ॥ 27॥

na kuḍyasādṛśī buddhiḥ svacchatvāditi cettathā ।
astu nāma paricchede kiṃ svācchyena bhavettava ॥ 28॥

prasthena dārujanyena kāṃsyajanyena vā na hi ।
vikretustaṇḍulādināṃ parimāṇaṃ viśiṣyate ॥ 29॥

parimāṇaviśeṣe'pi pratibimbo viśiṣyate ।
kāṃsye yadi tadā buddhāvapyābhāso bhavedbalāt ॥ 30॥

īṣadbhāsanamābhāsaḥ pratibimbastathāvidhaḥ ।
bimbalakṣaṇahīnaḥ sanbimbavadbhāsate sa hi ॥ 31॥

sasaṅgatvavikārābhyāṃ bimbalakṣaṇahīnatā ।
sphūrtirūpatvametasya bimbavadbhāsanaṃ viduḥ ॥ 32॥

na hi dhībhāvabhāvitvādābhāso'sti dhiyaḥ pṛthak ।
iti cedalpamevoktaṃ dhīrapyevaṃ svadehataḥ ॥ 33॥

dehe mṛte'pi buddhiścecchāstrādasti tathā sati ।
buddheranyaścidābhāsaḥ praveśaśrutiṣu śrutaḥ ॥ 34॥

dhīyuktasya praveśaścennaitareye dhiyaḥ pṛthak ।
ātmā praveśaṃ saṅkalpya praviṣṭa iti gīyate ॥ 35॥

kathaṃ nvidaṃ sākṣadehaṃ madṛte syāditīraṇāt ।
vidārya mūrdhnaḥ sīmānaṃ praviṣṭaḥ saṃsaratyayam ॥ 36॥

kathaṃ praviṣṭo'saṅgaścetsṛṣṭirvāsya kathaṃ vada ।
māyikatvaṃ tayostulyaṃ vināśaśca samastayoḥ ॥ 37॥

samuptyāyaiva bhūtebhyastānyevānuvinaśyati ।
vispaṣṭamiti maitreyya yājñavalkya uvāca hi ॥ 38॥

avināśyayamātmeti kūṭasthaḥ pravivecitaḥ ।
mātrāsaṃsarga ityevamasaṅgatvasya kīrtanāt ॥ 39॥

jīvāpetaṃ vāva kila śarīraṃ mriyate na saḥ ।
ityatra na vimokṣo'rthaḥ kintu lokāntare gatiḥ ॥ 40॥

nāhaṃ brahmeti budhyeta sa vināśīti cenna tat ।
sāmānādhikaraṇyasya bādhāyāmapi sambhavāt ॥ 41॥

yo'yaṃ sthāṇuḥ pumāneṣa puṃdhiyā sthāṇudhīriva ।
brahmāsmīti dhiyā śeṣā hyahaṃ buddhirnivartate ॥ 42॥

naiṣkarmyasiddhāvapyevamācāryaiḥ spaṣṭamīritam ।
sāmānādhikaraṇyasya bādhārthatvaṃ tato'stu tat ॥ 43॥

sarvaṃ brahmeti jagatā sāmānādhikaraṇyavat ।
ahaṃ brahmeti jīvena sāmānādhikṛtirbhavet ॥ 44॥

sāmānādhikaraṇyasya bādhārthatvaṃ nirākṛtam ।
prayatnato vivaraṇe kūṭasthatvavivakṣayā ॥ 45॥

śodhitastvaṃ padārtho yaḥ kūṭastho brahmarūpatām ।
tasya vaktuṃ vivaraṇe tathoktamitaratra ca ॥ 46॥

dehendriyādiyuktasya jīvābhāsabhramasya yā ।
adhiṣṭhānacitiḥ saiṣā kūṭasthātra vivakṣitā ॥ 47॥

jagadbhramasya sarvasya yadadhiṣṭhānamīritam ।
trayyanteṣu tadatra syādbrahmaśabdavivakṣitam ॥ 48॥

etasminneva caitanye jagadāropyate yadā ।
tadā tadekadeśasya jīvābhāsasya kā kathā ॥ 49॥

jagattadekadeśākhyasamāropyasya bhedataḥ ।
tattvaṃpadārthau bhinnau sto vastutastvekatā citaḥ ॥ 50॥

kartṛtvādīnbuddhidharmānsphūrtyākhyāṃ cātmarūpatām ।
dadhadvibhāti purata ābhāso'to bhramo bhavet ॥ 51॥

kā buddhiḥ ko'yamābhāsaḥ ko vātrātmā jagatkatham ।
ityanirṇayato mohaḥ so'yaṃ saṃsāra iṣyate ॥ 52॥

buddhyādīnāṃ svarūpaṃ yo vivinakti sa tattvavit ।
sa eva mukta ityevaṃ vedānteṣu viniścayaḥ ॥ 53॥

evaṃ ca sati bandhaḥ syātkasyetyādikutarkajāḥ ।
viḍambanādṛḍhaṃ khaṇḍyāḥ khaṇḍanoktiprakārataḥ ॥ 54॥

vṛtteḥ sākṣitayā vṛtteḥ prāgabhāvasya ca sthitaḥ ।
bubhutsāyāṃ tathājño'smītyābhāsājñānavastunaḥ ॥ 55॥

asatyālambanatvena satyaḥ sarvajaḍasya tu ।
sādhakatvena cidrūpaḥ sadā premāspadatvataḥ ॥ 56॥

ānandarūpaḥ sarvārthasādhakatvena hetunā ।
sarva sambandhavattvena sampūrṇaḥ śivasaṃjñitaḥ ॥ 57॥

iti śaivapurāṇeṣu kūṭasthaḥ pravivecitaḥ ।
jīveśatvādirahitaḥ kevalaḥ svaprabhaḥ śivaḥ ॥ 58॥

māyābhāsena jīveśau karotīti śrutatvataḥ ।
māyikāveva jīveśau svacchau tau kācakumbhavat ॥ 59॥

annajanyaṃ manodehātsvacchaṃ yadvattathaiva tau ।
māyikāvapi sarvasmādanyasmātsvacchatāṃ gatau ॥ 60॥

cidrūpatvaṃ ca sambhāvyaṃ cittvenaiva prakāśanāt ।
sarvakalpanaśaktāyā māyāyā duṣkaraṃ na hi ॥ 61॥

asmannidrāpi jīveśau cetanau svapnagau sṛjet ।
mahāmāyā sṛjatyetāvityāścaryaṃ kimatra te ॥ 62॥

sarvajñatvādikaṃ ceśe kalpayitvā pradarśayet ।
dharmiṇaṃ kalpayedyāsyāḥ ko bhāro dharmakalpane ॥ 63॥

kūṭasthe'pyatiśaṅkya syāditi cenmātiśaṃkyatām ।
kūṭāsthamāyikatve tu pramāṇaṃ na hi vartate ॥ 64॥

vastutvaṃ ghoṣayantyasya vedāntāḥ sakalā api ।
sapatnarūpaṃ vastvanyanna sahante'tra kiṃcana ॥ 65॥

śrutyarthaṃ viśadīkurmo na tarkānvacmi kiṃcana ।
tena tārkikaśaṃkānāmatra ko'vasaro vada ॥ 66॥

tasmātkutarkaṃ santyajya mumukṣuḥ śrutimāśrayet ।
śrutau tu māyājīveśau karotīti pradarśitam ॥ 67॥

īkṣaṇādipraveśāntā sṛṣṭirīśakṛtā bhavet ।
jāgradādivimokṣantaḥ saṃsāro jīvakartṛkaḥ ॥ 68॥

asaṅga eva kūṭasthaḥ sarvadā nāsya kaścana ।
bhavatyatiśayastena manasyevaṃ vicāryatām ॥ 69॥

na nirodho na cotpattirna baddho na ca sādhakaḥ ।
na mumukṣurna vai mukta ityeṣā paramārthatā ॥ 70॥

avāṅmanasagamyaṃ taṃ śrutirbodhayituṃ sadā ।
jīvamīśaṃ jagadvāpi samāśrityāvabodhayet ॥ 71॥

yayā yayā bhavetpuṃsāṃ vyutpattiḥ pratyagātmani ।
sā saiva prakriyeha syātsādhvītyācāryabhāṣitam ॥ 72॥

śrutitātparyamakhilamabudhvā bhrāmyate jaḍaḥ ।
vivekī tvakhilaṃ budhvā tiṣṭhatyānandavāridhau ॥ 73॥

māyāmegho jagannīraṃ varṣatveṣa yathā tathā ।
cidākāśasya no hānirna vā lābha iti sthitiḥ ॥ 74॥

imaṃ kūṭasthadīpaṃ yo'nusandhatte nirantaram ।
svayaṃ kūṭastharūpeṇa dīpyate'sau nirantaram ॥ 76॥

iti kūṭasthadīpo nāma aṣṭamaḥ paricchedaḥ ॥ 8।

Kapitel 9 Dhyāna-dīpa-prakaraṇa – Die Lampe der Meditation

saṃvādibhramavadbrahmatattvopāstyāpi mucyate ।
uttare tāpaniye'taḥ śrutopāstiranekadhā ॥ 1॥

maṇipradīpaprabhayormaṇibuddhyābhidhāvatoḥ ।
mithyājñānāviśeṣe'pi viśeṣo'rthakriyāṃ prati ॥ 2॥

dīpopavarakasyāntarvartate tatprabhā bahiḥ ।
dṛśyate dvāryathānyatra tadvaddṛṣṭā maṇeḥ prabhā ॥ 3॥

dūre prabhādvayaṃ dṛṣṭvā maṇibuddhyābhidhāvatoḥ ।
prabhāyāṃ maṇibuddhistu mithyājñānaṃ dvayorapi ॥ 4॥

na labhyate maṇirdīpaprabhāṃ pratyabhidhāvatā ।
prabhāyāṃ dhāvatāvaśyaṃ labhyataiva maṇirmaṇeḥ ॥ 5॥

dīpaprabhāmaṇibhrāntirvisaṃvādibhramaḥ smṛtaḥ ।
maṇiprabhāmaṇibhrāntiḥ saṃvādibhrama ucyate ॥ 6॥

bāṣpaṃ dhūmatayā budhvā tatrāṅgārānumānataḥ ।
vahniryadṛcchayā labdhaḥ sa saṃvādibhramo mataḥ ॥ 7॥

godāvaryudakaṃ gaṅgodakaṃ matvā viśuddhaye ।
samprokṣya śuddhimāpnoti sa saṃvādibhramo mataḥ ॥ 8॥

jvareṇāptaḥ sannipātaṃ bhrāntyā nārāyaṇaṃ smaran ।
mṛtaḥ svargamavāpnoti sa saṃvādibhramo mataḥ ॥ 9॥

pratyakṣasyānumānasya tathā śāstrasya gocare ।
uktanyāyena saṃvādibhramāḥ santīha koṭiśaḥ ॥ 10॥

anyathā mṛttikādāruśilāḥ syurdevatāḥ katham ।
agnitvādidhiyopāsyāḥ kathaṃ vā yoṣidādayaḥ ॥ 11॥

ayathāvastuvijñānātphalaṃ labhyata īpsitam ।
kākatālīyataḥ so'yaṃ saṃvādibhrama ucyate ॥ 12॥

svayaṃ bhramo'pi saṃvādī yathā samyakphalapradaḥ ।
brahmatattvopāsanāpi tathā muktiphalapradā ॥ 13॥

vedāntebhyo brahmatattvamakhaṇḍaikarasātmakam ।
parokṣamavagamyaitadahamasmītyupāsate ॥ 14॥

pratyagvyaktimanullikhya śāstrādviṣṇvādimūrtivat ।
asti brahmeti sāmānyajñānamatraṃ parokṣadhīḥ ॥ 15॥

caturbhujādyavagatāvapi mūrtimanullikhan ।
akṣaiḥ parokṣajñānyeva na tadā viṣṇumīkṣate ॥ 16॥

parokṣatvāparādhena bhavennātattvavedanam ।
pramāṇenaiva śāstreṇa satyamūrtervibhāsanāt ॥ 17॥

saccidānandarūpasya śāstrādbhāne'pyanullikhan ।
pratyaṃcaṃ sākṣiṇaṃ tattu brahma sākṣānna vīkṣate ॥ 18॥

śāstroktenaiva mārgeṇa saccidānandanirṇayāt ।
parokṣamapi tajjñānaṃ tattvajñānaṃ na tu bhramaḥ ॥ 19॥

brahma yadyapi śāstreṣu pratyaktvenaiva varṇitam ।
mahāvākyaistathāpyetaddurbodhamavicāriṇaḥ ॥ 20॥

dehādyātmatvavibhrāntau jāgṛtyāṃ na haṭhātpumān ।
brahmātmatvena vijñātuṃ kṣamate mandadhītvataḥ ॥ 21॥

brahmamātraṃ suvijñeyaṃ śraddhāloḥ śāstradarśinaḥ ।
aparokṣadvaitabuddhiḥ parokṣadvaitabuddhyanut ॥ 22॥

aparokṣaśilābuddhirna parokṣeśatāṃ nudet ।
pratimādiṣu viṣṇutve ko vā vipratipadyate ॥ 23॥

aśraddhāloraviśvāsoḥ nodāharaṇamarhati ।
śraddhāloreva sarvatra vaidikeṣvadhikārataḥ ॥ 24॥

sakṛdāptopadeśena parokṣajñānamudbhavet ।
viṣṇumūrtyupadeśo hi na mīmāṃsāmapekṣate ॥ 25॥

karmopāstī vicāryete'nuṣṭheyāvinirṇayāt ।
bahuśākhāviprakīrṇaṃ nirṇetuṃ kaḥ prabhurnaraḥ ॥ 26॥

nirṇito'rthaḥ kalpasūtrairgrathitastāvatāstikaḥ ।
vicāramantareṇāpi śakto'nuṣṭhātumañjasā ॥ 27॥

upāstīnāmanuṣṭhānamārṣagrantheṣu varṇitam ।
vicārākṣamamartyāśca tatśrutvopāsate guroḥ ॥ 28॥

vedavākyāni nirṇetumicchanmīmāṃsatāṃ janaḥ ।
āptopadeśamantreṇa hyanuṣṭhānaṃ tu sambhavet ॥ 29॥

brahmasākṣātkṛtistvevaṃ vicāreṇa vinā nṛṇām ।
āptopadeśamātreṇa na sambhavati kutracit ॥ 30॥

parokṣajñānamaśraddhā pratibadhnāti netarat ।
avicāro'parokṣasya jñānasya pratibandhakaḥ ॥ 31॥

vicārāpyaparokṣeṇa brahmātmānaṃ na vetti cet ।
āparokṣyāvasānatvādbhūyobhūyo vicārayet ॥ 32॥

vicārayannāmaraṇaṃ naivātmānaṃ labheta cet ।
janmāntare labhetaiva pratibandhakṣaye sati ॥ 33॥

iha vāmutra vā vidyetyevaṃ sūtrakṛtoditam ।
śṛṇvanto'pyatra bahavo yanna vidyuriti śrutiḥ ॥ 34॥

garbha eva śayānaḥ sanvāmadevo'vabuddhavān ।
pūrvābhyastavicāreṇa yadvadadhyayanādiṣu ॥ 35॥

bahuvāramadhīte'pi tadā nāyāti cetpunaḥ ।
dināntare'nadhītyaiva pūrvādhītaṃ smaretpumān ॥ 36॥

kālena paripacyante kṛṣidarbhādayo yathā ।
tadvadātmavicāro'pi śanaiḥ kālena pacyate ॥ 37॥

punaḥpunarvicāro'pi trividhapratibandhataḥ ।
na vetti tattvamityetadvārtike samyagīritam ॥ 38॥

kutastajjñānamiti cettaddhi bandhaparikṣayāt ।
asāvapi ca bhūto vā bhāvī vā vartate tathā ॥ 39॥

adhītavedavedārtho'pyata eva na mucyate ।
hiraṇyanidhidṛṣṭāntādidameva hi darśitam ॥ 40॥

atītenāpi mahiṣīsnehena pratibandhataḥ ।
bhikṣustattvaṃ na vedeti gāthā loke pragīyate ॥ 41॥

anusṛtya guruḥ snehaṃ mahiṣyāṃ tattvamuktavān ।
tato yathāvadvedaiṣa pratibandhasya saṃkṣayāt ॥ 42॥

pratibandho vartamāno viṣayāsaktilakṣaṇaḥ ।
prajñāmāndyaṃ kutarkaśca viparyayadurāgrahaḥ ॥ 43॥

śamādyaiḥ śravaṇādyaiśca tatra tatrocitaiḥ kṣayam ।
nīte'sminpratibandhe'taḥ svasya brahmatvamaśnute ॥ 44॥

āgāmipratibandhaśca vāmadeve samīritaḥ ।
ekena janmanā kṣīṇo bharatasya trijanmabhiḥ ॥ 45॥

yogabhraṣṭasya gītāyāmatīte bahujanmani ।
pratibandhakṣayaḥ prokto na vicāro'pyanarthakaḥ ॥ 46॥

prāpya puṇyakṛtāṃ lokānātmatattvavicārataḥ ।
śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo'bhijāyate ॥ 47॥

athavā yogināmeva kule bhavati dhīmatām ।
nispṛhaḥ brahmatattvasya vicārāttaddhi durlabham ॥ 48॥

tatra taṃ buddhisaṃyogaṃ labhate paurvadehikam ।
yatate ca tato bhūyastasmādetaddhi durlabham ॥ 49॥

pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ ।
anekajanmasaṃsiddhastato yāti parāṃ gatim ॥ 50॥

brahmalokābhivāñchāyāṃ samyaksatyāṃ nirudhyatām ।
vicārayedya ātmānaṃ na tu sākṣātkarotyayam ॥ 51॥

vedāntavijñānasuniścitārthāḥ iti śāstrataḥ ।
brahmaloke sakalpānte brahmaṇā saha mucyate ॥ 52॥

keṣāṃcitsa vicāro'pi karmaṇā pratibaddhyate ।
śravaṇāyāpi bahubhiryo na labhya iti śruteḥ ॥ 53॥

atyantabuddhimāndyādvā sāmagryā vāpyasambhavāt ।
yo vicāraṃ na labhate brahmopāsīta so'niśam ॥ 54॥

nirguṇabrahmatattvasya na hyupāsterasambhavaḥ ।
saguṇabrahmaṇīvātra pratyayāvṛttisambhavāt ॥ 55॥

avāṅmanasagamyaṃ tannopāsyamiti cettadā ।
avāṅmanasagamyasya vedanaṃ ca na sambhavet ॥ 56॥

vāgādyagocarākāramityevaṃ yadi vettyasau ।
vāgādyagocarākāramityupāsita no kutaḥ ॥ 57॥

saguṇatvamupāsyatvādyadi vedyatvato'pi tat ।
vedyaṃ cellakṣaṇāvṛttyā lakṣitaṃ samupāsyatām ॥ 58॥

brahma viddhi tadeva tvaṃ natvidaṃ yadupāsate ।
iti śruterupāsyatvaṃ niṣiddhaṃ brahmaṇo yadi ॥ 59॥

viditādanyadeveti śrutervedyatvamasya na ।
yathā śrutyaiva vedyaṃ tattathā śrutyāpyupāsyatām ॥ 60॥

avāstavī vedyatā cedupāsyatvaṃ tathā na kim ।
vṛttivyāptirvedyatā cedupāsyatve'pi tatsamam ॥ 61॥

kā te bhaktirupāstau cetkaste dveṣastadīraya ।
mānābhāvo na vācyo'syāṃ bahuśrutiṣu darśanāt ॥ 62॥

uttarasmiṃstāpanīye śaibyapraśne'tha kāṭhake ।
māṇḍukyādau ca sarvatra nirguṇopāstirīritā ॥ 63॥

anuṣṭhānaprakāro'syāḥ pañcīkaraṇa īritaḥ ।
jñānasādhanametaccenneti kenātra varṇitam ॥ 64॥

nānutiṣṭhati ko'pyetaditi cennānutiṣṭhatu ।
puruṣasyāparādhena kimupāstiḥ praduṣyati ॥ 65॥

ito'pyatiśayaṃ matvā mantrānvaśyādikāriṇaḥ ।
mūḍhā japantu tebhyo'timūḍhāḥ kṛṣimupāsatām ॥ 66॥

tiṣṭhantu mūḍhāḥ prakṛtā nirguṇopāstirīryate ।
vidyaikyātsarvaśākhāsthānguṇānatropasaṃharet ॥ 67॥

ānandādervidheyasya guṇasaṅghasya saṃhṛtiḥ ।
ānandādaya ityasminsūtre vyāsena varṇitā ॥ 68॥

asthūlāderniṣedhyasya guṇasaṅghasya saṃhṛtiḥ ।
tathā vyāsena sūtre'sminuktākṣaradhiyāntviti ॥ 69॥

nirguṇabrahmatattvasya vidyāyāṃ guṇasaṃhṛtiḥ ।
na yujyetetyupālambho vyāsaṃ pratyeva māṃ tu na ॥ 70॥

hiraṇyasmaśrusūryādimūrtīnāmanudāhṛteḥ ।
aviruddhaṃ nirguṇatvamiti cettuṣyatāṃ tvayā ॥ 71॥

guṇānāṃ lakṣakatvena na tattve'ntaḥpraveśanam ।
iti cedastvevameva brahmatattvamupāsyatām ॥ 72॥

ānandādibhirasthūlādibhiḥsvātmātra lakṣitaḥ ।
akhaṇḍaikarasaḥ so'hamasmītyevamupāsate ॥ 73॥

bodhopāstyorviśeṣaḥ ka iti ceducyate śṛṇu ।
vastutatntro bhavedbodhaḥ kartṛtantramupāsanam ॥ 74॥

vicārājjāyate bodho'nicchā yaṃ na nivartayet ।
svotpattimātrātsaṃsāre dahatyakhilasatyatām ॥ 75॥

tāvatā kṛtakṛtyaḥ sannityatṛptimupāgataḥ ।
jīvanmuktimanuprāpya prārabdhakṣayamīkṣate ॥ 76॥

āptopadeśaṃ viśvasya śraddhāluravicārayan ।
cintayetpratyayairanyairanantaritavṛttibhiḥ ॥ 77॥

yāvaccintyasvarūpatvābhimānaḥ svasya jāyate ।
tāvadvicintya paścācca tathaivāmṛti dhārayet ॥ 78॥

brahmacārī bhikṣamāṇo yutaḥ saṃvargavidyayā ।
saṃvargarūpatāṃ citte dhārayitvā hyabhikṣatā ॥ 79॥

puruṣasvecchayā kartumakartuṃ kartumanyathā ।
śakyopāstirato nityaṃ kuryātpratyayasantatim ॥ 80॥

vedādhyāyī hyapramatto'dhīte svapne'pi vāsitaḥ ।
japitā tu japatyeva tathā dhyātāpi vāsayet ॥ 81॥

virodhipratyayaṃ tyaktvā nairantaryeṇa bhāvayan ।
labhate vāsanāveśātsvapnādāvapi bhāvanām ॥ 82॥

bhuñjāno'pi nija ārabdhamāsthātiśayato'niśam ।
dhyātuṃ śakto na sandeho viṣayavyasanī yathā ॥ 83॥

paravyasaninī nārī vyagrāpi gṛhakarmaṇi ।
tadevāsvādayatyantaḥ parasaṅgarasāyanam ॥ 84॥

parasaṅgaṃ svādayantyā api no gṛhakarma tat ।
kuṇṭhī bhavedapi tvetadāpātenaiva vartate ॥ 85॥

gṛhakṛtyavyasaninī yathā samyakkaroti tat ।
paravyasaninī tadvanna karotyeva sarvathā ॥ 86॥

evaṃ dhyānaikaniṣṭho'pi leśāllaukikamācaret ।
tattvavittvavirodhitvāllaukikaṃ samyagācaret ॥ 87॥

māyāmayaḥ prapañco'yamātmā caitanyarūpadhṛk ।
iti bodhe virodhaḥ ko laukikavyavahāriṇaḥ ॥ 88॥

apekṣate vyavahṛtirna prapañcasya vastutām ।
nāpyātmajāḍyaṃ kiṃtveṣā sādhanānyeva kāṅkṣati ॥ 89॥

manovākkāyatadbāhyapadārthāḥ sādhanāni tān ।
tattvavinnopamṛdnāti vyavahāro'sya no kutaḥ ॥ 90॥

upamṛdnāti cittaṃ ceddhyātāsau na tu tattvavit ।
na buddhiṃ marddayandṛṣṭo ghaṭatattvasya veditā ॥ 91॥

sakṛtpratyayamātreṇa ghaṭaścedbhāsate tadā ।
svaprakāśo'yamātmā kiṃ ghaṭavacca na bhāsate ॥ 92॥

svaprakāśatayā kiṃ te tadbuddhistattvavedanam ।
buddhiśca kṣaṇanāśyeti codyaṃ tulyaṃ ghaṭādiṣu ॥ 93॥

ghaṭādau niścite buddhirnaśyatyeva yadā ghaṭaḥ ।
iṣṭo netuṃ tadā śakya iti cetsamamātmani ॥ 94॥

niścitya sakṛdātmānaṃ yadāpekṣā tadaiva tat ।
vaktuṃ mantuṃ tathā dhyātuṃ śaknotyeva hi tattvavit ॥ 95॥

upāsaka iva dhyāyaṃ laukikaṃ vismaret yadi ।
vismaratyeva sā dhyānādvismṛtirna tu vedanāt ॥ 96॥

dhyānaṃ tvaicchikametasya vedanānmuktisiddhitaḥ ।
jñānādeva tu kaivalyamiti śāstreṣu ḍiṇḍimaḥ ॥ 97॥

tattvavidyadi na dhyāyetpravarteta tadā bahiḥ ।
pravartatāṃ sukhenāyaṃ ko bādho'sya pravartane ॥ 98॥

atiprasaṅga iti cetprasaṅgaṃ tāvadīraya ।
prasaṅgo vidhiśāstraṃ cenna tattattvavidaṃ prati ॥ 99॥

varṇāśramavayovasthābhimāno yasya vidyate ।
tasyaiva hi niṣedhāśca vidhayaḥ sakalā api ॥ 100॥

varṇāśramādayo dehe māyayā parikalpitāḥ ।
nātmano bodharūpasyetyevaṃ tasya viniścayaḥ ॥ 101॥

samādhimatha karmāṇi mā karotu karotu vā ।
hṛdayenāstasarvāstho mukta evottamāśayaḥ ॥ 102॥

naiṣkarmyeṇa na tasyārthastasyārtho'sti na karmabhiḥ ।
na samādhānajapyābhyāṃ yasya nirvāsanaṃ manaḥ ॥ 103॥

ātmāsaṅgastato'nyatsyādindrajālaṃ hi māyikam ।
ityacañcalanirṇite kuto manasi vāsanā ॥ 104॥

evaṃ nāsti prasaṅgo'pi kuto'syātiprasañjanam ।
prasaṅgo yasya tasyaiva śaṅkyetātiprasañjanam ॥ 105॥

vidhyabhāvānna bālasya dṛśyate'tiprasañjanam ।
syātkuto'tiprasaṅgo'sya vidhyabhāve same sati ॥ 106॥

na kiṃcidvetti bālaścetsarvaṃ vettyeva tattvavit ।
alpajñasyaiva vidhayaḥ sarve syurnānyayordvayoḥ ॥ 107॥

śāpānugrahasāmarthyaṃ yasyāsau tattvavidyadi ।
na tat śāpādisāmarthyaṃ phalaṃ syāttapaso yataḥ ॥ 108॥

vyāsāderapi sāmarthyaṃ dṛśyate tapaso balāt ।
śāpādikāraṇādanyattapojñānasya kāraṇam ॥। 109॥

dvayaṃ yasyāsti tasyaiva sāmarthyajñānayorjaniḥ ।
ekaikaṃ tu tapaḥ kurvannekaikaṃ labhate phalam ॥ 110॥

sāmarthyahīno nindyaścedyatibhirvidhivarjitaḥ ।
nindyante yatayo'pyanyairaniśaṃ bhogalaṃpaṭaiḥ ॥ 111॥

bhikṣāvastrādi rakṣeyuryadyete bhogatuṣṭaye ।
aho yatitvameteṣāṃ vairāgyabharamantharam ॥ 112॥

varṇāśramaparānmūrkhā nindantvityucyate yadi ।
dehātmamatayo buddhaṃ nindantvāśramamāninaḥ ॥ 113॥

taditthaṃ tattvavijñāne sādhanānupamardanāt ।
jñāninācarituṃ śakyaṃ samyagrājyādi laukikam ॥ 114॥

mithyātvabuddhyā tatrecchā nāsti cettarhi māstu tat ।
dhyāyanvātha vyavaharanyathārabdhaṃ vasatvayam ॥ 115॥

upāsakastu satataṃ dhyāyanneva vasediti ।
dhyānenaiva kṛtaṃ tasya brahmatvaṃ viṣṇutādivat ॥ 116॥

dhyānopādānakaṃ yattaddhyānābhāve vilīyate ।
vāstavī brahmatā naiva jñānābhāve vilīyate ॥ 117॥

tato'bhijñāpakaṃ jñānaṃ na nityaṃ janayatyadaḥ ।
jñāpakābhāvamātreṇa na hi satyaṃ vilīyate ॥ 118॥

astyeva upāsakasyāpi vāstavī brahmateti cet ।
pāmarāṇāṃ tiraścāṃ ca vāstavī brahmatā na kim ॥ 119॥

ajñānādapumarthatvamubhayatrāpi tatsamam ।
upavāsādyathā bhikṣā varaṃ dhyānaṃ tathānyathaḥ ॥ 120॥

pāmarāṇāṃ vyavahṛtervaraṃ karmādyanuṣṭhitiḥ ।
tato'pi saguṇopāstirnirguṇopāsanaṃ tataḥ ॥ 121॥

yāvadvijñānasāmīpyaṃ tāvacchraiṣṭhyaṃ vivardhate ।
brahmajñānāya te sākṣānnirguṇopāsanaṃ śanaiḥ ॥ 122॥

yathā saṃvādivibhrāntiḥ phalakāle pramāyate ।
vidyāyate tathopāstirmuktikāle'tipākataḥ ॥ 123॥

saṃvādibhramataḥ puṃsaḥ pravṛttasyānyamānataḥ ।
prameti cettathopāstirmāntare kāraṇāyatām ॥ 124॥

mūrtidhyānasya mantrāderapi kāraṇatā yadi ।
astu nāma tathāpyatra pratyāsattirviśiṣyate ॥ 125॥

nirguṇopāsanaṃ pakvaṃ samādhiḥ syācchanaistataḥ ।
yaḥ samādhirnirodhākhyaḥ so'nāyāsena labhyate ॥ 126॥

nirodhalābhe puṃso'ntarasaṅgaṃ vastu śiṣyate ।
punaḥ punarvāsite'sminvākyājjāyeta tattvadhīḥ ॥ 127॥

nirvikārāsaṅganityasvaprakāśaikapūrṇatāḥ ।
buddhau jhaṭiti śāstroktā ārohantyavivādataḥ ॥ 128॥

yogābhyāsastvetadartho'mṛtabindvādiṣu śrutaḥ ।
evaṃ ca dṛṣṭadvārāpi hetutvādanyato varam ॥ 129॥

upekṣya tattīrthayātrāṃ japādīneva kurvatām ।
piṇḍaṃ samutsṛjya karaṃ leḍhīti nyāya āpatet ॥ 130॥

upāsakānāmapyevaṃ vicāratyāgato yadi ।
bādhaṃ tasmādvicārasyāsambhave yoga īritaḥ ॥ 131॥

bahuvyākulacittānāṃ vicārāttattvadhīrna hi ।
yogo mukhyastatasteṣāṃ dhīdarpastena naśyati ॥ 132॥

avyākuladhiyāṃ mohamātreṇācchāditātmanām ।
sāṅkhyanāmā vicārāḥ syānmukhyo jhaṭiti siddhitaḥ ॥ 133॥

yatsāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate ।
ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati ॥ 134॥

tatkāraṇaṃ sāṅkhyayogādhigamyamiti hi śrutiḥ ।
yastu śruterviruddhaḥ sa ābhāsaḥ sāṅkhyayogayoḥ ॥ 135॥

upāsanaṃ nātipakvamiha yasya paratra saḥ ।
maraṇe brahmaloke vā tattvaṃ vijñāya mucyate ॥ 136॥

yaṃ yaṃ cāpi smaranbhāvaṃ tyajatyante kalevaram ।
taṃ tevaiti yaccittastena yātīti śāstrataḥ ॥ 137॥

antyapratyayato nūnaṃ bhāvijanma tathā sati ।
nirguṇapratyayo'pi syātsaguṇopāsane yathā ॥ 138॥

nityaṃ nirguṇarūpaṃ tannāmamātreṇa gīyatām ।
arthatomokṣa evaiṣa saṃvādi bhramavanmataḥ ॥ 139॥

tatsāmarthyājjāyate dhīrmūlāvidyānivartikā ।
avimuktopāsanena tārakabrahma buddhivat ॥ 140॥

sakāmo niṣkāma iti hyaśarīro nirindriyaḥ ।
abhayaṃ hīti muktatvaṃ tāpanīye phalaṃ śrutam ॥ 141॥

upāsanasya sāmarthyādvidyotpattirbhavettataḥ ।
nānyaḥ panthā iti hyetacchāstraṃ naiva virudhyate ॥ 142॥

niṣkāmopāsanānmuktistāpanīye samīritā ।
brahmalokaḥ sakāmasya śaibyapraśne samīritaḥ ॥ 143॥

ya upāste trimātreṇa brahmaloke sa nīyate ।
sa etasmājjīvaghanātparaṃ puruṣamīkṣate ॥ 144॥

apratīkādhikaraṇe tatkraturnyāya īritaḥ ।
brahmalokaphalaṃ tasmātsakāmasyeti varṇitam ॥ 145॥

nirguṇopāstisāmarthyāttatra tattvamavekṣaṇat ।
punarāvartate nāyaṃ kalpānte tu vimucyate ॥ 146॥

praṇavopāstayaḥ prāyo nirguṇā eva vedagāḥ ।
kvacitsaguṇatā proktā praṇavopāsanasya hi ॥ 147॥

parāparabrahmarūpa oṅkāra upavarṇitaḥ ।
pippalādena muninā satyakāmāya pṛcchate ॥ 148॥

etadālambanaṃ jñātvā yo yadicchati tasya tat ।
iti proktaṃ yamenāpi pṛcchate naciketase ॥ 149॥

iha vā maraṇe vāsya brahmaloke'thavā bhavet ।
brahmasākṣātkṛtiḥ samyagupāsīnasya nirguṇam ॥ 150॥

artho'yamātmagītāyāmapi spaṣṭamudīritaḥ ।
vicārākṣama ātmānamupāsīteti santatam ॥ 151॥

sākṣātkartumaśakto'pi cintayenmāmaśaṅkitaḥ ।
kālenānubhavārūḍho bhaveyaṃ phalato dhruvam ॥ 152॥

yathāgādhanidheḥlabdhau nopāyaḥ khananaṃ vinā ।
mallabhe'pi tathā svātmacintāṃ muktā na cāparaḥ ॥ 153॥

dehopalamapākṛtya buddhikuddalakātpunaḥ ।
khātvā manobhuvaṃ bhūyo gṛhṇīyānmāṃ nidhiṃ pumān ॥ 154॥

anubhūterabhāve'pi brahmāsmītyeva cintyatām ।
apyasat prāpyate dhyānānnityāptaṃ brahma kiṃ punaḥ ॥ 155॥

anātmabuddhiśaithilyaṃ phalaṃ dhyānāddine dine ।
paśyannapi na ceddhyāyetko'paro'smāt paśurvada ॥ 156॥

dehābhimānaṃ vidhvasya dhyānādātmānamadvayam ।
paśyanmartyo mṛto bhūtvā hyatra brahma samaśnute ॥ 157॥

dhyānadīpamimaṃ samyakparāmṛṣati yo naraḥ ।
muktasaṃśaya evāyaṃ dhyāyati brahma santatam ॥ 158॥

iti dhyānadīpo nāma navamaḥ paricchedaḥ ॥ 9॥

Kapitel 10 Nāṭaka-dīpa-prakaraṇa – Die Lampe des Welttheaters

paramātmādvayānandapūrṇaḥ pūrvaṃ svamāyayā ।
svayameva jagadbhūtvā prāviśajjīvarūpataḥ ॥ 1॥

devādyuttamadeheṣu praviṣṭo devatābhavat ।
martyādyadhamadeheṣu sthito bhajati devatām ॥ 2॥

anekajanmabhajanātsvavicāraṃ cikīrṣati ।
vicāreṇa vinaṣṭāyāṃ māyāyāṃ śiṣyate svayam ॥ 3॥

advayānandarūpasya sadvayatvaṃ ca duḥkhitā ।
bandhaḥ proktaḥ svarūpeṇa sthitirmuktiritīryate ॥ 4॥

avicārakṛto bandho vicāreṇa nivartate ।
tasmājjīvaparātmānau sarvadaiva vicārayet ॥ 5॥

ahamityabhimantā yaḥ kartāsau tasya sādhanam ।
manastasya kriye antarbahirvṛtti kramotthite ॥ 6॥

antarmukhāhamityeṣā vṛttiḥ kartāramullikhet ।
bahirmukhedamityeṣā bāhyaṃ vastvidamullikhet ॥ 7॥

idamo ye viśeṣāḥ syurgandharūparasādayaḥ ।
asāṅkaryeṇa tānbhidyādghrāṇādīndriyapañcakam ॥ 8॥

kartāraṃ ca kriyāṃ tadvadvyāvṛttaviṣayānapi ।
sphorayedekayatnena yo'sau sākṣyatra cidvapuḥ ॥ 9॥

īkṣe śṛṇomi jighrāmi svādayāmi spṛśāmyaham ।
iti bhāsayate sarvaṃ nṛtyaśālāsthadīpavat ॥ 10॥

nṛtyaśālāsthito dīpaḥ prabhuṃ sabhyāṃśca nartakīm ।
dīpayedaviśeṣeṇa tadabhāve'pi dīpyate ॥ 11॥

ahaṅkāraṃ dhiyaṃ sākṣī viṣayānapi bhāsayet ।
ahaṅkārādyabhāve'pi svayaṃ bhātyeva pūrvavat ॥ 12॥

nirantaraṃ bhāsamāne kūṭasthe jñaptirūpataḥ ।
tadbhāsā bhāsyamāneyaṃ buddhirnṛtyatyanekadhā ॥ 13॥

ahaṅkāraḥ prabhuḥ sabhyā viṣayā nartakī matiḥ ।
tālādidhāriṇyakṣāṇi dīpaḥ sākṣyavabhāsakaḥ ॥ 14॥

svasthānasaṃsthito dīpaḥ sarvato bhāsayedyathā ।
sthirasthāyī tathā sākṣī bahirantaḥ prakāśayet ॥ 15॥

bahirantarvibhāgo'yaṃ dehāpekṣo na sākṣiṇi ।
viṣayā bāhyadeśasthā dehasyāntarahaṅkṛtiḥ ॥ 16॥

antasthā dhīḥ sahaivākṣairbahiryāti punaḥ punaḥ ।
bhāsyabuddhisthacāñcalyaṃ sākṣiṇyāropyate vṛthā ॥ 17॥

gṛhāntaragataḥ svalpo gavākṣādātapo'calaḥ ।
tatra haste nartyamāne nṛtyatīvātapo yathā ॥ 18॥

nijasthānasthitaḥ sākṣī bahirantargamāgamau ।
akurvanbuddhicāñcalyātkarotīva tathā tathā ॥ 19॥

na bāhyo nāntaraḥ sākṣī buddherdeśau hi tāvubhau ।
buddhyādyaśeṣasaṃśāntau yatra bhātyasti tatra saḥ ॥ 20॥

deśaḥ ko'pi na bhāseta yadi tarhyastvadeśabhāk ।
sarvadeśapraklṛptyaiva sarvagatvaṃ na tu svataḥ ॥ 21॥

antarbahirvā sarvaṃ vā yaṃ deśaṃ parikalpayet ।
buddhistaddeśagaḥ sākṣī tathā vastuṣu yojayet ॥ 22॥

yadyadrūpa ādi kalpyeta buddhyā tattatprakāśayan ।
tasya tasya bhavetsākṣī svato vāgbuddhyagocaraḥ ॥ 23॥

kathaṃ tādṛṅmayā grāhyamiti cenmaiva gṛhyatām ।
sarvagrahopasaṃśāntau svayamevāvaśiṣyate ॥ 24॥

na tatra mānāpekṣāsti svaprakāśasvarūpataḥ ।
tādṛgvyutpattyapekṣā cecchrutiṃ paṭha gurormukhāt ॥ 25॥

yadi sarvagṛhatyāgo'śakyastarhi dhiyaṃ vraja ।
śaraṇaṃ tadadhīno'ntarbahirvaiṣo'nubhūyatām ॥ 26॥

iti nāṭakadīponāma daśamaḥ paricchedaḥ ॥ 10॥

Ānanda-pañcaka – Die fünf Kapitel über Glückseligkeit

Kapitel 11 Brahmānanda-yogānanda-prakaraṇa – Brahman-Glückseligkeit & Yoga-Freude

brahmānandaṃ pravakṣyāmi jñāte tasminnaśeṣataḥ ।
aihikāmuṣmikānarthavrātaṃ hitvā sukhāyate ॥ 1॥

brahmavitparamāpnoti śokaṃ tarati cātmavit ।
raso brahmarasaṃ labdhvānandī bhavati nānyathā ॥ 2॥

pratiṣṭhāṃ vindate svasminyadā syādatha so'bhayaḥ ।
kurute'sminnantaraṃ cedatha tasya bhayaṃ bhavet ॥ 3॥

vāyuḥ sūryo vahnirindro mṛtyurjanmāntare'ntaram ।
kṛtvā dharmaṃ vijānanto'pyasmādbhītyā caranti hi ॥ 4॥

ānandaṃ brahmaṇo vidvānna bibheti kutaścana ।
etameva tapennaiṣā cintā karmāgnisambhṛtā ॥ 5॥

evaṃ vidvānkarmaṇi dve hitvātmānaṃ smaretsadā ।
kṛte ca karmaṇi svātmarūpeṇaivaiṣa paśyati ॥ 6॥

bhidyate hṛdayagranthiścchidyante sarvasaṃśayāḥ ।
kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare ॥ 7॥

tameva vidvānatyeti mṛtyuṃ panthā na cetaraḥ ।
jñātvā devaṃ pāśahāniḥ kṣīṇaiḥ kleśairna janmabhāk ॥ 8॥

devaṃ matvā harṣaśokau jahātyatraiva dhairyavān ।
nainaṃ kṛtākṛte puṇyapāpe tāpayataḥ kvacit ॥ 9॥

ityādiśrutayo bahvyaḥ purāṇaiḥ smṛtibhiḥ saha ।
brahmajñāne'narthahānimānandaṃ cāpyaghoṣayan ॥ 10॥

ānandastrividho brahmānando vidyāsukhaṃ tathā ।
viṣayānanda ityādau brahmānando vivicyate ॥ 11॥

bhṛguḥ putraḥ pituḥ śrutvā varuṇādbrahmalakṣaṇam ।
annaprāṇamanobuddhistyaktvānandaṃ vijajñīvān ॥ 12॥

ānandādeva bhūtāni jāyante tena jīvanam ।
teṣāṃ layaśca tatrāto brahmānando na saṃśayaḥ ॥ 13॥

bhūtotpatteḥ purā bhūmā tripuṭīdvaitavarjanāt ।
jñātṛjñānajñeyarūpā tripuṭī pralaye hi na ॥ 14॥

vijñānamaya utpanno jñātā jñānaṃ manomayaḥ ।
jñeyāḥ śabdādayo naitattrayamutpattitaḥ purā ॥ 15॥

trayābhāve tu nirdvaitaḥ pūrṇa evānubhūyate ।
samādhisuptimūrcchāsu pūrṇaḥ sṛṣṭeḥ purā tathā ॥ 16॥

yo bhūmā tatsukhaṃ nālpe sukhaṃ tredhā vibhedini ।
sanatkumāraḥ prāhaivaṃ nāradāyātiśokine ॥ 17॥

sapurāṇānpañca vedān śāstrāṇi vividhāni ca ।
jñātvāpyanātmavittvena nārado'tiśuśoca ha ॥ 18॥

vedābhyāsātpurā tāpatrayamātreṇa śokitā ।
paścāttvabhyāsavismārabhaṅgagarvaiśca śokitā ॥ 19॥

so'haṃ vidvānpraśocāmi śokapāraṃ nayasva mām ।
ityuktaḥ sukhamevāsya pāramityabhyadhādṛṣiḥ ॥ 20॥

sukhaṃ vaiṣayikaṃ śokasahasreṇāvṛtatvataḥ ।
duḥkhameveti matvāha nālpe'sti sukhamityasau ॥ 21॥

nanu dvaite sukhaṃ mābhūdadvaite'pyasti no sukham ।
asti cedupalabhyeta tathā ca tripuṭī bhavet ॥ 22॥

māstvadvaite sukhaṃ kintu sukhamadvaitameva hi ।
kiṃ mānamiti cennāsti mānākāṅkṣā svayaṃ prabhe ॥ 23॥

svaprabhatve bhavadvākyaṃ mānaṃ yasmādbhavānidam ।
advaitamabhyupetyāsminsukhaṃ nāstīti bhāṣate ॥ 24॥

nābhyupaimyahamadvaitaṃ tvadvaco'nūdya dūṣaṇam ।
vacmīti cettadā brūhi kimāsīddvaitataḥ purā ॥ 25॥

kimadvaitamuta dvaitamanyo vā koṭirantimaḥ ।
aprasiddho na dvitīyo'nutpatteḥ śiṣyate'grimaḥ ॥ 26॥

advaitasiddhiryuktyaiva nānubhūtyeti cedvada ।
nirdṛṣṭāntā sadṛṣṭāntā vā koṭyantaramatra no ॥ 27। nānubhūtiḥrna dṛṣṭānta iti yuktistu śobhate ।
sadṛṣṭāntatvapakṣe tu dṛṣṭāntaṃ vada me matam ॥ 28॥

advaitaḥ pralayo dvaitānupalambhena suptivat ।
iti cetsuptiradvaitetyatra dṛṣṭāntamīraya ॥ 29॥

dṛṣṭāntaḥ parasuptiścedaho te kauśalaṃ mahat ।
yaḥ svasuptiṃ na vettyasya parasuptau tu kā kathā ॥ 30॥

niśceṣṭatvātparaḥ supto yathāhamiti cettadā ।
udāhartuḥ suṣupteste svaprabhatvaṃ balādbhavet ॥ 31॥

nendriyāṇi na dṛṣṭāntastathāpyaṅgīkaroṣi tām ।
idameva svaprabhatvaṃ yadbhānaṃ sādhanairvinā ॥ 32॥

stāmadvaitasvaprabhatve vada suptau sukhaṃ katham ।
śṛṇu duḥkhaṃ tadā nāsti tataste śiṣyate sukham ॥ 33॥

andhaḥ sannapyanandhaḥ syādviddho'viddho'tha rogyapi ।
arogīti śrutiḥ prāha tacca sarve janā viduḥ ॥ 34॥

na duḥkhābhāvamātreṇa sukhaṃ loṣṭaśilādiṣu ।
dvayābhāvasya dṛṣṭatvāditi cedviṣamaṃ vacaḥ ॥ 35॥

mukhadainyaprakāśābhyāṃ paraduḥkhasukhohanam ।
dainyādyabhāvato loṣṭe duḥkhādyūho na sambhavet ॥ 36॥

svakīyasukhaduḥkhe tu nohanīye tatastayoḥ ।
bhāvo vedyo'nubhūtyaiva tadabhāvo'pi nānyataḥ ॥ 37॥

tathā sati suṣuptau ca duḥkhābhāvo'nubhūtitaḥ ।
virodhiduḥkharāhityātsukhaṃ nirvighnamiṣyatām ॥ 38॥

mahattaraprayāsena mṛduśayyādisādhanam ।
kutaḥ sampādyate suptau sukhaṃ cettatra no bhavet ॥ 39॥

duḥkhanāśārthamevaitaditi cedrogiṇastathā ।
bhavatvarogiṇaste tatsukhāyaiveti niścinu ॥ 40॥

tarhi sādhanajanyatvātsukhaṃ vaiṣayikaṃ bhavet ।
bhavatyevātra nidrāyāḥ pūrvaṃ śayyāsanādijam ॥ 41॥

nidrāyāṃ tu sukhaṃ yattajjanyate kena hetunā ।
sukhābhimukhadhīrādau paścānmajjetpare sukhe ॥ 42॥

jāgradvyāpṛtibhiḥ śrānto viśramyātha virodhini ।
apanīte svasthacito'nubhavedviṣaye sukham ॥ 43॥

ātmābhimukhadhīvṛttau svānandaḥ pratibimbati ।
anubhūyainamatrāpi tripuṭyā śrāntimāpnuyāt ॥ 44॥

tatśramasyāpanutyarthaṃ jīvo dhāvetparātmani ।
tenaikyaṃ prāpya tatratyo brahmānandaḥ svayaṃ bhavet ॥ 45॥

dṛṣṭāntāḥ śakuniḥ śyenaḥ kumāraśca mahānṛpaḥ ।
mahābrāhmaṇa ityete suptyānande śrutīritāḥ ॥ 46॥

śakuniḥ sūtrabaddhaḥ sandikṣu vyāpṛtya viśramam ।
alabdhvā bandhanasthānaṃ hastastambhādyupāśrayet ॥ 47॥

jīvopādhirmanastadvaddharmādharmaphalāptaye ।
svapne jāgrati ca bhrāntvā kṣīṇe karmaṇi līyate ॥ 48॥

śyeno vegena nīḍaikalampaṭaḥ śayituṃ vrajet ।
jīvaḥ suptyai tathā dhāvedbrahmānandaikalampaṭaḥ ॥ 49॥

atibālastanaṃ pītvā mṛduśayyāgato hasan ।
rāgadveṣādyanutpatterānandaikasvabhāvabhāk ॥ 50॥

mahārājaḥ sārvabhaumaḥ sutṛptaḥ sarvabhogataḥ ।
mānuṣānandasīmānaṃ prāpyānandaikamūrtibhāk ॥ 51॥

mahāvipro brahmavedī kṛtakṛtyatvalakṣaṇām ।
vidyānandasya paramāṃ kāṣṭhāṃ prāpyāvatiṣṭhate ॥ 52॥

mugdhabuddhātibuddhānāṃ loke siddhā sukhātmatā ।
udāhṛtānāmanye tu duḥkhino na sukhātmakāḥ ॥ 53॥

kumārādivadevāyaṃ brahmānandaikatatparaḥ ।
strīpariṣvaktavadveda na bāhyaṃ nāpi cāntaram ॥ 54॥

bāhyaṃ rathyādikaṃ vṛttaṃ gṛhakṛtyaṃ yathāntaram ।
tathā jāgaraṇaṃ bāhyaṃ nāḍīsthaḥ svapna āntaraḥ ॥ 55॥

pitāpi suptāvapitetyādau jīvatvavāraṇāt ।
suptau brahmaiva no jīva saṃsāritvāsamīkṣaṇāt ॥ 56॥

pitṛtvādyabhimāno yaḥ sukhaduḥkhākaraḥ sa hi ।
tasminnapagate tīrṇaḥ sarvān śokānbhavatyayam ॥ 57॥

suṣuptikāle sakale vilīne tamasāvṛtaḥ ।
sukharūpamupaitīti brūte hyātharvaṇī śrutiḥ ॥ 58॥

sukhamasvāpsamatrāhaṃ naiva kiṃcidavediṣam ।
iti dve tu sukhājñāne parāmṛśati cottitaḥ ॥ 59॥

parāmarśo'nubhūte'stītyāsīdanubhavastadā ।
cidātmatvatsvato bhāti sukhamajñānadhīstataḥ ॥ 60॥

brahmavijñānamānandamiti vājasaneyinaḥ ।
paṭhantyataḥ svaprakāśaṃ sukhaṃ brahmaiva netarat ॥ 61॥

yadajñānaṃ tatra līnau tau vijñānamanomayau ।
tayorhi vilayāvasthā nidrājñānaṃ ca saiva hi ॥ 62॥

vilīnaghṛtavatpaścātsyādvijñānamayo ghanaḥ ।
vilīnāvastha ānandamayaśabdena kathyate ॥ 63॥

suptipūrvakṣaṇe buddhivṛttiryā sukhabimbitā ।
saiva tadbimbasahitā līnānandamayastataḥ ॥ 64॥

antarmukho'yamānandamayo brahmasukhaṃ tadā ।
bhuṅkte cidbimbayuktābhirajñānotpannavṛttibhiḥ ॥ 65॥

ajñānavṛttayaḥ sūkṣmā vispaṣṭā buddhivṛttayaḥ ।
iti vedāntasiddhāntapāragāḥ pravadanti hi ॥ 66॥

māṇḍukyatāpanīyādiśrutiṣvetadatisphuṭam ।
ānandamayabhoktṛtvaṃ brahmānande ca bhogyatā ॥ 67॥

ekībhūtaḥ suṣuptasthaḥ prajñānaghanatāṃ gataḥ ।
ānandamaya ānandabhukcetomayavṛttibhiḥ ॥ 68॥

vijñānamayamukhyairyo rūpairyuktaḥ purādhunā ।
sa layenaikatāṃ prāpto bahutaṇḍulapiṣṭavat ॥ 69॥

prajñānāni purā buddhivṛttayo'tha ghano'bhavat ।
ghanatvaṃ himabindūnāmudagdeśe yathā tathā ॥ 70॥

tadghanatvaṃ sākṣibhāvaṃ duḥkhābhāvaṃ pracakṣate ।
laukikāstārkikā yāvadduḥkhavṛttivilopanāt ॥ 71॥

ajñānabimbitā citsyānmukhamānandabhojane ।
bhuktaṃ brahmasukhaṃ tyaktvā bahiryātyatha karmaṇā ॥ 72॥

karma janmāntare'bhūdyattadyogādbuddhyate punaḥ ।
iti kaivalyaśākhāyāṃ karmajo bodha īritaḥ ॥ 73॥

kaṃcitkālaṃ prabuddhasya brahmānandasya vāsanā ।
anugacchedyatastūṣṇīmāste nirviṣayaḥ sukhī ॥ 74॥

karmabhiḥ preritaḥ paścānnānā duḥkhāni bhāvayan ।
śanairvismarati brahmānandameṣo'khilo janaḥ ॥ 75॥

prāgūrdhvamapi nidrāyāḥ pakṣapāto dine dine ।
brahmānande nṛṇāṃ tena prājño'sminvivadeta kaḥ ॥ 76॥

nanu tūṣṇīṃ sthitau brahmānandaścedbhāti laukikāḥ ।
alasāścaritārthāḥ syuḥ śāstreṇa guruṇātra kim ॥ 77॥

bāḍhaṃ brahmeti vidyuścetkṛtārthāstāvataiva te ।
guruśāstre vinātyantaṃ gambhīraṃ brahma vetti kaḥ ॥ 78॥

jānāmyahaṃ tvaduktyādya kuto me na kṛtārthatā ।
śṛṇvatra tvādṛśaṃ vṛttaṃ prājñaṃ manyasya kasyacit ॥ 79॥

caturvedavide deyamiti śṛṇvannavocata ।
vedāścatvāra ityevaṃ vedmi me dīyatāṃ dhanam ॥ 80॥

sāṅkhyamevaiṣa jānāti na tu vedānaśeṣataḥ ।
yadi tarhi tamapyevaṃ nāśeṣaṃ brahma vetsi hi ॥ 81॥

akhaṇḍaikarasānande māyātatkāryavarjite ।
aśeṣatvasaśeṣatvavārtāvasara eva kaḥ ॥ 82॥

śabdāneva paṭhasyāho teṣāmarthaṃ ca paśyasi ।
śabdapāṭhe'rthabodhaste sampādyatvena śiṣyate ॥ 83॥

arthe vyākaraṇādbuddhe sākṣātkāro'vaśiṣyate ।
syātkṛtārthatvadhīryāvattāvadgurumupāsva bhoḥ ॥ 84॥

āstāmetadyatra yatra sukhaṃ syādviṣayairvinā ।
tatra sarvatra viddhyetāṃ brahmānandasya vāsanām ॥ 85॥

viṣayeṣvapi labdheṣu tadicchoparame sati ।
antarmukhamanovṛttāvānandaḥ pratibimbati ॥ 86॥

brahmānando vāsanā ca pratibimba iti trayam ।
antareṇa jagatyasminnānando nāsti kaścana ॥ 87॥

tathā ca viṣayānando vāsanānanda ityamū ।
ānandau janayannāste brahmānandaḥ svayaṃprabhaḥ ॥ 88॥

śrutiyuktyanubhūtibhyaḥ svaprakāśacidātmake ।
brahmānande suptikāle siddhe satyanyadā śṛṇu ॥ 89॥

ya ānandamayaḥ suptau sa vijñānamayātmatām ।
gatvā svapnaṃ prabodhaṃ vā prāpnoti sthānabhedataḥ ॥ 90॥

netre jāgaraṇaṃ kaṇṭhe svapnaḥ suptirhṛdambuje ।
āpādamastakaṃ dehaṃ vyāpya jāgarti cetanaḥ ॥ 91॥

dehatādātmyamāpannastaptāyaḥ piṇḍavattataḥ ।
ahaṃ manuṣya ityevaṃ niścityaivāvatiṣṭhate ॥ 92॥

udāsīnaḥ sukhī duḥkhītyavasthātrayametyasau ।
sukhaduḥkhe karmakārye tvaudāsīnyaṃ svabhāvataḥ ॥ 93॥

bāhyabhogānmanorājyātsukhaduḥkhe dvidhā mate ।
sukhaduḥkhāntarāleṣu bhavettūṣṇīmavasthitiḥ ॥ 94॥

na kāpi cintā me'styadya sukhamāsa iti bruvan ।
audāsīnye nijānandabhānaṃ vaktyakhilaḥ janaḥ ॥ 95॥

ahamasmītyahaṅkārasāmānyenāvṛtatvataḥ ।
nijānando na mukhyo'yaṃ kintvasau tasya vāsanā ॥ 96॥

nīrapūritabhāṇḍasya bāhye śaityaṃ na tajjalam ।
kintu nīraguṇastena nīrasattānumīyate ॥ 97॥

yāvadyāvadahaṅkāro vismṛto'bhyāsayogataḥ ।
tāvattāvatsūkṣmadṛṣṭernijānando'numīyate ॥ 98॥

sarvātmanā vismṛtaḥ sansūkṣmatāṃ paramāṃ vrajet ।
alīnatvānna nidraiṣā tato deho'pi no patet ॥ 99॥

na dvaitaṃ bhāsate nāpi nidrā tatrāsti yatsukham ।
sa brahmānanda ityāha bhagavānarjunaṃ prati ॥ 100॥

śanaiḥ śanairuparamedbuddhyā dhṛtigṛhītayā ।
ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcidapi cintayet ॥ 101॥

yato yato niścarati manaścañcalamasthiram ।
tatastato niyamyaitadātmanyeva vaśaṃ nayet ॥ 102॥

praśāntamanasaṃ hyenaṃ yoginaṃ sukhamuttamam ।
upaiti śāntarajasaṃ brahmabhūtamakalmaṣam ॥ 103॥

yatroparamate cittaṃ niruddhaṃ yogasevayā ।
yatra caivātmanātmānaṃ paśyannātmani tuṣyati ॥ 104॥

sukhamātyantikaṃ yattadbuddhigrāhyamatīndriyam ।
vetti yatra na caivāyaṃ sthitaścalati tattvataḥ ॥ 105॥

yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ ।
yasmin sthito na duḥkhena guruṇāpi vicālyate ॥ 106॥

taṃ vidyādduḥkhasaṃyogaviyogaṃ yogasaṃjñitam ।
sa niścayena yoktavyo yogo'nirviṇṇacetasā ॥ 107॥

yuñjannevaṃ sadātmānaṃ yogi vigatakalmaṣaḥ ।
sukhena brahmasaṃsparśamatyantaṃ sukhamaśnute ॥ 108॥

utseka udadheryadvatkuśāgreṇaikabindunā ।
manaso nigrahastadvadbhavedaparikhedataḥ ॥ 109॥

bṛhadrathasya rājarṣeḥ śākāyanyo muniḥ sukham ।
prāha maitrākhyaśākhāyāṃ samādhyuktipuraḥsaram ॥ 110॥

yathā nirindhano vahniḥ svayonāvupaśāmyati ।
tathā vṛttikṣayāccittaṃ svayonāvupaśāmyati ॥ 111॥

svayonāvupaśāntasya manasaḥ satyakāminaḥ ।
indriyārthavimūḍhasyānṛtāḥ karmavaśānugāḥ ॥ 112॥

cittameva hi saṃsārastatprayatnena śodhayet ।
yaccittastanmayo martyo guhyametatsanātanam ॥ 113॥

cittasya hi prasādena hanti karma śubhāśubham ।
prasannātmātmani sthitvā sukhamakṣayamaśnute ॥ 114॥

samāsaktaṃ yathā cittaṃ jantorviṣayagocare ।
yadyevaṃ brahmaṇi syāttatko na mucyeta bandhanāt ॥ 115॥

mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddhameva ca ।
aśuddhaṃ kāmasamparkācchuddhaṃ kāmavivarjitam ॥ 116॥

mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ ।
bandhāya viṣayāsaktaṃ muktyai nirviṣayaṃ smṛtam ॥ 117॥

samādhinirdhūtamalasya cetaso niveśitasyātmani yatsukhaṃ bhavet ।
na śakyate varṇayituṃ girā tadā svayaṃ tadantaḥkaraṇena gṛhyate ॥ 118॥

yadyapyasau ciraṃ kālaṃ samādhirdurlabho nṛṇām ।
tathāpi kṣaṇiko brahmānandaṃ niścāyayatyasau ॥ 119॥

śraddhālurvyasanī yo'tra niścinotyeva sarvathā ।
niścite tu sakṛttasminviśvasityanyadāpyayam ॥ 120॥

tādṛkpumānudāsīnakāle'pyānandavāsanām ।
upekṣya mukhyamānandaṃ bhāvayatyeva tatparaḥ ॥ 121॥

paravyasaninī nārī vyagrāpi gṛhakarmaṇi ।
tadevāsvādayatyantaḥ parasaṅgarasāyanam ॥ 122॥

evaṃ tattve pare śuddhe dhīro viśrāntimāgataḥ ।
tadevāsvādayatyantarbahirvyavahārannapi ॥ 123॥

dhīratvamakṣaprābalye'pyānandāsvādavāñchayā ।
tiraskṛtyākhilākṣāṇi taccintāyāṃ pravartanam ॥ 124॥

bhāravāhī śirobhāraṃ muktvāste viśramaṃ gataḥ ।
saṃsāravyāpṛtityāge tādṛgbuddhistu viśramaḥ ॥ 125॥

viśrāntimṃ paramāṃ prāptastvaudāsīnye yathā tathā ।
sukhaduḥkhadaśāyāṃ ca tadānandaikatatparaḥ ॥ 126॥

agnipraveśahetau dhīḥ śṛṅgāre yādṛśī tathā ।
dhīrasyodeti viṣaye'nusandhānavirodhinī ॥ 127॥

avirodhisukhe buddhiḥ svānande ca gamāgamau ।
kurvantyāste kramādeṣā kākākṣivaditastataḥ ॥ 128॥

ekaiva dṛṣṭiḥ kākasya vāmadakṣiṇanetrayoḥ ।
yātyāyātyevamānandadvaye tattvavido matiḥ ॥ 129॥

bhuñjāno viṣayānandaṃ brahmānandaṃ ca tattvavit ।
dvibhāṣābhijñavadvidyādubhau laukikavaidikau ॥ 130॥

duḥkhaprāptau na codvego yathā pūrvaṃ yato dvidṛk ।
gaṅgāmagnārdhakāyasya puṃsaḥ śītoṣṇadhīryathā ॥ 131॥

itthaṃ jāgaraṇe tattvavido brahmasukhaṃ sadā ।
bhāti tadvāsanājanye svapne tadbhāsate tathā ॥ 132॥

avidyāvāsanāpyastītyatastadvāsanotthite ।
svapne pūrvavadevaiṣa sukhaṃ duḥkhaṃ ca vīkṣate ॥ 133॥

brahmānandābhidhe granthe brahmānandaprakāśakam ।
yogipratyakṣamadhyāye prathame'sminnudīritam ॥ 134॥

iti brahmānande yogānandaḥ samāptaḥ ॥ 11॥

Kapitel 12 Brahmānanda-ātmānanda-prakaraṇa – Brahman-Glückseligkeit & Selbst-Freude

nanvevaṃ vāsanānandādbrahmānandādapītaram ।
vettu yogī nijānandaṃ mūḍhasyātrāsti kā gatiḥ ॥ 1॥

dharmādharmavaśādeṣa jāyatāṃ mriyatāmapi ।
punaḥ punardehalakṣaiḥ kiṃ no dākṣiṇyato vada ॥ 2॥

asti vo'nujighṛkṣuvāddākṣiṇyena prayojanam ।
tarhi brūhi sa mūḍhaḥ kiṃ jijñāsurvā parāṅmukhaḥ ॥ 3॥

upāstiṃ karma vā brūyādvimukhāya yathocitam ।
mandaprajñaṃ tu jijñāsumātmānandena bodhayet ॥ 4॥

bodhayāmāsa maitreyīṃ yājñavalkyo nijapriyām ।
na vā are patyurarthe patiḥ priya itīrayan ॥ 5॥

patirjāyā putravitte paśubrāhmaṇabāhujāḥ ।
lokā devā vedabhūte sarvaṃ cātmārthataḥ priyam ॥ 6॥

patyāvicchā yadā patnyāstadā prītiṃ karoti sā ।
kṣudanuṣṭhānarogādyaistadā necchati tatpatiḥ ॥ 7॥

na patyurarthe sā prītiḥ svārtha eva karoti tām ।
patiścātmana evārthe na jāyārthe kadācana ।
anyo'nyapreraṇe'pyevaṃ svecchayaiva pravartanam ॥ 8॥

śmaśrukaṇṭakavedhena bālo rudati tatpitā ।
cumbatyeva na sā prītirbālārthe svārtha eva sā ॥ 9॥

niricchamapi ratnādi vittaṃ yatnena pālayan ।
prītiṃ karoti sā svārthe vittārthatvaṃ na śaṅkitam ॥ 10॥

anicchati balīvarde vivāhayiṣate balāt ।
prītiḥ sā vaṇigarthaiva balīvardārthatā kutaḥ ॥ 11॥

brāhmaṇyaṃ me'sti pūjyo'hamiti tuṣyati pūjayā ।
acetanāyā jāterno santuṣṭiḥ puṃsa eva sā ॥ 12॥

kṣatriyo'haṃ tena rājyaṃ karomītyatra rājatā ।
na jātervaiśyajātyādau yojanāyedamīritam ॥ 13॥

svargalokabrahmalokau stāṃ mametyabhivāñchanam ।
lokayornopakārāya svabhogāyaiva kevalam ॥ 14॥

īśaviṣṇvādayo devāḥ pūjyante pāpanaṣṭaye ।
na tanniṣpāpadevārthaṃ svārthaṃ tattūpayujyate ॥ 15॥

ṛgādayo hyadhīyante durbrāhmaṇyānavāptaye ।
na tat prasaktaṃ vedeṣu manuṣyeṣu prasajyate ॥ 16॥

bhūmyādipañcabhūtāni sthānatṛṭpākaśoṣaṇaiḥ ।
hetubhiścāvakāśena vāñchantyeṣāṃ na hetave ॥ 17॥

svāmibhṛtyādikaṃ sarvaṃ svopakārāyā vāñchati ।
tattatkṛtopakārastu tasya tasya na vidyate ॥ 18॥

sarvavyavahṛtiṣvevamanusandhātumīdṛśam ।
udāharaṇabāhulyaṃ tena svāṃ vāsayenmatim ॥ 19॥

atha keyaṃ bhavetprītiḥ śrūyate yā nijātmani ।
rāgo vadhvādi viṣaye śraddhā yāgādi karmaṇi ।
bhaktiḥ syādgurudevādāvicchā tvaprāptavastuni ॥ 20॥

tarhyastu sātvikī vṛttiḥ sukhamātrānuvartinī ।
prāpte naṣṭe'pi sadbhāvādicchato vyatiricyate ॥ 21॥

sukhasādhanatopādherannapānādayaḥ priyāḥ ।
ātmānukulyādannādisamaścedamunātra kaḥ ।
anukulayitavyaḥ syānnaikasminkarmakartṛtā ॥ 22॥

sukhe vaiṣayike prītimātramātmā tvatipriyaḥ ।
sukhe vyabhicaratyeṣā nātmani vyabhicāriṇī ॥ 23॥

ekaṃ tyaktvānyadādatte sukhaṃ vaiṣayikaṃ sadā ।
nātmā tyājyo na cādeyastasminvyabhicaretkatham ॥ 24॥

hānādānavihīno'sminnupekṣā cettṛṇādivat ।
upekṣituḥ svarūpatvānnopekṣyatvaṃ nijātmanaḥ ॥ 25॥

rogakrodhābhibhūtānāṃ mumūrṣā vīkṣyate kvacit ।
tato dveṣādbhavettyājya ātmeti yadi tanna hi ।
tyaktuṃ yogyasya dehasya nātmatā tyaktureva sā ।
na tyaktaryasti sa dveṣastyājye dveṣe tu kā kṣatiḥ ॥ 26॥

ātmārthatvena sarvasya prīteścātmā hyatipriyaḥ ।
yathā pituḥ putramitrātputraḥ priyatarastathā ॥ 27॥

mā na bhūvamahaṃ kintu bhūyāsaṃ sarvadetyasau ।
āśīḥ sarvasya dṛsteti pratyakṣā prītirātmani ॥ 28॥

ityādibhistribhiḥ prītau siddhāyāmevamātmani ।
putrabhāryādiśeṣatvamātmanaḥ kaiścidirritam ॥ 29॥

etadvivakṣayā putre mukhyātmatvaṃ śrutīritam ।
ātmā vai putranāmeti taccopaniṣadi sphuṭam ॥ 30॥

so'syāyamātmā puṇyebhyaḥ karmebhyaḥ pratidhīyate ।
athāsyetara ātmāyaṃ kṛtakṛtyaḥ pramīyate ॥ 31॥

satyapyātmani loko'sti nāputrasyāta eva hi ।
anuśiṣṭaṃ putrameva lokyamāhurmanīṣiṇaḥ ॥ 32॥

manuṣyaloko jayyaḥ syātputreṇaivetareṇa no ।
mumūrṣurmantrayetputraṃ tvaṃ brahmetyādimantrakaiḥ ॥ 33॥

ityādiśrutayaḥ prāhuḥ putrabhāryādiśeṣatām ।
laukikā api putrasya prādhānyamanumanyate ॥ 34॥

svasminmṛte'pi putrādirjīvedvittādinā yathā ।
tathaiva yatnaṃ kurute mukhyāḥ putrādayastataḥ ॥ 35॥

bādhametāvatā nātmā śeṣo bhavati kasya cit ।
gauṇamithyāmukhyabhedairātmāyaṃ bhavati tridhā ॥ 36॥

devadattastu siṃho'yamityaikyaṃ gauṇametayoḥ ।
bhedasya bhāsamānatvātputrāderātmatā tathā ॥ 37॥

bhedo'sti pañcakoṣeṣu sākṣiṇo na tu bhātyasau ।
mithyātmatātaḥ koṣāṇāṃ sthāṇorcaurātmatā yathā ॥ 38॥

na bhāti bhedo nāpyasti sākṣiṇo'pratiyoginaḥ ।
sarvāntaratvāt tasyaiva mukhyamātmatvamiṣyate ॥ 39॥

satyevaṃ vyavahāreṣu yeṣu yasyātmatocitā ।
teṣu tasyaiva śeṣitvaṃ sarvasyānyasya śeṣatā ॥ 40॥

mumūrṣorgṛharakṣādau gauṇātmaivopayujyate ।
na mukhyātmā na mithyātmā putraḥ śeṣī bhavatyataḥ ॥ 41॥

adhyetā vahnirityatra sannapyagnirna gṛhyate ।
ayogyatvena yogyatvādbaṭurevātra gṛhyate ॥ 42॥

kṛśo'haṃ puṣṭimāpsyāmītyādau dehātmatocitā ।
na putraṃ viniyuṅkte'tra puṣṭihetvannabhakṣaṇe ॥ 43॥

tapasā svargameṣyāmītyādau kartrātmatocitā ।
anapekṣya vapurbhogaṃ caretkṛcchrādikaṃ tataḥ ॥ 44॥

mokṣye'hamityatra yuktaṃ cidātmatvaṃ tadā pumān ।
tadvetti guruśāstrābhyāṃ na tu kiṃciccikīrṣati ॥ 45॥

viprakṣatrādayo yadvadbṛhaspatisavādiṣu ।
vyavasthitāstathā gauṇamithyāmukhyā yathocitam ॥ 46॥

tatra tatrocite prītirātmanyevātiśāyinī ।
anātmani tu taccheṣe prītiranyatra nobhayam ॥ 47॥

upekṣyaṃ dveṣyamityanyat dvedhā mārgatṛṇādikam ।
upekṣyaṃ vyāghrasarpādi dveṣyamevaṃ caturvidham ॥ 48॥

ātmā śeṣa upekṣyaṃ ca dveṣyaṃ ceti caturṣvapi ।
na vyaktiniyamaḥ kintu tattatkāryāttathā tathā ॥ 49॥

syādvyāghraḥ saṃmukho dveṣyo hyupekṣyastu parāṅmukhaḥ ।
lālanādanukūlaścedvinodāyeti śeṣatām ॥ 50॥

vyaktīnāṃ niyamo mā bhūllakṣaṇāttuvyavasthitiḥ ।
ānukūlyaṃ prātikūlyaṃ dvayābhāvaśca lakṣaṇam ॥ 51॥

ātmā preyānpriyaḥ śeṣo dveṣyopekṣye tadanyayoḥ ।
iti vyavasthito loko yājñavalkyamataṃ ca tat ॥ 52॥

anyatrāpi śrutiḥ prāha putrādvittāttathānyataḥ ।
sarvasmādāntaraṃ tattvaṃ tadetatpreya īkṣatām ॥ 53॥

śrautyā vicāradṛṣṭyāyaṃ sākṣyevātmā na cetaraḥ ।
koṣānpañca vivicyāntarvastudṛṣṭirvicāraṇā ॥ 54॥

jāgarasvapnasuptīnāmāgamāpāyabhāsanam ।
yato bhavatyasāvātmā svaprakāśacidātmakaḥ ॥ 55॥

śeṣāḥ prāṇādivittāntā āsannāstāratamyataḥ ।
prītistathā tāratamyātteṣu sarveṣu vīkṣyate ॥ 56॥

vittātputraḥ priyaḥ putrātpiṇḍaḥ piṇḍāttathendriyam ।
indriyācca priyaḥ prāṇaḥ prāṇādātmā paraḥ priyaḥ ॥ 57॥

evaṃ sthite vivādo'tra pratibuddhavimūḍhayoḥ ।
śrutyodāhāri tatrātmā preyānityeva nirṇayaḥ ॥ 58॥

sākṣyeva dṛśyādanyasmātpreyānityāha tattvavit ।
preyānputrādirevemaṃ bhoktuṃ sākṣīti mūḍhadhīḥ ॥ 59॥

ātmano'nyaṃ priyaṃ brūte śiṣyaśca prativādyapi ।
tasyottaraṃ vāco bodhaśāpau kuryāttayoḥ kramāt ॥ 60॥

priyaṃ tvāṃ rotsyatītyevamuttaraṃ vakti tattvavit ।
svoktapriyasya duṣṭatvaṃ śiṣyo vetti vivekataḥ ॥ 61॥

alabhyamānastanayaḥ pitarau kleśayecciram ।
labdho'pi garbhapātena prasavena ca bādhate ॥ 62॥

jātasya graharogādi kumārasya ca mūkatā ।
upanīte'pyavidyatvamanudvāhaśca paṇḍite ॥ 63॥

punaśca paradārādi dāridryaṃ ca kuṭumbinaḥ ।
pitroḥ duḥkhasya na astyanato dhanī cenmriyate tadā ॥ 64॥

evaṃ vivicya putrādau prītiṃ tyaktvā nijātmani ।
niścitya paramāṃ prītiṃ vīkṣate tamaharniśam ॥ 65॥

āgrahādbrahmaviddveṣādapi pakṣamamuñcataḥ ।
vādino narakaḥ prokto doṣaśca bahuyoniṣu ॥ 66॥

brahmavidbrahmarūpatvādīśvarastena varṇitam ।
yadyattattattathaiva syāttacchiṣyaprativādinoḥ ॥ 67॥

yastu sākṣiṇamātmānaṃ sevate priyamuttamam ।
tasya preyānasāvātmā na naśyati kadācana ॥ 68॥

parapremāspadatvena paramānandarūpatā ।
sukhavṛddhiḥ prītivṛddhau sārvabhaumādiṣu śrutā ॥ 69॥

caitanyavatsukhaṃ cāsya svabhāvaśceccidātmanaḥ ।
dhīvṛttiṣvanuvarteta sarvāsvapi citiryathā ॥ 70॥

maivamuṣṇaprakāśātmā dīpastasya prabhā gṛhe ।
vyāpnoti noṣṇatā tadvacciterevānuvartanam ॥ 71॥

gandharūparasasparśeṣvapi satsu yathā pṛthak ।
ekākṣeṇaika evārtho gṛhyate netarastathā ॥ 72॥

cidānandau naiva bhinnau gandhādyāstu vilakṣaṇāḥ ।
iti cet tadabhedo'pi sākṣiṇyanyatra vā vada ॥ 73॥

ādye gandhādayo'pyevamabhinnāḥ puṣpavartinaḥ ।
akṣabhedena tadbhede vṛttibhedāttayorbhidā ॥ 74॥

satvavṛttau citsukhaikyaṃ tadvṛtternirmalatvataḥ ।
rajovṛttestu mālinyātsukhāṃśo'tra tiraskṛtaḥ ॥ 75॥

tintiṇīphalamatyamlaṃ lavaṇena yutaṃ yadā ।
tadāmlasya tiraskārādīṣadagnaṃ yathā tathā ॥ 76॥

nanu priyatamatvena paramānandatātmani ।
vivektuṃ śakyatāmevaṃ vinā yogena kiṃ bhavet ॥ 77॥

yadyogena tadevaiti vadāmo jñānasiddhaye ।
yogaḥ prokto vivekena jñānaṃ kiṃ nopajāyate ॥ 78॥

yat sāṅkhyaiḥ prāpyate sthānaṃ tadyogairapi gamyate ।
iti smṛtaṃ phalaikatvaṃ yogināṃ ca vivekinām ॥ 79॥

asādhyaḥ kasyacidyogaḥ kasyacijjñānaniścayaḥ ।
itthaṃ vicāryamārgau dvau jagāda parameśvaraḥ ॥ 80॥

yoge ko'tiśayaste'tra jñānamuktaṃ samaṃ dvayoḥ ।
rāgadveṣādyabhāvaśca tulyo yogivivekinoḥ ॥ 81॥

na prītirviṣayeṣvasti preyānātmeti jānataḥ ।
kuto rāgaḥ kuto dveṣaḥ prātikūlyamapaśyataḥ ॥ 82॥

dehādeḥ pratikūleṣu dveṣastulyodvayorapi ।
dveṣaṃ kurvanna yogī cedavivekyapi tādṛśaḥ ॥ 83॥

dvaitasya pratibhānaṃ tu vyavahāre dvayoḥ samam ।
samādhau neti cettadvannādvaitatvavivekinaḥ ॥ 84॥

vivakṣyate tadasmābhiradvaitānandanāmake ।
adhyāye hi tṛtīye tatsarvamapyatimaṅgalam ॥ 85॥

sadā paśyannijānandamapaśyannakhilaṃ jagat ।
arthādyogīti cettarhi santuṣṭo vardhatāṃ bhavān ॥ 86॥

brahmānandabhidhe granthe mandānugrahasiddhaye ।
dvitīye'dhyāya etasminnātmānando vivecitaḥ ॥ 87॥

iti brahmānande ātmānandaḥ samāptaḥ ॥ 12॥

Brahmānanda-advaitānanda-prakaraṇa – Brahman-Glückseligkeit & Nicht-Dualitäts-Freude

yogānandaḥ purokto yaḥ sa ātmānanda iṣyatām ।
kathaṃ brahmatvametasya sadvayasyeti cecchṛṇu ॥ 1॥

ākāśādi svadehāntaṃ taittirīyaśrutīritam ।
jagannāstyanyadānandātdadvaitabrahmatā tataḥ ॥ 2॥

ānandāddhyeva tajjātaṃ tiṣṭhatyānanda eva tat ।
ānanda eva līnaṃ cetyuktānandātkathaṃ pṛthak ॥ 3॥

kulālādghaṭa utpanno bhinnaśceti na śaṅkyatām ।
mṛdvadeṣaḥ upādānaṃ na nimittaṃ kulālavat ॥ 4॥

sthitirlayaśca kumbhasya kulāle sto na hi kvacit ।
dṛṣṭau tau mṛdi tadvatsyādupādānaṃ tayoḥ śruteḥ ॥ 5॥

upādānaṃ tridhā bhinnaṃ vivarti pariṇāmi ca ।
ārambhakaṃ ca tatrāntyau na niraṃśe'vakāśinau ॥ 6॥

ārambhavādino'nyasmādanyasyotpattimūcire ।
tantoḥ paṭasya niṣpatterbhinnau tantupaṭau khalu ॥ 7॥

avasthāntaratāpattirekasya pariṇāmitā ।
syāt kṣīraṃ dadhi mṛtkumbhaḥ suvarṇaṃ kuṇḍalaṃ yathā ॥ 8॥

avasthāntarabhānaṃ tu vivarto rajjusarpavat ।
niraṃśe'pyastyasau vyomni talamālinyakalpanāt ॥ 9॥

tato niraṃśa ānande vivarto jagadiṣyatām ।
māyāśaktiḥ kalpikā syādaindra jālikaśaktivat ॥ 10॥

śaktiḥ śaktātpṛthaṅnāsti tadvaddṛṣṭerna cābhidā ।
pratibandhasya dṛṣṭatvācchaktyabhāve tu kasya saḥ ॥ 11॥

śakteḥ kāryānumeyatvādakārye pratibandhanam ।
jvalato'gneradāhe syānmantrādi pratibandhatā ॥ 12॥

devātmaśaktiṃ svaguṇairnigūḍhāṃ munayo'vidan ।
parāsya śaktirvividhā kriyājñānabalātmikā ॥ 13॥

iti vedavacaḥ prāha vasiṣṭhaśca tathābravīt ।
sarvaśaktiparaṃ brahma nityamāpūrṇamadvayam ॥ 14॥

yathollasati śaktyāsau prakāśamadhigacchati ।
cicchaktirbrahmaṇo rāma! śarīreṣūpalabhyate ॥ 15॥

spandaśaktiśca vāteṣu dārḍhyaśaktistathopale ।
dravaśaktistathāmbhaḥsu dāhaśaktistathānale ।
śūnyaśaktistathākāśe nāśaśaktirvināśini ॥ 16॥

yathāṇḍāntarmahāsarpo jagadasti tathātmani ।
phalapatralatāpuṣpaśākhāviṭapamūlavān ।
vṛkṣabīje yathā vṛkṣastathedaṃ brahmaṇi sthitam ॥ 17॥

kvacitkaścitkadācicca tasmādudyanti śaktayaḥ ।
deśakālavicitratvātkṣmātalādiva śālayaḥ ॥ 18॥

sa ātmā sarvago rāma! nityoditamahāvapuḥ ।
yanmanāṅmananīṃ śaktiṃ dhatte tanmana ucyate ॥ 19॥

ādau manastadanubandhavimokṣadṛṣṭī paścātprapañcaracanā bhuvanābhidhānā ।
ityādikā sthitiriyaṃ hi gatā pratiṣṭhā̱- mākhyāyikā subhagabālajanoditeva ॥ 20॥

bālasya hi vinodāya dhātrī śakti śubhāṃ kathām ।
kvacitsanti mahābāho! rājaputrāstrayaḥ śubhāḥ ॥ 21॥

dvau na jātau tathaikastu garbha eva hi na sthitaḥ ।
vasanti te dharmayutā atyantāsati pattane ॥ 22॥

svakīyācchūnyanagarānnirgatya vimalāśayāḥ ।
gacchanto gagane vṛkṣāndadṛśuḥ phalaśālinaḥ ॥ 23॥

bhaviṣyannagare tatra rājaputrāstrayo'pi te ।
sukhamadya sthitā putra! mṛgayāvyavahāriṇaḥ ॥ 24॥

dhātryaivaṃ kathitā rāma! bālakākhyāyikā śubhā ।
niścayaṃ sa yayau bālo nirvicāraṇayā dhiyā ॥ 25॥

iyaṃ saṃsāra racanā vicārojjhitacetasām ।
bālakākhyāyikevetthamavasthitimupāgatā ॥ 26॥

ityādibhirupākhyānairmāyāśaktestu vistaram ।
vasiṣṭhaḥ kathayāmāsa saiva śaktirnirūpyate ॥ 27॥

kāryādāśrayataḥ saiṣā bhavecchaktirvilakṣaṇā ।
sphoṭāṅgārau dṛśyamānau śaktistatrānumīyate ॥ 28॥

pṛthubudhnodarākāro ghaṭaḥ kāryo'tra mṛttikā ।
śabdādibhiḥ pañcaguṇairyuktā śaktistvatadvidhā ॥ 29॥

na pṛthvādirna śabdādiḥ śaktāvastu yathā tathā ।
ata eva hyacintyaiṣā na nirvacanamarhati ॥ 30॥

kāryotpatteḥ purā śaktirnigūḍhā mṛdyavasthitā ।
kulālādisahāyena vikārākāratāṃ vrajet ॥ 31॥

pṛthvyādi vikārāntaṃ sparśādiguṇamṛttikām ।
ekīkṛtya ghaṭaṃ prāhurvicāravikalā janāḥ ॥ 32॥

kulālavyāpṛteḥ pūrvo yāvānaṃśa sa no ghaṭaḥ ।
paścāttu pṛthubudhnādimattve yuktā hi kumbhatā ॥ 33॥

sa ghaṭo na mṛdo bhinno viyoge satyanīkṣaṇāt ।
nāpyabhinnaḥ purā piṇḍadaśāyāmanavekṣaṇāt ॥ 34॥

ato'nirvacanīyo'yaṃ śaktivattena śaktijaḥ ।
avyaktavye śaktiruktā vyaktatye ghaṭanāmabhṛt ॥ 35॥

aindrajālikaniṣṭhāpi māyā na vyajyate purā ।
paścādgandharvasenādirūpeṇa vyaktimāpnuyāt ॥ 36॥

evaṃ māyāmayatvena vikārasyānṛtātmatām ।
vikārādhāramṛdvastusatyatvaṃ cābravīcchrutiḥ ॥ 37॥

vāṅniṣpādyaṃ nāmamātraṃ vikāro nāsya satyatā ।
sparśādi guṇayuktā tu satyā kevalamṛttikā ॥ 38॥

vyaktāvyakte tadādhāra iti triṣvādyayordvayoḥ ।
paryāyaḥ kālabhedena tṛtīyastvanugacchati ॥ 39॥

nistattvaṃ bhāsamānaṃ ca vyaktamutpattināśabhāk ।
tadutpattau tasya nāma vācā niṣpādyate nṛbhiḥ ॥ 40॥

vyakte naṣṭe'pi nāmaitannṛvaktreṣvanuvartate ।
tena nāmnā nirūpyatvādvyaktaṃ tadrūpamucyate ॥ 41॥

nistattvatvādvināśitvādvācārambhaṇanāmataḥ ।
vyaktasya na tu tadrūpaṃ satyaṃ kiñcinmṛdādivat ॥ 42॥

vyaktakāle tataḥ pūrvamūrdhvamapyekarūpabhāk ।
satattvamavināśaṃ ca satyaṃ mṛdvastu kathyate ॥ 43॥

vyaktaṃ ghaṭo vikāraścetyetairnāmabhirīritaḥ ।
arthaścedanṛtaḥ kasmānna mṛdbodhe nivartate ॥ 44॥

nivṛtta eva yasmātte tatsatyatvamatirgatā ।
īdṛṅnivṛttirevātra bodhajā na tvabhāsanam ॥ 45॥

pumānadhomukhaḥ nīre bhāto'pyasti na vastutaḥ ।
taṭasthamartyavattasminnaivāsthā kasyacitkvacit ।
īdṛgbodhe pumarthatvaṃ matamadvaitavādinām ॥ 46 mṛdrūpasyāparityāgādvivartatvaṃ ghaṭe sthitam ।
pariṇāme pūrvarūpaṃ tyajettatkṣīrarūpavat ।
mṛtsuvarṇe nivartete ghaṭakuṇḍalayorna hi ॥ 47॥

ghaṭe naṣṭe na mṛdbhāvaḥ kapālānāmavekṣaṇāt ।
maivaṃ cūrṇe'sti mṛdrūpaṃ svarṇarūpaṃ tvatisphuṭam ॥ 48॥

kṣīrādau pariṇāmo'stu punastadbhāvavarjanāt ।
etāvatā mṛdādīnāṃ dṛṣṭāntatvaṃ na hīyate ॥ 49॥

ārambhavādinaḥ kārye mṛdo dvaiguṇyamāpatet ।
rūpasparśādayaḥ proktāḥ kārya kāraṇayoḥ pṛthak ॥ 50॥

mṛtsuvarṇamayaśceti dṛṣṭāntatrayamārūṇiḥ ।
prāhāto vāsayetkāryānṛtatvaṃ sarvavastuṣu ॥ 51॥

kāraṇajñānataḥ kāryavijñānaṃ cāpi so'vadat ।
satyajñāne'nṛtajñāṃ kathamatropapadyate ॥ 52॥

samṛtkasya vikārasya kāryatā lokadṛṣṭitaḥ ।
vāstavo'tra mṛdaṃśo'sya bodhaḥ kāraṇabodhataḥ ॥ 53॥

anṛtāṃśo na boddhavyastadbodhānupayogataḥ ।
tattvajñānaṃ pumarthaṃ syānnānṛta aṃśāvabodhanam ॥ 54॥

tarhi kāraṇavijñānātkaryajñāmitīrite ।
mṛdbodhānmṛttikā buddhetyuktaṃ syātko'tra vismayaḥ ॥ 55॥

satyaṃ kāryeṣu vastvaṃśaḥ kāraṇātmeti jānataḥ ।
vismayo māstvihājñasya vismayaḥ kena vāryate ॥ 56॥

ārambhī pariṇāmī ca laukikaścaikakāraṇe ।
jñāte sarvamataṃ śrutvā prāpnuvantyeva vismayam ॥ 57॥

advaite'bhimukhīkartumevātraikasya bodhataḥ ।
sarvabodhaḥ śrutau naiva nānātvasya vivakṣayā ॥ 58॥

ekamṛtpiṇḍavijñānātsarvamṛṇmayadhīryathā ।
tathaikabrahmabodhena jagadbuddhirvibhāvyatām ॥ 59॥

saccitsukhātmakaṃ brahma nāmarūpātmakaṃ jagat ।
tāpanīye śrutaṃ brahma saccidānandalakṣaṇam ॥ 60॥

sadrūpamāruṇiḥ prāha prajñānaṃ brahma bahvṛcāḥ ।
sanatkumāra ānandamevamanyatra gamyatām ॥ 61॥

vicintya sarvarūpāṇi kṛtvā nāmāni tiṣṭhati ।
ahaṃ vyākaravāṇīme nāmarūpe iti śrutiḥ ॥ 62॥

avyākṛtaṃ purā sṛṣṭerūrdhvaṃ vyākrīyate dvidhā ।
acintyaśaktirmāyaiṣā brahmaṇyavyākṛtābhidhā ॥ 63॥

avikriyabrahmaniṣṭhā vikāraṃ yātyanekadhā ।
māyāṃ tu prakṛtiṃ vidyānmāyinaṃ tu maheśvaram ॥ 64॥

ādyo vikāra ākāśaḥ so'sti bhātyapi ca priyaḥ ।
avakāśastasya rūpaṃ tanmithyā na tu tattrayam ॥ 65॥

na vyakteḥ pūrvamastyeva na paścācca vināśataḥ ।
ādāvante ca yannāsti vartamāne'pi tattathā ॥ 66॥

avyaktādīni bhūtāni vyaktamadhyāni bhārata ।
avyaktanidhanānīvetyāha kṛṣṇo'rjunaṃ prati ॥ 67॥

mṛdvatte saccidānandā anugacchanti sarvada ।
nirākāśe sadādīnāmanubhūtirnijātmani ॥ 68॥

avakāśe vismṛte'tha tatra kiṃ bhāti te vada ।
śūnyameveti cedastu nāma tādṛgvibhāti hi ॥ 69॥

tādṛktvādeva tatsattvamaudāsīnyena tatsukham ।
ānukūlyaprātikūlyahīnaṃ yattannijaṃ sukham ॥ 70॥

ānukūlye harṣadhīḥ syātprātikūlye tu duḥkhadhīḥ ।
dvayābhāve nijānando nijaṃ duḥkhaṃ tu na kvacit ॥ 71॥

nijānande sthite harṣaśokayorvyatyayaḥ kṣaṇāt ।
manasaḥ kṣaṇikatvena tayormānasateṣyatām ॥ 72॥

ākāśe'pyevamānandaḥ sattābhāne tu saṃmate ।
vāyvādidehaparyantavastuṣvevaṃ vibhāvyatām ॥ 73॥

gatisparśau vāyurūpaṃ vahnerdāhaprakāśane ।
jalasya dravatā bhūmeḥ kāṭhinyaṃ ceti nirṇayaḥ ॥ 74॥

asādhāraṇa ākāśe oṣadhyannavapuḥṣvapi ।
evaṃ vibhāvya manasā tattadrūpaṃ yathocitam ॥ 75॥

anekadhā vibhinneṣu nāmarūpeṣu caikadhā ।
tiṣṭhanti saccidānandāvisaṃvādaḥ na kasyacit ॥ 76॥

nistattve nāmarūpe dve janmanāśayute ca te ।
buddhyā brahmaṇi vīkṣasva samudre budbudādivat ॥ 77॥

saccidānandarūpe'smin pūrṇe brahmaṇi vīkṣite ।
svayamevāvajānāti nāmarūpe śanaiḥ śanaiḥ ॥ 78॥

yāvadyāvadavajñā syāttāvattāvattadīkṣaṇam ।
yāvadyāvadvīkṣyate tattāvattāvadubhe tyajet ॥ 79॥

tadabhyāsena vidyāyāṃ susthitāyāmayaṃ pumān ।
jīvanneva bhavenmukto vapurastu yathā tathā ॥ 80॥

taccintanaṃ tatkathanamanyonyaṃ tatprabodhanam ।
etadekaparatvaṃ ca tadabhyāsaṃ vidurbudhāḥ ॥ 81॥

vāsanānekakālinā dīrghakālaṃ nirantaram ।
sādaraṃ cābhyasyamāne sarvathaiva nivartate ॥ 82॥

mṛcchaktivadbrahmaśaktiranekānanṛtānsṛjet ।
yadvā jīvagatā nidrā svapnaścātra nidarśanam ॥ 83॥

nidrāśaktiryathā jīve durghaṭasvapnakāriṇī ।
brahmaṇyeṣā tathā māyā sṛṣṭisthityantakāriṇī ॥ 84॥

svapne viyadgatiṃ paśyetsvamūrdhacchedanaṃ yathā ।
muhūrte vatsaraughaṃ ca mṛtaṃ putrādikaṃ punaḥ ॥ 85॥

idaṃ yuktamidaṃ neti vyavasthā tatra durlabhā ।
yathā yathekṣyate yadyattattadyuktaṃ tathā tathā ॥ 86॥

īdṛśo mahimā dṛṣṭo nidrāśakteryadā tadā ।
māyāśakteracintyo'yaṃ mahimeti kimadbhutam ॥ 87॥

śayāne puruṣe nidrā svapnaṃ bahuvidhaṃ sṛjet ।
brahmaṇyevaṃ nirvikāre vikārānkalpayatyasau ॥ 88॥

khānilāgnijalorvyaṇḍalokaprāṇiśilādikāḥ ।
vikārāḥ prāṇidhīṣvantaścicchāyā pratibimbati ॥ 89॥

cetanācetaneṣveṣu saccidānandalakṣaṇam ।
samānaṃ brahma bhidyete nāmarūpe pṛthakpṛthak ॥ 90॥

brahmaṇyete nāmarūpe paṭe citramiva sthite ।
upekṣya nāmarūpe dve saccidānandadhīrbhavet ॥ 91॥

jalasthe'dhomukhe svasya dehe dṛṣṭe'pyupekṣya tam ।
tīrastha eva dehe sve tātparyaṃ syādyathā tathā ॥ 92॥

sahasraśo manorājye vartamāne sadaiva tat ।
sarvairūpekṣyate tadvadupekṣā nāmarūpayoḥ ॥ 93॥

kṣaṇe kṣaṇe manorājyaṃ bhavatyevānyathānyathā ।
gataṃ gataṃ punarnāsti vyavahāro bahistathā ॥ 94॥

na bālyaṃ yauvane labhyaṃ yauvanaṃ sthavire tathā ।
mṛtaḥ pitā punarnāsti nāyātyeva gataṃ dinam ॥ 95॥

manorājyādviśeṣaḥ kaḥ kṣaṇadhvaṃsini laukike ।
ato'sminbhāsamāne'pi tatsatyatvadhiyaṃ tyajet ॥ 96॥

upekṣite laukike dhīrnirvighnā brahmacintane ।
naṭavatkṛtrimāsthāyāṃ nirvahatyeva laukikam ॥ 97॥

pravahatyapi nīre'dhaḥ sthirā prauḍha śilā yathā ।
nāmarūpānyathātve'pi kūṭasthaṃ brahma nānyathā ॥ 98॥

niṣchidre darpaṇe bhāti vastugarbhaṃ bṛhadviyat ।
saccitghane tathā nānājagadgarbhamidaṃ viyat ॥ 99॥

adṛṣṭvā darpaṇaṃ naiva tadantasthe kṣaṇaṃ yathā ।
amatvā saccidānandaṃ nāmarūpamatiḥ kutaḥ ॥ 100॥

prathamaṃ saccidānande bhāsamāne'tha tāvatā ।
buddhiṃ niyamya naivordhvaṃ dhārayennāmarūpayoḥ ॥ 101॥

evaṃ ca nirjagadbrahma saccidānandalakṣaṇam ।
advaitānanda etasminviśrāmyantu janāściram ॥ 102॥

brahmānandābhidhe granthe tṛtīye'dhyāya īritaḥ ।
advaitānanda eva syājjaganmithyātvacintayā ॥ 103॥

iti brahmānande'dvaitānandaḥ samāptaḥ ॥ 13॥

Kapitel 14 Brahmānanda-vidyānanda-prakaraṇa – Brahman-Glückseligkeit & Erkenntnis-Freude

yogenātmavivekena dvaitamithyātvacintayā ।
brahmānandaṃ paśyato'tha vidyānando nirūpyate ॥ 1॥

viṣayānandavadvidyānandodhīvṛttirūpkaḥ ।
duḥkhābhāvādirūpeṇa prokta eṣa caturvidhaḥ ॥ 2॥

duḥkhābhāvaśca kāmāptiḥ kṛtakṛtyo'hamityasau ।
prāptaprāpyo'hamityevaṃ cāturvidhyamudāhṛtam ॥ 3॥

aihikaṃ ca āmuṣmikaṃ cetyevaṃ duḥkhaṃ dvidheritam ।
nivṛttimaihikasyāha bṛhadāraṇyakaṃ vacaḥ ॥ 4॥

ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ ।
kimicchankasya kāmāya śarīramanusaṃjvaret ॥ 5॥

jīvātmā paramātmā cetyātmā dvividha īritaḥ ।
cittādātmyāttribhirdehairjīvaḥ sanbhoktṛtāṃ vrajet ॥ 6॥

paramātmā saccidānandastādātmyaṃ nāmarūpayoḥ ।
gatvā bhogyatvamāpannastadviveke tu nobhayam ॥ 7॥

bhogyamicchanbhokturarthe śarīramanusaṃjvaret ।
jvarāstriṣu śarīreṣu sthitā na tvātmano jvarāḥ ॥ 8॥

vyādhayo dhātuvaiṣamye sthūladehe sthitā jvarāḥ ।
kāmakrodhādayaḥ sūkṣme dvayorbījaṃ tu kāraṇe ॥ 9॥

advaitānandamārgeṇa parātmani vivecite ।
apaśyanvāstavaṃ bhogyaṃ kiṃ nāmecchetparātmavit ॥ 10॥

ātmānandoktarītyāsminjīvātmanyavadhārite ।
bhoktā naivāsti ko'pyatra śarīrānujvaraḥ kutaḥ ॥ 11॥

puṇyapāpadvaye cintā duḥkhamāmuṣmikaṃ bhavet ।
prathamādhyāya evoktaṃ cintā nainaṃ tapediti ॥ 12॥

yathā puṣkaraparṇe'sminnapāmaśleṣaṇaṃ tathā ।
vedanādūrdhvamāgāmikarmaṇo'śleṣaṇaṃ budhe ॥ 13॥

iṣīkātṛṇatūlasya vahnidāhaḥ kṣaṇādyathā ।
tathā sañcitakarmāsya dagdhaṃ bhavati vedanāt ॥ 14॥

yathaidhāṃsi samiddho'gnirbhasmasātkurute'rjuna ।
jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā ॥ 15॥

yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate ।
hatvāpi sa imāṃ lokānna hanti na nibadhyate ॥ 16॥

mātāpitrorvadhaḥ steyaṃ bhrūṇahatyānyadīdṛśam ।
na muktiṃ nāśayetpāpaṃ mukhakāntirna naśyati ॥ 17॥

duḥkhābhāvavadevāsya sarvakāmāptirīritā ।
sarvānkāmānasāvāpya hyamṛto bhavadityataḥ ॥ 18॥

jakṣankrīḍanratiṃ prāptaḥ strībhiryānaistathetaraiḥ ।
śarīraṃ na smaretprāṇaṃ karmaṇā jīvayedamum ॥ 19॥

sarvānkāmānsahāpnoti nānyavajjanmakarmabhiḥ ।
vartante śrotriye bhogā yugapatkramavarjitāḥ ॥ 20॥

yuvā rūpī ca vidyāvānnīrogo dṛḍhacittavān ।
sainyopetaḥ sarvapṛthvīṃ vittapūrṇāṃ prapālayan ॥ 21॥

sarvairmānuṣyakairbhogaiḥ sampannastṛptabhūmipaḥ ।
yamānandamavāpnoti brahmavicca tamaśnute ॥ 22॥

martyebhoge dvayornāsti kāmastṛptirataḥ samā ।
bhogānniṣkāmataikasya parasyāpi vivekataḥ ॥ 23॥

śrotriyatvādvedaśāstrairbhogyadoṣānavekṣate ।
rājā bṛhadratho doṣāṃstāngāthābhirudāharat ॥ 24॥

dehadoṣāścittadoṣā bhogyadoṣā anekaśaḥ ।
śunā vānte pāyase no kāmastadvadvivekinaḥ ॥ 25॥

niṣkāmatve same'pyatra rājñaḥ sādhana sañcaye ।
duḥkhamāsīdbhāvināśāditibhīranuvartate ॥ 26॥

nobhayaṃ śrotriyasyātastadānando'dhiko'nyataḥ ।
gandharvānanda āśāsti rājño nāsti vivekinaḥ ॥ 27॥

asminkalpe manuṣyaḥ sanpuṇyapāpaviśeṣataḥ ।
gandharvatvaṃ samāpanno martyo gandharva ucyate ॥ 28॥

pūrvakalpe kṛtātpuṇyātkalpādāveva cedbhavet ।
gandharvatvaṃ tādṛṣo'tra devagandharva ucyate ॥ 29॥

agniṣvāttādayo loke pitaraściravāsinaḥ ।
kalpādāveva devatvaṃ gatā ājānadevatāḥ ॥ 30॥

asminkalpe'śvamedhādi karma kṛtvā mahatpadam ।
avāpyājānadevairyāḥ pūjyāstāḥ karmadevatāḥ ॥ 31॥

yamāgnimukhyāḥ devāḥ syurjātāvindrabṛhaspatī ।
prajāpatirvirāṭ prokto brahmā sūtrātmanāmakaḥ ॥ 32॥

sārvabhaumādisūtrāntā uttarottarakāminaḥ ।
avāṅmanasagamyo'yamātmānandastataḥ paraḥ ॥ 33॥

taiḥstaiḥ kāmyeṣu sarveṣu sukheṣu śrotriyo yataḥ ।
nispṛhastena sarveṣāmānandāḥ santi tasya te ॥ 34॥

sarvakāmāptireṣoktā yadvā sākṣi cidātmatā ।
svadehavatsarvadeheṣvapi bhogānavekṣate ॥ 35॥

ajñasyāpyetadastyeva na tu tṛptirabodhataḥ ।
yo veda so'śnute sarvānkāmānitiyabravīcchrutiḥ ॥ 36॥

yadvā sarvātmatā svasya sāmnā gāyati sarvadā ।
ahamannaṃ tathānnādaśceti sāmasvadhīyate ॥ 37॥

duḥkhābhāvaśca kāmāptirubhe hyevaṃ nirūpite ।
kṛtakṛtyatvamanyacca prāptaprāpyatvamīkṣyatām ॥ 38॥

ubhayaṃ tṛptidīpe hi samyagasmābhirīritam ।
ta evātrānusandheyāḥ ślokā buddhiviśuddhaye ॥ 39॥

aihikāmuṣmikavrātasiddhyai mukteśca siddhaye ।
bahu kṛtyaṃ purāsyābhūttatsarvamadhunā kṛtam ॥ 40॥

tadetatkṛtakṛtyatvaṃ pratiyogipuraḥsaram ।
anusandadhadevāyamevaṃ tṛpyati nityaśaḥ ॥ 41॥

duḥkhino'jñāḥ saṃsarantu kāmaṃ putrādyapekṣayā ।
paramānandapūrṇo'haṃ saṃsarāmi kimicchayā ॥ 42॥

anutiṣṭhantu karmāṇi paralokayiyāsavaḥ ।
sarvalokātmakaḥ kasmādanutiṣṭhāmi kiṃ katham ॥ 43॥

vyācakṣatāṃ te śāstrāṇi vedānadhyāpayantu vā ।
ye'trādhikāriṇo me tu nādhikāro'kriyatvataḥ ॥ 44॥

nidrābhikṣe snānaśauce necchāmi na karomi ca ।
draṣṭāraścetkalpayanti kiṃ me syādanyakalpanāt ॥ 45॥

guñjāpuñjādi dahyeta nānyāropitavahninā ।
nānyāropitasaṃsāradharmānevamahaṃ bhaje ॥ 46॥

śṛṇvantvajñātatattvāste jānankasmācchṛṇomyaham ।
manyantāṃ saṃśayāpannā na manye'hamasaṃśayaḥ ॥ 47॥

viparyasto nididhyāsetkiṃ dhyānamaviparyayāt ।
dehātmatvaviparyāsaṃ na kadācidbhajāmyaham ॥ 48॥

ahaṃ manuṣya ityādivyavahāro vināpyamum ।
viparyāsaṃ cirābhyastavāsanāto'vakalpate ॥ 49॥

prārabdhakarmaṇi kṣīṇe vyavahāro nivartate ।
karmākṣaye tvasau naiva śāmyeddhyānasahasrataḥ ॥ 50॥

viralatvaṃ vyavahṛteriṣṭaṃ ceddhyānamastu te ।
abādhikāṃ vyavahṛtiṃ paśyandhyāyāmyahaṃ kutaḥ ॥ 51॥

vikṣepo nāsti yasmānme na samādhistato mama ।
vikṣepo vā samādhirvā manasaḥ syādvikāriṇaḥ ॥ 52॥

nityānubhavarūpasya ko me vā'nubhavaḥ pṛthak ।
kṛtaṃ kṛtyaṃ prāpaṇīyaṃ prāptamityeva niścayaḥ ॥ 53॥

vyavahāro laukiko vā śāstrīyo vā'nyathā'pi vā ।
mamākarturalepasya yathārabdhaṃ pravartatām ॥ 54॥

athavā kṛtakṛtyo'pi lokānugrahakāmayā ।
śāstrīyeṇaiva mārgeṇa varte'haṃ kā mama kṣatiḥ ॥ 55॥

devārcanasnānaśaucabhikṣādau vartatāṃ vapuḥ ।
tāraṃ japatu vāktadvatpaṭhatvāmnāyamastakam ॥ 56॥

viṣṇuṃ dhyāyatu dhīryadvā brahmānande vilīyatām ।
sākṣyahaṃ kiñcidapyatra na kurve nāpi kāraye ॥ 57॥

kṛtakṛtyatayā tṛptaḥ prāptaprāpyatayā punaḥ ।
tṛpyannevaṃ svamanasā manyate'sau nirantaram ॥ 58॥

dhanyo'haṃ dhanyo'haṃ nityaṃ svātmānamañjasā vedmi ।
dhanyo'haṃ dhanyo'haṃ brahmānando vibhāti me spaṣṭam ॥ 59॥

dhanyo'haṃ dhanyo'haṃ duḥkhaṃ sāṃsārikaṃ na vīkṣe'dya ।
dhanyo'haṃ dhanyo'haṃ svasyājñānaṃ palāyitaṃ kvāpi ॥ 60॥

dhanyo'haṃ dhanyo'haṃ kartavyaṃ me na vidyate kiñcit ।
dhanyo'haṃ dhanyo'haṃ prāptavyaṃ sarvamadya sampannam ॥ 61॥

dhanyo'haṃ dhanyo'haṃ tṛpterme kopamā bhavelloke ।
dhanyo'haṃ dhanyo'haṃ dhanyo dhanyaḥ punaḥ punardhanyaḥ ॥ 62॥

aho puṇyamaho puṇyaṃ phalitaṃ phalitaṃ dṛḍham ।
asya puṇyasya sampatteraho vayamaho vayam ॥ 63॥

aho śāstramaho śāstramaho gururaho guruḥ ।
aho jñānamaho jñānamaho sukhamaho sukham ॥ 64॥

brahmānandābhidhe granthe caturtho'dhyāya īritaḥ ।
vidyānandastadutpattiparyanto'bhyāsa iṣyatām ॥ 65॥

iti brahmānande vidyānandaḥ samāptaḥ ॥ 14॥

Brahmānanda-viṣayānanda-prakaraṇa – Brahman-Glückseligkeit & Objekt-Freude

athātra viṣayānando brahmānandāṃśarūpabhāk ।
nirūpyate dvārabhūtastadaṃśatvaṃ śrutirjagau ॥ 1॥

eṣo'sya paramānando yo'khaṇḍaikarasātmakaḥ ।
anyāni bhūtānyetasya mātrāmevopabhuñjate ॥ 2॥

śāntā ghorāstathā mūḍhā manaso vṛttayastridhā ।
vairāgyaṃ kṣāntiraudāryamityādyāḥ śāntavṛttayaḥ ॥ 3॥

tṛṣṇā sneho rāgalobhāvityādyā ghoravṛttayaḥ ।
saṃmohobhayamityādyāḥ kathitā mūḍhavṛttayaḥ ॥ 4॥

vṛttiṣvetāsu sarvāsu brahmaṇaścitsvabhāvatā ।
pratibimbati śāntāsu sukhaṃ ca pratibimbati ॥ 5॥

rūpaṃ rūpaṃ babhūvāsau pratirūpa iti śrutiḥ ।
upamā sūryaketvādi sūtrayāmāsa sūtrakṛt ॥ 6॥

eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ ।
ekadhā bahudhā caiva dṛśyate jalacandravat ॥ 7॥

jale praviṣṭaścandro'yamaspaṣṭaḥ kaluṣe jale ।
vispaṣṭo nirmale tadvaddvedhā brahmāpi vṛttiṣu ॥ 8॥

ghoramūḍhāsu mālinyātsukhāṃśasya tiraskṛtiḥ ।
īṣannairmalyatastatra cidaṃśapratibimbanam ॥ 9॥

yadvāpi nirmale nīre vahnerauṣṇyasya saṃkramaḥ ।
na prakāśasya tadvatsyāccinmātrodbhūtiratra ca ॥ 10॥

kāṣṭhe tvauṣṇyaprakāśau dvāvudbhavaṃ gacchato yathā ।
śāntāsu sukhacaitanye tathaivodbhūtimāpnutaḥ ॥ 11॥

vastusvarūpamāśritya vyavasthā tūbhayoḥ samā ।
anubhūtyanusāreṇa kalpyate hi niyāmakam ॥ 12॥

na ghorāsu na mūḍhāsu sukhānubhava īkṣyate ।
śāntāsvapi kvacitkaścitsukhātiśaya īśyatām ॥ 13॥

gṛhakṣetrādiviṣaye yadā kāmo bhavettadā ।
rājasasyāsya kāmasya ghoratvāttatra no sukham ॥ 14॥

siddhyenna vetyasti duḥkhamasiddhau tadvivardhate ।
pratibandhe bhavetkrodho dveṣo vā pratibandhakaḥ ॥ 15॥

aśakyaścetpratīkāro viṣadaḥ syātsa tānasaḥ ।
krodhādiṣu mahāduḥkhaṃ sukhaśaṅkāpi dūrataḥ ॥ 16॥

kāmyalābhe harṣavṛttiḥ śāntā tatra mahatsukham ।
bhoge mahattaraṃ lābhaprasaktāvīṣadeva hi ॥ 17॥

mahattamaṃ viraktau tu vidyānande tadīritam ।
evaṃ kṣāntau tathaudārye krodhalobhanivāraṇāt ॥ 18॥

yadyatsukhaṃ bhavettattadbrahmaiva pratibimbanāt ।
vṛttiṣvantarmukhā svasya nirvighnaṃ pratibimbanam ॥ 19॥

sattā citiḥ sukhaṃ ceti svabhāvā brahmaṇastrayaḥ ।
mṛcchilādiṣu sattaiva vyajyate netaraddvayam ॥ 20॥

sattā citirdvayaṃ vyaktaṃ dhīvṛttyorghoramūḍhayoḥ ।
śāntavṛttau trayaṃ vyaktaṃ miśraṃ brahmetthamīritam ॥ 21॥

amiśraṃ jñānayogābhyāṃ tau ca pūrvamudīritau ।
ādye'dhyāye yogacintā jñānamadhyāyordvayoḥ ॥ 22॥

asattā jāḍyaduḥkhe dve māyārūpaṃ trayaṃ tvidam ।
asattā naraśṛṅgādau jāḍyaṃ kāṣṭhaśilādiṣu ॥ 23॥

ghoramūḍhadhiyorduḥkhamevaṃ māyā vijṛmbhitā ।
śāntādi buddhivṛttyaikyānmiśraṃ brahmeti kīrtitam ॥ 24॥

evaṃ sthite'tra yo brahma dhyātumicchetpumānasau ।
nṛśṛṅgādimupekṣeta śiṣṭaṃ dhyāyedyathāyatham ॥ 25॥

śilādau nāmarūpe dve tyaktvā sanmātracintanam ।
tyaktvā duḥkhaṃ ghoramūḍhadhiyoḥ saccidvicintanam ॥ 26॥

śāntāsu saccidānandāṃstrīnapyevaṃ vicintayet ।
kaniṣṭhamadhyamotkṛṣṭāstisraścintāḥ kramādimāḥ ॥ 27॥

mandasya vyavahāre'pi miśrabrahmaṇi cintanam ।
utkṛṣṭaṃ vyaktumevātra viṣayānanda īritaḥ ॥ 28॥

audāsīnye tu dhīvṛtteḥ śaithilyāduttamottamam ।
cintanaṃ vāsanānande dhyānamuktaṃ caturvidham ॥ 29॥

na dhyānaṃ jñānayogābhyāṃ brahmavidyaiva sā khalu ।
dhyānenaikāgryamāpanne citte vidyā sthirībhavet ॥ 30॥

vidyāyāṃ saccidānandā akhaṇḍaikarasātmatām ।
prāpya bhānti na bhedena bhedakopādhivarjanāt ॥ 31॥

śāntā ghorāḥ śilādyāśca bhedakopādhayo matāḥ ।
yogād vivekato vaiṣamupādhīnāmapākṛtiḥ ॥ 32॥

nirupādhibrahmatattve bhāsamāne svayaṃprabhe ।
advaite tripuṭī nāsti bhūmānando'ta ucyate ॥ 33॥

brahmānanda abhidhe granthe pañcamo'dhyāya īritaḥ ।
viṣayānanda etena dvāreṇāntaḥ praveśyatām ॥ 34॥

prīyāddhariharo'nena brahmānandena sarvadā ।
pāyācca prāṇinaḥ sarvānsvāśritāṃ śuddhamānasān ॥ 35॥

iti brahmānande viṣayānandaḥ samāptaḥ ॥ 15॥

iti śrīmatparamahaṃsaparivrājakācārya

śrī vidyāraṇyamuniviracitaḥ pañcadaśī granthaḥ samāptaḥ ।

Sukadev über Panchadashi

Niederschrift eines Vortragsvideos (2014) von Sukadev über Panchadashi

Panchadashi ist ein wichtiger Lehrtext von einem Vedanta-Meister. Dieser Meister heißt Vidyaranya, manchmal auch als Madhava Vidyaranya bezeichnet. Panchadashi, einer der wichtigen Texte des Adwaita Vedanta, wurde vermutlich im 13./14. Jahrhundert n. Chr. geschrieben. Wenn du tief in Vedanta einsteigen willst, ist es gut, zunächst einmal natürlich die Grundbegriffe zu lernen. Es gibt auch ein Buch von Swami Sivananda, „Vedanta für Anfänger“, das kann ein guter Einstieg sein. Ein noch besserer Einstieg ist sicherlich „Das große illustrierte Yogabuch“ von Swami Vishnudevananda, wo es einige Kapitel über Vedanta gibt.

Wenn du die Grundbegriffe kennst, dann können dich die Werke von Shankaracharya weiterführen: „Viveka Chudamani“ und „Atma Bodha“. Wenn du diese beherrschst, dann wäre der nächste Schritt, dass du noch weiter gehst. Und dazu gehört Panchadashi und auch „Yoga Vasistha“. Das ist so die Reihenfolge der Texte, wenn du im Vedanta tiefer gehen willst. Aber es gibt auch noch „Aparoksha Anubhuti“, und es gibt „Tattva Bodha“ von Shankaracharya. Wenn du noch weiter gehen willst, sind natürlich auch die Kommentare zur Bhagavad Gita, zu den Upanishaden von Shankara empfehlenswert. Und danach „Yoga Vasistha“ und Panchadashi. Panchadashi – eine der wichtigsten Schriften im Vedanta.

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Panchadashi पञ्चदशी Pañcadaśī Aussprache

Hier kannst du hören, wie das Sanskritwort Panchadashi, पञ्चदशी, Pañcadaśī ausgesprochen wird:

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Siehe auch

• Panchadasha
• Panchakosha
• Panchakola
• Panchagupti
• Ekadashi
• HYP Jahresgruppe
• Sanskrit Kurs Lektion 1

Literatur

• Swami Sivananda: „Vedanta für Anfänger“
• Swami Vishnudevananda: „Das große illustrierte Yogabuch“
• Shankaracharya: Viveka Chudamani
• Shankaracharya: Atma Bodha
• Shankaracharya: Aparoksha Anubhuti
• Shankaracharya:Tattva Bodha

Weblinks

• Offizielle Homepage von Yoga Vidya, Möglichkeit zur Mantra-Weihe und spirituellen Namensgebung
• Offizielle Homepage von Yoga Vidya
• Divine Life Society - Sivananda Ashram

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