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तत्त्व-बोध

1-15. Ātma-bodha Qualifications 16-42. Ātmā as the Individual 43-55. Ātmā as the Total 56-59. Identity of Individual & Total) 60-70. Benefit of Ātma-bodha

Format by A.K. Aruna, 2017 ver.4.0: UpasanaYoga. If downloaded, requires installed Devanāgarī Siddhanta1.ttf font, downloadable from UpasanaYoga. If run from UpasanaYoga website, it alternatively can use online Web Font. Any Devanāgarī in parentheses () is an alternate reading of text in Red. Top button "Collapse all panels" contracts the view in which individual items can be re-expanded, or again the top button "Restore all panels" reloads page to original view.
Tattva Bodha is written by a teacher within the Kāñci-Maṭh, established by ĀdiŚaṅkarācarya, and whose teacher was named Vāsu-devendra Saraswati. One reason this text works well to introduce Vedānta is for learning the technical terms and their brief meanings. To assist in this, we have colored these terms in the translation. The division and numbering of the statements is for reference in this format only. Each of the Topic divisions are chanted by Swami Omkarananda, who was using a slightly variant text from below.

by A.K. Aruna
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🔗  ओं, स॒ ह ना॑व् अवतु। स॒ ह नौ॑ भुनक्तु। स॒ह वी॒र्यं॑ करवावहै। ते॒ज॒स्विना॒व् अधी॑तम् अस्तु॒ मा वि॑द्विषा॒वहै᳚। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥
Om; tad, ha, asmad, √av. Tad, ha, asmad, √bhuj. Saha, vīrya, √kṛ. Tejasvin, adhīta, √as, mā, vi-√dviṣ. Om, śānti, śānti, śānti.
सः ह नै अवतु। सः ह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनौ [=तेजस्विनोः आवयोः] अधीतं अस्तु (अथवा, नौ अधीतं तेजस्वि अस्तु)। मा विद्विषावहै। ओम् शान्तिः शान्तिः शान्तिः॥
❚❚

vāsu-deva-indra-yogi-indra, natvā, jñāna-prada, guru;
mumukṣu, hita-artha, tattva-bodha, abhi-√dhā.

वासु-देव-इन्द्र-योगि-इन्द्रं [=वासु-देवः नाम विष्णुः आदि-गुरुः देव-इन्द्र: च नाम शिवः उभौ एक-ईश्वरः एव, वासु-देव-इन्द्र-सरस्वतिः च नाम मम आचर्यः तं प्रति] ज्ञान-प्रदं गुरुं नत्वा, मुमुक्षूणां हित-अर्थाय तत्त्व-बोधः अभिधीयते॥

Having saluted Śrī Vāsudevendra, the king of yogis, the guru who is the bestower of knowledge, Tattva-bodha (knowledge of the essential nature of everything, tat-tva, PancD.6.281) is expounded for the benefit of the seekers of freedom.

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[अथ आत्म-बोध-अधिकारित्वं वक्षामः]

Sādhana-catuṣṭaya-sampanna-adhikārin, mokṣa-sādhana-bhūta, tattva-viveka-prakāra, √vac.
साधन-चतुष्टय-सम्पन्न-अधिकारिणां मोक्ष-साधन-भूतं तत्त्व-विवेक-प्रकारं वक्ष्यामः।

For the qualified (adhikārīs, SVSSS.6–7) endowed with the four preparations (sādhana-catuṣṭaya), we shall explain the method of discernment (viveka) which is the means for freedom (mokṣa).

Sādhana-catuṣṭaya, kim? Nitya-a-nitya-vastu-viveka. Iha-amutra-artha-phala-bhoga-virāga. Śama-ādi-ṣaṭka-sampatti. Mumukṣutva, ca, iti.
साधन-चतुष्टयं किम्? नित्य-अ-नित्य-वस्तु-विवेकः। इह-अमुत्र-अर्थ-फल-भोग-विरागः। शम-आदि-षट्क-सम्पत्तिः। मुमुक्षुत्वं च इति।

What are the four preparations (sādhana-catuṣṭaya, SVSSS.12–15)?

The capacity to discern (viveka) between the permanent and the impermanent,
Dispassion (virāga) to the enjoyment of the fruits of one’s actions here and hereafter,
The group of six accomplishments (ṣaṭka-sampatti) beginning with śama,
And the yearning for freedom (mumukṣutva).

Nitya-a-nitya-vastu-viveka, kim? Nitya-vastu, eka, brahman. Tad-vyatirikta, sarva, a-nitya. Idam, eva, nitya-a-nitya-vastu-viveka.
नित्य-अ-नित्य-वस्तु-विवेकः कः? नित्य-वस्तु एकं ब्रह्म। तद्-व्यतिरिक्तं सर्वम् अ-नित्यम्। अयम् एव नित्य-अ-नित्य-वस्तु-विवेकः।

What is meant by discernment (viveka, SVSSS.16–21, PancD.2.85–99) between the permanent and the impermanent?

The reality (Brahman) alone is eternal; everything else is ephemeral. This conviction alone is the discernment between the permanent and the impermanent.

Virāga, kim? Iha-svarga-bhoga, icchā-rāhitya.
विरागः कः? इह-स्वर्ग-भोगेषु इच्छा-राहित्यम्।

What is dispassion (virāga or vairāgya, SVSSS.22–69, PancD.6.276–286)?

The absence of the (overpowering) desire (rāga) (in the form of the discipline over urges, via the intellect – recognizing their impermanence and unnecessity) for the enjoyments (of the fruits of one’s actions) in this world and in heaven.

Śama-ādi-sādhana-sampatti, kim? Śama, dama, uparama, titikṣā, śrad-dhā, samādhāna, ca, iti.
शम-आदि-साधन-सम्पत्तिः का? शमः दमः उपरमः तितिक्षा श्रद्-धा समाधानं च इति।

What is the group of six accomplishments (ṣaṭka-sampatti) starting with śama?

They are śama, dama, uparama, titikṣā, śraddhā, and samādhāna.

Śama, kim? Manas-nigraha.
शमः कः? मनस्-निग्रहः।

What is śama (tranquillity, SVSSS.95–103, PancD.4.50)?

It is discipline over the mind (manas, the link between the intellect [the discipliner] and the senses [the disciplined]).

Dama, kim? Cakṣus-ādi-bāhya-indriya-nigraha.
दमः कः? चक्षुस्-आदि-बाह्य-इन्द्रिय-निग्रहः।

What is dama (restraint of the senses, SVSSS.128–136)?

It is discipline over the external sense organs (indriyas) such as seeing etc.

Uparama, kim? Sva-dharma-anuṣṭhāna, eva. उपरमः कः? स्व-धर्म-अनुष्ठानम् एव।

What is uparama or uparati (literally ‘satisfaction in one‘s own situation’, PancD.6.276–286)?

It is the strict observance of one‘s dharma (duty).

Titikṣā, kim? Śīta-uṣṇa-sukha-duḥkha-ādi-sahiṣṇutva.
तितिक्षा का? शीत-उष्ण-सुख-दुःख-आदि-सहिष्णुत्वम्।

What is titikṣā (SVSSS.137–150)?

It is perseverance of (sensory) heat and cold etc., and (mental) pleasure and pain etc.

Śrad-dhā, kī-dṛśī? Guru-veda-anta-vākya, viśvāsa, śrad-dhā. श्रद्-धा की-दृशी। गुरु-वेद-अन्त-वाक्येषु विश्वासः श्रद्-धा।

What is the nature of śraddhā (SVSSS.210–217)?

Trust in the words etc. of the guru and Vedānta (scriptures) is śraddhā.

Samādhāna, kim? Citta-eka-agratā. समाधानं किम्? चित्त-एक-अग्रता।

What is samādhāna (SVSSS.218–225)?

It is the single pointedness of the mind (citta, the total mind).

Mumukṣutva, kim? ‘Mokṣa, asmad, √bhū’, iti, icchā.
मुमुक्षुत्वं किम्? “मोक्षः मे भूयात्” इति इच्छा।

What is mumukṣutvam (SVSSS.127, 226–270)?

It is the intense desire, ‘Let me attain freedom’.

Etad, sādhana-catuṣṭaya.
एतद् साधन-चतुष्टयम्

This is the four-fold preparation (sādhana-catuṣṭaya).

Tatas, tattva-viveka, adhikārin, √bhū.
ततस् तत्त्व-विवेकस्य अधिकारिणः भवन्ति।

Thereafter, they become fit (adhikārīs) for discernment of the Truth (tattva, the essential nature of everything).

Tattva-viveka, kim? Ātman, satya, tad-anyad, sarva, mithyā, iti.
तत्त्व-विवेकः कः? आत्मा सत्यं, तद्-अन्यद् सर्वं मिथ्या इति।

What is the discernment of the Truth (tattva, the essential nature of everything)?

It is the firm conviction that the self (ātmā) is real (satyam) and all, other than that is unreal (mithyā).

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[अथ प्रत्यक्-आत्म-महा-वाक्य-त्वम्-पद-अर्थं वक्षामः]

Ātman, kim? Sthūla-sūkṣma-kāraṇa-śarīra, vyatirikta, pañca-kośa-atīta, sat, avasthā-traya-sākṣin, sat-cit-ānanda-sva-rūpa, sat, yad, √sthā, tad, ātman.
आत्मा कः? स्थूल-सूक्ष्म-कारण-शरीरात् व्यतिरिक्तः पञ्च-कोश-अतीतः सन्, अवस्था-त्रय-साक्षी सत्-चित्-आनन्द-स्व-रूपः सन्, यः तिष्ठति, सः आत्मा।

What is the self (ātmā, SVSSS.457–465, PancD.1.8–9)?

That which is other than the gross, subtle, and causal bodies (sthūla-sūkṣma-kāraṇa-śarīras), beyond the five levels of entrapment (pañca-kośas, like ‘sheaths’), and which is the witness (sākṣī) of the three states of consciousness (avasthā-traya), and of the nature of existence-consciousness-bliss (sat-cit-ānanda, existence-consciousness-fullness PancD.1.46) is the self (ātmā).

Sthūla-śarīra, kim? Pañcī-kṛta-pañca-mahā-bhūta, kṛta, sat-karma-janya, sukha-duḥkha-ādi-bhoga-āyatana, śarīra, ‘√as, √jan, √vṛdh, vi-pari-√nam, apa-√kṣi, vi-√naś’, iti, ṣaṣ-vikāravat, etad, sthūla-śarīra.
स्थूल-शरीरं किम्? पञ्ची-कृत-पञ्च-महा-भूतैः कृतं सत्, कर्म-जन्यं, सुख-दुःख-आदि-भोग-आयतनं – शरीरम् ‘अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यति’ इति षड्-विकारवत् एतद् स्थूल-शरीरम्।

What is the gross body (sthūla-śarīra, PancD.1.34)?

That which is made up of the five great elements (mahā-bhūtas) that have undergone the process of grossification (pañcī-karaṇa), born as a result of the good actions of the past (to be born a human), the abode for experiences (bhoga-āyatana) like joy, sorrow etc., and subject to the six modifications (ṣaḍ-vikāras) namely, to be conceived, to be born, to grow, to mature, to decay, and to die is the gross body (sthūla-śarīra).

Sūkṣma-śarīra, kim? A-pañcī-kṛta-pañca-mahā-bhūta, kṛta, sat-karma-janya, sukha-duḥkha-ādi-bhoga-sādhana, pañca-jñāna-indriya, pañca-karma-indriya, pañca-prāṇa-ādi, manas, ca, eka, buddhi, ca, ekā, evam, sapta-daśa-kala, saha, yad, √sthā, tad, sūkṣma-śarīra.
सूक्ष्म-शरीरं किम्? अ-पञ्ची-कृत-पञ्च-महा-भूतैः कृतं सत्-कर्म-जन्यं, सुख-दुःख-आदि-भोग-साधनं – पञ्च-ज्ञान-इन्द्रियाणि, पञ्च-कर्म-इन्द्रियाणि, पञ्च-प्राण-आदयः, मनस् च एकं, बुद्धिः च एका, एवं सप्त-दश-कलाभिः सह यद् तिष्ठति, तद् सूक्ष्म-शरीरम्।

What is the subtle body (sūkṣma-śarīra, PancD.1.23)?

That which is composed of the five great elements (mahā-bhūtas) which have not undergone grossification (a-pañcī-karaṇa), born of the good actions of the past, the instruments for experiences (bhoga-sādhana) of joy, sorrow etc., constituted of seventeen items, namely, the five sense organs of perception (pañca-jñānendriyas), the five sense organs of action (pañca-karmendriyas), five pranas (pañca-prāṇas), the mind (manas), and the intellect (buddhi) is the subtle body (sūkṣma-śarīra).

Śrotra, tvac, cakṣus, rasanā, ghrāṇa, iti, pañca-jñāna-indriya.
श्रोत्रं त्वक् चक्षू रसना घ्राणम् इति पञ्च-ज्ञान-इन्द्रियाणि

The five sense organs of perception (pañca-jñānendriyas, SVSSS.341) are the ears, skin, eyes, tongue, and nose.

Śrotra, diś-devatā. Tvac, vāyu. Cakṣus, sūrya. Rasanā, varuṇa. Ghrāṇa, aśvin. Iti, jñāna-indriya-devatā.
श्रोत्रस्य दिक्-देवता। त्वचः वायुः। चक्षुषः सूर्यः। रसनायाः वरुणः। घ्राणस्य अश्विनौ। इति ज्ञान-इन्द्रिय-देवताः

The presiding deities (devatās) of the sense organs of perception are space (Dik, Ākāśa) of the ears, air (Vāyu) of the skin, the sun (Sūrya) of the eyes, water (Varuṇa) of the tongue, and the Aśvinī kumāras of the nose.

Śrotra, viṣaya, śabda-grahaṇa. Tvac, viṣaya, sparśa-grahaṇa. Cakṣus, viṣaya, rūpa-grahaṇa. Rasanā, viṣaya, rasa-grahaṇa. Ghrāṇa, viṣaya, gandha-grahaṇa, iti.
श्रोत्रस्य विषयः शब्द-ग्रहणम्। त्वचः विषयः स्पर्श-ग्रहणम्। चक्षुषः विषयः रूप-ग्रहणम्। रसनायाः विषयः रस-ग्रहणम्। घ्राणस्य विषयः गन्ध-ग्रहणम् इति [ज्ञान-इन्द्रियाणां विषयाः]।

The fields of experience (viṣayas) of the sense organs of perception are: cognition of sounds (śabdas) for the ear; cognition of touches (sparśas) for the skin; cognition of sights (rūpas) for the eyes; cognition of tastes (rasanās) for the tongue, and cognition of smell (gandhas) for the nose.

Vāc-prāṇi-pāda-pāyu-upasthāna-iti-pañca-karma-indriya.
वाक्-पाणि-पाद-पायु-उपस्थानि इति पञ्च-कर्म-इन्द्रियाणि

The five sense organs of action (pañca-karmendriyas) are: speech (vāk), the hands (pāṇis), the legs (pādas), the anus (pāyu), and the genitals (upastha).

Vāc, devatā, vahni. Hasta, indriya. Pāda, viṣṇu. Pāyu, mṛtyu. Upastha, prajā-pati. Iti, karma-indriya-devatā.
वाचः देवता वह्निः। हस्तयोः इन्द्रः। पादयोः विष्णुः। पायोः मृत्युः। उपस्थस्य प्रजा-पतिः। इति कर्म-इन्द्रिय-देवताः

The presiding deities of the organs of action are: Fire (Vahni, Agṅi) of speech, Indra of the hands, Viṣṇu of the legs, Death (Mṛtyu, Yama) of the anus, and Prajā-pati of the genitals.

Vāc, viṣaya, bhāṣaṇa. Pāṇi, viṣaya, vastu-grahaṇa. Pāda, viṣaya, gamana. Pāyu, viṣaya, mala-tyāga. Upastha, viṣaya, ānanda, iti.
वाचः विषयः भाषणम्। पाण्योः विषयः वस्तु-ग्रहणम्। पादयोः विषयः गमनम्। पायोः विषयः मल-त्यागः। उपस्थस्य विषयः आनन्दः इति [कर्म-इन्द्रियाणां विषयाः]।

The arena (viśaya) of speech is speaking, that of the hands is grasping, of the legs is locomotion, of the anus is eliminating waste, and of the genitals is pleasure (in procreation).

[Love the open honesty here. The Vedāntins are the practical teachers of fact-based spirituality.]

Kāraṇa-śarīra, kim? A-nirvācya-an-ādi-a-vidyā-rūpa, śarīra-dvaya, kāraṇa-mātra, sat, sva-rūpa-a-jñāna, nis-vikalpaka-rūpa, yad, √as, tad, kāraṇa-śarīra.
कारण-शरीरं किम्? अ-निर्वाच्य-अन्-आदि-अ-विद्या-रूपं शरीर-द्वयस्य कारण-मात्रं सत् स्व-रूप-अ-ज्ञानं निस्-विकल्पक-रूपं यद् अस्ति, तद् कारण-शरीरम्।

What is the causal body (kāraṇa-śarīra, PancD.1.17)?

That which is inexplicable (anirvācya), beginning-less (an-ādi), in the form of ignorance (avidyā-rūpa), the sole cause of the (other) two bodies (śarīra-dvaya), gross and subtle), ignorant of one’s own true nature (svarūpa-ajñāna), and free from duality (nirvikalpaka) is the causal body (kāraṇa-śarīra).

Avasthā-traya, kim? Jāgrat-svapna-suṣupti-avasthā.
अवस्था-त्रयं किम्? जाग्रत्-स्वप्न-सुषुप्ति-अवस्थाः।

What are the three states (avasthā-traya, ManU.mula)?

They are the waking (jāgra), dream (svapna), and deep sleep (suṣupti) states.

Jāgrat-avasthā, kim? ‘Śrotra-ādi-jñāna-indriya, śabda-ādi-viṣaya, √jñā’, iti, yad, tad, jāgrat-avasthā. Sthūla-śarīra-abhimānin, ātman, ‘viśva’, iti, √vac.
जाग्रत्-अवस्था का? ‘श्रोत्र-आदि-ज्ञान-इन्द्रियैः शब्द-आदि-विषयाः ज्ञायन्ते’ इति यद्, सा जाग्रत्-अवस्था। स्थूल-शरीर-अभिमानी आत्मा ‘विश्वः’ इति उच्यते।

What is the waking state (jāgrat-avasthā, PancD.1.3, 1.28)?

The state of experience in which the sense objects like sound are perceived through the sense organs like the ears (śrotra-ādi-jñāna-indriya), is the waking state (jāgrat-avasthā).

The self (ātmā), identified with the gross body (sthūla-śarīra-abhimānī), is then called viśva.

Svapna-avasthā, kim? Iti, ced. Jāgrat-avasthā, yad, dṛṣṭa, yad, śruta, tad-janita-vāsanā, nidrā-samaya, yad, prapañca, prati-√i, tad, svapna-avasthā. Sūkṣma-śarīra-abhimānin, ātman, ‘taijasa’, iti, √vac.
स्वप्न-अवस्था का? इति चेद्। जाग्रत्-अवस्थायां यद् दृष्टं यद् श्रुतं तद्-जनित-वासनया, निद्रा-समये यः प्रपञ्चः प्रतीयते, सा स्वप्नावस्था। सूक्ष्म-शरीर-अभिमानी आत्मा ‘तैजसः’ इति उच्यते।

What is the dream state (svapna-avasthā, PancD.1.4, 1.29)?

The world that is projected while in sleep from the impressions born (janita-vāsanā) of what was seen and heard in the waking state is called the dream state (svapna-avasthā).

The self (ātmā) identified with the subtle body (sūkṣma-śarīra-abhimān) is called taijasa.

Tatas, suṣupti-avasthā, kim? ‘Aham, api, na, √jnā, sukha, asmad, nidrā, anu-√bhū’, iti, suṣupti-avasthā. Kāraṇa-śarīra-abhimānin, ātman, ‘prājña’, iti, √vac.
ततस् सुषुप्ति-अवस्था का? “अहं किम् अपि न जानामि, सुखेन मया निद्रा अनुभूयते” इति सुषुप्ति-अवस्था। कारण-शरीर-अभिमानी आत्मा ‘प्राज्ञः’ इति उच्यते।

Then what is the deep sleep state (suṣupti-avasthā, PancD.1.5, 1.17)?

That state about which one says later ‘I did not know anything, I enjoyed a good sleep,’ is the deep sleep state (suṣupti-avasthā).

The self (ātmā) identified with the causal body (kāraṇa-śarīra-abhimānī) is called prājña.

Pañca-kośa, kim? Annamaya, prāṇamaya, manomaya, vijñānamaya, ānandamaya, ca, iti.
पञ्च-कोशाः के? अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयः च इति।

What are the five sheaths (pañca-kośas, levels of entrapment, PancD.1.32–35, TaitU.2.2–6)?

They are anna-maya, prāṇa-maya, mano-maya, vijñāna-maya, and ānanda-maya.

Annamaya, kim? Anna-rasa, eva, bhūtvā; anna-rasa, eva, vṛddhi, prāpya; anna-rūpa-pṛthivī, yad, vi-√lī; tad, annamaya, kośa, sthūla-śarīra.
अन्नमयः कः? अन्न-रसेन एव भूत्वा, अन्न-रसेन एव वृद्धिं प्राप्य, अन्न-रूप-पृथिव्यां यद् विलीयते, तद् अन्नमयः कोशः स्थूल-शरीरम्।

What is the annamaya kośa (PancD.3.3)?

That which is born from the essence of food (anna), grows by the essence of food, and merges into the earth (pṛthivī), which is of the nature of food is called the food sheath (annamaya kośa) or the gross body (sthūla-śarīra).

Prāṇamaya, kim? Prāṇa-ādi, pañca-vāyu, vāc-ādi-indriya-pañcaka, prāṇamaya, kośa.
प्राणमयः कः? प्राण-आद्याः पञ्च-वायवः वाक्-आदि-इन्द्रिय-पञ्चकं प्राणमयः कोशः।

What is the prāṇamaya kośa (PancD.3.5)?

The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath (prāṇamaya kośa).

Manomaya, kim? Manas, ca, jñāna-indriya-pañcaka, militvā, yad, √bhū, tad, manomaya, kośa.
मनोमयः कः? मनस् च ज्ञान-इन्द्रिय-पञ्चकं मिलित्वा यः भवति, सः मनोमयः कोशः।

What is the manomaya kośa (SVSSS.355–362, PancD.3.6)?

The mind (manas) and the five sense organs of perception (jñāna-indriya-pañcaka) together form the mental sheath (manomaya kośa).

Vijñānamaya, kim? Buddhi, jñāna-indriya-pañcaka, militvā, yad, √bhū, tad, vijñānamaya, kośa.
विज्ञानमयः कः? बुद्धिः ज्ञान-इन्द्रिय-पञ्चकं मिलित्वा यः भवति, सः विज्ञानमयः कोशः।

What is the vijñānamaya kośa (SVSSS.350–354, PancD.3.7–8)?

The intellect (buddhi) and the five sense organs of perception (jñānendriya-pañcaka) together is the knowledge sheath (vijñānamaya kośa).

Ānandamaya (ānandamaya, kośa), kim? Evam, eva, kāraṇa-śarīra-bhūta-a-vidyā-stha-malina-sattva, priya-ādi-vṛtti-sahita, sat (priya-moda-ādi-vṛttimat, sva-rūpa-a-jñāna, yad, √bhū, tad), ānandamaya, kośa.
आनन्दमयः (आनन्दमयः कोशः) कः? एवम् एव कारण-शरीर-भूत-अ-विद्या-स्थ-मलिन-सत्त्वं प्रिय-आदि-वृत्ति-सहितं सत् (प्रिय-मोद-आदि-वृत्तिमत् स्व-रूप-अ-ज्ञानं यद् अस्ति तद्) आनन्दमयः कोशः।

What is the ānandamaya kośa (‘location of the preponderance of bliss’, PancD.1.36, 3.9–10, BrSEng.1.1.12)?

Established in ignorance (avidyā-stha), which is of the form of the causal body (kāraṇa-śarīra), of impure nature (because of that ignorance), united with thoughts (vṛttis) like (degrees of) priya etc., is the bliss sheath (ānandamaya kośa).

Etad, kośa-pañcaka.
एतद् कोश-पञ्चकम्।

These are the five sheaths (kośa-pañcaka).

‘Madīya, śarīra, madīya, prāṇa, madīya, manas, ca, madīyā, buddhi, madīya, a-jñāna’, iti, sva, eva, √jñā, tad. Yathā, madīyatva, jñāta, kaṭaka-kuṇḍala-gṛha-ādika, sva, bhinna; tathā, pañca-kośa-ādika, madīyatva, jñāna, ātman, na, √bhū.
“मदीयं शरीरं, मदीयाः प्राणाः, मदीयं मनस् च, मदीया बुद्धिः, मदीयम् अ-ज्ञानम्” इति स्वेन एव ज्ञायते तद्। यथा मदीयत्वेन ज्ञातं कटक-कुण्डल-गृह-आदिकं स्वस्मात् भिन्नं, तथा पञ्च-कोश-आदिकं मदीयत्वेन ज्ञातम् आत्मा न भवति।

Just as bangles, earrings, house etc., known as ‘mine’ are all other than myself (the knower ‘me’), so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect and my ignorance, and therefore are not the self (an-ātmā).

Ātman, tarhi, kim? Sat-cit-ānanda-sva-rūpa.
आत्मा तर्हि कः? सत्-चित्-आनन्द-स्व-रूपः।

Then what is the self (ātmā, SVSSS.458–460, PancD.1.3–11)?

It is of the (singular) nature of existence (sat), consciousness (cit), bliss (ānanda) (sat-cit-ānanda, SVSSS.609–631, PancD.1.10).

Sat, kim? Kāla-traya, api, √sthā, iti, sat.
सत् किम्? ‘काल-त्रये अपि तिष्ठति’ इति सत्।

What is existence (sat)?
That which remains unchanged in the three periods of time (kāla-traya – past, present, and future) is existence (sat).

Cit, kim? Jñāna-sva-rūpa.
चित् किम्? ज्ञान-स्व-रूपः।

What is consciousness (cit)?

It is of the nature of knowledge itself (jñānam, TaitU.2.1.1 ‘Satyaṃ Jñānam Anantam Brahman’, YS.4.19 commentary).

Ānanda, kim? Sukha-sva-rūpa.
आनन्दः कः? सुख-स्व-रूपः।

What is bliss (ānanda)?

It is of the nature of (limitless, ananta) happiness (sukham).

Evam, sat-cit-ānanda-sva-rūpa, sva-ātman, vi-√jñā.
एवं सत्-चित्-आनन्द-स्व-रूपं स्व-आत्मानं विजानीयात्।

In this way one should know oneself to be of the nature of existence-consciousnes-bliss (sat-cit-ānanda).

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[अथ परम-आत्म-महा-वाक्य-तद्-पद-अर्थं वक्षामः]

Atha, catur-viṃśati-tattva-utpatti-prakāra, √vac.
अथ चतुर्-विंशति-तत्त्व-उत्पत्ति-प्रकारं वक्ष्यामः।

Now we shall explain the evolution (utpatti) of the twenty-four factors (tattvas).

Brahma-āśrayā, sattva-rajas-tamas-guṇa-ātmikā, māyā, √as.
ब्रह्म-आश्रया सत्त्व-रजस्-तमस्-गुण-आत्मिका माया अस्ति।

Depending on (āśrayā, residing in) Brahman (TaitU.2.1.1), māyā (in that way alone) exists, which is of the nature of the three qualities (guṇas) of sattva, rajas, and tamas (SVSSS.299–309, PancD.1.15-16, 1.44).

Tatas, ākāśa, sambhūta. Ākāśa, vāyu. Vāyu, tajas. Tajas, ap. Ap, pṛthivī.
ततस् आकाशः सम्भूतः। आकाशात् वायुः। वायोः तेजस्। तेजसः आपः। अद्भ्यः पृथिवी

From that (māyā), space (ākāśa) was born.

From space, air (vāyu).

From air, fire (tajas, agṅi).

From fire, water (ap).

From water, earth (pṛthivī).

Etad, pañca-tattva, madhya, ākāśa, sāttvika-aṃśa, śrotra-indriya, sambhūta. Vāyu, sāttvika-aṃśa, tvac-indriya, sambhūta. Agni, sāttvika-aṃśa, cakṣus-indriya, sambhūta. Jala, sāttvika-aṃśa, rasana-indriya, sambhūta. Pṛthivī, sāttvika-aṃśa, ghrāṇa-indriya, sambhūta.
एतेषां पञ्च-तत्त्वानां मध्ये आकाशस्य सात्त्विक-अंशात् श्रोत्र-इन्द्रियं सम्भूतम्। वायोः सात्त्विक-अंशात् त्वक्-इन्द्रियं सम्भूतम्। अग्नेः सात्त्विक-अंशात् चक्षुस्-इन्द्रियं सम्भूतम्। जलस्य सात्त्विक-अंशात् रसन-इन्द्रियं सम्भूतम्। पृथिव्याः सात्त्विक-अंशात् घ्राण-इन्द्रियं सम्भूतम्।

Among these five great elements (pañca-tattvas), out of the sattva aspect (aṃśa) of space (ākāśa), the organ of hearing, the ear (śrotra-indriya) evolved.

From the sattva aspect of air (vāyu), the organ of touch, the skin (tvac-indriya) evolved.

From the sattva aspect of fire (agni), the organ of sight, the eye (cakṣus-indriya) evolved.

From the sattva aspect of water (jala, ap), the organ of taste, the tongue (cakṣus-indriya) evolved.

From the sattva aspect of earth (pṛthivī) element, the organ of smell, the nose (ghrāṇa-indriya) evolved (PancD.1.19, 2.7).

Etad, pañca-tattva, samaṣṭi-sāttvika-aṃśa, manas-buddhi-aham-kāra-citta-antar-karaṇa, sambhūta.
एतेषां पञ्च-तत्त्वानां समष्टि-सात्त्विक-अंशात् मनस्-बुद्धि-अहम्-कार-चित्त-अन्तर्-करणानि सम्भूतानि।

From the total sattva aspect of these five elements (pañca-tattvas), the inner instrument (antaḥ-karaṇa, SVSSS.342–349, PancD.1.20, PancD.2.12–17) consisting of the mind (manas), intellect (buddhi), ego (ahaṅkāra, I-notion), and memory (citta, accumulated memory smṛṭi) (the four types of vṛttis) are formed.

Saṅkalpa-vikalpa-ātmaka, manas. Niścaya-ātmikā, buddhi. Aham-kartṛ, aham-kṛti. Cintana-kartṛ, citta.
सङ्कल्प-विकल्प-आत्मकं मनस्। निश्चय-आत्मिका बुद्धिः। अहम्-कर्ता अहम्-कृतिः। चिन्तन-कर्तृ चित्तम्

The mind (mana) is of the nature of indecision (saṅkalpa-vikalpa-ātmaka).

The intellect (buddhi) is of the nature of decision (niścaya-ātmikā).

The ego (aham-kṛti) is of the nature of the notion of doership (aham-kartā).

Memory (citta) is of the nature of thinking or recollection (cintana-kartā).

Manas, devatā, candramas. Buddhi, brahman. Aham-kāra, rudra. Citta, vāsu-deva.
मनसः देवता चन्द्रमाः। बुद्धेः ब्रह्मा। अहम्-कारस्य रुद्रः। चित्तस्य वासु-देवः। [इति अन्तर्-करणानां देवताः]।

The presiding deity (devatā) of the mind (manas) is the moon (Candramas).

Of the intellect (buddhi) is Lord Brahmā.

Of the ego (ahaṅ-kāra) is Rudra.

And of memory (citta) is Vāsudeva.

Etad, pañca-tattva, madhya, ākāśa, rājasa-aṃśa, vāc-indriya, sambhūta. Vāyu, rājasa-aṃśa, pāṇi-indriya, sambhūta. Vahni, rājasa-amśa, pāda-indriya, sambhūta. Jala, rājasa-aṃśa, guda-indriya, sambhūta. Pṛthivī, rājasa-amśa, upastha-indriya, sambhūta.
एतेषां पञ्च-तत्त्वानां मध्ये आकाशस्य राजस-अंशात् वाक्-इन्द्रियं सम्भूतम्। वायोः राजस-अंशात् पाणि-इन्द्रियं सम्भूतम्। वह्नेः राजस-अंशात् पाद-इन्द्रियं सम्भूतम्। जलस्य राजस-अंशात् गुद-इन्द्रियं सम्भूतम्। पृथिव्याः राजस-अंशात् उपस्थ-इन्द्रियं सम्भूतम्।

Among these five elements (pañca-tattvas), from the rajas aspect (aṃśa) of space (ākāśa), the organ of speech (vāc-indriya) is formed.

From the rajas aspect of air (vāyu), the organ of grasping, the hands (pāṇi-indriya) are formed.

From the rajas aspect of fire (vahni), the organ of locomotion, the legs (pāda-indriya) are formed.

From the rajas aspect of water (jala), the organ of procreation (guda-indriya) is formed.

From the rajas aspect of earth (pṛthivī) element, the anus (upastha-indriya) is formed (PancD.1.21).

Etad, samaṣṭi-rājasa-aṃśa, pañca-prāṇa, sambhūta.
एतेषां समष्टि-राजस-अंशात् पञ्च-प्राणाः सम्भूताः।

From the total (samaṣṭi) rajas aspect (aṃśa) of these five elements (pañca-tattvas), the five vital airs (pañca-prāṇas) are formed.

Etad, pañca-tattva, tāmasa-aṃśa, pañcī-kṛta-pañca-tattva, √bhū.
एतेषां पञ्च-तत्त्वानां तामस-अंशात् पञ्ची-कृत-पञ्च-तत्त्वानि भवन्ति।

From the tamas aspect (aṃśa) of these five elements (pañca-tattvas, PancD.2.1–6), the grossified (pañcī-kṛta) five elements (pañca-tattvas) are born.

Pañcī-karaṇa, katham? Iti, ced. Etad, pañca-mahā-bhūta, tāmasa-aṃśa-sva-rūpa, eka, eka, bhūta, dvidhā, vibhajya; eka, eka, ardha, pṛthak, tūṣṇīm, vyavasthāpya; apara, apara, ardha, caturdhā, vibhajya; sva-ardha-bhinna, anya, sva-bhāga-catuṣṭaya-saṃyojana, pañcī-karaṇa, √bhū.
पञ्ची-करणं कथम्? इति चेद्। एतेषां पञ्च-महा-भूतानां तामस-अंश-स्व-रूपम् एकम् एकं भूतं द्विधा विभज्य, एकम् एकम् अर्धं पृथक् तूष्णीं व्यवस्थाप्य, अपरम् अपरम् अर्धं चतुर्धा विभज्य, स्व-अर्ध-भिन्नेषु अन्येषु स्व-भाग-चतुष्टय-संयोजनं पञ्ची-करणं भवति।

If it is asked how this pañcī-karaṇa (SVSSS.398–408) takes place, it is as follows.

The tamas aspect (aṃśa) of each of the five subtle elements (pañca-mahā-bhūtas) divides into two parts (ardhas).

One part of each remains intact.

The other part of each gets divided into four parts.

Then into each of those four parts one of the other four subtle elements gets joined. Then pañcī-karaṇa (the grossification, of the subtle elements into gross elements) is completed (and in this way each of the mahā-bhūtas, great subtle elements, pervade everywhere in this manifest universe – which makes them ‘mahā-’).

[If we limit the word ‘ardha (half; side, part)’ to meaning only exactly ‘half’, instead of some ‘part’, then we cannot adequately explain the degrees of variety we see in the world, e.g. parts of outer-space may only contain .033 particles per cubic centimetre; and their relative movements manifest starting from the Big Bang, etc.
So, instead of gross space being composed of the exact portions 12 space, 18 movement, 18 heat, 18 fluidity, and 18 solidity; we see countless varieties of spacier areas, e.g. of 1116 space, 216 movement, 116 heat, 116 fluidity, and 116 solidity.
The only idea, I think, Vedānta wants to support is that the gross elements are each composed of all five subtle elements with each gross element distinguishing itself from others by its varyingly predominant subtle component. Vedānta has no interest in being locked into exacting descriptions of the unreal components of the unreal.]

Etad, pañcī-kṛta-pañca-mahā-bhūta, sthūla-śarīra, √bhū.
एतेभ्यः पञ्ची-कृत-पञ्च-महा-भूतेभ्यः [सर्वं] स्थूल-शरीरं भवति।

From these grossified (pañcī-kṛta) five elements (pañca-mahā-bhūtas), the gross body (sthūla-śarīra) is formed.

Evam, piṇḍa-brahma-aṇḍa, aikya, sambhūta.
एवं [मायायां स्थूल-सुक्ष्म-]पिण्ड-ब्रह्म-अण्डयोः [व्यावहारिकं] ऐक्यं सम्भूतम्।

In this way there is identity (aikyam) between the microcosm (piṇḍa-aṇḍa) and the macrocosm (brahma-aṇḍa) (– as it is here, so it will be elsewhere; only variations of these elements can be sensed by us).

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[अथ प्रत्यक्-परम-आत्म-पारमार्थिक-एकत्व-बोधं वक्षामः]

Sthūla-śarīra-abhimānin, ‘jīva’-nāmaka, brahma-pratibimba, √bhū. Tad, Eva, jīva, prakṛti, sva, īśvara, bhinnatva, √jñā. A-vidyā-upādhi, sat, ātman, ‘jīva’, iti, √vac. Māyā-upādhi, sat, ātman, ‘īśvara’, iti, √vac. Evam, upādhi-bheda, jīva-īśvara-bheda-dṛṣṭi, yāvat, paryantam, √sthā; tāvat, paryantam, janma-maraṇa-ādi-rūpa-saṃsāra, na, ni-√vṛt.
स्थूल-शरीर-अभिमानी जीव-नामकं ब्रह्म-प्रतिबिम्बं भवति। सः एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति। अ-विद्या-उपाधिः सन् आत्मा ‘जीवः’ इति उच्यते। माया-उपाधिः सन् आत्म ‘ईश्वरः’ इति उच्यते। एवम् उपाधि-भेदात् जीव-ईश्वर-भेद-दृष्टिः यावत् पर्यन्तं तिष्ठति, तावत् पर्यन्तं जन्म-मरण-आदि-रूप-संसारः न निवर्तते।

The reflection (pratibimba) of Brahman which identifies itself with the gross body (sthūla-śarīra-abhimānī), is called the jīva (SVSSS.318–328, BrSEng.2.3.17, BrSEng.Topic:77.Sū2.3.43–53). This jīva by nature takes Īśvara (the Lord, SVSSS.310–317) to be different from himself or herself.

The self (ātmā) conditioned by (i.e. viewed within individual) ignorance (avidyā-upādhi) is called jīva (PancD.1.17, 3.41).

The self (ātmā) conditioned by (viewed within total) māyā is called Īśvara (PancD.1.16, 3.40).

So long as the notion that the jīva and Īśvara are different remains, which is due to the difference in the conditioning (upādhi-bheda), till then, there is no redemption from saṃsāra which is of the form of repeated birth, death etc.

[The 'reflection' analogy is of Brahman being like pervasive light; and that reflected light by individual mirror-like minds which appear to shine their own individual light and which in turn light up everything else that those mirror-minds and senses are pointed at, including themselves as separate conscious individuals are the jīvas. The other useful analogy is of Brahman being like pervasive space in which our minds are like pots as though enclosing and limiting the space as separate individual beings, as jīvas.
Both analogies work together, in that the light-like Brahman better emphasizes the consciousness aspect, whereas the space-like Brahman emphasizes the existence aspect. The space-like analogy fights the tendency to think the Brahman-light requires a separate source, like a sun completely separate from the mirrors. While the light-like analogy fights the tendency to think the Brahman-space is insentient, exactly like the element ākāśa.]

Tad, kāraṇa, na, jīva-īśvara, bheda-buddhi, svī-kāryā.
तस्मात् कारणात् न जीव-ईश्वरयोः भेद-बुद्धिः स्वी-कार्या।

Due to that reason, the notion that the jīva is different (bheda) from Īśvara should not be accepted.

Nanu; sa-aham-kāra, ka-cid-jña, jīva, nis-aham-kāra, sarva-jña, īśvara, ‘tad, yuṣmad, as’, iti, mahā-vākya, katham, a-bheda-buddhi, √as, ubhaya, viruddha-dharma-ākrāntatva?
ननु, स-अहम्-कारस्य किम्-चिद्-ज्ञस्य जीवस्य निस्-अहम्-कारस्य सर्व-ज्ञस्य ईश्वरस्य “तद् त्वम् असि” इति महा-वाक्यात् कथम् अ-भेद-बुद्धिः स्यात् उभयोः विरुद्ध-धर्म-आक्रान्तत्वात्?

But (nanu) the jīva is endowed with ego and his knowledge is limited, whereas, Īśvara is without ego and is omniscient. Then how can there be identity (abheda-buddhi), as stated in the mahā-vākya, “That thou art (tat tvam asi, ChanU.6.8.7, .9.4, .10.3, .11.3, .12.3, .13.3, .14.3, .15.3, .16.3, KaivU.1.16)’, between these two who are possessed of contradictory characteristics (viruddha-dharmas, SVSSS.700–702)?

Iti, ced; na. Sthūla-sūkṣma-śarīra-abhimānin, tvam-pada-vācya-artha. Upādhi-vinirmukta, samādhi-daśā-sampanna, śuddha, caitanya, tvam-pada-lakṣya-artha. Evam, sarva-jñatva-ādi-viśiṣṭa, īśvara, tad-pada-vācya-artha. Upādhi-śūnya, śuddha-caitanya, tad-pada-lakṣya-artha. Evam, ca, jīva-īśvara, caitanya-rūpa, a-bheda, bādhaka-a-bhāva.
इति चेद्, न। स्थूल-सूक्ष्म-शरीर-अभिमानी त्वम्-पद-वाच्य-अर्थः। उपाधि-विनिर्मुक्तं समाधि-दशा-सम्पन्नं शुद्धं चैतन्यं त्वम्-पद-लक्ष्य-अर्थः। एवं सर्व-ज्ञत्व-आदि-विशिष्टः ईश्वरः तद्-पद-वाच्य-अर्थः। उपाधि-शून्यं शुद्ध-चैतन्यं तद्-पद-लक्ष्य-अर्थः। एवं च जीव-ईश्वरयोः चैतन्य-रूपेण अ-भेदे बाधक-अ-भावः।

If there is such a doubt (iti cet), no (it is not so, SVSSS.703–792, PancD.1.43–48).

The literal meaning (vācya-artha) of the word ‘thou (tvam)’ is the one identified with the gross and subtle bodies (sthūla-sūkṣma-śarīra-abhimānī). The implied meaning (lakṣya-artha) of the word ‘thou (tvam)’ is pure awareness (śuddha-caitanya) which is free from all conditionings (upādhi-vinirmukta) and which is appreciated in the state of samādhi (where attention is only on awareness-consciousness, not on separate thoughts, SVSSS.794–851).

So also the literal meaning (vācya-artha) of the word ‘That (tat)’ is Īśvara having omniscience etc. (sarva-jñatva-ādi-viśiṣṭa); the implied meaning (lakṣya-artha) of the word ‘that’ is the same pure awareness (śuddha-caitanya), free from all conditionings (upādhi-śūnya). Thus there is no contradiction (bādhaka-abhāva) regarding the identity between the jīva and Īśvara from the standpoint of awareness (caitanya).

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[अथ तत्त्व-बोध-फलं वक्षामः]

Evam, ca, veda-anta-vākya, sat-guru-upadeśa, ca, sarva, api, bhūta, yad, brahma-buddhi, utpannā, tad, jīvat-mukta, √bhū.
एवं च वेद-अन्त-वाक्यैः सत्-गुरु-उपदेशेन च सर्वेषु अपि भूतेषु येषां ब्रह्म-बुद्धिः उत्पन्ना, ते जीवत्-मुक्ताः भवन्ति।

Thus through the words of Vedānta and the instruction of sat-gurus (proper teachers), amongst all beings, only those who have gained this knowledge of Brahman are freed while still living (jīvan-muktas).

Nanu; jīvat-mukta, kim? Yathā, ‘deha, asmad, puruṣa, asmad, brāhmaṇa, asmad, śūdra, asmad, √as’, iti, dṛḍha-niścaya; tathā, ‘na, asmad, brāhmaṇa, na, śūdra, na, puruṣa; kim-tu, a-saṅga, sat-cit-ānanda-sva-rūpa, prakāśa-rūpa, sarva-antar-yāmin, cit-ākāśa-rūpa, √as’, iti, dṛḍha-niścaya-rūpa-a-paras-akṣa-jñānavat, jīvat-mukta.
ननु, जीवत्-मुक्तः कः? यथा “देहः अहं, पुरुषः अहं, ब्राह्मणः अहं, शूद्रः अहम् अस्मि” इति दृढ-निश्चयः, तथा “न अहं ब्राह्मणः, न शूद्रः, न पुरुषः, किम्-तु अ-सङ्गः सत्-चित्-आनन्द-स्व-रूपः प्रकाश-रूपः सर्व-अन्तर्-यामी चित्-आकाश-रूपः अस्मि” इति दृढ-निश्चय-रूप-अ-परस्-अक्ष-ज्ञानवान् जीवत्-मुक्तः।

Then who is a jīvan-mukta (SVSSS.964–1004, PancD.2.102–109)?

Just as one has firm belief ‘I am the body’; ‘I am a man’; ‘I am a brāhmaṇa’; ‘I am a śūdra’ (i.e. I am only this bound jīva), in the same way one who by his immediate knowledge (a-parokṣa-jñāna, not by indirect logic or knowledge simply of the words) has firmly ascertained, ‘I am not a brāhmaṇa’; ‘I am not a śūdra’; I am not a man’ but ‘I am unattached (a-saṅga)’, and of the nature of existence-consciousness-bliss (sat-cit-ānanda-svarūpa), effulgent (prakāśa-rūpa), the indweller of all (sarva-antar-yāmī), and the formless awareness (cit-ākāśa-rūpa) (i.e. I am only this boundless brahma-ātmā) is a jīvan-mukta.

‘Brahman, eva, asmad, √as’, iti, a-paras-akṣa-jñāna, nikhila-karma-bandha-vinirmukti, √as.
“ब्रह्म एव अहम् अस्मि” इति अ-परस्-अक्ष-ज्ञानेन निखिल-कर्म-बन्ध-विनिर्मुक्तिः स्यात्।

By immediate knowledge (a-parokṣa-jñāna) that I am Brahman alone, one becomes free from bondage of all karmas (karma-banda, the bondage that is karma, the notion ‘I am a self-made man’, only this resultant jīva).

Karman, kati-vidha, √as? Iti, ced. Āgāmi-sañcita-prārabdha-bheda, tri-vidha, √as.
कर्माणि कति-विधानि सन्ति? इति चेद्। आगामि-सञ्चित-प्रारब्ध-भेदेन त्रि-विधानि सन्ति।

How many kinds of karmas are there?

There are three, viz., āgāmi, sañcita, and prārabdha.

Āgāmin, karman, kim? Jñāna-utpatti-an-antara, jñāni-deha-kṛta, puṇya-pāpa-rūpa, karman, yad, √as, tad, ‘āgāmin’, iti, abhi-√dhā.
आगामि कर्म किम्? ज्ञान-उत्पत्ति-अन्-अन्तरं ज्ञानि-देह-कृतं पुण्य-पाप-रूपं कर्म यद् अस्ति, तद् ‘आगामि’ इति अभिधीयते।

What is āgāmi-karma (in regard to a jīvan-mukta)?

It is known as the actions, good or bad, performed by the body of the wise person (jñānī) after the dawn of knowledge.

Sañcita, karman, kim? An-anta-koṭi-janman, bīja-bhūta, sat, yad, karma-jāta, pūrva-arjita, √sthā, tad, ‘sañcita’, jñeya.
सञ्चितं कर्म किम्? अन्-अन्त-कोटि-जन्मनां बीज-भूतं सत् यद् कर्म-जातं पूर्व-अर्जितं तिष्ठति, तद् ‘सञ्चितं’ ज्ञेयम्।

What is sañcita (for everyone)?

It is known as the results of action performed in (all) previous births which are in seed form (bīja-bhūta) to give rise to endless crores of births in the future.

Prārabdha, karman, kim? Iti, ced. Idam, śarīra, utpādya; iha, loka, eva, sukha-duḥkha-ādi-prada, yad, karman, tad, prārabdha. Bhoga, naṣṭa, √bhū; ‘prārabdha-karman, bhoga, eva, kṣaya’, iti.
प्रारब्धं कर्म किम्? इति चेद्। इदं शरीरम् उत्पाद्य, इह लोके एव सुख-दुःख-आदि-प्रदं यद् कर्म तद् प्रारब्धं। भोगेन नष्टं भवति, “प्रारब्ध-कर्मणां भोगात् एव क्षयः” इति।

What is prārabdha (for everyone)?

It is known as (the now distinct subset portion of the sañcita that) having given birth to this body, are those karmas which give results in this very world of experience (loka), in the form of happiness or misery, and which can be destroyed only by enjoying or suffering them.

Sañcita, karman, ‘brahman, eva, asmad, √as’, iti, niścaya-jñāna, √naś.
सञ्चितं कर्म “ब्रह्म एव अहम् अस्मि” इति निश्चय-ज्ञानेन नश्यति।

Sañcita-karma is destroyed (i.e. rendered unreal, or rendered as useless, like toasted seeds) by the firm (fire of) knowledge, ‘I am Brahman’ alone.

Āgāmin, karman, api, jñāna, √naś. Kim-ca, āgāmi-karman, nalinī-dala-gata-jalavat, jñānin, sambandha, na, √as.
आगामि कर्म अपि ज्ञानेन नश्यति। किम्-च आगामि-कर्मणां नलिनी-दल-गत-जलवत् ज्ञानिनां सम्बन्धः न अस्ति।

The āgāmi-karma (prior to knowledge) is also destroyed (i.e. rendered unreal, rendered as non-bondage) by the knowledge that I am Brahman, and have no connection to it, like a lotus leaf (not wetted) by the water on it.

Kim-ca, yad, jñānin, √stu, √bhaj, √arc; tad, prati, jñāni-kṛta, āgāmin, puṇya, √gam. Yad, jñānin, √nind, √dviṣ, duḥkha-pradāna, √kṛ; tad, prati, jñāni-kṛta, sarva, āgāmin, kriyamāṇa-pada-vācya (kriyamāṇa, yad, a-vācya), karman, pāpa-ātmaka, tad, √gam. (Tathā, ca, śruti, ‘su-hṛd, puṇya-kṛtyā, dviṣat, pāpa-kṛtyā, √grah’, iti.)
किम्-च ये ज्ञानिनं स्तुवन्ति भजन्ति अर्चयन्ति, तान् प्रति ज्ञानि-कृतम् आगामि पुण्यं गच्छति। ये ज्ञानिनं निन्दन्ति द्विषन्ति दुःख-प्रदानं कुर्वन्ति, तान् प्रति ज्ञानि-कृतं सर्वम् आगामि क्रियमाण-पद-वाच्यं (क्रियमाणं यद् अ-वाच्यं) कर्म पाप-आत्मकं तद् गच्छति। (तथा च श्रुतिः सु-हृदः पुण्य-कृत्यां द्विषन्तः पाप-कृत्यां गृह्णन्ति इति।)।

Further, to those who praise, serve, and worship the wise person, go the (immediate cause-and-effect) results of the (āgāmi) actions done by (the body of) the wise man. To those who criticise, hate or cause pain to the wise person go the (immediate cause-and-effect) results of any unpraiseworthy and sinful (wrathful āgāmi) actions done by (the body of) the wise person (i.e. the wise person has no karma but those around obviously continue to reap the benefits or curses from him or her).

Tathā, ca, ātma-vid, saṃsāra, tīrtvā, brahma-ānanda, iha, eva, pra-√āp. “√Tṝ, śoka, ātma-vid”, iti, śruti. “Tanu, √tyaj, vai, kāśi; śva-paca, gṛha, athavā. Jñāna-saṃprāpti-samaya, mukta, adas, vigata-āśaya”, iti, smṛti, ca.
तथा च आत्म-विद् संसारं तीर्त्वा ब्रह्म-आनन्दम् इह एव प्राप्नोति।
“तरति शोकम् आत्म-विद्” इति श्रुतेः।
“तनुं त्यजतु वा काश्यां, श्व-पचस्य गृहे अथवा।
ज्ञान-संप्राप्ति-समये मुक्तः असौ विगत-आशयः” इति स्मृतेः च।

Thus the knower of the self, having crossed saṃsāra, has Brahman-bliss (alone) here itself. The śruti affirms, ‘The knower of the self goes beyond all sorrow (Tarati śokam ātma-vid, ChanU.7.1.3)’. So also asserts the smṛti, ‘Let the wise person cast off the body in (holy) Kāśi or in the house of a dog-eater (it is immaterial) because at the time of gaining knowledge (itself) that one is liberated, being freed from any further abode (āśaya, from any sañcita-karma for rebirth or heaven)’.

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🔗  ओं, पूर्ण॒म् अदः॒ पूर्ण॒म् इदं॒ पूर्णा॒त् पूर्ण॒म् उद॒च्यते।
पूर्ण॒स्य पूर्ण॒म् आदा॒य पूर्ण॒म् एवावशि॒ष्यते।
ओं शा॒न्तिः शा॒न्तिः शा॒न्तिः॥

Om; pūrṇa, adas, pūrṇa, idam, pūrna, pūrṇa, ud-√añc.
pūrṇa, pūrṇa, ādāya, pūrṇa, eva, ava-√śiṣ.
Om, śānti, śānti, śānti.

॥इति तत्त्व-बोध-प्रकरणं समाप्तम्।॥