Shloka
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः
सतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः ।
पृथक्किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं
वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया ॥ ३९२ ॥
sadevedaṃ sarvaṃ jagadavagataṃ vāṅmanasayoḥ
sato’nyannāstyeva prakṛtiparasīmni sthitavataḥ ;
pṛthakkiṃ mṛtsnāyāḥ kalaśaghaṭakumbhādyavagataṃ
vadatyeṣa bhrāntastvamahamiti māyāmadirayā . 392 .
Anvaya
- इदं सर्वंidaṃ sarvaṃ
- All this
- जगत्jagat
- universe
- अवगतंavagataṃ
- known (realised)
- वाक्–मनसयोःvāk–manasayoḥ
- by speech and mind
- सत् एवsat eva
- as pure existence only
- सतः अन्यत्sataḥ anyat
- apart from sat
- न–अस्ति एवna–asti eva
- nothing at all exists
- स्थितवतःsthitavataḥ
- for the person stationed
- प्रकृति–पर–सीम्निprakṛti–para–sīmni
- beyond the pale of māyā
- मृत्स्नायाःmṛtsnāyāḥ
- apart from clay
- पृथक् किंpṛthak kiṃ
- what else exists
- कलश–घट–कुम्भादि–अवगतंkalaśa–ghaṭa–kumbhādi–avagataṃ
- that which is known as tumbler, pot, jar etc
- एष भ्रान्तःeṣa bhrāntaḥ
- this deluded person
- वदतिvadati
- says
- त्वम् अहम् इतिtvam aham iti
- as ‘you’, ‘I’
- माया–मदिरयाmāyā–madirayā
- by intoxication of māyā
Translation
All this universe, cognised by speech and mind is pure existence (sat) only. Nothing at all exists apart from ‘sat’ for a person who has transcended māyā. In all those which are seen as tumbler, pot, jar etc., what exists apart from clay? The deluded person talks in terms of ‘you’ and ‘me’ under the intoxication of māyā.
Annotation
This is the experience of a realised person who has resolved the five elements into their cause and realised them as pure existence, Brahman. This is the mental mode of undifferentiated consciousness (akhaṇḍākāra–vṛtti). In this mode nothing is seen apart from Brahman. Whatever was earlier seen as the universe is now realised as Brahman. māyā is the material cause for the universe and the boundary beyond (parā–sīmā) is the attributeless Brahman (Jagadguru). The expression ‘boundary beyond’ is used figuratively, as there is no physical boundary for māyā.