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450
VIVEKACUĻĀMANI
इदं न जानेऽप्यनिदं न जाने
किं वा कियद्वा सुखमस्य पारम् ॥ ४८२ ॥
buddhir vinaṣṭā galită pravṛttiḥ
brahmatmanor ekatayādhigatyā | idam na jane'pyanidam na jāne
kim vā kiyadvā sukhamasya pāram 11.
By the understanding of oneness of Brahman and the atman my mind has ceased to function; its modifications have been stilled. I know neither the this nor the yonder. I am not able to fathom the nature or the extent of the bliss (which I enjoy ).
brahmātmanor ekatayadhigatyā: by the direct realisation of the identity of Brahman and the ātman.
idam na jane: idam: what is perceptible by the
senses.
anidam: what is paroksa beyond the senses. That is, previously there was the distinction of pratyakşa and paroksa, that what is in front is pratyakṣa and what is not so is paroksa. Now, however, that distinction has vanished.
kim và of what nature is sukham. kiyat: what is its extent. The idea is that the sukha of samadhi experienced so far was infinite, unlimited by space, time or object.
By idam na jane anidam na jäne, that the experience is not limited by objects is stated. By kimva, kiyadvā, it is conveyed that there is no limitation by time or space.
483-486
वाचा वक्तुमशक्यमेव मनसा मन्तुं न वा शक्यते स्वानन्दामृत - पूरपूरित - परब्रह्माम्बुधेर्वैभवम् । अम्भोराशिविशीर्ण- वार्षिकशिलाभावं भजन्म मनः
यस्यांशांशलवे विलीनमधुनाऽऽनन्दात्मना निर्वृतम् ॥ ४८३ ॥
1
क्व गतं केन वा नीतं कुत्र लीनमिदं जगत् अधुनैव मया दृष्टं नास्ति किं महदद्भुतम् ॥ ४८४ ॥ किं हेयं किमुपादेयं किमन्यत् किं विलक्षणम् । अखण्डानन्द पीयूषपूर्ण ब्रह्ममहार्णवे ॥ ४८५ ॥ न किंचिदत्र पश्यामि न शृणोमि न वेद्म्यहं । स्वात्मनैव सदानन्दरूपेणास्मि विलक्षणः ॥ ४८६ ॥
