Shloka
आरूढशक्तेरहमो विनाशः
कर्तुं न शक्यः सहसापि पण्डितैः ।
ये निर्विकल्पाख्यसमाधिनिश्चला -
स्तानन्तरानन्तभवा हि वासनाः ॥ ३४३ ॥
ārūḍhaśakterahamo vināśaḥ
kartuṃ na śakyaḥ sahasāpi paṇḍitaiḥ ;
ye nirvikalpākhyasamādhiniścalā -
stānantarānantabhavā hi vāsanāḥ . 343 .
Anvaya
- विनाशःvināśaḥ
- Destruction
- अहमःahamaḥ
- of the ego
- आरूढ–शक्तेःārūḍha–śakteḥ
- which has powerfully entrenched
- कर्तुं न शक्यःkartuṃ na śakyaḥ
- not possible to do
- सहसाsahasā
- fast
- पण्डितैः अपिpaṇḍitaiḥ api
- even by learned persons
- येye
- those
- निर्विकल्पाख्य–समाधि–निश्चलाःnirvikalpākhya–samādhi–niścalāḥ
- who are firm in contemplation devoid of any differentiation
- तान् अन्तराtān antarā
- except those
- वासनाः हिvāsanāḥ hi
- because the pre– dispositions
- अनन्त–भवाःananta–bhavāḥ
- of endless origin
Translation
Except by those who are firm in contemplation, devoid of any differentiation, destruction of ego, which has powerfully entrenched, cannot be done quickly even by learned persons. It is so because the pre–dispositions are of endless origin.
Annotation
Contemplation (samādhi) is of two types – that in which the meditator is aware of ego (savikalpaka) and that in which the meditator loses his identity (ego) and stays as pure consciousness (nirvikalpaka). In the first type the idea of Brahman is mentally realised (brahmākāra–vṛtti) but the triad of knower, known and knowledge remains. In the latter, the triad disappears and the meditator stays as pure Brahman just like a salt doll merges in the ocean losing its identity. The thought of Brahman (brahmākāra–vṛtti) is merely a mental mode. The next stage is that in which even this mental mode disappears and the seeker remains as Brahman (Jagadguru).