1. What is Bandha (bondage).
Atma [the Self] falsely superimposing the body and others
which are not-Self upon Himself, and identifying Himself with
them. This identification forms the bondage of the Self.
2. What is Moksha [emancipation] ?
The freedom from that [identification] is Moksha.
3. What is Avidya (Nescience) ?
That which causes this identification that indeed is Avidya.
4. What is Vidya (knowledge) ?
That which removes this identification is Vidya.
5. What are (meant by) the states of Jagrat [the wak
ing] , Swapna [the dreaming] , Sushupti [the dreamless sleeping]
and Turiya [the fourth] ?
'Jagrat' is that [state] during which Atma enjoys the gross
objects of senses as sound, etc., through the 14 organs. They are the 5 organs of sense, the 5 organs of action and the 4 of Antah-
karana (the internal organs), viz., Manas, Buddhi, Chitta and Ahankara. 'Swapna' is that state during which Atma experiences,
through the 14 organs associated with the Vasanas [affinities],
of the waking condition, sound and other objects which are
of the form of the Vasanas created for the time being, even
in the absence of the gross sound and the others. Atma experiences 'Sushupthi' when it does not experience sound and other objects of sense from the cessation of the functions of the 14 organs, there being no special enjoying consciousness on
account of the absence of these organs.
'Turiya' is that state during which Atma is a witness to the
existence of the above-mentioned three states, though it is in it
self without (their) existence and non-existence and daring
which it is one uninterrupted Chaithanya (consciousness) alone.
And that Chaitanya is that which is connected with the three
states, which is without the three states, and which is pure.
6. What are the Annamaya, Pranamaya, Manomaya, Vijna-
namaya and Anandamaya Kos as (sheaths) ?
'Annamaya sheath' is the aggregate of the materials formed
by food. When the ten Vayus (Vital airs), Pranas and others,
flow through the Annamaya sheath, then it is called the 'Pra-
namaya' sheath. When Atma connected with the above two
sheaths performs the functions of hearing, etc., through the 14
organs of Manas and others, then it is called 'Manomaya sheath'.
When in the (Anta-karana) internal organs connected with
the above three sheaths, there arise the modifications of contem
plation, meditation, etc., about the peculiarities of the sheaths,
then it is called 'Vijnanamaya sheath'.
When the the bliss of 'self' is associated with these four sheaths caused by Ajnana, ( self-forgetfulness ) then it is called 'Anandamaya' sheath. Atma, which is associated with the Upadhi [vehicle] of these sheaths is figuratively called Kosa.
7. What is meant by Karta (actor), Jiva, Panchavarga
[the five groups], Kshetrajna (the lord of the place), Sakshi [the
witness], Kutastha and Antaryamin (the latent guide) ?
Kartha (the actor) is the one who possesses the body and
the internal organs through their respective desires proceeding
from the idea of pleasure and pain. The idea of pleasure is that
modification of the mind known as attachment. The idea of pain is
that modification of the mind known as aversion. The cause of
pleasure and pain are sound, touch, form, taste and odor.
Jiva is that Adhyasi [deluded one] that thinks that this
body, which is obtained through the effects of good and bad
Karmas, is one not so obtained.
'Panchavarga' (the five groups) are (1) Manas, Buddhi, Chitta and Ahankara (creating uncertainty, certitude, flitting thought and egoism), (2) Prana, i.e., Prana, Apana, Vyana Samana and Udana, (3) Sattwa, i. e., Sattwa, Hajas, and Tamas. (4) the [five] lements : earth, water, fire, air and ether and (5) Dharrna and its opposite Adharma.
The original Avidya which has the characteristics of the
above 5 groups, which does not perish without Athma-Jnana,
which appears eternal through the presence of Atma and which
is the vehicle for the manifestation of Athma, is the seed of
the Linga [subtle] body. It is also called 'Hrdaya-granthi'
[the heart-knot] .
The Chaitanya [consciousness] which is reflected and
shines in it is 'Kshetrajna'.
'Sakshi' [the witness] is that conscious one that is aware of
the appearance and disappearance of the three states of the
knower, the knowledge and the known, who is himself without
[or not affected by] this appearance and disappearance, and
who is self -radiant.
'Kutastha' is he who is found without exception in the Buddhi
of all creatures from Brahma down to ants, and who is shining
as Atma and dwells as witness to the Buddhi of all creatures.
'Antaryamin' is the Atma that shines as the ordainer, being
in all bodies like the thread [on which] beads [are strung]
and serving to know the cause of the several differences
of Kutastha and others associated with him.
8. Who is Pratyagatma ?
He is of the nature of truth, wisdom, eternity and bliss. He
has no vehicles of body. He is abstract wisdom itself, like a
mass of pure gold that is devoid of the changes of bracelet,
crown, etc. He is of the nature of mere consciousness. He
is that which shines as Chaitanya and Brahman. When He is
subject to the vehicle of Avidya and is the meaning of the word
" Twam " ( Thou ; in " Tattwamasi "), then He is Pratyagatma.
9. Who is Paramatma ?
It is He who is associated with truth, wisdom, eternity,
bliss, omniscience, etc., who is subject to the vehicle of Maya
and who is the meaning of the word " Tat " (or That ; in
" Tattwamasi").
10. What is Brahman ?
Brahman is that which is free from all vehicles, which is
the Absolute Consciousness devoid of particularities, which is
Sat (Be-ness), which is without a second, which is bliss and
which is Maya-less. It is different from characteristics of that
expressed by the word " Twam " (Thou) subject to Upadhis
(vehicles), or the characteristics of That expressed by the
word " Tat " subject to Upadhis. It is itself difference less and
is seen as the Seat of everything. It is the pure, the noumenal,
the true and the indestructible.
And what is Satya (the true) ?
It is the Sat (Being) which is the aim pointed out by the
Vedas. It is that which cannot be said to be Asat (becoming) .
It is that which is not affected by the three periods of time. It
is that which continues to exist during the three periods of
time. It is that which is. It is one without a second. It has
not the differences of similarity or dissimilarity ; or it is that
which is the source of all ideas. It is that which does not perish
even though space, time, matter, cause, etc., perish.
And what is Jnana (wisdom) ?
It is self-knowledge. It is that which illuminates all. It is that
Absolute Consciousness which is without any obscuration. It is
that Consciousness which has no beginning or end, which is
perpetual and which is the witness to all modifications and their
opposites.
And what is Ananta (the eternal) ?
It is that which is without origin and destruction. It is
that which is not subject to the six changes (viz., birth, growth,
manhood, decay, old age and death). It is free from all Upadhis.
It is that Consciousness which, being all full and without
destruction, permeates the created universe composed of Avyakta
and others, like the earth in the modifications of clay, the gold
in the modifications of gold, and thread in the modifications of
thread.
And what is Ananda (bliss) ?
It is the seat of all sentient beings, like the ocean of the
water, is eternal, pure, partless and non-dual, and is the sole
essence of Chidananda (consciousness-bliss).
11. Of how many kinds are substances ?
There are three kinds, Sat (Be-ness), Asat (not-Be-ness) and
Mithya (Illusion).
Sath alone is Brahman. Asat is that which is not. Mithya
is the illusory ascription to Brahman of the universe that is not.
What is fit to be known is Brahman, the At ma alone.
'Brahma-Jnana' is casting away non-self , and the merging in Brahman, the 'self'
12. What is Maya?
The root of this not-Atma is Maya. She appears in
Brahman like clouds, etc., in the sky. She has no beginning
but has an end. She is subject to proof and not-proof. She
neither is ; nor is not ; nor is she a combination of both (Sat- and
Asat). Her seat is indescribable. She has the varieties of
differences as extolled by the wise. It is she that truly is not.
Her nature is Ajnana. She appears as Mulaprakrti, Guna-
Samya (a state where the three Grunas are found in equilibrium),
Avidya (Nescience) and other forms, transforming herself into
the form of the universe. Thus does a knower of Brahman
recognize her.
This refers to that slumbering or latent state of the universe called also Maha-Sushupti when the Gunas are in equilibrium ; on re-awakening into activity when the Gunas are disturbed, Mulaprakrti is called by the different names of Maya, Avidya, and Tamas.
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