Atmanandalahari

 
अथ चतुर्विंशतितत्त्वोत्पत्तिप्रकारं वक्ष्यामः ।
 
atha caturviṃśatitattvotpattiprakāraṃ vakṣyāmaḥ .
 
Now we shall explain the evolution of the twenty-four factors.
 
Aka - māyā
 
ब्रह्माश्रया सत्त्वरजस्तमोगुणात्मिका माया अस्ति ।
 
brahmāśrayā sattvarajastamoguṇātmikā māyā asti .
 
Depending on Brahman, maya exists, which is of the nature of the three qualities of sattva, rajas and tamas.
 
Evolution of the five elements
 
 
ततः आकाशः सम्भूतः ।
आकाशाद् वायुः ।
वायोस्तेजः ।
तेजस आपः ।
अभ्धयः पृथिवी ।
 
tataḥ ākāśaḥ sambhūtaḥ .
ākāśād vāyuḥ .
vāyostejaḥ .
tejasa āpaḥ .
abhdhayaḥ pṛthivī .
 
From that {maya}, space was born. From space, air. From air, fire. From fire, water.
From water, earth.
 
Evolution of the Sattva aspect – The organs of perception
 
एतेषां पञ्चतत्त्वानां मध्ये
आकाशस्य सात्विकांशात् श्रोत्रेन्द्रियं सम्भूतम् ।
वायोः सात्विकांशात् त्वगिन्द्रियं सम्भूतम् ।
अग्नेः सात्विकांशात् चक्षुरिन्द्रियं सम्भूतम् ।
जलस्य सात्विकांशात् रसनेन्द्रियं सम्भूतम् ।
पृथिव्याः सात्विकांशात् घ्राणेन्द्रियं सम्भूतम् ।
 
eteṣāṃ pañcatattvānāṃ madhye
ākāśasya sātvikāṃśāt śrotrendriyaṃ sambhūtam .
vāyoḥ sātvikāṃśāt tvagindriyaṃ sambhūtam .
agneḥ sātvikāṃśāt cakṣurindriyaṃ sambhūtam .
jalasya sātvikāṃśāt rasanendriyaṃ sambhūtam .
pṛthivyāḥ sātvikāṃśāt ghrāṇendriyaṃ sambhūtam .
 
Among these five great elements, out of the sattvic aspect of space, the organ of hearing, the ear, evolved. From the sattvic aspect of air, the organ of touch, the skin, evolved. From the sattvic aspect of fire, the organ of sight, the eye, evolved. From the sattvic aspect of water, the organ of taste, the tongue evolved. From the sattvic aspect of earth, the organ of smell, the nose, evolved.
Antahkarana – The inner instruments
 
एतेषां पञ्चतत्त्वानां समष्टिसात्विकांशात्
मनोबुद्ध्यहङ्कार चित्तान्तःकरणानि सम्भूतानि ।
सङ्कल्पविकल्पात्मकं मनः ।
निश्चयात्मिका बुद्धिः ।
अहंकर्ता अहंकारः ।
चिन्तनकर्तृ चित्तम् ।
 
मनसो देवता चन्द्रमाः ।
बुद्धे ब्रह्मा ।
अहंकारस्य रुद्रः ।
चित्तस्य वासुदेवः ।
 
eteṣāṃ pañcatattvānāṃ samaṣṭisātvikāṃśāt
manobuddhyahaṅkāra cittāntaḥkaraṇāni sambhūtāni .
saṅkalpavikalpātmakaṃ manaḥ .
niścayātmikā buddhiḥ .
ahaṃkartā ahaṃkāraḥ .
cintanakartṛ cittam .
manaso devatā candramāḥ .
buddhe brahmā .
ahaṃkārasya rudraḥ .
cittasya vāsudevaḥ .
 
From the total sattvic aspect of these five elements, the inner instruments of the mind, intellect, ego and memory are formed. The mind is of the nature of indecision. The intellect is of the nature of decision. The ego is of the nature of the notion of doership.
Memory is of the nature of thinking or recollection. The presiding deity of the mind is the moon, of the intellect, Brahma, of the ego, Rudra and of memory, Vasudeva.
 
Evolution of the Rajas aspect
 
एतेषां पञ्चतत्त्वानां मध्ये
आकाशस्य राजसांशात् वागिन्द्रियं सम्भूतम् ।
वायोः राजसांशात् पाणीन्द्रियं सम्भूतम् ।
वन्हेः राजसांशात् पादेन्द्रियं सम्भूतम् ।
जलस्य राजसांशात् उपस्थेन्द्रियं सम्भूतम् ।
पृथिव्या राजसांशात् गुदेन्द्रियं सम्भूतम् ।
एतेषां समष्टिराजसांशात् पञ्चप्राणाः सम्भूताः ।
eteṣāṃ pañcatattvānāṃ madhye
 
ākāśasya rājasāṃśāt vāgindriyaṃ sambhūtam .
vāyoḥ rājasāṃśāt pāṇīndriyaṃ sambhūtam .
vanheḥ rājasāṃśāt pādendriyaṃ sambhūtam .
jalasya rājasāṃśāt upasthendriyaṃ sambhūtam .
pṛthivyā rājasāṃśāt gudendriyaṃ sambhūtam .
eteṣāṃ samaṣṭirājasāṃśāt pañcaprāṇāḥ sambhūtāḥ .
 
Among these five elements, from the rajas aspect of space, the organ of speech is formed. From the rajas aspect of air, the organ of grasping, the hands are formed. From the rajas aspect of fire, the organ of locomotion, the legs are formed. From the rajas aspect of water, the organ of procreation is formed. From the rajasic aspect of earth, the anus is formed. From the total rajas aspect of these five elements, the five vital airs, pranas are formed.
Evolution of the Tamasic aspect
 
एतेषां पञ्चतत्त्वानां तामसांशात्
पञ्चीकृतपञ्चतत्त्वानि भवन्ति ।
पञ्चीकरणं कथम् इति चेत् ।
एतेषां पञ्चमहाभूतानां तामसांशस्वरूपम्
एकमेकं भूतं द्विधा विभज्य एकमेकमर्धं पृथक्
तूष्णीं व्यवस्थाप्य अपरमपरमर्धं चतुर्धां विभज्य
स्वार्धमन्येषु अर्धेषु स्वभागचतुष्टयसंयोजनं कार्यम् ।
तदा पञ्चीकरणं भवति ।
एतेभ्यः पञ्चीकृतपञ्चमहाभूतेभ्यः स्थूलशरीरं भवति ।
एवं पिण्डब्रह्माण्डयोरैक्यं सम्भूतम् ।
 
eteṣāṃ pañcatattvānāṃ tāmasāṃśāt
pañcīkṛtapañcatattvāni bhavanti .
pañcīkaraṇaṃ katham iti cet .
eteṣāṃ pañcamahābhūtānāṃ tāmasāṃśasvarūpam
ekamekaṃ bhūtaṃ dvidhā vibhajya ekamekamardhaṃ pṛthak
tūṣṇīṃ vyavasthāpya aparamaparamardhaṃ caturdhāṃ vibhajya
svārdhamanyeṣu ardheṣu svabhāgacatuṣṭayasaṃyojanaṃ kāryam .
tadā pañcīkaraṇaṃ bhavati .
etebhyaḥ pañcīkṛtapañcamahābhūtebhyaḥ sthūlaśarīraṃ bhavati .
evaṃ piṇḍabrahmāṇḍayoraikyaṃ sambhūtam .
 
From the tamas aspect of these five elements, the grossified five
elements are born. If it is asked how this panchikarana takes place, it
is as follows.
– The tamas aspect of each of the five elements divides into two equal parts.
– One half of each remains intact.
– The other half of each gets divided into four equal parts.
– Then to the intact half of one element, one-eight portions from each of the other four elements gets joined.
– Then panchikarana is completed.
– From these five grossified elements, the gross body is formed.
Thus, there is identity between the microcosm and the macrocosm.
Five Elements 
Sattva ( sense organs)
Rajas ( organs of action)
Tamas
Akasa ( Space)
Ear
Speech
Pancheekaranam- gross space
Vayu ( Air)
Skin
Hands grasp
Pancheekaranam- gross Vayu
Agni ( Fire)
Eye
Legs- locomotion
Pancheekaranam- gross fire
Apah ( water)
Tongue
Organs of procreation
Pancheekaranam- gross water
Prtvi ( Earth)
Nose
Organs of excretion
Pancheekaranam- gross earth
 
Total Sattva of all five elements together form
Mind, intellect, memory and ego 
Total rajas of all five elements together form five prana
 
 

आत्मा तर्हि कः ?
सच्चिदानन्दस्वरूपः ।
सत्किम् ?
कालत्रयेऽपि तिष्ठतीति सत् ।
चित्किम् ?
ज्ञानस्वरूपः ।
आनन्दः कः ?
सुखस्वरूपः ।
एवं सच्चिदानन्दस्वरूपं स्वात्मानं विजानीयात् ।
 
ātmā tarhi kaḥ ?
saccidānandasvarūpaḥ .
satkim ?
kālatraye’pi tiṣṭhatīti sat .
citkim ?
jñānasvarūpaḥ .
ānandaḥ kaḥ ?
sukhasvarūpaḥ .
evaṃ saccidānandasvarūpaṃ svātmānaṃ vijānīyāt .
 
Then what is the self?
It is of the nature of existence, consciousness, bliss.
What is existence? That which remains unchanged in the three periods of time {past, present and future} is existence.
What is consciousness? It is of the nature of absolute knowledge.
What is bliss? It is of the nature of absolute happiness.
Thus one should know oneself to be of the nature of existence-consciousness-bliss.
 

Pañca kośā – The five sheaths
 
18.
पञ्च कोशाः के ?
अन्नमयः 
प्राणमयः 
मनोमयः 
विज्ञानमयः 
आनन्दमयश्चेति ।
 
pañca kośāḥ ke ?
annamayaḥ prāṇamayaḥ manomayaḥ vijñānamayaḥ ānandamayaśceti .
 
What are the five sheaths?
They are Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya.
annamaya kośā – The food sheath
19.
 
अन्नमयः कः ?
अन्नरसेनैव भूत्वा 
अन्नरसेनैव वृद्धिं प्राप्य 
अन्नरूपपृथिव्यां
यद्विलीयते 
तदन्नमयः कोशः स्थूलशरीरम् ।
 
annamayaḥ kaḥ ?
annarasenaiva bhūtvā annarasenaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ
yadvilīyate tadannamayaḥ kośaḥ sthūlaśarīram .
 
What is annamaya kośā? That which is born from the essence of food, grows by the essence of food and merges into the earth, which is of the nature of food is called the food sheath or the gross body.
 
prāṇamaya kośā – The vital air sheath
 
प्राणमयः कः ?
प्राणाद्याः पञ्चवायवः 
वागादीन्द्रियपञ्चकं
मिलित्वा यो भवति
प्राणमयः कोशः ।
 
prāṇamayaḥ kaḥ ?
prāṇādyāḥ pañcavāyavaḥ vāgādīndriyapañcakaṃ prāṇamayaḥ kośaḥ .
 
What is Prāṇamayaḥ kośaḥ? The five physiological functions like prana, etc., and the five organs of action like speech etc., together form the vital air sheath.
 
manomaya kośā – The mental sheath
21.
 
मनोमयः  कः ?
मनश्च 
ज्ञानेन्द्रियपञ्चकं
 मिलित्वा यो भवति 
स मनोमयः कोशः ।
manomayaḥ kośaḥ kaḥ ?
 
manaśca jñānendriyapañcakaṃ militvā yo bhavati sa manomayaḥ kośaḥ .
 
What is Manomayaḥ kośaḥ?The mind and the five sense organs of perception together form the mental sheath.
 
vijñānamaya kośā – The intellectual sheath
22.
 
विज्ञानमयः कः ?
बुद्धिज्ञानेन्द्रियपञ्चकं 
मिलित्वा यो भवति
 स विज्ञानमयः कोशः
vijñānamayaḥ kaḥ ?
 
buddhijñānendriyapañcakaṃ militvā yo bhavati sa vijñānamayaḥ kośaḥ .
 
What is Vijñānamayaḥ kośaḥ? The intellect and the five sense organs of perception together is the intellectual sheath. It is subtle, and pervades the former three sheaths. It controls the other three. It constitutes the intellect and the five sense organs or perception. The five senses are common to both the mental and intellectual sheaths as perception involves both the mind and the intellect.
 
ānandamaya kośā – The intellectual sheath
 
आनन्दमयः कः ?
एवमेव कारणशरीरभूत
अविद्यास्थमलिनसत्त्वं
प्रियादिवृत्तिसहितं सत् 
आनन्दमयः कोशः ।
एतत्कोशपञ्चकम् ।
 
ānandamayaḥ kaḥ ?
evameva kāraṇa śarīra bhūtāvidyāstha malina sattvaṃ
priyādivṛttisahitaṃ sat ānandamayaḥ kośaḥ .
etatkośapañcakam .
 
What is Anandamaya kośaḥ?
Established in ignorance, which is of the form of the causal body, of impure nature, united with thoughts like priya etc., is the bliss sheath.
These are the five sheaths.
 
pañcakośātita – Beyond the five sheaths
 
 
मदीयं शरीरं मदीयाः प्राणाः मदीयं मनश्च
मदीया बुद्धिर्मदीयं अज्ञानमिति स्वेनैव ज्ञायते
तद्यथा मदीयत्वेन ज्ञातं कटककुण्डल गृहादिकं
स्वस्माद्भिन्नं तथा पञ्चकोशादिकं स्वस्माद्भिन्नम्
मदीयत्वेन ज्ञातमात्मा न भवति ॥
 
madīyaṃ śarīraṃ madīyāḥ prāṇāḥ madīyaṃ manaśca
madīyā buddhirmadīyaṃ ajñānamiti svenaiva jñāyate
tadyathā madīyatvena jñātaṃ kaṭakakuṇḍala gṛhādikaṃ
svasmādbhinnaṃ tathā pañcakośādikaṃ svasmādbhinnam
madīyatvena jñātamātmā na bhavati ..
 
Just as bangles, earrings, house etc., known as ‘mine are all other than knower ‘me’, so too, the five sheaths etc., are known by the self as my body, my pranas, my mind, my intellect, and my knowledge and are therefore not the self.
 

VERSE 5 
 
एकान्ते सुखमास्यतां परतरे चेतः समाधीयतां
पूर्णात्मा सुसमीक्ष्यतां जगदिदं तद्बाधितं दृश्यताम्‌।
प्राक्कर्म प्रविलाप्यतां चितिबलान्नाप्युत्तरैः श्लिष्यतां
प्रारब्धं त्विह भुज्यताम् अथ परब्रह्मात्मना स्थीयताम् ‌॥ ५ ॥
 
ekānte sukhamāsyatāṃ paratare cetaḥ samādhīyatāṃ
pūrṇātmā susamīkṣyatāṃ jagadidaṃ tadbādhitaṃ dṛśyatām .
prākkarma pravilāpyatāṃ citibalānnāpyuttaraiḥ śliṣyatāṃ
prārabdhaṃ tviha bhujyatām atha parabrahmātmanā sthīyatām || 5 ||
 
|| TRANSLATION 1 ||
 
33 . Sit in meditation in solitude.
34 . Quieten your mind in the ultimate reality.
35 . Realise and see the Self in everything, everywhere. 
36 . Recognise that the finite Universe is a mere projection of Self .
37 .Destroy the effects of past deeds through the strength of knowledge.( Sanchita)
38 . Through wisdom become detached from future actions ( Agami ) No doership, enjoyership .
39 . Experience and exhaust " Prarabdha " the arrow that has already realeased .
40 . Thereafter live eternally as BRAHMAN. 

वाक्यार्थश्च विचार्यतां श्रुतिशिरः पक्षः समाश्रीयतां
दुस्तर्कात्सुविरम्यतां श्रुतिमतस्तर्कोऽनुसन्धीयताम्‌।
ब्रह्मास्मीति विभाव्यताम् अहरहर्गर्वः परित्यज्यतां
देहेऽहंमतिरुझ्यतां बुधजनैर्वादः परित्यज्यताम्‌ ॥ ३ ॥
 
vākyārthaśca vicāryatāṃ śrutiśiraḥpakṣaḥ samāśrīyatāṃ
dustarkātsuviramyatāṃ śrutimatastarko'nusandhīyatām .
brahmāsmīti vibhāvyatām aharahargarvaḥ parityajyatāṃ
dehe'hammatirujjhyatāṃ budhajanairvādaḥ parityajyatām || 3 ||
 
|| TRANSLATION 1 ||
 
17 . Reflect upon the meaning of the Upanishadic teachings.
18 . Take refuge/ Embrace the vision of scriptures.
19 . Give up erroneous arguments .
20 . Dwell upon the discriminative rationale of scriptures
21 . Meditate upon " I AM BRAHMAN " .
22 . Day by day, give your pride, vanity, and arrogance.
23 . Give up the delusory misconception — " I am the body " .
24 . Give up totally the tendency to argue with wise people .
VERSE 4 
 
क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यतां
स्वाद्वन्नं न तु याच्यतां विधिवशात्प्राप्तेन सन्तुष्यताम्‌।
शीतोष्णादि विषह्यतां न तु वृथा वाक्यं समुच्चार्यतां
औदासीन्यमभीप्स्यतां जनकृपानैष्ठुर्यमुत्सृज्यताम्‌ ॥ ४ ॥
 
kṣudvyādhiśca cikitsyatāṃ pratidinaṃ bhikṣauṣadhaṃ bhujyatāṃ
svādvannaṃ na tu yācyatāṃ vidhivaśāt prāptena santuṣyatām .
śītoṣṇādi viṣahyatāṃ na tu vṛthā vākyaṃ samuccāryatā-
audāsīnyamabhīpsyatāṃ janakṛpānaiṣṭhuryamutsṛjyatām || 4 ||
 
|| TRANSLATION 1 ||
 
25 . Consider hunger as an illness and treat it. 
26 . Treat hunger with food as medicine- Eat it as Bhiksha.
27 . Do not seek delicious food .
28 . Be content upon whatever comes to you .
29 . Endure all the pairs of opposites : heat, cold, pleasures, pain etc.
30. Do not engage in useless talk .
31 . Cultivate indifference and avoid groupism.
32 . Save yourself from the meshes of other peoples' kindness .
 

Verse 1 and 2
 
 VERSE 1 
 
वेदो नित्यमधीयतां तदुदितं कर्म स्वनुष्ठीयतां
तेनेशस्य विधीयताम् अपचितिः काम्ये मतिस्त्यज्यताम्‌।
पापौघः परिधूयतां भवसुखे दोषोऽनुसन्धीयतां
आत्मेच्छा व्यवसीयतां निजगृहात्तूर्णं विनिर्गम्यताम्‌ ॥ १ ॥
 
vedo nityamadhīyatāṃ taduditaṃ karma svanuṣṭhīyatāṃ
teneśasya vidhīyatām apacitiḥ kāmye matistyajyatām .
pāpaughaḥ paridhūyatāṃ bhavasukhe doṣo'nusandhīyatām
ātmecchā vyavasīyatāṃ nijagṛhāttūrṇaṃ vinirgamyatām || 1 ||
 
TRANSLATION 
 
01 . Study the Vedas daily .
02 . Perform diligently the duties ordained by them .
03 . Dedicate all those actions to GOD .
04 . Turn your mind away from desires.
05 . Cleanse yourself of sins
06 . Know the limitations of worldly pleasures. 
07 . Strive to discover your true Self.
08 . Escape from the attachment of your home .
VERSE 2 
 
सङ्गः सत्सु विधीयतां भगवतो भक्तिर्दृढाऽऽधीयतां
शान्त्यादिः परिचीयतां दृढतरं कर्माशु सन्त्यज्यताम्‌।
सद्विद्वानुपसृप्यतां प्रतिदिनं तत्पादुका सेव्यतां
ब्रह्मैकाक्षरमर्थ्यतां श्रुतिशिरोवाक्यं समाकर्ण्यताम्‌ ॥ २ ॥
 
saṅgaḥ satsu vidhīyatāṃ bhagavato bhaktirdṛḍhā''dhīyatāṃ
śāntyādiḥ paricīyatāṃ dṛḍhataraṃ karmāśu santyajyatām .
sadvidvānupasṛpyatāṃ pratidinaṃ tatpādukā sevyatāṃ
brahmaikākṣaramarthyatāṃ śrutiśirovākyaṃ samākarṇyatām || 2 ||
 
 TRANSLATION 1 
 
09 . Seek company of wise people.
10 . Cultivate deep devotion to GOD .
11 . Cultivate virtues such as quietude.
12 . Give up actions that are not required any longer for spiritual growth .
13 . Approach a wise teacher to learn .
14 . Everyday serve The Teacher .
15 . Seek the meaning of OM, the Immutable. (Ask for Brahma Vidya)
16 . Listen in depth to the scriptures.

The three states 
Waking, dreaming and deep sleep states
Turia- That which is beyond all three states
Panca Kosha
Five sheaths where indentification happens
Annamaya, Pranamaya, Manomaya, Vijjnanamaya, Anandamaya
 

Subtle body
Total of 17  - Five sense organs, five orgnas of action, Five Prana, Mind and Buddhi 
Casual body
anadhi- No origin
Avidhya- Ignorance

Śarīratrayam (The three bodies)
What is Atma?
The principle of Neti Neti
The gross, subtle and the causal – other than these 3 bodies;Beyond the five sheaths;The Witness of the three states of consciousness;Of the nature of Existence-Knowledge-Bliss.
What is Gross Body?
That which is made up of the 5 great elements that have undergone the process of Grossification; born as a result of good actions of the past for experiences such as joy, sorrow, etc. –the counter to experience these.
The six modifications that body undergoes.
Asti (Existence): This is confirmed by the ‘presence’ in the womb.ii) Jayate (Birth): The child emerges into the outer world.iii) Vardhate (Growth): With nourishment and Prana the body grows to maturity.iv) Viparinamate (Maturity): It becomes an adult body.v) Apakshiyate (Decay): The withdrawal phase begins (hair greys, sight weakens,etc)vi) Vinashyati (Death): The elements return to where they came from
 

 
கேள்விகள் 21-28
தத்துவ விசாரணை அவசியமா?
நனவிற்கும் கனவிற்கும் உள்ள வேற்றுமை 
நூல் படிப்பு தேவையா?
சுகம் 
நிராசை 
ஞானதிருஷ்டி 
விசாரணை தியானம் வேறுபாடு 
முக்தி