imported>Vij: Added sloka content

2025-01-31T18:22:50Z

Added sloka content

← Older revision		Revision as of 23:52, 31 January 2025
Line 1:		Line 1:

	== Sloka 127 ==		== Sloka 127 ==
	~~'''Original Text:'''~~

			=== Sloka (श्लोक) ===

	<pre>		<pre>
	~~यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः~~ ।		यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन ।
	~~विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव~~ ॥ ~~१२९~~ ॥		यश्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम् ॥ १२७ ॥
	</pre>		</pre>

	~~Certainly! Here is the analysis of the given sloka:~~		=== पदच्छेद / Padaccheda ===
			यः पश्यति स्वयं सर्वं <br />
			यं न पश्यति कश्चन <br />
			यः चेतयति बुद्धि-आदि <br />
			न तत् यं चेतयति अयम् <br />

	- Transliteration:		=== Transliteration (लिप्यांतरण) ===
	~~yasya sannidhimātreṇa dehendriyamanodhiyaḥ~~ \|		yaḥ paśyati svayaṁ sarvaṁ yaṁ na paśyati kaścana \|<br />
	~~viṣayeṣu svakīyeṣu vartante preritā iva~~ \|\| ~~129~~ \|\|		yaś cetayati buddhy-ādi na tad yaṁ cetayaty ayam \|\| 127 \|\|

	- Translation:		=== Translation (अनुवाद) ===
	~~By whose mere presence~~, ~~the body~~, ~~senses~~, ~~mind~~, ~~and intellect appear as if they are active in their respective objects~~.		He who sees everything himself, whom no one sees, who knows intellect, etc., which doesn't know him.

	- Word Meanings:		=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===
	* yasya - ~~by whose~~		{\| class="wikitable"
	* sannidhimātreṇa - ~~by mere presence~~		\|-
	* deha - ~~body~~		! Sanskrit (संस्कृत) !! English Meaning (अर्थ) !! Hindi Meaning (हिंदी अर्थ)
	* indriya - ~~senses~~		\|-
	* manaḥ - ~~mind~~		\| यः (yaḥ) \|\| he who \|\| जो
	* dhiyaḥ - intellect		\|-
	* viṣayeṣu - ~~in objects~~		\| पश्यति (paśyati) \|\| sees \|\| देखता है
	* svakīyeṣu - ~~their respective~~		\|-
	* vartante - ~~exist, move, function~~		\| स्वयं (svayaṁ) \|\| himself \|\| स्वयं
	* preritāḥ - ~~inspired~~, ~~motivated~~		\|-
	* iva - as if		\| सर्वं (sarvaṁ) \|\| everything \|\| सब कुछ
			\|-
			\| यं (yaṁ) \|\| whom \|\| जिसे
			\|-
			\| न (na) \|\| not/no \|\| नहीं
			\|-
			\| पश्यति (paśyati) \|\| sees \|\| देखता है
			\|-
			\| कश्चन (kaścana) \|\| anyone \|\| कोई
			\|-
			\| यः (yaḥ) \|\| he who \|\| जो
			\|-
			\| चेतयति (cetayati) \|\| knows \|\| जानता है
			\|-
			\| बुद्धि-आदि (buddhi-ādi) \|\| intellect etc. \|\| बुद्धि आदि
			\|-
			\| न (na) \|\| not \|\| नहीं
			\|-
			\| तत् (tat) \|\| that which \|\| वह
			\|-
			\| यं (yaṁ) \|\| whom \|\| जिसे
			\|-
			\| चेतयति (cetayati) \|\| knows \|\| जानता है
			\|-
			\| अयम् (ayam) \|\| this (referring to intellect, etc.) \|\| यह
			\|}

	- ~~Commentary:~~		=== कर्ता-क्रिया-विधान / S-V-O Tuples ===
	~~This verse speaks to the fundamental Vedantic insight into the nature of consciousness and its relationship to the mind and senses. In Vedantic philosophy, the pure consciousness or Self~~ (~~Ātman~~) ~~is distinct from the body and mind, which are insentient by themselves~~. ~~The sloka emphasizes that the apparent activity of the body, senses, mind, and~~ intellect ~~is not due to their own power but rather due to the proximity and influence of the Self~~, ~~the true source of consciousness~~.		{\| class="wikitable"
			\|+ कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
			! कर्ता (Subject) !! क्रिया (Verb) !! विधान (Object) !! अंग्रेज़ी अनुवाद / English Translation !! हिंदी अनुवाद / Hindi Translation
			\|-
			\| यः \|\| पश्यति \|\| स्वयं सर्वं \|\| He who sees himself as everything. \|\| जो स्वयं सब कुछ देखता है।
			\|-
			\| कश्चन \|\| न पश्यति \|\| यं \|\| Whom no one sees. \|\| जिसे कोई नहीं देखता।
			\|-
			\| यः \|\| चेतयति \|\| बुद्ध्यादि \|\| He who knows intellect, etc. \|\| जो बुद्धि आदि को जानता है।
			\|-
			\| यं \|\| न चेतयति \|\| अयम् \|\| Which doesn't know him. \|\| जिसे वह नहीं जानता।
			\|}

	The phrase "sannidhimātreṇa" highlights the non-active role of the Self; it merely "is" and yet this presence alone is sufficient to animate the entire psychophysical apparatus. This is akin to electricity enlivening a machine. The machine appears to function on its own, but its operation is entirely dependent on the electricity flowing through it.		=== Important Concepts (महत्वपूर्ण अवधारणाएँ) ===
			* [[ātman\|ātman (आत्मन्)]]
			* [[buddhi\|buddhi (बुद्धि)]]
			* [[perception\|perception (दर्शन)]]
			* [[consciousness\|consciousness (चेतना)]]

	This sloka encourages a deeper contemplation on the mistaken identity humans often have when they consider their body and mind as the true self. It also invites practitioners to inquire into the source of consciousness, leading to an understanding that their true nature is not the changing body or mind but the changeless, fundamental consciousness.		=== Categories (वर्गीकरण) ===
			* Self-Realization
			* Consciousness
			* Perception

	~~By acknowledging this separation between~~ the self ~~and~~ the ~~instruments of perception~~ and ~~action~~, ~~one can achieve a sense~~ of ~~detachment and equanimity~~, ~~realizing~~ that ~~one's~~ true essence ~~is unaffected by the ups~~ and ~~downs experienced by the body~~ and ~~mind. This realization is pivotal for spiritual liberation (moksha) in~~ Vedantic ~~philosophy~~.		=== Commentary (टीका) ===
			This sloka describes the nature of the ātman, the self, which is the ultimate seer and knower. The ātman perceives everything, yet remains unperceived by worldly entities. It is aware of faculties such as intellect (buddhi), yet these faculties cannot comprehend the seer itself. This highlights the transcendental nature of consciousness that encompasses and transcends mental functions and sensory perceptions. The sloka invites contemplation on the true essence of self and consciousness beyond physical and mental limitations, echoing essential Vedantic concepts.

	'''		'''

	~~Further Readings:'''~~
	* [[Vedanta]]
	* [[Vivekachudamani]]

imported>Vij: Added sloka content

2024-12-17T11:26:59Z

Added sloka content

New page

== Sloka 127 ==
'''Original Text:'''
<pre>
यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः ।
विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ॥ १२९ ॥
</pre>

Certainly! Here is the analysis of the given sloka:

- **Transliteration:**
yasya sannidhimātreṇa dehendriyamanodhiyaḥ |
viṣayeṣu svakīyeṣu vartante preritā iva || 129 ||

- **Translation:**
By whose mere presence, the body, senses, mind, and intellect appear as if they are active in their respective objects.

- **Word Meanings:**
* yasya - by whose
* sannidhimātreṇa - by mere presence
* deha - body
* indriya - senses
* manaḥ - mind
* dhiyaḥ - intellect
* viṣayeṣu - in objects
* svakīyeṣu - their respective
* vartante - exist, move, function
* preritāḥ - inspired, motivated
* iva - as if

- **Commentary:**
This verse speaks to the fundamental Vedantic insight into the nature of consciousness and its relationship to the mind and senses. In Vedantic philosophy, the pure consciousness or Self (Ātman) is distinct from the body and mind, which are insentient by themselves. The sloka emphasizes that the apparent activity of the body, senses, mind, and intellect is not due to their own power but rather due to the proximity and influence of the Self, the true source of consciousness.

The phrase "sannidhimātreṇa" highlights the non-active role of the Self; it merely "is" and yet this presence alone is sufficient to animate the entire psychophysical apparatus. This is akin to electricity enlivening a machine. The machine appears to function on its own, but its operation is entirely dependent on the electricity flowing through it.

This sloka encourages a deeper contemplation on the mistaken identity humans often have when they consider their body and mind as the true self. It also invites practitioners to inquire into the source of consciousness, leading to an understanding that their true nature is not the changing body or mind but the changeless, fundamental consciousness.

By acknowledging this separation between the self and the instruments of perception and action, one can achieve a sense of detachment and equanimity, realizing that one's true essence is unaffected by the ups and downs experienced by the body and mind. This realization is pivotal for spiritual liberation (moksha) in Vedantic philosophy.

'''

Further Readings:'''
* [[Vedanta]]
* [[Vivekachudamani]]

Sloka 127 - Revision history

imported>Vij: Added sloka content

imported>Vij: Added sloka content