Shloka
ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी ।
निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते ।
सा सर्वदा भवेद्यस्य स जीवन्मुक्त इष्यते ॥ ४२८ ॥
brahmātmanoḥ śodhitayorekabhāvāvagāhinī ;
nirvikalpā ca cinmātrā vṛttiḥ prajñeti kathyate ;
sā sarvadā bhavedyasya sa jīvanmukta iṣyate . 428 .
Anvaya
- वृत्तिःvṛttiḥ
- The state of mind
- एक–भाव–अवगाहिनीeka–bhāva–avagāhinī
- which sees the oneness
- ब्रह्म–आत्मनोःbrahma–ātmanoḥ
- of Brahman and atman
- शोधितयोःśodhitayoḥ
- which have been well examined
- निर्विकल्पा चnirvikalpā ca
- devoid of differentiation
- चिन्–मात्राcin–mātrā
- which is of the nature of pure consciousness
- प्रज्ञा इति कथ्यतेprajñā iti kathyate
- is called as prajñā, wisdom
- यस्यyasya
- The person for whom
- साsā
- that (wisdom)
- सर्वदा भवेद्sarvadā bhaved
- is constantly present
- सःsaḥ
- he
- जीवन्–मुक्तः इष्यतेjīvan–muktaḥ iṣyate
- is called the person who is liberated while being alive
Translation
The state of mind which, after scrutiny of the nature of Brahman and atman, realises their oneness; that which is devoid of differentiation (duality) and which is of the nature of pure consciousness, is called prajñā, wisdom. The person in whom such wisdom is constantly present is called a jīvan–muktaḥ.
Annotation
1) śodhitayoḥ – While explaining the grand statement (mahā–vākya) ‘That you are’, Vedanta examines the real nature of ‘That’ (the creator Brahma) and ‘you’. One is the cause of universe and the other is a tiny effect of that cause. Devoid of these adjuncts their real nature is pure consciousness, which is Brahman. This examination of the meaning of two words by taking the figurative meaning (as annotated in verse 249) establishes the oneness of Brahman and the Self. 2) cin–mātrā – the state of mind which is purified and illumined by the three–tier process of understanding, logical validation and internalisation is called prajñā. 3) After attaining such frame of mind a person goes beyond all bondages and hence called liberated while being alive (Jagadguru).