Verse 31
Katharudra
सारमेव रसं लब्ध्वा साक्षाद्देही सनातनम् । सुखी भवति सर्वत्र अन्यथा सुखता कुतः ॥
असत्यस्मिन् परानन्दे स्वात्मभूतेऽखिलात्मनाम् । को जीवति नरो जन्तुः को वा नित्यं विचेष्टते ॥
तस्मात् सर्वात्मना चित्ते भासमानो ह्यसौ नरः । आनन्दयति दुःखाढ्यं जीवात्मानं सदा जनः ॥
यदा ह्येवैष एतस्मिन्नदृश्यत्वादिलक्षणे । निर्भेदं परमाद्वैतं विन्दते च महायतिः ॥
तदेवाभयम् अत्यन्तकल्याणं परमामृतम् । सद्रूपं परमं ब्रह्म त्रिपरिच्छेदवर्जितम् ॥
यदा ह्येवैष एतस्मिन्नल्पमप्यन्तरं नरः । विजानाति तदा तस्य भयं स्यान्नात्र संशयः ॥
अस्यैवानन्दकोशेन स्तम्बान्ता विष्णुपूर्वकाः । भवन्ति सुखिनो नित्यं तारतम्यक्रमेण तु ॥
तत्तत्पदविरक्तस्य श्रोत्रियस्य प्रसादिनः । स्वरूपभूत आनन्दः स्वयं भाति परे यथा ॥
निमित्तं किञ्चिदाश्रित्य खलु शब्दः प्रवर्तते । यतो वाचो निवर्तन्ते निमित्तानामभवतः ॥
निर्विशेषे परानन्दे कथं शब्दः प्रवर्तते । तस्मादेतन्मनः सूक्ष्मं व्यावृतं सर्वगोचरम् ॥
यस्माच्छ्रोत्रत्वगक्ष्यादि-खादि कर्मेन्द्रियाणि च ॥
सारम् एव । रसम् । लब्ध्वा । साक्षात् । देही । सनातनम् । सुखी । भवति । सर्वत्र । अन्यथा । सुखता । कुतः ॥
असति । अस्मिन् । पर-आनन्दे । स्व-आत्म-भूते । अखिल-आत्मनाम् । कः । जीवति । नरः । जन्तुः । कः । वा । नित्यम् । विचेष्टते ॥
तस्मात् । सर्व-आत्मना । चित्ते । भासमानः । हि । असौ । नरः । आनन्दयति । दुःख-आढ्यम् । जीव-आत्मानम् । सदा । जनः ॥
यदा । हि । एव । एषः । एतस्मिन् । अदृश्यत्व-आदि-लक्षणे । निर्भेदम् । परम्-अद्वैतम् । विन्दते । च । महा-यतिः ॥
तत् । एव । अभयम् । अत्यन्त-कल्याणम् । परम्-अमृतम् । सत्-रूपम् । परम् । ब्रह्म । त्रि-परिच्छेद-वर्जितम् ॥
यदा । हि । एव । एषः । एतस्मिन् । अल्पम् अपि । अन्तरम् । नरः । विजानाति । तदा । तस्य । भयम् । स्यात् । न । अत्र । संशयः ॥
अस्य । एव । आनन्द-कोशेन । स्तम्ब-अन्ताः । विष्णु-पूर्वकाः । भवन्ति । सुखिनः । नित्यम् । तारतम्य-क्रमेण । तु ॥
तत्-तत्-पद-विरक्तस्य । श्रोत्रियस्य । प्रसादिनः । स्वरूप-भूतः । आनन्दः । स्वयम् । भाति । परे । यथा ॥
निमित्तम् । किञ्चित् । आश्रित्य । खलु । शब्दः । प्रवर्तते । यतः । वाचः । निवर्तन्ते । निमित्तानाम् । अभवतः ॥
निर्विशेषे । पर-आनन्दे । कथम् । शब्दः । प्रवर्तते । तस्मात् । एतत् । मनः । सूक्ष्मम् । व्यावृतम् । सर्व-गोचरम् ॥
यस्मात् । श्रोत्र-त्वक्-चक्षुः-आदि । खादि । कर्म-इन्द्रियाणि । च ॥
sāram eva rasaṃ labdhvā sākṣād dehī sanātanam | sukhī bhavati sarvatra anyathā sukhatā kutaḥ ||
asati asmin parānande svātmabhūte'khilātmanām | ko jīvati naro jantuḥ ko vā nityaṃ viceṣṭate ||
tasmāt sarvātmanā citte bhāsamāno hyasau naraḥ | ānandhayati duḥkhāḍhyaṃ jīvātmānaṃ sadā janaḥ ||
yadā hyevaiṣa etasminnadṛśyatvādilakṣaṇe | nirbhedaṃ paramādvaitaṃ vindate ca mahāyatiḥ ||
tadevābhayam atyantakalyāṇaṃ paramāmṛtam | sadrūpaṃ paramaṃ brahma triparicchedavarjitam ||
yadā hyevaiṣa etasminnalpam apyantaraṃ naraḥ | vijānāti tadā tasya bhayaṃ syānnātra saṃśayaḥ ||
asyaivānandakośena stambāntā viṣṇupūrvakāḥ | bhavanti sukhino nityaṃ tāratamyakrameṇa tu ||
tattatpadaviraktasya śrotriyasya prasādinaḥ | svarūpabhūta ānandaḥ svayaṃ bhāti pare yathā ||
nimittaṃ kiñcidāśritya khalu śabdaḥ pravartate | yato vāco nivartante nimittānām abhavataḥ ||
nirviśeṣe parānande kathaṃ śabdaḥ pravartate | tasmādetan manaḥ sūkṣmaṃ vyāvṛtaṃ sarvagocaram ||
yasmācchrotratvakcakṣurādi khādi karmendriyāṇi ca ||
เมื่อได้บรรลุ “รสะ” อันเป็นแก่นแท้แล้ว ย่อมประจักษ์โดยตรงซึ่งอาตมันผู้ทรงกายอันเป็นนิรันดร์; ย่อมเป็นสุขได้ทุกแห่งหน มิฉะนั้นแล้วสุขจะเกิดจากที่ใด? ในโลกอันไม่แท้นี้ ในปรมานันทะซึ่งเป็นอาตมันของอาตมันทั้งปวง มนุษย์หรือสัตว์ใดเล่าจะดำรงอยู่ได้ หรือผู้ใดจะดิ้นรนอยู่เนืองนิตย์? เพราะเหตุนั้น บุรุษผู้ส่องสว่างในจิตในฐานะสรรพาตมัน ย่อมยังชีวาตมันผู้เต็มไปด้วยทุกข์ให้ยินดีอยู่เสมอ เมื่อมหายติผู้ออกบวชยิ่ง พบความไม่แตกต่าง—อทไวตะสูงสุด—ในสิ่งนั้นซึ่งมีลักษณะเป็นอทิศย์และประการอื่น ๆ แล้ว สิ่งนั้นเองคือความไร้ภัย เป็นมงคลยิ่ง เป็นอมฤตสูงสุด คือพรหมันผู้มีสภาวะเป็น “สตฺ” ปราศจากข้อจำกัดสามประการ แต่เมื่อบุคคลรู้แม้เพียงความต่างเล็กน้อยในสิ่งนั้น ความกลัวย่อมมีแก่เขา—ไม่ต้องสงสัย ด้วยอานันทโกศนี้เอง สรรพสัตว์ตั้งแต่ตอไม้ไปจนถึงพระวิษณุและอื่น ๆ ย่อมเป็นสุขเป็นนิตย์ตามลำดับชั้น สำหรับศฺโรตริยะผู้สงบผ่องใสและไม่ยึดติดในฐานะเหล่านั้น อานันทะอันเป็นสวรูปของตนย่อมส่องเองในปรมัตถ์ วาจาย่อมดำเนินโดยอาศัยเหตุปัจจัยบางอย่าง; เมื่อปัจจัยไม่มี ถ้อยคำย่อมถอยกลับ ในปรมานันทะอันไร้ลักษณะ วาจาจะดำเนินได้อย่างไร? เพราะฉะนั้น มนัสนี้ละเอียดนัก ถอนจากอารมณ์ทั้งปวง—และจากมัน อินทรีย์คือหู ผิว ตา และอินทรีย์การงานอื่น ๆ ก็ทำหน้าที่ด้วย
Having obtained the very essence—the rasa—(one realizes) the eternal embodied Self directly; one becomes happy everywhere; otherwise, whence could happiness arise? In this unreal (domain), in the supreme bliss that is the very Self of all selves, what man or creature could live, or who would constantly strive? Therefore, that Person shining in the mind as the Self gladdens the individual self, ever laden with sorrow. When indeed this great renunciant finds, in That characterized by invisibility and the like, the non-difference—supreme non-duality—then That alone is fearlessness, the highest good, the supreme nectar: Brahman, whose nature is Being, free from the threefold limitation. But when a person knows even a slight difference in That, then for him there is fear—of this there is no doubt. By this very sheath of bliss, beings from a stump up to (the deity) Viṣṇu and the rest become ever happy, in a graded order. For the learned one (śrotriya) who is serene and dispassionate toward those states, the bliss that is his own nature shines by itself in the Supreme. Speech indeed proceeds by relying on some condition; from which words return when conditions are absent. In the attributeless supreme bliss, how could speech proceed? Therefore this mind is subtle, withdrawn from all objects—(and) from which the ear, skin, eye and the other organs of action (also arise/operate).