Shloka
आनन्दप्रतिबिम्बचुम्बिततनुर्वृत्तिस्तमोजृम्भिता
स्यादानन्दमयः प्रियादिगुणकः स्वेष्टार्थलाभोदयः ।
पुण्यस्यानुभवे विभाति कृतिनामानन्दरूपः स्वयं
भूत्वा नन्दति यत्र साधु तनुभृन्मात्रः प्रयत्नं विना ॥ २०९ ॥
ānandapratibimbacumbitatanurvṛttistamojṛmbhitā
syādānandamayaḥ priyādiguṇakaḥ sveṣṭārthalābhodayaḥ ;
puṇyasyānubhave vibhāti kṛtināmānandarūpaḥ svayaṃ
bhūtvā nandati yatra sādhu tanubhṛnmātraḥ prayatnaṃ vinā . 209 .
Anvaya
- आनन्द–प्रतिबिम्ब–चुम्बित–तनुःānanda–pratibimba–cumbita–tanuḥ
- Having a kiss (touch) of the reflection of bliss as its body
- वृत्तिःvṛttiḥ
- mental modification
- तमो–जृम्भिताtamo–jṛmbhitā
- activated (caused) by tamas
- स्याद्syād
- becomes
- आनन्द–मयःānanda–mayaḥ
- the sheath of bliss
- प्रियादि–गुणकःpriyādi–guṇakaḥ
- with properties such as priya (liking)
- स्व–इष्ट–अर्थ–लाभ–उदयःsva–iṣṭa–artha–lābha–udayaḥ
- arising from attaining what is desired
- पुण्यस्य–अनुभवेpuṇyasya–anubhave
- while enjoying the fruit of righteous deeds
- विबातिvibāti
- manifests (is experienced)
- कृतिनाम्kṛtinām
- for people who have done good deeds
- आनन्द–रूपः स्वयं भूत्वाānanda–rūpaḥ svayaṃ bhūtvā
- having become the blissful Self
- नन्दति यत्रnandati yatra
- where he enjoys
- साधुsādhu
- well
- तनुभृत्–मात्रःtanubhṛt–mātraḥ
- a mere embodied being
- प्रयत्नं विनाprayatnaṃ vinā
- without effort
Translation
The sheath of bliss is a mental modification, having a kiss (touch) of the reflection of bliss as its body, caused by ignorance. It has properties such as desire and it arises from attaining what is desired. It manifests as the fruit of righteous deeds of persons. Having become that in an effortless manner, the person enjoys this blissful Self.
Annotation
1) ‘cumbita’– is used to mean ‘pervaded by’. Its body is a mere kiss (pervasion) of the reflection of the bliss of Atman. It is a mental modification caused by tamas. 2) ‘priyādi–guṇakaḥ’ – refers to the description given in the Taittiriya Upanishad (2–5) which says priya is its head, moda is the right wing, pramoda is the left wing, ānand–a (bliss) as its nature and the Brahman as the substratum of all this . The happiness at the sight of a desired object is priya, its attainment is moda and its enjoyment is pramoda. Happiness runs through all these levels and the bliss of Brahman is the substratum. 3) Attainment of all desired objects is as a result of good deeds done earlier. 4) Every embodied being (human, animal or insect) enjoys this without special effort. 5) This happens occasionally during the waking and dream states. This enjoyment is due to tamas (when the ego is active) and hence it conceals the real nature of the Atman. 6) ‘puṇyasya–anubhave’ – refers to the merit which is the fruit of desire driven actions but does not refer to the merit attained by yoga and austerities. This latter merit helps to attain the real bliss of realisation of Atman and which is one’s own nature (Jagadguru).