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एतत्तत् सौम्य! विज्ञानं यज्ज्ञात्वा मुक्तसंशयाः|
एतत्तत् सौम्य! विज्ञानं यज्ज्ञात्वा मुक्तसंशयाः|
मुनयः प्रशमं जग्मुर्वीतमोहरजःस्पृहाः||२४||
मुनयः प्रशमं जग्मुर्वीतमोहरजःस्पृहाः||२४||
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ētattat saumya! vijñānaṁ yajjñātvā muktasaṁśayāḥ|
ētattat saumya! vijñānaṁ yajjñātvā muktasaṁśayāḥ|
munayaḥ praśamaṁ jagmurvītamōharajaḥspr̥hāḥ||24||
munayaḥ praśamaṁ jagmurvītamōharajaḥspr̥hāḥ||24||
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etattat saumya! vij~jAnaM yajj~jAtvA muktasaMshayAH|
etattat saumya! vij~jAnaM yajj~jAtvA muktasaMshayAH|
munayaH prashamaM jagmurvItamoharajaHspRuhAH||24||
munayaH prashamaM jagmurvItamoharajaHspRuhAH||24||
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O Gentle One! This is the knowledge that, when acquired by the sages, frees them from all skepticism while liberating them from moha (endearment), rajas (ignorance/ passion), leading them to the state of prashama (abso¬lute tranquility) i.e., salvation. [24]
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O Gentle One! This is the knowledge that, when acquired by the sages, frees them from all skepticism while liberating them from ''moha'' (endearment), ''rajas'' (ignorance/ passion), leading them to the state of ''prashama'' (absolute tranquility) i.e., salvation. [24]
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तत्र श्लोकौ-
तत्र श्लोकौ-
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सप्रयोजनमुद्दिष्टं लोकस्य पुरुषस्य च|
सप्रयोजनमुद्दिष्टं लोकस्य पुरुषस्य च|
सामान्यं मूलमुत्पत्तौ निवृत्तौ मार्ग एव च||२५||
सामान्यं मूलमुत्पत्तौ निवृत्तौ मार्ग एव च||२५||
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शुद्धसत्त्वसमाधानं सत्या बुद्धिश्च नैष्ठिकी|
शुद्धसत्त्वसमाधानं सत्या बुद्धिश्च नैष्ठिकी|
विचये पुरुषस्योक्ता निष्ठा च परमर्षिणा||२६||
विचये पुरुषस्योक्ता निष्ठा च परमर्षिणा||२६||
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tatra ślōkau-
tatra ślōkau-
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saprayōjanamuddiṣṭaṁ lōkasya puruṣasya ca|
saprayōjanamuddiṣṭaṁ lōkasya puruṣasya ca|
sāmānyaṁ mūlamutpattau nivr̥ttau mārga ēva ca||25||
sāmānyaṁ mūlamutpattau nivr̥ttau mārga ēva ca||25||
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śuddhasattvasamādhānaṁ satyā buddhiśca naiṣṭhikī|
śuddhasattvasamādhānaṁ satyā buddhiśca naiṣṭhikī|
vicayē puruṣasyōktā niṣṭhā ca paramarṣiṇā||26||
vicayē puruṣasyōktā niṣṭhā ca paramarṣiṇā||26||
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tatra shlokau-
tatra shlokau-
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saprayojanamuddiShTaM lokasya puruShasya ca|
saprayojanamuddiShTaM lokasya puruShasya ca|
sAmAnyaM mUlamutpattau nivRuttau mArga eva ca||25||
sAmAnyaM mUlamutpattau nivRuttau mArga eva ca||25||
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shuddhasattvasamAdhAnaM satyA buddhishca naiShThikI|
shuddhasattvasamAdhAnaM satyA buddhishca naiShThikI|
vicaye puruShasyoktA niShThA ca paramarShiNA||26||
vicaye puruShasyoktA niShThA ca paramarShiNA||26||
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To summarize, in this chapter “Purushavichayam Shariram (The analytical study/search of purusha) the sage has explained:
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1. The similarities between the universe and the individual along with the purpose of such knowledge, and
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To summarize, in this chapter [[Purusha Vichaya Sharira]] (The analytical study/search of ''purusha'') the sage has explained:
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2. The cause of utapatti (soul’s bondage) and the means for release of the soul.
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#The similarities between the universe and the individual along with the purpose of such knowledge, and
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3. Concentration of pure mind and true knowledge leading to final goal (salvation)
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#The cause of ''utapatti'' (soul’s bondage) and the means for release of the soul.
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4. The concept of nishtha (salvation)
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#Concentration of pure mind and true knowledge leading to final goal (salvation)
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#The concept of ''nishtha'' (salvation)
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All these concepts have been elaborated by the great sage in this chapter [25-26]
All these concepts have been elaborated by the great sage in this chapter [25-26]
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Tattva vimarsha (guiding principles):
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• Purusha (microcosm) is exactly similar to the loka (macrocosm). Whatever specific embodiments are pre¬sent in the loka, the same are in the purusha. Similarly, whatever is in purusha, is also in the loka.
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=== ''Tattva Vimarsha'' ===
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• The purusha and loka, both are aggregate (collective combination) of six constituents viz. prithvi, apa, tejas, vayu, akasha and un-manifested Brahman (consciousness).
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*Purusha (microcosm) is exactly similar to the loka (macrocosm). Whatever specific embodiments are pre¬sent in the loka, the same are in the purusha. Similarly, whatever is in purusha, is also in the loka.
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*The purusha and loka, both are aggregate (collective combination) of six constituents viz. prithvi, apa, tejas, vayu, akasha and un-manifested Brahman (consciousness).
• Seeing the universe in Self and vice-versa, gives rise to true knowledge. With such (true) knowledge, one realizes that the atman, or the Self, alone is responsible for bliss and sorrow and no one else.
• Seeing the universe in Self and vice-versa, gives rise to true knowledge. With such (true) knowledge, one realizes that the atman, or the Self, alone is responsible for bliss and sorrow and no one else.
• The realization of true knowledge leads to salvation.
• The realization of true knowledge leads to salvation.