एकादशविकारात्मा कलासंभारसंभृतः ॥
मूर्तिमन्तं हि तं विद्धि नित्यं कर्मजितात्मकम् ॥
तस्मिन् यः संस्थितो ह्य् अग्निर् नित्यं स्थाल्याम् इवाहितः ॥
आत्मानं तं विजानीहि नित्यं योगजितात्मकम् ॥
देवो यः संस्थितस् तस्मिन्न् अब्बिन्दुर् इव पुष्करे ॥
क्षेत्रज्ञं तं विजानीहि नित्यं त्यागजितात्मकम् ॥
जीवात्मकानि जानीहि रजः सत्त्वं तमस् तथा ॥
जीवम् आत्मगुणं विद्धि तथात्मानं परात्मकम् ॥
सचेतनं जीवगुणं वदन्ति; स चेष्टते चेष्टयते च सर्वम् ॥
ततः परं क्षेत्रविदो वदन्ति; प्राकल्पयद् यो भुवनानि सप्त ॥
एवं सर्वेषु भूतेषु भूतात्मा न प्रकाशते ॥
दृश्यते त्व् अग्र्यया बुद्ध्या सूक्ष्मया ज्ञानवेदिभिः ॥
चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् ॥
प्रसन्नात्मात्मनि स्थित्वा सुखम् आनन्त्यम् अश्नुते ॥
लक्षणं तु प्रसादस्य यथा तृप्तः सुखं स्वपेत् ॥
निवाते वा यथा दीपो दीप्येत् कुशलदीपितः ॥
पूर्वरात्रे परे चैव युञ्जानः सततं मनः ॥
लघ्वाहारो विशुद्धात्मा पश्यन्न् आत्मानम् आत्मनि ॥
प्रदीप्तेनेव दीपेन मनोदीपेन पश्यति ॥
दृष्ट्वात्मानं निरात्मानं तदा स तु विमुच्यते ॥
ekādaśavikārātmā kalāsaṃbhārasaṃbhṛtaḥ ||
mūrtimantaṃ hi taṃ viddhi nityaṃ karmajitātmakam ||
tasmin yaḥ saṃsthito hy agnir nityaṃ sthālyām ivāhitaḥ ||
ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam ||
devo yaḥ saṃsthitas tasminn abbindur iva puṣkare ||
kṣetrajñaṃ taṃ vijānīhi nityaṃ tyāgajitātmakam ||
jīvātmakāni jānīhi rajaḥ sattvaṃ tamas tathā ||
jīvam ātmaguṇaṃ viddhi tathātmānaṃ parātmakam ||
sacetanaṃ jīvaguṇaṃ vadanti; sa ceṣṭate ceṣṭayate ca sarvam ||
tataḥ paraṃ kṣetravido vadanti; prākalpayad yo bhuvanāni sapta ||
evaṃ sarveṣu bhūteṣu bhūtātmā na prakāśate ||
dṛśyate tv agryayā buddhyā sūkṣmayā jñānavedibhiḥ ||
cittasya hi prasādena hanti karma śubhāśubham ||
prasannātmātmani sthitvā sukham ānantyam aśnute ||
lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet ||
nivāte vā yathā dīpo dīpyet kuśaladīpitaḥ ||
pūrvarātre pare caiva yuñjānaḥ satataṃ manaḥ ||
laghvāhāro viśuddhātmā paśyann ātmānam ātmani ||
pradīpteneva dīpena manodīpena paśyati ||
dṛṣṭvātmānaṃ nirātmānaṃ tadā sa tu vimucyate ||
'Know this composite, made of eleven modifications, filled with its constituent parts, as having form and forever bound to the conquest of karma. The fire dwelling within it, like fire held in a vessel, know as the self (atman), forever conquered by yoga. The deity dwelling there, like a drop of water on a lotus leaf, know as the knower of the field (kshetrajna), conquered by renunciation. Know rajas, sattva, and tamas as belonging to the living being; know the jiva as a quality of the atman, and the atman as the supreme. The conscious quality of the jiva acts and sets everything in motion; but higher than it, the knowers of the field speak of the one who fashioned the seven worlds. Thus the being-self (bhutatman) does not manifest itself in all beings, but is seen by the subtle, highest intellect of those who know knowledge. Through the clarity of the mind, a man destroys good and evil action; established in himself with a clear self, he partakes of boundless happiness. The mark of this clarity is that one sleeps in peace like one who is satisfied, and shines like a lamp burning where there is no wind. So a man who constantly fixes his mind at the beginning and end of the night, light in food, purified in soul, seeing the self within the self, sees himself as though by a lamp -- by the lamp of the mind. Having seen the self as free of the not-self, he is then liberated.'
32eadb584178 · प्रकाशित 16 जुल॰ 2026, 5:21:11 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here the path of knowledge goes further even than good deeds: a clear mind burns away the bond with good and bad fruit alike, so as to reveal the self as witness.