Vivekachudamani – 12

 

Select verses 57 to 61

Verse 57

anandapratibimbacumbitatanuh, vrittistamojrmbhita

syadanandamayah priyadigunakah, svesṭarthalabhodayah |

punyasyanubhave vibhati krtinam, anandarupah svayaṃ

bhutva nandati yatra sadhu tanubhrd-matrah prayatnam vina || 207 II

The Anandamaya-kosa (bliss-sheath), is that modification born of avidya; pervaded by the reflection of the Self, which is Bliss Absolute.  Pleasure etc. are its attributes and it springs into view at the time of experiencing punya. At that time everyone who has a body rejoices well without effort, becoming that very Ananda itself.

Verse 58

anandamayakosasya, susuptau sphurttirutkata |

svapnajagarayorisad, istasandarsanadina ||208||

The anandamaya kosa is fully manifest in the deep-sleep state. While in the dream and waking states it is only partially manifest depending upon the sight of desired objects etc.

The above two verses give the definition and function of anandamaya kosa.  In Tattva Bodha, anandamaya kosa is described as established in avidya, which is the form of karana sareera.  Anandamayakosa consists of 3 types of vrittis or conditions or states, known as priya, moda and pramoda. These are three degrees of intensity of the happiness. Priya is the least intense and is experienced when the object is merely seen; Moda is a little more intense and is experienced when the object is possessed; and Pramoda is the most intense, experienced when the object is actually in contact or being enjoyed.  Anandamaya shines for people who have done punya karmas.  When punya arises because of the punya karma done in this life or earlier lives, there is happiness and anandamaya shines.  At that time, the Jiva having become the very Ananda itself rejoices well without any ahamkara. There is no effort or will in this state.  Will or effort is needed to reach that state only.  The anandamaya is a kosa, as though, for it covers the nature of Athma which is one of permanent bliss.  The anandamaya kosa is fully manifest in deep sleep - as ahamkara is resolved in deep sleep; as there is no identification with the body etc. and so free from problems related to body etc.; and as Ananda is unaffected by any other vritti.  All Ananda, including the one in deep sleep is svarupananda only.  In waking and dream states, there are other vrittis as well that curtail the quality and duration of Ananda.  Ananda takes place in the waking and dream state whenever one is in an environment which is conducive to one’s vasanas, when the mental agitations are temporarily quietened. 

Verse 59

naivayamanandamayah paratma, sopadhikatvat Prakrtervikarat |

karyatvahetoh sukrtakriyayah, vikarasamghatasamahitatvat ||209||

The anandamaya-kosa cannot be the Supreme Self because it has attributes which are ever-changing. It is a modification of Prakriti, is an effect of good actions of the past, and it lies embedded in the other sheaths which are themselves all modifications.

            The anandamaya kosa cannot be the Athma because:

1)    Anandamaya has a upadhi.  A particular vritti of the mind is the upadhi of anandamaya.  Athma does not depend on any upadhi for its existence

2)    The mind itself is born of Maya. In the mind Ananda reflects itself in a particular type of vritti which is called anandamaya.  So it is Prakriti-vikara, a modification of Prakriti. But Prakriti itself is dependent on Athma.

3)    Anandamaya manifests as a result of good and meritorious actions of the past. So it belongs to the realm of the effect, not of the cause. As an effect it cannot be the Athma that is cause only.

4)    Depending upon conducive situation, anandamaya is born of the senses and mind that are an assemblage of modifications.  Being born of various forms of modification, the anandamaya cannot be the Athma.

Verse 60

panchanamapi kosanam, nisedhe yuktitah sruteh |

tannisedhavadhih sakshi, bodharupo’vasisyate ||210||

When the five sheaths have been negated through reasoning based upon Sruthi, then at the culmination of the process what remains as substratum, is the Sakshi in the form of knowledge, the Self.

Verse 61

yo’yamathma svayamjyotih, panchakosavilaksanah |

avasthatrayasakshi san, nirvikaro niranjanah |

sadanandah sa vijneyah, svatmatvena vipaschita ||211||

This Athma is Self-effulgent and distinct from the five-sheaths. It is the witness of the three states, is Real, is without modifications, is unsullied and bliss everlasting. The wise one should realize It as one‘s own true self.

            When all the five sheaths viz. annamaya, pranamaya, manomaya, vijnanamaya and anandamaya, are negated as anathma through Sruthi based Viveka, what remains is the Sakshi, Athma, as something other than the five kosas which constitute sareera triam.  Athma is the changeless substratum for all the changes in the body-mind complex, pervading all the five sheaths. Athma has no form as It is in the form of knowledge and remains as Sakshi when all the five sheaths are negated as anathma through scripture based logic.  Athma is of the nature of the light of Consciousness, Self-effulgent.  Athma is present in all the three states of waking, dream and deep sleep as the witness.  It is always pure, not tainted by any association. It is always of the nature of unalloyed Ananda and a wise one with Athma Jnanam will realise It as one’s true Self.

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