2023-02-20 14:33:15 by ambuda-bot
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VIVEKACŪDĀMANI
within this. The idea is that the Atman transcends all the three bodies,
in fact the whole sphere of duality and materiality. The word Tkāsac":
often occurs in the Sruti in the sense of the Atman or Brahman. The
Vedinta Sūtras (Ii. 22) discusses the question and decides in favour of
this meaning.]
ज्ञाता मनोऽहंकृतिविक्रियाणां
देहेन्द्रियप्राणकृतक्रियाणाम् ।
अयोऽग्निवत्तानन वर्तमानो
न चेष्टते नो विकरोति किञ्चन ॥ १३३ ॥
49
133. The Knower of the modifications of mind and
egoism, and of the activities the body, the organs and
Pránas, apparently taking their forms, like the firel in a
ball of iron; It neither acts nor is subject to change in the
least.
[VLike the fire etc. - Just as fire has no form of its own, but seems
to take on the form of the iron ball which it turns red-hot, so the ātman,
though without form, seems to appear as buddhi and so forth.
Compare Katha, Il. it. 9.]
न जायते नो म्रियते न वर्धते
न क्षीयते नो विकरोति नित्यः ।
विलीयमानेऽपि वपुष्यमुष्मि-
न्न लीयते कुम्भ इवाम्बरं स्वयम् ॥ १३४ ॥
134.
It is neither born nor dies, It neither grows nor
decays, nor does It undergo any change, being eternal. It
does not cease to exist even when this body is destroyed,
like the sky in a jar (after it is broken), for It is independent.
within this. The idea is that the Atman transcends all the three bodies,
in fact the whole sphere of duality and materiality. The word Tkāsac":
often occurs in the Sruti in the sense of the Atman or Brahman. The
Vedinta Sūtras (Ii. 22) discusses the question and decides in favour of
this meaning.]
ज्ञाता मनोऽहंकृतिविक्रियाणां
देहेन्द्रियप्राणकृतक्रियाणाम् ।
अयोऽग्निवत्तानन वर्तमानो
न चेष्टते नो विकरोति किञ्चन ॥ १३३ ॥
49
133. The Knower of the modifications of mind and
egoism, and of the activities the body, the organs and
Pránas, apparently taking their forms, like the firel in a
ball of iron; It neither acts nor is subject to change in the
least.
[VLike the fire etc. - Just as fire has no form of its own, but seems
to take on the form of the iron ball which it turns red-hot, so the ātman,
though without form, seems to appear as buddhi and so forth.
Compare Katha, Il. it. 9.]
न जायते नो म्रियते न वर्धते
न क्षीयते नो विकरोति नित्यः ।
विलीयमानेऽपि वपुष्यमुष्मि-
न्न लीयते कुम्भ इवाम्बरं स्वयम् ॥ १३४ ॥
134.
It is neither born nor dies, It neither grows nor
decays, nor does It undergo any change, being eternal. It
does not cease to exist even when this body is destroyed,
like the sky in a jar (after it is broken), for It is independent.