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

Page 280

232
VIVEKACŪDAMAŅI
sciousness functions which means suşupti). For, it is said in the Sūtra Bhāsya: adrstamapi bhogaprasiddhyartham na pralayaprasiddhyartham.
आनन्दमयकोशस्य सुषप्तौ स्फतिरुकत्टा । स्वप्नजागरयोरीषदिष्टसंदर्शनादिना ॥२१० ॥ @mamdamagakosasua spuptau sphirtirutkata | svapnajāgarayorīşadistasandarśanādinā 11
The ānandamayakośa is fully manifested in dreamless sleep. In the waking and dream states it is evidenced a ilttle due to the seeing etc., of desired objects.
utkatā: high manifestation. At that time (in suşupti) there is no admixture of duhkha. But it is not essential bliss (mukhyānanda) as it is covered by ajñāna. In waking and dream, there is a little manifestation due to seeing etc., of desired objects. The 'etc.' here includes getting, enjoyment and possession. During waking and dream, the mental modification is subject to destruction as it is directed to different objects of perception. But in suşupti there is no other object to produce a mental modification. Hence the sukha is abundantly experienced in it.
213 The guru proceeds to expound that even this ānandamayakośa is not the ātman.
नैवायमानन्दमयः परात्मा सोपाधिकत्वात् प्रकृविकारात् ।
कार्यत्व हेतोः सुकृतक्रियाया विकारसंघातसमाहितत्वात् ॥२११ ॥ naivāyamānandamayaḥ parātmā
sopādhikatvāt prakrter vikārāt kāryatvahetoh sukrtakriyāyā
vikārasanghātasamāhitatvāt 11
This ānandamayakośa is not the supreme ātman. Because, it is produced by limitations (it is connected with upādhis); it is modification of praksti, it is an effect of good deeds; it is associated with groups of other modifications.
This ānandamayakośa is not at all the mukhyātmā. The reasons for it are given.
sopādhikatvāt: as it is conditioned being produced by the sight of desired objects.
prakstervikārāt: as it is a modification of avidyā which is the primordial (müla) praksti, the modification brought about by tamas (ajñāna) being of that nature.