Invocation
वासुदेवेन्द्रयोगीन्द्रं नत्वा ज्ञानप्रदं गुरुम् ।
मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥
मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते ॥
Vāsudevendrayogīndram natvā jñānapradam gurum |
Mumukṣūņām hitārthāya tattvabodhobhidhīyate ||
Mumukṣūņām hitārthāya tattvabodhobhidhīyate ||
Having saluted Shri Vasudevendra, the king of yogis, the guru who is the bestower of knowledge, Tattvabodha is expounded for the benefit of the seekers.
This opening shloka is in the nature of an invocation or mangalacharya to the Guru. The rest of the text is in prose.
This opening shloka is in the nature of an invocation or mangalacharya to the Guru. The rest of the text is in prose.
साधनचतुष्टयसम्पन्नाधिकारिणां मोक्षसाधनभूतं
तत्त्वविवेकप्रकारं वक्ष्यामः ।
तत्त्वविवेकप्रकारं वक्ष्यामः ।
Sadhana catuștaya sampannādhikāriņām mokṣasādhanabhūtam |
Tattvaviveka prakāram vakşyāmaḥ ||
Tattvaviveka prakāram vakşyāmaḥ ||
We shall explain to those who are endowed with the four-fold qualifications, the mode of discrimination which is the means of liberation.
Sādhanacatuștayam (The four-fold qualifications)
साधनचतुष्टयं किम् ?
नित्यानित्यवस्तुविवेकः ।
इहामुत्रार्थफलभोगविरागः ।
शमादिषट्कसम्पत्तिः ।
मुमुक्षुत्वं चेति ।
नित्यानित्यवस्तुविवेकः ।
इहामुत्रार्थफलभोगविरागः ।
शमादिषट्कसम्पत्तिः ।
मुमुक्षुत्वं चेति ।
sādhanacatuṣṭayaṃ kim ?
nityānityavastuvivekaḥ .
ihāmutrārthaphalabhogavirāgaḥ .
śamādiṣaṭkasampattiḥ .
mumukṣutvaṃ ceti .
nityānityavastuvivekaḥ .
ihāmutrārthaphalabhogavirāgaḥ .
śamādiṣaṭkasampattiḥ .
mumukṣutvaṃ ceti .
What are the four-fold qualifications? The capacity to discriminate between the permanent and the impermanent, dispassion to the enjoyment of the fruits of one’s actions here and hereafter, the group of six accomplishments {inner wealth} beginning with shama and the yearning for liberation.
Nityānityavastuvivekaḥ (Discrimination)
नित्यानित्यवस्तुविवेकः कः ?
नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।
अयमेव नित्यानित्यवस्तुविवेकः ।
नित्यवस्त्वेकं ब्रह्म तद्व्यतिरिक्तं सर्वमनित्यम् ।
अयमेव नित्यानित्यवस्तुविवेकः ।
nityānityavastuvivekaḥ kaḥ ?
nityavastvekaṃ brahma tadvyatiriktaṃ sarvamanityam .
ayameva nityānityavastuvivekaḥ .
nityavastvekaṃ brahma tadvyatiriktaṃ sarvamanityam .
ayameva nityānityavastuvivekaḥ .
What is meant by discrimination between the permanent and the impermanent? The reality alone is eternal; everything else is ephemeral. This conviction alone is the discrimination between the permanent and the impermanent.
Virāgaḥ (Vairagya – Dispassion)
विरागः कः ?
इहस्वर्गभोगेषु इच्छाराहित्यम् ।
इहस्वर्गभोगेषु इच्छाराहित्यम् ।
virāgaḥ kaḥ ?
ihasvargabhogeṣu icchārāhityam .
ihasvargabhogeṣu icchārāhityam .
What is dispassion? The absence of the desire for the enjoyments {of the fruits of one’s actions} in this world and in heaven.
Śamādisādhanasampattiḥ (The six-fold wealth)
शमादिसाधनसम्पत्तिः का ?
शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।शमः कः ?
मनोनिग्रहः ।
दमः कः ?
चक्षुरादिबाह्येन्द्रियनिग्रहः ।
उपरमः कः ?
स्वधर्मानुष्ठानमेव ।
तितिक्षा का ?
शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।
श्रद्धा कीदृशी ?
गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।
समाधानं किम् ?
चित्तैकाग्रता ।
शमो दम उपरमस्तितिक्षा श्रद्धा समाधानं च इति ।शमः कः ?
मनोनिग्रहः ।
दमः कः ?
चक्षुरादिबाह्येन्द्रियनिग्रहः ।
उपरमः कः ?
स्वधर्मानुष्ठानमेव ।
तितिक्षा का ?
शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।
श्रद्धा कीदृशी ?
गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।
समाधानं किम् ?
चित्तैकाग्रता ।
śamādisādhanasampattiḥ kā ?
śamo dama uparamastitikṣā śraddhā samādhānaṃ ca iti .samaḥ kah? mano nigrahaḥ|
damaḥ kah? cakṣurādibāhyendriyanigrahaḥ .
uparamaḥ kah? svadharmānuṣṭhānameva .
titikṣā kā?śītoṣṇasukhaduḥkhādisahiṣṇutvam .
śraddhā kīdṛśī ? guruvedāntavākyādiṣu viśvāsaḥ śraddhā .
samādhānaṃ kim ? cittaikāgratā .
śamo dama uparamastitikṣā śraddhā samādhānaṃ ca iti .samaḥ kah? mano nigrahaḥ|
damaḥ kah? cakṣurādibāhyendriyanigrahaḥ .
uparamaḥ kah? svadharmānuṣṭhānameva .
titikṣā kā?śītoṣṇasukhaduḥkhādisahiṣṇutvam .
śraddhā kīdṛśī ? guruvedāntavākyādiṣu viśvāsaḥ śraddhā .
samādhānaṃ kim ? cittaikāgratā .
What is the inner wealth starting with Sama? They are sama, dhama, uparama, titiksha, shraddha and samadhana.
What is sama? It is control or mastery over the mind.
What is dhama? It is the control of the external sense organs such as the eyes etc.
What is uparama or uparati? It is the strict observance of one own’s dharma {duty).
What is titiksha? It is endurance of heat and cold, pleasure and pain etc.
What is the nature of shraddha? Faith in the words etc., of the guru and Vedanta {scriptures) is shraddha.
What is samadhana? It is the single pointedness of the mind.
What is sama? It is control or mastery over the mind.
What is dhama? It is the control of the external sense organs such as the eyes etc.
What is uparama or uparati? It is the strict observance of one own’s dharma {duty).
What is titiksha? It is endurance of heat and cold, pleasure and pain etc.
What is the nature of shraddha? Faith in the words etc., of the guru and Vedanta {scriptures) is shraddha.
What is samadhana? It is the single pointedness of the mind.
Mumuksutvam (Liberation)
मुमुक्षुत्वं किम् ?
मोक्षो मे भूयाद् इति इच्छा ।
एतत् साधनचतुष्टयम् ।
ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।
मोक्षो मे भूयाद् इति इच्छा ।
एतत् साधनचतुष्टयम् ।
ततस्तत्त्वविवेकस्याधिकारिणो भवन्ति ।
mumukṣutvaṃ kim ?
mokṣo me bhūyād iti icchā .etat sādhanacatuṣṭayam .
tatastattvavivekasyādhikāriṇo bhavanti .
mokṣo me bhūyād iti icchā .etat sādhanacatuṣṭayam .
tatastattvavivekasyādhikāriṇo bhavanti .
What is mumukṣutvam? Let me attain liberation. This intense desire is mumuksutvam.
This is the four-fold qualification. Thereafter, they become fit for the enquiry into the Truth.
This is the four-fold qualification. Thereafter, they become fit for the enquiry into the Truth.
Tattvaviveka (Enquiry into truth)
तत्त्वविवेकः कः ?
आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।आत्मा कः ?
स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन्
अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन्
यस्तिष्ठति स आत्मा ।
आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।आत्मा कः ?
स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन्
अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन्
यस्तिष्ठति स आत्मा ।
tattvavivekaḥ kaḥ ?
ātmā satyaṃ tadanyat sarvaṃ mithyeti .ātmā kaḥ ?
sthūlasūkṣmakāraṇaśarīrādvyatiriktaḥ pañcakośātītaḥ san
avasthātrayasākṣī saccidānandasvarūpaḥ san
yastiṣṭhati sa ātmā .
ātmā satyaṃ tadanyat sarvaṃ mithyeti .ātmā kaḥ ?
sthūlasūkṣmakāraṇaśarīrādvyatiriktaḥ pañcakośātītaḥ san
avasthātrayasākṣī saccidānandasvarūpaḥ san
yastiṣṭhati sa ātmā .
What is enquiry into the truth? It is the firm conviction that the self is real and all, other than that is unreal.
What is the self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of existence-consciousness-bliss is the self.
What is the self? That which is other than the gross, subtle and causal bodies, beyond the five sheaths, the witness of the three states of consciousness and of the nature of existence-consciousness-bliss is the self.
Śarīratrayam (The three bodies) – Sthūlaśarīraṃ – The Gross Body
स्थूलशरीरं किम् ?
पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगायतनं शरीरम्
अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति
षड्विकारवदेतत्स्थूलशरीरम् ।
पञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगायतनं शरीरम्
अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति
षड्विकारवदेतत्स्थूलशरीरम् ।
sthūlaśarīraṃ kim ?
pañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhogāyatanaṃ śarīram
asti jāyate vardhate vipariṇamate apakṣīyate vinaśyatīti
ṣaḍvikāravadetatsthūlaśarīram .
pañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhogāyatanaṃ śarīram
asti jāyate vardhate vipariṇamate apakṣīyate vinaśyatīti
ṣaḍvikāravadetatsthūlaśarīram .
What is the Gross Body?
That which is made up of the five great elements that have undergone the process of panchikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.
That which is made up of the five great elements that have undergone the process of panchikarana, born as a result of the good actions of the past, the counter of experiences like joy, sorrow etc., and subject to the six modifications namely, to potentially exist, to be born, to grow, to mature, to decay and to die is the gross body.
सूक्ष्मशरीरं किम् ?
अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगसाधनं
पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः
मनश्चैकं बुद्धिश्चैका
एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।
अपञ्चीकृतपञ्चमहाभूतैः कृतं सत्कर्मजन्यं
सुखदुःखादिभोगसाधनं
पञ्चज्ञानेन्द्रियाणि पञ्चकर्मेन्द्रियाणि पञ्चप्राणादयः
मनश्चैकं बुद्धिश्चैका
एवं सप्तदशाकलाभिः सह यत्तिष्ठति तत्सूक्ष्मशरीरम् ।
sūkṣmaśarīraṃ kim ?
apañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhogasādhanaṃ
pañcajñānendriyāṇi pañcakarmendriyāṇi pañcaprāṇādayaḥ
manaścaikaṃ buddhiścaikā
evaṃ saptadaśākalābhiḥ saha yattiṣṭhati tatsūkṣmaśarīram .
apañcīkṛtapañcamahābhūtaiḥ kṛtaṃ satkarmajanyaṃ
sukhaduḥkhādibhogasādhanaṃ
pañcajñānendriyāṇi pañcakarmendriyāṇi pañcaprāṇādayaḥ
manaścaikaṃ buddhiścaikā
evaṃ saptadaśākalābhiḥ saha yattiṣṭhati tatsūkṣmaśarīram .
What is the subtle body? That which is composed of the five great elements which have not undergone grossification, born of the good actions of the past, the instrument for the experience of joy, sorrow etc., constituted of seventeen items, namely, the five sense organs of perception, the five sense organs of action, five pranas, the mind and the intellect is the subtle body.
Jnana Indriya – The five sense organs of Perception
श्रोत्रं त्वक् चक्षुः रसना घ्राणम् इति पञ्च ज्ञानेन्द्रियाणि ।
श्रोत्रस्य दिग्देवता ।
त्वचो वायुः ।
चक्षुषः सूर्यः ।
रसनाया वरुणः ।
घ्राणस्य अश्विनौ ।
इति ज्ञानेन्द्रियदेवताः ।
श्रोत्रस्य विषयः शब्दग्रहणम् ।
त्वचो विषयः स्पर्शग्रहणम् ।
चक्षुषो विषयः रूपग्रहणम् ।
रसनाया विषयः रसग्रहणम् ।
घ्राणस्य विषयः गन्धग्रहणम् इति ।
श्रोत्रस्य दिग्देवता ।
त्वचो वायुः ।
चक्षुषः सूर्यः ।
रसनाया वरुणः ।
घ्राणस्य अश्विनौ ।
इति ज्ञानेन्द्रियदेवताः ।
श्रोत्रस्य विषयः शब्दग्रहणम् ।
त्वचो विषयः स्पर्शग्रहणम् ।
चक्षुषो विषयः रूपग्रहणम् ।
रसनाया विषयः रसग्रहणम् ।
घ्राणस्य विषयः गन्धग्रहणम् इति ।
śrotraṃ tvak cakṣuḥ rasanā ghrāṇam iti pañca jñānendriyāṇi .
śrotrasya digdevatā .
tvaco vāyuḥ .
cakṣuṣaḥ sūryaḥ .
rasanāyā varuṇaḥ .
ghrāṇasya aśvinau .
iti jñānendriyadevatāḥ .
śrotrasya viṣayaḥ śabdagrahaṇam .
tvaco viṣayaḥ sparśagrahaṇam .
cakṣuṣo viṣayaḥ rūpagrahaṇam .
rasanāyā viṣayaḥ rasagrahaṇam .
ghrāṇasya viṣayaḥ gandhagrahaṇam iti .
śrotrasya digdevatā .
tvaco vāyuḥ .
cakṣuṣaḥ sūryaḥ .
rasanāyā varuṇaḥ .
ghrāṇasya aśvinau .
iti jñānendriyadevatāḥ .
śrotrasya viṣayaḥ śabdagrahaṇam .
tvaco viṣayaḥ sparśagrahaṇam .
cakṣuṣo viṣayaḥ rūpagrahaṇam .
rasanāyā viṣayaḥ rasagrahaṇam .
ghrāṇasya viṣayaḥ gandhagrahaṇam iti .
The five sense organs of perception are the ears, skin, eyes, tongue and nose. The presiding deities of the sense organs of perception are space of the ears, air of the skin, the sun of the eyes, water of the tongue and the Ashvini kumaras of the nose. The field of experience of the sense organs of perception are-cognition of sound for the ear; cognition of touch for the skin; cognition of sight for the eyes; cognition of taste for the tongue and cognition of smell for the nose.
Karma Indriya – The five sense organs of Action
वाक्पाणिपादपायूपस्थानीति पञ्चकर्मेन्द्रियाणि ।
वाचो देवता वह्निः ।
हस्तयोरिन्द्रः ।
पादयोर्विष्णुः ।
पायोर्मृत्युः ।
उपस्थस्य प्रजापतिः ।
इति कर्मेन्द्रियदेवताः ।
वाचो विषयः भाषणम् ।
पाण्योर्विषयः वस्तुग्रहणम् ।
पादयोर्विषयः गमनम् ।
पायोर्विषयः मलत्यागः ।
उपस्थस्य विषयः आनन्द इति ।
वाचो देवता वह्निः ।
हस्तयोरिन्द्रः ।
पादयोर्विष्णुः ।
पायोर्मृत्युः ।
उपस्थस्य प्रजापतिः ।
इति कर्मेन्द्रियदेवताः ।
वाचो विषयः भाषणम् ।
पाण्योर्विषयः वस्तुग्रहणम् ।
पादयोर्विषयः गमनम् ।
पायोर्विषयः मलत्यागः ।
उपस्थस्य विषयः आनन्द इति ।
vākpāṇipādapāyūpasthānīti pañcakarmendriyāṇi .
vāco devatā vahniḥ .
hastayorindraḥ .
pādayorviṣṇuḥ .
pāyormṛtyuḥ .
upasthasya prajāpatiḥ .
iti karmendriyadevatāḥ .
vāco viṣayaḥ bhāṣaṇam .
pāṇyorviṣayaḥ vastugrahaṇam .
pādayorviṣayaḥ gamanam .
pāyorviṣayaḥ malatyāgaḥ .
upasthasya viṣayaḥ ānanda iti .
vāco devatā vahniḥ .
hastayorindraḥ .
pādayorviṣṇuḥ .
pāyormṛtyuḥ .
upasthasya prajāpatiḥ .
iti karmendriyadevatāḥ .
vāco viṣayaḥ bhāṣaṇam .
pāṇyorviṣayaḥ vastugrahaṇam .
pādayorviṣayaḥ gamanam .
pāyorviṣayaḥ malatyāgaḥ .
upasthasya viṣayaḥ ānanda iti .
The five sense organs of action are-speech, the hands, the legs, the anus and the genitals. The presiding deities of the organs of action are -agni (fire) of speech, Indra of the hands, Vishnu of the legs, Yama of the anus and Prajapati of the genitals. The function of speech is to speak, that of the hands to grasp things, of the legs locomotion, of the anus elimination of waste and the genitals, pleasure {procreation}.
Kārana Sharira – The Causal Body
कारणशरीरं किम् ?
अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं
सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।
अनिर्वाच्यानाद्यविद्यारूपं शरीरद्वयस्य कारणमात्रं
सत्स्वरूपाऽज्ञानं निर्विकल्पकरूपं यदस्ति तत्कारणशरीरम् ।
kāraṇaśarīraṃ kim ?
anirvācyānādyavidyārūpaṃ śarīradvayasya kāraṇamātraṃ
satsvarūpā’jñānaṃ nirvikalpakarūpaṃ yadasti tatkāraṇaśarīram .
anirvācyānādyavidyārūpaṃ śarīradvayasya kāraṇamātraṃ
satsvarūpā’jñānaṃ nirvikalpakarūpaṃ yadasti tatkāraṇaśarīram .
That which is inexplicable, beginning-less, in the form of ignorance, the sole cause of the two bodies {gross and subtle}, ignorant of one’s own true nature, free from duality-is the causal body.
AVASTHA TRAYA – The Three States
अवस्थात्रयं किम् ?
जाग्रत्स्वप्नसुषुप्त्यवस्थाः ।
जाग्रत्स्वप्नसुषुप्त्यवस्थाः ।
avasthātrayaṃ kim ?
jāgratsvapnasuṣuptyavasthāḥ .
jāgratsvapnasuṣuptyavasthāḥ .
What are the three states? They are the waking, dream and deep sleep states.
jāgrad avasthā – The waking state
जाग्रदवस्था का ?
श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च ज्ञायते इति यत्
सा जाग्रदावस्था ।
स्थूल शरीराभिमानी आत्मा विश्व इत्युच्यते ।
श्रोत्रादिज्ञानेन्द्रियैः शब्दादिविषयैश्च ज्ञायते इति यत्
सा जाग्रदावस्था ।
स्थूल शरीराभिमानी आत्मा विश्व इत्युच्यते ।
jāgradavasthā kā ?
śrotrādijñānendriyaiḥ śabdādiviṣayaiśca jñāyate iti yat
sā jāgradāvasthā .
sthūla śarīrābhimānī ātmā viśva ityucyate .
śrotrādijñānendriyaiḥ śabdādiviṣayaiśca jñāyate iti yat
sā jāgradāvasthā .
sthūla śarīrābhimānī ātmā viśva ityucyate .
What is the waking state? The state of experience in which the sense objects like sound are perceived through the sense organs like the ears, is the waking state. The self, identified with the gross body, is then
called vishva.
called vishva.
swapnā avasthā – The dream state
स्वप्नावस्था केति चेत् ?
जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम्
तज्जनितवासनया निद्रासमये यः प्रपञ्चः प्रतीयते सा
स्वप्नावस्था ।
सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युच्यते ।
जाग्रदवस्थायां यद्दृष्टं यद् श्रुतम्
तज्जनितवासनया निद्रासमये यः प्रपञ्चः प्रतीयते सा
स्वप्नावस्था ।
सूक्ष्मशरीराभिमानी आत्मा तैजस इत्युच्यते ।
svapnāvasthā keti cet ?
jāgradavasthāyāṃ yaddṛṣṭaṃ yad śrutam
tajjanitavāsanayā nidrāsamaye yaḥ prapañcaḥ pratīyate sā
svapnāvasthā .
sūkṣmaśarīrābhimānī ātmā taijasa ityucyate .
jāgradavasthāyāṃ yaddṛṣṭaṃ yad śrutam
tajjanitavāsanayā nidrāsamaye yaḥ prapañcaḥ pratīyate sā
svapnāvasthā .
sūkṣmaśarīrābhimānī ātmā taijasa ityucyate .
For the question, what is the dream state, the explanation is: the word that is projected while in sleep from the impressions born of what was seen and heard in the waking state is called the dream state. The self
identified with the subtle body is called taiijas.
identified with the subtle body is called taiijas.
suṣupti avasthā – The deep sleep state
अतः सुषुप्त्यवस्था का ?
अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति
सुषुप्त्यवस्था ।
कारणशरीराभिमानी आत्मा प्राज्ञ इत्युच्यते ।
अहं किमपि न जानामि सुखेन मया निद्राऽनुभूयत इति
सुषुप्त्यवस्था ।
कारणशरीराभिमानी आत्मा प्राज्ञ इत्युच्यते ।
ataḥ suṣuptyavasthā kā ?
ahaṃ kimapi na jānāmi sukhena mayā nidrā’nubhūyata iti
suṣuptyavasthā .
kāraṇaśarīrābhimānī ātmā prājña ityucyate .
ahaṃ kimapi na jānāmi sukhena mayā nidrā’nubhūyata iti
suṣuptyavasthā .
kāraṇaśarīrābhimānī ātmā prājña ityucyate .
Then what is the deep sleep state? That state about which one says later ‘I did not know anything, I enjoyed a good sleep,’ is the deep sleep state. The self identified with the causal body is called prajna.
pañca kośā – The five sheaths
पञ्च कोशाः के ?
अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।
अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।
pañca kośāḥ ke ?
annamayaḥ prāṇamayaḥ manomayaḥ vijñānamayaḥ ānandamayaśceti .
annamayaḥ prāṇamayaḥ manomayaḥ vijñānamayaḥ ānandamayaśceti .
What are the five sheaths?
They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
annamaya kośā – The food sheath
अन्नमयः कः ?
अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां
यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ।
अन्नरसेनैव भूत्वा अन्नरसेनैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां
यद्विलीयते तदन्नमयः कोशः स्थूलशरीरम् ।
annamayaḥ kaḥ ?
annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ
yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram .
annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ
yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram .
What is annamaya kośā?
That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.
That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.
prāṇamaya kośā – The vital air sheath
प्राणमयः कः ?
प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः ।
प्राणाद्याः पञ्चवायवः वागादीन्द्रियपञ्चकं प्राणमयः कोशः ।
prāṇamayaḥ kaḥ ?
prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ .
prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ .
What is Prāṇamayaḥ kośaḥ?
The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.
The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.
manomaya kośā – The mental sheath
मनोमयः कोशः कः ?
मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।
मनश्च ज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स मनोमयः कोशः ।
manomayaḥ kośaḥ kaḥ ?
manaśca jñānendriyapañcakaṃ militvā yo bhavati sa manomayaḥ kośaḥ .
manaśca jñānendriyapañcakaṃ militvā yo bhavati sa manomayaḥ kośaḥ .
What is Manomayaḥ kośaḥ?
The mind and the five sense organs of perception together form the mental sheath.
The mind and the five sense organs of perception together form the mental sheath.
vijñānamaya kośā – The intellectual sheath
विज्ञानमयः कः ?
बुद्धिज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स विज्ञानमयः कोशः
बुद्धिज्ञानेन्द्रियपञ्चकं मिलित्वा यो भवति स विज्ञानमयः कोशः
vijñānamayaḥ kaḥ ?
buddhijñānendriyapañcakaṃ militvā yo bhavati sa vijñānamayaḥ kośaḥ .
buddhijñānendriyapañcakaṃ militvā yo bhavati sa vijñānamayaḥ kośaḥ .
What is Vijñānamayaḥ kośaḥ?
The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.
The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.
ānandamaya kośā – The intellectual sheath
आनन्दमयः कः ?
एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं
प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः ।
एतत्कोशपञ्चकम् ।
एवमेव कारणशरीरभूताविद्यास्थमलिनसत्त्वं
प्रियादिवृत्तिसहितं सत् आनन्दमयः कोशः ।
एतत्कोशपञ्चकम् ।
ānandamayaḥ kaḥ ?
evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ
priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ .
etatkośapañcakam .
evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ
priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ .
etatkośapañcakam .
What is Anandamaya kośaḥ?
Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath.
These are the five sheaths.
Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath.
These are the five sheaths.
pañcakośātita – Beyond the five sheaths
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च
मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते
तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं
स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नम्
मदीयत्वेन ज्ञातमात्मा न भवति ॥
मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते
तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं
स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नम्
मदीयत्वेन ज्ञातमात्मा न भवति ॥
madīyaṃ śarīraṃ madīyāḥ prāṇāḥ madīyaṃ manaśca
madīyā buddhirmadīyaṃ ajñānamiti svenaiva jñāyate
tadyathā madīyatvena jñātaṃ kaṭakakuṇḍala gṛhādikaṃ
svasmādbhinnaṃ tathā pañcakośādikaṃ svasmādbhinnam
madīyatvena jñātamātmā na bhavati ..
madīyā buddhirmadīyaṃ ajñānamiti svenaiva jñāyate
tadyathā madīyatvena jñātaṃ kaṭakakuṇḍala gṛhādikaṃ
svasmādbhinnaṃ tathā pañcakośādikaṃ svasmādbhinnam
madīyatvena jñātamātmā na bhavati ..
Just as bangles, earrings, house etc., known as ‘mine are all other than knower ‘me’, so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect, and my knowledge and are therefore not the self.
ātmān – The nature of the Self
आत्मा तर्हि कः ?
सच्चिदानन्दस्वरूपः ।
सत्किम् ?
कालत्रयेऽपि तिष्ठतीति सत् ।
चित्किम् ?
ज्ञानस्वरूपः ।
आनन्दः कः ?
सुखस्वरूपः ।
एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।
सच्चिदानन्दस्वरूपः ।
सत्किम् ?
कालत्रयेऽपि तिष्ठतीति सत् ।
चित्किम् ?
ज्ञानस्वरूपः ।
आनन्दः कः ?
सुखस्वरूपः ।
एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।
ātmā tarhi kaḥ ?
saccidānandasvarūpaḥ .
satkim ?
kālatraye’pi tiṣṭhatīti sat .
citkim ?
jñānasvarūpaḥ .
ānandaḥ kaḥ ?
sukhasvarūpaḥ .
evaṃ saccidānandasvarūpaṃ svātmānaṃ vijānīyāt .
saccidānandasvarūpaḥ .
satkim ?
kālatraye’pi tiṣṭhatīti sat .
citkim ?
jñānasvarūpaḥ .
ānandaḥ kaḥ ?
sukhasvarūpaḥ .
evaṃ saccidānandasvarūpaṃ svātmānaṃ vijānīyāt .
Then what is the self?
It is of the nature of existence, consciousness, bliss.
What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence.
What is consciousness? It is of the nature of absolute knowledge.
What is bliss? It is of the nature of absolute happiness.
Thus one should know oneself to be of the nature of existence-consciousnes-bliss.
It is of the nature of existence, consciousness, bliss.
What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence.
What is consciousness? It is of the nature of absolute knowledge.
What is bliss? It is of the nature of absolute happiness.
Thus one should know oneself to be of the nature of existence-consciousnes-bliss.
jagat – The Universe
अथ चतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।
atha caturviṃśatitattvotpattiprakāraṃ vakṣyāmaḥ .
Now we shall explain the evolution of the twenty-four factors.
māyā
ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।
brahmāśrayā sattvarajastamoguṇātmikā māyā asti .
Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.
Evolution of the five elements
ततः आकाशः सम्भूतः ।
आकाशाद् वायुः ।
वायोस्तेजः ।
तेजस आपः ।
अभ्धयः पृथिवी ।
आकाशाद् वायुः ।
वायोस्तेजः ।
तेजस आपः ।
अभ्धयः पृथिवी ।
tataḥ ākāśaḥ sambhūtaḥ .
ākāśād vāyuḥ .
vāyostejaḥ .
tejasa āpaḥ .
abhdhayaḥ pṛthivī .
ākāśād vāyuḥ .
vāyostejaḥ .
tejasa āpaḥ .
abhdhayaḥ pṛthivī .
From that {maya}, space was born.
From space, air.
From air, fire.
From fire, water.
From water, earth.
From space, air.
From air, fire.
From fire, water.
From water, earth.
Evolution of the Sattva aspect – The organs of perception
एतेषां पञ्चतत्त्वानां मध्ये
आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् ।
वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् ।
अग्नेः सात्विकांशात् चक्षुरिन्द्रियं सम्भूतम् ।
जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् ।
पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।
आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् ।
वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् ।
अग्नेः सात्विकांशात् चक्षुरिन्द्रियं सम्भूतम् ।
जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् ।
पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।
eteṣāṃ pañcatattvānāṃ madhye
ākāśasya sātvikāṃśāt śrotrendriyaṃ sambhūtam .
vāyoḥ sātvikāṃśāt tvagindriyaṃ sambhūtam .
agneḥ sātvikāṃśāt cakṣurindriyaṃ sambhūtam .
jalasya sātvikāṃśāt rasanendriyaṃ sambhūtam .
pṛthivyāḥ sātvikāṃśāt ghrāṇendriyaṃ sambhūtam .
ākāśasya sātvikāṃśāt śrotrendriyaṃ sambhūtam .
vāyoḥ sātvikāṃśāt tvagindriyaṃ sambhūtam .
agneḥ sātvikāṃśāt cakṣurindriyaṃ sambhūtam .
jalasya sātvikāṃśāt rasanendriyaṃ sambhūtam .
pṛthivyāḥ sātvikāṃśāt ghrāṇendriyaṃ sambhūtam .
Among these five great elements,
out of the sattvic aspect of space, the organ of hearing, the ear, evolved.
From the sattvic aspect of air, the organ of touch, the skin, evolved.
From the sattvic aspect of fire, the organ of sight, the eye, evolved.
From the sattvic aspect of water, the organ of taste, the tongue evolved.
From the sattvic aspect of earth, the organ of smell, the nose, evolved.
out of the sattvic aspect of space, the organ of hearing, the ear, evolved.
From the sattvic aspect of air, the organ of touch, the skin, evolved.
From the sattvic aspect of fire, the organ of sight, the eye, evolved.
From the sattvic aspect of water, the organ of taste, the tongue evolved.
From the sattvic aspect of earth, the organ of smell, the nose, evolved.
Antahkarana – The inner instruments
एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात्
मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।
सङ्कल्पविकल्पात्मकं मनः ।
निश्चयात्मिका बुद्धिः ।
अहंकर्ता अहंकारः ।
चिन्तनकर्तृ चित्तम् ।
मनसो देवता चन्द्रमाः ।
बुद्धे ब्रह्मा ।
अहंकारस्य रुद्रः ।
चित्तस्य वासुदेवः ।
मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।
सङ्कल्पविकल्पात्मकं मनः ।
निश्चयात्मिका बुद्धिः ।
अहंकर्ता अहंकारः ।
चिन्तनकर्तृ चित्तम् ।
मनसो देवता चन्द्रमाः ।
बुद्धे ब्रह्मा ।
अहंकारस्य रुद्रः ।
चित्तस्य वासुदेवः ।
eteṣāṃ pañcatattvānāṃ samaṣṭisātvikāṃśāt
manobuddhyahaṅkāra cittāntaḥkaraṇāni sambhūtāni .
saṅkalpavikalpātmakaṃ manaḥ .
niścayātmikā buddhiḥ .
ahaṃkartā ahaṃkāraḥ .
cintanakartṛ cittam .
manaso devatā candramāḥ .
buddhe brahmā .
ahaṃkārasya rudraḥ .
cittasya vāsudevaḥ .
manobuddhyahaṅkāra cittāntaḥkaraṇāni sambhūtāni .
saṅkalpavikalpātmakaṃ manaḥ .
niścayātmikā buddhiḥ .
ahaṃkartā ahaṃkāraḥ .
cintanakartṛ cittam .
manaso devatā candramāḥ .
buddhe brahmā .
ahaṃkārasya rudraḥ .
cittasya vāsudevaḥ .
From the total sattvic aspect of these five elements,
the inner instrument of the mind, intellect, ego and memory are formed.
The mind is of the nature of indecision.
The intellect is of the nature of
decision.
The ego is of the nature of the notion of doership.
Memory is of the nature of thinking or recollection.
The presiding deity of the mind is the moon,
of the intellect, Brahma,
of the ego, Rudra
and of memory, Vasudeva.
the inner instrument of the mind, intellect, ego and memory are formed.
The mind is of the nature of indecision.
The intellect is of the nature of
decision.
The ego is of the nature of the notion of doership.
Memory is of the nature of thinking or recollection.
The presiding deity of the mind is the moon,
of the intellect, Brahma,
of the ego, Rudra
and of memory, Vasudeva.
Evolution of the Rajas aspect
एतेषां पञ्चतत्त्वानां मध्ये
आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् ।
वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् ।
वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् ।
जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् ।
पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् ।
एतेषां समष्टिराजसांशात् पञ्चप्राणाः सम्भूताः ।
आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् ।
वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् ।
वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् ।
जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् ।
पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् ।
एतेषां समष्टिराजसांशात् पञ्चप्राणाः सम्भूताः ।
eteṣāṃ pañcatattvānāṃ madhye
ākāśasya rājasāṃśāt vāgindriyaṃ sambhūtam .
vāyoḥ rājasāṃśāt pāṇīndriyaṃ sambhūtam .
vanheḥ rājasāṃśāt pādendriyaṃ sambhūtam .
jalasya rājasāṃśāt upasthendriyaṃ sambhūtam .
pṛthivyā rājasāṃśāt gudendriyaṃ sambhūtam .
eteṣāṃ samaṣṭirājasāṃśāt pañcaprāṇāḥ sambhūtāḥ .
ākāśasya rājasāṃśāt vāgindriyaṃ sambhūtam .
vāyoḥ rājasāṃśāt pāṇīndriyaṃ sambhūtam .
vanheḥ rājasāṃśāt pādendriyaṃ sambhūtam .
jalasya rājasāṃśāt upasthendriyaṃ sambhūtam .
pṛthivyā rājasāṃśāt gudendriyaṃ sambhūtam .
eteṣāṃ samaṣṭirājasāṃśāt pañcaprāṇāḥ sambhūtāḥ .
Among these five elements,
from the rajas aspect of space, the organ of speech is formed.
From the rajas aspect of air, the organ of grasping, the hands are formed.
From the rajas aspect of fire, the organ of locomotion, the legs are formed.
From the rajas aspect of water, the organ of procreation is formed.
From the rajasic aspect of earth, the anus is formed.
From the total rajas aspect of these five elements, the five vital airs, pranas are formed.
from the rajas aspect of space, the organ of speech is formed.
From the rajas aspect of air, the organ of grasping, the hands are formed.
From the rajas aspect of fire, the organ of locomotion, the legs are formed.
From the rajas aspect of water, the organ of procreation is formed.
From the rajasic aspect of earth, the anus is formed.
From the total rajas aspect of these five elements, the five vital airs, pranas are formed.
Evolution of the Tamasic aspect
एतेषां पञ्चतत्त्वानां तामसांशात्
पञ्चीकृतपञ्चतत्त्वानि भवन्ति ।
पञ्चीकरणं कथम् इति चेत् ।
एतेषां पञ्चमहाभूतानां तामसांशस्वरूपम्
एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक्
तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य
स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् ।
तदा पञ्चीकरणं भवति ।
एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति ।
एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।
पञ्चीकृतपञ्चतत्त्वानि भवन्ति ।
पञ्चीकरणं कथम् इति चेत् ।
एतेषां पञ्चमहाभूतानां तामसांशस्वरूपम्
एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक्
तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य
स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् ।
तदा पञ्चीकरणं भवति ।
एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति ।
एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।
eteṣāṃ pañcatattvānāṃ tāmasāṃśāt
pañcīkṛtapañcatattvāni bhavanti .
pañcīkaraṇaṃ katham iti cet .
eteṣāṃ pañcamahābhūtānāṃ tāmasāṃśasvarūpam
ekamekaṃ bhūtaṃ dvidhā vibhajya ekamekamardhaṃ pṛthak
tūṣṇīṃ vyavasthāpya aparamaparamardhaṃ caturdhāṃ vibhajya
svārdhamanyeṣu ardheṣu svabhāgacatuṣṭayasaṃyojanaṃ kāryam .
tadā pañcīkaraṇaṃ bhavati .
etebhyaḥ pañcīkṛtapañcamahābhūtebhyaḥ sthūlaśarīraṃ bhavati .
evaṃ piṇḍabrahmāṇḍayoraikyaṃ sambhūtam .
pañcīkṛtapañcatattvāni bhavanti .
pañcīkaraṇaṃ katham iti cet .
eteṣāṃ pañcamahābhūtānāṃ tāmasāṃśasvarūpam
ekamekaṃ bhūtaṃ dvidhā vibhajya ekamekamardhaṃ pṛthak
tūṣṇīṃ vyavasthāpya aparamaparamardhaṃ caturdhāṃ vibhajya
svārdhamanyeṣu ardheṣu svabhāgacatuṣṭayasaṃyojanaṃ kāryam .
tadā pañcīkaraṇaṃ bhavati .
etebhyaḥ pañcīkṛtapañcamahābhūtebhyaḥ sthūlaśarīraṃ bhavati .
evaṃ piṇḍabrahmāṇḍayoraikyaṃ sambhūtam .
From the tamas aspect of these five elements, the grossified five
elements are born.
If it is asked how this panchikarana takes place, it
is as follows.
– The tamas aspect of each of the five elements divides into two equal parts.
– One half of each remains intact.
– The other half of each gets divided into four equal parts.
– Then to the intact half of one element, one-eight portion from each of the other four elements gets joined.
– Then panchikarana is completed.
– From these five grossified elements, the gross body is formed.
Thus, there is identity between the microcosm and the macrocosm.
elements are born.
If it is asked how this panchikarana takes place, it
is as follows.
– The tamas aspect of each of the five elements divides into two equal parts.
– One half of each remains intact.
– The other half of each gets divided into four equal parts.
– Then to the intact half of one element, one-eight portion from each of the other four elements gets joined.
– Then panchikarana is completed.
– From these five grossified elements, the gross body is formed.
Thus, there is identity between the microcosm and the macrocosm.
Jiva and Ishwara
स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति ।
स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।
अविद्योपाधिः सन् आत्मा जीव इत्युच्यते ।
मायोपाधिः सन् ईश्वर इत्युच्यते ।
एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति
तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते ।
तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।
स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।
अविद्योपाधिः सन् आत्मा जीव इत्युच्यते ।
मायोपाधिः सन् ईश्वर इत्युच्यते ।
एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति
तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते ।
तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।
sthūlaśarīrābhimāni jīvanāmakaṃ brahmapratibimbaṃ bhavati .
sa eva jīvaḥ prakṛtyā svasmāt īśvaraṃ bhinnatvena jānāti .
avidyopādhiḥ san ātmā jīva ityucyate .
māyopādhiḥ san īśvara ityucyate .
evaṃ upādhibhedāt jīveśvarabhedadṛṣṭiḥ yāvatparyantaṃ tiṣṭhati
tāvatparyantaṃ janmamaraṇādirūpasaṃsāro na nivartate .
tasmātkāraṇānna jīveśvarayorbhedabuddhiḥ svīkāryā .
sa eva jīvaḥ prakṛtyā svasmāt īśvaraṃ bhinnatvena jānāti .
avidyopādhiḥ san ātmā jīva ityucyate .
māyopādhiḥ san īśvara ityucyate .
evaṃ upādhibhedāt jīveśvarabhedadṛṣṭiḥ yāvatparyantaṃ tiṣṭhati
tāvatparyantaṃ janmamaraṇādirūpasaṃsāro na nivartate .
tasmātkāraṇānna jīveśvarayorbhedabuddhiḥ svīkāryā .
The reflection of Brahman, which identifies itself with the gross body, is called the jiva. This jiva by nature takes Ishwara to be different from himself or herself. The self conditioned by ignorance {maya} is called
Ishwara. So long as the notion that the jiva and Ishwara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Ishwara should not be accepted.
Ishwara. So long as the notion that the jiva and Ishwara are different remains, which is due to the difference in the conditioning, till then, there is no redemption from samsara which is of the form of repeated birth, death etc. Due to that reason, the notion that the jiva is different from Ishwara should not be accepted.
TAT TVAM ASI – An enquiry into the statement ‘THAT THOU ART’
ननु साहंकारस्य किंचिज्ज्ञस्य जीवस्य निरहंकारस्य सर्वज्ञस्य
ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः
विरुद्धधर्माक्रान्तत्वात् ।
इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः ।
उपाधिविनिर्मुक्तं समाधिदशासम्पन्नं शुद्धं चैतन्यं
त्वंपदलक्ष्यार्थः ।
एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः ।
उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः ।
एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।
ईश्वरस्य तत्त्वमसीति महावाक्यात् कथमभेदबुद्धिः स्यादुभयोः
विरुद्धधर्माक्रान्तत्वात् ।
इति चेन्न । स्थूलसूक्ष्मशरीराभिमानी त्वंपदवाच्यार्थः ।
उपाधिविनिर्मुक्तं समाधिदशासम्पन्नं शुद्धं चैतन्यं
त्वंपदलक्ष्यार्थः ।
एवं सर्वज्ञत्वादिविशिष्ट ईश्वरः तत्पदवाच्यार्थः ।
उपाधिशून्यं शुद्धचैतन्यं तत्पदलक्ष्यार्थः ।
एवं च जीवेश्वरयो चैतन्यरूपेणाऽभेदे बाधकाभावः ।
nanu sāhaṃkārasya kiṃcijjñasya jīvasya nirahaṃkārasya sarvajñasya
īśvarasya tattvamasīti mahāvākyāt kathamabhedabuddhiḥ syādubhayoḥ
viruddhadharmākrāntatvāt .
iti cenna . sthūlasūkṣmaśarīrābhimānī tvaṃpadavācyārthaḥ .
upādhivinirmuktaṃ samādhidaśāsampannaṃ śuddhaṃ caitanyaṃ
tvaṃpadalakṣyārthaḥ .
evaṃ sarvajñatvādiviśiṣṭa īśvaraḥ tatpadavācyārthaḥ .
upādhiśūnyaṃ śuddhacaitanyaṃ tatpadalakṣyārthaḥ .
evaṃ ca jīveśvarayo caitanyarūpeṇā’bhede bādhakābhāvaḥ .
īśvarasya tattvamasīti mahāvākyāt kathamabhedabuddhiḥ syādubhayoḥ
viruddhadharmākrāntatvāt .
iti cenna . sthūlasūkṣmaśarīrābhimānī tvaṃpadavācyārthaḥ .
upādhivinirmuktaṃ samādhidaśāsampannaṃ śuddhaṃ caitanyaṃ
tvaṃpadalakṣyārthaḥ .
evaṃ sarvajñatvādiviśiṣṭa īśvaraḥ tatpadavācyārthaḥ .
upādhiśūnyaṃ śuddhacaitanyaṃ tatpadalakṣyārthaḥ .
evaṃ ca jīveśvarayo caitanyarūpeṇā’bhede bādhakābhāvaḥ .
But the jiva is endowed with ego and his knowledge is limited, whereas, Ishwara is without ego and is omniscient. Then how can there be identity, as stated in the mahavakya, “That thou art’, between these two who are possessed of contradictory characteristics?
If there is such a doubt, no {it is not so}. That literal meaning of the word ‘thou’ is the one identified with the gross and subtle bodies. The implied meaning of the word ‘thou’ is pure awareness which is free from all conditionings and which is appreciated in the state of samadhi. So also the literal meaning of the word ‘That is Ishwara having omniscience etc.; the implied meaning of the word that is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the jiva and Ishwara from the standpoint of awareness.
If there is such a doubt, no {it is not so}. That literal meaning of the word ‘thou’ is the one identified with the gross and subtle bodies. The implied meaning of the word ‘thou’ is pure awareness which is free from all conditionings and which is appreciated in the state of samadhi. So also the literal meaning of the word ‘That is Ishwara having omniscience etc.; the implied meaning of the word that is the pure awareness, free from all conditionings. Thus there is no contradiction regarding the identity between the jiva and Ishwara from the standpoint of awareness.
jīvanmuktāḥ
एवं च वेदान्तवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि
भूतेषु येषां
ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।ननु जीवन्मुक्तः कः ?
यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति
दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः
किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी
चिदाकाशरूपोऽस्मीति दृढनिश्चय
रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः
स्यात् ।
भूतेषु येषां
ब्रह्मबुद्धिरुत्पन्ना ते जीवन्मुक्ताः इत्यर्थः ।ननु जीवन्मुक्तः कः ?
यथा देहोऽहं पुरुषोऽहं ब्राह्मणोऽहं शूद्रोऽहमस्मीति
दृढनिश्चयस्तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः
किन्तु असंगः सच्चिदानन्द स्वरूपः प्रकाशरूपः सर्वान्तर्यामी
चिदाकाशरूपोऽस्मीति दृढनिश्चय
रूपोऽपरोक्षज्ञानवान् जीवन्मुक्तः ॥ब्रह्मैवाहमस्मीत्यपरोक्षज्ञानेन निखिलकर्मबन्धविनिर्मुक्तः
स्यात् ।
evaṃ ca vedāntavākyaiḥ sadgurūpadeśena ca sarveṣvapi
bhūteṣu yeṣāṃ brahmabuddhirutpannā te jīvanmuktāḥ ityarthaḥ .
nanu jīvanmuktaḥ kaḥ ?
yathā deho’haṃ puruṣo’haṃ brāhmaṇo’haṃ śūdro’hamasmīti
dṛḍhaniścayastathā nāhaṃ brāhmaṇaḥ na śūdraḥ na puruṣaḥ
kintu asaṃgaḥ saccidānanda svarūpaḥ prakāśarūpaḥ sarvāntaryāmī
cidākāśarūpo’smīti dṛḍhaniścaya
rūpo’parokṣajñānavān jīvanmuktaḥ ..brahmaivāhamasmītyaparokṣajñānena
nikhilakarmabandhavinirmuktaḥ syāt .
bhūteṣu yeṣāṃ brahmabuddhirutpannā te jīvanmuktāḥ ityarthaḥ .
nanu jīvanmuktaḥ kaḥ ?
yathā deho’haṃ puruṣo’haṃ brāhmaṇo’haṃ śūdro’hamasmīti
dṛḍhaniścayastathā nāhaṃ brāhmaṇaḥ na śūdraḥ na puruṣaḥ
kintu asaṃgaḥ saccidānanda svarūpaḥ prakāśarūpaḥ sarvāntaryāmī
cidākāśarūpo’smīti dṛḍhaniścaya
rūpo’parokṣajñānavān jīvanmuktaḥ ..brahmaivāhamasmītyaparokṣajñānena
nikhilakarmabandhavinirmuktaḥ syāt .
Thus by the words of Vedanta and the teachings of the satguru, those in whom the vision of the truth is born in all beings, are liberated while living {jīvanmuktah}.
Then who is a jīvanmuktah? Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ‘I am unattached’ and of the nature of existence-consciousness-bliss, effulgent, the indweller of all and the formless awareness is a jīvanmuktah.
By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas.
Then who is a jīvanmuktah? Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a Brahmin’; ‘I am Shudra’, in the same way one who by his immediate knowledge {aparoksha jnana} has firmly ascertained, ‘I am not a Brahmin’; ‘I am not a Shudra’; I am not a man’ but ‘I am unattached’ and of the nature of existence-consciousness-bliss, effulgent, the indweller of all and the formless awareness is a jīvanmuktah.
By immediate knowledge that I am Brahman alone, one becomes free from bondage of all karmas.
Karma – The Actions
कर्माणि कतिविधानि सन्तीति चेत्
आगामिसञ्चितप्रारब्धभेदेन त्रिविधानि सन्ति ।
आगामिसञ्चितप्रारब्धभेदेन त्रिविधानि सन्ति ।
karmāṇi katividhāni santīti cet
āgāmisañcitaprārabdhabhedena trividhāni santi .
āgāmisañcitaprārabdhabhedena trividhāni santi .
If one is asked-how many kinds of karmas are there, {the reply is} there are three kinds of karmas, viz., agami, sanchita and prarabdha.
Agami karma
ज्ञानोत्पत्त्यनन्तरं ज्ञानिदेहकृतं पुण्यपापरूपं कर्म
यदस्ति तदागामीत्यभिधीयते ।
यदस्ति तदागामीत्यभिधीयते ।
jñānotpattyanantaraṃ jñānidehakṛtaṃ puṇyapāparūpaṃ karma
yadasti tadāgāmītyabhidhīyate .
yadasti tadāgāmītyabhidhīyate .
The results of actions, good or bad performed by the body of the realised soul {jnani} after the dawn of knowledge is known as agami.
Sanchita karma
सञ्चितं कर्म किम् ?
अनन्तकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं
तिष्ठति तत् सञ्चितं ज्ञेयम् ।
अनन्तकोटिजन्मनां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं
तिष्ठति तत् सञ्चितं ज्ञेयम् ।
sañcitaṃ karma kim ?
anantakoṭijanmanāṃ bījabhūtaṃ sat yatkarmajātaṃ pūrvārjitaṃ
tiṣṭhati tat sañcitaṃ jñeyam .
anantakoṭijanmanāṃ bījabhūtaṃ sat yatkarmajātaṃ pūrvārjitaṃ
tiṣṭhati tat sañcitaṃ jñeyam .
The result of actions performed in {all} previous births which are in seed form to give rise to endless crores of births in future is called Sanchita {accumulated} karma.
Prārabdha karma
प्रारब्धं कर्म किमिति चेत् ।
इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म
तत्प्रारब्धं
भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।
इदं शरीरमुत्पाद्य इह लोके एवं सुखदुःखादिप्रदं यत्कर्म
तत्प्रारब्धं
भोगेन नष्टं भवति प्रारब्धकर्मणां भोगादेव क्षय इति ।
prārabdhaṃ karma kimiti cet .
idaṃ śarīramutpādya iha loke evaṃ sukhaduḥkhādipradaṃ yatkarma
tatprārabdhaṃ
bhogena naṣṭaṃ bhavati prārabdhakarmaṇāṃ bhogādeva kṣaya iti .
idaṃ śarīramutpādya iha loke evaṃ sukhaduḥkhādipradaṃ yatkarma
tatprārabdhaṃ
bhogena naṣṭaṃ bhavati prārabdhakarmaṇāṃ bhogādeva kṣaya iti .
Having given birth to this body, the actions which give result in this very world, in the form of happiness or misery and which can be destroyed only by enjoying or suffering them is called prarabdha karma.
Freedom from bondage of actions
सञ्चितं कर्म ब्रह्मैवाहमिति निश्चयात्मकज्ञानेन नश्यति ।आगामि कर्म अपि ज्ञानेन नश्यति किंच आगामि कर्मणां
नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति ।
नलिनीदलगतजलवत् ज्ञानिनां सम्बन्धो नास्ति ।
sañcitaṃ karma brahmaivāhamiti niścayātmakajñānena naśyati .āgāmi karma api jñānena naśyati kiṃca āgāmi karmaṇāṃ
nalinīdalagatajalavat jñānināṃ sambandho nāsti .
nalinīdalagatajalavat jñānināṃ sambandho nāsti .
Sanchita karma is destroyed by the firm knowledge, ‘I am Brahman’ alone.
The agami karma is also destroyed by knowledge and the wise man is not affected by it-as a lotus leaf is not affected by the water on it {padma patram ivambhasa}.
The agami karma is also destroyed by knowledge and the wise man is not affected by it-as a lotus leaf is not affected by the water on it {padma patram ivambhasa}.
किंच ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति तान्प्रति
ज्ञानिकृतं आगामि पुण्यं गच्छति ।
ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति
ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म
पापात्मकं तद्गच्छति ।
सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णन्ति ।
ज्ञानिकृतं आगामि पुण्यं गच्छति ।
ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःखप्रदानं कुर्वन्ति तान्प्रति
ज्ञानिकृतं सर्वमागामि क्रियमाणं यदवाच्यं कर्म
पापात्मकं तद्गच्छति ।
सुहृदः पुण्यकृतं दुर्हृदः पापकृत्यं गृह्णन्ति ।
kiṃca ye jñāninaṃ stuvanti bhajanti arcayanti tānprati
jñānikṛtaṃ āgāmi puṇyaṃ gacchati .
ye jñāninaṃ nindanti dviṣanti duḥkhapradānaṃ kurvanti tānprati
jñānikṛtaṃ sarvamāgāmi kriyamāṇaṃ yadavācyaṃ karma
pāpātmakaṃ tadgacchati .
suhṛdaḥ puṇyakṛtaṃ durhṛdaḥ pāpakṛtyaṃ gṛhṇanti .
jñānikṛtaṃ āgāmi puṇyaṃ gacchati .
ye jñāninaṃ nindanti dviṣanti duḥkhapradānaṃ kurvanti tānprati
jñānikṛtaṃ sarvamāgāmi kriyamāṇaṃ yadavācyaṃ karma
pāpātmakaṃ tadgacchati .
suhṛdaḥ puṇyakṛtaṃ durhṛdaḥ pāpakṛtyaṃ gṛhṇanti .
Further, to those who praise, serve and worship the wise man, go the results of the actions done by the wise man. To those who criticise, hate or cause pain to the wise man go the results of all unpraiseworthy and sinful actions done by the wise man.
Conclusion
तथा चात्मवित्संसारं तीर्त्वा ब्रह्मानन्दमिहैव प्राप्नोति ।
तरति शोकमात्मवित् इति श्रुतेः ।
तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा ।
ज्ञानसम्प्राप्तिसमये मुक्ताऽसौ विगताशयः । इति स्मृतेश्च ।इति श्रीशङ्करभगवत्पादाचार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।
तरति शोकमात्मवित् इति श्रुतेः ।
तनुं त्यजतु वा काश्यां श्वपचस्य गृहेऽथ वा ।
ज्ञानसम्प्राप्तिसमये मुक्ताऽसौ विगताशयः । इति स्मृतेश्च ।इति श्रीशङ्करभगवत्पादाचार्यप्रणीतः तत्त्वबोधप्रकरणं समाप्तम् ।
tathā cātmavitsaṃsāraṃ tīrtvā brahmānandamihaiva prāpnoti .
tarati śokamātmavit iti śruteḥ .
tanuṃ tyajatu vā kāśyāṃ śvapacasya gṛhe’tha vā .
jñānasamprāptisamaye muktā’sau vigatāśayaḥ . iti smṛteśca .iti śrīśaṅkarabhagavatpādācāryapraṇītaḥ tattvabodhaprakaraṇaṃ samāptam .
tarati śokamātmavit iti śruteḥ .
tanuṃ tyajatu vā kāśyāṃ śvapacasya gṛhe’tha vā .
jñānasamprāptisamaye muktā’sau vigatāśayaḥ . iti smṛteśca .iti śrīśaṅkarabhagavatpādācāryapraṇītaḥ tattvabodhaprakaraṇaṃ samāptam .
Thus the knower of the self, having crossed samsara, attains supreme bliss here itself. The shruti affirms-the knower of the self goes beyond all sorrow. Let the wise man cast off his body in Kashi or in the house of a dog-eater {it is immaterial} because at the time of gaining knowledge {itself} he is liberated, being freed from all the results of his actions. So assert the smritis too.
