Verse 31

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 31:

इह स्थाने चित्तं निरवधि विनिधायात्मसंपूर्णयोगः कविर्वाग्मी ज्ञानी स भवति नितरां साधकः शान्तचेताः ।
त्रिकालानां दर्शी सकलहितकरो रोगशोकप्रमुक्तश्चिरंजीवी जीवी निरवधिविपदां ध्वंसहंसप्रकाशः ॥ ३१ ॥

iha sthāne cittaṃ niravadhi vinidhāyātmasaṃpūrṇayogaḥ kavirvāgmī jñānī sa bhavati nitarāṃ sādhakaḥ śāntacetāḥ |
trikālānāṃ darśī sakalahitakaro rogaśokapramuktaściraṃjīvī jīvī niravadhivipadāṃ dhvaṃsahaṃsaprakāśaḥ || 31 ||

He who has attained complete knowledge of the Ātmā (Brahman) becomes by constantly concentrating his mind (Citta) on this Lotus a great Sage,^[1] eloquent and wise, and enjoys uninterrupted peace of mind.^[2] He sees the three periods,^[3] and becomes the benefactor of all, free from disease and sorrow and long-lived, and, like Haṃsa, the destroyer of endless dangers.

Commentary by Śrī-Kālīcaraṇa:

In this verse he speaks of the good gained by meditating on the Viśuddha-Cakra.

“Who has attainedetc,” (Ātma-saṃpūrṇa-yoga).^[4]—He whose knowledge of the Ātman is complete by realisation of the fact that It is all-pervading. Ātman=Brahman.

According to another reading (Ātta-saṃpūrṇa-yoga), the meaning would be “one who has obtained perfection in Yoga”. Hence the venerable Teacher^[5] has said: “One who has attained complete knowledge of the Ātmā reposes like the still waters of the deep.” The Sādhaka who fixes his Citta on this Lotus, and thereby acquires a full knowledge of the Brahman, becomes a knower (Jñānī) i.e., becomes possessed of the knowledge of all the Śāstras without instruction therein. His Citta becomes peaceful; he becomes “merciful towards all, not looking for any return therefor. He is constant, gentle, steady, modest, courageous, forgiving, self-controlled, pure and the like, and free from greed, malice and pride.”^[6] “He sees the three periods” (Tri-kāla-darśī)—i.e., by the knowledge acquired by Yoga he sees everything in the past, present, and future. Some say that the meaning of this is that the Yogī has seen the Self (Ātmā), and, as all objects of knowledge are therein, they become visible to him.

“Free from disease and sorrow” (Roga-śoka-pramukta [pramuktaḥ])^[7]—i.e., by having attained Siddhi in his mantra he becomes free from diseases and long-lived, and by reason of his having freed himself from the bonds of Māyā he feels no sorrow.

“Like Haṃsa, the destroyer of endless dangers” (Niravadhi-vipadāṃdhvaṃsa-haṃsa-prakāśaḥ).—From acts good and evil various dangers (Vipat) arise. The Sādhaka becomes like the Haṃsa which is the Antarātmā that dwells by the pericarp of the Sahasrāra,^[8] for he can destroy all such dangers and in the result open the gate of Liberation (Mokṣa). Haṃsa is the form of the Antarātmā. The rest is clear.

Footnotes and references:

[1]:

Kavi.

[2]:

Śanta-cetāḥ. Śama, says Śaṃkarācārya in his Atmānātma-viveka, is Antarindriya-nigraha—i.e., subjection of the inner sense.

[3]:

Past, present, and future.

[4]:

The word Yoga is here used as equivalent of Jñāna.

[5]:

Śrimadācārya, i.e., Śaṃkarācārya.

[6]:

The portion within inverted commas is from the Bhagavad-Gītā, XVI, 2, 3.

[7]:

Cf. Sarva-roga-hara-cakra in Śrī-Yantra.

[8]:

That is, the Haṃsa is in the twelve-petalled Lotus below the Sahasrāra. Śaṃkara and Viśvanātha call Haṃsa the Sun.