Shloka
भुङ्क्ते विचित्रास्वपि योनिषु व्रज -
न्नायाति निर्यात्यध ऊर्ध्वमेषः ।
अस्यैव विज्ञानमयस्य जाग्र -
त्स्वप्नाद्यवस्थाः सुखदुःखभोगः ॥ १८९ ॥
bhuṅkte vicitrāsvapi yoniṣu vraja -
nnāyāti niryātyadha ūrdhvameṣaḥ ;
asyaiva vijñānamayasya jāgra -
tsvapnādyavasthāḥ sukhaduḥkhabhogaḥ . 189 .
Anvaya
- अयम् जीवःayam jīvaḥ
- This jīva
- अनादि–कालःanādi–kālaḥ
- is beginningless
- अहं–स्वभावःahaṃ–svabhāvaḥ
- having the notion of ‘I’ (in the body–mind–complex)
- समस्त–व्यवहार–वोढाsamasta–vyavahāra–voḍhā
- carries on the whole range of activities
- करोति कर्माणिkaroti karmāṇi
- performs actions
- अनु–पूर्व–वासनःanu–pūrva–vāsanaḥ
- as conditioned by the pre–dispositions in the mind
- पुण्यानि अपुण्यानि चpuṇyāni apuṇyāni ca
- both righteous and unrighteous actions
- तत्–फलानि भुङ्क्तेtat–phalāni bhuṅkte
- experiences their results
- विचित्रासु अपि योनिषुvicitrāsu api yoniṣu
- in a variety of wombs
- व्रजन्vrajan
- moving
- आयाति निर्यातिāyāti niryāti
- comes and goes
- अधः ऊर्ध्वम्adhaḥ ūrdhvam
- in lower and higher forms of life
- एषःeṣaḥ
- this person (jīva)
- अस्य एव विज्ञान–मयस्यasya eva vijñāna–mayasya
- for this intellect sheath alone
- जाग्रत्–स्वप्नादि–अवस्थाःjāgrat–svapnādi–avasthāḥ
- the stages such as waking and dream
- सुख–दुःख–भोगःsukha–duḥkha–bhogaḥ
- experience of pleasure and pain
Translation
This jīva is beginningless, entertains the notion of self in the body–mind–complex and carries on the whole range of activities. He performs actions, righteous and unrighteous, as conditioned by the pre–dispositions in the mind and experiences their fruits. He is born in a variety of wombs (divine, demonic, human, animal etc.,), coming and going in lower and higher forms of life. The stages such as waking and dream and experiences such as pleasure and pain are for this intellect sheath alone.
Annotation
The ego sheath, being the modification of prakṛti, is in fact to be told as having a beginning. However, it is called beginningless because it remains in the causal state even in the dissolution (pralaya) of creation. The pre–dispositions stay lodged in it and thus become the cause for the next cycle of creation. This intellect sheath does not disappear till a person attains realisation (Jagadguru).