Sarga 19¶
Mumukṣu Prakaraṇa · Direct experience is the Self (35 verses)
Sarga 19 at a glance
Using illustrations rightly, and the nature of direct experience.
- Illustrations match their subject in one respect only; do not quibble. Hold to the great sayings — when rice is served, eat it (2.19.1–2.19.7).
- Inquire, while living a balanced life, until you rest in the fourth state, beyond doing and not-doing, householder or ascetic (2.19.8–2.19.15).
- All means of knowledge rest on direct experience, and that experience is consciousness — our very self. The world exists within it, as movement within wind (2.19.16–2.19.32).
- Brahman, causeless, is established; it is reached within by one's own effort and inquiry, guided by the teachers (2.19.33–2.19.35).
Verse 2.19.1¶
श्रीवसिष्ठ उवाच ।
विशिष्टांशसमर्थत्वमुपमानेषु गृह्यते ।
को भेदः सर्वसादृश्ये तूपमानोपमेययोः ॥ २.१९.१ ॥
उपमानेषु (in illustrations) विशिष्ट-अंश-समर्थत्वं गृह्यते (aptness in a particular respect is taken); सर्व-सादृश्ये तु (but if there were likeness in everything) उपमान-उपमेययोः कः भेदः (what difference would there be between illustration and illustrated)?
Translation: Śrī Vasiṣṭha said: "In illustrations, aptness in one particular respect is what is taken. If they were alike in every respect, what difference would remain between the illustration and the thing illustrated?"
Pointers for Reflection:
- The logic of analogy. If an analogy matched in every way, it would be the thing itself, not an analogy. Partial likeness is not a weakness but the nature of illustration.
Verse 2.19.2¶
दृष्टान्तबुद्धावेकात्मज्ञानशास्त्रार्थवेदनात् ।
महावाक्यार्थसंसिद्धा शान्तिनिर्वाणमुच्यते ॥ २.१९.२ ॥
दृष्टान्त-बुद्धौ (when the illustration is understood) एक-आत्म-ज्ञान-शास्त्र-अर्थ-वेदनात् (from grasping the meaning of the scriptures on knowledge of the one Self) महा-वाक्य-अर्थ-संसिद्धा (arising from realising the meaning of the great sayings) शान्तिः (peace) निर्वाणम् उच्यते (is called nirvāṇa).
Translation: "When the illustration is understood and the meaning of the scriptures on the one Self is grasped, the peace that comes from realising the great sayings is called nirvāṇa."
Pointers for Reflection:
- From example to peace. Illustration → meaning of scripture → realisation of the great sayings → peace. The whole function of the stories in this text.
Verse 2.19.3¶
तस्माद्दृष्टान्तदार्ष्टान्तविकल्पोल्लसितैरलम् ।
यया कयाचिद्युक्त्या तु महावाक्यार्थमाश्रयेत् ॥ २.१९.३ ॥
तस्मात् (therefore) दृष्टान्त-दार्ष्टान्त-विकल्प-उल्लसितैः अलम् (enough of elaborate distinctions between illustration and illustrated); यया कयाचित् युक्त्या तु (by whatever means) महा-वाक्य-अर्थम् आश्रयेत् (one should hold to the meaning of the great sayings).
Translation: "So enough of elaborate hair-splitting about illustrations and what they illustrate. By whatever means, hold fast to the meaning of the great sayings."
Pointers for Reflection:
- Means serve the end. Whatever helps, use it.
Verse 2.19.4¶
शान्तिः श्रेयः परं विद्धि तत्प्राप्तौ यत्नवान्भव ।
भोक्तव्यमोदनं प्राप्तं किं तत्सिद्धौ विकल्पितैः ॥ २.१९.४ ॥
शान्तिः परं श्रेयः विद्धि (know peace to be the highest good); तत्-प्राप्तौ यत्नवान् भव (strive to attain it); प्राप्तम् ओदनं भोक्तव्यम् (cooked rice that has been served should be eaten); तत्-सिद्धौ विकल्पितैः किम् (what use are speculations about how it was cooked)?
Translation: "Know peace as the highest good, and strive for it. When rice is served, eat it — what use is speculating about how it was cooked?"
Pointers for Reflection:
- Eat the rice. A homely image. The Buddha's parable of the poisoned arrow makes the same point: a wounded man who refuses treatment until he knows who shot the arrow, of what wood the bow was made, will die first (Majjhima Nikāya 63).
Verse 2.19.5¶
अकारणैः कारणिभिर्बोधार्थमुपमीयते ।
उपमानैस्तूपमेयैः सदृशैरेकदेशतः ॥ २.१९.५ ॥
अकारणैः (by causeless [realities]) कारणिभिः (and by caused things) बोध-अर्थम् उपमीयते (comparison is made for understanding); उपमानैः तु (but by illustrations) उपमेयैः (with the things illustrated) एक-देशतः सदृशैः (similar in one respect).
Translation: "Comparison is made between the causeless and the caused for the sake of understanding; illustrations resemble what they illustrate only in one respect."
Pointers for Reflection:
- Summary of 2.18.53–66.
Verse 2.19.6¶
स्थातव्यं नेह भोगेषु विवेकरहितात्मना ।
उपलोदरसंजातपरिपीनान्धभेकवत् ॥ २.१९.६ ॥
विवेक-रहित-आत्मना (by one lacking discernment) इह भोगेषु न स्थातव्यम् (one should not remain here in pleasures), उपल-उदर-संजात-परिपीन-अन्ध-भेकवत् (like a blind frog grown fat inside a stone).
Translation: "Do not remain sunk in pleasures without discernment, like a blind frog grown fat inside a stone."
Pointers for Reflection:
- The frog in the stone. Old stories told of frogs found alive inside split rocks — comfortable, blind and trapped. An image of the comfortable, unexamined life (compare 2.13.26).
Verse 2.19.7¶
दृष्टान्तैर्यत्नमाश्रित्य जेतव्यं परमे पदम् ।
विचारणवता भाव्यं शान्तिशास्त्रार्थशालिना ॥ २.१९.७ ॥
दृष्टान्तैः (through illustrations) यत्नम् आश्रित्य (relying on effort) परमे पदे जेतव्यम् (one should win the highest state); विचारणवता (with inquiry) शान्ति-शास्त्र-अर्थ-शालिना भाव्यम् (one should be rich in the meaning of the scriptures of peace).
Translation: "Relying on effort and using illustrations, win the highest state; be rich in inquiry and in the meaning of the scriptures of peace."
Pointers for Reflection:
- Effort, illustration, inquiry, scripture. All of Book 2 in one line.
Verse 2.19.8¶
शास्त्रोपदेशसौजन्यप्रज्ञातज्ज्ञसमागमैः ।
अन्तरान्तरसंपन्नधर्मार्थोपार्जनक्रियः ॥ २.१९.८ ॥
शास्त्र-उपदेश-सौजन्य-प्रज्ञा-तत्-ज्ञ-समागमैः (through scripture, instruction, goodness, wisdom and the company of knowers) अन्तर-अन्तर-संपन्न-धर्म-अर्थ-उपार्जन-क्रियः (and attending, in between, to earning dharma and livelihood) —
Translation: "Through scripture, teaching, goodness, wisdom and the company of those who know, while attending in between to dharma and livelihood —"
Pointers for Reflection:
- A balanced life. The seeker does not abandon duties and livelihood; study and practice are woven into ordinary life. A teaching for householders and princes.
Verse 2.19.9¶
तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि ।
संप्रयात्यपुनर्नाशां शान्तिं तुर्यपदाभिधाम् ॥ २.१९.९ ॥
प्राज्ञः (the wise one) तावत् विचारयेत् (should inquire for so long) यावत् (until) आत्मनि विश्रान्तिं (rest in the Self) अपुनः-नाशां (never again lost) तुर्य-पद-अभिधां शान्तिं (the peace called the fourth state) संप्रयाति (he reaches).
Translation: "— the wise should go on inquiring until they reach rest in the Self, never to be lost again: the peace called the fourth state."
Pointers for Reflection:
- तुर्य — the fourth. Beyond waking, dream and deep sleep. The Māṇḍūkya: शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः — peaceful, auspicious, non-dual — this they call the fourth; that is the Self, that is to be known (7).
Verse 2.19.10¶
तुर्यविश्रान्तियुक्तस्य प्रतीपस्य भवार्णवात् ।
जीवतोऽजीवतश्चैव गृहस्थस्य तथा यतेः ॥ २.१९.१० ॥
तुर्य-विश्रान्ति-युक्तस्य (for one who rests in the fourth) भव-अर्णवात् प्रतीपस्य (who has turned back from the ocean of becoming) जीवतः अजीवतः च एव (whether living or not) गृहस्थस्य तथा यतेः (whether householder or ascetic) —
Translation: "For one resting in the fourth state, who has turned back from the ocean of becoming — whether living or after death, whether householder or ascetic —"
Pointers for Reflection:
- Householder or ascetic. The state is the same; outer life does not decide it. Janaka and Śuka (2.1) are the examples.
Verse 2.19.11¶
न कृतेनाकृतेनार्थो न श्रुतिस्मृतिविभ्रमैः ।
निर्मन्दर इवाम्भोधिः स तिष्ठति यथास्थितम् ॥ २.१९.११ ॥
कृतेन अकृतेन [च] अर्थः न (there is nothing to gain from action or inaction) न श्रुति-स्मृति-विभ्रमैः (nor from confusions over scripture and tradition); सः (he) यथा-स्थितं तिष्ठति (remains as he is) निर्मन्दरः अम्भोधिः इव (like the ocean unchurned by Mandara).
Translation: "— there is nothing to be gained by doing or not doing, nor by the confusing disputes of scripture and tradition. He remains as he is, like the ocean no longer churned by Mount Mandara."
Pointers for Reflection:
- The Gītā: नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन — for him there is no purpose in doing or in not doing here (3.18). And श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला — when your mind, confused by conflicting scriptures, stands unmoving (2.53).
Verse 2.19.12¶
एकांशेनोपमानानामुपमेयसधर्मता ।
बोद्धव्यं बोध्यबोधाय न स्थेयं बोधचञ्चुना ॥ २.१९.१२ ॥
उपमानानाम् उपमेय-सधर्मता (the likeness of illustrations to what they illustrate) एक-अंशेन बोद्धव्यम् (should be understood in one respect) बोध्य-बोधाय (for understanding what is to be understood); बोध-चञ्चुना न स्थेयम् (one should not be a quibbler about understanding).
Translation: "Understand that illustrations resemble their subject in one respect only, for the sake of understanding. Do not be a quibbler."
Pointers for Reflection:
- बोधचञ्चु — a 'beak of understanding'. One who pecks at every word. Vasiṣṭha gently mocks the over-clever reader.
Verse 2.19.13¶
यया कयाचिद्युक्त्या तु बोद्धव्यं बोध्यमेव ते ।
युक्तायुक्तं न पश्यन्ति व्याकुला बोधचञ्चवः ॥ २.१९.१३ ॥
यया कयाचित् युक्त्या तु (by whatever means) ते (by you) बोध्यम् एव बोद्धव्यम् (what is to be understood must be understood); व्याकुलाः बोध-चञ्चवः (confused quibblers) युक्त-अयुक्तं न पश्यन्ति (do not see what is fitting and unfitting).
Translation: "By whatever means, understand what is to be understood. Confused quibblers cannot tell what is fitting from what is not."
Pointers for Reflection:
- Cleverness can blind. Too much picking at details hides the whole.
Verse 2.19.14¶
हृदये संविदाकाशे विश्रान्तेऽनुभवात्मनि ।
वस्तुन्यनर्थं यः प्राह बोधचञ्चुः स उच्यते ॥ २.१९.१४ ॥
यः (whoever) हृदये संवित्-आकाशे (in the heart, in the space of consciousness) विश्रान्ते अनुभव-आत्मनि वस्तुनि (in the reality that rests as experience itself) अनर्थं प्राह (calls meaningless), सः बोध-चञ्चुः उच्यते (he is called a quibbler).
Translation: "Whoever calls meaningless the reality that rests in the heart, in the space of consciousness, as experience itself — he is the true quibbler."
Pointers for Reflection:
- Denying experience. The worst error is to argue away what one directly experiences.
Verse 2.19.15¶
अभिमानविकल्पांशैरज्ञो ज्ञप्तिं विकल्पयेत् ।
बोधं मलिनयत्यन्तः स्वं खमब्द इवामलम् ॥ २.१९.१५ ॥
अज्ञः (the ignorant) अभिमान-विकल्प-अंशैः (with fragments of conceit and mental construction) ज्ञप्तिं विकल्पयेत् (fragments awareness); [सः] स्वं बोधम् अन्तः मलिनयति (he clouds his own understanding within), अब्दः अमलं खम् इव (as a cloud the clear sky).
Translation: "The ignorant break awareness into pieces with conceit and mental fabrication, and so cloud their own understanding from within, as a cloud darkens the clear sky."
Pointers for Reflection:
- Self-clouding. The sky is never dirty; clouds pass through it.
Verse 2.19.16¶
सर्वप्रमाणसत्तानां पदमब्धिरपामिव ।
प्रमाणमेकमेवेह प्रत्यक्षं तदतः शृणु ॥ २.१९.१६ ॥
इह (here) सर्व-प्रमाण-सत्तानां (of the existence of all means of knowledge) पदम् (the ground) प्रत्यक्षम् एकम् एव प्रमाणम् (direct perception alone is the means), अपाम् अब्धिः इव (as the ocean of waters); अतः तत् शृणु (so hear about it).
Translation: "Of all the means of knowing, direct perception alone is the ground, as the ocean is the ground of all waters. So hear about it."
Pointers for Reflection:
- प्रत्यक्ष. Indian schools count several means of knowledge (प्रमाण): perception, inference, testimony and others. Vasiṣṭha now says all rest on direct experience — and will show what that experience ultimately is.
Verse 2.19.17¶
सर्वाक्षसारमध्यक्षं वेदनं विदुरुत्तमाः ।
नूनं तत्प्रतिपत्सिद्धं तत्प्रत्यक्षमुदाहृतम् ॥ २.१९.१७ ॥
उत्तमाः (the best [thinkers]) वेदनं (knowing) सर्व-अक्ष-सारम् अध्यक्षं विदुः (know as the essence of all the senses, the overseer); नूनं तत्-प्रतिपत्-सिद्धं (surely what is established by that apprehension) तत् प्रत्यक्षम् उदाहृतम् (is called direct perception).
Translation: "The best thinkers know awareness itself as the essence of all the senses, their overseer; what is established by that awareness is called direct perception."
Pointers for Reflection:
- Awareness is the real perceiver. The eye does not see by itself; awareness sees through it. The Kena: यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति — that which the eye cannot see, but by which the eyes see (1.6).
Verse 2.19.18¶
अनुभूतेर्वेदनस्य प्रतिपत्तेर्यथाभिधम् ।
प्रत्यक्षमिति नामेह कृतं जीवः स एव नः ॥ २.१९.१८ ॥
इह (here) अनुभूतेः वेदनस्य प्रतिपत्तेः (of experience, knowing, apprehension) यथा-अभिधम् (as it is named) "प्रत्यक्षम्" इति नाम कृतम् (the name "direct perception" is given); सः एव नः जीवः (that is our very self).
Translation: "Experience, knowing, apprehension — these are what the word 'direct perception' names; and that is our very self."
Pointers for Reflection:
- Perception is the self. A remarkable turn: the ultimate means of knowledge is not a sense but consciousness itself, which is what we are.
Verse 2.19.19¶
स एव संवित्स पुमानहंताप्रत्ययात्मकः ।
स ययोदेति संवित्त्या सा पदार्थ इति स्मृता ॥ २.१९.१९ ॥
सः एव संवित् (that is consciousness) सः पुमान् (that is the person) अहंता-प्रत्यय-आत्मकः (in the form of the notion 'I'); सः यया संवित्त्या उदेति (the awareness by which it arises [as an object]) सा पदार्थः इति स्मृता (that is called a thing).
Translation: "That is consciousness, that is the person, appearing as the sense 'I'; and the awareness in which it appears as something known is what we call a 'thing'."
Pointers for Reflection:
- Subject and object from one source. Both 'I' and 'thing' arise in consciousness.
Verse 2.19.20¶
ससंकल्पविकल्पाद्यैः कृतनानाक्रमभ्रमैः ।
जगत्तया स्फुरत्यम्बु तरङ्गादितया यथा ॥ २.१९.२० ॥
[सः] स-संकल्प-विकल्प-आद्यैः (with intention, mental construction and the like) कृत-नाना-क्रम-भ्रमैः (making many orders of illusion) जगत्तया स्फुरति (shines as the world), यथा अम्बु तरङ्ग-आदितया (as water as waves and so on).
Translation: "With intention, fabrication and the like, creating many orders of illusion, it shines forth as the world, as water shines forth as waves."
Pointers for Reflection:
- Water and waves once more.
Verse 2.19.21¶
प्रागकारणमेवाशु सर्गादौ सर्गलीलया ।
स्फुरित्वा कारणं भूतं प्रत्यक्षं स्वयमात्मनि ॥ २.१९.२१ ॥
प्राक् अकारणम् एव (though without cause from the beginning) सर्ग-आदौ सर्ग-लीलया (at the beginning of creation, in the play of creation) आशु स्फुरित्वा (quickly shining forth) [तत्] स्वयम् आत्मनि प्रत्यक्षं कारणं भूतम् (became, in itself, the evident cause).
Translation: "Though it has no cause, at the beginning of creation, in the play of creating, it shone forth and became within itself the evident cause."
Pointers for Reflection:
- Creation as play. लीला — the Brahma Sūtra: लोकवत्तु लीलाकैवल्यम् — creation is mere play, as in the world (2.1.33).
Verse 2.19.22¶
कारणं त्वविचारोत्थजीवस्यासदपि स्थितम् ।
सदिवास्यां जगद्रूपं प्रकृतौ व्यक्तिमागतम् ॥ २.१९.२२ ॥
कारणं तु (but the cause) अविचार-उत्थ-जीवस्य (for the individual who arises through lack of inquiry) असत् अपि स्थितम् (though unreal, stands); अस्यां प्रकृतौ (in this nature) जगत्-रूपं सत् इव व्यक्तिम् आगतम् (the world's form appears as if real).
Translation: "For the individual who arises through lack of inquiry, a cause seems to exist though it is unreal; in this nature the form of the world appears as if real."
Pointers for Reflection:
- Causality is for the unexamined. Inquiry dissolves even the idea of a cause.
Verse 2.19.23¶
स्वयमेव विचारस्तु स्वत उत्थं स्वकं वपुः ।
नाशयित्वा करोत्याशु प्रत्यक्षं परमं महत् ॥ २.१९.२३ ॥
विचारः तु (but inquiry) स्वयम् एव (by itself) स्वतः उत्थं स्वकं वपुः नाशयित्वा (destroying its own form, which arose of itself) आशु (quickly) परमं महत् प्रत्यक्षं करोति (makes the supreme, the great, evident).
Translation: "But inquiry, destroying even its own form, which arose of itself, quickly makes the supreme, the great, directly evident."
Pointers for Reflection:
- Inquiry consumes itself. Like a stick used to stir a funeral pyre that is finally thrown in too — Ramaṇa Maharṣi's image of self-inquiry.
Verse 2.19.24¶
विचारवान्विचारोऽपि आत्मानमवगच्छति ।
यदा तदा निरुल्लेखं परमेवावशिष्यते ॥ २.१९.२४ ॥
यदा (when) विचारवान् (the inquirer) विचारः अपि (and inquiry too) आत्मानम् अवगच्छति (comes to know the Self), तदा (then) निरुल्लेखं परम् एव अवशिष्यते (only the indescribable supreme remains).
Translation: "When the inquirer, and inquiry itself, come to know the Self, only the supreme beyond description remains."
Pointers for Reflection:
- Nothing left to say. निरुल्लेख — without any mark or description.
Verse 2.19.25¶
मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिः ।
नहि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ॥ २.१९.२५ ॥
मनसि अनीहिते शान्ते (when the mind is free of craving and calm) स्व-बुद्धि-इन्द्रिय-कर्मभिः कृतैः (by actions done with one's intellect and senses) कश्चित् अर्थः न हि (there is no purpose) न अकृतैः अपि (nor by actions not done), अभावनात् (through having no attachment).
Translation: "When the mind is free of craving and at peace, nothing is gained by actions of the intellect and senses, nor by refraining from them, for one no longer clings to them."
Pointers for Reflection:
- Beyond doing and not-doing (2.19.11).
Verse 2.19.26¶
मनस्यनीहिते शान्ते न प्रवर्तन्त एव ते ।
कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ॥ २.१९.२६ ॥
मनसि अनीहिते शान्ते (when the mind is free of craving and calm) ते कर्म-इन्द्रियाणि (the organs of action) कर्म-आदौ (at the start of action) न प्रवर्तन्ते एव (do not move [compulsively]), असंचारित-यन्त्रवत् (like a machine no one operates).
Translation: "When the mind is free of craving and at peace, the organs of action do not start up of themselves, like a machine that no one is operating."
Pointers for Reflection:
- The mind drives action. Still the mind, and compulsive action stops.
Verse 2.19.27¶
मनोयन्त्रस्य चलने कारणं वेदनं विदुः ।
प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ॥ २.१९.२७ ॥
मनो-यन्त्रस्य चलने (in the moving of the mind-machine) वेदनं कारणं विदुः (they know awareness to be the cause), यथा प्रणाली-दारु-मेषस्य (as of a wooden ram in a channel) अन्तः-गता रज्जुः (the hidden string).
Translation: "They know awareness to be what moves the machine of the mind, as a hidden string moves a wooden toy ram along its groove."
Pointers for Reflection:
- The puppet string. Awareness animates the mind as a string moves a toy. The Kena: केनेषितं पतति प्रेषितं मनः — impelled by whom does the mind fly forth? (1.1).
Verse 2.19.28¶
रूपालोकमनस्कारपदार्थव्याकुलं जगत् ।
विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ॥ २.१९.२८ ॥
रूप-आलोक-मनस्कार-पदार्थ-व्याकुलं जगत् (the world, crowded with forms, perceptions, thoughts and things) वेदनस्य अन्तः विद्यते (exists within awareness), यथा वात-अन्तः स्पन्दनम् (as movement within the wind).
Translation: "The world, crowded with forms, perceptions, thoughts and things, exists within awareness, as movement exists within the wind."
Pointers for Reflection:
- The world inside awareness. Not awareness inside the world — the great reversal of the Yoga Vasiṣṭha.
Verse 2.19.29¶
सर्वात्मवेदनं शुद्धं यथोदेति तदात्मकम् ।
भाति प्रसृतदिक्कालबाह्यान्तारूपदेहकम् ॥ २.१९.२९ ॥
सर्व-आत्म-वेदनं शुद्धं (pure awareness, the Self of all) यथा तत्-आत्मकम् उदेति (as it arises, of that very nature) प्रसृत-दिक्-काल-बाह्य-अन्तः-रूप-देहकम् भाति (shines as space, time, outer, inner, form and body spread out).
Translation: "Pure awareness, the Self of all, shines forth as itself — as space and time spread out, as outer and inner, as form and body."
Pointers for Reflection:
- Space and time in awareness. Even the frames of experience are its expressions.
Verse 2.19.30¶
दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः ।
स्वं यथा यत्र यद्रूपं प्रतिभाति तथैव तत् ॥ २.१९.३० ॥
[सः] दृश्यता-आभासं दृष्ट्वा एव (seeing the appearance of objects) स्वरूपं धारयन् स्थितः (remains holding its own nature); स्वं (itself) यथा यत्र यत्-रूपं प्रतिभाति (however, wherever, as whatever it appears) तत् तथा एव (it is just that).
Translation: "Seeing the appearance of objects, it remains in its own nature; however, wherever and as whatever it appears, it is just that."
Pointers for Reflection:
- Unchanged in change. Consciousness takes every form without ceasing to be itself.
Verse 2.19.31¶
स सर्वात्मा यथा यत्र समुल्लासमुपागतः ।
तिष्ठत्याशु तथा तत्र तद्रूप इव राजते ॥ २.१९.३१ ॥
सः सर्व-आत्मा (that Self of all) यथा यत्र समुल्लासम् उपागतः (however and wherever it unfolds) तथा तत्र आशु तिष्ठति (there it stands at once) तत्-रूपः इव राजते (shining as if of that form).
Translation: "However and wherever the Self of all unfolds, there it stands at once, shining as if it were that form."
Pointers for Reflection:
- As if. It seems to become each form, but remains the Self.
Verse 2.19.32¶
सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते ।
दृश्यत्वं द्रष्टृसद्भावे दृश्यतापि न वास्तवी ॥ २.१९.३२ ॥
सर्व-आत्मकतया (because it is the Self of all) द्रष्टुः दृश्यत्वम् इव युज्यते (the seer seems to become the seen); दृश्यत्वं द्रष्टृ-सद्भावे (being seen depends on the seer's existence); दृश्यता अपि न वास्तवी (and being seen is not real [in itself]).
Translation: "Because it is the Self of all, the seer seems to become the seen; but being seen depends on the seer's existence, and in itself is not real."
Pointers for Reflection:
- The seen depends on the seer. Remove the seer, and nothing is seen. The seer alone is real.
Verse 2.19.33¶
अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितम् ।
प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ॥ २.१९.३३ ॥
अतः (therefore) इदम् अकारणकम् एव ब्रह्म सिद्धं स्थितम् (this causeless Brahman stands established); प्रत्यक्षम् एव निर्मातृ (direct experience itself is the maker); तस्य अंशाः तु अनुमा-आदयः (inference and the rest are only parts of it).
Translation: "So this causeless Brahman stands established. Direct experience itself is the maker, and inference and the other means of knowledge are only parts of it."
Pointers for Reflection:
- The conclusion. Brahman = consciousness = direct experience. Every other means of knowing is a branch of it.
Verse 2.19.34¶
स्वयत्नमात्रे यदुपासको यस्तद्दैवशब्दार्थमपास्य दूरे ।
शूरेण साधो पदमुत्तमं तत् स्वपौरुषेणैव हि लभ्यतेऽन्तः ॥ २.१९.३४ ॥
साधो (O good one), यत् उत्तमं पदं (that supreme state) यः उपासकः (the seeker who) दैव-शब्द-अर्थं दूरे अपास्य (casting far away the idea of fate) स्व-यत्न-मात्रे [आस्थितः] (relying on his own effort alone) — तत् (that) शूरेण स्व-पौरुषेण एव हि (by a hero, through his own effort alone) अन्तः लभ्यते (is gained within).
Translation: "Good one, the supreme state is gained within, by the hero who casts the idea of fate far away and relies on his own effort alone."
Pointers for Reflection:
- Effort returns. Book 2's opening theme is restated as it closes. Knowledge of the Self is not an accident; it is won.
Verse 2.19.35¶
विचारयाचार्यपरम्पराणां मतेन सत्येन सितेन तावत् ।
यावद्विशुद्धं स्वयमेव बुद्ध्या ह्यनन्तरूपं परमभ्युपैषि ॥ २.१९.३५ ॥
आचार्य-परम्पराणां सत्येन सितेन मतेन (by the true, pure teaching of the lineages of teachers) तावत् विचारय (inquire for so long) यावत् (until) स्वयम् एव बुद्ध्या (by yourself, with your own understanding) विशुद्धम् अनन्त-रूपं परम् अभ्युपैषि (you reach the pure, infinite supreme).
Translation: "Inquire in the light of the true, pure teaching of the lineage of teachers until, by your own understanding, you reach the pure and infinite supreme."
Pointers for Reflection:
- Tradition and personal insight. The lineage guides; one's own understanding arrives. Neither alone is enough (2.13.11).
- Reading note. The online text prints बुद्धया; corrected here to बुद्ध्या.