Courtesy:Sri.P.R.Kannan
यदिदं दृश्यते सर्वं जगत् स्थावरजङ्गमम् ।
तत् सुषुप्ताविव स्वप्नः कल्पान्ते प्रविनश्यति ॥ १.२९॥
All this world of moving and stationery objects, which is visible, is indeed like dream during sleep; it is destroyed at the close of Kalpa. (1.29)
A Kalpa is equal to 43200 lakh human years, a day of Brahma or one thousand chaturyugas.
ऋतमात्मा परं ब्रह्म सत्यमित्यादिका बुधैः ।
कल्पिता व्यवहारार्थं यस्य सञ्ज्ञा महात्मनः ॥ १.३०॥
The wise have called the Supreme Brahman as the Universal Order, Atma, Truth etc. The title of Mahatma or Paramatma is attributed to Brahman only for transactional purpose. (1.30)
In truth, there is only one, i.e. Atma; to distinguish it from the seemingly real individual Atma and world of objects, it is called Paramatma or Para Brahma or Mahatma.
तेनेयमिन्द्रजाल क्रीडागतिः प्रवितन्यते ।
द्रष्टुर्दृश्यस्य सत्तान्तः बन्ध इत्यभिधीयते ॥ १.३२॥
This wave of sport of world of make-believe or illusion is the projection of that Para Brahman. When the seer accepts internally the truth of what is seen, that is called bondage. (1.32)
*Every experience of assumed truth of senses interacting with objects culminates in bondage.*
तेनेयमिन्द्रजाल क्रीडागतिः प्रवितन्यते ।
द्रष्टुर्दृश्यस्य सत्तान्तः बन्ध इत्यभिधीयते ॥ १.३२॥
This wave of sport of world of make-believe or illusion is the projection of that Para Brahman. When the seer accepts internally the truth of what is seen, that is called bondage. (1.32)
*Every experience of assumed truth of senses interacting with objects culminates in bondage.*
दृष्ट्वा दृश्यवशात् बद्धो दृश्याभावे विमुच्यते ।
जगत्त्वमहमित्यादि सर्गात्मा दृश्यमुच्यते ॥ १.३३॥
The seer, who is bound on account of object seen by him, is released from bondage in the absence of that object seen. Here, the term 'Drisya' (object seen) refers to the world of objects, you, I etc., which are Atma concealed in creation. (1.33)
*If the impression left by the object lasts only during the actual experience of 'seeing', and leaves the seer without leaving behind a lasting stamp, it has no ability to bind the seer. The Gnani's experience of the world is like water dropping off the lotus leaf.*
ब्रह्मणा तन्यते विश्वं मनसैव स्वयम्भुवा ।
मनोमयमतो विश्वं यन्नाम परिदृश्यते ॥ १.३५॥
This universe is projected by the Self born Brahma from his mind alone. The universe as seen is indeed only pervaded wholly by mind (mental projection). (1.35)
मनस्तेनेन्द्रजालश्रीः जगती प्रवितन्यते ।
यावदेतत् सम्भवति तावन्मोक्षो न विद्यते ॥ १.३४॥
By Parabrahman, the mind and this world of attractive delusion is projected. As long as this continues, i.e. as long as one is caught in this delusion, Liberation does not occur. (1.34)
सङ्कल्पनं मनो विद्धि सङ्कल्पस्तत्र विद्यते ।
यत्र सङ्कल्पनं तत्र मनोऽस्तीत्यवगम्यताम् ॥ १.३७॥
Know that mind is just resolve; resolve resides there. Know that to be the mind, where resolve resides. (1.37)
*Resolve is the product of desire. Desire is the root cause of Samsara.*
*Manusmriti goes into depth of this subject:*
संकल्पमूलःकाम्यो वै यज्ञाःसंकल्पसंभवाः।
व्रतानियमधर्माश्च सर्वे संकल्पदाःस्मृताः॥ (२:३)
Sankalpa is affirmation of the fruit of a particular action. All desires are rooted in Sankalpa. Yagnas (Vedic sacrifices) are born out of Sankalpa. All vratas (vows to be practised) and Niyamas (rules to be observed) are also rooted in Sankalpa. (2:3)
अकामस्य क्रिया काचिद्-दृश्यते नेह कर्हिचित्।
यद्यद्धि कुरुते किंचित्-तत्तत्त्कामस्य चेष्टितम्॥ (२:४)
No action is seen performed anywhere in this world, which is not propelled by desire. Whatever is done is all actuated by desire alone. (2:4)
सङ्कल्पमनसी भिन्ने न कदाचन केनचित् ।
सङ्कल्पजाते गलिते स्वरूपमवशिष्यते ॥ १.३८॥
Resolve and mind cannot be separated anytime by anyone. When the mind and resolve are dissolved, what is left is the True form, i.e. Atma. (1.38)
महाप्रलय सम्पत्तौ ह्यसत्तां समुपागते ।
अशेषदृश्ये सर्गादौ शान्तमेवावशिष्यते ॥ १.४०॥
At the time of the great dissolution (Mahapralaya), all delusory appearances dissolve (become invisible). All of them return to the scene at the start of creation. Once this is realised, what is left is Shanti, Peace, i.e. Atma. (1.40)
मनसा भाव्यमानो हि देहतां याति देहकः ।
मनोविलासः संसार इति मे निश्चिता मतिः ॥ १.४१॥
When mind thinks, Atma, residing in body, associates with the body (through the mind). Samsara (the everchanging world) is the play of the mind; this is my definite view. (1.41)
अन्तःकरणसद्भावस्त्वविद्यायाश्च सम्भवः ।
अनेककोटिब्रह्माण्डं सर्वं मिथ्येति निश्चिनु ॥ १.४२॥
The presence of image of reality in the thinking faculty is the birthplace of Avidya, ignorance. Know for certain that all the crores of Brahmandas are false. (1.42)
जीवन्नेव सदा मुक्तः कृतार्थो ब्रह्मवित्तमः ।
उपाधिनाशाद्ब्रह्मैव स ब्रह्माप्नोति निर्भयम् ॥१. ॥४३
One, who is liberated while in body, has indeed attained the purpose (of life); he is the best among knowers of Brahman. As his false attributes have been destroyed, he is indeed Brahman; he has attained (the state of) Brahman, where fear is absent. (1.43)
Brihadaranyaka Upanishad says: द्वितीयाद्वै भयं भवति " ... बृहदारण्यक॰ १ । ४ । २ "As long as there exists the sense of duality, there also exists fear."
सर्वं च खल्विदं ब्रह्म नित्यं चिद्घनमक्षतम् ।
कल्पनाऽन्या मनोनाम्नी विद्यते नहि काचन ॥ १.४५॥
All this is indeed Brahman, eternal, mass of consciousness, free from decay. There is nothing else called the mind, which is just imagination. (1.45)
न जायते न म्रियते किञ्चिदत्र जगत्त्रये ।
न च भावविकाराणां सत्ता क्वचन विद्यते ॥ १.४६॥
In all these three worlds, nothing is born; nothing dies; nowhere is reality of changes of existence. (1.46)
नाहं मांसं न चास्थीनि देहादन्यः परोऽस्म्यहम् ।
इति निश्चितवानन्तः क्षीणाविद्यो विमुच्यते ॥ १.४७॥
One, who is of firm internal resolve, 'I am not flesh, nor bones; I am different from and higher than body', gets rid of his Avidya, ignorance and is liberated. (1.47)
विवेकं परमाश्रित्य बुद्ध्या सत्यमवेक्ष्य च ।
इन्द्रियारीनलं छित्वा तीर्णो भव भवार्णवात् ॥ १.५२॥
Taking refuge under supreme discrimination, perceiving Truth through intellect, and cutting off effectively the senses that are enemies, you
cross the ocean of Samsara. (1.52)
यद्यत्करोषि सत्येन सर्वं मिथ्येति निश्चिनु ।
त्वमेव परमात्मासि त्वं ब्रह्मासि न संशयः ॥ १.५३॥
Be certain that whatever you do as if it were real is all false. You alone are Paramatma; you are Brahman; there is no doubt. (1.53)
इति कलिसन्तारक श्रीगुहगीतायां ब्रह्मविद्यायां
अद्वैतशास्त्रे भिक्षुरूपिगुहहिडिम्भसंवादे
मनोविकारो नाम प्रथमोऽध्यायः ॥ १॥
Thus ends Chapter One titled 'Manovikara', change of mind, in Sri GUHAGITA, in the Liberator from Kali, in Brahmavidya, in Advaitashastra, in the dialogue between Guha in the form of Bhikshu and Hidimbha.
Slokas in Chapter One: 53
