Sloka 11 and 12
SLOKA 11:
antaHkaraNatadvR^ittisaakShichaitanyavigrahaH .aanandaruupaH satyaH sankiM naatmaanaM prapadyase .. 11..
Pada artha:
Kim: why do you
Na: not
Prapadyase: recognize
Aatmanaam: yourself
San: who are
Antah karana tat vritti saakshi chaitanya vigraha: the witness of internal organ and its modifications and an embodiment of consiousness
Ananda roopaha: bliss
Satyaha: and existence?
Why do you not know yourself who are an embodiment of Existence-knowledge and Bliss, the witness of the internal organ and its modifications?
The teacher here starts explaining the meaning of ‘Thou’ in the sentence ‘That art thou’. The teacher starts by pointing out the real nature of the self as the witness to all the modifications of the mind and the inner organs. Here we see an important question being put by the Guru to the disciple.
The Guru asks: “Why do you not know yourself?” The Guru here is asking the student to recognize the true nature of the Self. The Self is not something that is external nor is it something that one does not know of since every being is conscious of its own existence. Hence to enquire about the true nature of oneself is not very hard or difficult. The teacher hence here asks the student to know the nature of the Atman. It is common experience that due to ignorance, the ego is taken as the Self and a person claims ‘I ate’, ‘I am angry’, ‘I am strong’ etc. A seeker has to enquire about who this true ‘I’ is. The real nature of the Atman as that which is the substratum of the three bodies will then be realized.
The Guru here explains the nature of the Atman as only a witness to all the modifications of the mind and intellect as we have learnt in Laghu Vakya vritti also. Acharya here is pointing out to all the seekers to remove the wrong notion of the Ego as the real ‘I’ and to enquire on the real Self which is but existence-consciousness-Bliss. We shall learn this again in the next slokas.
SLOKA 12:
satyaanandasvaruupaM dhiisaakShiNaM bodhavigraham.h .chintayaatmatayaa nityaM tyaktvaa dehaadigaaM dhiyam.h .. 12..
Pada artha:
Tyaktva: Give upDeeyam: the misconception
Deha aadi gaam: of (the identity of the Self and) the body etc.
Chintya: and meditate
Nityam: always
Aatmataya: as the SelfBodha
vigraham: on consciousness
Satya aananda roopam: which is of the nature existence and bliss
Deehi saakshinaam: and is the witness of the intellect
Give up the misconception identifying the Self with the body etc. and always know yourself to be existence-knowledge-bliss, the witness of the intellect.
In the previous sloka, we learnt from the guru asking the disciple the problem in knowing the true nature of the Self. Here in this sloka, the guru explains the real meaning of ‘Tvam’ by eliminating the adjuncts one be one. Here the guru asks the disciple to give up the misconception of identifying that the body as the Self with the body and the inner organs. In the sloka this is indicated by the words, Dehaagigaam meaning body etc. indicating the gross body and the inner organs. These are temporary and as they are born, they will eventually perish too. The guru here points out again the real nature of Self as that of Existence-consciousness and Bliss.
The Self which is of the nature of existence and bliss can never be the perishable body. And that which perishes can never give eternal happiness. But Self is verily Bliss hence that which is blissful has to be eternal. Hence the ever existent Aataman is ever blissful. It thus can never be the body or mind. The Guru here says that the body, mind or the intellect that are limited and impermanent while the Atman is blissful and ever existant. The miseries and agonies one goes through is only because of this limitedness. Hence a seeker must try to realize Self as beyond all limitations and gradually remove all such illusory limitations, only then does the bliss become more and more and eventually, one realizes self as verily BLISS. Hence a seeker must try to remove the false identification with the limited ego or the body. Its only when one discriminates between the eternal and the non eternal does one realize the true nature of atman.
The Guru also says that the atman or Self has to be known as only an witness of all the actions and modifications of the mind. That which is a witness can never be the doer and the doer is always distinct from the witness. The body constantly changes and eventually perishes, similarly, we also witness the thoughts changing in the mind every moment. One moment there maybe thought of food while the next the thought of money, we always say, “I was thinking of that, I am thinking of this”, etc. hence there has to be someone, something stable and unchanging to observe all these changes, this is the witness that if being referred here and this is but the Atman or the Self or the true ‘I’. It is well known that only that which is ever present and unchanging can witness the changes. Thus, the Self has to be known as free from all actions and can never have the doership but is only a witness to all actions.
Hence the guru is telling the disciple to know the real ‘I’ as the witness to all the changes and give up all the wrong notions of the doership and identification with the body.
In the previous sloka we learnt from the guru to give up the misconception of the Self as the gross body etc. and to know the true nature of Self as Existence-consciousness-bliss. In this sloka the guru starts explaining why the body etc. cannot be the eternal Self.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
antaHkaraNatadvR^ittisaakShichaitanyavigrahaH .aanandaruupaH satyaH sankiM naatmaanaM prapadyase .. 11..
Pada artha:
Kim: why do you
Na: not
Prapadyase: recognize
Aatmanaam: yourself
San: who are
Antah karana tat vritti saakshi chaitanya vigraha: the witness of internal organ and its modifications and an embodiment of consiousness
Ananda roopaha: bliss
Satyaha: and existence?
Why do you not know yourself who are an embodiment of Existence-knowledge and Bliss, the witness of the internal organ and its modifications?
The teacher here starts explaining the meaning of ‘Thou’ in the sentence ‘That art thou’. The teacher starts by pointing out the real nature of the self as the witness to all the modifications of the mind and the inner organs. Here we see an important question being put by the Guru to the disciple.
The Guru asks: “Why do you not know yourself?” The Guru here is asking the student to recognize the true nature of the Self. The Self is not something that is external nor is it something that one does not know of since every being is conscious of its own existence. Hence to enquire about the true nature of oneself is not very hard or difficult. The teacher hence here asks the student to know the nature of the Atman. It is common experience that due to ignorance, the ego is taken as the Self and a person claims ‘I ate’, ‘I am angry’, ‘I am strong’ etc. A seeker has to enquire about who this true ‘I’ is. The real nature of the Atman as that which is the substratum of the three bodies will then be realized.
The Guru here explains the nature of the Atman as only a witness to all the modifications of the mind and intellect as we have learnt in Laghu Vakya vritti also. Acharya here is pointing out to all the seekers to remove the wrong notion of the Ego as the real ‘I’ and to enquire on the real Self which is but existence-consciousness-Bliss. We shall learn this again in the next slokas.
SLOKA 12:
satyaanandasvaruupaM dhiisaakShiNaM bodhavigraham.h .chintayaatmatayaa nityaM tyaktvaa dehaadigaaM dhiyam.h .. 12..
Pada artha:
Tyaktva: Give upDeeyam: the misconception
Deha aadi gaam: of (the identity of the Self and) the body etc.
Chintya: and meditate
Nityam: always
Aatmataya: as the SelfBodha
vigraham: on consciousness
Satya aananda roopam: which is of the nature existence and bliss
Deehi saakshinaam: and is the witness of the intellect
Give up the misconception identifying the Self with the body etc. and always know yourself to be existence-knowledge-bliss, the witness of the intellect.
In the previous sloka, we learnt from the guru asking the disciple the problem in knowing the true nature of the Self. Here in this sloka, the guru explains the real meaning of ‘Tvam’ by eliminating the adjuncts one be one. Here the guru asks the disciple to give up the misconception of identifying that the body as the Self with the body and the inner organs. In the sloka this is indicated by the words, Dehaagigaam meaning body etc. indicating the gross body and the inner organs. These are temporary and as they are born, they will eventually perish too. The guru here points out again the real nature of Self as that of Existence-consciousness and Bliss.
The Self which is of the nature of existence and bliss can never be the perishable body. And that which perishes can never give eternal happiness. But Self is verily Bliss hence that which is blissful has to be eternal. Hence the ever existent Aataman is ever blissful. It thus can never be the body or mind. The Guru here says that the body, mind or the intellect that are limited and impermanent while the Atman is blissful and ever existant. The miseries and agonies one goes through is only because of this limitedness. Hence a seeker must try to realize Self as beyond all limitations and gradually remove all such illusory limitations, only then does the bliss become more and more and eventually, one realizes self as verily BLISS. Hence a seeker must try to remove the false identification with the limited ego or the body. Its only when one discriminates between the eternal and the non eternal does one realize the true nature of atman.
The Guru also says that the atman or Self has to be known as only an witness of all the actions and modifications of the mind. That which is a witness can never be the doer and the doer is always distinct from the witness. The body constantly changes and eventually perishes, similarly, we also witness the thoughts changing in the mind every moment. One moment there maybe thought of food while the next the thought of money, we always say, “I was thinking of that, I am thinking of this”, etc. hence there has to be someone, something stable and unchanging to observe all these changes, this is the witness that if being referred here and this is but the Atman or the Self or the true ‘I’. It is well known that only that which is ever present and unchanging can witness the changes. Thus, the Self has to be known as free from all actions and can never have the doership but is only a witness to all actions.
Hence the guru is telling the disciple to know the real ‘I’ as the witness to all the changes and give up all the wrong notions of the doership and identification with the body.
In the previous sloka we learnt from the guru to give up the misconception of the Self as the gross body etc. and to know the true nature of Self as Existence-consciousness-bliss. In this sloka the guru starts explaining why the body etc. cannot be the eternal Self.
Hari OM
With regards,
Mallika R
What you have is God's gift to you and what you do with what you have is your gift to God
posted by vedanta at 9:47 AM
1 Comments:
For SLOKA 12:
HARI AUM
Prostrations to all.
The process of removing the superimpositions is called APAVAADA or negation. Vedanta gives the two steps to realization as ADHYAAROPA or superimposition which is the state we already are in -- considering the not-Self of body, mind etc. as the Self. The second step being APAVAADA or negation of the not-Self from the Self by neti, neti or not this, not this & ascertaining the Self as SAT, CHIT and ANANDA. Self is the mere witness to all activities as it is SAT or eternally existent --- a doer is temporary and relative to action whereas witness alone is eternally real as the substratum of the actions..... Thus Self if is SAT CHIT ANANDA is the sakshi or kutastha as Vedanta often points out.
Prostrations to all.
HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God
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