CHAPTER FOUR
आत्मानात्मा
{SELF AND NON-SELF}
आत्मानात्मविचारः कर्तव्यमित्युक्तं |
The analysis of ‘Self and
Non-Self’ should be definitely done; so it is stated.
आत्मा नाम स्थूलसूक्ष्मकारणशरीरत्रयविलक्ष्णः पञ्चकोशव्यतिरिक्तः
अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः ||21||
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.
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)’.
{Each term here is explained
now and the statement given gets proved at the end.}
{अनात्मा/NON-SELF}
CHAPTER FIVE
{शरीरत्रयम्/THREE BODIES}
शरीरत्रयं नाम स्थूलसूक्ष्मकारणशरीरत्रयं |
The three bodies are- the
gross (material), subtle and causal bodies.
{स्थूलशरीरं/GROSS
BODY}
स्थूलशरीरं नाम पञ्चीकृतभूतकार्यं कर्मजन्यं जन्मादिषड्भावविकारं |
The gross body is- made of
five elements; born because of ‘Karma’; undergoes six changes like birth etc.
{अस्ति, जायते, वर्धते, विपरिणमते, अपक्षीयते,विनश्यति(stays, is born, grows,
changes, decays, dies)}
तथा चोक्तं So it is stated-
पञ्चीकृतमहाभूतसंभवं
कर्मसंचितं
शरीरं सुखदुःखानां
भोगायतनमुच्यते ||22||
The body is said to be the abode
where the pains and pleasures are experienced;
it is made of five primary elements (Quintuplication
process);
it is a collection of Karmas.
{पञ्चीकरणं /‘QUINTUPLICATION PROCESS’}
पञ्चीकरणं तु
The ‘Quintuplication process’ means-
द्विधा विधाय चैकैकं
चतुर्धा प्रथमं पुनः
स्वस्वेतरद्वितीयांशैर्योजनात्पञ्च
पञ्च ते ||
Each of the elements is divided into half;
and the first half of that is divided into four;
each of that joins with the second portion of every
element;
they are five
elements joined to all the five.
इति | So it is!
{MEANING
OF THE TERM DENOTING ‘BODY’}
शीर्यते वयोभिर्बाल्यकौमारयौवनवार्धक्यादिभिरिति शरीरं |
Shareera (means) ‘that which withers
away’ aging through childhood, youth, old age.
दह भस्मीकरणे इति व्युत्पत्या च देहः भस्मीभावं प्राप्नोति |
‘Daha’ - ‘to burn’ - ‘burnt
to ashes’ with this derivation, the ‘Deha’- ‘the body’ attains the state of
becoming ash.
ननु केचिद्देहा न भस्मीभावं प्राप्नुवन्ति केचिद्देहा: खननादि प्राप्नुवन्ति
कथमुच्यते सर्वं स्थूलादिकं स्थूलदेहजातं भस्मीभावं प्राप्नोति
|
Suppose it is said-some
(dead) bodies are not burnt to ashes; some (dead) bodies are buried; how can it
be stated that all that is gross or born out of the gross body can be burnt to
ashes?
यद्यप्येवं तथापि केनाग्निना दाहत्वं संभवतीत्यत आह सर्वेषां
स्थूलदेहानां आध्यात्मिकाधिभौतिकाधिदैविकादितापत्रयाग्निना दाहत्वं संभवति |
Even if it is so, then, by
which fire the burning happens, if it is asked, then it is stated –
for all the gross bodies, the
burning process occurs through the fire which gives three types of heat– Aadhyaatmika; Aadhibhoutika and
Aaadhidaivika.
आध्यात्मिकं नाम आत्मानं देहं अधिकृत्य वर्तत इत्यध्यात्मम् |
अध्यात्मं च तत् दुःखं आध्यात्मिकं वातपित्तकफजातं शिरोरोगज्वरादिना
व्याधिरूपं |
Aadhyaatmika means-it exists
as connected to one’s own body; so it is Adhyaatmam.
It is Adhyaatmam and also
pain; so it is Aadhyaatmika; it is of the nature of disease like fever, head ache
etc caused by wind, bile and phlegm.
आधिभौतिकं नाम
भूतमधिकृत्य वर्तते इत्याधिभौतिकं व्याघ्रतस्करादिजन्यदुःखं |
Aadhibhoutika means- it
exists as connected to elements; so it is Aadhibhoutikam; the pain due to
tigers, thieves etc.
आधिदैविकं नाम देवमधिकृत्य वर्तते इत्याधिदैविकं शीतातपवातवर्षवैद्युतादि
दुःखं ||23||
Aaadhidaivika means – it
exists as related to divinity; so it is Aaadhidaivika; it is the pain caused by
cold, heat, wind, rain, lightning etc.
{सूक्ष्मशरीरं/SUBTLE BODY}
सूक्ष्मशरीरं नाम अपन्चीकृतभूतकार्यं लिङ्गं |
सप्तदशकं नाम ज्ञानेन्द्रियाणि पञ्च कर्मेन्द्रियाणि पञ्च
प्राणादिवायवः पञ्च बुद्धिर्मनश्चेति |
Subtle body means- that which
is not made of Quintuplication; and symbolized by seventeen; seventeen means –
five organs of Knowledge; five organs of Action; five winds; intellect and
mind.
{ज्ञानेन्द्रियाणि/ORGANS OF KNOWLEDGE}
ज्ञानेन्द्रियाणि कानि ? श्रोत्रत्वक्चक्षुर्जिह्वाघ्राणानि |
What are the Organs of
Knowledge? Ear; Skin; Eye; Tongue; and Nose.
श्रोत्रेन्द्रियं नाम कर्णव्यतिरिक्तं कर्णशुष्कुल्यवच्छिन्ननभोदेशाश्रयं
शब्दग्रहणशक्तिमदिन्द्रियं श्रोत्रेन्द्रियमिति |
The organ of ear - that which
is distinct from the ear; separate from the auditory passage; seated in the
sky-region; the sense organ with the power of sensing the sound; is known as
the organ of the ear.
त्वगिन्द्रियं नाम त्वग्व्यतिरिक्तं त्वगाश्रयं आपादतलमस्तकव्यापि
शीतोष्णादिस्पर्शग्रहणशक्तिमदिन्द्रियं त्वगिन्द्रियमिति |
The organ of skin - that
which is distinct from the skin; seated in the skin; spreading all over from
the head to the bottom of the foot; the sense organ with the power of sensing
the contact of cold and heat; is known as the organ of the skin.
चक्षुरिन्द्रियं नाम गोलोकव्यतिरिक्तं गोलोकाश्रयं कृष्णतारकाग्रवर्ति
रूपादिग्रहणशक्तिमदिन्द्रियं चक्षुरिन्द्रियमिति |
The organ of eye is- that
which is distinct from the eye-organ; seated in the eye-organ; staying at the
front edge of the black pupil; the sense organ with the power of sensing the
shapes etc; is known as the organ of the eye.
जिह्वेन्द्रियं नाम जिह्वाव्यतिरिक्तं जिह्वाश्रयं जिह्वाग्रवर्ति
रसादिग्रहणशक्तिमदिन्द्रियं जिह्वेन्द्रियमिति |
The organ of the tongue is- that
which is distinct from the tongue; seated in the tongue; staying at the front
edge of the tongue; the sense organ with the power of sensing the taste; is
known as the organ of the skin.
घ्राणेन्द्रियं नाम नासिकाव्यतिरिक्तं नासिकाश्रयं नासिकाग्रवर्ति
गन्धादिग्रहणशक्तिमदिन्द्रियं घ्राणेन्द्रियमुच्यते
The organ of the nose is- that which is distinct from the nose; seated in the
tongue; staying at the front edge of the nose; the sense organ with the power
of sensing the smell etc; is known as the organ of the nose.
{कर्मेन्द्रियाणि/ORGANS
OF ACTION}
कर्मेन्द्रियाणि कानि ?
Which are the organs of Action?
वाक्पाणिपादपायूपस्थानि |
Speech,
hand, foot, organ of excretion and the organs of generation.
वागिन्द्रियं नाम वाग्व्यतिरिक्तं वागाश्रयं अष्टस्थानवर्ति
शब्दोच्छारणमदिन्द्रियं वागिन्द्रियमिति |
The
organ of Speech is- that which is distinct from the speech; seated in the
speech; staying at the eight regions; the organ which produces the sound as
speech; is known as the organ of speech.
अष्टस्थानानि उरःकण्ठशिरस्तालुजिह्वादन्तौष्टनासिकाः |
The eight regions are- Chest ; Neck; Head; Palate;
Tongue; Teeth; Lips; Nose
पाणीन्द्रियं नाम पाणिव्यतिरिक्तं करतलाश्रयं दानादानप्रतिग्रहशक्तिमदिन्द्रियं
पाणीन्द्रियमुच्यते |
The organ of hand is- that which is distinct from the
hand; seated at the palm; the organ with the power of giving, taking, grasping;
is known as the organ of hand.
पादेन्द्रियं नाम पादव्यतिरिक्तं पादाश्रयं पादतलवर्ति गमनागमनशक्तिमदिन्द्रियं
पादेन्द्रियमिति |
The organ of foot is- that which is distinct from the
foot; seated at the foot; stays at the bottom of the foot; the organ with the
power of going, coming; is known as the organ of foot.
पाय्विन्द्रियं नाम गुदव्यतिरिक्तं गुदाश्रयं पुरीषोत्सर्गशक्तिमदिन्द्रियं पाय्विन्द्रियमिति
|
The organ of excretion is- that which is distinct from
the anus; seated at the anus; the organ with the power of excreting feces is
known as the organ of excretion.
उपस्थेन्द्रियं नाम उपस्थव्यतिरिक्तं उपस्थाश्रयं मूत्रशुक्रोत्सर्गशक्तिमदिन्द्रियं
उपस्थेन्द्रियमिति |
The organ of generation is- that which is distinct from
the organ of generation; seated at the organ of generation; the organ with the
power of excreting urine and Semen virile is known as the organ of generation.
एतानि कर्मेन्द्रियाणि |
These are the organs of Action.
{अन्तःकरणं/THE INNER FACULTY}
अन्तःकरणं नाम मनो बुद्धिश्चित्तमहम्कारश्चेति |
The
internal faculty is – Mind; Intellect; understanding faculty and Ego.
मनस्थानम् गलान्तं | बुद्धेर्वदनं | चित्तस्य नाभिः | अहंकारश्च हृदयं |
The
abode of the mind is throat; of the intellect, face; of the understanding
faculty, navel; of the ego, heart.
एतेषां विषयाः संशयनिश्चयधारणाभिमानाः |
Their
functions are-doubt; decision; concentration; and self-importance.
अनुसन्धानात्मिकान्तःकरणवृत्तिश्चित्तं |
The process of the inner faculty which is of the nature
of deliberation is known as Chitta.
अभिमानान्तःकरणवृत्तिरहंकार: |
The process of the inner faculty which feels the
importance of oneself (limited self) is ‘Ego.
चित्तस्य बुद्धावन्तर्भावः विषयपरिच्छित्तिरूपत्वाविशेषात् |
Chitta
is the process that is inside the intellect; of the nature of accurately
defining an object which is not distinct.
अहंकारस्य मनस्यन्तर्भावः तस्यापि संकल्पात्मकत्वाविशेषात् |
‘Ego’
is the process that is inside the mind; of the nature of conceiving from among
those which are not distinct.
बुद्धेर्ह्यपूर्वो विषयः |
For
the intellect, the object is that which is not known.
चित्तस्य पूर्वानुभवः |
For
the understanding faculty, the previous experience.
मनसो बाह्याभ्यन्तरश्च |
For
the mind, the object is that which is outside and inside.
अहंकारस्य त्वनात्मोपरक्त आत्मैवेति |
For
the ego, the object is the Self attached to the non-Self.
प्राणादिवायुपञ्चकं नाम प्राणापानसमानोदानव्यानरूपाः |
The five types of winds are of the nature of Praana,
Apaana, Samaana, Udaana and Vyaana.
तेषां स्थानविशेषा उच्यन्ते |
Their
particular seats are explained-
हृदि प्राणो गुदेsपानः समानो नाभिसंस्थितः
उदानः कण्ठदेशस्थो
व्यानः सर्वशरीरगः ||
Praana
is in the heart.
Apaana
is in the anal region.
Samaana
stays at the navel.
Udaana
stays at the neck region.
Vyaana
is all over the body.
एतेषां विषयाः
Their objects-
प्राणः प्रागननवान् |
Praana is the breathing process that is before all.
अपानः अवागननवान् |
Apaana is the breathing process that moves downwards.
उदान ऊर्ध्वमननवान् |
Udaana is the breathing process that moves upwards.
समानः समीकरणवान् |
Samaana is the breathing process that assimilates.
व्यानः विष्वगननवान् ||24||
Vyaana is the breathing process that pervades everywhere.
एतेषामुपवायवः पञ्च |
These
have five secondary winds.
नागः कूर्मश्च कृकरो देवदत्तो धनञ्जय इति |
Naaga, Koorma, Krkara, Devadatta, Dhananjaya are the
ones.
एतेषां विषयाः |
Their
objects-
नागादुद्गिरणं चापि
कूर्मादुन्मीलनम् तथा
धनञ्जयात् पोषणश्च
देवदत्ताच्च जृम्भणं ||
कृकराच्च क्षुतं जातमिति
योगविदो विदुः ||
Those
learned in Yoga state that-
Ejecting
out (burping, vomiting, slavering etc) is because of Naaga.
Opening
of the eyes (blinking) is because of Koorma.
Nourishment
is because of Dhananjaya.
Yawning is because of Devadatta.
Sneezing
(coughing etc) is because of Krkala.
एतेषां ज्ञानेन्द्रियादीनामधिपतयो दिगादयः ||
These
are the rulers of the senses of knowledge, namely ‘Dik’ and others.
दिग्वातार्कप्रचेतोsश्विवह्नीन्द्रोपेन्द्रमित्रकाः
तथा चन्द्रश्चतुर्वक्र्त्रो
रुद्रः क्षेत्रज्ञ ईश्वरः ||
विशिष्टो विश्वस्रष्टा
च विश्वयोनिरयोनिजः
क्रमेण देवताः प्रोक्ताः
श्रोत्रादीनां यथा क्रमात् ||
Dik
Vaata Arka Prachetas Ashvin Vahnee Indra Upendra Mitra
Chandra
Brahma Rudra Kshetrajna Ishvara Vasishta Vishvasrashtaa VishvaYoni Ayonija –are
the gods which rule over the ‘Ear’ and others.
एषु प्राणमयकोशः क्रियाशक्तिमान् कार्यरूपः | मनोमयः इच्छाशक्तिमान्
करणरूपः |
विज्ञानमयो ज्ञानशक्तिमान् कर्तृरूपः |
Among
these the Praana-Sheath is the power to do work and expresses as ‘Work’. The
Mind-Sheath is the power to desire and expresses as the instrument of work. The
Intellectual sheath is the power to ‘know’ and expresses as the ‘Agent of
Work’.
एतत्सर्वं मिलितं लिङ्गशरीरमुच्यते |
Together,
all these are known as ‘Linga Shareera’ – Subtle Body.
कोशत्रयमुच्यते ||25||
It
is said to be the unit of three sheaths.
तथा चोक्तं
It is said-
पञ्चप्राणमनोबुद्धिदशेन्द्रियसमन्वितं
अपन्चीकृतभूतोत्थं
सूक्ष्माङ्गम्
भोगसाधनं ||26||
Endowed with the five
Vital Airs, Mind, Intellect, ten sense organs;
rising without the
Quintuplication process;
the subtle body is the
means for enjoyments.
लीनमर्थं गमयतीति व्युत्पत्त्या लिङ्गं शरीरमित्युच्यते |
As
it makes one reach the concealed object, it is known as the ‘subtle body’.
कथं लीनं ?
How
concealed?
श्रवणमननादिना गमयति ज्ञापयति |
Through
listening and cogitating it makes one reach, makes one recognize.
शीर्यते इति व्युत्पत्या शरीरमित्युच्यते
|
‘Withers
away’ - through this derivation, it is known as the ‘Shareera’ – body.
कथं शीर्यते इति चेत् ?
How it withers away?
अहं ब्रह्मास्मीति ब्रह्मात्मैकत्वज्ञानेन शीर्यते ||27||
‘I
AM BRAHMAN’ – by the knowledge of the identity of Brahman and the Self, it
withers away.
दह भस्मीकरण इति व्युत्पत्त्या लिङ्गदेहस्य पृथिवीपुरःसरं क्षय
इत्युच्यते ||28||
‘Burns
to ashes’- through this derivation, the subtle body preceded by the earthly
one, is said to wither away.
{कारणशरीरं/CAUSAL
BODY}
कारणशरीरं नाम शरीरद्वय हेतुः ||29||
The
Causal body is the cause of the two bodies.
अनाद्यनिर्वचनीयं नामाभासं ब्रह्मात्मैकत्वज्ञाननिवर्त्यं अज्ञानं
कारणशरीरमित्युच्यते ||30||
The
ignorance, the appearance which is beginning less and indescribable,which can
be removed by the knowledge of the identity of the Brahman and the Self, is
known as the Causal body.
तथा चोक्तं
It is stated-
अनाद्यविद्यानिर्वाच्या
कारणोपाधिरुच्यते
उपाधित्रितयादन्यमात्मानमवधारयेत्
||
That which is
beginning-less and indescribable is known as the causal fault.
The Self should be
contemplated upon
as different from this three-fold phenomenon.
शीर्यते इति व्युत्पत्त्या शरीरमित्युच्यते |
‘Withers
away’ by this derivation, it is known as ‘Shareera’-Body.
कथमिति चेत् ?
How is it so?
ब्रह्मात्मैकत्वज्ञानेन शीर्यते
|
It withers away by the knowledge of the
identity of the Brahman and the Self.
दह भस्मीकरण इति व्युत्पत्त्या कारणशरीरस्य पृथिवीपुरःसरं क्षय
इत्युच्यते |
‘Burns
to ashes’- through this derivation the causal body preceded by the earthly one
is said to wither away.
अनृतजडदुःखात्मकमित्युक्तं |
It is said to be by nature
unreal, inert and painful.
अनृतं नाम कालत्रयेषु अविद्यमानवस्तु अनृतमुच्यते |
Unreal means-that which does
not exist in all the three modes of time is known as ‘unreal’.
जडं नाम स्वविषयपरविषयज्ञानरहितं जडं इत्युच्यते |
Inert means-having no
knowledge of anything about oneself and the other is known as inertness.
दुःखं नाम अप्रीतिरूपं वस्तु
दुःखमित्युच्यते |
Pain means the unpleasant
thing is known as pain.
समष्टिव्यष्टात्म्यकमित्युक्तं |
It is said to be of the nature of ‘Samashti’ (Aggregate)
and ‘Vyashti’ (Individual).
किं समष्टिः ? किं व्यष्टिः ?
What is ‘Samashti’? What is ‘Vyashti’?
यथा वनस्य समष्टिः यथा वृक्षस्य
व्यष्टिः |
यथा वा जलाशयस्य समष्टिः जलस्य व्यष्टिः |
The
lake is an aggregate; water is an individual.
तद्वदनेकशरीरसमष्टिः | एकशरीरस्य व्यष्टिः |
Similarly the aggregate of all bodies; one body is an
individual.
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