Vivek Chudamani

SR No.: 007022
Original Sutra Author: N/A
Author: Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan
Publication Year: 1988
Total Pages: 552
Language: English
Classification: Book_English
File Size: 14 MB

Page 176

VIVEKACUDAMANI
sudhiya: Those who do not accept śruti (as an instrument of knowledge) speak of the origin of the world in various ways. The word sudhiya, by the wise, is used to indicate that it is inappropriate. The dhiḥ, the intellect is said to be suṣṭhu, good, if it follows śruti. That is indicated by the expression, parameśaśaktiḥ. By this, it must be known that the view of the Samkhyas that Pradhana which is inanimate is itself the cause of the world is rejected. Śruti also says in this context: māyām tu prakṛtim vidyān māyinam tu maheśvaram (Sveta). "Know that māyā is prakṛti and Maheśvara to be the mayin, the wielder of māyā". And again: jiveśāvābhasena karoti māyā avidya ca svayameva bhavati; indro māyabhiḥ pururupa iyate etc. "Māyā is responsible for the reflected being, of Iśvara and avidya for the reflection that is the jiva" etc.
128
This māyā is to be inferred from its effects by persons whose intellect functions in accord with the declarations of śruti.
suchiya: suṣṭhu sobhana śrutyanusāriņi dhiḥ yasya sa sudhiḥ 'by him whose intellect is in accord with śruti. The fact of it is to be inferred from its effects.
By such māyā is born everything from the mahat to brahmāṇḍa that is known as the kāraṇaśarira or causal body of the atman. This is to be linked to sloka 122.
The nature of māyā is stated.
111
सन्नाप्यसन्नाप्युभयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो । Algraaficgsanfmı at #gızgaısfaâantqeq1 || 999 ||
sannapyasannāpyubhayātmikā no
bhinnäpyabhinnäpyubhayatmikā no
sāngāpyanangāpyubhayātmikā no
mahādbhuta'nirvacaniyarupā ||
It is not sat (real), not asat (unreal), not both. It is not bhinna (different), not abhinna, (not non-different), not both. It is not sāngā (with parts), not ananga (without parts), not both. It is very wonderful and of a form which is inexpressible.
In the world, reality of what is never sublated and the unreality of what is sublated are well-known as is the case with truth and falsehood. What is never experienced at any time by anybody is unreal as in the case of the horns of a hare or of a skyflower etc.