Muni's PlaySanskrit
रूपं दृश्यं लोचनं दृक् तद्दृश्यं दृक्तु मानसम् । दृश्या धीवृत्तयः साक्षी दृगेव न तु दृश्यते ॥ १॥
rūpaṁ dṛśyaṁ locanaṁ dṛk taddṛśyaṁ dṛktu mānasam | dṛśyā dhīvṛttayaḥ sākṣī dṛgeva na tu dṛśyate || 1 ||
Translation
The form is the seen, the eye is the seer; that (eye) is the seen and the mind is its seer. The mental modifications are the seen, and the Witness is the seer. But the Witness is never seen.
Sanskrit
कामः सङ्कल्पसन्देहौ श्रद्धाऽश्रद्धे धृतीतरे । ह्रीर्धीर्भीरित्येवमादीन् भासयत्येकधा चितिः ॥ ४॥
kāmaḥ saṅkalpasandehaū śraddhā’śraddhe dhṛtītare | hrīrdhīrbhīrityevamādīn bhāsayatyekadhā citiḥ || 4 ||
Translation
Desire, determination, doubt, faith, lack of faith, steadfastness, and its opposite, modesty, intelligence, fear—all these are illumined by the one Consciousness (Citi).
Sanskrit
छायाऽहङ्कारयोरैक्यं तप्तायःपिण्डवन्मतम् । तदहङ्कारतादात्म्याद्देहश्चेतनतामगात् ॥ ७॥
chāyā’haṅkārayoraikyaṁ taptāyapiṇḍavanmatam | tadahaṅkāratādātmyāddehaścetanāmagāt || 7 ||
Translation
The identity of the reflection (of Consciousness) and the ego is like that of a red-hot iron ball. Through identification with that ego, the body also appears to be sentient.
Sanskrit
अहङ्कारस्य तादात्म्यं चिच्छायादेहसाक्षिभिः । सहजं कर्मजं भ्रान्तिजन्यं च त्रिविधं क्रमात् ॥ ८॥
ahaṅkārasya tādātmyaṁ cicchāyādehasākṣibhiḥ | sahajaṁ karmajaṁ bhrāntijanyaṁ ca trividhaṁ kramāt || 8 ||
Translation
The identification of the ego with the reflection of Consciousness, the body, and the Witness is of three kinds: natural, born of past actions (Karma), and born of error (delusion), respectively.
Sanskrit
सम्बन्धिनोः सतोर्नास्ति निवृत्तिः सहजस्य तु । कर्मक्षयात् प्रबोधाच्च निवर्तेते क्रमादुभे ॥ ९॥
sambandhinoḥ satornāsti nivṛttiḥ sahajasya tu | karmakṣayāt prabodhācca nivartete kramādubhe || 9 ||
Translation
As long as the two things related exist, the natural (identification) does not cease. The other two (born of Karma and error) cease, respectively, with the exhaustion of Karma and the dawning of Knowledge.
Sanskrit
अन्तःकरणवृत्तिश्च चितिच्छायैक्यमागता । वासनाः कल्पयेत् स्वप्ने बोधेऽक्षैर्विषयान् बहिः ॥ ११॥
antaḥkaraṇavṛttiśca citicchāyaikyamāgatā | vāsanāḥ kalpayet svapne bodhe’kṣairviṣayān bahiḥ || 11 ||
Translation
The modification of the inner instrument (Antahkarana), having attained identity with the reflection of Consciousness, creates latent impressions (Vasanas) in the dream state and perceives external objects through the senses in the waking state.
Sanskrit
मनोऽहङ्कृत्युपादानं लिङ्गमेकं जडात्मकम् । अवस्थात्रयमन्वेति जायते म्रियते तथा ॥ १२॥
mano’haṅkṛtyupādānaṁ liṅgamekaṁ jaḍātmakam | avasthātrayanveti jāyate mriyate tathā || 12 ||
Translation
The mind and ego, which are the material cause, constitute the single subtle body (Lingasharira), which is insentient. It undergoes the three states of consciousness, is born, and dies.
Sanskrit
शक्तिद्वयं हि मायाया विक्षेपावृतिरूपकम् । विक्षेपशक्तिर्लिङ्गादि ब्रह्माण्डान्तं जगत् सृजेत् ॥ १३॥
śaktidvayaṁ hi māyāyā vikṣepāvṛtirūpakam | vikṣepaśaktirliṅgādi brahmāṇḍāntaṁ jagat sṛjet || 13 ||
Translation
Maya has two powers: the power of projection (Vikshepa) and the power of concealment (Avarana). The projecting power creates the world, starting from the subtle body up to the entire universe.
Sanskrit
सृष्टिर्नाम ब्रह्मरूपे सच्चिदानन्दवस्तुनि । अब्धौ फेनादिवत् सर्वनामरूपप्रसारणा ॥ १४॥
sṛṣṭirnāma brahmarūpe saccidānandavastuni | abdhau phenādivat sarvanāmarūpaprasāraṇā || 14 ||
Translation
Creation consists in the manifestation of name and form in Brahman, whose nature is Existence-Consciousness-Bliss, just as foam and bubbles appear in the ocean.
Sanskrit
अन्तर्दृग्दृश्ययोर्भेदं बहिश्च ब्रह्मसर्गयोः । आवृणोत्यपरा शक्तिः सा संसारस्य कारणम् ॥ १५॥
antardṛgdṛśyayorbhedaṁ bahiśca brahmasargayoḥ | āvṛṇotyaparā śaktiḥ sā saṁsārasya kāraṇam || 15 ||
Translation
The other power (Avarana) conceals the distinction between the Seer and the seen within, and between Brahman and the creation outside. It is the cause of worldly existence (Samsara).
Sanskrit
अस्ति भाति प्रियं रूपं नाम चेत्यंशपञ्चकम् । आद्यत्रयं ब्रह्मरूपं जगद्रूपं ततो द्वयम् ॥ २०॥
asti bhāti priyaṁ rūpaṁ nāma cetyaṁśapañcakam | ādyatrayaṁ brahmarūpaṁ jagadrūpaṁ tato dvayam || 20 ||
Translation
Existence, luminosity, dear-ness (love), form, and name are the five aspects. The first three belong to the nature of Brahman, and the other two belong to the nature of the world.
Sanskrit
खवाय्वग्निजलोर्वीषु देवतिर्यङ्नरादिषु । अभिन्नाः सच्चिदानन्दाः भिद्येते रूपनामनी ॥ २१॥
khavāyvagnijalorvīṣu devatiryaṅnarādiṣu | abhinnāḥ saccidānandāḥ bhidyete rūpanāmanī || 21 ||
Translation
In the elements—ether, air, fire, water, and earth—and among gods, animals, humans, etc., the Existence-Consciousness-Bliss is identical, while the names and forms differ.
Sanskrit
उपेक्ष्य नामरूपे द्वे सच्चिदानन्दतत्परः । समाधिं सर्वदा कुर्याद्-हृदये वाऽथवा बहिः ॥ २२॥
upekṣya nāmarūpe dve saccidānandatatparaḥ | samādhiṁ sarvadā kuryād-hṛdaye vā’thavā bahiḥ || 22 ||
Translation
Disregarding the two—names and forms—and being devoted to Existence-Consciousness-Bliss, one should always practice Samadhi, either in the heart or outside.
Sanskrit
असङ्गः सच्चिदानन्दः स्वप्रभो द्वैतवर्जितः । अस्मीति शब्दविद्धोऽयं समाधिः सविकल्पकः ॥ २५॥
asaṅgaḥ saccidānandaḥ svaprabho dvaitavarjitaḥ | asmīti śabdaviddho’yaṁ samādhiḥ savikalpakaḥ || 25 ||
Translation
“I am unattached, Existence-Consciousness-Bliss, self-luminous, and free from duality.” This is known as the Savikalpa Samadhi associated with sound (Shabda).
Sanskrit
स्वानुभूतिरसावेशाद्दृश्यशब्दावुपेक्ष्य तु । निर्विकल्पः समाधिः स्यान्निवातस्थितदीपवत् ॥ २६॥
svānubhūtirasāveśāddṛśyaśabdāvupekṣya tu | nirvikalpaḥ samādhiḥ syānnivātasthitadīpavat || 26 ||
Translation
By being absorbed in the bliss of the experience of the Self, and disregarding both objects and sounds, one attains Nirvikalpa Samadhi, which is like a lamp in a windless place.
Sanskrit
अखण्डैकरसं वस्तु सच्चिदानन्दलक्षणम् । इत्यविच्छिन्नचिन्तेयं समाधिर्मध्यमो भवेत् ॥ २८॥
akhaṇḍaikarasaṁ vastu saccidānandalakṣaṇam | ityavicchinnacinteyaṁ samādhih madhyamo bhavet || 28 ||
Translation
“The reality is of the nature of one homogeneous and indivisible bliss, characterized by Existence-Consciousness-Bliss.” This steady thought is known as the intermediate Samadhi.
Sanskrit
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे ॥ ३१॥
bhidyate hṛdayagranthiśchidyante sarvasaṁśayāḥ | kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare || 31 ||
Translation
The knot of the heart is broken, all doubts are resolved, and one’s actions (Karma) are exhausted when that Supreme Reality is seen.
Sanskrit
ब्रह्मण्यवस्थिता माया विक्षेपावृतिरूपिणी । आवृत्याखण्डतां तस्मिन् जगज्जीवौ प्रकल्पयेत् ॥ ३५॥
brahmaṇyavasthitā māyā vikṣepāvṛtirūpīṇī | āvṛtyākhaṇḍatāṁ tasmin jagajjīvau prakalpayet || 35 ||
Translation
Maya, which exists in Brahman and is of the nature of projection and concealment, conceals the indivisibility of Brahman and projects the world and the individual souls (Jivas).
Sanskrit
प्रातिभासिकजीवस्य लये स्युर्व्यावहारिके । तल्लये सच्चिदानन्दाः पर्यवस्यन्ति साक्षिणि ॥ ४६॥
prātibhāsikajīvasya laye syurvyāvahārike | tallaye saccidānandāḥ paryavasyanti sākṣiṇi || 46 ||
Translation
On the dissolution of the illusory (pratibhasika) Jiva, it merges into the empirical (vyavaharika) Jiva. On its dissolution, the Existence-Consciousness-Bliss remains as the Witness.