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Shloka

अहम्पदार्थस्त्वहमादिसाक्षी
नित्यं सुषुप्तावपि भावदर्शनात् ।
ब्रूते ह्यजो नित्य इति श्रुतिः स्वयं
तत्प्रत्यगात्मा सदसद्विलक्षणः ॥ २९५ ॥

ahampadārthastvahamādisākṣī
nityaṃ suṣuptāvapi bhāvadarśanāt ;
brūte hyajo nitya iti śrutiḥ svayaṃ
tatpratyagātmā sadasadvilakṣaṇaḥ . 295 .

Anvaya

अहं–पदार्थः तुahaṃ–padārthaḥ tu
On the other hand, that which can be called ‘I’
अहम्–आदि–साक्षीaham–ādi–sākṣī
is the witness for ego etc
नित्यंnityaṃ
eternal
सुषुप्तौ अपिsuṣuptau api
even in deep sleep
भाव–दर्शनात्bhāva–darśanāt
it is seen as existing
श्रुतिः स्वयंśrutiḥ svayaṃ
the scripture itself
ब्रूते हिbrūte hi
indeed tells
अजः नित्यः इतिajaḥ nityaḥ iti
that It (the Self) is without a beginning and eternal
तत्–प्रत्यग्–आत्माtat–pratyag–ātmā
that innermost Self (the jīva)
सद्–असद्–विलक्षणःsad–asad–vilakṣaṇaḥ
is distinct from the manifest and the unmanifest

Translation

On the other hand, that which can be (rightly) called ‘I’ is the witness for ego etc. It is eternal as its existence is seen even in deep sleep. The scripture itself tells that the Self is without a beginning and that it is eternal. The innermost Self is distinct from the manifest and unmanifest.

Annotation

When the ego is also categorise d as the ‘known’ the real knower is the witness to such ego. The real Self exists even in deep sleep as it is known from statements such as ‘I slept happily’ (Jagadguru).

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