Updesa Sahasri 15.17-22 - Intellect is fuel to the fire of knowledge
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सर्वप्रत्ययसाक्षित्वाद् अविकारी च सर्वगः ।
सर्वप्रत्ययसाक्षित्वाद् अविकारी च सर्वगः । विक्रियेत यदि द्रष्टा बुद्ध्यादीवाल्पविद् भवेत् ॥15.17
sarva-pratyaya-sākşitvād avikārī ca sarvagah vikriyeta yadi draṣṭā buddhy-ādī vālpavid bhavet
The Self is changeless and all pervading, on account of it’s being the witness, of all functions of the mind. It would be of limited knowledge, like the intellect, if it were subject to change.
न दृष्टिर लुप्यते द्रष्टुश् चक्षुरादेर्यथैव तु । नहि द्रष्टुरिति ह्युक्तं तस्माद् द्रष्टा सदैकदृक् ॥15.18 na drşţir lupyatē draşțuś cakşur-ādēr yathaiva tu nahi draşțur iti hy uktam tasmād draṣṭā sadaika-drk
The seer i.e. Self, cannot lose Its sight or consciousness, unlike the eyes, etc. Br. Up. 4.3.23 says: न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् । The vision of the witness, can never be lost, because it is immortal. Hence the seer or the knower, is the unchanging consciousness.
संघातो वास्मि भूतानां करणानां तथैव च । व्यस्तं वान्यतमो वास्मि को वास्मीति विचारयेत् ॥15.19
sanghāto vāsmi bhūtānām karaņānām tathaiva ca vyastaṁ vānyatamo vāsmi ko vāsmīti vicārayet
Whether I am an aggregate, of elements or of senses? Or am I, just one of them? Who am I? One should inquire like this.
व्यस्तं नाहं समस्तं वा भूतमिन्द्रियमेव वा । ज्ञेयत्वात् करणत्वाच् च ज्ञातान्योऽस्माद् घटादिवत् ॥15.20
vyastam nāham samastaṁ vā bhūtam indriyam eva vā jñēyatvāt karaņatvāc ca jñātānyo 'smād ghațādivat
I am not an individual or aggregate of elements or senses, because elements are known and senses are used. They are objects of knowledge, like a pot. The knower is, different from the object of knowledge.
Verse 15.4 says:
द्रष्टुश्चान्यद् भवेद् दृश्यं दृश्यत्वाद् घटवत् सदा । दृश्याद् द्रष्टासजातीयो न धीवत् साक्षितान्यथा ॥15.4
The seen is always, other than the seer, because, it is seen like a pot. The seer is, unlike the seen, otherwise, like the mind, it could not become the witness.
Vedantadindimah, 29 says: दृक्दृश्यौ द्वौ पदार्थों स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं माया स्यादिति वेदान्तडिण्डिमः ॥ The Seer and the seen, are opposed to one another; that is, they are different objects. The Seer is, of the nature of Brahman and the seen is maya, illusory; this is truly, the declaration of all Vedanta scriptures.
आत्माग्नेरिन्धना बुद्धिर् अविद्याकामकर्मभिः । दीपिता प्रज्वलत्येषा द्वारैः श्रोत्रादिभिः सदा ॥15.21
Due to its content of, ignorance, desire and action, Intellect is the fuel of, the fire of knowledge. This fire remains burning, in the form of mental modifications and shines brightly, through the door like apertures, such as ears etc.
दक्षिणाक्षिप्रधानेषु यदा बुद्धिर्विचेष्टते । विषयैर्हविषा दीप्ता आत्माग्निः स्थूलभुक् तदा ॥15.22
dakşiņākşi-pradhāneşu yadā buddhir viceşțate vişayair havişā dīptā ātmāgniḥ sthūla-bhuk tadā
The fire of knowledge, consumes physical objects, in the form of desires, as sacrificial offerings, when the intellect goes out, mostly through the right eye, in the waking state.
Mandukya Upnishad mantra 2 says सोऽयमात्मा चतुष्पात् । This Self has four states; waking, dreaming, deep sleep and fourth is consciousness. Mantra 3 says:
जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ।। 3।।
The first part, waking state is the world body and conscious of outside world, having seven parts; heaven as head, sun as eyes, air as the vital force, space as the middle part, water as the bladder, earth as the two feet' and fire as mouth (Ch. Up. 5.18.2); nineteen mouths are five sense organs, five motor organs, four mind-stuff and five vital forces. This waking state, consumes gross objects, through his nineteen mouths.
Mandukya Upnishad mantra 2 says सोऽयमात्मा चतुष्पात् । This Self has four stages; waking, dreaming, deep sleep and fourth is consciousness. which remains in all previous three stages. Then the mantra 3 says:
जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ।। 3।।
The first part, waking state is the world body and consciousness of outside world, having seven parts such as heaven as his head, sun is the eye, air is the vital force, space is the middle part, water is the bladder, and the earth indeed is the two feet' fire has been imagined as His mouth (Ch. Up. 5.18.2); nineteen mouths are five sense organs (eyes, nose, ears, tngue, skin), five motor organs (two excretory organs, mouth, hand and feet), four mind (mind, intellect, ego, memory) and five vital force(prana, apana, vyan, udan, saman). This waking state consumes gross objects through his nineteen mouths.
sarva-pratyaya-sākşitvād avikārī ca sarvagah vikriyeta yadi draṣṭā buddhy-ādī vālpavid bhavet
The Self is changeless and all pervading, on account of it’s being the witness, of all functions of the mind. It would be of limited knowledge, like the intellect, if it were subject to change.
न दृष्टिर लुप्यते द्रष्टुश् चक्षुरादेर्यथैव तु । नहि द्रष्टुरिति ह्युक्तं तस्माद् द्रष्टा सदैकदृक् ॥15.18 na drşţir lupyatē draşțuś cakşur-ādēr yathaiva tu nahi draşțur iti hy uktam tasmād draṣṭā sadaika-drk
The seer i.e. Self, cannot lose Its sight or consciousness, unlike the eyes, etc. Br. Up. 4.3.23 says: न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् । The vision of the witness, can never be lost, because it is immortal. Hence the seer or the knower, is the unchanging consciousness.
संघातो वास्मि भूतानां करणानां तथैव च । व्यस्तं वान्यतमो वास्मि को वास्मीति विचारयेत् ॥15.19
sanghāto vāsmi bhūtānām karaņānām tathaiva ca vyastaṁ vānyatamo vāsmi ko vāsmīti vicārayet
Whether I am an aggregate, of elements or of senses? Or am I, just one of them? Who am I? One should inquire like this.
व्यस्तं नाहं समस्तं वा भूतमिन्द्रियमेव वा । ज्ञेयत्वात् करणत्वाच् च ज्ञातान्योऽस्माद् घटादिवत् ॥15.20
vyastam nāham samastaṁ vā bhūtam indriyam eva vā jñēyatvāt karaņatvāc ca jñātānyo 'smād ghațādivat
I am not an individual or aggregate of elements or senses, because elements are known and senses are used. They are objects of knowledge, like a pot. The knower is, different from the object of knowledge.
Verse 15.4 says:
द्रष्टुश्चान्यद् भवेद् दृश्यं दृश्यत्वाद् घटवत् सदा । दृश्याद् द्रष्टासजातीयो न धीवत् साक्षितान्यथा ॥15.4
The seen is always, other than the seer, because, it is seen like a pot. The seer is, unlike the seen, otherwise, like the mind, it could not become the witness.
Vedantadindimah, 29 says: दृक्दृश्यौ द्वौ पदार्थों स्तः परस्परविलक्षणौ । दृग्ब्रह्म दृश्यं माया स्यादिति वेदान्तडिण्डिमः ॥ The Seer and the seen, are opposed to one another; that is, they are different objects. The Seer is, of the nature of Brahman and the seen is maya, illusory; this is truly, the declaration of all Vedanta scriptures.
आत्माग्नेरिन्धना बुद्धिर् अविद्याकामकर्मभिः । दीपिता प्रज्वलत्येषा द्वारैः श्रोत्रादिभिः सदा ॥15.21
Due to its content of, ignorance, desire and action, Intellect is the fuel of, the fire of knowledge. This fire remains burning, in the form of mental modifications and shines brightly, through the door like apertures, such as ears etc.
दक्षिणाक्षिप्रधानेषु यदा बुद्धिर्विचेष्टते । विषयैर्हविषा दीप्ता आत्माग्निः स्थूलभुक् तदा ॥15.22
dakşiņākşi-pradhāneşu yadā buddhir viceşțate vişayair havişā dīptā ātmāgniḥ sthūla-bhuk tadā
The fire of knowledge, consumes physical objects, in the form of desires, as sacrificial offerings, when the intellect goes out, mostly through the right eye, in the waking state.
Mandukya Upnishad mantra 2 says सोऽयमात्मा चतुष्पात् । This Self has four states; waking, dreaming, deep sleep and fourth is consciousness. Mantra 3 says:
जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ।। 3।।
The first part, waking state is the world body and conscious of outside world, having seven parts; heaven as head, sun as eyes, air as the vital force, space as the middle part, water as the bladder, earth as the two feet' and fire as mouth (Ch. Up. 5.18.2); nineteen mouths are five sense organs, five motor organs, four mind-stuff and five vital forces. This waking state, consumes gross objects, through his nineteen mouths.
Mandukya Upnishad mantra 2 says सोऽयमात्मा चतुष्पात् । This Self has four stages; waking, dreaming, deep sleep and fourth is consciousness. which remains in all previous three stages. Then the mantra 3 says:
जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुग्वैश्वानरः प्रथमः पादः ।। 3।।
The first part, waking state is the world body and consciousness of outside world, having seven parts such as heaven as his head, sun is the eye, air is the vital force, space is the middle part, water is the bladder, and the earth indeed is the two feet' fire has been imagined as His mouth (Ch. Up. 5.18.2); nineteen mouths are five sense organs (eyes, nose, ears, tngue, skin), five motor organs (two excretory organs, mouth, hand and feet), four mind (mind, intellect, ego, memory) and five vital force(prana, apana, vyan, udan, saman). This waking state consumes gross objects through his nineteen mouths.
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در تاریخ 1403/04/16 منتشر شده
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