Summary:

Atma Bodha, Verse 47: The perfect yogi sees the entire universe in their own Self through jñāna–cakṣu (eye of wisdom). Though perception remains, the jnani isn't fooled, understanding that Brahman manifests as many without undergoing any change. The many ultimately resolve into one.

Atma Bodha, Verse 48: The entire universe is Atman alone, just as pots are only clay. Forms don't create real duality since they share one substance. After knowledge, one can cherish differences as Ishvara's glory without feeling small. Mithya doesn't affect satyam, so there's no need to “cross samsara” since everything is Ishvara.

Atma Bodha, Verse 49: The jivanmukta gives up identification with previous upadhi (limiting adjunct) attributes, recognizing their true nature as sat–chit–ananda. After knowledge, attributes remain but no longer cover Atma. Like a larva becoming a butterfly, the seeker sheds the old self through consistent contemplation.

Atma Bodha, Verses 50-52: After crossing the ocean of delusion and killing the monsters of likes-dislikes, the yogi rests in peace. Like Rama's journey to reclaim Sita, one crosses samsara through knowledge. The wise person remains unaffected by upadhis like space, moving freely like wind, acting from fullness rather than need. Though living with attributes, they remain unbound, setting loving boundaries while doing Ishvara's work.

Verse 47: See everything as the self

सम्यग्विज्ञानवान् योगी स्वात्मन्येव अखिलम् जगत् ।
एकम् च सर्वम् आत्मानम् ईक्षते ज्ञानचक्षुषा ॥
samyak vijñānavān yogī svātmani eva akhilam jagat |
ekam ca sarvam ātmānam īkṣate jñānacakṣuṣā ||

The perfect yogī of Realisation and enlightenment sees, through his ‘eye of wisdom’ (jñāna-cakṣu), the entire universe in his own Self and regards everything else as his own Self and nothing else.

Therefore jnani’s perception remains, but it doesn’t fool him due to jñāna–cakṣu (cognitive understanding world is mithya). Knows that Brahman without undergoing any change, has potential to manifest and that’s why many are seen. Many resolve into one.

Verse 48: Universe is non-different from Atma

आत्मा एव इदम् जगत् सर्वम् आत्मनः अन्यत् न विद्यते ।
मृदः यद्वत् घटादीनि स्वात्मानम् सर्वम् ईक्षते ॥
ātmā eva idam jagat sarvam ātmanaḥ anyat na vidyate |
mṛdaḥ yadvat ghaṭādīni svātmānam sarvam īkṣate ||

This entire universe is verily the ātman itself. There is nothing other than ātman. Just as pots etc, are only clay, so the wise sees everything as himself.

Pots (forms) don’t create duality because there’s only one clay (substance). Thus can cherish differences as glory of the whole (Ishvara) without feeling small. Meaning forms aren’t the problem. Ignorance (not knowing the reality) is the problem, thus you (Atman) as-though become one of many forms.

Forms don’t make real duality because they have One content. Mithya doesn’t touch satyam. You don’t need to cross anything (IE: “I need to cross ocean of samsara”), because the whole thing is Ishvara.

Verse 49: Give up previous upādhi’s attributes

जीवन्मुक्तः तु तद्विद्वान् पूर्वोपाधिगुणान् त्यजेत् ।
सच्चिदानन्दरूपत्वात् भवेत् भ्रमरकीटवत् ॥
jīvanmuktaḥ tu tat vidvān pūrva upādhi guṇān tyajet |
sat cit ānanda rūpatvāt bhavet bhramara kīṭavat ||

The liberated while living individual, endowed with knowledge, gives up the attributes of his previous upadhis, since its original nature of sat chit ananda; just like a worm becomes a wasp.

Definition:

• Upadhi: That which as-though lends it’s attribute to something else.
• Upahita: That which as-though takes on attributes.

Before-After:

• Before knowledge took place, body-mind as though lent it’s attributes to Brahman. So Brahman appeared confined to body-mind complex.
• After knowledge takes place, person understands attributes don’t belong to Brahman. Attribution goes away. Atma (self) is always free from condition of body-mind complex.

Verse essence:

Thus upadhi no longer affects/touches Me. Attributes remain but they don’t cover Atman. For everyone else, upadhi is true and covers nature of Atma.

Worm-wasp Metaphor:

Seeker through consistent meditation/contemplation, sheds his old worm-self, revealing the Self (wasp). Better imaginary is from larvae to butterfly. 

Verse 50: Cross delusion, attain peace

तीर्त्वा मोहार्णवम् हत्वा रागद्वेषादिराक्षसान् ।
योगी शान्तिसमायुक्तः आत्मारामः विराजते ॥
tīrtvā moha arṇavam hatvā rāga dveṣa ādi rākṣasān |
yogī śānti samāyuktaḥ ātmārāmaḥ virājate ||

After having crossed the ocean of delusion, killed the monsters of (binding) likes and dislikes, etc. – the yogi becomes united with peace (his own true nature), and shines, revelling in himself.

We’ve taken countless births and in each one have been searching for sat–cit. Life remained incomplete. Any attempt to complete life failed. Contrary to movies having a happy ending. Completion is understanding what is what, and I’m free — thus nothing else to prove to anyone. Nothing can add to my fullness.

Journey of spiritual aspirant mirrors tale of Ramayana:

Rama (self) loses Sita (peace) due to pursuit of golden deer (material attachment leading to delusion). Rama’s pursuit of Sita signifies Paramatma’s “fall” to jivatma, when self is entangled in world pursuits.

What causes loss of Sita (peace)? Ravana, the ten-headed demon (5 organs of perception/action).

To reclaim Sita, Rama must cross ocean (of samsara), by constructing a bridge (via shravana, manana, nididhyasana). The bridge represents knowledge that helps cross the ocean, by help of the guru, Hanuman.

Rama’s union with Sita symbolizes moksha.

Verse 51: Renounce outer joys, remain self-content

बाह्यानित्यसुखासक्तिम् हित्वा आत्मसुखनिर्वृतः ।
घटस्थदीपवत् स्वस्थः स्वान्तः एव प्रकाशते ॥
bāhya anitya sukha āsaktim hitvā ātma sukha nirvṛtaḥ |
ghaṭastha dīpavat svasthaḥ sva antaḥ eva prakāśate ||

After having renounced fleeting joys of the outer world, content with the fullness of himself, he shines within alone, as a lamp placed inside a jar, not losing sight of the vision of his nature.

Renounced fleeting joys of outer world:

Any joys are coming from seeker/sought union. Upon moksha, seeker/sought is resolved permanently. You continue to engage in world, but aren’t overly dependent for things to go your way. And you don’t get depleted of energy nor discouraged, because actions are not coming to prove yourself, but from sense of contribution. 

Verse 52: Unaffected by upadhis like space

उपाधिस्थः अपि तद्धर्मैः अलिप्तः व्योमवत् मुनिः ।
सर्वविद् मूढवत् तिष्ठेत् असक्तः वायुवत् चरेत् ॥
upādhisthaḥ api tat dharmaiḥ aliptaḥ vyomavat muniḥ |
sarvavit mūḍhavat tiṣṭhet asaktaḥ vāyuvat caret ||

Even though continuing to live with the upādhis and their attributes, the wise is unaffected by them like space. Though knowing everything, he may behave as an ignorant, move freely amidst people, like the wind (moves from place to place).

Upadhi and attributes continue, but wise person appreciates they don’t affect Me. Spiritual complexes go away. Spiritual personality normalizes back to “normal”, a relatable down to earth person.

“Like the wind” Metaphor:

Jnani flows with Ishvara’s order. Life ceases to be a struggle. You’re acting out of fullness.

You're not entangled by situations. You do what has to be done. An instrument doing God's work. People may call you an ignorant, immature — you understand that's there opinion based on partial information of you.

You're not here to get enmeshed and caught up by people's expectations of you. Do what you have to do. Get busy.

Set loving boundaries, and keep setting them, to let others know you're not buying their attempts to box you up.

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Recorded 15 Jan, 2025