Section 2 53
साक्षी आत्मा पंचकोशों तथा तीन अवस्थाओं से भिन्न है | The witnessing Self is distinct from the five sheaths and three states
Summary (in English)
The collection of slokas presents a profound discourse on the nature of *ātman* (the Self) as expounded in Vedantic philosophy. The slokas emphasize the distinction of the witnessing Self from the five sheaths (pañca-kośa) and three states of consciousness — waking (jāgrat), dreaming (svapna), and deep sleep (suṣupti). The true Self or ātman is eternal and the basis of 'I' consciousness, unchangeable and transcendent beyond the mind's modifications and physical existence. It perceives and knows everything, yet itself remains unperceived and unaffected by the material world, much like the unbounded space within and outside a pot. Additionally, the manifest world operates effortlessly under the guiding presence of this Self, much like iron acts when heated by fire. Self-realization involves discerning the non-dual and blissful nature of the Self, which is pure consciousness that illuminates the universe from within, remaining unchanged amidst the transient phenomena.
सारांश
ये श्लोक वेदांत दर्शन में आत्मा के स्वरूप पर गहन चर्चा करते हैं। इनमें आत्मा को पांच कोशों और तीन अवस्थाओं — जाग्रत, स्वप्न, और सुषुप्ति से अलग बताया गया है। साक्षी आत्मा शाश्वत है और 'मैं' के ज्ञान का आधार है, जो मस्तिष्क के विकारों और भौतिक अस्तित्व से परे है। यह सब कुछ जानता और देखता है, फिर भी स्वयं अप्रकट और भौतिक जगत से अप्रभावित रहता है, जैसे घड़े के भीतर और बाहर की असीमित आकाश। यह संस्कारित जगत आत्मा की उपस्थिति में सहजता से संचालित होता है, जैसे अग्नि से गर्म होकर रूपांतरित होता है। आत्मसाक्षात्कार में इस अद्वैत और आनंदमय आत्मा का अनुभव होता है, जो शुद्ध चेतना रूप में संसार को आंतरिक रूप से प्रकाशित करता है, और अस्थायी घटनाओं के बीच अडिग है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- ātman (आत्मा)
- sākṣī (साक्षी)
- pañca-kośa (पञ्चकोश)
- avasthā-traya (अवस्थात्रय)
- buddhi-vṛtti (बुद्धिवृत्ति)
- nirantarākhaṇḍasukhānubhūti (निरन्तराखण्डसुखानुभूति)
- prakāśa (प्रकाश)
Topics
- Nature and realisation of the Self (Ātman)
- The distinction between self and intellect
- Three states of consciousness in Vedanta
- Eternality and immutability of the Self
- Self as the substratum of all experience
Categories (वर्गीकरण)
- Teaching a method (Self-realization through discernment)
- Definitions (of the eternal Self)
- Descriptions (of transcendence and consciousness)
- Distinction (between the witness and observed)
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| ātman | transcends | five sheaths and three states |
| Self | witnesses | waking, dreaming, deep sleep |
| True Self | perceives | modifications of mind |
| ātman | illuminates | universe |
| Self | remains unaffected | by changes in body |
| Inner Self | directs | speech and life forces |
| Supreme Self | shines | in intellect as 'I am' |
| Knower | follows | mind and ego modifications |
| Eternal Entity | remains intact | amidst changes |
Slokas & Translations
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.