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.
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).
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.
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.
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).
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).
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.
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.
The five sense organs of action (pañca-karmendriyas) are: speech (vāk), the hands (pāṇis), the legs (pādas), the anus (pāyu), and the genitals (upastha).
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.
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.]
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).
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.
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.
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).
The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath (prāṇamaya kośa).
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).
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).
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).
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).
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.
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 1⁄2 space, 1⁄8 movement, 1⁄8 heat, 1⁄8 fluidity, and 1⁄8 solidity; we see countless varieties of spacier areas, e.g. of 11⁄16 space, 2⁄16 movement, 1⁄16 heat, 1⁄16 fluidity, and 1⁄16 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.]
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).
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.]
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)?
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).
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).
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.
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).
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.
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.
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).
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)’.
