(10)
पृथिव्येव यस्यायतनम्
अग्निर्लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं शारीरः
पुरुषः स एषः ।
वदैव शाकल्य
।
तस्य का देवतेति
।
अमृतमिति होवाच
॥१०॥
(Shaakalya said)
“He who knows
that being - whose abode is the Prthvee,
sight is Agni, light is mind; who is the ultimate resort of the entire body and
organs, (he alone) knows truly, O Yaajnavalkya.”
(This Brahman who as an individual Self resides in the field
of experience; perceives as a perceiver bound to desires; cognizes objects
through the mind; and is the underlying support of body and its organs.)
(Yaajnavalkya
said)
“I do know that
being of whom you speak, who is the ultimate resort of the entire body and
organs.
It is the very
being who is identified with the body (embodied
Jeeva who is Brahman in essence).
Ask more O
Shaakalya!”
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Amrtam”
(What is the essence of this Purusha?
Immortality!)
(11)
काम एव यस्यायतनम्
हृदयं लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ
य एवायं काममयः
पुरुषः स एषः
वदैव शाकल्य
तस्य का देवतेति
स्त्रिय इति
होवाच ॥११॥
(Shaakalya said)
“He who knows
that being whose abode is Kaama, sight is Hrdaya, light is the Manas; who is
the ultimate resort of the entire body and organs, (he alone) knows truly, O
Yaajnavalkya.”
(Kaama is desire of all types. Kaama is manifest form of
Vaasanaas.
Hrdayam is the centre of understanding, namely
consciousness.
Mind reveals the objects.)
(Yaajnavalkya
said)
“I do know that
beings of whom you speak, who is the ultimate resort of the entire body and
organs. It is the very being who is identified with Kaama (Vaasanaa).
(A Jeeva is made of Vaasanaas only; his whole life is just a
succession of Vaasanaa fulfilment and Vaasanaa gathering; it never ends.)
Ask more O
Shaakalya!”
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Stree (as
opposed to Purusha)”
(‘Stree’ is Prakrti holding on to the embodied Purusha.
Body and the world connected to the body, form the essence
of this Vaasanaa-person called Jeeva.)
(Note: In the Vedanta
scriptures, the term ‘Stree’ does not refer to a woman but refers always to the
inert physical body. You cannot expect genders to exist in Brahman-knowledge.
The term ‘Hrdayam’ also does
not refer to the heart-organ of the body; but to the Central essence of
existence, namely Aatman.
Physical body is just an
object perceived by senses; and is as inert as a log of wood.)
(12)
रूपाण्येव
यस्यायतनम् चक्षुर्लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ
य एवासावादित्ये
पुरुषः स एषः ।
वदैव शाकल्य
।
तस्य का देवतेति
।
सत्यमिति
होवाच ॥१२॥
(Shaakalya said)
“He who knows
that being whose abode is Roopa, sight is the eye, light is the mind; who is
the ultimate resort of the entire body and organs, (he alone) knows truly, O
Yaajnavalkya.”
(Roopa is that which appears as a ‘disturbing scream’ and
‘is maintained’ also.
Eye creates a disturbance in the emptiness, as if like a
scream heard in an empty expanse; and maintains it as a real object with name
and form.
Mind reveals the world of forms through the sense of eye.
It imagines an outside; moves out of the hole in the
physical body; takes on the form of an object; and stays as that within
itself.)
(Yaajnavalkya
said)
“I do know that
beings of whom you speak, who is the ultimate resort of the entire body and
organs. It is the very being who is identified with Aaditya.
(Aaditya, the Sun, the witness consciousness, Brahman alone
is the support of the mind which exists as the world of forms.)
Ask more O
Shaakalya!”
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Satyam”
(What is the essence of the perceived world of forms?
Truth! Existence!
The truth of Brahman alone shines as the world and makes it
appear real.
World appears real because the Brahman shining as the world
is real.)
(13)
आकाश एव यस्यायतनम्
श्रोत्रं लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं श्रौत्रः
प्रातिश्रुत्कः पुरुषः स एषः ।
वदैव शाकल्य
।
तस्य का देवतेति
।
दिश इति
होवाच ॥१३॥
(Shaakalya said)
“He who knows
that being whose abode is Aakaasha, sight is the ear, light is the mind; who is
the ultimate resort of the entire body and organs, (he alone) knows truly, O
Yaajnavalkya.”
(Aakaasha is the revealing power of the mind; which appears
as an outside.
Sound refers to the names that differentiate the objects.
Mind with the sense of ear, moves out of the hole called
ear; becomes the required sound; and stays as that object within itself.)
(Yaajnavalkya
said)
“I do know that
beings of whom you speak, who is the ultimate resort of the entire body and
organs. It is the very being who is identified with ear and the echo (that
returns back from the object).
Ask more O
Shaakalya!”
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Directions”
(Space with its directions is the essence of the sound and
the sense organ called ‘ear’.
Actually there are no directions in space. These are again
superimpositions of the mind based on the positions of sun moon etc.)
(14)
तम एव यस्यायतनम्
हृदयं लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं छायामयः
पुरुषः स एषः ।
वदैव शाकल्य
। तस्य का देवतेति ।
मृत्युरिति
होवाच ॥१४॥
(Shaakalya said)
“He who knows
that being whose abode is Tamas, sight is Hrdayam, light is the mind; who is
the ultimate resort of the entire body and organs, (he alone) knows truly, O
Yaajnavalkya.”
(Tamas is ignorance of Aatman.
This Tamas also is revealed by the central essence namely
Brahman.
Ignorance is revealed by the mind as the reality of the
perceived world..)
(Yaajnavalkya
said)
“I do know that
beings of whom you speak, who is the ultimate resort of the entire body and
organs. It is the very being who is identified with the shadow.
Ask more O Shaakalya!”
(Shadow is produced when the sun is blocked by a cloud or
some other obstacle.
When the Aatman the Sun is not known, the world looks real
and solid for the mind filled with ignorance.)
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Mrtyu”
(What is the essence of ignorance?
Death!
Identified with the inert body, the ignorant Jeeva goes
through endless births and deaths.)
(15)
रूपाण्येव
यस्यायतनम् चक्षुर्लोकः मनोज्योतिः
यो वै तं पुरुषं
विद्यात्सर्वस्यात्मनः परायणम्
स वै वेदिता
स्याद्याज्ञ्नवल्क्य ।
वेद वा अहं
तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ
य एवायमादर्शे
पुरुषः स एषः
वदैव शाकल्य
तस्य का देवतेति
असुरिति
होवाच ॥१५॥
(Shaakalya said)
“He who knows
that being whose abode is varieties of forms, sight is Hrdayam, light is the
mind; who is the ultimate resort of the entire body and organs, (he alone)
knows truly, O Yaajnavalkya.”
(Roopa is the world of names and forms, which the Jeeva
believes in as real.
Aatman as the understanding power knows the world of forms
and names.
Mind reveals the world through the senses.)
(Yaajnavalkya
said)
“I do know that
beings of whom you speak, who is the ultimate resort of the entire body and
organs. It is the very being who is identified with the Aadarsha.
Ask more O
Shaakalya!”
(Aadarsha is that which reflects fully.
World is a reflection of Brahman as it were.
Brahman is the mirror which shines as the reflections also.
Mirror and reflections cannot be separated. Mirror alone is
the reflection.)
(Shaakalya said)
“Who is his
Deity?”
(Yaajnavalkya
said)
“Life-force”
(Brahman is the embodied Purusha which identifies with the
form seen in the mirror.
What is the essence of this Ahamkaara or ego?
Ego is a self imagined identity produced by the ignorant
mind.
The essence of this ego is ‘life’.
The ego is alive as long life is there; once the life
departs, the identity also dies and becomes nothing.)
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