यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः ।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥
yasmin sarvANi bhUthAnyAthmaivAbhU dvijAnathah|
thathra ko mohah kah s’oka ekathva manupas’yathah||
पदविभाग
यस्मिन् सर्वाणि भूतानि आत्मा एव अभूत् विजानतः तत्र क: मोह: कः शोक एकत्वम् अनुपश्यतः
Meanings
yasmin = for which person, during the meditation
vijAnatah = having maturity in the knowledge of Brahman
Atmaiva = that Brahman
abhUth = is visualized (firmly)
sarvANi bhUtAni = as the form of all the entities
tatra = in that state of meditation
anupas’yathah = for the meditating seeker meditating on ekatvam = non-duality (qualified) of Brahman with all the entities
mohah kah s’okah kah= where is the sorrow or infatuation?
For a seeker who meditates that Brahman, who is visualized as the same Brahman appearing in every entity of this universe, there is neither sorrow nor infatuation.
Madhva commentary
“That Supreme Self, in whom are ail creatures, is indeed that same Supreme Self, who exists, and has existed within all creatures too (from eternity).” This is the Truth. He who knows this truth, and sees the Supreme Self thus residing in all creatures as a unity, can have no delusion. That Atman in whom are all-creatures, is all pervading and is inside of all beings. He who thus sees Viṣnu everywhere, has no delusion nor sorrow, for he has known the truth.”
That Supreme Self in whom stay all the beings, is the same Supreme Self who already was in those beings. As the support of all beings He exists in all beings from eternity. He who knows the Supreme Self thus—intellectually as well as by realisation—and also knows that though the beings are many, yet the Supreme Self in them is one,——and thus knows that the Lord is merciful and he, the devotee, is the object of His mercy——has no delusion and no grief. But how can this mere knowledge remove all grief, &c.? To this the commentator answers
“Since the knower of the Lord completely attains the Lord, hence takes place the cessation of all sorrow and delusion” thus says the Pippalāda Śruti. The last verse declared that the knower of Brahman becomes fearless; this verse makes an additional statement that such a knower has no delusion and sorrow.
Sri S’ankara has given the meanings for this Mantra as given below
- vijAnathah = For him who knew the ultimate reality
- yasmin = in which moment
- Atmaiva = Brahman alone
- abhUth = became
- sarvabhUthAni = as all the entities encompassing from the avyakta
- the indefinable to the fixed entities like mountains
- thathra = at that moment itself
- anupas’yathah = realizes, that
- ekathvam = the reality of Atma is the Brahman
- ko mohah = where is the infatuation
- kas’s’okah = and where is the sorrow?
- Thus S’ankara says that a person, who understands that the soul alone is the reality and the rest is all only illusory, and the cycle of births and deaths is all only an illusion, will not experience infatuations or sorrows arising out of ignorance at all.
