sarvābhilāpavigataḥ sarvacintāsamutthitaḥ |
supraśāntaḥ sakṛjjyotiḥ samādhiracalo'bhayaḥ || 37 ||
“Na upacārah”, it was said. Why? That is explained here.
Sarva-abhilāpa-vigataḥ — that Ātma or Brahman is free from abhilāpa, meaning the organ of speech, indicating all ten external organs. Sarva-bāhyendriya-varjitaḥ — it is devoid of all external organs. Is there an inner organ? Sarva-cintā-samutthitaḥ — here the word cintā indicates the mind itself. Cintā means thought, but here it stands for the entire mind. The mind includes all four faculties. So Ātma is free from all internal and external organs.
So how can there be upacāra? You use organs for performing upacāra. All of them being not there means all of them are known as mithyā. If pūjā is done with those organs, it will also be mithyā. If a jñānī does pūjā, he will do it with this awareness: “I am neither jīva nor Īśvara. Jīveśvara-bhāvaḥ is kalpitam temporarily for pūjā.”
So one jñānī said: “I have insulted You in the name of pūjā — apacāraḥ kṛtaḥ upacāra-miti.”
1 Rūpaṁ rūpa-vivarjita-yā bhavate dhyānāya yat kalpitam — You do not have form because You are limitless. I attributed the limitation to You for the sake of pūjā. It is apacāraḥ.
2 Stutyā anirvacanīyatvāt akhila-guro-Durīkṛta yat mayā — by me You were made “distant.” Arcana itself becomes an insult. You are anāmakaṁ arūpakaṁ — nameless and formless. By doing tīrtha-yātrā, I reduced Your all-pervasiveness. I cannot offer any upacāra.
If all these attributes are not there, what is the nature of that Brahman?
Suprasāntaḥ — totally tranquil. Prapañcopaśamaḥ — the complete cessation of the entire appearance of the world. Śāntaṁ. Sakṛd-jyotiḥ, which is the same as sakṛd-vibhatam — the Self-effulgent One Light.
Samādhi is explained in two ways:
1 One-pointedness of the mind.- Through this citta-samādhānam, Ātma can be recognised. So, since Ātma is recognised through samādhi, Ātma is also called samādhi — that which is known through samādhi.
When we listen to śāstra attentively, that mind is already in samādhi. Samādhi means single-pointedness. Here, the teaching (śāstra-pravṛtti) is involved, so jñānam can take place.
Suppose you receive this teaching and then quietly revive it in yourself; you become absorbed in the teaching “I am pūrṇaḥ,” etc. That samādhi is also valid — it is jñāna-samādhi. Both śravaṇam and dhyānam are jñāna-samādhis.
Where śāstra-pravṛtti is not there, it becomes andha-samādhi (blind absorption). Absorption in the teaching, either in śravaṇam or dhyānam, is called samādhi.
2 Second meaning: samādhīyate asmin sarvam iti — “that in which everything is placed or upon which everything is superimposed or supported.” That is the adhiṣṭhāna. Ā-dhānam — placing; sam — completely, well. Acalah — free from all movement or motion. Upon that, everything moves.
Like the road: someone asked, “Where does this road go?” The road does not go anywhere. Ask: “Where do I go?”
Abhayaḥ — free from fear.
ग्रहो न तत्र नोत्सर्गश्चिन्ता यत्र न विद्यते ।
आत्मसंस्थं तदा ज्ञानमजाति समतां गतम् ॥ ३८ ॥
graho na tatra notsargaścintā yatra na vidyate |
ātmasaṃsthaṃ tadā jñānamajāti samatāṃ gatam || 38 ||
The uniqueness of ātma-jñānam is pointed out. In all other types of knowledge, the mind has to objectify external viṣayas. When an external object is objectified, knowledge arises; and after some time, when the mind drops that particular vṛtti, that object is also dropped.
So there is the grasping of a pot through a vṛtti, and there is the dropping of the pot when the vṛtti is dropped. Then I grasp some other object, and again I drop it.
But when it comes to ātma-jñānam, when the mind wants to “know” the Ātma, what should the mind do? The mind cannot grasp the Ātma, nor can it drop the Ātma. Unless you grasp, you cannot drop. So what should the mind do?
It should drop all attempts to know.
The very attempt is based on the assumption that Ātma is an object. The very attempt to objectify is dropped, and the mind abides in the Ātma itself. “I am Ātma.” I do not need to know Ātma. Stop the struggle and abide in ātma-jñānam.
“Na aham manye…” — Do not talk in terms of knowing and not knowing; they apply only to knowable objects.
Tatra — with respect to Ātma, there is no grahaḥ or grahaṇam — no grasping, no taking.
If there is no taking, can there be dropping? No.
Therefore, na utsargaḥ — there is no rejection or dropping.
This is expressed by the terms aheyam (not rejectable) and anupādeyam (not acquirable).
Why is it that it cannot be grasped or dropped?
Because yatra cintā na vidyate — with regard to this Ātma, no thought is possible.
Where vṛtti is possible, one can talk about vṛtti-grahaṇam and vṛtti-nāśe utsargaḥ.
Since it is acintyam, there is no grasping and dropping.
Then what happens to our attempt to know?
Tadā jñānam ātma-saṁstham.
At the time of Self-knowledge, the knowledge — the vṛtti-jñānam — abides in the svarūpa-jñānam.
When I say “ghaṭaḥ — the pot,” the vṛtti-jñānam abides in the pot.
When I say “tree,” the thought abides in the tree.
When I say “I am Brahman,” that knowledge abides in the Ātma-ātma-saṁstham — without objectification.
What is the nature of this knowledge?
Ajāti-samatām gatam — it is ajāti (without origination) and sama (free from the distinctions of knower–known–knowledge). Uniform, divisionless, non-dual.
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