Tattva Bodha

TATTVA  BODHA

(340 – 404)

 By  Sri  Shankaracharya

Introduction

We have just completed reciting and understanding Shanakara’s “Bhaja Govindam.”

It has a melody of its own, which continues to linger.

At the same time, we feel its impact on us at two levels:

1. It stimulates the mind to practice devotion to the Lord with all intensity and

          firmness, seeking Divine Grace.

2.       It urges the intellect to think afresh, to enquire into and to reflect on the basic,    

          fundamental issues:

A)     What is the nature of Samsaara ?

B)      What is the Law of Karma?

C)      Who am I and why am I here?

D)     How do I relate to others and to the World outside?

E)      Who is the Creator and what is my relationship with Him?

F)      What is Truth and how should I enquire into and know the Truth or Reality?

G)     What prevents me from knowing the Truth?

H)     What is Moksha or Liberation and how do I get it?

If we want to get answers to the above and if we are driven by an urge to attain

Liberation, we should approach Shankara again.

Shankara has authored, for Seekers like us, a set of foundational texts that introduce fundamental concepts and practices in Advaita Vedanta. They go by the name ‘Prakarana Granthas.’

Tattva Bodha is one such text in which we get answers to all our questions raised above.

Tattva Bodha means Knowledge of the Truth or the Reality.

This knowledge is acquired through enquiry, using the method of discrimination

Shankara employs the Question-Answer format that we often find in the Upanishads.                                                   

This discriminative enquiry includes the three fundamental aspects of Existence:

1.  Aham: the individual Self or Aatman as Jiva;

2.  Idam:  the Universe and its Evolution; and the role of Maaya ; and

3.  Tat:  Brahman as Ishvara.

Then the Enquiry proceeds to discuss the essential Identity of Jeeva and Ishvara.

It is followed by an inquiry into the Mahavaakya: Tat Tvam Asi

This discriminative enquiry culminates in the Vision of a Liberated Soul, the Jeevanmukta.

Advaita Vedanta proposes three stages for the Spiritual Seeker to go through:

1.  Siddhanta: a set of rules and principles the Seeker should follow in realizing the

     objective.

2.  Saadhana: training or discipline through which the Seeker passes to reach the Goal.

3.  Siddhi:   the Realisation of the Goal.

After completing the study of Tattva Bodha, the Seeker could take up the study of Aparokshaanubhuti, another Prakarana Grantha by Shankara, for further help to get the Knowledge of Brahman (24 to 28)   and the Saadhana (100 to 124)  required to reach the Goal of Moksha or Libteration.

We the Seekers can as well take up the daily morning recitation  of Shankara’s PRATASMARANA STOTRAM, which sums up the essence of Advaita Vedanta in three short verses.

It begins like this:

                Praatah smaraami hrudi samspurat Aatma Tattvam ….

            (Link to be given)

 An Overview of Tattva Bodha

The text opens with an Invocation

Then the Methodology: Shankara uses the method of

Discriminative Enquiry to get the Knowledge of Truth or Reality.

Four-fold Eligibility: One should possess

Viveka,

Vairagya,

Six-fold Sampatti and

Mumukshutvam – strong desire for Liberation

Then the Enquiry into the Truth begins:

“Aatma is Real and everything else is unreal.”

Then What is Aatma?

It is other than the Three Bodies: Sthula,

Sukshma and Kaarana;

It is beyond the Five Sheaths;

It is the Witness of the Three States of

Consciousness; and

it is of the nature of Existence-Consciousness-

Bliss.

What is the Jagat, the Universe?

It is the result of the Evolution of 24 factors.

What is Maaya?

It is dependent on Brahman and it is of

the Three Qualities: Sattva, Rajas and Tamas.

Jiva and Ishvara – How are they related?

Enquiry into the Statement: Tat Twam Asi.

Who is a Man of Realisation or Jeevanmukta?

One who gains the immediate Knowledge that

he is not the body but he is Existence-Consciousness-Bliss.

Karma: Aagaami, Sanchita and Prarabhdha.

Freedom comes from the Bondage of Karma with

the Realisation of the Truth.

Shankara concludes the Enquiry asserting that

the Knower of the Self, having crossed Samsaara, attains

Supreme Bliss here itself. The Shruti also asserts the same.

Shankara begins the text of Tattve Bodha with an Invocation:

 वासुदेवेन्द्रयोगीन्द्रं                                                                                                               

नत्वा                                                                                   

ज्ञानप्रदं गुरुम् ।

मुमुक्षूणां हितार्थाय 

तत्त्वबोघः अभिधीयते ॥                                        .

Vāsudēvēndrayōgīndraṁ

natvā

jñānapradaṁ guruṁ

Mumukṣūṇāṁ hitārthāya

tattvabōdhō’bhidhīyatē II       

Offering my Salutations to the Supreme Lord

Vaasudevendra, Who is the most celebrated Yogi,

And Who, as the Guru, bestows Knowledge,

Tattava Bodha, the Knowledge of Truth or Reality,

is expounded for those who intensely desire Liberation.

In the spiritual and literary traditions of India

there is a convention followed by the authors.

The author begins the text with an Invocation

to his chosen Deity and then proceeds to indicate

the Anubandha Chatushtaya. It has four parts:

1.       Adhikaari: to whom the Text is addressed;

2.       Vishaya: the subject-matter of the Text;

3.       Prayojana: the purpose of composing the Text; and

4.       Sambandha: the relation of the Text to the Purpose and

                               To the person the Text is meant for.

In the case of Tattva Bodha,

Adhikaari is the Seeker who intensely desires Liberation;

Vishaya is Tattva Bodha, the Knowledge of Truth or Reality;

Prayojana is to facilitate Liberation; and

Sambandha: by the study of the Text,

and by Realisation of the Truth,

the Seeker gains Liberation.

The Method of Discriminative Enquiry

2.      साधनचतुष्टय 

सम्पन्नाधिकारिणां 

मोक्षसाधनभूतं

 तत्त्वविवेकप्रकारं 

वक्ष्यामः ।

Sādhanacatuṣṭaya

sampannādhikāriṇāṁ

mōkṣasādhānabhūtaṁ

tattvavivēkaprakāram

vakṣyāmaḥ I

We shall explain the Nature of Truth or Reality

 to those who possess the ‘four-fold Eligibility’,

 by using the method of  Discriminative Enquiry,

 by means of which Liberation can be attained.

The Four-fold Eligibility

3.

 साधनचतुष्टयं किम् ?     

 Sādhana catuṣṭayaṁ kiṁ?

What is meant by Saadhana Chatushtaym?

 नित्यानित्यवस्तुविवेकः ।

इहामुत्रार्थफलभोगविरागः ।

शमादिषट्कसम्पत्तिः ।

मुमुक्षुत्वं चेति ।

Nityānityavastu vivēkaḥ.

Ihāmutrārthaphalabhōga virāgaḥ.

Śamādi Ṣaṭka sampattiḥ.

Mumukṣutvam cēti.

Saadhana Chatushtayam includes:

a)     नित्यानित्यवस्तुविवेकः

Nityānityavastu vivēkaḥ.

The ability to discriminate between

the permanent and the impermanent;

b)     इहामुत्रार्थफलभोगविरागः

Ihāmutrārthaphalabhōga virāgaḥ.

Dispassion towards the enjoyment

of the fruits of one’s actions here and hereafter;

c)      शमादिषट्कसम्पत्तिः

Śamādi Ṣaṭka sampattiḥ.

The six-fold inner resources beginning with

shama or control over the mind; and

d)      मुमुक्षुत्वं चेति

Intense desire for Liberation.

4.     

नित्यानित्यवस्तुविवेकः कः ?

Nityānityavastu vivēkaḥ kaḥ?

What is meant by the Discrimination

between the permanent and the impermanent?

नित्यवस्त्वेकं ब्रह्म 

तद्व्यतिरिक्तं  सर्वम   

आनित्यम् ।

अयमेव नित्यानित्यवस्तुविवेकः ।

Nityavastvēkaṁ Brahma

tadvyatiriktaṁ sarvam

anityaṁ.

Ayamēva nityānityavastuvivēkaḥ

Brahman, the Reality, alone is permanent.

  Everything else is impermanent.

  This is what is meant by discrimination

 between the permanent and the impermanent.

5.      विरागः कः ?

 Virāgaḥ kaḥ?

What is dispassion?

 इहस्वर्गभोगे षु इच्छाराहित्यम् ।

 Iha svargabhōgēṣu icchārāhityaṁ

The absence of desire for the enjoyment

 of fruits of one’s  actions here or hereafter.

6.      शमादिसाधनसम्पत्तिः का ?

Śamādi sādhana sampattiḥ kā?

What is meant by the Treasure of one’s Resources,

like shama or mind-control

शमो दम 

Śamō dama

उपरमस्तितिक्षा 

 uparatistitikṣā

श्रद्धा समाधानं

 śraddhā samādhānaṁ

च इति ।

ca iti

They are: sama, dama, uparama, titikshaa, sraddhaa and samaadhaanam,

 7.      शमः कः ?

 Śamaḥ kaḥ?

What is sama?

मनोनिग्रहः ।

Manō-nigrahaḥ

Sama is exercising control over the mind.

दमः कः?

Damaḥ kaḥ?

What is dama?

चक्षुरादिबाह्येन्द्रियनिग्रहः ।

Cakṣurādi bāhyēndriya nigrahaḥ.

 It is exercising control 

over the external sense organs

 like the eyes, etc.

9.      उपरमः कः ?

Uparamaḥ kaḥ?

What is uparama or uparati?

 स्वधर्मानुष्ठानमेव ।

 Svadharmānuṣṭhānaṁ ēva.

It is the strict observance of one’s own Dharma.

10..      तितिक्षा का ?

 Titikṣā kā?

What is meant by titikshaa?

शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।

Śītōṣṇa sukhaduḥḵẖādi sahiṣṇutvaṁ

It is the ability to bear and endure

experiences like heat and cold or

pleasure and pain with equanimity.

11. श्रद्धा कीदृशी ?

Śraddhā kīdṛśī?

What is meant by shraddhaa?

 गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।

Guru vēdāntavākyādiṣu viśvāsaḥ śraddhā

 Faith in the teachings of the Guru

and Vedaanta is known as shraddhaa.

12. समाधानं किम् ?

Samādhānaṁ kiṁ?

What is samaadhaanam?

चित्तैकाग्रता ।

Cittaikāgratā.

it is focusing of the mind.

13. मुमुक्षुत्वं किम् ?

Mumukṣutvaṁ kiṁ?

What is meant by mumukshutvam?

मोक्षो मे भूयाद् इति इच्छा ।

Mōkṣō mē bhūyād iti icchā.

The intense desire for Liberation to happen to me.

14.   एतत् साधनचतुष्टयम् ।

 ततः तत्त्वविवेकस्या अधिकारिणो भवन्ति ।

Ētat sādhanacatuṣṭayaṁ.

Tatastattva vivēkasyādhikāriṇō bhavanti.

These are the four-fold Qualifications.

Those who acquire these qualifications

 become fit and eligible to take up

 the Discriminative Enquiry into the Nature

  of Reality or Truth.

Discriminative Enquiry into the Truth        

 15.  तत्त्वविवेकः कः ?

Tattvavivēkaḥ kaḥ?

What is meant by enquiry into the Truth?

आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।

Ātmā satyaṁ tadanyat sarvaṁ mithyēti

It is to arrive at the conclusion,

through enquiry, that Aatma is Real

and everything other than that is Unreal.

16. आत्मा कः ?

ātmā kah?

What is Aatma? How to know It?

स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः

पञ्चकोशातीतः सन्

अवस्थात्रयसाक्षी

सच्चिदानन्दस्वरूपः सन्

यस्तिष्ठति स आत्मा ।

Sthūlasūkṣmakāraṇa śarīrād vyatiriktaḥ

pañcakōśātītaḥ san

Avasthātraya sākṣī

saccidānandasvarūpaḥ san

yastiṣṭati sa ātmā.

It is to be known like this:

a) it is different from the three Bodies,

Sthula, Sukshma and Kaarana;

b) it is beyond the Five Koshas:

Annamaya, Praanamaya, Manomaya,

Vignaanamaya and Aanandamaya;

 c) it stands as the Witness to the Three States

 of Consciousness: Wakeful, Dreaming and Deep Sleep; and

d) it is of the Nature of Sat, Chit and Aananda:

Existence, Consciousness and Bliss.

That which stands as specified above is Aatmaa.

The Three Bodies

17.       स्थूलशरीरं किम् ?

sthūlaśarīraṁ kiṁ?

What is meant by Sthula Shariram?

पञ्चीकृतपञ्चमहाभूतैः कृतं

सत्कर्मजन्यं

सुखदुःखादिभोगायतनं

शरीरम्

अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति

षड्विकारवत्   एतत्स्थूलशरीरम् ।                   

Pañcīkṛtapañcamahābhūtaiḥ kṛtaṁ

satkarmajanyaṁ

sukhaduḥkhādi bhōgāyatanaṁ

śarīraṁ.

Asti jāyatē vardhatē vipariṇamatē apakṣīyatē vinaśyatīti

Ṣaḍvikāravadētat sthūlaśarīraṁ

Sthula Sharira is the gross body that is defined in the following way:

 It is made up of the Five Elements,

after they have undergone the process of Panchikarana.

Panchikarana is the process during which

the Five Subtle Elements transform from the Subtle

to the Gross state.

The Sthula Sharira is the result of Good Actions done in the Past,

that is, in the Past Lives.

 It is the abode where all the transactions take place

giving rise to the experiences of Joy and Sorrow.

 It is Sharira, which means that it is liable to disintegrate

with the passage of time.

So the Gross Body, made up of the Five Elements,

degenerates and disintegrates in the following ways:

It undergoes Six modifications:

1.      Asti:              it exists; it has its presence felt in the womb;

2.      Jaayate:        it is born;

3.      Vardhate:   it grows;

4.      Viparinamate: it matures;

5.      Apaksiyate:               it begins to decay; and

6.      Vinasyati:                   it dies.

It disintegrates into its five constituent Elements.

18. सूक्ष्मशरीरं किम् ?

sūkṣmaśarīraṁ kiṁ?

What is meant by the Sukshma Shariram

or the Subtle Body ?

अपञ्चीकृतपञ्चमहाभूतैः कृतं

सत्कर्मजन्यं

सुखदुःखादिभोगसाधनं

पञ्चज्ञानेन्द्रियाणि 

पञ्चकर्मेन्द्रियाणि

पञ्चप्राणादयः

मनश्चैकं

बुद्धिश्चैका

एवं सप्तदशाकलाभिः 

सह यत्तिष्ठति

तत्सूक्ष्मशरीरम् ।

Apañcīkṛta pañcamahābhūtaiḥ kṛtaṁ

satkarmajanyaṁ

sukhaduḥkhādi bhōga sādhanaṁ

pañcajñānēndriyāṇi

pañcakarmēndriyāṇi

pañcaprāṇādayaḥ

manaścaikaṁ

buddhiścaikā

ēvaṁ saptadaśakalābhiḥ

saha yat tiṣṭhati

tat sūkṣmaśarīram.

The Subtle body is formed by the Five Great Elements

in their Subtle State, before Panchikaranam.

It is also, like the Gross Body, the result of good actions done in the past.

It is also the abode where experiences of joy and sorrow happen.

It is made up of Seventeen Constituents:

1.      Five Sense Organs of Perception;

2.      Five sense Organs of Action;

3.      Five Pranas or Life Energies;

4.      The Mind and

5.      The Intellect.

The Body that is situated with the above Seventeen Constituents

is called the Subtle Body or Sukshma Sariram.

The Five Sense Organs of Perception,

19. श्रोत्रं त्वक् चक्षुः रसना घ्राणम् इति पञ्च ज्ञानेन्द्रियाणि ।

Śrōtraṁ tvak cakṣuḥ rasanā ghrāṇam iti pañcajñānēndriyāṇi.

The ears, the skin, the eyes, the tongue and the nose

are the five Sense Organs.

Their Presiding Deities are:

श्रोत्रस्य दिग्देवता ।

Śrōtrasya digdēvatā.

Digdevata for the ears;

त्वचो वायुः । 

Tvacō vāyuḥ. 

Vaayu or the Wind for the skin;

चक्षुषः सूर्यः 

Cakṣuṣaḥ sūryaḥ.  

Surya or the Sun for the eyes

रसनाया वरुणः । 

Rasanāyā varuṇaḥ.

Varuna or Water for the tongue

घ्राणस्य अश्विनौ ।

Ghrāṇasya aśvinau.

Aswini Kumars for the nose

इति ज्ञानेन्द्रियदेवताः । 

Iti jñānēndriyadēvatāḥ.

They are the Presiding Deities

of the Sense Organs of Perception..

Their Functions;                                     

 श्रोत्रस्य विषयः शब्दग्रहणम् । 

śrōtrasya viṣayaḥ śabdagrahaṇaṁ

Cognition of sound for the ears;

 त्वचो विषयः स्पर्शग्रहणम् । 

(tvacō viṣayaḥ sparśa grahaṇaṁ

Cognition of touch for the skin;

 चक्षुषो विषयः रूपग्रहणम् ।  

cakṣuṣō viṣayaḥ rūpa grahaṇaṁ

Cognition of form  for the eyes;

 रसनाया विषयः रसग्रहणम् । 

rasanāyā viṣayaḥ rasa grahaṇaṁ

Cognition of taste for the tongue;

घ्राणस्य विषयः गन्धग्रहणम् इति । 

ghrāṇasya viṣayaḥ gandha grahaṇaṁ

Cognition of smell for the nose.

The Sense Organs of Action:

20. वाक्पाणिपादपायूपस्थानीति पञ्चकर्मेन्द्रियाणि ।

Vāk pāṇi pāda pāyūpasthānīti pañca karmēndriyāṇi.

Speech, the Hands, the Legs, the Anus and the Genitals

are the five Sense Organs of Action.

Their  Presiding Deities are

 वाचो देवता वह्निः ।

Vācō dēvatā vahniḥ.

Agni for Speech;

हस्तयोरिन्द्रः ।

Hastayōrindraḥ ,

Indra for the Hands;

 पादयोर्विष्णुः । 

Pādayōrviṣṇuḥ.

Vishnu for the Legs;

पायोर्मृत्युः । 

Pāyōrmṛtyuḥ.

Mrutyu for the Anus;

 उपस्थस्य प्रजापतिः ।

Upasthasya prajāpatiḥ.

Prajapati for the Genitals           

इति कर्मेन्द्रियदेवताः ।

Iti karmēndriyadēvatāḥ.

Their Functions:

वाचो विषयः भाषणम् । 

Vācō viṣayaḥ bhāṣaṇam.

Speech for the Tongue;        

 पाण्योर्विषयः वस्तुग्रहणम् । 

Pāṇyōrviṣayaḥ vastugrahaṇam.

Grasping objects for the Hands;

पादयोर्विषयः गमनम् । 

Pādayōrviṣayaḥ gamanam.

Locomotion for the Legs;

पायोर्विषयः मलत्यागः । 

Pāyōrviṣayaḥ malatyāgaḥ.

उपस्थस्य विषयः आनन्द इति । 

Upasthasya viṣayaḥ ānanda iti.

Elimination of waste for the Anus;

Procreation for the Genitals i.e Aananda .

21.      कारणशरीरं किम् ?

        kāraṇaśarīraṁ kiṁ?

What is meant by Kaarana Sariram?

अनिर्वाच्या अनादि अविद्यारूपं

Anirvācyānādhyavidhyārūpaṁ

शरीरद्वयस्य कारणमात्रं

śarīradvayasya kāraṇamātraṁ

सत्स्वरूपा अज्ञानं

satsvarūpā jñānaṁ

निर्विकल्पकरूपं

nirvikalpakarūpaṁ

यदस्ति 

yadasti

तत्कारणशरीरम् ।

tat kāraṇaśarīram.

It remains inexplicable;

It is without Beginning;

It is in the form of Ignorance;

It is the sole Cause of the other two bodies, Gross and Subtle;

It is Ignorant of its own true Nature; and

It has a homogeneous Form, without parts.

That which stands with the above traits

is  called Kaarana Sarira or the Causal Body.

The Three States of Consciousness

22.        अवस्थात्रयं किम् ?

avasthātrayaṁ kiṁ?

What are the three States of Consciousness?

जाग्रत्स्वप्न 

Jāgrat svapna

सुषुप्त्यवस्थाः ।

suṣuptyavasthāḥ

They are Waking, Dreaming and Deep Sleep states

23.      जाग्रदवस्था का ?

jāgradavasthā kā?

What is meant by the Waking state?

श्रोत्रादि ज्ञानेन्द्रियैः

शब्दादि विषयैश्च

ज्ञायते इति यl

सा जाग्रदावस्था ।

Śrōtrādijñānēndriyaiḥ śabdādi –

viṣayaiśca jñāyatē iti yā sā jāgradavasthā.

It is the State in which one has the Experience

of  perceiving the Sense Objects like sound,etc.

with the help of the Sense Organs

like the eyes, etc.

 स्थूल शरीराभिमानी

Sthūla śarīrābhimānī

आत्मा 

Ātmā

विश्व इत्युच्यते ।

viśva ityucyatē

The Self or Aatma identified with the Gross Body

is called Visva.

24.      स्वप्नावस्था केति चेत् ?

svapnāvasthā kēti cēt?

For the Question:” What is the Dream State?”

the Answer is:

जाग्रदवस्थायां यद्दृष्टं

यद् श्रुतम्

तज्जनितवासनया

निद्रासमये             

यः प्रपञ्चः प्रतीयते

सा स्वप्नावस्था ।

Jāgradavasthāyāṁ yad dṛṣṭaṁ

yat śrutaṁ

tajjanita-vāsanayā

nidrāsamayē

yaḥ prapañcaḥ pratīyatē

sā svapnāvasthā.

The Dream State is that state in which

one experiences  the  world that is projected

by the impressions formed out of

what was seen or heard in the Waking State.

सूक्ष्मशरीराभिमानी

Sūkṣma śarīrābhimānī

आत्मा

ātmā

तैजस इत्युच्यते ।

taijasa ityucyatē

The Self or Aatma identified with the Subtle Body

Is called Taijasa.

25.      अतः सुषुप्त्यवस्था का  ?

      atha suṣuptyavasthā kā?

Then what is meant by the deep Sleep State?

अहं किमपि न जानामि

सुखेन मया 

निद्राऽनुभूयत

इति

सुषुप्त्यवस्था ।

kimapi na jānāmi.

Sukhēna mayā

Nidrāsnubhūyata

 iti

Suṣuptyavasthā.

After waking from it, 

one describes it like this;

“I enjoyed good sleep.

I do not know anything about it.”

कारणशरीराभिमानी

आत्मा

 प्राज्ञ इत्युच्यते ।

 Kāraṇaśarīrābhimānī

ātmā

prājña ityucyatē

 The Self or Aatma identified with the Kaarana Sarira

Is called  Praagna.

26. The Five Sheaths

 In our search for the Self or Aatma within each one of us,

we have to transcend those entities that are not the Self or Aatma.

We have crossed two levels, namely the Three Shariras  

or Bodies and the Three States of Consciousness.

There is one more level to understand and transcend

before we reach the Aatma. It consists of Five Koshas.

Kosha means a Sheath or a kind of covering, a sort of container.

We are going to look at the Three Bodies from a different perspective.

It is the same interiority in us looked at from a different perspective.

We should, each one of us, try to visualize as having Five Sheaths,

one within the other, spread over the Three Bodies.

Let us try to visualize what each one of the Five Sheaths consists of:

26.      पञ्च कोशाः के ?

         pañca kōśāḥ kē?

What are the Five Koshas or Sheaths?

अन्नमयः प्राणमयः मनोमयः विज्ञानमयः आनन्दमयश्चेति ।

Annamayaḥ prāṇamayaḥ manōmayaḥ vijñānamayaḥ ānandamayaścēti.

They are:

Annamaya, Pranamaya, Manomaya, Vignanamaya and Anandamaya Koshas. 

27. अन्नमयः कः ?

annamayaḥ kā ?

What is Annamaya Kosha?

 अन्नरसेनैव भूत्वा

अन्नरसेनैव वृद्धिं प्राप्य

अन्नरूपपृथिव्यां

यद्विलीयते

तदन्नमयः कोशः

स्थूलशरीरम् ।

Annarasēnnaiva bhūtvā

annarasēnnaiva vṛddhiṁ prāpya

annarūpapṛthivyāṁ

yadvilīyatē tadannamayaḥ kōśaḥ

sthūlaśarīram.

 It is formed only by the essence of food;

it grows only with the essence of food; and

finally it merges into the Earth

that is also of the nature of food.

This Sheath is identical with the Sthula Sarira

or the Gross Body..

28.      प्राणमयः कः ?

prāṇamayaḥ kaḥ?

What is Pranamaya Kosha?

प्राणाद्याः पञ्चवायवः

वागादीन्द्रियपञ्चकं

प्राणमयः कोशः ।

Prāṇādhyāḥ pañcavāyavaḥ

vāgādīndriyapañcakaṁ

prāṇamayaḥ kōśaḥ.

After visualizing the Annamaya Kosha,

which corresponds to the Gross Body,

let us visualize the Subtle Body or the Sukshma Sariram,

as beng filled with Three Koshas

of Pranamaya, Manomaya and Vignanamaya.

First comes the Pranamaya Kosha.

which consists of the Life Force

or the Vital Energy.

A)  This Energy operates in five different ways,

with different names:

a)  As Prana, situated in the heart region,

 it controls the breathing,

that is, the Inhalation and Exhalation;

b)  as Apana, situated in the lower region,

 it effects evacuation

and rejection of all waste matter;

c)   as Vyaana, spread all over the body,

it causes the circulation of blood

and nourishment to every cell in the body;

d)  as Udaana, situated in the throat region,

it helps all reactive and reverse processes

like coughing, sneezing, etc.

More importantly, it gives the necessary strength

to the Subtle Body to leave the Gross Body

at the time of Death.

e)   Samaana, situated at the naval region,

helps digestion and assimilation of food.

B)  This Pranamaya Kosha also contains

the Five Sense Organs of Action

like Speech, etc. and Prana helps to activate them.

C)  Finally, the Pranamaya Kosha connects,

on one side, to the Annamaya Kosha and

on the other side, to the other three Koshas –

Manomaya, Vignanamaya and Anandamaya,

29.      मनोमयः कोशः कः ? 

manōmayaḥ kōśaḥ kaḥ?

What is meant by Manomaya Kosha?

मनश्च ज्ञानेन्द्रियपञ्चकं

 मिलित्वा

यो भवति

स: मनोमयः कोशः

Manaśca jñānēndriya pañcakaṁ

militvā

yō bhavati

sa manōmayaḥ kōśaḥ

Manomaya Kosha is that which functions

with the Mind and with Five Sense Organs

of Perception like the ears, etc.

30.      विज्ञानमयः कः ?

     vijñānamayaḥ kaḥ?

What is meant by the Vignanamaya Kosha?

बुद्धिज्ञानेन्द्रियपञ्चकं

मिलित्वा 

यो भवति

स: विज्ञानमयः कोशः ।

Buddhijñānēndriyapañcakaṁ

militvā

yō bhavati

sa vijñānamayaḥ kōśaḥ

That Kosha in which the Intellect functions

in association with the Five Sense Organs

of Perception like the ears, etc. is called

the Vignanamaya Kosha.

31. आनन्दमयः कः ?

 ānandamayaḥ kaḥ?

What is Anandamaya Kosha?

एवमेव

कारणशरीरभूत 

अविद्यास्थ

मलिनसत्त्वं

प्रियादि 

वृत्तिसहितं 

सत् 

आनन्दमयः कोशः ।

Ēvamēva

kāraṇa śarīra bhūt

āvidhyāstha

malinasattvaṁ

Priyādi

vṛtti sahitaṁ

sat

ānandamayaḥ kōśaḥ.

This Kosha is established in Ignorance.

It is of impure nature and is associated

with thoughts of Bliss.

 This Anandamaya Kosha is associated

with Kaaraana Sarira or Causal Body.  

एतत्कोशपञ्चकम् ।

Ētat kōśapancakam.

These are the Five Koshas or Sheaths.

Beyond the Five Sheaths

 32. मदीयं शरीरं

मदीयाः प्राणाः

मदीयं मनश्च

मदीया बुद्धिर्मदीयं अज्ञानमिति

स्वेनैव ज्ञायते

तद्यथा 

मदीयत्वेन ज्ञातं

कटककुण्डल 

 गृहादिकं

स्वस्माद्भिन्नं

तथा 

पञ्चकोशादिकं

स्वस्माद्भिन्नम्

मदीयत्वेन 

ज्ञातमात्मा 

न भवति ॥

Madīyaṁ śarīraṁ

madīyāḥ prāṇāḥ

madīyaṁ manaśca

madīyā buddhirmadīyam ajñānamiti

svēnaiva jñāyatē

tadhyathā

madīyatvēna jñātaṁ

kaṭakakuṇḍala

gṛhādikaṁ

svasmādbhinnam

tathā

pañcakōśādikaṁ

svasmādbhinnaṁ

madīyatvēna

jñātamātmā

na bhavati.

One knows by oneself alone that:

“This is my body,

These are my Pranas,

This is my Mind,

This is my Intellect, and

This is my Ignorance,”

just as the bangles, ear-rings and the house

Are known as mine,

but different from and

other than me.

So what is known as mine

cannot  be Aatman.

Aatman is to be known as that

which is different from

and other than what is known as mine.

Therefore Aatman is beyond the Five Sheaths,

or the Pancha Koshas, which, of course, include

the Three Bodies and the Three States of Consciousness.

 The Nature of the Self

33. आत्मा तर्हि कः ?

ātmā tarhi kaḥ?

Then what is the Self or Aatma?

 सच्चिदानन्दस्वरूपः ।

saccidānanda svarūpaḥ

Aatma is of the Nature of

Existence-Consciousness-Bliss

34. सत्किम् ?

Sat kiṁ?

What is meant by sat or Existence?        

 कालत्रयेऽपि तिष्ठतीति सत् ।

Kālatrayē’pi tiṣṭhatīti sat.

Sat  or Existence is that which remains unchanged

in the three Periods of Time, namely

Present, Past and Future.

35. चित्किम् ?

 Cit kiṁ?

What is Chit or Consciousness?

 ज्ञानस्वरूपः ।

Jñānasvarūpaḥ

It is of the Nature of Absolute Consciousness.

This is the Self-shining and Ever-shining

Principle of Knowledge.

36. आनन्दः कः ?

Ānandaḥ kaḥ ?

What is meant by Aananda?

सुखस्वरूपः ।

Sukhasvarūpaḥ

It is of the Nature of Absolute Happiness.

एवं 

सच्चिदानन्दस्वरूपं 

स्वात्मानं

विजानीयात् ।

Ēvaṁ

saccidānandasvarūpaṁ

svātmānaṁ

vijānīyāt.

Thus through a detailed Discriminative Enquiry

one should come to know oneself to be

of the Nature of Existence-Consciousnes –Bliss.

37.        

               Brahma satyam jagan mithya

               Jeevo Brahmaiva naa parah.

The discriminative enquiry, in which we are engaged.

began with  the firm assertion:

       Aatma is Real and other than that everything is unreal.

It was followed by the question:  Who or What is Aatmaa?

This reminds us of the well-known Advaitic Statement made by Shankara:

Brahma satyam jagan mithya

               Jeevo Brahmaiva naa parah.

Shankara defines Aatma in two ways:

1.      In terms of what it is not; and

2.      In terms of what it is.

a)     It is other than and beyond the Three Bodies, Three states of Consciousness

and the Five Koshas;

b)     It is of the Nature of Existence-Consciousness-Bliss.

This enquiry was made in relation to the Self inherent in the

body-mind complex.

The term Jeeva or Jeevatma is used

to refer to this Self.

Jeeva not only indentifies with the body-mind- complex

but also claims doer-ship and enjoyer-ship of all the actions

and experiences.

Because of Ignorance or Avidya, he does not know his true nature

which is  Existence-Consciousness-Bliss.

A veil of Ignorance hides from him his true identity.

It is the Veiling Power of Maaya or the Aavarana Shakti

38. Vyashti  and  Samashti.

 Let us proceed to examine in what relationship this Jeeva is

with the Jagat or the Universe.  

Jeeva is the Aham aspect in the triad:

     AHAM      IDAM      TAT

        Jeeva      Creation     Iswara

We need to be familiar with two concepts that Advaita Vedanta proposes

to describe the relationship between the Jeeva and the Jagat.

They are: Vyashti  and  Samashti.

Vyashti refers to the individual entity and

Samashti refers to the colletive or total aspect.

For example, tree is an individual entity and

forest is the collective or the totality of the individual entities.

Similarly, drops of water are individual entities, whereas

the lake is the collection of innumerable drops of water.

Jeeva is referred to as vyashti in relation to the Jagat that is samashti.

We have noted the following constituents in the gross and subtle bodies of

the individual:

5  pancha bhutas or the five gross elements in the gross body;

 pancha pranas;

 pancha karmendrias;

 pancha gnanendriays; and

 manas, buddhi, chittam and ahankaram.

A total of 24 constituents at the level of vyashti.

Now let us go to examine the Jagat, keeping in mind

these two concepts of Vyashti and  Samashti.    

39. अथ 

चतुर्विंशति

तत्त्वोत्पत्ति

प्रकारं 

वक्ष्यामः ।

Atha

caturviṁśati

tattvōtpatti

prakāraṁ v

akṣyāmaḥ

Now let us describe the evolution of twenty-four Elements

in the process of Creation.

They are: 5  great elements (before and after pancheekarana or grossification), 

                 5   organs of perception; 

                4   inner instruments of Manas, buddhi, chittam and ahankaaram,

                 5  organs of action and

               5  pranas

40.  ब्रह्माश्रया 

सत्त्वरजस्तमोगुणात्मिका 

माया

अस्ति ।

Brahmāśrayā

sattvarajastamōguṇātmikā

māyā

asti.

Maaya exists depending on Brahman.

It is of the nature of three Qualities or Gunas:

Sattva, Rajas and Tamas.

41.      MAAYA 

Let us try to understand the use and significance of the term Maaya:

Maaya has multiple meanings in Indian philosophies.

In the Dualist philosophies, the word refers only to the Creative Power of Ishvara.

But in Advaita philosophy, it has several connotations.

The word literally means ‘illusion’ or ‘magic’ or more precisely ‘ignorance.’ 

Vedanta declares that our real nature is divine. We are pure, perfect and eternally free.  Our true Self, the Atman, is one with Brahman.

If our real nature is divine, why are we not aware of it?

The answer is– it is because of maaya or ignorance.

Maaya, like a veil, covers our real nature.

‘The world is not as it seems.’ or ‘what we see is not the way it is.’

 It is because of ‘ignorance.’

 1.     Maaya is anaadi or beginning-less.

2.     It is a mysterious something.

3.     We cannot characterize it as ‘this’ or ‘that.’  

4.     It is ‘thrigunaatmakam’ that is, it is of the nature of Sattva, Rajas and Tamas.

5.     Maaya  functions with two  powers: Aavarana shakti, Veiling Power and Vikshepa shakti, Projecting Power.

Shankara gives the example of the ‘Rope and the Snake’ to illustrate this concept:

While walking down a darkened road, one sees a snake.  His heart begins to pound. His pulse quickens. On close examination, the snake turns out to be just a piece of rope. When the delusion goes, the snake disappears forever.

Because of ignorance, we see ourselves  as mortal beings and find the universe conditioned by time and space and causation. We are aware of our limitations, bondage and suffering. We want an end to the suffering and find endless Happiness.  “Aatyantika duhkha nivrutti and Paramaananda praapti: Absolute cessation of Suffering and attainment of Supreme Happines.”

It is when the illusion goes with the dawning of knowledge, that both the world and we turn out to be Brahman. This is possible with the help of a Guru.

Ishvara and Prakruti are the Saguna aspects of Nirguna Brahma  .

Maaya is another name for Prakruti.

At the Macro level, Maaya with its Creative Power consisting of the three Gunas, namely Sattva, Rajas and Tamas, along with the Five Tanmatras, causes the Cosmos to come into being.

It happens through the process of Panchikarana. Then it is called Brahmanda or VISWAM.

It has its replica at the Micro level as Pindanda, the individual entity or JEEVA.

Both the Cosmos and the individual self – VISWAM  and JEEVA — are enlivened and pervaded by the same Consciousness, Sat-Chit-Ananda.

42. ततः 

आकाशः सम्भूतः ।

आकाशाद् वायुः ।

वायोस्तेजः ।

तेजस आपः ।

अभ्धयः पृथिवी ।

Tataḥ

ākāśaḥ sambhūtaḥ.

Ākāśād vāyuḥ.

Vāyōstējaḥ,

Tējasa āpaḥ.

Aadbhyaḥ pṛthivī .

From Maaya was born Aakasa or Space;

then from Space was produced Vaayu or Air;

from Air emerged Agni or Fire;

from Fire resulted Aapah or Water; and finally

came Pruthvi or Earth  from Water.

These are the Five Elements in their Subtle form,

known as Pancha Tanmaatras.

Space, Air, Fire, Water and Earth.

JEEVA AND ISHVARA

After examining the relationship between Aham and Idam, that is between

the Jeeva and the Jagat, Shankara takes up the relationship of Jeeva with Ishvara.

50.    स्थूलशरीराभिमानि जीवनामकं ब्रह्मप्रतिबिम्बं भवति ।

Sthūlaśarīrābhimāni jīvanāmakaṁ brahmapratibimbaṁ bhavati.

Jeeva, who identifies himself with the gross body, is, in fact, the very

Reflection of Brahman.

स एव जीवः प्रकृत्या स्वस्मात् ईश्वरं भिन्नत्वेन जानाति ।

Sa ēva jīvaḥ prakṛtyā svasmāt īśvaraṁ bhinnatvēna jānāti.

This Jeeva by nature takes Iswara to be different from himself.

अविद्योपाधिः सन् आत्मा जीव इत्युच्यते ।

Avidhyōpādhiḥ san ātmā jīva ityucyatē.

Aatma conditioned by Ignorance is called Jeeva.

मायोपाधिः सन् ईश्वर इत्युच्यते ।

Māyōpādhiḥ san īśvara ityucyatē .

Aatma conditioned by Maaya is called Iswara..

एवं उपाधिभेदात् जीवेश्वरभेददृष्टिः यावत्पर्यन्तं तिष्ठति

तावत्पर्यन्तं जन्ममरणादिरूपसंसारो न निवर्तते ।

Ēvaṁ upādhibhēdāt jīvēśvarabhēdadṛṣṭiḥ yāvat paryantaṁ tiṣṭhati

tāvat paryantaṁ janmamaraṇādirūpa

The difference between Jeevea and Astma is due to the difference

in their conditioneing.

As long as this notion of difference remains, there is no redemption

or escape from Samsaara, which is in the form of repeated birth and death..

तस्मात्कारणान्न जीवेश्वरयोर्भेदबुद्धिः स्वीकार्या ।

saṁsārō na nivartatē. Tasmātkāraṇāt na jīvēśvarayōrbhēda buddhiḥ svīkāryā.

Because of this, the notion that Jeeva is different from Brahma

should not be accepted.

They are essentially identical.

 EVOLUTION OF THE SATTVA ASPECT

ORGANS OF PERCEPTION

In the next stage, these Five Subtle Elements individually (Vyshti)

combine with the Sattva Aspect of Maaya, resulting in

the following evolution:

43.  एतेषां 

पञ्चतत्त्वानां मध्ये

आकाशस्य 

सात्विकांशात् 

श्रोत्रेन्द्रियं सम्भूतम् ।

Ētēṣāṁ

pañcatattvānāṁ madhyē

ākāśasya

sāttvikāṁṣāt

śrōtrēndriyaṁ saṁbhūtaṁ.

The Saatvic aspect of Space brings about the

Evolution of the Organ of Hearing i.e the Ear

वायोः सात्विकांशात् 

त्वगिन्द्रियं सम्भूतम् ।

Vāyōḥ sāttvikāṁṣāt

tvagindriyaṁ saṁbhūtaṁ.

The Saatvic aspect of Air brings about the

Evolution of the Organ of Touch i.e the Skin

अग्नेः सात्विकांशात् 

चक्षुरिन्द्रियं सम्भूतम् ।

Agnēḥ sāttvikāṁṣāt

cakṣurindriyaṁ saṁbhūtaṁ.

The Saatvic aspect of Fire brings about the

Evolution of the Organ of Seeing i.e the Eye

जलस्य सात्विकांशात् 

रसनेन्द्रियं सम्भूतम् ।

Jalasya sāttvikāṁṣāt

rasanēndriyaṁ saṁbhūtaṁ.

The Saatvic aspect of Water brings about the

Evolution of the Organ of Taste i.e Tongue

पृथिव्याः सात्विकांशात् 

घ्राणेन्द्रियं सम्भूतम् ।

Pṛthivyāḥ sāttvikāṁṣāt

ghrāṇēndriyaṁ saṁbhūtaṁ.

The Saatvic aspect of Earth brings about the

Evolution of the Organ of Smell i.e the Nose 

44. ANTAHKARANA (Mind)

एतेषां पञ्चतत्त्वानां 

समष्टिसात्विकांशात्

मनोबुद्ध्यहङ्कार 

चित्तान्तःकरणानि 

सम्भूतानि ।

Ētēṣāṁ pañcatattvānā ṁ

samaṣṭisātvikāṁ śāt

manōbuddhyahankāra

cittāntaḥkaraṇāni

sambhūtāni.

From the total (Samashti) Sattva Aspect of these Five Subtle Elements

emerged the Four-fold Instrument called Antahkarana: the Inner Instrument,

it consists of Manas, Buddhi, Chitta and Ahankaara.

Their Functions are:

सङ्कल्पविकल्पात्मकं मनः ।

Sankalpavikalpātmakaṁ manaḥ

Manas  is the Mind that is of the nature of fluctuation and indecision.

निश्चयात्मिका बुद्धिः ।

Niścayātmikā buddhiḥ.

Buddhi is the Intellect that is of the nature of decision, resulting from

observation, reasoning and conclusion.

It exercises two powers: to act and to meditate.

अहंकर्ता अहंकारः ।

Ahankartā ahankāraḥ.

Ahankaara is the notion of doer-ship. One who claims to be the doer, the enjoyer

and the experiencer.

It is the Link that connects the Pure Self to the Three Bodies,

The Three States of Consciousness and the Five Sheaths.

चिन्तनकर्तृ चित्तम् ।

Cintanakartṛ cittam.

Chittam is the Memory. It is the storehouse where

all experiences are stored as impressions.

45. The Presiding Deities of each of the constituents of Antahkarana are:

मनसो देवता चन्द्रमाः ।

Manasō dēvatā candramāḥ.

Moon for Manas.

बुद्धे ब्रह्मा ।

Bbuddhēḥ brahmā.

अहंकारस्य रुद्रः ।

Ahankārasya rudraḥ.

चित्तस्य वासुदेवः ।

Cittasya vāsudēvaḥ.

Brahma for Buddhi Rudra for Ahankaara

Vasudeva for Chitta.

46.  EVOLUTION OF THE RAJAS ASPECT

The Five Subtle Elements individually (Vyashti) combine with the Rajas Aspect

of Maaya, resulting in the Evolution of the Organs of Action:

एतेषां पञ्चतत्त्वानां मध्ये

आकाशस्य राजसांशात् 

वागिन्द्रियं सम्भूतम् ।

Ētēṣāṁ pañcatattvanāṁ madhyē

ākāśasya rājasāṁśāt

vāgindriyaṁ sambhūtam.

The Organ of Speech (the Tongue) is formed from the Rajas Aspect of Space.

वायोः राजसांशात् 

पाणीन्द्रियं सम्भूतम् ।

Vāyōḥ rājasāṁśāt

pāṇīndriyaṁ sambhūtam.

The Organ of Grasping (hands)  is formed from the Rajas Aspect of Air.

वन्हेः राजसांशात्  

Vahnēḥ rājasāṁśāt

पादेन्द्रियं सम्भूतम् ।

pādēndriyaṁ sambhūtam

The Organ of Locomotion (legs) is formed from the Rajas Aspect of Fire.

जलस्य राजसांशात् 

उपस्थेन्द्रियं सम्भूतम् ।

Jalasya rajasaṁṣāt

upstēndriyaṁ saṁbhūtaṁ.

The Organ of Procreation (Genitals) is formed from the Rajas Aspect of Water.

पृथिव्या राजसांशात् 

गुदेन्द्रियं सम्भूतम् ।

Pṛthivyāḥ rajasaṁṣāt

gudendriyaṁ saṁbhūtaṁ.

The Organ of   Evacuation (Anus) is formed from the Rajas Aspect of Earth.

47. एतेषां समष्टिराजसांशात् 

पञ्चप्राणाः सम्भूताः ।

Ētēṣāṁ samaṣṭisrajasaṁṣāt

pañcaprāṇāḥ sambhūtāḥ.

The Five Subtle Elements collectively (Samashti) combine

with the Rajas Aspect of Maaya, resulting in the Evolution of

the Pancha Pranas, the Five Vital Airs.

They are:

Praana Apaana, Vyaana, Udaana and Samaana.

 They  operate in five different ways:

A.    as  Praana, situated in the heart region,

 it controls the breathing,

that is, the Inhalation and Exhalation;

B.     as Apaana, situated in the lower region,

 it effects evacuation

and rejection of all waste matter;

C.    as Vyaana, spread all over the body,

it causes the circulation of blood         

and nourishment to every cell in the body;

D.    as Udaana, situated in the throat region,

it helps all reactive and reverse practices.

like coughing, sneezing, etc.

More importantly, it gives the necessary strength

to the Subtle Body to leave the Gross Body

at the time of Death.

E.     Samaana, situated at the naval region,

it helps digestion and assimilation of food.

EVOLUTION OF THE TAMASIC ASPECT

48. एतेषां पञ्चतत्त्वानां

तामसांशात्

पञ्चीकृत भवन्ति ।

पञ्चतत्त्वानि

Ētēṣāṁ pañcatattvānāṁ

tāmasāṁśāt

pañcīkṛta pañcatattvāni bhavanti. 

pañcatattvāni

When the Five Subtle Elements combine with

the Tamas Aspect of Maaya,

they become Gross through a process called

Pancheekaranam or Grossification.

49. पञ्चीकरणं कथम् इति चेत् ।

Pañcīkaraṇaṁ katham iti cēt.

If asked how this Pancheekaranam takes place,

it is like this:

एतेषां 

पञ्चमहाभूतानां 

तामसांशस्वरूपम्

एकमेकं 

भूतं 

द्विविधा विभज्य

 Ētēṣāṁ

pañca mahābhūtānāṁ

tāmasāṁśa svarūpam

ēkamēkaṁ

bhūtaṁ

dvidhā vibhajya

The Tamas aspect of each of the Five Subtle Elements

divides into two equal parts;

एकमेकमर्धं 

पृथक्

तूष्णीं व्यवस्थाप्य

ēkamēkamardhaṁ

pṛthak

tūṣṇīṁ vyavasthāpya

One half of each remains intact;

अपरमपरमर्धं 

चतुर्धां  विभज्य

aparamaparamardhaṁ

caturdhā vibhajya

The other Half of each gets divided into Four equal parts;

स्वार्धमन्येषु 

अर्धेषु 

स्वभाग 

चतुष्टय

संयोजनं कार्यम् ।

svārdhamanyēṣu

ardhēṣu

svabhāga c

atuṣṭayasaṁ

yōjanam kāryaṁ.

Then to the Half of each Element that remains intact.

One-eighth portion from each of the other Four Elements

gets joined;

तदा पञ्चीकरणं भवति ।

Tadā pañcīkaraṇaṁ bhavati.

Then Panchikaranam gets complete.

एतेभ्यः 

पञ्चीकृत

पञ्चमहाभूतेभ्यः

स्थूलशरीरं 

भवति ।

Ētēbhyaḥ

pañcīkṛta

pañcamahābhūtēbhyaḥ

sthūlaśarīraṁ bhavati.

From the resulting Five Gross Elements,

the Gross Body is formed.

50. एवं 

पिण्डब्रह्माण्डयोरैक्यं 

सम्भूतम् ।

Ēvaṁ

piṇḍa brahmāṇḍayōraikyaṁ

sambhūtam.

Thus there is identity between the Microcosm and the Macrocosm.

The Individual Subtle Body is made from the Total Subtle elements;

The Individual Gross Body is made from the Total Gross elements;

Both the Individual (Vyashti) and the Total (samashti) are pervaded

and enlivened by the same Consciousness, as in the example of

the Waves and the Ocean. Hence their identity.

51. JEEVA AND ISHVARA

After examining the relationship between Aham and Idam, that is between

the Jeeva and the Jagat, Shankara takes up the relationship of Jeeva with Ishvara.

स्थूलशरीराभिमानि

जीवनामकं 

ब्रह्मप्रतिबिम्बं भवति ।

Sthūlaśarīrābhimāni

jīvanāmakaṁ

brahmapratibimbaṁ bhavati.

Jeeva, who identifies himself with the gross body, is, in fact, the very

Reflection of Brahman.

स एव जीवः 

प्रकृत्या 

स्वस्मात्

ईश्वरं भिन्नत्वेन 

जानाति ।

Sa ēva jīvaḥ

prakṛtyā

svasmāt īśvaraṁ

bhinnatvēna

jānāti.

This Jeeva by nature takes Iswara to be different from himself.

अविद्योपाधिः सन् 

आत्मा जीव इत्युच्यते ।

Avidhyōpādhiḥ san

ātmā jīva ityucyatē.

Aatma conditioned by Ignorance is called Jeeva.

मायोपाधिः सन् 

ईश्वर इत्युच्यते ।

Māyōpādhiḥ san

īśvara ityucyatē .

Aatma conditioned by Maaya is called Iswara..

एवं उपाधिभेदात् 

जीवेश्वरभेददृष्टिः 

यावत्पर्यन्तं तिष्ठति

तावत्पर्यन्तं 

जन्ममरणादि

रूपसंसारो 

न निवर्तते ।

Ēvaṁ upādhibhēdāt

jīvēśvarabhēdadṛṣṭiḥ

yāvat paryantaṁ tiṣṭhati

tāvat paryantaṁ

janmamaraṇādirūpa

saṁsārō

na nivartatē.

The difference between Jeevea and Atma is due to the difference

in their conditioning.

As long as this notion of difference remains, there is no redemption

or escape from Samsaara, which is in the form of repeated birth and death..

तस्मात्कारणात् 

न् जीवेश्वरयोः

र्भेदबुद्धिः 

स्वीकार्या ।             

Tasmātkāraṇāt

na jīvēśvarayō

rbhēda buddhiḥ

svīkāryā.

Because of this, the notion that Jeeva is different from Brahma

should not be accepted.

They are essentially identical.

52.                            TAT TWAM ASI (That Thou Art)

 ननु 

साहंकारस्य 

किंचिज्ज्ञस्य 

जीवस्य 

निरहंकारस्य 

सर्वज्ञस्य

ईश्वरस्य 

तत्त्वमसीति 

महावाक्यात् 

कथमभेदबुद्धिः 

स्यात् 

उभयोः

विरुद्धधर्माक्रान्तत्वात् ।

Nanu

sāhankārasya

kiñcijjñasya

jīvasya

nirahankārasya

sarvajñasya

īśvarasya

tattvamasīti

mahāvākyāt

kathamabhēdabuddhiḥ

syādubhayōḥ

viruddha dharmākrāntatvāt.

But Jeeva is endowed with Ego and his knowledge is limited;

whereas, Iswara is without ego and He is All-Knowing.

Then how can there be identity between them,

as stated in the Maha Vaakya: THAT TVAM ASI

or That Thou Art?

You the Jeeva are identical with that Iswara.

53.  इति चेन्न ।

Iti cēnna.

There is no need for such a doubt about the identity of Jeeva and Iswara.

स्थूलसूक्ष्मशरीराभिमानी 

त्वंपदवाच्यार्थः ।

Sthūlasūkṣmaśarīrābhimāni

tvampada vācyārthaḥ.

The Vaachyaartha or the literal meaning of the word THOU

is one who is identified with the gross and the subtle body.

उपाधिविनिर्मुक्तं 

समाधिदशासम्पन्नं 

शुद्धं चैतन्यं

त्वंपद

लक्ष्यार्थः ।

Upādhivinirmuktaṁ

samādhi daśāsampannaṁ

śuddhaṁ caitanyaṁ

tvampada

lakṣyārthaḥ.

But the Lakshyaartha or the implied meaning of the word THOU

is Pure Awareness, which is free from all the conditioning

and which is realized in a state of Samaadhi.

एवं

सर्वज्ञत्वादि

विशिष्ट ईश्वरः 

तत्पदवाच्यार्थः ।

Ēvaṁ

Sarvajñatvādi

viśiṣṭa īśvaraḥ

tatpadavācyārthaḥ.

 Similarly,the literal meaning of the word THAT is Iswara.

He is All-Knowing.

उपाधिशून्यं 

शुद्धचैतन्यं 

तत्पदलक्ष्यार्थः ।

Upādhiśūnyaṁ

śuddhacaitanyaṁ

tatpada lakṣyārthaḥ.

The implied meaning of the word THAT is Pure Awareness

that is free from all conditioning.

एवं च 

जीवेश्वरयोः

चैतन्यरूपेणा 

अभेदे 

बाधकाभावः ।

Ēvaṁ ca

jīvēśvarayōḥ

caitanyarūpēṇā’

abhēdē

bādhakābhāvaḥ

Thus there is no contradiction regarding the identity between

Jeva and Iswara, from the point of view of Awareness or Consciousness.

 54..    JIVANMUKTAAH              Realised Ones in this Life.

एवं च

वेदान्तवाक्यैः 

सद्गुरूपदेशेन च

सर्वेष्वपि

भूतेषु 

येषां

ब्रह्मबुद्धिरुत्पन्ना 

ते जीवन्मुक्ताः 

इत्यर्थः ।

Ēvaṁ ca

vēdāntavākyaiḥ

sadgurupadēśēna ca

sarvēṣvapi

bhūtēṣu

yēṣāṁ

brahmabuddhirutpannā

tē jīvanmuktāḥ ityarthaḥ

Thus by understanding the Vedantic Statements like

That Thou Art

and by the teachings of a competent Guru,

those who develop Brahma Buddhi,

the Vision of Brahman in all beings 

become liberated in the present life itself.

They are Jeevan Muktaas.

 55.   ननु जीवन्मुक्तः कः ?

Nanu jīvan muktaḥ kah?

In what way can we describe a Jeevan Mukta,

One who gets Liberation in this Life itself?

यथा देहोऽहं 

पुरुषोऽहं 

ब्राह्मणोऽहं 

शूद्रोऽहमस्मीति

दृढनिश्चयस्तथा

Yathā dēhō’haṁ

puruṣō’haṁ

brāhmaṇō’haṁ

śūdrō’hamasmīti

dṛḍhaniścayastathā

Just as one would say, with firmness and certainty,

‘I am the body’, ‘I am a man,’ ‘I am a Brahmin’ ‘I am a Shudra’,

नाहं ब्राह्मणः

न शूद्रः

न पुरुषः

nāhaṁ brāhmaṇaḥ

na śūdraḥ

na puruṣaḥ

With equal firmness and certainty

and with the acquisition of Direct Knowledge,

if one says: ‘I  am not a Brahmin’, ‘I am not a Shudra,’  ‘I am not a man’,

किन्तु

असंगः

सच्चिदानन्द स्वरूपः

प्रकाशरूपः

सर्वान्तर्यामी

चिदाकाशरूपोऽस्मीति

दृढनिश्चय 

रूपोऽपरोक्षज्ञानवान्

जीवन्मुक्तः ॥

kintu

asangaḥ

saccidānandasvarūpaḥ

prakāśarūpaḥ

sarvāntaryāmi

cidākāśa-rūpō’smīti

dṛḍhaniścaya

rūpō’parōkṣa jñānavān

jīvanmuktaḥ.

But I am ‘Unattached’,

‘I am of the nature of Sat-Chit-Ananda’,

‘I am effulgent, ‘I am the In-dweller of all’ and

‘I am of the nature of Chidaakaasa’

‘Formless Space of Awareness’—

Such a person is a Jeevanmukta,

‘Man of Realisation’ in the Present Life itself.

FREEDOM FROM BONDAGE

 ब्रह्मैवाहम्

अस्मीति

अपरोक्षज्ञानेन 

निखिलकर्मबन्ध 

विनिर्मुक्तः

स्यात् ।

Brahmaivāham

asmi iti

aparōkṣa jñānēna

nikhila karma bandha

vinirmuktaḥ

syāt.

When one, by Direct Knowledge, realizes that

“I am Brahman alone”

He becomes Free from the Hold of Kaarmic Bondage.

 57.  कर्माणि 

कतिविधानि 

सन्तीति चेत्

आगामि 

सञ्चित 

प्रारब्धभेदेन 

त्रिविधानि सन्ति ।

Karmāṇi

katividhāni

santīti cēt

āgāmi

sañcita

prārabdha bhēdēna

 trividhāni santi

If asked, “How many kinds of Karma are there?”

The answer would be, “There are Three Kinds of Karma

known as Aagaami, Sanchita and Praarabhda.”

58. ज्ञानोत्पत्त्यनन्तरं 

ज्ञानिदेहकृतं 

पुण्यपापरूपं कर्म

यदस्ति 

तदागामीति 

अभिधीयते ।

Jñānōtpattyanantaraṁ

jñānidēhakṛtaṁ

puṇyapāparūpaṁ karma

yadasti

tadāgāmīty

abhidhīyatē

Aagami Karma

Aagami Karmas are the results – good or bad; punya or papa –

of those actions that are performed by the body of the

Realised one, the Jnaani, after the dawn of Gnaana.

59.  सञ्चितं कर्म किम् ?

sañcitaṁ karma kiṁ?

What is Sanchita Karma?

अनन्तकोटिजन्मनां 

बीजभूतं 

सत् 

यत्कर्मजातं 

पूर्वार्जितं

तिष्ठति 

तत् सञ्चितं 

ज्ञेयम् ।

Anantakōṭi janmanāṁ

 bījabhūtaṁ

sat

yat karmajātaṁ

 pūrvārjitaṁ

 tiṣṭhati

 tat sañcitaṁ

 jñēyam.

Sanchita  means “accumulated”.

The Results of actions performed in

all the previous life-times which get accumulated

and remain in seed-form. 

They give rise to endless number of births in future.

Such Karmas in their totality are called Sanchita Karmas.

 60.    प्रारब्धं कर्म

 किमिति चेत् ।

Prārabdhaṁ karma

kimiti cēt.

If asked: “What is Praarabdha Karma?”

इदं शरीरमुत्पाद्य

इह लोके 

एवं 

सुखदुःखादिप्रदं 

यत्कर्म

तत्प्रारब्धं

भोगेन 

नष्टं भवति 

प्रारब्धकर्मणां 

भोगादेव क्षय इति ।

Idaṁ śarīramutpādhya

 iha lōkē

ēvam

sukhaduḥkhādi pradaṁ

yat karma

tat prārabdhaṁ.

Bhōgēna

naṣṭaṁ bhavati.

Prārabdha karmaṇāṁ

bhōgādēva kṣaya iti.

The answer is:

The word ‘Praarabdha’ means ‘that which has commenced’.

Those actions which begin to give result in the present life-time

in the form of ‘happiness’ and ‘misery’ and which can be exhausted

only by means of enjoying or suffering them – are called Praarabda Karmas.

FREEDOM FROM BONDAGE OF ACTIONS

61.  सञ्चितं कर्म 

ब्रह्मैवाहमिति 

निश्चयात्मकज्ञानेन 

नश्यति ।

Sañcitaṁ karma

brahmaivāhamiti

niścayātmaka jñānēna

naśyati I

Sanchitam Karma gets destroyed by the firm Knowledge:

 I Am Brahman alone.

 62.आगामि कर्म अपि 

ज्ञानेन नश्यति

किंच 

आगामि कर्मणां

नलिनीदल गत 

जलवत्

ज्ञानिनां 

सम्बन्धो नास्ति ।

Āgāmi karma api

jñānēna naśyati

kiñca

āgāmi-karmaṇāṁ

nalinīdalagata

jalavat

jñānināṁ

sambandhō nāsti I

Aagaami Karma also gets destroyed by the Knowledge of Brahman.

In addition, the Knower of Brahman remains untouched by

the results of his actions like the Lotus leaf that remains un-drenched

by the drops of water on it.

 63.     If the Brahma Gnani, the Knower of Brahman. is not

affected by the results of his actions,

who receives them?

Actions do bear fruit.

There must be someone to experience them.

The answer is like this:

 किंच 

ये ज्ञानिनं 

स्तुवन्ति 

भजन्ति 

अर्चयन्ति 

तान्प्रति

ज्ञानिकृतं 

आगामि पुण्यं 

गच्छति ।

Kiñca

yē jñānināṁ

stuvanti

bhajanti

arcayanti

tānprāpti

 jñānikṛtaṁ

āgāmi puṇyaṁ

gacchati.

Further, it should be understood that:

To those who praise, serve and worship

the Man of Realisation,

go the results of good actions

done by him;

ये ज्ञानिनं 

निन्दन्ति 

द्विषन्ति 

दुःखप्रदानं कुर्वन्ति 

तान्प्रति

ज्ञानिकृतं 

सर्वमागामि 

क्रियमाणं 

यद् वाच्यं

कर्म

पापात्मकं 

तद्गच्छति ।

Yē jñānināṁ

nindanti

dviṣanti

duḥkhapradānaṁ kurvanti

tānprāpti

jñānikṛtaṁ

sarvamāgāmi

kriyamāṇaṁ yadavācyaṁ

karma

pāpātmakaṁ

tadgacchati.

In the case of those who criticize, hate and cause pain

to the Brahma Gnani, they experience the results of

actions of sinful and un-praiseworthy nature done by

 the Brahma Gnani.

सुहृदः 

पुण्यकृतं 

दुर्हृदः

पापकृत्यं 

गृह्णन्ति ।

suhṛdaḥ

puṇyakṛtyaṁ

durhṛdaḥ

pāpakṛtyaṁ

gṛhṇanti.

In other words, the friends of a Brahma Gnani

receive the results of his meritorious actions

and the enemies, on the other hand, receive

the results of his unmeritorious actions.

64. तथा 

च 

आत्मवित्  

संसारं तीर्त्वा 

ब्रह्मानन्दमिहैव 

प्राप्नोति ।

Tathā

Cā

atmavit

saṁsāraṁ tīrtvā

brahmānandamihaiva

prāpnōti.

The Knower of Brahman, the Brahma Gnani, as he is already

Liberated, just sheds his body.

It is immaterial whether he does so

either in Kaashi or in a dog-eater’s house.

तरति 

शोकमात्मवित्

इति श्रुतेः ।

Tarati

śōkamātmavit

iti śrutēḥ.

The Shruti asserts:

“The Knower of the Self transcends all sorrow.”

तनुं त्यजतु 

वा 

काश्यां 

श्वपचस्य गृहेऽथ वा ।

ज्ञानसम्प्राप्तिसमये 

मुक्ताऽसौ 

विगताशयः ।

इति स्मृतेश्च ।

Tanuṁ tyajatu

Vā

kāśyāṁ

śvapacasya gṛhē’tha vā.

Jñāna samprāpti samayē

muktō’sau

vigatāśayaḥ.

Iti smṛtēśca.

Also asserts the Smruti:

“The Liberated One, at the time of attaining Brahma Gnana,

gets free from the Results of his Actions.

It is therefore immaterial whether he sheds his body

either in Kaashi or in the house of a dog-eater.”

 इति 

श्रीशङ्करभगवत्पाद 

आचार्यप्रणीतः 

तत्त्वबोधप्रकरणं 

समाप्तम् ।

Iti

Shrishankarabhagavatpada

AcharyapraNItaH

tattvabōdhaprakaraṇaṁ

samāptaṁ.

Thus ends the Prakarana, the Foundational Text, called TATTVA  BODHA authored by Sri Shankara Bhagavatpadacharya

Sri Krishnarpanamastu Sri Vasudevarpanamastu

ತತ್ವಬೋಧ

ಶ್ರೀ ಶಂಕರಾಚಾರ್ಯ ವಿರಚಿತ

ಪೀಠಿಕೆ

ಶ್ರೀ ಶಂಕರಾಚಾರ್ಯರಿಂದ ರಚಿಸಲ್ಪಟ್ಟ “ಭಜಗೋವಿಂದಂ” ನ ಪಠಣ ಮತ್ತು ಮನನವನ್ನು ನಾವು ಇದೀಗ ತಾನೇ ಮುಗಿಸಿದ್ದೇವೆ. ಅದಕ್ಕೆ ಅದರದೇ ಆದ ಮಾಧುರ್ಯವಿದ್ದು ನಮ್ಮನ್ನು ಬಹಳಷ್ಟು ಕಾಲ ಚಿಂತನೆಗೆ ಹಚ್ಚುತ್ತದೆ. ಅದೇ ಕಾಲಕ್ಕೆ ನಮ್ಮ ಮೇಲೆ ಅದು ಬೀರುವ ಪರಿಣಾಮವನ್ನು ನಾವು ಎರಡು ಹಂತಗಳಲ್ಲಿ ಅನುಭವಿಸುತ್ತೇವೆ.

ದೇವರ ಅನುಗ್ರಹವನ್ನು ಪಡೆಯುವೆಡೆಗೆ, ಸ್ಥಿರವಾದ ಮತ್ತು ಉತ್ಕಟವಾದ ಶ್ರದ್ಧಾಭಕ್ತಿಯನ್ನು ದೇವರತ್ತ ಹೊಂದುವೆಡೆಗೆ, ಇದು ನಮ್ಮ ಮನಸ್ಸನ್ನು ಉತ್ತೇಜಿಸುತ್ತದೆ. 

ಅತ್ಯಾವಶ್ಯಕವಾದ ಮೂಲಭೂತ ವಿಚಾರಗಳ ಬಗ್ಗೆ ತಿಳಿದುಕೊಳ್ಳಲು ಮತ್ತು ಅದರ ಬಗ್ಗೆ ಬೆಳಕು ಚೆಲ್ಲಲು, ಪ್ರಜ್ಞಾವಂತರು ಮತ್ತೊಮ್ಮೆ ಹೊಸಬಗೆಯಲ್ಲಿ ಆಲೋಚಿಸಲು ಇದು ಪ್ರೇರೇಪಿಸುತ್ತದೆ. 

(i) ಸಂಸಾರದ ಸ್ವರೂಪವೇನು?

(ii) ಕರ್ಮದ ನಿಯಮವೇನು?

(iii) ನಾನು ಯಾರು? ನಾನೇಕೆ ಇಲ್ಲಿರುವೆ?

(iv) ಇತರರೊಂದಿಗೆ ಮತ್ತು ಪ್ರಪಂಚದ ಆಚೆಗೆ ನನ್ನ ಸಂಬಂಧವನ್ನು ಹೇಗೆ ಗುರುತಿಸಲಿ?

(v) ಸೃಷ್ಟಿಕರ್ತನು ಯಾರು? ಆತನೊಂದಿಗೆ ನನ್ನ ಸಂಬಂಧವೇನು?

(vi) ಯಾವುದು ಸತ್ಯ? ಸತ್ಯ ಅಥವಾ ವಾಸ್ತವಿಕತೆಯನ್ನು ನಾನು ಹೇಗೆ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಅರಿಯುವುದು?

(vii) ಸತ್ಯಾನ್ವೇಷಣೆಯ ಹಾದಿಯಲ್ಲಿ ಯಾವುದು ನನ್ನನ್ನು ತಡೆಯುತ್ತದೆ?

(viii) ಮೋಕ್ಷ ಅಥವಾ ಮುಕ್ತಿ ಎಂದರೇನು? ಮೋಕ್ಷವನ್ನು ನಾನು ಹೇಗೆ ಹೊಂದಬಲ್ಲೆ?

ಈ ಮೇಲಿನ ಪ್ರಶ್ನೆಗಳಿಗೆ ನಮಗೆ ಉತ್ತರ ಬೇಕೆಂದಲ್ಲಿ ಮತ್ತು ಮುಕ್ತಿಯನ್ನು ಹೊಂದಬೇಕೆಂಬ ತುಡಿತಕ್ಕೊಳಗಾದಲ್ಲಿ,  ಮತ್ತೊಮ್ಮೆ ನಾವು ಶಂಕರಾಚಾರ್ಯರ ಮೊರೆ ಹೋಗಬೇಕಾಗುತ್ತದೆ.

ಅದ್ವೈತ ವೇದಾಂತದಲ್ಲಿನ ಮೂಲಭೂತ ವಿಚಾರಗಳನ್ನು ಮತ್ತು ಆಚರಣೆಗಳನ್ನು ಪರಿಚಯಿಸುವ ಮೂಲಗ್ರಂಥಗಳನ್ನು, ನಮ್ಮಂತಹ ಅನ್ವೇಷಕರಿಗಾಗಿ, ಶಂಕರಾಚಾರ್ಯರು ರಚಿಸಿದ್ದಾರೆ. ಅವುಗಳನ್ನು “ಪ್ರಕರಣ ಗ್ರಂಥಗಳು”  ಎಂಬ ಹೆಸರಿನಿಂದ ಕರೆಯಲಾಗುತ್ತದೆ. ಅವುಗಳಲ್ಲಿ “ತತ್ವಬೋಧ” ಎಂಬುದು, ಮೇಲೆ ಕೇಳಲಾದ ನಮ್ಮ ಎಲ್ಲಾ ಪ್ರಶ್ನೆಗಳಿಗೂ ನಾವು ಉತ್ತರವನ್ನು ಕಂಡುಕೊಳ್ಳುವ ಒಂದು ಗ್ರಂಥವಾಗಿದೆ.  

ತತ್ವಬೋಧ ಎಂದರೆ ಅಸ್ತಿತ್ವ ಅಥವಾ ಸತ್ಯಸಿದ್ಧಾಂತದ ಜ್ಞಾನ. 

ವಿವೇಚನಾತ್ಮಕ ವಿಧಾನವನ್ನು ಬಳಸಿ, ವಿಚಾರ ಮಂಥನದ ಮೂಲಕ ಈ ಜ್ಞಾನವನ್ನು ಗಳಿಸಬಹುದಾಗಿದೆ. 

ಉಪನಿಷತ್ತುಗಳಲ್ಲಿ ಸಾಮಾನ್ಯವಾಗಿ ಕಂಡುಬರುವ ಪ್ರಶ್ನೋತ್ತರ ವಿಧಾನವನ್ನು ಶಂಕರಾಚಾರ್ಯರು ಇಲ್ಲಿ ಪ್ರಯೋಗಿಸಿದ್ದಾರೆ. 

ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರ ಮಂಥನವು ಅಸ್ತಿತ್ವದಲ್ಲಿನ         ಮೂರು ಮೂಲಭೂತ ವಿಷಯಾಂಶಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. 

ಅಹಂ: ವ್ಯಕ್ತಿಗತ ಆತ್ಮ ಅಥವಾ ಜೀವಾತ್ಮ.

ಇದಂ: ಬ್ರಹ್ಮಾಂಡ ಮತ್ತು ಅದರ ವಿಕಸನ; ಹಾಗೂ ಮಾಯೆಯ ಪಾತ್ರ.

ತತ್ : ಈಶ್ವರ ಎಂದು ಕರೆಯಲ್ಪಡುವ ಬ್ರಹ್ಮನ್.

ನಂತರ ಜೀವ ಮತ್ತು ಈಶ್ವರನ ಮೂಲಭೂತ ವ್ಯಕ್ತಿತ್ವವನ್ನು ಚರ್ಚಿಸುವತ್ತ ವಿಚಾರ ಮಂಥನವು ಸಾಗುತ್ತದೆ. 

ತರುವಾಯ ತತ್  ತ್ವಂ ಅಸಿ ಎಂಬ ಮಹಾವಾಕ್ಯದ ಬಗ್ಗೆ ವಿಚಾರ ಮಂಥನವು ಮುಂದುವರಿಯುತ್ತದೆ. ಈ ವಿಚಾರಮಂಥನವು ಜೀವನ್ಮುಕ್ತನ ದರ್ಶನದಲ್ಲಿ ಅತ್ಯುನ್ನತ ಸ್ಥಿತಿಗೆ ತಲುಪುತ್ತದೆ.

ಅದ್ವೈತ ವೇದಾಂತವು ಅನ್ವೇಷಕನ ಆಧ್ಯಾತ್ಮಿಕ ಅನ್ವೇಷಣೆಯ ಹಾದಿಯಲ್ಲಿನ ಮೂರು ಹಂತಗಳನ್ನು ಪ್ರಸ್ತಾಪಿಸುತ್ತದೆ. 

ಸಿದ್ಧಾಂತ: ತನ್ನ ಲಕ್ಷ್ಯವನ್ನು ಸಿದ್ಧಿಸಿಕೊಳ್ಳುವ ಸಲುವಾಗಿ ಅನ್ವೇಷಕನು ಅನುಸರಿಸಬೇಕಾದಂತಹ ನಿಯಮಗಳು ಮತ್ತು ಆಚರಣೆಗಳು.

ಸಾಧನ: ತನ್ನ ಗುರಿಯನ್ನು ತಲುಪಲು, ಅನ್ವೇಷಕನು ಅನುಷ್ಠಾನ ಮಾಡಲು ಬೇಕಾದ ತರಬೇತಿ ಅಥವಾ ಶಿಸ್ತುಪಾಲನೆ.

ಸಿದ್ಧಿ: ತನ್ನ ಲಕ್ಷ್ಯವನ್ನು ಸಾಧಿಸಿ ಕೈಗೂಡಿಸಿಕೊಳ್ಳುವುದು.

“ತತ್ವಬೋಧ” ದ ಅಧ್ಯಯನವನ್ನು ಪೂರ್ತಿಗೊಳಿಸಿದ ನಂತರ, ಮೋಕ್ಷದ ಗುರಿಯನ್ನು ತಲುಪಲು ಬೇಕಾದಂತಹ ಸಾಧನ ಮತ್ತು ಬ್ರಹ್ಮಜ್ಞಾನವನ್ನು ಹೊಂದಲುಪೂರಕವಾಗಿ ಸಹಾಯ ಮಾಡುವ, ಶಂಕರಾಚಾರ್ಯರಿಂದ ರಚಿಸಲ್ಪಟ್ಟ ಮತ್ತೊಂದು “ಪ್ರಕರಣ ಗ್ರಂಥ” ವಾದ “ಅಪರೋಕ್ಷಾನುಭೂತಿ”

ಎಂಬ ಕೃತಿಯ ಪಠಣವನ್ನು ಅನ್ವೇಷಕನು ಕೈಗೆತ್ತಿಕೊಳ್ಳಬಹುದು. 

ಅದ್ವೈತ ವೇದಾಂತದ ಸಾರವನ್ನು ಒಟ್ಟುಗೂಡಿಸಿ ತಿಳಿಸುವ ಶಂಕರರಿಂದ ರಚಿಸಲ್ಪಟ್ಟ “ಪ್ರಾತಃ ಸ್ಮರಣ ಸ್ತೋತ್ರಂ” ನಲ್ಲಿನ ಮೂರು ಶ್ಲೋಕಗಳನ್ನು, ಅನ್ವೇಷಕರಾದ ನಾವುಗಳು ನಿತ್ಯವೂ ನಮ್ಮ ಬೆಳಗಿನ ಪ್ರಾರ್ಥನೆಯಲ್ಲಿ ಪಠಿಸಬಹುದಾಗಿದೆ. 

ಇದು ಈ ರೀತಿ ಶುರುವಾಗುತ್ತದೆ. 

ಪ್ರಾತಃ ಸ್ಮರಾಮಿ ಹೃದಿ ಸಂಸ್ಫುರದಾತ್ಮ ತತ್ವಂ…… 

“ತತ್ವಬೋಧ” ದ ಅವಲೋಕನ 

ಒಂದು ಪ್ರಾರ್ಥನೆಯೊಂದಿಗೆ ಈ ಗ್ರಂಥಪಾಠವು ಪ್ರಾರಂಭವಾಗುತ್ತದೆ. 

ವಿಧಾನಕ್ರಮ: ಸತ್ಯ ಅಥವಾ ವಾಸ್ತವಿಕತೆಯ ಜ್ಞಾನವನ್ನು ಪಡೆಯಲು, ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರಮಂಥನದ ವಿಧಾನವನ್ನು ಇಲ್ಲಿ ಶಂಕರಾಚಾರ್ಯರು ಬಳಸಿದ್ದಾರೆ. 

ನಾಲ್ಕು ಬಗೆಯ ಅರ್ಹತೆ: ಪ್ರತಿಯೊಬ್ಬರೂ ಈಕೆಳಗೆ ಕೊಟ್ಟಿರುವ ಅರ್ಹತೆಗಳನ್ನು ಹೊಂದಿರಬೇಕು. 

(i) ವಿವೇಕ 

(ii) ವೈರಾಗ್ಯ 

(iii) ಆರು ಬಗೆಯ ಸಂಪತ್ತಿ

ಮತ್ತು  (iv) ಮುಮುಕ್ಷತ್ವಂ ಅಂದರೆ ಮೋಕ್ಷದೆಡೆಗೆ ಇರುವ ತೀವ್ರವಾದ ಅಭಿಲಾಷೆ. 

ನಂತರ ಸತ್ಯದೆಡೆಗಿನ ವಿಚಾರಮಂಥನವು ಶುರುವಾಗುತ್ತದೆ.

“ಆತ್ಮವು ಸತ್ಯ ಮತ್ತು ಬೇರೆಲ್ಲವೂ ಮಿಥ್ಯ”. ಹಾಗಾದರೆ ಆತ್ಮ ಎಂದರೇನು?

ಆತ್ಮವು ಸ್ಥೂಲ, ಸೂಕ್ಷ್ಮ ಮತ್ತು ಕಾರಣ ಎಂಬ ಮೂರು ಶರೀರಗಳಿಗಿಂತ ಭಿನ್ನವಾದುದು. 

ಇದು ಪಂಚ ಕೋಶಗಳ ಆಚೆಗಿರುವುದು. 

ಇದು ಪ್ರಜ್ಞೆಯ ಮೂರು ಅವಸ್ಥೆಗಳಿಗೆ ಸಾಕ್ಷೀ  ಭೂತವಾದುದು.

ಮತ್ತು ಇದು ಸತ್– ಚಿತ್ – ಆನಂದದ ಸ್ವರೂಪವನ್ನು ಹೊಂದಿರುವಂತಹುದು. 

ಜಗತ್ತು ಎಂದರೇನು?

ಇಪ್ಪತ್ನಾಲ್ಕು ಅಂಶಗಳ ವಿಕಸನದ ಪರಿಣಾಮವೇ ಜಗತ್ತು. 

ಮಾಯೆ ಎಂದರೇನು? 

ಮಾಯೆಯು ಬ್ರಹ್ಮನ ಮೇಲೆ ಆಧಾರಪಟ್ಟಿರುತ್ತದೆ. 

ಸತ್ವ, ರಜಸ್ಸು ಮತ್ತು ತಮಸ್ಸು ಎಂಬ ಮೂರು ಗುಣಗಳಿಂದ ಮಾಯೆಯು ಕೂಡಿರುತ್ತದೆ. 

ಜೀವ ಮತ್ತು ಈಶ್ವರ ಇವುಗಳ ಸಂಬಂಧವೇನು?             

ತತ್ ತ್ವಂ ಅಸಿ ಎಂಬ ಹೇಳಿಕೆಯ ವಿಚಾರಮಂಥನ. 

ಜೀವನ್ಮುಕ್ತನು ಯಾರು?

ಯಾರು ತಾನು ಸತ್ –  ಚಿತ್ – ಆನಂದ ಸ್ವರೂಪಿಯೆಂದು ಅರಿಯುವನೋ, ಯಾರು ಈ ಶರೀರವು ತಾನಲ್ಲವೆಂಬ ನೇರವಾದ ಜ್ಞಾನವನ್ನು ಗಳಿಸುವನೋ ಅವನೇ ಜೀವನ್ಮುಕ್ತನು. 

ಕರ್ಮ – ಆಗಾಮಿ, ಸಂಚಿತ ಮತ್ತು ಪ್ರಾರಬ್ಧ ಎಂಬ ಮೂರು  ಕರ್ಮಗಳು.

ಸತ್ಯದರ್ಶನದ ನೆರವಿನೊಂದಿಗೆ ಕರ್ಮಬಂಧದಿಂದ ಬಿಡುಗಡೆ ಹೊಂದುವುದರಿಂದ ಮುಕ್ತಿಯು ದೊರಕುತ್ತದೆ. 

ಸಂಸಾರವೆಂಬ ಬಂಧನವನ್ನು ದಾಟಿ ಬಂದ  ನಂತರ ಆತ್ಮ ಜ್ಞಾನಿಯು ಇಲ್ಲಿಯೇ ಪರಮಾನಂದವನ್ನು ಹೊಂದುತ್ತಾನೆ ಎಂಬುದಾಗಿ ಪ್ರತಿಪಾದಿಸುತ್ತಾ ಶಂಕರಾಚಾರ್ಯರು ಈ ವಿಚಾರ ಮಂಥನವನ್ನು ಮುಗಿಸುತ್ತಾರೆ.  

ಶಂಕರಾಚಾರ್ಯರು “ತತ್ವ ಬೋಧ” ದ  ಪಾಠವನ್ನು ಈ ಕೆಳಗಿನ ಪ್ರಾರ್ಥನೆಯಿಂದ ಪ್ರಾರಂಭಿಸುತ್ತಾರೆ. 

ವಾಸುದೇವೇಂದ್ರಯೋಗೀಂದ್ರಂ ನತ್ವಾ ಜ್ಞಾನಪ್ರದಂ ಗುರುಂ I

ಮುಮುಕ್ಷೂಣಾಂ ಹಿತಾರ್ಥಾಯ ತತ್ತ್ವಬೋಧೋಭಿಧೀಯತೇII

ಪರಮಾತ್ಮನಾದ,  ಅತ್ಯಂತ ಪ್ರಖ್ಯಾತ ಯೋಗಿಯಾದ, ಗುರುವಿನಂತೆ ಜ್ಞಾನವನ್ನು ದಯಪಾಲಿಸುವಂತಹವನಾದ,  ವಾಸುದೇವೇಂದ್ರನಿಗೆ ನನ್ನ ವಂದನೆಗಳನ್ನು ಅರ್ಪಿಸುತ್ತಾ, ಮೋಕ್ಷದ ಉತ್ಕಟವಾದ ಅಭಿಲಾಷೆಯುಳ್ಳವರಿಗಾಗಿ, ಸತ್ಯ ಮತ್ತು ವಾಸ್ತವಿಕತೆಯ ಜ್ಞಾನವಾದ “ತತ್ವ ಬೋಧ” ವನ್ನು ವ್ಯಾಖ್ಯಾನಿಸುತ್ತಿದ್ದೇನೆ.

ಭಾರತದ ಆಧ್ಯಾತ್ಮಿಕ ಮತ್ತು ಸಾಹಿತ್ಯಿಕ ಪರಂಪರೆಯ ಸಂಪ್ರದಾಯದಲ್ಲಿ ಲೇಖಕರಿಂದ ಪಾಲಿಸಲಾಗುವ ಒಂದು ಪದ್ಧತಿ ರೂಢಿಯಲ್ಲಿದೆ. ಗ್ರಂಥಕರ್ತನು ತನ್ನ ಇಷ್ಟದೈವದ ಪ್ರಾರ್ಥನೆಯೊಂದಿಗೆ ಗ್ರಂಥವನ್ನು ರಚಿಸಲು ಪ್ರಾರಂಭಿಸುತ್ತಾನೆ. ನಂತರ ನಾಲ್ಕು ಭಾಗಗಳಲ್ಲಿರುವ ಅನುಬಂಧ ಚತುಷ್ಟಯವನ್ನು ಸೂಚಿಸಿ ಗ್ರಂಥ ರಚನೆಯನ್ನು ಮುಂದುವರಿಸುತ್ತಾನೆ.

ಆ ನಾಲ್ಕು ಭಾಗಗಳು ಯಾವುವೆಂದರೆ 

ಅಧಿಕಾರಿ: ಯಾರನ್ನು ಉದ್ದೇಶಿಸಿ ಗ್ರಂಥವನ್ನು ರಚಿಸಲಾಗಿದೆಯೋ ಅವರೇ ಅಧಿಕಾರಿ 

ವಿಷಯ: ಗ್ರಂಥದಲ್ಲಿನ ವಿಷಯವಸ್ತು. 

ಪ್ರಯೋಜನ: ಗ್ರಂಥವನ್ನು ರಚಿಸುವ ಉದ್ದೇಶ.

ಮತ್ತು 4. ಸಂಬಂಧ : ಗ್ರಂಥರಚನೆಯ ಉದ್ದೇಶ ಮತ್ತು ಗ್ರಂಥವನ್ನು ಯಾರಿಗಾಗಿ ರಚಿಸಲಾಗಿದೆಯೋ ಅವೆರಡರ ನಡುವಿನ ನಂಟು.

ತತ್ವಬೋಧದ ವಿಚಾರದಲ್ಲಿ, ಮುಕ್ತಿಯನ್ನು ಹೊಂದಲು ಉತ್ಕಟವಾಗಿ ಬಯಸುವ ಅನ್ವೇಷಕನೇ ಅಧಿಕಾರಿ; ಸತ್ಯತತ್ವದ ಬೋಧನೆಯೇ ವಿಷಯ; ಮುಕ್ತಿಗೆ ದಾರಿ ತೋರಿಸಿ ಸಹಾಯ ಮಾಡುವುದೇ ಪ್ರಯೋಜನ; ಮತ್ತು ಗ್ರಂಥ ಪಠಣದಿಂದ ಮುಕ್ತಿಗಾಗಿ ಸತ್ಯ ತತ್ವದ ಜ್ಞಾನವನ್ನು ಅನ್ವೇಷಕನು ಗಳಿಸುವುದೇ ಸಂಬಂಧ 

The Method of Discriminative Enquiry

2.      साधनचतुष्टय 

ಸಾಧನಚತುಷ್ಟಯ

सम्पन्नाधिकारिणां 

ಸಂಪನ್ನಾಧಿಕಾರಿಣಾಂ 

मोक्षसाधनभूतं

ಮೋಕ್ಷಸಾಧನಭೂತಂ

 तत्त्वविवेकप्रकारं 

ತತ್ತ್ವವಿವೇಕಪ್ರಕಾರಂ 

वक्ष्यामः ।

ವಕ್ಷ್ಯಾಮಃ ।

ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರ  ಮಂಥನದ  ವಿಧಾನ 

ನಾಲ್ಕು ಬಗೆಯ ಅರ್ಹತೆಗಳನ್ನು ಹೊಂದಿರುವಂತಹವರಿಗಾಗಿ, ಮೋಕ್ಷ ಸಾಧನ ಭೂತವಾದ, ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರಮಂಥನದ ತತ್ವವನ್ನು ಬಳಸಿಕೊಂಡು, ವಾಸ್ತವಿಕತೆಯ ಅಥವಾ ಸತ್ಯದ ಸ್ವರೂಪವನ್ನು ನಾವು ವ್ಯಾಖ್ಯಾನಿಸೋಣ.   

The Four-fold Eligibility

3.      साधनचतुष्टयं किम् ?     

ಸಾಧನಚತುಷ್ಟಯಂ ಕಿಂ ?

ನಿತ್ಯಾನಿತ್ಯವಸ್ತುವಿವೇಕಃ ।

इहामुत्रार्थफलभोगविरागः ।

ಇಹಾಮುತ್ರಾರ್ಥಫಲಭೋಗವಿರಾಗಃ ।

शमादिषट्कसम्पत्तिः ।

ಶಮಾದಿಷಟ್ಕಸಂಪತ್ತಿಃ ।

मुमुक्षुत्वं चेति ।

ಮುಮುಕ್ಷುತ್ವಂ ಚೇತಿ ।

Saadhana Chatushtayam includes:

a)     नित्यानित्यवस्तुविवेकः

ನಿತ್ಯಾನಿತ್ಯವಸ್ತುವಿವೇಕಃ 

The ability to discriminate between

the permanent and the impermanent;

b)     इहामुत्रार्थफलभोगविरागः

ಇಹಾಮುತ್ರಾರ್ಥಫಲಭೋಗವಿರಾಗಃ 

Dispassion towards the enjoyment

of the fruits of one’s actions here and hereafter;

c)      शमादिषट्कसम्पत्तिः

ಶಮಾದಿಷಟ್ಕಸಂಪತ್ತಿಃ 

d)      मुमुक्षुत्वं चेति

ಮುಮುಕ್ಷುತ್ವಂ ಚೇತಿ 

ನಾಲ್ಕು ಬಗೆಯ ಅರ್ಹತೆಗಳು 

ಸಾಧನಚತುಷ್ಟಯ ಎಂದರೇನು?

ಸಾಧನ ಚತುಷ್ಟಯವು ಈ ಕೆಳಗಿನವುಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. 

ಶಾಶ್ವತ ಮತ್ತು ಅಶಾಶ್ವತ, ಇವುಗಳ ನಡುವೆ ಇರುವ ಭೇದವನ್ನು ವಿವೇಚಿಸುವ ಸಾಮರ್ಥ್ಯ.

ಇಹದಲ್ಲಿಯೂ ಮತ್ತು ಪರದಲ್ಲಿಯೂ ತನ್ನ ಕರ್ಮಫಲಗಳ ಉಪಭೋಗದ ಬಗ್ಗೆ ವೈರಾಗ್ಯ.

ಶಮ  ಅಂದರೆ ಮನೋನಿಗ್ರಹದ ಆದಿಯಾಗಿ ಇರುವ ಒಟ್ಟು ಆರು ಬಗೆಯ ಆಂತರಿಕ ಸಂಪತ್ತು. 

ಮತ್ತು 

ಮೋಕ್ಷದ ಬಗೆಗಿನ ತೀವ್ರವಾದ ಅಪೇಕ್ಷೆ.

4.       नित्यानित्यवस्तुविवेकः कः ?

नित्यवस्त्वेकं ब्रह्म 

ನಿತ್ಯವಸ್ತ್ವೇಕಂ ಬ್ರಹ್ಮ 

तद्व्यतिरिक्तं  सर्वम   

ತದ್ವ್ಯತಿರಿಕ್ತಂ ಸರ್ವಂ 

आनित्यम् ।

ಅನಿತ್ಯಂ ।

अयमेव नित्यानित्यवस्तुविवेकः ।

 ಅಯಮೇವ ನಿತ್ಯಾನಿತ್ಯವಸ್ತುವಿವೇಕಃ ।

ಶಾಶ್ವತ ಮತ್ತು ಆಶಾಶ್ವತ, ಇವುಗಳ ನಡುವೆ ಇರುವ ಭೇದವನ್ನು ವಿವೇಚಿಸುವ ಸಾಮರ್ಥ್ಯ ಎಂದರೇನು?

ಬ್ರಹ್ಮ ಎಂಬ ಸತ್ಯತತ್ವವೊಂದೇ ಶಾಶ್ವತವಾದುದು. ಬೆರೆಲ್ಲವೂ ಆಶಾಶ್ವತವಾದುದು. ಇದನ್ನೇ ಶಾಶ್ವತ ಮತ್ತು ಆಶಾಶ್ವತಗಳ ನಡುವೆ ಇರುವ ಭೇದವನ್ನು ವಿವೇಚಿಸುವ ಸಾಮರ್ಥ್ಯ ಎಂಬುದಾಗಿ ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ.

5.      विरागः कः ?

ವಿರಾಗಃ ಕಃ ?

 इहस्वर्गभोगे षु इच्छाराहित्यम् ।

ಇಹಸ್ವರ್ಗಭೋಗೇಷು ಇಚ್ಛಾರಾಹಿತ್ಯಂ ।

 ವೈರಾಗ್ಯ ಎಂದರೇನು?

ಇಹದಲ್ಲಿಯೂ ಮತ್ತು ಪರದಲ್ಲಿಯೂ ತನ್ನಕರ್ಮಫಲಗಳ ಉಪಭೋಗದ ಬಗ್ಗೆ ಇಚ್ಛೆ ಇಲ್ಲದಿರುವಿಕೆಯೇ ವೈರಾಗ್ಯ.

6.      शमादिसाधनसम्पत्तिः का ?

 ಶಮಾದಿಸಾಧನಸಂಪತ್ತಿಃ ಕಾ ?

शमो दम 

 ಶಮೋ ದಮ 

उपरमस्तितिक्षा 

ಉಪರಮಸ್ತಿತಿಕ್ಷಾ

 श्रद्धा समाधानं

ಶ್ರದ್ಧಾ ಸಮಾಧಾನಂ

 च इति ।

ಚ ಇತಿ ।

ಮನೋನಿಗ್ರಹ ಅಥವಾ “ಶಮದ “ ಆದಿಯಾಗಿ ಇರುವ ಸಾಧನ ಸಂಪತ್ತುಗಳು ಯಾವುವು?

ಅವು ಯಾವುವೆಂದರೆ : ಶಮ, ದಮ, ಉಪರಮ, ತಿತಿಕ್ಷಾ, ಶ್ರದ್ಧಾ ಮತ್ತು ಸಮಾಧಾನ.

 7.      शमः कः ?

ಶಮಃ ಕಃ ?

मनोनिग्रहः ।

ಮನೋನಿಗ್ರಹಃ ।

ಶಮ ಎಂದರೇನು? 

ಮನೋ ನಿಗ್ರಹವೇ ಶಮ.  

 8.       दमः कः ?

ದಮಃ ಕಃ ?

चक्षुरादिबाह्येन्द्रियनिग्रहः ।

ಚಕ್ಷುರಾದಿಬಾಹ್ಯೇಂದ್ರಿಯನಿಗ್ರಹಃ ।

ದಮ ಎಂದರೇನು?

ಕಣ್ಣು ಇತ್ಯಾದಿ ಬಾಹ್ಯೇಂದ್ರಿಯಗಳ ನಿಗ್ರಹವೇ ದಮ. 

9.      उपरमः कः ?

ಉಪರಮಃ ಕಃ ?

 स्वधर्मानुष्ठानमेव ।

ಸ್ವಧರ್ಮಾನುಷ್ಠಾನಮೇವ ।

 ಉಪರಮ ಅಥವಾ ಉಪರತಿ ಎಂದರೇನು?

ಸ್ವಧರ್ಮವನ್ನು ಕಟ್ಟುನಿಟ್ಟಾಗಿ ಪಾಲಿಸಿ ಅನುಷ್ಠಾನಗೊಳಿಸುವುದೇ ಉಪರಮ.

10..      तितिक्षा का ?

ತಿತಿಕ್ಷಾ ಕಾ ?

 शीतोष्णसुखदुःखादिसहिष्णुत्वम् ।

 ಶೀತೋಷ್ಣಸುಖದುಃಖಾದಿಸಹಿಷ್ಣುತ್ವಂ ।

ತಿತಿಕ್ಷಾ ಎಂದರೇನು?

ಶೀತೋಷ್ಣಗಳ ಸುಖ ದುಃಖಗಳ ಅನುಭವವನ್ನು ಸಮಚಿತ್ತತೆಯಿಂದ ಸಹಿಸಿಕೊಳ್ಳುವ ಸಾಮರ್ಥ್ಯವೇ ತಿತಿಕ್ಷಾ.

11. श्रद्धा कीदृशी ?

ಶ್ರದ್ಧಾ ಕೀದೃಶೀ ?

What is meant by shraddhaa?

 गुरुवेदान्तवाक्यादिषु विश्वासः श्रद्धा ।

ಗುರುವೇದಾಂತವಾಕ್ಯಾದಿಷು ವಿಶ್ವಾಸಃ ಶ್ರದ್ಧಾ ।

ಶ್ರದ್ಧಾ ಎಂದರೇನು?

ಗುರು ಮತ್ತು ವೇದಾಂತದ ಬೋಧನೆಗಳಲ್ಲಿ ವಿಶ್ವಾಸವಿರಿಸುವುದೇ ಶ್ರದ್ಧಾ.

12. समाधानं किम् ?

ಸಮಾಧಾನಂ ಕಿಂ ?

चित्तैकाग्रता ।

ಚಿತ್ತೈಕಾಗ್ರತಾ ।

ಸಮಾಧಾನ ಎಂದರೇನು?

ಮನಸ್ಸಿನ ಅಥವಾ ಚಿತ್ತದ ಏಕಾಗ್ರತೆಯೇ ಸಮಾಧಾನ.

13. मुमुक्षुत्वं किम् ?

ಮುಮುಕ್ಷುತ್ವಂ ಕಿಂ ?

मोक्षो मे भूयाद् इति इच्छा ।

ಮೋಕ್ಷೋ ಮೇ ಭೂಯಾದ್ ಇತಿ ಇಚ್ಛಾ ।

ಮುಮುಕ್ಷತ್ವ ಎಂದರೇನು?

ನನಗೆ ಮೋಕ್ಷವು ದೊರಕಲಿ ಎಂಬ ಉತ್ಕಟೇಚ್ಛೆಯೇ ಮುಮುಕ್ಷತ್ವ.  

14.   एतत् साधनचतुष्टयम् ।

ಏತತ್ ಸಾಧನಚತುಷ್ಟಯಂ ।

 ततः तत्त्वविवेकस्या अधिकारिणो भवन्ति ।

ತತಃ ತತ್ತ್ವವಿವೇಕಸ್ಯ ಅಧಿಕಾರಿಣೋ ಭವಂತಿ ।

ಇವೇ ನಾಲ್ಕು ಬಗೆಯ ಅರ್ಹತೆಗಳು.

ಯಾರು ಈ ಯೋಗ್ಯವಾದ ಅರ್ಹತೆಗಳನ್ನು ಗಳಿಸಿರುತ್ತಾರೆಯೋ ಅವರು ಸತ್ಯದ ಸ್ವರೂಪದ ಬಗ್ಗೆ ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರ ಮಂಥನವನ್ನು ಕೈಗೊಳ್ಳಲು ಶಕ್ಯರಾಗಿರುತ್ತಾರೆ.  

Discriminative Enquiry into the Truth        

 15.  तत्त्वविवेकः कः ?

ತತ್ತ್ವವಿವೇಕಃ ಕಃ ?

 आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।

ಆತ್ಮಾ ಸತ್ಯಂ ತದನ್ಯತ್ ಸರ್ವಂ ಮಿಥ್ಯೇತಿ ।

ಸತ್ಯದ ಬಗ್ಗೆ ವಿವೇಚನಾತ್ಮಕ ವಿಚಾರ ಮಂಥನ 

ತತ್ವ ವಿವೇಕ ಎಂದರೇನು?

ಆತ್ಮವು ಮಾತ್ರ ಸತ್ಯ ಮತ್ತು ಆತ್ಮವಲ್ಲದೆ ಬೇರೆಲ್ಲವೂ ಮಿಥ್ಯ ಎಂಬ ತತ್ವವನ್ನು ವಿಚಾರ ಮಂಥನದ ಮೂಲಕ   ಕಂಡುಕೊಳ್ಳುವ ತೀರ್ಮಾನಕ್ಕೆ ಬರುವುದು, ತತ್ವವಿವೇಕ ಎಂದೆನಿಸಿಕೊಳ್ಳುತ್ತದೆ. 

16. आत्मा कः ?

ಆತ್ಮಾ ಕಃ ?

स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः

ಸ್ಥೂಲಸೂಕ್ಷ್ಮಕಾರಣಶರೀರಾದ್ವ್ಯತಿರಿಕ್ತಃ 

पञ्चकोशातीतः सन्

ಪಂಚಕೋಶಾತೀತಃ ಸನ್

अवस्थात्रयसाक्षी

ಅವಸ್ಥಾತ್ರಯಸಾಕ್ಷೀ 

सच्चिदानन्दस्वरूपः सन्

ಸಚ್ಚಿದಾನಂದಸ್ವರೂಪಃ ಸನ್ 

यस्तिष्ठति स आत्मा ।

ಯಸ್ತಿಷ್ಠತಿ ಸ ಆತ್ಮಾ ।

ಆತ್ಮ ಎಂದರೇನು? ಅದನ್ನು ಅರಿಯುವುದು ಹೇಗೆ? 

ಆತ್ಮವನ್ನು ಈ ರೀತಿ ಅರಿತುಕೊಳ್ಳಬಹುದು. 

(i) ಸ್ಥೂಲ, ಸೂಕ್ಷ್ಮ ಮತ್ತು ಕಾರಣ ಎಂಬ ಮೂರು  ಶರೀರಗಳಿಗಿಂತ ಭಿನ್ನವಾದುದೇ ಆತ್ಮ. 

(ii) ಅನ್ನಮಯ, ಪ್ರಾಣಮಯ, ಮನೋಮಯ, ವಿಜ್ಞಾನಮಯ ಮತ್ತು ಆನಂದಮಯ ಎಂಬ ಪಂಚಕೋಶಗಳ ಆಚೆ ಇರುವುದೇ ಆತ್ಮ. 

(iii) ಪ್ರಜ್ಞಾವಸ್ಥೆ, ಸ್ವಪ್ನಾವಸ್ಥೆ ಮತ್ತು ಸುಷುಪ್ತಾವಸ್ಥೆ ಎಂಬ ಮೂರೂ ಅವಸ್ಥೆಗಳಿಗೆ ಸಾಕ್ಷಿಭೂತವಾಗಿ ನಿಲ್ಲುವುದೇ ಆತ್ಮ.

(iv) ಸತ್, ಚಿತ್ ಮತ್ತು ಆನಂದದ ಸ್ವರೂಪವೇ ಆತ್ಮ.

ಮೇಲೆ ವಿವರಿಸಿದಂತೆ ಇರುವುದೇ ಆತ್ಮ.

17.       स्थूलशरीरं किम् ?

ಸ್ಥೂಲಶರೀರಂ ಕಿಂ ?

पञ्चीकृतपञ्चमहाभूतैः कृतं

ಪಂಚೀಕೃತಪಂಚಮಹಾಭೂತೈಃ ಕೃತಂ 

सत्कर्मजन्यं

ಸತ್ಕರ್ಮಜನ್ಯಂ

सुखदुःखादिभोगायतनं

ಸುಖದುಃಖಾದಿಭೋಗಾಯತನಂ 

शरीरम्

ಶರೀರಂ

अस्ति जायते वर्धते विपरिणमते अपक्षीयते विनश्यतीति