Saturday 6 August 2016

AtmaanaatmaViveka (4)


 CHAPTER EIGHT


{साक्षित्वं/WITNESS STATE}

एवं शरीरत्रयविलक्षमुक्त्वा अवस्थात्रयसाक्षित्वमुच्यते ||39||
Having explained the differences of the three bodies, the (changeless) state which witnesses the three (altering) states (of the mind) is explained.
कथं ?
How?
जाग्रदवस्था जाता जाग्रदवस्था भवति जाग्रदवस्था भविष्यति |
The waking experience arises; the waking state remains and will become the waking experience (as compared to dream state).
स्वप्नावस्था जाता स्वप्नावस्था भवति स्वप्नावस्था भविष्यति |
The dream experience arises; the dream state remains; will become the dream experience (as compared to the waking state).
सुषुप्त्यवस्था जाता सुषुप्त्यवस्था भवति सुषुप्त्यवस्था भविष्यति |
The deep sleep state arises; the deep sleep state remains; will become the deep sleep experience (as compared to the other two states).
एवामवस्थात्रयमविकारतया जानाति |
(Self) remains changeless and knows in this manner, the three different states of experiences.
अत आत्मनः पञ्चकोविलक्षत्वं दृष्टान्तरूपेण प्रतिपादयति |
Now, the Self which is different from the five sheaths is explained through an example.
ममेयं गौः ममायं वत्सः ममायं कुमारः ममेयं कुमारी ममेयं स्त्री
एवमादिपदार्थवान् पुरुषो न भवति |
‘This is my cow’ ‘This is my child’ ‘This is my son’ ‘This is my daughter’ ‘This is my wife’ – He who possesses objects like this is not the ‘Self appearing connected to the body’.
तेभ्यो विलक्षणः |
(Self) He is different.
तथा मम अन्नमयकोशः मम प्राणमयकोशः मम मनोमयकोशः मम विज्ञानमयकोशः मम आनन्दमयकोशः |
So also- my food sheath; my Praana sheath; my mind sheath; my knowledge sheath; my bliss sheath.
एवं पञ्चकोशवानात्मा न भवति |
He who possesses the five sheaths like this is not the Self.
 तेभ्यो विलक्षणः साक्षी |
He is the witness different from all these.

अशब्दमस्पर्शमरूपमव्ययं तथा
अरसं नित्यमगन्धवच्च यत्
अनाद्यन्तं महतः परम् ध्रुवं
निचाय्य तं मृत्युमुखात् प्रमुच्यते
इत्यादि श्रुतेः ||40||

That which is not heard; not touched;
that which has no form; that which does not deteriorate;
that which is tasteless; that which is always without smell;
 (that which is beyond the reach of senses)
That which is beginning less and endless;
that which is Supreme beyond the ‘Mahat’;
 that which is stable;
by realizing that, one is freed from the mouth of death.


CHAPTER NINE

 {सत् चित् आनन्द स्वरूप आत्मा}

इदानीमात्मनः सच्चिदानन्दस्वरूपत्वमुच्यते |
Now the Self, which is in essence ‘Existence’ ‘Knowledge’ ‘Bliss’ is explained.
सद्रूपत्वं नाम केनाप्यबाध्यमानत्वेन कालत्रयेsप्येकरूपेण विद्यमानत्वमुच्यते |
Principle of Existence means- to remain the same in all the three modes of time without any affectations.
चिद्रूपत्वं नाम साधनान्तरनिरपेक्षया स्वयंप्रकामाणः सन्  
स्वस्मिन्नारोपितसर्वपदार्थावभासकवस्तुत्वं चिद्रूपत्वमित्युच्यते |
Principle of Knowledge means- though self-shining without the need of any other instrument of seeing,
that which by nature reveals all the objects superimposed on itself.
आनन्दस्वरूपं नाम परमप्रेमास्पदत्वं नित्यनिरतिशयत्वमानन्दत्वमित्युच्यते |
Principle of Bliss means- the state of bliss which is the receptacle of supreme love, which remains as unsurpassable bliss always.
नित्यविज्ञानमानन्दं ब्रह्म रातिः दातुः परायणं इति श्रुतेः |
Brahman is Eternal; Knowledge; Bliss; is the ‘munificent Supreme Shelter for the giver (performer of rites)’ -So the Shrutis state.
एवं नित्यशुद्धबुद्धमुक्तस्वभावं |
In this manner, (Self) is eternal, pure and always free by nature.
ब्रह्मास्मीति संशयासंभावनाविपरीतभावनाराहित्येन यस्तु जानाति स जीवन्मुक्तो भवतीति ||41||
‘I AM BRAHMAN’ he who realizes this, without the contradictory idea, without giving way to doubt, becomes one who is liberated while living.

{CONCLUSION}

{अनात्मा नाम अनृतजडदुःखात्मकं समष्टिव्यष्ट्यात्मकशरीरत्रयं ||
Non-Self means- the three bodies (gross, subtle and causal) –
of the nature of – ‘unreality, inertness and pain’; 
of the nature of – ‘an aggregate which is made up of parts each of which is consubstantially the same with the whole (Samashti)’ ; and ‘an individual aggregate made of parts (Vyashti)’. 
आत्मा नाम स्थूलसूक्ष्मकारणशरीरत्रयविलक्ष्णः पञ्चकोव्यतिरिक्तः
अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः ||
Aatmaa (Self) is- different from the three bodies namely material, subtle and causal; different from the five sheaths; the witness of the three states of the mind; is of the nature of Existence, Knowledge, Bliss.}

|| देहं नाहं ब्रह्मैवाहम् ||



इति
श्रीपरमहंसपरिव्राजकाचार्यश्रीमद्गोविन्दभगवत्पूज्यपादशिष्य
श्रीशङ्कराचार्यविरचितः
आत्मानात्माविवेकः समाप्तः |


AATMAANAATMAVIVEKA

composed by

 SHREE SHANKARAACHAARYA
 
Disciple of
‘Shree ParamaHamsaPariVraajakaAchaarya
ShreematGovindaBhagavadPoojyaPaada’

ENDS


  

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