मनोमयो नापि भवेत्परात्मा ह्याद्यन्तवत्त्वात्परिणामिभावात् । दुःखात्मकत्वाद्विषयत्वहेतो - र्द्रष्टा हि दृश्यात्मतया न दृष्टः ॥ १८५ ॥
manomayo nāpi bhavetparātmā hyādyantavattvātpariṇāmibhāvāt ; duḥkhātmakatvādviṣayatvaheto - rdraṣṭā hi dṛśyātmatayā na dṛṣṭaḥ . 185 .
Anvaya
मनोमयः अपिmanomayaḥ api
Even the mind sheath
न भवेत्na bhavet
cannot be
पर–आत्माpara–ātmā
the supreme Atman
आद्यन्तवत्वात् हिādyantavatvāt hi
because it has a beginning and end
परिणामि–भावात्pariṇāmi–bhāvāt
as it is changing in nature
दुःखात्मकत्वात्duḥkhātmakatvāt
as it is associated with sorrow
विषयत्व–हेतोःviṣayatva–hetoḥ
for the reason that it can be objectified
दृष्टा हिdṛṣṭā hi
because the knower (observer)
न दृष्टःna dṛṣṭaḥ
is not seen
दृष्ट्यात्मतयाdṛṣṭyātmatayā
as having the nature of observed
Translation
Even the mind sheath cannot be the Supreme Atman for the reason that it has a beginning and end it is changing in its nature it is associated with sorrow and because it can be objectified. The observer is never seen as the observed.
Annotation
‘Beginning and end’ – the mind is withdrawn during deep sleep and is awake in the other two states. It is changing in nature because of its modifications such as desire, volition etc. Atman is of the nature of bliss whereas the mind is uplifted by sorrow. It is also objectified, as seen in the expressions – ‘I did not see as my mind was elsewhere, I did not hear as my mind was elsewhere’ etc . The knower exists at all times and sees the presence and absence of the mind. Hence the mind cannot be the Atman (Jagadguru).