Umasahasram stabaka 37
||उमासहस्रम् ||||umasahasram ||
दशमं शतकम् Tenth Shataka
सप्तत्रिंशः स्तबकः 37th Stabaka
तत्त्वविचारः Ultimate essence of all the philosophies
अनुष्टुब्वृत्तम् Anustuba meter
उद्दीपयतु नश्शक्तिमादिशक्तेर्दरस्मितम् |
तत्त्वं यस्य महस्सूक्ष्ममानन्दो वेति संशयः ||३७. १||
May the gentle smile of the primordial power (Adishakti) enlighten the
human potentials in me. It is not clear whether the absolute truth (existence)
is the subtlest or the bliss. ||37.1||
Actually it must be both these and much more. ||37.1||
पूर्णं प्रज्ञातृ सद्ब्रह्म तस्य ज्ञानं महेश्वरी |
महिमा तेज आहोस्विच्छक्तिर्वा प्राण एव वा ||३७. २||
The absolute (Brahman) is the purnaprajna, complete awareness. Goddess
herself is the means to know. The light (thus kindled) is the mahima, glory,
the life force is the power behind. ||37.2||
प्रचक्षते चिदात्मत्वं ज्ञातुर्ज्ञानस्य चोभयोः |
प्रदीपस्य प्रभायाश्च ज्योतिराकृतितां यथा ||३७. ३||
It is said that both knower and knowledge (jnatru and jnana) are of the
same stuff, consciousness: Just as flame and brightness are of the same
light. ||37.3||
चित एकपदार्थत्वाच्चिच्चिता न विशिष्यते |
तस्माद् गुणत्वं ज्ञानस्य शङ्करेण निराकृतम् ||३७. ४||
When one is established in the exclusive experience of oneself, the
knowledge of the knower is realized as the swarupa (the core identity of
oneself), where neither attributes, nor actions remain. Sri Shankaracharya
refutes the attributes of Jnana since the jnaatru (knower)and jnana are not
different. ||37.4||
ज्ञातुर्ज्ञानं स्वरूपं स्यान्न गुणो नापि च क्रिया |
यदि स्वस्य स्वरूपेण वैशिष्ट्यमनवस्थितिः ||३७. ५||
The knowledge of the knower happens to be his own core form, but not the
attributes or actions. If one's own form becomes a special feature from
outside, then it could lead to the negation of oneself. ||37.5||
वाचैव शक्यते कर्तुं विभागस्स्वस्वरूपयोः |
नानुभूत्या ततो द्वैतं सच्छक्त्योर्व्यावहारिकम् ||३७. ६||
The discrimination of the true form (svarupa) is possible only by words
(logic). But not in experience. However in vyavahara, worldly experience, it
is only dvaita, duality or discrimination of forms that is comprehended. ||
37.6||
ब्रह्मज्ञानस्य पूर्णस्य विषयो द्यौरुदीर्यते |
सा ब्रह्मणो व्यापकत्वाद्वस्तुतो नातिरिच्यते ||३७. ७||
When the Brahman is completely realized, even the akasha (space), which
is considered as a separate entity, ceases to exist because it is included
in the allpervading Brahman. ||37.7||
विकासादपि सङ्कोचात् सर्गप्रलययोर्द्वयोः |
प्रज्ञानस्य बुधैरुक्तौ जन्मनाशावुभौ दिवः ||३७. ८||
Creation is due to expansion; annihilation is due to contraction. These
occur in the akasha. Based on this, the wise speak of birth and death for
the akasharupi Brahman. Since this world which is an effect karya, is created
and destroyed, its causekarana, is also conceived as being born and dead. ||
37.8||
धर्मभूतं परस्येदं न कार्यं परमं नभः |
अखण्डत्वान्न विकृतिर्विश्वस्मिन्नप्रकृतित्वतः ||३७. ९||
Akasha space is an attribute of the causal brahma and not an effect because
it is one and has no parts. It cannot be produced. What remains at the end
of creation is one akasha. Hence it is to be considered as the material
cause. ||37.9||
akasha is one of the five primordial elements. When all the five elements
come together creation takes place. Other four elements are effects, while
akasha is uncaused and hence is spoken of as the supreme brahma. Brahma is
described as akasha shariram in the vedas. ||37.9||
आकाशे परमे दीप्यत् प्रज्ञानं परमात्मनः |
एकाग्रत्वात्प्रवृद्धोष्मगभीरमभवन्महः ||३७. १०||
The vast expanse of the allpervading space transforms the intense
consciousness that `I exist'of the causal brahma into a mighty brilliance. ||
37.10||
त्रिधैवं धर्मभूतस्य ज्ञानस्य विकृतिं विना |
शुद्धत्वविषयत्वाभ्यां महस्त्वाच्च दशात्रयम् ||३७. ११||
Without undergoing any change with in itself prajnana is found in three
states. They are, Suddhacause unmanifest; Vishayatvat allpervading state
and mahat brilliance that causes change. ||37.11||
The three states mentioned in the earlier verses are summed up here. ||
37.11||
विज्ञाने भाति ये भान्ति भावा द्रव्यगुणादयः |
न किञ्चिदनुभूयन्ते विज्ञानोपरमे तु ते ||३७. १२||
All the objects are seen and recognized due to vignana the consciousness
of the seer. When this is withdrawn like in sleep, nothing is seen. Knowledge
is subjective. Knowerseer's consciousness reveals the object. ||37.12||
एवं स्वतः प्रकाशत्वं विषयाणां न दृश्यते |
सिद्धिश्च परतो न स्यात् सम्बन्धं कञ्चिदन्तरा ||३७. १३||
Thus no object is capable of revealing itself. Only the seer's consciousness
reveals it. Hence without the self (seer) existence of the object is also
not possible. ||37.13||
दृश्यते विषयाकारा ग्रहणे स्मरणे च धीः |
प्रज्ञाविषयतादात्म्यमेवं साक्षात्प्रदृश्यते ||३७. १४||
Both at the time of perception and recollection the intellect assumes the
form of the object. It is common experience that the consciousness identifies
itself with both intellect and object. ||37.14||
न चेत्समष्टिविज्ञानविभूतिरखिलं जगत् |
विषयव्यष्टिविज्ञानतादात्म्यं नोपपद्यते ||३७. १५||
If this objective world (perceived by all) were not the revelation of the
consciousness, one cannot think of any identification between the object
and the seerintellect, which it perceives. ||37.15||
यथाऽस्मदादिविज्ञाने ध्येयं बुद्धिरिति द्वयम् |
पूर्णे समष्टिविज्ञाने विकृतिः प्रकृतिस्तथा ||३७. १६||
Just as there are two entities viz., dhyeya and jneya, subject and object in
our experience, similarly even in the macrointellect there are two entities
viz., the world to be known vikruti(vishayakara) and praktrutithe knower,
the supreme. ||37.16||
परिणामो यथा स्वप्नः सूक्ष्मस्य स्थूलरूपतः |
जाग्रत्प्रपञ्च एष स्यात्तथेश्वरमहाचितः ||३७. १७||
Just as the subtle knowledge (of the individual) transforms into dream
as (sthula) gross the macromind (Maheswarachitta), the subtle root cause
transforms into effect viz., the perceptional world. ||37.17||
विकृतिस्सर्वभूतानि प्रकृतिः परदेवता |
सतः पादस्तयोराद्या त्रिपादी गीयते परा ||३७. १८||
All that is seen is the manifest form; the unmanifest is the supreme power;
The manifest world with all the sentient and insentient being is only one
quarter of the reality, the other three fourths are considered prakruti,
the supreme. ||37.18||
Here the mantra, `padosya viswa bhutani tripadayamrutam divi' is
dileneated. Here pada means, `a minute portion' not a quarter. ||37.18||
कबलीकृत्य सङ्कल्पानेकाऽपि स्याद्यथा मतिः |
भूतानि कबलीकृत्य देवताऽपि तथा परा ||३७. १९||
Just as the single intellect gives rise to innumerable thoughts and consumes
them all the Supreme consumes all the variety of beings. ||37.19||
However different and numerous could be the thoughts they all emerge from
the same intellect and merge in it. Similarly is the case with the Supreme
power and the world. ||37.19||
भूतानामात्मानस्सर्गे संहृतौ च तथाऽऽत्मनि |
प्रभवेद्देवता श्रेष्ठा सङ्कल्पानां यथा मतिः ||३७. २०||
Just as the thoughts proceed from the intellect and are withdrawn at will
similarly the omnipotent Supreme can create and annihilate. ||37.20||
अनुभूत्यात्मिका सेयमीशशक्तिः परात्परा |
आधारचक्रे पिण्डेषु विराजति विभिन्नवत् ||३७. २१||
The Supreme spirit of the Lord is to be experienced and not just spoken
of | Seated at the muladhara, the basal lotus, she appears different in
different beings. ||37.21||
सूक्ष्मस्थूले ततः शाखे विद्युच्छक्तिसमीरवत् |
तत्राद्या ज्ञानशक्तिस्स्यात् क्रियाशक्तिरनन्तरा ||३७. २२||
This supreme spirit is of two types. One is subtle and the other is
gross. The former is the allpervading spirit in the akasha; other is the vayu,
the pranashakti, the power of the prana, life force. ||37.22||
compared to the consciousness spread in akasha, vayu, air, is sthula,
gross. ||37.22||
ज्ञानेन्द्रियाणि प्रथमा विभूतिर्मनसा सह |
कर्मेन्द्रियाणि त्वपरा विभूतिस्सहसा सह ||३७. २३||
The two powers are delineated in the following verse.
The first one viz., subtle power, jnanashakti, is seen as the sensory
organs along with mind. The other viz., kriyashakti, dynamic power, is the
karmendriyas (motor organs). Indriya is an organ of perception. ||37.23||
क्रियामूलमुत ज्ञानमूलं किमिति चिन्तयन् |
आत्मशक्तिमितो विद्वानमृतत्वाय कल्पते ||३७. २४||
Having expounded the principle of the supreme spirit, the poet now explains
the means of obtaining the same. ||37.24||
The wise who meditate on the root cause of kriyashakti, and jnanashakti, and
then directs his efforts towards finding the source of these two, arrives at
his own spirit, (atmashakti) and eventually attains immortality. ||37.24||
गभीरास्सुतरामेताः कालिकातत्त्वकारिकाः |
धियो भासो गणपतेर्भवन्तु विदुषां मुदे ||३७. २५||९२५
In this stabaka (section) are found the flashes of Ganapati's pure intellect
expounding the profound thoughts, principle of kalika, the Supreme spirit. May
these verses please the wise. ||37.25||
% File name : umAsahsram.itx
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% Text title : umAsahasram stabaka 37
% Author : Kavyakantha Ganapati Muni, disciple of Ramana Maharshi
% Language : Sanskrit
% Subject : philosophy/hinduism/religion
% Description/comments :
% Sanskrit Transliterated by : Various volunteers listed at http://surasa.net/uma, Daksha
% Proofread by : Daksha, Sunder Hattangadi sunderh@hotmail.com
% Translation and Copyrights by :
% Dr. S. R. Leela, Dr. Jayanthi Manohar, M. P. Pandit
% Project Sponsored, Coordinated, and Published by : Daksha and Pradip Dalal
% Latest update : April 14, 2014
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