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Shloka

यतिरसदनुसन्धिं बन्धहेतुं विहाय
स्वयमयमहमस्मीत्यात्मदृष्ट्यैव तिष्ठेत् ।
सुखयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या
हरति परमविद्याकार्यदुःखं प्रतीतम् ॥ ३३४ ॥

yatirasadanusandhiṃ bandhahetuṃ vihāya
svayamayamahamasmītyātmadṛṣṭyaiva tiṣṭhet ;
sukhayati nanu niṣṭhā brahmaṇi svānubhūtyā
harati paramavidyākāryaduḥkhaṃ pratītam . 334 .

Anvaya

यतिःyatiḥ
The seeker who has attained self–control
विहायvihāya
having given up
असद्–अनुसन्धिंasad–anusandhiṃ
pursuit of the unreal
बन्ध–हेतुंbandha–hetuṃ
the cause of bondage
तिष्ठेत्tiṣṭhet
should stay
आत्म–दृष्ट्या एवātma–dṛṣṭyā eva
in the awareness of Self only
स्वयम्svayam
his self
अयम् अहम् अस्मिayam aham asmi
that I am
इतिiti
in such manner
ब्रह्मणि निष्ठाbrahmaṇi niṣṭhā
Steadfast abidance in Brahman
सुखयति ननुsukhayati nanu
indeed gives happiness
स्व–अनुभूत्याsva–anubhūtyā
as can be experienced by one self
हरतिharati
removes
परम्param
completely
अविद्या–कार्य–दुःखंavidyā–kārya–duḥkhaṃ
the sorrow due to nescience and its effects
प्रतीतम्pratītam
which is experienced

Translation

The seeker who has attained self–control should stay in the awareness of Self – thinking ‘I am that’ – having given up pursuit of the unreal which is the cause of bondage. Steadfast abidance in Brahman indeed gives happiness, as can be experienced. It completely removes the sorrow due to nescience and its effects which were experienced (till then).

Annotation

Jagadguru interprets the word ‘yati’ as renounced person (saṃnyāsī), and mentions that abidance in Brahman is possible only for such person.

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