Section 1 7
Paramatma Swarupam
Summary (in English)
This section of the Vivekachudamani discusses the true nature of the Supreme Self (Paramātman) and the path to liberation (mokṣa) through self-realization. These slokas describe the Paramātman as an eternal, all-pervading consciousness that transcends the modifications of the mind, body, and ego. It is the witness of all states of consciousness, distinct from the five sheaths (pañca-kośa) and modifications of nature (prakṛti). The knower (jñātā) remains unchanged amidst mental and physical changes, akin to space within a pot unaffected by the pot's destruction. The true nature of the Self is described as non-dual (advaita), ever-present, and the foundation of pure awareness, present in the intellect as the direct realization "I am". By controlling the mind and realizing this true nature, one transcends the ocean of worldly existence (saṁsāra) and becomes established in the state of Brahman, achieving spiritual fulfillment and liberation from the cycles of birth and death.
सारांश
विवेकचूड़ामणि के इस खंड में परमात्मा के स्वभाव और आत्म-साक्षात्कार द्वारा मुक्ति का मार्ग बताया गया है। ये श्लोक परमात्मा को एक शाश्वत, सर्वव्यापी चेतना के रूप में वर्णित करते हैं, जो मन, शरीर और अहंकार के विकारों से परे है। वह पांच कोशों और प्रकृति के विकारों से अलग है, सभी चेतनाओं का साक्षी है। ज्ञाता के रूप में आत्मा मानसिक और शारीरिक परिवर्तनों के बावजूद अपरिवर्तित रहती है, जैसे किसी घट के भीतर की जगह घट के टूटने से अप्रभावित रहती है। आत्मा का वास्तविक स्वभाव अद्वैत है, सतत मौजूद और शुद्ध चेतना का आधार है, जो बुद्धि में "मैं हूँ" के सीधा साक्षात्कार रूप में होता है। मन को नियंत्रित करके और इस सच्चे स्वभाव का साक्षात्कार कर व्यक्ति संसार के समुद्र से पार कर जाता है और ब्रह्म के रूप में स्थापित हो जाता है, जिससे जन्म और मृत्यु के चक्र से मुक्ति और आध्यात्मिक पूर्णता प्राप्त होती है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- Paramātmā (परमात्मा)
- bandha (बंधन)
- kaivalya (कैवल्य)
- ātman (आत्मन्)
- Sākṣī (साक्षी)
- Pañca-kośa (पञ्चकोश)
- Prakṛti (प्रकृति)
- saṁsāra (संसार)
- Brahman (ब्रह्मन्)
Topics
- Nature of the Supreme Self and Self-Realization
- The role of direct realization and intellect clarity
- The concept of eternal consciousness and its detachment
- Liberation and transcending the cycles of birth and death
Categories (वर्गीकरण)
- Understanding the Supreme Self
- Teaching the path to self-realization
- Distinction between observer and observed
- Achieving liberation through knowledge
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Paramātman | transcends | pañca-kośa and prakṛti |
| Jñātā (knower) | remains | unaffected by mind and body |
| Self | shines | as conscious presence in intellect |
| Person | attains | liberation by knowing self |
| Mind | becomes | controlled through intellect clarity |
| Seeker | realizes | 'I am' as the self |
| Supreme Self | illuminates | existent and non-existent |
| Self | remains | intact despite changes |
Slokas & Translations
Sloka 124
अथ ते संप्रवक्ष्यामि स्वरूपं परमात्मनः । यद्विज्ञाय नरो बन्धान्मुक्तः कैवल्यमश्नुते ॥ १२४ ॥
Translation: Now I shall describe to you the true nature of the Supreme Self; by knowing which, a person is liberated from bondage and attains oneness.
Sloka 125
अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः । अवस्थात्रयसाक्षी संपञ्चकोशविलक्षणः ॥ १२५ ॥
Translation: There exists something eternal, which is the basis of the 'I' cognition, the witness of three states and distinct from the five sheaths.
Sloka 126
यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु । बुद्धितद्वृत्तिसद्भावमभावमहमित्ययम् ॥ १२६ ॥
Translation: He who knows everything in the states of waking, dreaming, and deep sleep, this one experiences the existence and non-existence of the mind's modifications as 'I'.
Sloka 127
यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन । यश्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम् ॥ १२७ ॥
Translation: He who sees everything himself, whom no one sees, who knows intellect, etc., which doesn't know him.
Sloka 128
येन विश्वमिदं व्याप्तं यं न व्याप्नोति किंचन । अभारूपमिदं सर्वं यं भान्त्यमनुभात्ययम् ॥ १२८ ॥
Translation: That by which the universe is pervaded but which nothing pervades; this is the non-luminous (essence) which makes everything shine but is illuminated by none.
Sloka 129
यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः । विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ॥ १२९ ॥
Translation: By whose mere presence, the body, senses, mind, and intellect function as if inspired in their respective objects.
Sloka 130
अहङ्कारादिदेहान्ता विषयाश्च सुखादयः । वेद्यन्ते घटवद्येन नित्यबोधस्वरूपिणा ॥ १३0 ॥
Translation: Objects such as ego, body, and states of happiness etc. are perceived like pots by one who is of the nature of eternal consciousness.
Sloka 131
एषोऽन्तरात्मा पुरुषः पुराणो निरन्तराखण्डसुखानुभूतिः । सदैकरूपः प्रतिबोधमात्रो येनेषिता वागसवश्चरन्ति ॥ १३१ ॥
Translation: This Inner Self (antah-atma), the ancient person, is an uninterrupted, indivisible experience of bliss, ever one in form, pure consciousness, through whom the speech and life forces function.
Sloka 132
अत्रैव सत्त्वात्मनि धीगुहायां अव्याकृताकाश उशत्प्रकाशः । आकाश उच्चै रविवत्प्रकाशते स्वतेजसा विश्वमिदं प्रकाशयन् ॥ १३२ ॥
Translation: In the cave of the intellect, in the essence of purity, the unmanifest ether shines brilliantly like the sun, illuminating the entire universe with its own light.
Sloka 133
ज्ञाता मनोऽहंकृतिविक्रियाणां देहेन्द्रियप्राणकृतक्रियाणाम् । अयोऽग्निवत्ताननुवर्तमानो न चेष्टते नो विकरोति किंचन ॥ १३३ ॥
Translation: The knower of the modifications of the mind and ego, who merely follows like iron to fire, neither acts nor undergoes any change.
Sloka 134
न जायते नो म्रियते न वर्धते न क्षीयते नो विकरोति नित्यः । विलीयमानेऽपि वपुष्यमुष्मिन् न लीयते कुम्भ इवाम्बरं स्वयम् ॥ १३४ ॥
Translation: The eternal entity neither is born, dies, grows, decays, nor undergoes change. Just as space remains unaffected even when a pot is dissolved, so does the self remain intact.
Sloka 135
प्रकृतिविकृतिभिन्नः शुद्धबोधस्वभावः सदसदिदमशेषं भासयन्निर्विशेषः । विलसति परमात्मा जाग्रदादिष्ववस्था स्वहमहमिति साक्षात्साक्षिरूपेण बुद्धेः ॥ १३५ ॥
Translation: The Supreme Self, distinct from the modifications of nature, of pure knowledge nature, illuminating all the existent and non-existent entities without distinctions, shines in waking and other states, directly as the witness, in the intellect as 'I am'.
Sloka 136
नियमितमनसामुं त्वं स्वमात्मानमात्मन्य् अयमहमिति साक्षाद्विद्धि बुद्धिप्रसादात्। जनिमरणतरङ्गापारसंसारसिन्धुं प्रतर भव कृतार्थो ब्रह्मरूपेण संस्थः ॥ १३६ ॥
Translation: You, with a controlled mind, perceive yourself directly as 'I am this' through clarity of intellect, and transcend the boundless ocean of the universe's birth-death waves, established as one accomplished in the form of Brahman.