Enlightened Vision of the Self

SR No.: 001375
Original Sutra Author: Akalankadev
Author: Devendra K Goyal
Publisher: Radiant Publishers New Delhi
Publication Year: 2005
Total Pages: 132
Language: English, Sanskrit, Hindi
Classification: Book_English & Philosophy
File Size: 8 MB

Page 86

14
THE ENLIGHTENED VISION OF THE SELF
It is this supreme, pure Atman or the Self to whom homage has been paid by Shri Akalanka Deva in this shloka forming the mangalacaran of the grantha.
सोऽस्त्यात्मा सोपयोगो यः क्रमाद्धेतुफलावहः । यो ग्राह्योऽग्राह्यानाद्यन्तः स्थित्युत्पत्ति-व्ययात्मकः ।। 2 ।।
खण्डान्वयः सः=वह, आत्मा आत्मतत्त्व, सोपयोग:-उपयोगसहित, अस्ति विद्यमान है; यः जो कि, क्रमाद्=क्रमशः हेतुफलावह: कारण और कार्यरूप है। य:जो, ग्राह्यः ग्रहण करने योग्य है, अग्राह्य-ग्रहण नहीं किया जा सके-ऐसा है; अनाद्यन्त-आदि अन्त से रहित है (तथा) स्थित्युत्पत्ति-व्ययात्मक:=स्थिति-ध्रुवता, उत्पत्ति एवं विनाशरूप है।
sostjatma sopayogo yah, kramaddhetuphalarahah. Yo grahyograhyanachartah, sthityrdpatti-ryuyatmakah. (2)
The real Self, being in the form of a Soul, has a form and on account of it having knowledge and perception, the form is also a creative form and reflects both cause and effect. Similarly being comprehendible through knowledge it is an acceptable form, and being imperceptible through senses it is also a non-acceptable form.
EXPLANATION This shloka, in short, describes the true nature of the real Self - its permanency, its characteristics, causative, objective and subjective nature, its comprehensibility and variance in form and susceptibility to the triad of origination, destruction and permanence.
When viewed from draryarthic naya ( substantial point of view), it has permanence or stability, but when viewed from paryayarthic naja (the modification point of view) it has varying forms and is susceptible to origination and destruction. This, in a way, goes to prove the multifaceted (anekantid quality of the Soul.
ज्ञानाद् भिन्नो न नाभिन्नो, भिन्नाभिन्नः कथंचन । ज्ञानं पूर्वापरीभूतं, सोऽयमात्मेति कीर्तितः ।। 3 ।।
खण्डान्वयः ज्ञानात्-ज्ञान से, (आत्मा) भिन्नो न=सर्वथा भिन्न नही है, (और) अभिन्नो न=सर्वथा अभिन्न भी नहीं है। कथंचन भिन्नाभिन्न:-कचित् भिन्न और अभिन्न-उभयस्वरूप