Verse 37
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 निमित्तानामभावतः ॥
निर्विशेषे परानन्दे कथं शब्दः प्रवर्तते ।
तस्मादेतन्मनः सूक्ष्मं व्यावृतं सर्वगोचरम् ॥
यस्माच्छ्रोत्रत्वगक्ष्यादिखादिकर्मेन्द्रियाणि 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 । अभावतः ॥
निर्विशेषे । पर-आनन्दे । कथम् । शब्दः । प्रवर्तते ।
तस्मात् । एतत् । मनः । सूक्ष्मम् । व्यावृतम् । सर्व-गोचरम् ॥
यस्मात् । श्रोत्र-त्वक्-अक्षि-आदि । खादि । कर्म-इन्द्रियाणि । च ॥
sāram eva rasaṃ labdhvā sākṣād dehī sanātanam |
sukhī bhavati sarvatra anyathā sukhatā kutaḥ ||
asaty asmin parānande svātmabhūte'khilātmanām |
ko jīvati naro jantuḥ ko vā nityaṃ viceṣṭate ||
tasmāt sarvātmanā citte bhāsamāno hy asau naraḥ |
ānandayati duḥkhāḍhyaṃ jīvātmānaṃ sadā janaḥ ||
yadā hy evaiṣa etasmin adṛśyatvādilakṣaṇe |
nirbhedaṃ paramādvaitaṃ vindate ca mahāyatiḥ ||
tad evābhayam atyantakalyāṇaṃ paramāmṛtam |
sadrūpaṃ paramaṃ brahma triparicchedavarjitam ||
yadā hy evaiṣa etasmin alpam apy antaraṃ naraḥ |
vijānāti tadā tasya bhayaṃ syān nātra saṃśayaḥ ||
asyaivānandakośena stambhāntā viṣṇupūrvakāḥ |
bhavanti sukhino nityaṃ tāratamyakrameṇa tu ||
tattatpadaviraktasya śrotriyasya prasādinaḥ |
svarūpabhūta ānandaḥ svayaṃ bhāti pare yathā ||
nimittaṃ kiñcid āśritya khalu śabdaḥ pravartate |
yato vāco nivartante nimittānām abhāvataḥ ||
nirviśeṣe parānande kathaṃ śabdaḥ pravartate |
tasmād etan manaḥ sūkṣmaṃ vyāvṛtaṃ sarvagocaram ||
yasmāc chrotratvagakṣyādikhādikarmendriyāṇi ca ||
เมื่อได้บรรลุแก่นแท้—รสะ—แล้ว ย่อมรู้แจ้งอาตมันผู้ทรงกายอันเป็นนิรันดร์โดยตรง; ย่อมเป็นสุขได้ทุกแห่ง; มิฉะนั้นแล้ว สุขจักเกิดจากที่ใด? ในปรมานันทะนี้ ซึ่งมิใช่สิ่งให้ทำเป็นวัตถุได้ และเป็นอาตมันของอาตมันทั้งปวง มนุษย์หรือสัตว์ใดเล่าที่ “มีชีวิต” อย่างแท้จริง? หรือผู้ใดเล่าที่ “กระทำ” อยู่เนืองนิตย์? เพราะฉะนั้น บุรุษผู้ส่องสว่างในจิตด้วยทั้งสิ้นแห่งตน ย่อมยังชีวาตมันผู้เต็มไปด้วยทุกข์ให้ยินดีอยู่เสมอ เมื่อมหายติผู้ออกบวชใหญ่พบในสิ่งนั้น—อันมีลักษณะเป็นความไม่อาจเห็นได้และประการอื่น—ซึ่งเป็นปรมัทไวตะอันไร้ความแตกต่างโดยสิ้นเชิง นั่นเองคือความไร้ภัยโดยแท้ ความเกษมสูงสุด อมฤตะสูงสุด: พรหมันสูงสุดผู้มีสภาวะเป็นความมีอยู่ ปราศจากข้อจำกัดสามประการ แต่เมื่อมนุษย์รู้เห็นความต่างแม้เพียงน้อยในสิ่งนั้น ความกลัวย่อมเกิดแก่เขา—ไม่ต้องสงสัย ด้วยอานันทะโกศของสิ่งนั้นเท่านั้น สรรพสัตว์ตั้งแต่วิษณุลงมาจนถึงตอไม้ ย่อมเป็นสุขเสมอไปตามลำดับชั้นแห่งความต่าง สำหรับศฺโรตริยะผู้สงบและผู้คลายกำหนัดต่อภาวะนั้นๆ อานันทะอันเป็นสวรูปของตนย่อมส่องเองในปรมัตถ์ วาจาย่อมดำเนินได้โดยอาศัยเหตุปัจจัย (นิมิตตะ); แต่จากสิ่งนั้นถ้อยคำย่อมถอยกลับ เพราะเหตุปัจจัยไม่มี ในปรมานันทะอันไร้ลักษณะ คำพูดจักดำเนินได้อย่างไร? เพราะฉะนั้น มนะอันละเอียดนี้จึงหดกลับจากอารมณ์ทั้งปวง—เช่นเดียวกับหู ผิว ตา และอื่นๆ รวมทั้งอินทรีย์แห่งการกระทำด้วย
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 supreme bliss, which is not an objectifiable ‘real’ (as a thing) and which is the Self of all selves, what man or creature truly ‘lives’? or who continually ‘acts’? Therefore, that Person shining in the mind with the whole of oneself continually gladdens the individual self, laden with sorrow. When indeed this great renunciant finds, in That characterized by invisibility and the like, the non-differentiated supreme non-duality— That alone is fearlessness, the highest good, the supreme immortality: the supreme Brahman whose nature is Being, free from the threefold limitation. But when a man cognizes even a slight difference in That, then for him there is fear—of this there is no doubt. By the sheath of bliss of That alone, (beings) beginning with Viṣṇu up to a stump (i.e., down to the lowest) become ever happy, though in a graded hierarchy. For the learned (śrotriya) and serene one who is dispassionate toward this or that state, the bliss that is one’s own nature shines of itself in the Supreme. Speech indeed operates by relying on some condition (nimitta); from That, words return, because conditions are absent. In the attributeless supreme bliss, how could speech operate? Therefore this subtle mind is withdrawn from all objects— (as are) the ear, skin, eye, and the rest, and the organs of action, etc.