Atma Vidya Vilasam - Sanskrit with English meaning

आत्मविद्याविलासः

श्रीसदाशिवेन्द्रसरस्वतीविरचितः

Atma Vidya Vilasa
By Swami Sadasiva Brahmendra

Thy Divine Gypsy
by Sri Paramhansa Yogananda
(Courtesy: Ananda.org) 
Note: The Divine Gypsy is a brief description of the Self-Realized and you may find correlations with a few couplets below, especially #46, #37, #38, #40, and more. 

 Original: Encoded by Sunder Hattangadi

Courtesy: https://sanskritdocuments.org/doc_z_misc_major_works/AtmavidyAvilAsa.html

 

Translation by S. N. Sastri (provided first)

Courtesy: https://www.shastras.com/vedanta-books-other/atma-vidya-vilasa/

 

Translation by Sri Ramanan (provided second)

Most of the text is available at: http://athma-spiritualbliss.blogspot.com/2012/08/athma-vidya-vilasa-of-avadhootha.html

 अथ आत्मविद्याविलासः ।

चिन्मुद्रितकरकमलं चिन्तितभक्तेष्टदं विमलम् ।

गुरुवरमाद्यं कञ्चन निरवधिकानन्दनिर्भरं वन्दे ॥

 

 

 I bow down to that first and best of gurus, who is immaculate, whose lotus hand sports the cinmudra, who bestows on his devotees all their desires and who overflows with endless bliss. 0.

---

वटतरुनिकटनिवासं पटुतरविज्ञानमुद्रितकराब्जम् ।

कञ्चन देशिकमाद्यं कैवल्यानन्दकन्दलं वन्दे ॥ १॥

1. I bow down to the indescribable primordial Guru (Dakshinamurti) who resides by the side of a fig tree, whose lotus hand displays brilliantly the jnana-mudra's (in which the tips of the thumb and the index finger of the right hand are joined), who is the sprout of the bliss that is liberation.

 

One who has his house near banyan tree, who is capable of driving away ignorance of his students,whose lotus like hands are in jnana mudra and filled with bliss of liberation,to such only one Guru(teacher) my prostrations.1

निरवधिसंसृतिनीरधिनिपतितजनतारणस्फुरन्नौकाम् ।

परमतभेदनघुटिकां परमशिवेन्द्रार्यपादुकां नौमि ॥ २॥

2. I salute the holy sandals of the noble Paramasivendra which are the effulgent boat that rescues the people who have fallen into this limitless ocean of transmigratory existence, and which are adept at refuting the wrong views of others.
(Note. Paramasivendra was the Guru of Sadasiva Brahmendra.)

 

I bow down before the sandals of Paramasivendra (Sarasvati ), which serve as a boat, ever active in rescuing those who have fallen into the limitless ocean of samsara and which knocks down all wrong views of others. 2.

देशिकपरमशिवेन्द्रादेशवशोद्बुद्धदिव्यमहिमाऽहम् ।

स्वात्मनि विश्रान्तिकृते सरसं प्रस्तौमि किञ्चिदिदम् ॥ ३॥

3. I in whom the divine glory has been awakened by the instruction of my Guru Paramasivendra lovingly present these few passages for the purpose of abiding in my own self.

 

I now begin to say a few sweet words (of praise) in order that I may rest in my own Self, whose divine greatness has been awakened perforce by the teaching of my preceptor, Paramasivendra. 3.

निरुपमनित्यनिरीहो निष्कलनिर्मायनिर्गुणाकारः ।

विगलितसर्वविकल्पः शुद्धो बुद्धश्चकास्ति परमात्मा ॥ ४॥

4. The supreme Self shines as incomparable, eternal, actionless, impartite, beyond the control of Maya, free from the three gunas (sattva, rajas and tamas), formless, beyond all wrong conceptions, pure, and consciousness itself.

 

The Supreme Self shines, pure, enlightented and devoid of all actions and forms; It is unique(incomparable), eternal,consciousness itself and free from all wrong conceptions;It is an indivisible whole, untouched by maya and free from the gunas (the threefold qualities, sattva,rajas and tamas). 4.

स्वाविद्यैकनिबद्धः कुर्वन्कर्माणि मुह्यमानः सन् ।

दैवाद्विधूतबन्धः स्वात्मज्ञानान्मुनिर्जयति ॥ ५॥

5. Bound by his own ignorance alone, performing various actions, the individual remains deluded. By good fortune he is freed from bondage by the knowledge of the self as a result of contemplation and emerges victorious.

 

He who was erstwhile bound merely by his own ignorance,was engaging in (worldly) activities and felt bewildered (as a consequence of that), now shines as a sage, having,by God's grace, shaken off  his shackles, with the knowledge of the Atman (his own Self). 5.

मायावशेन सुप्तो मध्ये पश्यन्सहस्रशः स्वप्नान् ।

देशिकवचःप्रबुद्धो दीव्यत्यानन्दवारिधौ कोऽपि ॥ ६॥

6. Sleeping because of Maya, the individual sees thousands of dreams. An exceptional individual is awakened from this sleep by the instruction of his Guru and shines in the ocean of bliss.
(Note. In the waking state also every one is under the influence of Maya. He sees the world which is not real and so the waking state is also like dream. It is only when he attains self-knowledge that he is awakened from the sleep of Maya and realizes his identity with Brahman which is supreme bliss. Only some exceptional individuals who have acquired the necessary qualifications such as total detachment, etc., can attain to self-knowledge.)

 

He who was sleeping(ignorance) under the influence of maya and hence was seeing thousands of dreams, is now awakened by the words of his guru and delights in the ocean of bliss. 6

प्राकृतभावमपास्य स्वीकृतनिजरूपसच्चिदानन्दः ।

गुरुवरकरुणापाङ्गाद्गौरवमासाद्य माद्यति प्राज्ञः ॥ ७॥

7. Giving up the state of ignorance and attaining one's own nature which is existence-consciousness-bliss by the compassionate glance of the great Guru, and thus attaining a high state, the enlightened person enjoys bliss.

 

The wise man, having cast off his natural propensities born of prakriti, having realized his real nature as Sat, Chith and Ananda, rejoices having attained to high state of bliss by a mere compassionate glance of the great teacher. 7.

श्रीगुरुकृपया सच्चित्सुखनिजरूपे निमग्नधीर्मौनी ।

विहरति कश्चन विबुधः शान्ताहन्तो नितान्तमुदितान्तः ॥ ८॥

8. The contemplative person whose mind is immersed in his own nature which is existence-consciousness-bliss by the grace of his Guru, is enlightened and revels, free from the notion of “I-ness's, his mind brimming with happiness.

 

By the grace of his guru, the enlightened one rejoices silently, having destroyed his ego and with his mind sub-merged in his own nature as Existence, Knowledge and Bliss. 8.

गुरुवरकरुणालहरीव्यतिकरभरशीतलस्वान्तः ।

रमते यतिवर एको निरुपमसुखसीमनि स्वैरम् ॥ ९॥

9. The great ascetic whose mind is cooled by the waves of the Guru's compassion revels alone and at will in incomparable bliss.

 

The best of sanyasies, delights at will & rejoices himself in incomparable bliss, with his heart cooled to a great extent, by the surging waves of compassionate Grace of great Guru. 9.

श्रीदेशिकवरकरुणारविकरसमपोहितान्तरध्वान्तः ।

विहरन्मस्करिवर्यो निरवधिकानन्दनीरधावास्ते ॥ १०॥

10. The noble ascetic whose inner darkness (ignorance) has been removed by the rays of the sun in the form of the compassion of the great Guru remains in the ocean of unlimited bliss.

 

The best of sannyasies, from whose heart, darkness has been dispelled by the sun-like radiance of his Guru's Grace,plays in the boundless ocean of bliss. 10.

जनिविपरीतक्रमतो बुद्ध्या प्रविलाप्य पञ्चभूतानि ।

परिशिष्टमात्मतत्त्वं पश्यन्नास्ते मुनिः शान्तः ॥ ११॥

11. The calm contemplative who has merged the five elements mentally in the order opposite to that of creation realizes the Self which is what is left.
Note. The Taittiriya upanishad says that the five subtle elements were born in the following order: Ether was first born from the Self (Brahman). From ether air was born, from air fire, from fire water and from water earth. The present verse says that the effect should be merged in the cause, mentally. The element earth should be merged in its cause, water, i.e., earth does not have any existence apart from its cause, water. Then water should be merged in its cause, fire; fire should be merged in its cause, air, and air in its cause ether. Ultimately, ether should be merged in its cause, the Self or Brahman. Thus one realizes that Brahman is the only reality and it is one's own real nature.

 

The calm, contemplative Sage rests, knowing the Atman that remains after merging the five great elements in the reverse order of evolution. 11.

जगदखिलमिदमसारं मायिकमेवेति मनसि मन्वानः ।

पर्यटति पाटिताशः प्रगलितमदमानमत्सरः कोऽपि ॥ १२॥

12. Having mentally decided that this whole world is insubstantial, being only the product of Maya, he (the enlightened person) moves about without any expectation, free from pride, conceit and envy.

 

He wanders about with his desires crushed and with his pride, self-esteem and envy discarded, realising in his mind that this universe in its entirety is unsubstantial and of the nature of Maya alone. 12.

नात्मनि किञ्चिन्माया तत्कार्यं वाऽस्ति वस्तुतो विमले ।

इति निश्चयवानन्तः हृष्यत्यानन्दनिर्भरो योगी ॥ १३॥

13. In the pure Self there is no Maya or its effects at all. The yogi who has come to this definite conclusion is full of supreme bliss within.

 

The yogi  , free of (all) burdens, rejoices in the bliss within,knowing for certain that, in reality, there is no trace of Maya or any of it's effects in the pure Self. 13.

त्वमहमभिमानहीनो मोदितनानाजनाचारः ।

विहरति बालवदेको विमलसुखाम्भोनिधौ मग्नः ॥ १४॥

14. Devoid of conceits (or distinctions) in the form I's and you's, happily accepting the varied behaviour of people, he sports alone, like a child, immersed in the ocean of pure bliss.

 

He sports like a child without any idea of `I' or `you', immersed in the ocean of pure happiness, (innocently) delighted at the various actions of (worldly) men. 14.

अवधूतकर्मजालो जडबधिरान्धोपमः कोऽपि ।

आत्मारामो यतिराडटवीकोणेष्वटन्नास्ते ॥ १५॥

15. The great ascetic, who has been cleansed of all accumulated karma, roams about in the interiors of forests ever reveling in the Self, appearing outwardly like an idiot, or a deaf or blind man.

 

Having discarded the (illusory) bondage of karma and delighting in the Atman,the prince of sannyasies wanders about in the outskirts of the jungle as if he were an idiot, like a blind or deaf person. 15.

शान्त्या दृढोपगूढः शान्तसमस्तान्यवेदनोदारः ।

रमते रसज्ञ एको रम्ये स्वानन्दपर्यङ्के ॥ १६॥

16. The knower of Brahman enjoys on the beautiful cot of his own bliss, alone, totally concealed (unknown to the world) because of his quiet nature, free from desire for all other knowledge.

 

Firmly established in peace, the happy one rests on the beautiful bed of his own ananda,contented & not interested to know anything else, serene and unruffled by all other sensations. 16.

उन्मूलितविषयारिः स्वीकृतवैराग्यसर्वस्वः ।

स्वात्मानन्दमहिम्नि स्वाराज्येऽस्मिन् विराजते यतिराट् ॥ १७॥

17. The great ascetic, having uprooted the enemy in the form of (desire for) sense-objects, and acquired the great wealth that is detachment, reigns supreme in his own kingdom that is in the form of the glorious bliss that is his own nature.

 

The king of sannyasies supremely shines in his own kingdom, in the majesty of his own blissful Self, having up rooted his enemies - the sense pleasures and with complete non-attachment & dispassion as his own nature. 17

सवितर्यपि शीतरुचौ चन्द्रे तीक्ष्णेऽप्यधो वहत्यग्नौ ।

मायिकमिदमिति जानन्जीवन्मुक्तो न विस्मयी भवति ॥ १८॥

18. Even if the sun's rays become cold, or the moon becomes hot, or a flame goes downward, the Jivanmukta is not astonished, knowing that all this is only Maya.

 

Even if the sun becomes cool, even if the moon scorches,even if fire burns downward, the jivanmukta knows it to be the work of Maya and  not at all astonished by that. 18.

अज्ञानवैरिविजयी प्रज्ञामातङ्गमस्तकारूढः ।

विहरति संयमिराजः समरससुखधाम्नि सर्वतो रम्ये ॥ १९॥

19. The person who has acquired supreme self-control sports in the extremely beautiful abode of bliss, having conquered the enemy in the form of ignorance, and mounted on the elephant of knowledge.

 

The king of renunciates sports in the expanse of equanimity and bliss, riding on top of the head of elephant of Consciousness & Right Knowledge after vanquishing his enemy in the form of ignorance. 19.

शान्ताहंकृतिदोषः सुसमाहितमानसः कोऽपि ।

पूर्णेन्दुशिशिरभावो राजत्यानन्दसत्यचिद्रसिकः ॥ २०॥

20. A rare person who enjoys the state of existence-consciousness-bliss shines, free from the defect of ego, with mind well concentrated, cool like the full moon.

 

He who delights in Existence-Knowledge-Bliss, shines supreme with the blemish of egoism eradicated, with his mind calm and composed, and with his thoughts cool and pleasant like the full moon. 20.

तिष्ठन्परत्र धाम्नि स्वीयसुखास्वादपरवशः कश्चित् ।

क्वापि ध्यायति कुहचिद्गायति कुत्रापि नृत्यति स्वैरम् ॥ २१॥

21. Immersed in the enjoyment of his own natural bliss, residing in some other abode (in the body which he does not look upon as his), he sometimes meditates, sometimes sings, sometimes dances, at will.

 

Fully engrossed in the enjoyment of his own bliss, he remains in divine abode and as he fancies, sometimes he meditates,  sometimes he is singing, and sometimes he is dancing. 21.

अगृहीताघकलङ्कः प्रशमितसङ्कल्पविभ्रमः प्राज्ञः ।

न्यक्कृतकार्यकलापस्तिष्ठत्यापूर्णसीमनि क्वापि ॥ २२॥

22. The enlightened one, untouched by the taint of sin, free from worldly resolutions and confusions, who has negated the assemblage of effects (i.e., realized that the products of Maya have no reality), remains established in the fullness (of Brahman).

 

Wherever he may be, the wise one, unblemished by sin and untouched by thoughts and delusions, having discarded even ordained actions, stands secure in the region of perfection. 22.

चपलं मनकुरङ्गं चारु गृहीत्वा विमर्शवागुरया ।

निगमारण्यविहारश्रान्तः शेते स्वधाम्नि कोऽप्येकः ॥ २३॥

23. Having trapped successfully the fickle deer that is the mind in the net of meditation, tired of roaming about in the forest of the Vedas, the wise one rests in his own nature. (He fixes his mind on the Self, withdrawing even from the study of the Vedas when he has acquired the knowledge that is contained in them).

Having skillfully caught the fickle deer of his mind with the net of enquiry, he, the unique one, reposes in his own abode, tired of hunting in the forests of the Vedas. 23.

दारुणचित्तव्याघ्रं धीरमनःखड्गधारया हत्वा ।

अभयारण्ये कोऽपि स्वैरविहारी जयत्येकः ॥ २४॥

24. An extraordinary person, having killed the cruel tiger that is the mind with the sharp blade of the sword that is the brave intellect, roams about at will in the forest that is fearlessness.

 

The unique one triumphs, wandering at will in the forest of fearlessness, having felled the dreadful chitta-tiger with the sharp-edged sword of his brave mind. 24

सज्जनहृदयसरोजोन्मीलनकरधीकरप्रसरः ।

एको यतिवरपूषा निर्दोषश्चरति चिद्गगने ॥ २५॥

25. The sun in the form of a great ascetic free from blemish moves in the sky that is pure consciousness, spreading out his rays which make the lotuses in the form of the hearts of the good blossom.

 

Like the spotless sun, the supreme renunciate moves about in the sky of Knowledge and with his abundant thoughts as the rays, causes the lotuses of good men's hearts to bloom. 25.

कुवलयविकासकारणमज्ञानध्वान्तकौमुदीप्रज्ञः ।

शुद्धो मुनीन्द्रचन्द्रः सुरसेव्ये लसति विष्णुपदे ॥ २६॥

26. The moon in the form of the great blemishless sage shines in the abode of Vishnu worshipped by the gods. It is the cause of the blossoming of the water-lily in the form of knowledge and destroys the darkness of ignorance with its light. (The water-lily blossoms when the moon rises).

 

The great sage shines in the supreme abode of Visnu, fit(only) for the gods,like a spotless moon which causes the blue lilies to bloom; the moonlight of whose wisdom dispels darkness of ignorance. 26.

स्वानन्दामृतसेकैरान्तरसंतापसंततिं शमयन् ।

चित्रमचञ्चलवृत्तिश्चिद्व्योमनि भाति योगिवर्यघनः ॥ २७॥

27. The great yogi shines in the sky of pure consciousness, removing the sorrows in the minds (of others) by the sprinkling of the nectar in the form of his own natural bliss and with his own mind remaining firm without any other thoughts.

 

The great yogi remains in the vast region of Knowledge like an unmoving cloud and quenches the fire of inward distress by raining the elixir of his own bliss. How wonderful! ! 27.

सुमनःसौरभमञ्जुलसञ्चारनिवारिताखिलश्रान्तिः ।

संयमिचारुसमीरो विहरत्यानन्दसंविदारामे ॥ २८॥

28. He sports in the garden of bliss-consciousness, with all fatigue removed by the spreading of the lovely fragrance of his pure mind and being himself the charming breeze of self-control.

 

The recluse, like the gentle wind, wafts pleasantly in the grove of knowledge and bliss, clearing all weariness by carrying with him the fragrance of (divine) flowers (i.e.,enlightened seers). 28.

निःश्रेयससरसफले निर्मलविज्ञानपल्लवमनोज्ञे ।

वीतभये विपिनतले यतिशितिकण्ठो विभाति कोऽप्येकः ॥ २९॥

29. The wonderful peacock that is the ascetic shines in the forest, which is free from fear, in which there is the delicious fruit of liberation, and which captivates the mind with its tender leaves in the form of pure knowledge.

 

The ascetic dances fearlessly, like a peacock, in a forest filled with the luscious fruits of liberation and the pleasing flowers of perfect knowledge. 29.

निःसारभुवनमरुतलमुत्सार्यानन्दसाररसपूर्णे ।

वरसरसि चिन्मयेऽस्मिन्परहंसः कोऽपि दीव्यति स्वैरम् ॥ ३० ।

30. The supreme swan sports at will in the pure consciousness that is a superb lake which is full of the water of bliss, having abandoned the insubstantial desert that is the world.

 

Abandoning this worthless world resembling a desert, the divine swan sports freely in this excellent lake of Knowledge and full of the sweet waters of perfect bliss. 30.

निखिलागमपल्लविते निगमशिरस्तन्त्रशीतलोद्याने ।

मधुरतरमञ्जुवाचः कूजन्नास्ते यतीद्रकलकण्ठः ॥ ३१॥

31. The swan in the form of a great ascetic warble with sweet, lovely words in the cool garden of the upanishads, where all the Vedas have sprouted.

 

The great recluse, like the cuckoo, sings soft and sweet words in the grove which is made cool by the sacred lore of the upanishads and where all the vedas are in bloom.31.

दारितमोहमदेभो दूरीकृतसकलदुरितशार्दूलः ।

विबुधोत्तमसिंहवरो विहरत्यानन्दविततकान्तारे ॥ ३२॥

32. The lordly lion in the form of the enlightened person sports in the vast forest of bliss, after having torn to pieces the elephant in the form of delusion and pride, and driven away the tiger in the form of all evils.

 

The excellent man of wisdom, like the great lion, sports in the huge forest of bliss, having driven away the tigers of sins and having torn asunder the wild elephant of Moha(delusion./attachment) 32.

अज्ञानमृगवरोज्झितविज्ञानोत्तुङ्गश‍ृङ्गशिखरितले ।

मतिसलिलशीतलाङ्गो यतिमदकलभो विराजते विहरन् ॥ ३३॥

33. The powerful elephant in the form of the ascetic moves about resplendently, at the top of the peak of enlightenment from which the beast of ignorance has been expelled, with mind and body as cool as water.

 

The ascetic plays like a wild young elephant in the high regions of the lofty peaks of supreme Knowledge, from which beast of ignorance has left, having state of mind & body like cool water, 33.

नासाञ्चलनिहिताक्षो नामादिभ्यो निवर्तितस्वान्तः ।

तटिनीतटेषु तत्त्वं ध्यायन्नास्ते यतिः कोऽपि ॥ ३४॥

34. The wonderful ascetic sits on the banks of rivers, meditating on the ultimate Reality, with his eyes fixed on the tip of his nose, and his mind withdrawn from names, etc (names and forms which constitute the whole world).

 

The sannyasi meditates on the Truth, on the banks of a river, with his eyes fixed on the tip of his nose and with his mind withdrawn from names (and forms). 34

आशावसनो मौनी नैराश्यालङ्कृतः शान्तः ।

करतलभिक्षापात्रस्तरुतलनिलयो मुनिर्जयति ॥ ३५॥

35. Victory to the sage who has for clothing only the directions, who is ever contemplative, who is adorned by freedom from desire, who is calm, who has only his hands as the vessel for receiving alms, and whose dwelling place is the foot of a tree.

 

The sage shines supreme, silent and placid, with the ground under a tree as his resting place(house) and with his palm as the begging bowl, wearing no clothes, decorated with the jewel of non-attachment. 35.

विजननदीकुञ्जगृहे मञ्जुलपुलिनैकमञ्जुतरतल्पे ।

शेते कोऽपि यतीन्द्रः समरससुखबोधवस्तुनिस्तन्द्रः ॥ ३६॥

36. The great ascetic lies down in a deserted place by the side of a river overgrown with creepers, or on a bed of lovely soft sand, ever awake to the Reality that is bliss-consciousness.

 

The great recluse, who has awakened to perfect knowledge and bliss,rests in his house, which is the deserted creepers & bushes on the river bank, on the comfortable bed of soft sands. 36.

भूतलमृदुतरशय्यः शीतलवातैकचामरः शान्तः ।

राकाहिमकरदीपो राजति यतिराजशेखरः कोऽपि ॥ ३७॥

37. The king among ascetics shines with the soft earth for bed, fanned by the cool breeze, calm in mind, and with the full moon for lamp.

 

The king among sannyasies shines forth, resting serenely on the soft bed of bare ground, with the cool breeze serving as a fan,with calmness and with the full moon as a lamp. 37.

विपुलशिलातलफलके विमलसरिद्वारिपरिवृतोदारे ।

मन्दं मलयजपवने वाति प्रस्वपिति कोऽपि यतिराजः ॥ ३८॥

38. The great ascetic sleeps on a large floor of stone, surrounded by the pure water of a stream, where a gentle mountain breeze blows.

 

The king of ascetics sleeps peacefully on a broad slab of stone, beautifully shaped by the pure waters of the river owing beside it, while the breeze from the Malaya hills, blows gently. 38.

आन्तरमेकं किञ्चित्सन्ततमनुसन्दधन्महामौनी ।

करपुटभिक्षामश्नन्नटति हि वीथ्यां जडाकृतिः कोऽपि ॥ ३९॥

39. The great sage, always meditating on the indescribable One, roams about in the streets eating just a handful of rice received as alms, appearing outwardly like an inert thing.

 

The (profoundly) silent sage, ever engaged in inward meditation, takes the alms placed in his hands as food and wanders along the streets like an idiot. 39.

प्रविलाप्य जगदशेषं परिशिष्टाखण्डवस्तुपरतन्त्रः ।

प्राश्नाति कवलमास्ये प्राप्तं प्रारब्धकर्मणा कोऽपि ॥ ४०॥

40. After having merged the entire universe, surrendering himself to the part-less Reality which remains, he eats just a morsel of food got due to his praarabdha karma.

 

Being the vast reality  that remains after dissolving the world entirely (with right knowledge), he eats the handful of food which comes to him by prarabdha karma. 40.

निन्दति किमपि न योगी नन्दति नैवापरं किमप्यन्तः ।

चन्दनशीतलहृदयः कन्दलितानन्दमन्थरः स्वास्ते ॥ ४१॥

41. The yogi does not censure anybody, nor does he praise anyone. His heart is cool like sandal paste. The treasure of bliss sprouts in him.

 

The yogi does not censure anything; nor does he really rejoice in anything. With a perfectly cool heart, he remains as a mass of over flowing bliss. 41.

सन्त्यज्य शास्त्रजालं संव्यवहारं च सर्वतस्त्यक्त्वा ।

आश्रित्य पूर्णपदवीमास्ते निष्कम्पदीपवद्योगी ॥ ४२॥

42. The yogi remains like an un-flickering flame, having renounced (study of) all the scriptures, given up worldly activities of all kinds, and having attained the state of fullness.

 

The yogi remains in a state of plenitude, like an unruffled lamp, having cast aside all scriptural argumentation and having completely rejected (even) ordained duties. 42.

तृणपङ्कचर्चिताङ्गस्तृणमिव विश्वं विलोकयन्योगी ।

विहरति रहसि वनान्ते विजरामरभूम्नि विश्रान्तः ॥ ४३॥

43. The yogi moves about unnoticed in forests, his body smeared with the mud clinging to the grass, giving the world the same value as to a blade of grass, free from fatigue, having gone beyond old age and death.

 

Taking rest in the outskirts of the forest and regarding the entire universe as (insignificant as) a mere blade of grass, the yogi free of fatigue, his body smeared with mud and straw,delights in the state beyond old age and death.43.

पश्यति किमपि न रूपं न वदति न श‍ृणोति किञ्चिदपि वचनम् ।

तिष्ठति निरुपमभूमनि निष्ठामवलम्ब्य काष्ठवद्योगी ॥ ४४॥

44. The yogi remains like a log of wood in a steady posture, in an incomparable manner, not seeing any form whatever, and not speaking or hearing any word.

 

The yogi sees nothing, nor does he speak; he does not hear any word that is spoken; he remains immersed steadfast in the incomparable abode, unmoving like a log of wood.44.

जात्यभिमानविहीनो जन्तुषु सर्वत्र पूर्णतां पश्यन् ।

गूढं चरति यतीन्द्रो मूढवदखिलागमार्थतत्त्वज्ञः ॥ ४५॥

45. The great ascetic moves about unnoticed, free from any pride about his lineage, seeing the fullness (Brahman) in all creatures everywhere, appearing like an ignorant man though aware of the truth of all the Vedas.

 

The great sannyasi, who knows the truth of all the vedas, wanders like an ignorant fool, unnoticed, devoid of any sense of cast difference, seeing only perfection everywhere and in all creatures. 45.

उपधाय बाहुमूलं परिधायाकाशमवनिमास्तीर्य ।

प्रस्वपिति विरतिवनितां परिरभ्यानन्दपरवशः कोऽपि ॥ ४६॥

46. With his shoulder for pillow, the earth for bed, and the sky for covering, he sleeps, overwhelmed by bliss, embracing the damsel of detachment.

 

Embracing the lady called detachment, engulfed in bliss,he sleeps using his shoulder for a pillow, with the sky as a blanket and with the bare ground as a bed. 46.

गतभेदवासनाभिः स्वप्रज्ञोदारवारनारीभिः ।

रमते सह यतिराजस्त्रय्यन्तान्तःपुरे कोऽपि ॥ ४७॥

47. The wonderful king of ascetics sports in the inner apartments of the upanishads with the lovely courtesans in the form of his own consciousness from which the notions of difference have departed.

 

In the inner appartments of the upanisads, the king of sannyasies, having dropped all ideas of duality, enjoys playing in the company of lovely women of his own vast Self-knowledge. 47.

वैराग्यविपुलमार्गं विज्ञानोद्दामदीपिकोद्दीप्तम् ।

आरुह्य तत्त्वहर्म्यं मुक्त्या सह मोदते यतिराट् ॥ ४८॥

48. Having ascended to the mansion of Realty through the broad path of detachment well illuminated by the powerful lamp of knowledge, the great ascetic enjoys with the damsel in the form of liberation.

 

The king among renunciates enjoys the company of damsel of liberation, in the lofty mansions of the Truth, which is reached by the broad path of dispassion well lit by the bright lamp of supreme Knowledge. 48.

विजनतलोत्पलमालां वनितावैतृष्ण्यकल्पवल्लीं च ।

अपमानामृतगुटिकामात्मज्ञः कोऽपि गृह्णाति ॥ ४९॥

49. The knower of the self wears a garland of lotuses in the form of places unfrequented by people, is adorned by the wish-yielding creeper in the form of detachment towards women, and consumes the pill of nectar in the form of dishonour (by the ignorant). (The idea is that he stays only in deserted places, is not at all attracted by sensual pleasures and welcomes dishonour rather than honour).

 

The knower of the Self accepts the rows of blue lily flowers in lonely places as his japa mala, the absence of desire towards women as the divine wish yielding creeper and the absence of egoism in the face of humiliation as the medicine for immortality. 49.

न निषेधति दोषधिया गुणबुद्ध्या वा न किञ्चिदादत्ते ।

आविद्यकमखिलमिति ज्ञात्वोदास्ते मुनिः कोऽपि ॥ ५०॥

50. The sage does not reject anything on the ground that it is harmful, nor does he accept anything on the ground that it is favourable. Knowing that everything is the product of ignorance, he is indifferent. (He is completely free from notions of likes and dislikes, of what is favourable and what is not).

 

The sage rejects nothing, considering it bad; nor does he accept anything, considering it good. Knowing that everything is the creation of avidya, he remains unattached to everything. 50.

भूतं किमपि न मनुते भावि च किञ्चिन्न चिन्तयत्यन्तः ।

पश्यति न पुरोवर्त्यपि वस्तु समस्तार्थसमरसः कोऽपि ॥ ५१॥

51. His mind does not dwell on anything that has happened in the past, nor does he think about the future. He does not see even the things in front of him, considering everything as the same (Brahman).

 

He does not think at all of what is past, nor does he care in his mind about the future. He does not even see what is in front of him, for he sees (only) the blissful essence in everything. 51.

निगृहीताखिलकरणो निर्मृष्टाशेषविषयेहः ।

तृप्तिमनुत्तमसीमां प्राप्तः पर्यटति कोऽपि यतिवर्यः ॥ ५२॥

52. The great ascetic moves about, with all organs under control, devoid of desire for all sense-objects, and having attained the summit of supreme satisfaction.

 

The best of sannyasies, having subdued all his sense organs and having wiped out all traces of attachment to sense objects, roams about having attained incomparable contentment. 52.

सन्त्यजति नोपपन्नं नासम्पन्नं च वाञ्छति क्वापि ।

स्वस्थः शेते यतिराडान्तरमानन्दमनुभवन्नेकः ॥ ५३॥

53. The great sage stays alone, calm in mind, enjoying his internal bliss, not rejecting anything that comes, nor desiring anything that he has not got.

 

The king of sannyasies rests alone, established in the Self and enjoying inner bliss; he rejects nothing that comes to him and never desires what does not come to him. 53.

कामपि विमलां पदवीमासाद्यानन्दसंविदुन्निद्राम् ।

आस्ते भिक्षुक एको विहरन्निर्मुक्तबन्धनः स्वैरम् ॥ ५४॥

54. Having attained a pure indescribable state of bliss, consciousness and wakefulness, the ascetic moves about alone, at will, free from all bonds.

 

Alone, the mendicant disports himself as he pleases, free from (all) bondage, having reached the stage of perfection, which is pure and limitless knowledge and bliss. 54.

वस्तुन्यस्तमिताखिलविश्वविहारे विलीनमनाः ।

राजति परानपेक्षो राजाऽखिलवीतरागाणाम् ॥ ५५॥

55. The king among those who have become free from all attachments shines, not dependent on any one, with his mind merged in the Reality in which all worldly activities have been sublated.

 

The king of all those who are free from desires, shines supreme, depending on no one and with his mind lost in the Truth, which is beyond the entire universe of appearances. 55.

आचार्यापाङ्गदृशा समवाप्तापारसंविदाकारः ।

प्रशमितसकलविभेदः परहंसः कश्चिदाभाति ॥ ५६॥

56. The ascetic of the highest order shines, having realized his identity with the infinite Consciousness by the side-glance of his Guru, and having become free from all notions of difference.

 

The paramahamsa shines forth, having reached the form of endless Knowledge and having lost all sense of difference due to the compassionate glance of his teacher. 56.

वर्णाश्रमव्यवस्थामुत्तीर्य विधूय विद्यादीन् ।

परिशिष्यते यतीन्द्रः परिपूर्णानन्दबोधमात्रेण ॥ ५७॥

57. Going beyond the shackles of varna and ashrama, and beyond such limitations as fate, etc., the great ascetic remains as pure bliss and consciousness.

 

The great renunciate transcends the rules of varna and asrama, discarding all injunctions, prohibitions and such limitations as fate,  he remains merely as the infinite bliss of pure Consciousness.57.

क्षयमुपनीय समस्तं कर्म प्रारब्धमुपभुज्य ।

प्रविगलितदेहबन्धः प्राज्ञो ब्रह्मैव केवलं भवति ॥ ५८॥

58. Having brought to an end all action, and having exhausted his praarabdha, freed from association with the body, the enlightened person becomes Brahman itself.

 

Enjoying the fruits of prarabdha karma, the wise man destroys all karmas and having dropped (all) the bonds which bind him to a body, he becomes verily the (absolute) Brahman. 58.

स्तिमितमनन्तमनाद्यं सन्ततमानन्दबोधघनम् ।

अविकल्पमाद्यमेकं सन्मात्रं विद्यते किमपि ॥ ५९॥

59. There is only the indescribable pure existence, calm, without beginning or end, ever a mass of bliss and consciousness, immutable, primordial, and non-dual.

 

The ancient, serene and immutable one, with no beginning or end, always remains as a mass of Knowledge and Bliss, and of the nature of pure existence. 59.

अक्षरमजरमजातं सूक्ष्मतरापूर्वशुद्धविज्ञानम् ।

प्रगलितसर्वक्लेशं परतत्त्वं वर्तते किमपि ॥ ६०॥

60. There is the supreme Reality that is imperishable, un-decaying, unborn, extremely subtle, absolutely pure consciousness, free from all misery.

 

The ultimate Truth, imperishable, unaging and unborn, extremely subtle, without any cause and devoid of all distress, exists as pure Consciousness. 60.

सुखतरममरमदूरं सारं संसारवारिधेस्तीरम् ।

समरसमभयमपारं तत्किञ्चन विद्यते तत्त्वम् ॥ ६१॥

61. There is that indescribable Reality which is supremely blissful, immortal, not distant, the very essence, the shore of the ocean of transmigratory existence, homogeneous, free from fear, and infinite.

 

That (supreme) Truth, which is the highest bliss,deathless and ever near, the very essence, the other shore of the ocean of samsara, exists as the endless, fearless and equanimous bliss.  61.

अरसमगन्धमरूपं विरजस्कमसत्त्वमतमस्कम् ।

निरुपमनिर्भयतत्त्वं तत्किमपि द्योतते नित्यम् ॥ ६२॥

62. The indescribable Reality shines eternally. It has no taste, or smell or form. It is beyond the three gunas - sattva, rajas and tamas. It is incomparable (because there is no other to be compared with) and beyond all fear.

 

Devoid of taste, smell and form, free of sattva, rajas and tamas gunas, the incomparable and fearless, indescribable Brahman shines forever. 62.

---

इति गुरुकरुणापाङ्गादार्याभिर्द्व्यधिकषष्टिसङ्ख्याभिः ।

निरवद्याभिरवोचं निगमशिरस्तन्त्रसारभूतार्थम् ॥ ६३॥

63. Thus, by the gracious compassionate side-glances of my Guru I have brought out the essence of the upanishads in sixty-two faultless verses in the Arya metre.

 

Thus, blessed with the gracious glance of my guru, I have spoken of the essence of the true meaning of the upanisads in sixty two flawless verses composed in the arya metre.63.

गदितमिममात्मविद्याविलासमनुवासरं स्मरन्विबुधः ।

परिणतपरात्मविद्यः प्रपद्यते सपदि परमार्थम् ॥ ६४॥

64. By meditating on this Atmavidyavilasa composed (by me) everyday the wise man acquires knowledge of the supreme Self and attains to the Reality. .

 

The wise man, who contemplates on this work describing the splendor of Atmavidya everyday, will grow mature in the wisdom of the supreme Self and reach at once the ultimate Truth. 64.

परमशिवेन्द्रश्रीगुरुशिष्येणेत्थं सदाशिवेन्द्रेण ।

रचितेयमात्मविद्याविलासनाम्नी कृतिः पूर्णा ॥ ६५॥

65. This work, named Atmavidyavilasa, composed by Sadasivendra, the disciple of the Guru Paramasivendra is thus completed. .

 

Thus ends this work called Atma vidya vilasa composed by Sadasivendra, a disciple of the guru Paramsivendra. 65.

इति श्रीमत्परमहंसपरिव्राजकाचार्य-

श्रीपरमशिवेन्द्रसरस्वतीपादाब्जसेवापरायण-

श्रीसदाशिवेन्द्रसरस्वत्या विरचितः

आत्मविद्याविलासः समाप्तः ॥

---