AnaatmaanaatmaViveka (3)

CHAPTER SIX

{अवस्थात्रयं/THE THREE STATES}

अवस्थात्रयं नाम जाग्रत्स्वप्नसुषुप्तयः |

The three states are awakening, dream and deep sleep.

जागरणं नाम इन्द्रियैरर्थोपलब्धिः गरणं |

Wakeful state means- the absorption (swallowing) of the ‘object of cognition’ by the sense organs.

स्वप्नो नाम जागरित संस्कारजप्रत्ययः सविषयः |

Dream state means- the ideas (conception) of sense perceptions produced by the impressions of the experiences in the wakeful state.

सुषुप्तिर्नाम सर्वविषयज्ञानाभावः |

Deep sleep state means- the absence of the knowledge of all objects.

जाग्रत्स्थूलशरीराभिमानी विश्वः |

The ego connected to the gross body in the wakeful state is known as ‘Vishva’.

स्वप्नसूक्ष्मशरीराभिमानी तैजसः |

The ego connected to the subtle body in the dream state is known as ‘Taijasa’.

सुषुप्ति कारणशरीराभिमानी प्राज्ञः |

The ego connected to the causal body in the deep sleep state is known as ‘Praajna’.

CHAPTER SEVEN

{कोशपञ्चकं/FIVE SHEATHS}

कोशपञ्चकं नाम अन्नमय प्राणमय मनोमय विज्ञानमय आनन्दमयाख्याः | अत्र मयट् प्रत्ययो विकारार्थः |

The five sheaths are known as - Food; Vital Air; Mind; Knowledge; Bliss.

The ‘Mayat’ affix is to denote ‘Change’

तथा च And also-

पितृभुक्तान्नजाद्वीर्यजातोsन्नेनैव वर्धते

देहः सोsन्नमयो नात्मा प्राक् चोर्ध्वं तदभावतः ||31||

The body is born out of the virility produced by the food eaten by the father,

grows by food only.

It is known as the food-sheath.

It is not the Self;

as it is not there before (birth) and hereafter.

पूर्णो देहे बलं यच्छन्नक्षाणां यः प्रवर्तकः

वायुः प्राणमयो नासावात्मा चैतन्यवर्जनात् ||32||

That which is full in the body,

that which makes the senses move by giving power,

the wind is the vital air sheath.

It is not the Self;

as it is  bereft of consciousness.

अहम्तां ममतां देहे गेहादौ करोति यः

कामाद्यवस्थया भ्रान्तो नासावात्मा मनोमयः ||33||

This mind sheath

  which makes an abode in the body with ‘I’ness and ‘mine-ness’,

deluded, being in the state of desire etc.

  is not the Self.

लीना सुप्तौ वपुर्बोधे व्याप्नुयादानखाग्रगा

चिच्छायोपेतधीर्नात्मा विज्ञानमयशब्दभाक् ||34||

That which remains dissolved when asleep;

that which remains pervading up to the edge of the nails when awake,

the intellect which has the reflection of the Chit,

which is known by the name of intellectual sheath

is not the Self.

काचिदन्तर्मुखा वृत्तिरानन्दप्रतिबिम्बभाक्

पुण्यभोगे भोगशान्तौ निद्रारूपेण लीयते ||35||

That state which is turned inwards;

  reflects the bliss when experiencing the merits;

  is absorbed and remains as sleep when the experiences are subdued.

देहादभ्यन्तरं प्राणः प्राणादभ्यन्तरं पुनः

ततः कर्ता ततो भोक्ता गुहा सेयं परम्परा ||36||

The Vital Air is within the body;

within the Vital Force again (other sheaths are one within the other)

then the doer; then the experiencer.

This is the successive lineage each concealed within the other.

स्थूलशरीरं अन्नमयकोशः |

The gross body is the food-sheath.

मातृपितृभ्यां अन्ने भुङ्क्ते सति शुक्रशोणिताकारेण परिणतं तयोः संयोगादेव देहाकारेण परिणमते |

If the mother and father eat the food, arising as the semen virile and blood; is produced as the body by their union.

कोशवदाच्छादकत्वात्कोश इत्युच्यते |

As it covers like a sheath, it is called a sheath.

अन्नविकारत्वे सति आत्मानमाच्छादयति |

The food transforms and covers the Self.

कथं ?

How?

अपरिच्छिन्नमात्मानं परिच्छिन्नमिव जन्मादिभावषड्भावविकाररहितमात्मानं 

जन्मादिभावषड्भाववन्तमिव तापत्रयादिरहितमात्मानं तापत्रयवन्तमिवआच्छादयति |

It covers – the Self which is undivided as divided;  the Self free of the six-fold changes of birth etc as having the six-fold changes of birth etc; the Self free of the three types of heat as having the three types of heat.

यथा कोशः खड्गमाच्छादयति यथा तुषस्तण्डुलमाच्छादयति यथा वा गर्भं जरायुरावरयति तथा

प्राणमयकोशो नाम कर्मेन्द्रियाणि पञ्चप्राणादिवायवः पञ्च एतत्सर्वं मिलितं सत्प्राणमयकोश इत्युच्यते|

Like the case covering the sword; like the chaff covers the rice grain; like the embryo skin covers the womb; similar is the sheath of the Vital force.

The five organs of action, the five types of winds, together are named the sheath of the vital force.

प्राणविकारे सति वक्तृत्वादिरहितमात्मानं वक्तारमिव दानादिरहितमात्मानं दातारमिव गमनादिरहितमात्मानं गन्तारमिव क्षुत्पिपासादिरहितमात्मानं क्षुत्पिपासावन्तमिवावारयति |

Because of the vibration of Praana, it envelops the Self bereft of speech-ness etc as one who speaks; the Self bereft of charity etc as one who gives; the Self bereft of movement as one who moves; the Self bereft of hunger and thirst as having hunger and thirst.

मनोमयकोशो नाम ज्ञानेन्द्रियाणि पञ्च मनश्च एतत्सर्वं मिलित्वा मनोमयकोश इत्युच्यते |

The Mind sheath is- the five organs of knowledge and the mind together are known as the Mind-sheath.

कथं मनोविकारे सति संशयादिरहितमात्मानं संशयवन्तमिव

शोकमोहादिरहितमात्मानं शोकमोहादिवन्तमिव दर्शनादिरहितमात्मानं दर्शनादिवन्तमिवावारयति |

When the vibration of the mind is there, it envelops the Self bereft of doubt etc as one who doubts; the Self bereft of grief and delusion etc as one who has grief and delusion; the Self bereft of perception as one who has perceptions.

विज्ञानमयकोशो नाम ज्ञानेन्द्रियाणि पञ्च बुद्धिश्च एतत्सर्वं मिलित्वा

विज्ञानमयकोश इत्युच्यते |

The Knowledge sheath is-

the five organs of knowledge and the intellect together are known as the Knowledge-sheath.

कर्तृत्वभोक्तृत्वाद्यभिमानेन इहलोकपरलोकगामी व्यावहारिक जीव इत्युच्यते | ||37||

Because one identifies with the doer-ship and enjoyer-ship, he is called a ‘Jeeva’ who lives through the many experiences of life and moves between the ‘here and hereafter’ worlds.

विज्ञानविकारत्वे सति अकर्तारमात्मानं कर्तारमिव अविज्ञातारमात्मानं

विज्ञातारमिव निश्चयरहितमात्मानं निश्चयवन्तमिव जाड्यादिरहितमात्मानं जाड्यादिवन्तमिवावारयति |

When the vibration of the understanding is there, it envelops the Self bereft of doer ship etc as one who is the agent of an action; the Self bereft of cognitive understanding  as one who understands; the Self bereft of decision as one who makes decisions; the Self bereft of inertness (or stupidity) as one who is inert (or stupid).

आनन्दमयकोशो नाम प्रियमोदप्रमोदवृत्तिमत् अज्ञानप्रधानमन्तःकरणं आनन्दमयकोश इत्युच्यते |

The Bliss sheath is- the inner faculty dominated by ignorance; which is expressed as the pleasures of seeing, possessing and enjoying, is known as Bliss-sheath.

कथं प्रियमोदप्रमोदरहितमात्मानं प्रियमोदप्रमोदवन्तमिव अभोक्तारमात्मानं

भोक्तारमिव परिच्छिन्नसुखरहितमात्मानं परिच्छिन्नसुखवन्तमिव आच्छादयति |

When the vibration of the bliss is there, it envelops the Self bereft of the pleasures of seeing, possessing and enjoying, as one who has the pleasures of seeing, possessing and enjoying; the Self bereft of enjoyment as one who enjoys; the Self bereft of limited bliss as one who experiences limited pleasures.

इष्टपुत्रादि दर्शनजं प्रियं |

‘Priya’ means the joy rising when the favored people like son etc are seen.

प्रियलाभनिमित्तो हर्षो मोदः |

‘Moda’ refers to the joy rising when one acquires what is favored.

स एव च प्रकृष्टो हर्षः प्रमोदः |

‘Pramoda’ refers to the same joy when it is excessive.

एतेषु कोशेषु मध्ये विज्ञानमयो ज्ञानशक्तिमान् कर्तृरूपः |

Among these sheaths, the ‘Intellectual sheath’ has the power to ‘know’ (cognize) and is of the nature of the ‘doer’.

मनोमयः इच्छाशक्तिमान् करणरूपः |

The ‘Mind sheath’ has the power to ‘desire’ and is of the nature of the ‘instrument’.

प्राणमयः क्रियाशक्तिमान् कार्यरूपः |

The ‘Vital Air sheath’ has the power to ‘do action’ and is of the nature of the ‘action’.

तत्र हेतुमाह |

The reasons are explained.

योग्यत्वादेवमेतेषां विभाग इति वर्णयन्ति |

Because of the variations in functions, they are explained as different.

एतत्कोशत्रयं मिलितं सूक्ष्मशरीरमित्युच्यते |

The three sheaths together are known as the subtle body.

समष्टिव्यष्टी शास्त्रान्तराद्विशेषतो ज्ञेये |

The aggregate and the individual are to be understood properly as explained in the Scriptures.

शरीरत्रयविलक्षणमुच्यते ||38||

The tri-body phenomenon is stated to be different (from the Self).

कथं ?

How?

सत्यस्वरूपः असत्यस्वरूपो न भवति |

That which is real by nature cannot be unreal by nature.

असत्यस्वरूपः सत्यस्वरूपो न भवति |

That which is unreal by nature cannot be real by nature.

ज्ञानस्वरूपः जडस्वरूपो न भवति |

That which is knowledge by nature cannot be inert by nature.

जडस्वरूपः ज्ञानस्वरूपो न भवति |

That which is inert by nature cannot be knowledge by nature.

एवं सुखस्वरूपो दुःखस्वरूपो न भवति |

Similarly, that which is happiness by nature cannot be pain by nature.

दुःखस्वरूपः सुखस्वरूपो न भवति |

That which is pain by nature cannot be happiness by nature.