Sloka 99
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Sloka 99
Original Text:
अन्धत्वमन्दत्वपटुत्वधर्माः सौगुण्यवैगुण्यवशाद्धि चक्षुषः । बाधिर्यमूकत्वमुखास्तथैव श्रोत्रादिधर्मा न तु वेत्तुरात्मनः ॥ १0१ ॥
- **Transliteration:**
Andhatvamandatvapaṭutvadharmāḥ sauguṇyavaiguṇyavaśāddhi cakṣuṣaḥ। bādhiryamūkatvamukhāstathaiva śrotrādidharmā na tu vetturātmanaḥ॥ 101॥
- **Translation:**
The qualities of blindness, partial blindness, and clear sight exist in the eyes depending on their conditions of excellence or defect. Similarly, deafness, muteness, etc., are attributes of the sense organs like the ears, not of the knower, the Self.
- **Word Meanings:**
* अन्धत्वम् (andhatvam) - blindness * मन्दत्वम् (mandatvam) - partial blindness * पटुत्वम् (paṭutvam) - clear sight * धर्माः (dharmāḥ) - attributes/qualities * सौगुण्य (sauguṇya) - excellence, superiority * वैगुण्य (vaiguṇya) - defect, inferiority * वशात् (vaśāt) - due to, on account of * चक्षुषः (cakṣuṣaḥ) - of the eye * बाधिर्य (bādhirya) - deafness * मूकत्वम् (mūkatvam) - muteness * मुखाः (mukhāḥ) - etc., or the like * तथा (tathā) - similarly * एव (eva) - indeed, also * श्रोत्रादि (śrotrādi) - concerning the ears, etc. * न (na) - not * तु (tu) - but * वेत्तुः (vettur) - of the knower * आत्मनः (ātmanaḥ) - of the Self
- **Commentary:**
This sloka is a metaphysical exposition that delves into the distinction between the body (including the sense organs) and the Self or Atman. It emphasizes the Vedantic understanding that bodily experiences and attributes, such as blindness, hearing loss, or speech impediments, are qualities of the corporeal form and its sense organs, determined by their inherent conditions and capacities. The Atman, or true Self, which is the conscious observer, remains unaffected and unmoved by these physical limitations or enhancements. This distinction is vital in Vedanta as it helps seekers understand that true self-realization involves recognizing one's identity as beyond physical or material characteristics, transcending the limitations of the senses. By identifying with the unchanging and pure Atman rather than the ever-changing physical attributes, one can achieve liberation (moksha) from the bondage of material existence. In essence, the sloka reinforces the Vedantic teaching that the Atman is ever pure, beyond all imperfections of worldly experiences.
Further Readings: