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VIVEKACŪDĀMANI
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते ।
अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः ॥ २१६ ॥
216. This ātman is a self-cognised entity because It is
cognised by Itself. Hence the individual soul is itself and
directly the Supreme Brahman, and nothing else.
जाग्रत्स्वप्न सुपुष्तिषु स्फुटतरं योऽसौ समुज्जृम्भते
प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नकथा ।
नानाकारविकारभागिन इमान् पश्यन्नहंधीमुखान्
नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि
॥ २१७ ॥
217. That which clearly manifests Itself in the states of
wakefulness, dream, and profound sleep ; which is inwardly
perceived in the mind in various forms as an unbroken
series of egoistic impressions; which witnesses the egoism,
the buddhi, etc., which are of diverse forms and modifica-
tions; and which makes Itself felt as the Existence-Knowl-
edge-Bliss Absolute: know thou this ātman, thy own Self.
within thy heart.
[According to the Sürikhya philosophy the whole universe, as it
appears to us, is a mixture of the Purusa and the Prakrti of some-
thing which impinges on or gives the suggestion to our minds and the
mind which reacts and covers it, as it were, with a coating of its own.
In other words, everything we perceive is this unknown something plus
the mind, or to put it briefly, X+ mind. The Vedānta substitutes Brahman
for the Purua, and postulates nescience as the inscrutable power of
Brahman, which covers the real nature of Brahman and makes It
as if it were subject to all sorts of change and limitation. Atman is
only another name for Brahman. So whenever we perceive a thing, form
any mental impression, it must be the Atman and nothing else that we
VIVEKACŪDĀMANI
असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते ।
अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः ॥ २१६ ॥
216. This ātman is a self-cognised entity because It is
cognised by Itself. Hence the individual soul is itself and
directly the Supreme Brahman, and nothing else.
जाग्रत्स्वप्न सुपुष्तिषु स्फुटतरं योऽसौ समुज्जृम्भते
प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नकथा ।
नानाकारविकारभागिन इमान् पश्यन्नहंधीमुखान्
नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि
॥ २१७ ॥
217. That which clearly manifests Itself in the states of
wakefulness, dream, and profound sleep ; which is inwardly
perceived in the mind in various forms as an unbroken
series of egoistic impressions; which witnesses the egoism,
the buddhi, etc., which are of diverse forms and modifica-
tions; and which makes Itself felt as the Existence-Knowl-
edge-Bliss Absolute: know thou this ātman, thy own Self.
within thy heart.
[According to the Sürikhya philosophy the whole universe, as it
appears to us, is a mixture of the Purusa and the Prakrti of some-
thing which impinges on or gives the suggestion to our minds and the
mind which reacts and covers it, as it were, with a coating of its own.
In other words, everything we perceive is this unknown something plus
the mind, or to put it briefly, X+ mind. The Vedānta substitutes Brahman
for the Purua, and postulates nescience as the inscrutable power of
Brahman, which covers the real nature of Brahman and makes It
as if it were subject to all sorts of change and limitation. Atman is
only another name for Brahman. So whenever we perceive a thing, form
any mental impression, it must be the Atman and nothing else that we