Shloka
नित्यं विभुं सर्वगतं सुसूक्ष्म -
मन्तर्बहिः शून्यमनन्यमात्मनः ।
विज्ञाय सम्यङ्निजरूपमेत -
त्पुमान्विपाप्मा विरजा विमृत्युः ॥ २२३ ॥
nityaṃ vibhuṃ sarvagataṃ susūkṣma -
mantarbahiḥ śūnyamananyamātmanaḥ ;
vijñāya samyaṅnijarūpameta -
tpumānvipāpmā virajā vimṛtyuḥ . 223 .
Anvaya
- विसृज्यvisṛjya
- Having discarded (given up identification with)
- देहंdehaṃ
- the body
- धियंdhiyaṃ
- the intellect
- एतं चित्–प्रतिबिम्बम्etaṃ cit–pratibimbam
- this reflection of consciousness
- बुद्धौ निहितं गुहायाम्buddhau nihitaṃ guhāyām
- in the cave of intellect
- पुमान्pumān
- the wise person
- विज्ञान सम्यक्vijñāna samyak
- having well realised
- द्रष्टारम्draṣṭāram
- the seer (the knower)
- आत्मानम्ātmānam
- the Atman
- अखण्ड–बोधम्akhaṇḍa–bodham
- undifferentiated consciousness
- सर्व–प्रकाशम्sarva–prakāśam
- illuminor of all
- सद्–असद्–विलक्षणम्sad–asad–vilakṣaṇam
- distinct from the manifest and unmanifest
- नित्यम्nityam
- the eternal
- विभुंvibhuṃ
- all–pervading
- सर्व–गतंsarva–gataṃ
- existing in all
- ससूक्ष्मम्sasūkṣmam
- extremely subtle
- अन्तर्–बहिः–शून्यम्antar–bahiḥ–śūnyam
- devoid of anything inside or outside
- आत्मनः अनन्यम्ātmanaḥ ananyam
- not different from Brahman
- एतत् निज–रुपम्etat nija–rupam
- this real nature
- विपाप्माvipāpmā
- devoid of sins
- विरजाःvirajāḥ
- devoid of impurities
- विमृत्युःvimṛtyuḥ
- devoid of death
Translation
Having given up identification with the body, the mind and the reflection of consciousness in the intellect–cave the wise person realises the knower, the Atman, the undifferentiated consciousness, the illuminor of all, that which is distinct from the manifest and the unmanifest, the eternal, the all–pervading, the one existing in all, extremely subtle, that which is devoid of anything interior or exterior and that which is the same as Brahman. Having the realised this real nature, he becomes free from sins, devoid of impurities and devoid of death.
Annotation
1) The body is gross, like the pot and the intellect is subtle like the water in the pot. 2) The cave conceals and hence the intellect is compared to the cave. 3) sad–asad–vilakṣaṇam – ‘sat’ is the manifest world and ‘asat’ is the unmanifest, which is the seed for the manifest. Brahman is distinct from these two. 4) nityaṃ – the eternal – beyond the limitation of time; vibhuṃ – all–pervading – beyond the limitation of space; sarva–gataṃ – existing in all – beyond the limitation of being an object. 5) Devoid of interior or exterior – because Atman is infinite in nature. There is nothing which can be visualised as outside or inside. 6) ananyam – can also mean ‘not having another’. 7) Knowledge destroys the entire karma and hence he becomes free from sins. Freedom from death implies absence of re–birth (Jagadguru).