Sloka 101: Difference between revisions

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== Sloka 101 ==
== Sloka 101 ==
'''Original Text:'''
 
=== Sloka (श्लोक) ===
 
<pre>
<pre>
अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि ।  
अन्धत्वमन्दत्वपटुत्वधर्माः
अहमित्यभिमानेन तिष्ठत्याभासतेजसा ॥ १0३ ॥  
सौगुण्यवैगुण्यवशाद्धि चक्षुषः ।
बाधिर्यमूकत्वमुखास्तथैव
श्रोत्रादिधर्मा न तु वेत्तुरात्मनः ॥ १0१ ॥
</pre>
</pre>


Certainly! Let's look at the given sloka:
=== पदच्छेद / Padaccheda ===
 
अन्धत्वम् 
मन्दत्व 
पटुत्व 
धर्माः 
सौगुण्य 
वैगुण्य 
वशात् 
हि 
चक्षुषः 
बाधिर्य 
मूकत्व 
मुखाः 
तथैव 
श्रोत्र 
आदि 
धर्माः 
न 
तु 
वेत्तु 
आत्मनः 
 
=== Transliteration (लिप्यांतरण) ===
 
andhatvam andatva patutva dharmāḥ sauguṇya vaiguṇya vaśād dhi cakṣuṣaḥ | bādhirya mūkatva mukhās tathaiva śrotra ādi dharmā na tu vettur ātmanaḥ || 101 ||
 
=== Translation (अनुवाद) ===


- **Transliteration:**
Blindness, slowness, and acuity are the attributes of the eye, due to virtues and faults, just as deafness, muteness, etc., are attributes of the ear and others, not of the knower's self.
  antaḥkaraṇam eteṣu cakṣurādiṣu varṣmaṇi ।
  aham ityabhimānena tiṣṭhatyābhāsatejasā ॥ 103 ॥


- **Translation:**
=== Word-by-Word Meaning (अन्वय के साथ शब्दार्थ) ===
  The inner faculty (antaḥkaraṇa) resides within the body, including the eyes and other organs, with a sense of ownership expressed as "I" due to its reflective consciousness.


- **Word Meanings:**
{| class="wikitable"
  * antaḥkaraṇam - the inner faculty, referring to the mind-intellect complex
|-
  * eteṣu - among these
! Sanskrit (संस्कृत) !! English Meaning (अर्थ) !! Hindi Meaning (हिंदी अर्थ)
  * cakṣurādiṣu - in the eyes and other sense organs
|-
  * varṣmaṇi - in the body
| अन्धत्वम् (andhatvam) || blindness || अंधत्व
  * aham - I
|-
  * iti - thus
| मन्दत्व (mandatva) || slowness || मन्दत्व
  * abhimānena - with a sense of identification or ego
|-
  * tiṣṭhati - resides
| पटुत्व (patutva) || acuity || तीव्रता
  * ābhāsa - an appearance, reflection
|-
  * tejasā - by the radiance or consciousness
| धर्माः (dharmāḥ) || qualities || गुण
|-
| सौगुण्य (sauguṇya) || virtues || सौगुण्य
|-
| वैगुण्य (vaiguṇya) || faults || दोष
|-
| वशात् (vaśāt) || due to || कारण
|-
| चक्षुषः (cakṣuṣaḥ) || of eye || आँख के
|-
| बाधिर्य (bādhirya) || deafness || बहरेपन
|-
| मूकत्व (mūkatva) || muteness || गूँगेपन
|-
| मुखाः (mukhāḥ) || etc. || आदि
|-
| तथैव (tathaiva) || similarly || वैसे ही
|-
| श्रोत्र (śrotra) || ear || कान
|-
| आदि (ādi) || etc. || अन्य
|-
| धर्माः (dharmāḥ) || qualities || गुण
|-
| न (na) || not || नहीं
|-
| तु (tu) || indeed || वस्तुतः
|-
| वेत्तु (vettu) || of the knower || जानने वाले के
|-
| आत्मनः (ātmanaḥ) || of self || आत्मा के
|}


- **Commentary:**
=== कर्ता-क्रिया-विधान / S-V-O Tuples ===
  This sloka encapsulates a fundamental concept of Vedantic philosophy where the antaḥkaraṇa (the mind and its faculties) plays a crucial role in the perception of self and identity. The "I" consciousness or ego (ahaṁkāra) arises as the inner faculty appropriates the body's sensory organs and considers them its own. This process is described as identification (abhimāna) with the body (varṣmaṇi) and its functions.


  The term ābhāsa signifies the illusory or reflective phenomenon where consciousness, which is inherently luminous and self-revealing, appears as if it is limited by the body and the mind. This reflects the core Advaita Vedānta theme that the self-nature (ātman) is distinct from the body-mind complex yet is wrongly identified with it due to ignorance (avidyā).
{| 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
|-
| चक्षुः || धारयते || अन्धत्व आदि || The eye possesses blindness, etc. || आँख अंधत्व आदि धारण करती है।
|-
| श्रोत्र || धारयते || बाधिर्य आदि || The ear possesses deafness, etc. || कान बहरापन आदि धारण करता है।
|-
| वेत्तु आत्मा || न || धारयते धर्माः || The self of the knower does not possess these qualities. || जानने वाले की आत्मा यह गुण नहीं धारण करती।
|}


  In practical terms, this sloka serves as a reminder to seekers of wisdom to discern the true self from the false identification with the body-mind, paving the path towards self-realization and liberation (mokṣa). Emphasizing the temporary and illusory nature of this identification guides aspirants to detach from sensory experiences and engage in deeper inquiry about the self's true nature.
=== Important Concepts (महत्वपूर्ण अवधारणाएँ) ===
* [[andhatva|andhatva (अन्धत्व)]]
* [[mandatva|mandatva (मन्दत्व)]]
* [[cakṣuṣaḥ dharmā|cakṣuṣaḥ dharmā (चक्षुषः धर्माः)]]
* [[śrotra dharmā|śrotra dharmā (श्रोत्र धर्माः)]]
 
=== Categories (वर्गीकरण) ===
* Perception
* Self-Knowledge
* Attributes
* Vedanta
 
=== Commentary (टीका) ===
 
This verse highlights the distinction between sensory powers and the self. ''Andhatva'' (blindness), ''mandatva'' (slowness), and ''patutva'' (acuity) are characteristics attributed to the senses, specifically the ''cakṣuḥ'' or the eyes. ''Bādhirya'' (deafness) and ''mūkatva'' (muteness) apply to the ears and other senses. These qualities arise from ''sauguṇya'' (virtues) and ''vaiguṇya'' (faults) and do not pertain to the ''ātmā'' or self of the ''vettu'' (knower). The ''ātmā'' remains unaffected by the limitations or virtues attributed to sensory organs. Thus, the verse emphasizes the importance of distinguishing sensory attributes from the true self, which is knowledge itself, untouched by physical or mental conditions.


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

Latest revision as of 18:52, 8 January 2025

Sloka 101

Sloka (श्लोक)

अन्धत्वमन्दत्वपटुत्वधर्माः
सौगुण्यवैगुण्यवशाद्धि चक्षुषः ।
बाधिर्यमूकत्वमुखास्तथैव
श्रोत्रादिधर्मा न तु वेत्तुरात्मनः ॥ १0१ ॥

पदच्छेद / Padaccheda

अन्धत्वम् मन्दत्व पटुत्व धर्माः सौगुण्य वैगुण्य वशात् हि चक्षुषः बाधिर्य मूकत्व मुखाः तथैव श्रोत्र आदि धर्माः न तु वेत्तु आत्मनः

Transliteration (लिप्यांतरण)

andhatvam andatva patutva dharmāḥ sauguṇya vaiguṇya vaśād dhi cakṣuṣaḥ | bādhirya mūkatva mukhās tathaiva śrotra ādi dharmā na tu vettur ātmanaḥ || 101 ||

Translation (अनुवाद)

Blindness, slowness, and acuity are the attributes of the eye, due to virtues and faults, just as deafness, muteness, etc., are attributes of the ear and others, not of the knower's self.

Word-by-Word Meaning (अन्वय के साथ शब्दार्थ)

Sanskrit (संस्कृत) English Meaning (अर्थ) Hindi Meaning (हिंदी अर्थ)
अन्धत्वम् (andhatvam) blindness अंधत्व
मन्दत्व (mandatva) slowness मन्दत्व
पटुत्व (patutva) acuity तीव्रता
धर्माः (dharmāḥ) qualities गुण
सौगुण्य (sauguṇya) virtues सौगुण्य
वैगुण्य (vaiguṇya) faults दोष
वशात् (vaśāt) due to कारण
चक्षुषः (cakṣuṣaḥ) of eye आँख के
बाधिर्य (bādhirya) deafness बहरेपन
मूकत्व (mūkatva) muteness गूँगेपन
मुखाः (mukhāḥ) etc. आदि
तथैव (tathaiva) similarly वैसे ही
श्रोत्र (śrotra) ear कान
आदि (ādi) etc. अन्य
धर्माः (dharmāḥ) qualities गुण
न (na) not नहीं
तु (tu) indeed वस्तुतः
वेत्तु (vettu) of the knower जानने वाले के
आत्मनः (ātmanaḥ) of self आत्मा के

कर्ता-क्रिया-विधान / S-V-O Tuples

कर्ता-क्रिया-विधान / Subject-Verb-Object (S-V-O) Tuples
कर्ता (Subject) क्रिया (Verb) विधान (Object) अंग्रेज़ी अनुवाद / English Translation हिंदी अनुवाद / Hindi Translation
चक्षुः धारयते अन्धत्व आदि The eye possesses blindness, etc. आँख अंधत्व आदि धारण करती है।
श्रोत्र धारयते बाधिर्य आदि The ear possesses deafness, etc. कान बहरापन आदि धारण करता है।
वेत्तु आत्मा न धारयते धर्माः The self of the knower does not possess these qualities. जानने वाले की आत्मा यह गुण नहीं धारण करती।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Categories (वर्गीकरण)

  • Perception
  • Self-Knowledge
  • Attributes
  • Vedanta

Commentary (टीका)

This verse highlights the distinction between sensory powers and the self. Andhatva (blindness), mandatva (slowness), and patutva (acuity) are characteristics attributed to the senses, specifically the cakṣuḥ or the eyes. Bādhirya (deafness) and mūkatva (muteness) apply to the ears and other senses. These qualities arise from sauguṇya (virtues) and vaiguṇya (faults) and do not pertain to the ātmā or self of the vettu (knower). The ātmā remains unaffected by the limitations or virtues attributed to sensory organs. Thus, the verse emphasizes the importance of distinguishing sensory attributes from the true self, which is knowledge itself, untouched by physical or mental conditions.

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