"Karmayoga does not mean ceaseless pursuit of karma. It truly consists in the Yoga orientation and discipline given to the buddhi and the mind. Constant preservation and application of Yogabuddhi while doing any work, alone makes one a Karmayogin."

The Guiding force of Narayanashrama Tapovanam & Center for Inner Resources Development

Swami Bhoomananda Tirtha

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That Sannyaasin (or the man of self-mastery) is indeed liberated, in whom the sense-objects brought by others get merged producing no reaction, like rivers flowing into the sea, because everything (including the world objects) is but supreme Reality for him.

Audio

यत्र प्रविष्टा - Everything is Supreme Reality

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यत्र प्रविष्टा विषयाः परेरिता
नदीप्रवाहा इव वारिराशौ।
लीयन्ति सन्मात्रतया न विक्रियाम्
उत्पादयन्त्येष यतिर्विमुक्तः।।
- विवेकचूडामणिः ४४१
yatra praviṣtā viṣayā: pareritā
nadīpravāhā iva vārirāśau  |
līyanti sanmātratayā na vikriyām
utpādayantyeṣa yatirvimukta: ||
- Vivekacūḍāmaṇi: 441

Translation:

That Sannyaasin (or the man of self-mastery) is indeed liberated, in whom the sense-objects brought by others get merged producing no reaction, like rivers flowing into the sea, because everything (including the world objects) is but supreme Reality for him.

Points for Introspection:

Human life is full of agitation caused by tension, anxiety and fear. Fear of not getting what one wants and having to face what one does not desire. Throughout the working hours, one has to interact with persons, places and events that he may like or dislike. He has to face various circumstances which may be favourable or unfavourable.

Whenever such situations arise which are not according to one’s wish or expectation, one feels greatly disturbed and affected. One may be very peaceful at a time, everything may be going on according to one’s plan in life, but the whole peace is disturbed when even a small undesirable event happens. Ordinarily in such cases, one is struck by the huge waves of agitation, affliction and misery.

This is the condition of almost all people. But not so for a Knower of Truth. His mind is able to assimilate every wave he faces in life. He does not get disturbed at all by anything that happens. He is as deep and profound as the ocean is.

The ocean assimilates everything that the innumerable rivers bring into it. When the rivers merge into the ocean, there is no disturbance seen in the ocean at all, either owing to the huge volume of river-water entering it or because of the impurities brought by the rivers which they collect while flowing through the plains. The ocean remains as it is – vast , limitless and magnanimous with infinite quietness deep within.

So is a Knower of Truth. He is like the ocean. His mind remains absolutely quiet and unaffected even when situations that are sources of agitation and affectation are brought to him by various agents through various interactions.

Having attained the Knowledge of the Truth, the Knower perceives all the situations and objects as display in the Sat, the changeless Eternal, the Real. Whether it is happiness or suffering, peacefulness or agitation, he sees in everything the same Self, the Sat. When everything is the expression of the Sat, when all are the same Self, the changeless – then who can cause disturbance and to whom?

Being steadfastly established in the Knowledge of the One Reality, the Yati sees everything as his own Self – never getting affected or afflicted by what life brings in. Such a Yati is liberated.

Even in the midst of greatly disturbing situations, chanting this shloka repeatedly, one can invoke the vast sea-dimension – one can have a dip into that unaffected depth and profundity within – which is his real identity.

When we chant this shloka repeatedly, mentally severing our clinging to the unreal and perishable objects, and taking refuge at His lotus feet instead, we feel absolutely secure in the Divine lap, protected by the Divine embrace. The mind gets completely absorbed in Him.

Whenever one undergoes fear or anxiety on any account, chanting of this shloka helps.

Word Meaning:

यत्र (yatra) = wherein; प्रविष्टा: (praviṣtā:) = having entered; विषयाः (viṣayā:) = sense-objects; परेरिताः (pareritā:) = brought by others; नदीप्रवाहाः (nadīpravāhā:) = flowing rivers; इव (iva) = like; वारिराशौ (vārirāśau ) = in the sea; लीयन्ति (līyanti) = dissolved; सन्मात्रतया (sanmātratayā) = because of the identity with the Supreme Reality; न (na) = no; विक्रियाम् (vikriyām) = reaction; उत्पादयन्ति (utpādayanti) = produce; एषः (ēṣa:) = this; यतिः (yati:) = sannyaasin (a man of self-mastery); विमुक्तः (vimukta:) = liberated;

अन्वयः

वारिराशौ नदीप्रवाहाः इव परेरिताः विषयाः यत्र प्रविष्टाः सन्मात्रतया लीयन्ति, विक्रियाम् न उत्पादयन्ति, एषः यतिः विमुक्तः ।
vārirāśau nadīpravāhā: iva pareritā: viṣayā: yatra praviṣtā: sanmātratayā līyanti, vikriyāṃ na utpādayanti, ēṣa: yati: vimukta:.

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