________________
156
VIVEKACUDAMAŅI
speech, the breath of breathing and the eye of the eye,” which means by the sense of identification arising by the mere presence of the atman.
dehendriyamanodhiyah: the word deha stands for the organs of action, i.e., speech, feet, hands, etc. The word indriya stands for the organs of apprehension like (thc ear etc.) manas is the antahkarana; dhiḥ here is agent of action, not the buddhi or the intellect.
preritā iva: In relation to their respective functions, the body, sense organs etc., act, speak, take, etc., go, hear, see, touch, etc., determine doubt, etc., in respect of all spiritual and secular activities as if impelled; for, these jada (inanimate) physical organs cannot act by themselves.30 vartante sa ātma should be added at the end of the sloka.
132 अहंकारादिदेहान्ता विषयाश्च सुखादयः।। वेद्यन्ते घटवद्यान नित्यबोधस्वरूपिणा ॥ १३२॥ ahamkārādidehāntā vişayāśca sukhādayah vedyante ghatavad yena nityabodhasvarūpiņā li
That by which, being of the nature of eternal knowledge, everything from ahamkāra to the physical body including sense objects, pleasure etc., is known like a pot--that is the ātman.
As what is seen does not have the quality of the seer, all things from ahamkāra to the body come under the category of the seen. These are the five sheaths..
vişayāḥ: the objects of senses; sound etc. sukhādayaḥ: pleasure etc., include their results.
nityabodhasvarūpinā: by that whose self-subsisting nature is jñāna.
ghatavat: like a pot.
vedyante: are known.
sa ātmā: 'that is the atma' is to be understood at the end. As sukha etc., belong to the group of the seen, they cannot have
30 The iva, as if, in prerită iva is intended to show that though these seem to act impelled by the atman, the atman which is actionless (niskriya) does not really impel them.
