Verse
40
रूपवर्णादिकं सर्व विहाय परमार्थवित् ।
परिपुर्णंचिदानन्दस्वरूपेणावतिष्ठते ॥ ४०॥
ROOPA-VARNA-ADIKAM SARVAM
VIHAAYA PARAMAARTHA-VIT
PARI-POORNA CHIDAANANDA
SWAROOPENA AVATISHTHATE
[All identifications
with form, colour, etc, are discarded by one who has realized the Self. As the
all-full Infinite Consciousness and Bliss, He dwells as its very embodiment.]
This
verse is more to give the seekers some idea of the state
of God-intoxication, which of course is human being’s goal, and therefore
totally relevant to our interest.
Self-Realisation: A
Comparison given in Tatwa Bodha
In
Tatwa Bodha, we learn of the three states of Reality. They are:
i.
Pratibhashika: the dream state;
ii.
Vyavaharika: the normal, waking
state; and
iii.
Paramarthika: the Absolute or God-realized
state.
We
recall this now because of a comparison we are about to make to grasp the God-realized
state, at least intellectually.
We
are all familiar with the shift from dream state to waking state and how the
dream world is completely destroyed upon waking up. In a not too dissimilar
manner, may be seen the shift from the waking state to the God-realized state.
At
the least, that is one point to start from in comprehending this otherwise
inexplicable state. This verse directly tells us that the waking state is
‘discarded’. The waking state is an experience of perceptions of names and
forms.
All
such identifications are discarded in the same way as we discard our dream
objects upon waking. Roopa-Varna-Adi: i.e. “forms, colours, etc.” This term is
used here for names and forms. They are the five fields of the five sense
organs. In effect they stand for the whole manifested universe.
He who has realized the Supreme, discards all his identification
with the objects of names and forms. (Thereafter) he dwells as an embodiment of
the Infinite Consciousness and Bliss. He becomes the Self.
“The knower of Brahman becomes verily Brahman” so say the
Upanishads as “Bhramavid Brahmaiva Bhavati”. Acharya is explaining the same
here in this sloka. While the ignorant perceive duality in the world as various
names and forms, the wise ones see the world as the Atman alone. He who has
realized the true nature of Self thus sees no duality and dwells as an
embodiment as bliss alone.
When all the names and forms are known to be illusory, then
there can be no attachments or aversions towards them, and that which remains
ever is known to be Self alone. And this Self is but
existence-consciousness-bliss.
We have also learnt this in Bhaja Govindam as “Nandati Nandati Nandatievam”.
There is but bliss and bliss alone for such a realized one. The same is also
been explained in Isha Upanishad, sloka 6 and also in Gita chapter 6 as “A
realized one or a true yogi always sees oneness everywhere and hence sees the
Self in all and all in the Self”.
The same import can also be found in Vivekachoodamani sloka 394
as: “It is a unquestionable fact that those who know their identity with
Brahman and have given up their connection with the objective world, live
palpably unifold with Brahman as eternal Knowledge and Bliss”
A Jnani thus discards all the
attachment with the objects of the world. As we see in Mahatmas, such a knower
verily becomes the embodiment of Bliss and is ever unaffected by the happenings
of the world.
Love.
