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Shloka

सत्समृद्धं स्वतःसिद्धं शुद्धं बुद्धमनीदृशम् ।एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन ॥ ४७१ ॥

satsamṛddhaṃ svataḥsiddhaṃ śuddhaṃ buddhamanīdṛśam ;ekamevādvayaṃ brahma neha nānāsti kiñcana . 471 .

Anvaya

ब्रह्मbrahma
Brahman
अनिरूप्य–स्वरूपंanirūpya–svarūpaṃ
cannot be objectified
यत्yat
because
मनो–वाचाम्–अगोचरम्mano–vācām–agocaram
not perceived by mind and senses
एकम्ekam
one
एवeva
alone
अद्वयंadvayaṃ
non–dual
इहiha
Here (in Brahman)
नानाnānā
plurality
न अस्ति किञ्चनna asti kiñcana
does not at all exist

Translation

Brahman is non–negatable and is of the nature of homogenous bliss. It is self evident because it is the cause or source for all means of knowledge. It is devoid of frailties it is of the nature of consciousness and unparalleled. It is one alone and non–dual. There is no plurality whatsoever.

Annotation

The word ‘anīdṛśam’ means that which is not īdṛśam. The word ‘īdṛśam’ refers to a perceivable object. Hence ‘anīdṛśam’ means that which has no paralleled. Similar expressions are repeated in order to instill the idea of Brahman into the mind of the student and hence it should not be taken as the defect of repetition (named tautology) (Jagadguru).

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