AtmaanaatmaViveka (4)

 CHAPTER EIGHT

{साक्षित्वं/WITNESS STATE}

एवं शरीरत्रयविलक्षणमुक्त्वा 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 पञ्चकोशविलक्षणत्वं 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 स्वयंप्रकाशमाणः 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 पञ्चकोशव्यतिरिक्तः

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