श्री अरविन्दोपनिषद्

भावार्थ

ॐ ৷ एकमेवाद्वितीयं ब्रह्म सदसद्रूपं सदसदतीतं नान्यत्किञ्चिदस्ति त्रिकालधृतं त्रिकालातीतं वा सर्वन्तु खलु ब्रह्मैकं यत्किञ्च जगत्यामणु वा महद्वोदारं वानुदारं वा ब्रह्मैव तद् ब्रह्मैव जगदपि ब्रह्म सत्यं न मिथ्या।

OM. There is Brahman alone, the One without a second. Being and non-being are its forms and it is also beyond Being and Non-Being. There is nothing else except That. All that is contained in the three times and all that is beyond the three times is indeed that One Brahman alone. Whatever is in the universe, small or large, noble or mean, is Brahman alone, Brahman alone. The world is also Brahman. It is true, not false.

स एव परात्परः पुरुषस्त्रिकालातीतः सकलभुवनातीतः सकलभुवनप्रविष्टः सदतीतोऽसदतीतः सन्मयश्चिन्मय आनन्दमयोऽनाद्यन्तः सनातनो भगवान्।

That alone is the Transcendent Being, beyond all the three times, beyond all the worlds, penetrating all the worlds, beyond Being, beyond Non-Being, All-Being, All-Consciousness, All-Bliss, without beginning and end, the eternal Divine.

स निर्गुणो गुणान् धत्ते सगुणोऽनन्तगुणो निर्गुणत्वं भुङ्क्ते स्वयञ्चातिवर्तते निर्गुणत्वञ्च सगुणत्वञ्च न निर्गुणो न गुणी केवल एव यः।

He is without quality and supports all qualities. He has qualities, infinite qualities, and enjoys the state of being without quality. He Himself transcends the state of being without qualities and the state of being with qualities. He is neither without quality nor with quality because He is One and Single.

स भुवनातीतो भुवनानि धारयति भुवनभूतो भुवनानि प्रविशति कालातीतः कालो भवत्यनन्तः सान्तः प्रकाशत एको बहवोऽरूपो रूपी विद्याविद्यामय्या चिच्छक्त्या।

He is beyond the worlds, yet He holds the worlds. He becomes the worlds and enters into them. He transcends Time, becomes Time. Infinite, He shines as Finite. One, He becomes Many. Formless, He assumes forms. He achieves all this by His Consciousness-Force which consists of Knowledge and Ignorance.

स्वयन्तु न धर्ता न धार्यो नानन्तः न सान्तो नैको न बहूर्नारूपो न रूपी केवल एव यः।

He himself is neither holder nor held, neither infinite nor finite, neither one nor many, neither formless nor formed, because He is One and Single.

सर्वाणि त्वेतानि नामानि यदेकत्वञ्च बहुत्वञ्चानन्तञ्च सान्तञ्च प्रकाशन्त एव चिदात्मनि चिन्मये जगति।

All these are but Names, that which is called oneness and that which is called multiplicity, that which is called infinite and that which is called finite; all these Names shine out indeed in the world whose very Self is Consciousness and which consists of Conscious alone.

ॐ तत्सत् यच्च सच्चिदेव तच्चिन्मयं जगद् भासते चिदात्मनि सत्यप्रकाशः सत्यस्य भगवतः।

OM (the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha), Tat (the absolute), Sat (the supreme and universal existence in its principle). And that which is Existence, the same is Consciousness. The world constituted of consciousness shines in the Spirit which is consciousness. It is the real light of the Real Divine.

यथा सूर्यस्य प्रतिबिम्ब एकः शान्ते जले बहवश्चले सत्यः सूर्यः सत्यः प्रतिबिम्बः सत्यप्रकाशः सतः सूर्यस्य न स स्वप्नः सतः प्रकाशस्तु सः, यथा वा सूर्यस्य ज्योतिः सौरं जगत्स्वशक्त्या धावदिव पूरयत्प्रकाशते सत्यं ज्योतिः सत्यप्रकाशः सतः सूर्यस्य न सोऽलीका भातिः सतः सत्यप्रकाशस्तु सः, यथा वा सूर्यस्य ज्वालामयं बिम्बं न स्वयं सूर्यः सूर्यस्य तु सूर्यत्वं प्रकाशयत्येतदन्नमयं रूपमन्नाश्रिते ज्ञाने तद्रूपातीतस्तु सूर्यः सत्यः सूर्यः सत्यं रूपं बिम्बाकृति सत्यप्रकाशः सतः सूर्यस्य न स मायान्वितः सतः सत्यप्रकाशस्तु सः, तथेह जगद्ब्रह्म सत्यप्रकाशो भगवतः न स्वप्नः न मायान्वितं नालीका भातिः सतः सत्यप्रकाशस्तु तद् न स्वयं भगवान् तथापि स्वयमेव सः। एषा परा मायैषा योगमाहात्म्यं रहस्यमयस्य योगेश्वरस्य कृष्णस्यैषा चिच्छक्त्या आनन्दमयी लीला परस्यातर्क्या गतिः।

As the reflection of the sun is one in calm water, but multiple in restless water; real is the sun, real the reflection, the real light of the real sun, it is not a dream but the light of a reality. Or as the light of the sun shines filling the solar world with its force as if running; real is that light, the real lustre of the real sun, that is not false shining, but a real lustre of a reality. Or as the flaming disc of the sun is not the sun itself, but this material form only manifests the sun-ness of the sun to our knowledge which is dependent on the material being, the sun is beyond that form; real is the sun, real the form in the shape of the disc, it is the real light of the real sun, not illusory, but the real light of a reality. Similarly, here the World-Brahman is the true light of the Divine, not a dream, nor illusory, nor a false shining. It is the real light of the Reality, not the Divine in himself but still He himself only. This is the supreme Maya, this is the greatness of the Yoga of the mysterious Lord of Yoga, Sri Krishna. This is His blissful Lila with His Consciousness-Force, this is the inconceivable working of the Supreme.

सर्वमिदमर्थतः सत्यं परार्थतः असत्यमिति मनस्तुष्ट्यर्थं विज्ञानार्थमुच्यतां न हि किञ्चिदप्यसत्यं सत्ये ब्रह्मणि।

All this is phenomenally true, but false in reality - this is for the satisfaction of the mind; for the comprehensive knowledge it must be said that there is nothing unreal in the real Brahman.

एवं यत्प्रकाशते जगदानन्द एव तत्।

Whatever thus manifests is the World-bliss only.

ॐ तत्सत यच्च सच्चिदेव तद्यच्च चित्स आनन्दः। यत्तु निरानन्दमिति भासते दुःखमिति दुर्बलमित्यज्ञानमिति तदानन्दस्य विकार आनन्दस्य क्रीडा।

OM (the triple Brahman, the outward-looking, the inward or subtle and the superconscient causal Purusha), Tat (the absolute), Sat (the supreme and universal existence in its principle). And that which is Existence, the same is Consciousness, and that which is Consciousness, the same is Bliss, as for that which appears as devoid of Bliss, as suffering and weakness and ignorance, it is the deformation of that Bliss, the play of Bliss.

यो हि जीवः स आनन्दमयः प्रच्छन्नो भगवान् स्वप्रकाशमयं जगद्ब्रह्म भोक्तुमवतीर्णः। य एष दुःखभोगः स भोग एवानन्दमयस्तस्यानन्दमेवानन्दमयो भुङ्क्ते।

That, indeed, which is Jiva (individual soul) is the all-blissful Divine in disguise, descended to enjoy the self-luminous World-Brahman. This which is the experience of suffering is an experience made of Bliss. The All-Blissful enjoys its Bliss only.

को हि निरानन्दं भोक्तुमुत्सहेत यः सर्वानन्दमयः स एवोत्सहते निरानन्दमयस्तु निरानन्दं भुञ्जानः न भुञ्जीतानन्दं विना प्रणश्येत्। को दुर्बलो भवितुं शक्नुयाद्यः सर्वशक्तिमान्स एव शक्नुयाद् दुर्बलो ह्याक्रान्तो दुर्बलत्वेन न तिष्ठेच्छक्तिं विना प्रणश्येत्। कोऽज्ञानं प्रवेष्टुं समर्थो यः सर्वज्ञानमयः स एव समर्थोऽज्ञस्तु तस्मिंस्तिमिरे न ध्रियेतासत्त्वसदेव भवेद् ज्ञानं विना प्रणश्येत्। ज्ञानस्य क्रीडाज्ञानं स्वस्मिन्नात्मगोपनं शक्तेः क्रीडा दौर्बल्यं निरानन्दमानन्दस्य क्रीडात्मगोपनं स्वात्मनि।

Who indeed could dare enjoy that which is devoid of bliss? He only could dare it who is all-blissful. As for him who is devoid of bliss, he while enjoying the blissless, would still not enjoy it, would rather perish without bliss. Who can become weak? He only can who is all-powerful. The weak one indeed invaded by weakness would not endure, but would perish without force. Who could enter ignorance? Only He who is omniscient could enter it. As for the ignorant, he could not endure in that darkness, non-being would remain non-being only. It would perish without knowledge. Ignorance is the play of knowledge, concealing itself in itself. Weakness is the play of power, blisslessness the play of bliss, the concealment of itself in itself.

सानन्दं हसति जीवः सानन्दं क्रन्दत्यश्रूणि मुञ्चति तमोमय आनन्दे भासमान इव यातनाभिश्चेष्टमानः सानन्दं स्फुरति सानन्दं स्फुरति चेष्टमानः प्रचण्डाभी रतिभिः। पूर्णभोगार्थं तस्यानन्दस्य तामसस्यांशस्य तामसो भूत्वानन्दं गोपयति।

Blissfully laughs the Jiva, blissfully cries, sheds tears, blissfully throbs as if shining in dark Ananda, agitated by tortures, blissfully throbs agitated by violent pleasures. For the full enjoyment of the dark ignorant portion of that Ananda he (Jiva) conceals It, becoming obscure and ignorant.

अज्ञानं मूलमेतस्य भावस्य सान्त एवाहमित्यशक्तो दुर्बलो दुःखी मया कर्तव्यं ज्ञातव्यं लब्धव्यं प्रयासेन तपःक्षयेण मृत्युना स त्वमेषोऽहं यत्त्वं न तदहं यत्तव शुभं तन्ममाशुभं येन तव लाभस्तेन मम हानिः त्वामेव हन्यां सुखी भविष्यामि नैव सात्त्विकोऽहं त्वामेव सुखिनं करोमि स्वदुःखेन स्वहान्या स्वमृत्युनेत्याद्यज्ञानस्य स्वरूपं मनसि।

Ignorance is the root of this idea that I am but finite and therefore incapable, weak and sorrowful. I have to act, know and achieve with labour, at the expense of energy, incurring mortality. Thou art that, I am this, that which thou art I am not, that which is good for thee is bad for me, I lose by that by which thou gainest, I shall be happy only if I kill thee. I am not at all so illumined and happy that I may make thee happy by my own suffering, by my own loss and by my death, etc. This is the form of Ignorance in Mind.

अहङ्कार एव बीजमहङ्कारमोक्षादज्ञानमोक्षः अज्ञानमोक्षाद् दुःखान्मुच्यते आनन्दमयोऽहं सोऽहमेकोऽहमनन्तोऽहं सर्वोऽहमिति विज्ञायानन्दमयो भवत्यानन्दो भवति।

Ego is indeed its seed. By deliverance from Ego one is delivered from Ignorance. By deliverance from Ignorance one is delivered from suffering. Knowing that I am all-blissful, He am I, I am One, I am infinite, I am All, one becomes all-blissful, one becomes Being of Bliss.

एष एव मोक्षः। स मुक्तः सर्वेषां भोगान्भुङ्क्ते सर्वानानन्दाननन्तं भुञ्जानो न सान्तैर्वियुज्यते सान्तानि भुञ्जानो नानन्तेन हीयते स एको भवति बहुर्भवति स ह्यजो जायत इव जायमानोऽपि न जायते न बध्यते न जन्म तस्य विद्यते आत्मन्यात्मात्मना प्रकाशयाम्यात्मानमिति ज्ञानाद् विमुक्तः क्रीडते।

This indeed is liberation. Liberated, he enjoys the enjoyments of all, enjoying all joys and the infinitude he is not separated from finites, enjoying finites he is not deprived of the Infinite. He is one, He becomes many. He is indeed unborn and is, as it were, born. Even being born He is not born, is not bound. He has no birth. "I the Self reveal Self by Self in Self" - liberated by this knowledge one enjoys the play.

लीलार्थं हि जगदानन्दार्थं लीलामय इति लीलां कुरुतानन्दस्य पुत्राः युक्ताः क्रीडतानन्दं भुङक्तकं भोग्यं भगवन्तं प्राप्य भुङ्क सर्ववस्तुषु।

O sons of Bliss! For Lila (play), for joy, indeed is the world; know him to be the playful One; be engaged in Lila; being united (with Him), play; enjoy the Bliss. Having attained the one enjoyable Divine, enjoy Him in all things.

आनन्दं हि प्रवक्ष्यामि भगवतादिष्टः। तामसमपावृत्यानन्दः प्रकाशतां तस्य पुत्राः।

As commanded by the Divine, I shall indeed expound the Bliss. Removing the obscurity manifest the Bliss, O sons of Bliss!