त्वयि मयि चान्यत्रैको विष्णुर्व्यर्थं
कुप्यसि मय्यसहिष्णु: ।
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥२४॥
(भज-गोविन्दं भज-गोविन्दं…)
tvayi mayi cānyatraiko viṣṇuvyartham kupyasi mayyasahiiṣṇuh |
bhava samacittah sarvatra tvam vānchhasyacirādyadi viṣṇutvam ||24||
(bhaja-govindam bhaja-govindam…)
त्वयि = in you, मयि = in me, च = and, अन्यत्र = everywhere else, एक: = but one, विष्णु: = all-pervading Reality, व्यर्थं = needlessly, कुप्यसि = you are getting angry, मयि = with me, असहिष्णु: = getting impatient, भव = be, समचित्तः = equanamous of mind, सर्वत्र = everywhere, त्वं = you, वाञ्छस्य = (you) want, यदि = if, अचिरात = soon, विष्णुत्वम् = the status of all-pervading Reality
Interpretation:
Even in the intellectual pursuit of understanding the nature of Reality, the student gets frustrated and hankers for variety in concept and explanation, ideas and ideals, and even a variety in the declarations of Truth. The teacher patiently explains the need is to be equal-minded in all circumstances. There is nothing to despair in seeking, regardless of absorbing volumes of scriptural literature.
The nature of the subtle science is such that the explanation and the description has to be repeated till it is understood. If the student had gained an understanding, he would not return to the teacher. Having once realized Perfection, there is no more the need to seek it.
The Panchadasi says that only in the realm of multiplicity, there are doubts and explanations. In the experience of the Oneness, there is no doubt and therefore no questions to be answered.
Till there are questions, the teacher has to talk of the same Truth again and again for purposes of emphasis until the eureka moment when the student grasps the concept. The self-realization comes through contemplation. This contemplation needs the mind to be prepared to receive the subtle influences from the higher planes of Consciousness.
Our likes and dislikes are born of vasanas, and influence our response to the external world. The advice to stay the same under all circumstances needs us to be free of vasanas.
भव समचित्तः सर्वत्र त्वं वाञ्छस्यचिराद्यदि विष्णुत्वम् ॥२४॥
(भज-गोविन्दं भज-गोविन्दं…)
tvayi mayi cānyatraiko viṣṇuvyartham kupyasi mayyasahiiṣṇuh |
bhava samacittah sarvatra tvam vānchhasyacirādyadi viṣṇutvam ||24||
(bhaja-govindam bhaja-govindam…)
त्वयि = in you, मयि = in me, च = and, अन्यत्र = everywhere else, एक: = but one, विष्णु: = all-pervading Reality, व्यर्थं = needlessly, कुप्यसि = you are getting angry, मयि = with me, असहिष्णु: = getting impatient, भव = be, समचित्तः = equanamous of mind, सर्वत्र = everywhere, त्वं = you, वाञ्छस्य = (you) want, यदि = if, अचिरात = soon, विष्णुत्वम् = the status of all-pervading Reality
Literal Translation:
In you, in me, there is but the one all-pervading Reality. Getting
impatient, you are angry with me needlessly. Be equal-minded everywhere (under
all circumstances) if you want to attain the status of the all-pervading
Reality soon. Interpretation:
Even in the intellectual pursuit of understanding the nature of Reality, the student gets frustrated and hankers for variety in concept and explanation, ideas and ideals, and even a variety in the declarations of Truth. The teacher patiently explains the need is to be equal-minded in all circumstances. There is nothing to despair in seeking, regardless of absorbing volumes of scriptural literature.
The nature of the subtle science is such that the explanation and the description has to be repeated till it is understood. If the student had gained an understanding, he would not return to the teacher. Having once realized Perfection, there is no more the need to seek it.
The Panchadasi says that only in the realm of multiplicity, there are doubts and explanations. In the experience of the Oneness, there is no doubt and therefore no questions to be answered.
Till there are questions, the teacher has to talk of the same Truth again and again for purposes of emphasis until the eureka moment when the student grasps the concept. The self-realization comes through contemplation. This contemplation needs the mind to be prepared to receive the subtle influences from the higher planes of Consciousness.
Our likes and dislikes are born of vasanas, and influence our response to the external world. The advice to stay the same under all circumstances needs us to be free of vasanas.
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