Section 2 63
अन्नमय कोष (स्थूल देह) पर विचार | Reflection on the annamaya kosha (gross body)
Summary (in English)
The section reflects on the annamaya kośa, or the gross body, emphasizing its material composition and temporary nature. It illustrates the erroneous identification of the self with the physical body as a key source of ignorance and suffering. The body, dependent on food, is transient and composed of impermanent elements like skin, flesh, and bones. The slokas urge the seeker to transcend bodily identification, highlighting the distinctiveness of the ātman (Self) as an eternal, witnessing entity. The journey entails relinquishing the ego formed due to delusion and recognizing the ātman’s immutable and unbound nature. This realization of one's essence as Brahman, the ultimate reality, enables liberation from the cycle of rebirth, anchoring the seeker in supreme peace.
सारांश
यह खंड स्थूल शरीर या अन्नमय कोष पर ध्यान केंद्रित करता है, इसके भौतिक संघटन और अस्थायी प्रकृति को उजागर करता है। यह शारीरिक शरीर के साथ आत्मा की गलत पहचान को अज्ञानता और दुःख का प्रमुख स्रोत मानता है। भोजन पर निर्भर यह शरीर अस्थायी है और त्वचा, मांस, और हड्डियों जैसी क्षणिक तत्वों से बना है। श्लोक साधक को शारीरिक पहचान से ऊपर उठने और आत्मा की अनंत, साक्षी इकाई के रूप में विशेषता को पहचानने के लिए प्रेरित करते हैं। यह यात्रा मोह से बने अहंकार को त्यागने और आत्मा की अविकर्तनीय और अप्रतिबंधित प्रकृति को पहचानने में निहित है। ब्रह्म, परम सत्य, के रूप में अपनी असली पहचान का यह ज्ञान जन्म और पुनर्जन्म के चक्र से मुक्ति प्रदान करता है, खोजकर्त्ता को परम शांति में स्थापित करता है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- annamaya kośa (अन्नमय कोश)
- ātman (आत्मा)
- deha (देह)
- viveka (विवेक)
- mūḍhabuddhi (मूढ़बुद्धिः)
- nirvikalpa (निर्विकल्प)
Topics
- Reflection on the material and transient nature of the gross body
- Distinction between the body and the eternal self
- Overcoming identification with the body for spiritual progress
- Detachment from ego and false identification
Categories (वर्गीकरण)
- Discrimination and Detachment
- Concept of Body and Soul
- Path to Liberation
- Overcoming Ignorance
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| The body | is | a house of food |
| A deluded person | identifies | with the physical body |
| The self | is | a witness to the body |
| A discerning person | understands | true nature transcends physical form |
| Liberation | requires | transcending ego and false identification |
Slokas & Translations
Sloka 154
देहोऽयमन्नभवनोऽन्नमायास्तु कोशः चान्नेन जीवति विनश्यति तद्विहीनः । त्वक्चर्ममांसरुधिरास्थिपुरीषराशिः नायं स्वयं भवितुमर्हति नित्यशुद्धः ॥ १५४ ॥
Translation: This body is a house of food, a sheath of food. It lives by food and deteriorates when deprived of it. As a collection of skin, flesh, blood, bones, and waste, it is not suitable by itself to be considered ever pure.
Sloka 155
पूर्वं जनेरधिमृतेरपि नायमस्ति जातक्षणः क्षणगुणोऽनियतस्वभावः । नैको जडश्च घटवत्परिदृश्यमानः स्वात्मा कथं भवति भावविकारवेत्ता ॥ १५५ ॥
Translation: Before creation or dissolution, one's self cannot be perceivable as a single, inert object like a pot or independently knowing emotional changes.
Sloka 156
पाणिपादादिमान्देहो नात्मा व्यङ्गेऽपि जीवनात् । तत्तच्छक्तेरनाशाच्च न नियम्यो नियामकः ॥ १५६ ॥
Translation: The body, possessing limbs like hands and feet, is not the self due to continued life even in disability; and because those (specific) powers are not destroyed, the controller is not subject to limitation.
Sloka 157
देहतद्धर्मतत्कर्मतदवस्थादिसाक्षिणः । सत एव स्वतःसिद्धं तद्वैलक्षण्यमात्मनः ॥ १५७ ॥
Translation: The distinctiveness of the Self, as the witness of the body, its attributes, actions, and conditions, is self-evident.
Sloka 158
शल्यराशिर्मांसलिप्तो मलपूर्णोऽतिकश्मलः । कथं भवेदयं वेत्ता स्वयमेतद्विलक्षणः ॥ १५८ ॥
Translation: How can one, so impure and full of filth, become a knower of the pure self?
Sloka 159
त्वङ्मांसमेदोऽस्थिपुरीषराशा वहंमतिं मूढजनः करोति । विलक्षणं वेत्ति विचारशीलो निजस्वरूपं परमार्थ भूतम् ॥ १५९ ॥
Translation: The deluded person identifies with a body made of skin, flesh, fat, bones, and waste, while the discerning one understands their true distinctive nature as the ultimate reality.
Sloka 160
देहोऽहमित्येव जडस्य बुद्धिः देहे च जीवे विदुषस्त्वहंधीः । विवेकविज्ञानवतो महात्मनो ब्रह्माहमित्येव मतिः सदात्मनि ॥ १६० ॥
Translation: The dull-witted identify with the body, the wise link the self to body and soul, while the enlightened realize ‘I am Brahman’ in their true Self.
Sloka 161
अत्रात्मबुद्धिं त्यज मूढबुद्धे त्वङ्मांसमेदोऽस्थिपुरीषराशौ । सर्वात्मनि ब्रह्मणि निर्विकल्पे कुरुष्व शान्ति परमां भजस्व ॥ १६१ ॥
Translation: O deluded one, abandon the notion of self in this heap of skin, flesh, fat, bone, and excrement. Seek supreme peace in the undivided Brahman, the Self of all.
Sloka 162
देहेन्द्रियादावसति भ्रमोदितां विद्वानहं तां न जहाति यावत् । तावन्न तस्यास्ति विमुक्तिवार्ताप्य् अस्त्वेष वेदान्तनयान्तदर्शी ॥ १६२ ॥
Translation: As long as the learned individual does not give up the ego that arises from delusion embedded in the body and senses, there is no talk of liberation for him, even if he is an expert in Vedantic philosophy.
Sloka 163
छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे । यथात्मबुद्धिस्तव नास्ति काचिज् जीवच्छरीरे च तथैव मास्तु ॥ १६३ ॥
Translation: As there is no self-identification with a shadow body, reflection body, dream body, or mental body, likewise, let there be no self-identification with the living physical body.
Sloka 164
देहात्मधीरेव नृणामसद्धियां जन्मादिदुःखप्रभवस्य बीजम् । यतस्ततस्त्वं जहि तां प्रयत्नात् त्यक्ते तु चित्ते न पुनर्भवाशा ॥ १६४ ॥
Translation: For people with misguided intelligence, the identification of the self with the body is the root of suffering beginning with birth. Therefore, you should diligently renounce this identification. When the mind is freed, there is no longer any desire for rebirth.