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Inner Embrace

Inner Embrace Part 1

Swami Bhoomananda Tirtha

  • Inner Embrace Part 1

    Swami Bhoomananda Tirtha

यं शैवास्समुपासते शिव इति ब्रह्मेति वेदान्तिनो
बौद्धा बुद्ध इति प्रमाणपटवः कर्तेति नैयायिकाः ।
अर्हन्नित्यथ जैनशासनरताः कर्मेति मीमांसकाः
सोऽयं वो विदधातु वाञ्छितफलं त्रैलोक्यनाथो हरिः ॥
श्री विष्णु स्तुतिः

yaṃ śaivāssamupāsate śiva iti brahmeti vedāntino
bauddhā buddha iti pramāṇapaṭavaḥ karteti naiyāyikāḥ |
arhannityatha jainaśāsanaratāḥ karmeti mīmāṃsakāḥ
so’yaṃ vo vidadhātu vāñchitaphalaṃ trailokyanātho hariḥ ||
Sri Vishnu Stutiḥ

May He, whom the Śaivites worship as Śiva, the Vedāntins as Brahman, the Buddhists as Buddha, the followers of the Nyāya system of thought (experts in logic) as the Agent, those given to the Jaina doctrines of religion and philosophy as Arhat, the votaries of ritualism as Karma, may the Lord Hari, the protector of the three worlds, grant us fruition of all that we desire and need.

मदीय हृदयाकाशे चिदानन्दमयो गुरु: ।
उदेतु सततं सम्यक् अज्ञानतिमिरारुण: ॥

madīya hṛdayākāśe cid-ānandamayo guru: ।
udetu satataṃ samyak ajñāna-timirāruṇa: ।।
Prāta: Smaraṇa Stotram

May the chidānandamaya (conscious being full of bliss), Guru arise wholesomely in the sky of my heart, as the sun destroying the darkness of ignorance.

प्रज्ञावानपि पण्डितोऽपि चतुरोऽप्यत्यन्तसूक्ष्मात्मदृग्
व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् ।
भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान्
हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥
विवेकचूडामणि: ११४

prajñāvānapi paṇḍito’pi caturo’pyatyanta-sūkṣmātma-dṛg
vyālīḍhastamasā na vetti bahudhā saṃbodhito’pi sphuṭam |
bhrānty-āropitameva sādhu kalayaty-ālambate tad-guṇān
hantāsau prabalā duranta-tamasaḥ śaktir-mahatyāvṛtiḥ ||
Vivekacūḍāmaṇi: 114

अत्यन्तवैराग्यवतः समाधिः
समाहितस्यैव दृढप्रबोधः ।
प्रबुद्धतत्त्वस्य हि बन्धमुक्तिः
मुक्तात्मनो नित्यसुखानुभूतिः ॥
विवेकचूडामणि: ३७५

atyanta-vairāgyavataḥ samādhiḥ
samāhitasyaiva dṛḍha-prabodhaḥ |
prabuddha-tattvasya hi bandha-muktiḥ
muktātmano nitya-sukhānubhūtiḥ ||
Vivekacūḍāmaṇi: 375

Samadhi graces one with intense dispassion. One whose mind is firmly established in samādhi, attains unshakable knowledge of the Supreme Reality. Only such a one, who has realized the Self, attains freedom from the bondage of worldliness. One who has attained this freedom alone experiences eternal delight.

वैराग्यबोधौ पुरुषस्य पक्षिवत्
पक्षौ विजानीहि विचक्षण त्वम् ।
विमुक्तिसौधाग्रतलाधिरोहणं
ताभ्यां विना नान्यतरेण सिध्यति ॥
विवेकचूडामणि: ३७४

vairāgya-bodhau puruṣasya pakṣivat
pakṣau vijānīhi vicakṣaṇa tvam |
vimukti-saudhāgra-talādhirohaṇaṃ
tābhyāṃ vinā nānyatareṇa sidhyati ||
Vivekacūḍāmaṇi: 374

O’ learned one! Like the two wings in the case of a bird, so are dispassion and discrimination in the case of a seeker of Truth. Know this. In order to ascend to the top of the mansion of liberation, both dispassion and discrimination are required and not either one.

शान्ता महान्तो निवसन्ति सन्तो
वसन्तवल्लोकहितं चरन्तः ।
तीर्णाः स्वयं भीमभवार्णवं जनान्
अहेतुनान्यानपि तारयन्तः ॥
विवेकचूडामणि: ३७

śāntā mahānto nivasanti santo
vasantaval-lokahitaṃ carantaḥ |
tīrṇāḥ svayaṃ bhīma-bhavārṇavaṃ janān
ahetunānyānapi tārayantaḥ ||
Vivekacūḍāmaṇi: 37

Saintly people, calm and magnanimus, live like the spring season, committed to the welfare of the world. Having crossed the dreadful sea of worldliness, they take others also across without any self-interest.

अयं स्वभावः स्वत एव यत्पर-
श्रमापनोदप्रवणं महात्मनाम् ।
सुधांशुरेष स्वयमेव कर्कश
प्रभाभितप्तामवति क्षितिं किल ॥
विवेकचूडामणि: ३८

ayaṃ svabhāvaḥ svata eva yatpara-
śramāpanoda-pravaṇaṃ mahātmanām |
sudhāṃśureṣa svayam eva karkaśa
prabhābhitaptām-avati kṣitiṃ kila ||
Vivekacūḍāmaṇi: 38

This habit, namely, relieving the stress and strain of the others, is characteristic of the high-souled (Mahātmās)! Does not the moon, by its cool and soothing rays, relieve the earth, scorched all day long by the exceedingly hot rays of the sun?

को नाम बन्धः कथमेष आगतः
कथं प्रतिष्ठास्य कथं विमोक्षः ।
कोऽसावनात्मा परमः क आत्मा
तयोर्विवेकः कथमेतदुच्यताम् ॥
विवेकचूडामणि: ४९

ko nāma bandhaḥ katham-eṣa āgataḥ
kathaṃ pratiṣṭhāsya kathaṃ vimokṣaḥ |
ko’sāvanātmā paramaḥ ka ātmā
tayor-vivekaḥ katham-etad-ucyatām ||
Vivekacūḍāmaṇi: 49

मा भैष्ट विद्वंस्तव नास्त्यपायः
संसारसिन्धोस्तरणेऽस्त्युपायः ।
येनैव याता यतयोऽस्य पारं
तमेव मार्गं तव निर्दिशामि ॥
विवेकचूडामणि: ४३

mā bhaiṣṭa vidvaṃs-tava nāstyapāyaḥ
saṃsāra-sindhos-taraṇe’styupāyaḥ |
yenaiva yātā yatayo’sya pāraṃ
tameva mārgaṃ tava nirdiśāmi ||
Vivekacūḍāmaṇi: 43

शौनको ह वै महाशालोऽङ्गिरसं विधिवदुपसन्नः पप्रच्छ ।
कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ॥
मुण्डकोपनिषत् १. १. ३

śaunako ha vai mahāśālo’ṅgirasaṃ vidhivad-upasannaḥ papraccha |
kasminnu bhagavo vijñāte sarvam-idaṃ vijñātaṃ bhavatīti ||
Mundakopanishad 1.1.3

ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः
पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि ।
रूपादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते
तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥
विवेकचूडामणि: ५२१

brahma-pratyaya-santatir-jagadato brahmaiva tatsarvataḥ
paśy-ādhyātmadṛśā praśānta-manasā sarvāsv-avasthāsv-api |
rūpād-anyad-avekṣitaṃ kimabhi-taś-cakṣuṣmatāṃ dṛśyate
tadvad-brahmavidaḥ sataḥ kim-aparaṃ buddher-vihārāspadam ||
Vivekacūḍāmaṇi: 521

विशुद्धसत्त्वस्य गुणाः प्रसादः
स्वात्मानुभूतिः परमा प्रशान्तिः ।
तृप्तिः प्रहर्षः परमात्मनिष्ठा
यया सदानन्दरसं समृच्छति ॥
विवेकचूडामणि: ११९

viśuddha-sattvasya guṇāḥ prasādaḥ
svātmānubhūtiḥ paramā praśāntiḥ |
tṛptiḥ praharṣaḥ paramātma-niṣṭhā
yayā sadānandarasaṃ samṛcchati ||
Vivekacūḍāmaṇi: 119

The qualities of a pure being are: placidity of mind, Self-experience, supreme peacefulness, contentment, delight and Self-abidance, by virtue of which the constant bliss emerging from the supreme Reality is attained.

न खिद्यते नो विषयैः प्रमोदते
न सज्जते नापि विरज्यते च ।
स्वस्मिन्सदा क्रीडति नन्दति स्वयं
निरन्तरानन्दरसेन तृप्तः ॥
विवेकचूडामणि: ५३६

na khidyate no viṣayaiḥ pramodate
na sajjate nāpi virajyate ca |
svasmin-sadā krīḍati nandati svayaṃ
nirantarānanda-rasena tṛptaḥ ||
Vivekacūḍāmaṇi: 536

Contented with the experience of constant bliss, he (the knower) is neither tormented nor elated by sensory interactions. He neither clings to them, nor he is averse to them. He always sports and delights in his own Self.

निरस्तरागा विनिरस्तभोगाः
शान्ताः सुदान्ता यतयो महान्तः ।
विज्ञाय तत्त्वं परमेतदन्ते
प्राप्ताः परां निर्वृतिमात्मयोगात् ॥
विवेकचूडामणि: ४७१

nirasta-rāgā vinirasta-bhogāḥ
śāntāḥ sudāntā yatayo mahāntaḥ |
vijñāya tattvaṃ parametadante
prāptāḥ parāṃ nirvṛtim-ātmayogāt ||
Vivekacūḍāmaṇi: 471

यत्र प्रविष्टा विषयाः परेरिता
नदीप्रवाहा इव वारिराशौ ।
लिनन्ति सन्मात्रतया न विक्रिया-
मुत्पादयन्त्येष यतिर्विमुक्तः ॥
विवेकचूडामणि: ४४१

yatra praviṣṭā viṣayāḥ pareritā
nadī-pravāhā iva vārirāśau |
linanti sanmātratayā na vikriyā-
mutpādayantyeṣa yatir-vimuktaḥ ||
Vivekacūḍāmaṇi: 441

Contented with the experience of constant bliss, he (the knower) is neither tormented nor elated by sensory interactions. He neither clings to them, nor he is averse to them. He always sports and delights in his own Self.

कस्तां परानन्दरसानुभूति-
मुत्सृज्य शून्येषु रमेत विद्वान् ।
चन्द्रे महाह्लादिनि दीप्यमाने
चित्रेन्दुमालोकयितुं क इच्छेत् ॥
विवेकचूडामणि: ५२२

kastāṃ parānanda-rasānubhūti-
mutsṛjya śūnyeṣu rameta vidvān |
candre mahāhlādini dīpyamāne
citrendum-ālokayituṃ ka icchet ||
Vivekacūḍāmaṇi: 522

Which wise man having had the experience of the Supreme Bliss would discard that and indulge in trifling delights ? When the exhilarating moon is shining, who would wish to look at a painted picture of the moon?

क्वचिन्मूढो विद्वान् क्वचिदपि महाराजविभवः
क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः ।
क्वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः
चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥
विवेकचूडामणि: ५४२

kvacin-mūḍho vidvān kvacidapi mahārāja-vibhavaḥ
kvacid-bhrāntaḥ saumyaḥ kvacid-ajagar-ācārakalitaḥ |
kvacit-pātrībhūtaḥ kvacid-avamataḥ kvāpy-aviditaḥ
caraty-evaṃ prājñaḥ satata-paramānanda-sukhitaḥ ||
Vivekacūḍāmaṇi: 542

Sometimes like a fool, sometimes a learned, sometimes with regal magnificence and splendour, sometimes like a mad person, sometimes wearing a pleasant and benign expression; sometimes behaving like a motionless python, sometimes honoured, sometimes condemned and ridiculed, sometimes unknown to anybody – thus lives the man of realization, ever happy with Supreme Bliss.

परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥
मुण्डकोपनिषत् १. २. १२

parīkṣya lokān-karmacitān-brāhmaṇo nirvedam-āyān-nāsty-akṛtaḥ kṛtena |
tad-vijñānārthaṃ sa gurumevābhigacchet samitpāṇiḥ śrotriyaṃ brahma-niṣṭham ||
Mundakopanishad 1.2.12

श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरतः शान्तो निरिन्धन इवानलः
अहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ॥
विवेकचूडामणि: ३३

śrotriyo’vṛjino’kāmahato yo brahmavittamaḥ |
brahmaṇy-uparataḥ śānto nirindhana ivānalaḥ
ahetuka-dayāsindhur-bandhur-ānamatāṃ satām ||
Vivekacūḍāmaṇi: 33

He who is well-versed in scriptures, who is taint-less and pure, who is free from desires, who is a Knower of Brahman of the highest order, who has withdrawn into the Supreme, who is peaceful like fire that is devoid of fuel, who is an ocean of mercy that needs no cause for its expression, and he who is a friend to those good people who surrender to him.

Worshiping such a Guru with devotion, and when that Guru is pleased with one’s surrender, humility and service, approaching him, one should ask about all that is to be known.

तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय ।
येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥
मुण्डकोपनिषत् १.२.१३

tasmai sa vidvān-upasannāya samyak-praśānta-cittāya śamānvitāya |
yenākṣaraṃ puruṣaṃ veda satyaṃ provāca tāṃ tattvato brahmavidyām ||
Mundakopanishad 1.2.13

न चक्षुषा गृह्यते नापि वाचा नान्यैर्देवैस्तपसा कर्मण वा ।
ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥
मुण्डकोपनिषत् ३.१.८

na cakṣuṣā gṛhyate nāpi vācā nānyair-devais-tapasā karmaṇa vā |
jñāna-prasādena viśuddha-sattvas-tatastu taṃ paśyate niṣkalaṃ dhyāyamānaḥ ||
Mundakopanishad 3.1.8

ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥
मुण्डकोपनिषत् २.२.११

brahmaivedam-amṛtaṃ purastād-brahma paścād-brahma dakṣiṇataścottareṇa |
adhaścordhvaṃ ca prasṛtaṃ brahmaivedaṃ viśvamidaṃ variṣṭham ||
Mundakopanishad 2.2.11

अविद्यायामन्तरे वर्तमानाः स्वयं धीराः पण्डितं मन्यमानाः ।
जङ्घन्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥
मुण्डकोपनिषत् १.२.८

avidyāyāmantare vartamānāḥ svayaṁ dhīrāḥ paṇḍitaṃ manyamānāḥ |
jaṅghanyamānāḥ pariyanti mūḍhā andhenaiva nīyamānā yathāndhāḥ ||
Mundakopanishad 1.2.8

अविद्यायां बहुधा वर्तमाना: वयं कृतार्था इत्यभिमन्यन्ति बालाः ।
यत्कर्मिणो न प्रवेदयन्ति रागात्तेनातुराः क्षीणलोकाश्च्यवन्ते ॥
मुण्डकोपनिषत् १.२.९

avidyāyaṃ bahudhā vartamānā vayaṃ kṛtārthā ityabhimanyanti bālāḥ |
yatkarmiṇo na pravedayanti rāgāttenāturāḥ kṣīṇalokāścyavante ||
Mundakopanishad 1.2.9

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥
मुण्डकोपनिषत् २.२.१०

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto’yamagniḥ |
tameva bhāntam-anubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti ||
Mundakopanishad 2.2.10

There sun shines not, nor do moon and stars, nor lightning, how then can this fire? By That shining alone all become manifest. By Its brilliance all this shines.

यो वेदादौ स्वर: प्रोक्तो वेदान्ते च प्रतिष्ठित: ।
तस्य प्रकृतिलीनस्य य: पर: स महेश्वर: ॥
तैत्तिरीय आरण्यका १०.१२.३.१७

yo vedādau svara: prokto vedānte ca pratiṣṭhita: ।
tasya prakṛti-līnasya ya: para: sa maheśvara: ।।
Taittirīya Araṇyaka 10.12.3.17

Maheśvara is the Supreme Lord who transcends the svara (Om), which is declared in the beginning of the Vedas, and is well established in Vedanta (Upanishads), and is dissolved in the prakṛti (the primal cause).

यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय ।
तथा विद्वान्नामरूपाद्विमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥
मुण्डकोपनिषत् ३.२.८

yathā nadyaḥ syandamānāḥ samudre’staṃ gacchanti nāmarūpe vihāya |
tathā vidvān-nāmarūpād-vimuktaḥ parātparaṃ puruṣam-upaiti divyam ||
Mundakopanishad 3.2.8

As the flowing rivers merge into the sea abandoning individual names and forms so does the realised Knower, freed from name and form, reach the supreme self-effulgent (divyam) Purusha that is transcendental (beyond the highest).

संवेद्यवर्जितमनुत्तममेकमाद्यं संवित्पदं विकलनं कलयन्महात्मन् ।
हृद्येव तिष्ठ कलनारहितः क्रियां तु कुर्वन्नकर्तृपदमेत्य शमोदितश्रीः ॥
योगवासिष्ठ रामायणम् ५.९२.५०

saṃvedya-varjitam-anuttamam-ekam-ādyaṃ
saṃvit-padaṃ vikalanaṃ kalayan-mahātman |
hṛdyeva tiṣṭha kalanā-rahitaḥ kriyāṃ tu
kurvann-akartṛ-padametya śamodita-śrīḥ ||
Yogavāsiṣṭha Rāmāyaṇam 5.92.50

Rama! renounce the cognizance of the knowable objects, and depend on the abstract knowledge of all things in thy subjective consciousness; remain firm in full possession of thy inner soul, and think thyself as no actor of thy acts. Then forsaking all inventions of men as falsehoods (kalana and kalpana), shine with the effulgence of thy spiritual light.

कर्तव्यमस्ति न ममेह न किंचिदेव स्थातव्यमित्यतिमना भुवि संस्थितोऽस्मि ।
संशान्तया सततसुप्तधियैव वृत्या कार्यं करोमि न च किंचिदहं करोमि ॥
योगवासिष्ठ रामायणम् २.१०.४४

kartavyam-asti na mameha na kiṃcideva
sthātavyam-ityatimanā bhuvi saṃsthito’smi |
saṃśāntayā satata-supta-dhiyaiva vṛtyā
kāryaṃ karomi na ca kiṃcid-ahaṃ karomi ||
Yogavāsiṣṭha Rāmāyaṇam 2.10.44

I have no duty to perform here, but live while I have to live free from all cares. I do my acts always with as tranquil a mind as it were in a state of sleep; I do my works with the body; but I do nothing here with my soul.

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