Vivekachoodamani : ( 05/05/2013. )

Description of ānandamaya kośa and its negation (verses 207-210): ----------------------------------------------------------------------------- 207. The Anandamaya-kosa (bliss-sheath), is that modification of nescience which appears as a reflection of the Self, which is Bliss Absolute. Pleasure etc. are its attributes and it springs into view when an object agreeable to it presents itself. The fortunate feel it spontaneously when the fruits of their good actions manifest. Everything, without the least effort, derives great joy from it. 208. The bliss sheath (anandamaya-kosa) is fully manifest in the deep-sleep state. While in the dream and waking states it is only partially manifest depending upon the sight of desired objects etc. 209. Nor can the bliss sheath (anandamaya-kosa) be the Supreme Self because it has attributes which are ever-changing. It is a modification of primordial nature (Prakriti), is an effect of good actions of the past, and it lies embedded in ...

        Self Knowledge gives liberation (verses 194-206) : --------------------------------------------------------------- 194. The respected teacher replied—O learned one, you have asked a proper question. Listen then carefully. Things conjured up by imagination, which is itself a product of delusion can never be accepted as "facts." 195. For the Self which is unattached, actionless and formless, there can be no connection with the objects of the world other than through delusion, just like the blueness etc. seen in the sky has no connection with the sky. 196. The embodied state (jeeva-hood) of the Self which is the Witness, which is beyond all qualities and activities, and which is experienced within as Knowledge and Bliss Absolute, is unreal, and is but a delusion caused by the mind. Since by nature it (jeeva-hood) is unreal, it ceases to exist once the delusion has been dispelled. 197. Having been caused by an error of judgment and false unde...

  Ātma – unattached (verses 189-191) : -----------------------------------------------   189. The Self, which is Knowledge Absolute, shines within the vital breaths (pranas), in the heart. Though immutable, It appears to be the doer and the experiencer because of the limiting adjuncts (upadhis).   190. This Atma, although the Self of all, by a mistaken identification with the intellect, assumes the limitations of the intellect and considers Itself as something different—like the pots from the clay of which they are made.   191. Even though the Supreme Self is by nature perfect and ever unchanging, due to Its association with the limiting adjuncts, It partakes the characteristics of these adjuncts and appears to act like the formless fire assuming the form of the iron in which it inheres.   What is liberation? – Disciple (verses 192-193) : --------------------------------------------------------------   192. The disciple asked—That ...

      Description of Vijnānamaya kośa and its negation(verses 184-188) : -------------------------------------------------------------------------- 184. The intellect with its modifications along with the organs of perception form the intellectual-sheath (vignanamaya-kosa). It has the characteristics of ―the agent‖(or doer), which is the cause for transmigration. 185.  Accompanied by a reflection of the light of consciousness, the intellectual-sheath is a modification of Primordial Matter (Prakriti). It is endowed with the function of knowledge and action and is always completely identified with the body, sense-organs, etc. 186. It is without beginning, is of the nature of the ego (I-sense), and is called the embodied self, which carries out the entire range of activities on the relative plane. It performs good and evil actions according to its previous latent tendencies, and experiences their results. 187. It comes and goes, up and down, taking bir...

    Description of Manomaya kośa and its negation (verses 167-183) : -----------------------------------------------------------------------------------------------   167. The organs of perception along with the mind form the mental-sheath which is the sole cause of the "I" and "mine" sense and of the diversity of things. It is powerful and is endowed with the essential faculty of creating differences of names etc. It pervades the vital-air-sheath preceding it.   168. The five sense-organs act as sacrificial priests who feed the fuel of numerous desires into the mental-sheath, which is the sacrificial fire. This fire (mental-sheath), brings about and maintains the entire phenomenal world when it is set ablaze by the sense-objects which act as a continuous stream of oblations.   169. Apart from the mind there is no ignorance (avidya). The mind itself is the ignorance which is the cause for the bondage of conditioned existence. When the mind is...

Description of Prāṇamaya kośa and its negation(verses 165-166) : -------------------------------------------------------------------------------------------- 165. The prana along with the five organs-of-action, constitutes the vital-air-sheath, pervaded by which the food-sheath (physical body), performs all the activities of the material body. 166. The vital-air-sheath cannot be the Self because it is a modification of air (vayu). Like air it enters the body and goes out of it, never knowing its joys or sorrows or those of others. It is ever dependent upon the Self.

Description of Annamaya kośa and its negation (verses 154-164) : -------------------------------------------------------------------------------------------- 154. The body is a product of food. It constitutes the food-sheath. It exists because of food and dies without it. It is a bundle of skin, flesh, blood, bones, and filth. Never can it be the self-existing, eternally pure Self. 155. Before its birth it does not exist, nor does it continue to be after its death. It lasts only for a short period. Its qualities are fleeting and by nature subject to change. It is diverse and inert and a sense-object, seen like a jar. How then can it be the Self—the Witness of all changes in all things? 156. The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated or removed, it continues to function efficiently. The body is thus subject to the rule of another and cannot be the Self, the Ruler of all. 157. It is self-evident that the Self is t...