Vivek Chudamani

SR No.: 007022
Original Sutra Author: N/A
Author: Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan
Publication Year: 1988
Total Pages: 552
Language: English
Classification: Book_English
File Size: 14 MB

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122
VIVEKACUDAMANI
the body etc., and hunger and thirst are qualities of the prāņa.
prāṇādikarmāņi: The word adi here is intended to include beside prāṇa, apāna, etc., also the nagas etc. (which are upaprāņas). Inhaling is to be traced to the prāṇa, exhaling to the apāna; yawning to devadatta; sneezing to kṛkara, shivering to vyana or to dhananjaya. adi here is to include winking. It is to be traced to kurma. Going out is to be traced to udana. Here too adi is to include vomitting to be traced to itself. Those who know say that these actions belong to prāņa etc. That is, experts are able to assign each of the karmas to its appropriate source. Thus hunger and thirst also are qualities of prāņa. That is why in sleep there is no hunger or thirst as then there is no identification (of the atman) with prāṇa.
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In answer to the query: 'If blindness etc., indicate the qualities of the eye etc., which are anatman, how then does this ätman think of itself as so qualified?' it is said:
अन्तःकरणमेतेषु चक्षुरादिषु वर्मणि ।
अहमित्यभिमानेन तिष्ठत्याभासतेजसा ।। १०५ ॥
antaḥkaraṇameteṣu cakṣuradiṣu varṣmaṇi ahamityabhimanena tiṣṭhatyābhāsatejasā ||
The antaḥkarana has its seat in these, the eye and other organs of the body identifying itself with them with the sense of "I" by reflection of the atman in it.
antaḥkarana: here means the mind or manas.
cakṣuradiṣu: in the jñanendriyas like the eye and in karmendriyas like the vāk.
varsmani: in the gross body.
the
ābhāsatejasă: by the effulgence produced by the reflection of the cit (atman), i.e., by the jiva. ahamityabhimanena: by false identification produced by ajñāna.
tiṣṭhatyābhāsatejasă: When the antaḥkarana which cannot distinguish between the ātman and the anatman, receiving the reflection of the cit in itself, thinks that it is the eye and other organs of the body being reflected in it, the atman too caught up in it imagines in itself the blindness and other qualities of the body and then goes about saying: I am blind etc. During dreamless sleep there is no re