Contented with the experience of constant bliss, he (the knower) is neither tormented nor elated by sensory interactions. He neither clings to them, nor he is averse to them. He always sports and delights in his own Self.
Points for Introspection:
In this world, some objects we like, some we dislike. We are attached to certain things, averse to others. Although every human being wants to be happy and joyous always, one is happy only when he interacts with objects he likes, and is unhappy with objects he dislikes.
When we are in situations which we like or possess an object of our choice, we are very satisfied and peaceful. But in reality, the state of affairs in life keeps on changing and often life brings in circumstances which we do not like. The attachment that we grow towards what we like makes us disturbed and unhappy if we have to face opposite situations. Our repulsion and abhorrence towards what we dislike to not allow us to be peaceful and contended.
If this is the nature of our life, are we to be constantly tossed under sway of happiness and unhappiness? Is there not a state where man is always contended, unaffected by ever-changing situations that life brings in? Is there not a state where one will not be disturbed or agitated by likes and dislikes, where one will not be clinging to what he likes, and not have revulsion towards what he dislikes?
What is that state? Who is the one who attains it? And when he attains it, what is the nature of his behavior? This śloka describes that supreme state, attaining which a seeker is eternally happy and contended.
How does one attain this state? By virtue of the knowledge that dependence on external objects can never confer ever-lasting happiness, he turns his mind inward. He discovers the joy within which does not depend on any external situation. He gets merged into the fountain of never-ending delight which is springing forth spontaneously from his own within, from his own Self. The supreme bliss of the Self is eternally present. Looking within, having reached that state of supreme bliss, the seeker now sports and rejoices within. He becomes ever-contended.
One who realizes the Self or Brahman, reaches this supreme state of joyfulness. Whatever are the characteristics and behavior of a Self-knower, become the sadhana for a seeker. A seeker should constantly contemplate upon this beautiful state of supreme felicity and aspire to attain that state.
Chanting this verse repeatedly one can taste the ānandarasa – nectarine joy that wells forth from the depth within. The very words ‘krīḍati’ and ‘nandati’ make one feel light, devoid of dislikes. One should try to reflect upon this state, love it and yearn for it. While chanting, he must feel that such a state exists and it is possible to reach it.
न (na) = not; खिद्यते (khidyate) = gets tormented; नो (no) = not; विषयैः (viṣayaiḥ) = by the sense objects; प्रमोदते (pramodate) = gets delighted, elated; न (na) = not; सज्जते (sajjate) = clings; न (na) = not; अपि (api) = also; विरज्यते (virajyate) = is averse to; च (ca) = and; स्वस्मिन् (svasmin) = in oneself; सदा (sadā) = always, every time; क्रीडति (krīḍati) = plays; नन्दति (nandati) = rejoices, delights; स्वयं (svayaṃ) = oneself; निरन्तरानन्दरसेन (nirantara-ānanda-rasena) = with the taste of constant bliss; तृप्तः (tṛptaḥ) = contented;
निरन्तरानन्दरसेन तृप्तः (ब्रह्मवित्) विषयैः न खिद्यते नो प्रमोदते । न सज्जते न अपि विरज्यते च । सदा स्वस्मिन् क्रीडति स्वयं नन्दति ।
nirantarānandarasena tṛptaḥ (brahmavit) viṣayaiḥ na khidyate no pramodate. Na sajjate na api virajyate ca. sadā svasmin krīḍati svayaṁ nandati.
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