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 293

VIVEKACŪDAMAŅI
245
jīvābhinnam: non-different from jīva. nirbhedam: undivided (akhaņdam). jayati: such Brahman exists in its superlative excellence. Thus the Real has been clearly indicated.
228 One aspect of infinitude, being devoid of limitations by any object is expounded.
सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात् । न ह्यन्यदस्ति किंचित् सम्यक्परतत्त्वबोधसुदशायाम् ॥२२८ ॥ sadidam paramādvaitam svasmādanyasya vastuno'bhāvāt / na hyanyadasti kiñcit samyakparatattvabodhasudaśāyām 11
This Sat is the supreme non-dual reality as there is no other object different from it. In the high state of realisation of the supreme Truth properly there is nothing which is other (to it.).
This Brahman that we speak of exists; hence it is called sat. It is absolutely non-dual. The absoluteness of non-duality means that it is devoid of even the identity of quality and the bearer of the quality (guna and guņin). dvayorbhāvaḥ dvitā; dvitā eva dvaitam; na vidyate dvaitam yatra, tat bhedaśūnyam: The being two is dvitā; dvitā itself, duality itself, is dvaita. Where dvaita is non-existent, that is bereft of difference. The absence of two-ness means being devoid of difference.
svasmād: The reason is the absence of an object which is other to it. If there were an other, then difference will arise. Hence nondual (advaitam). It may be asked: How can difference be denied when there are several jīvas in the world, some higher and some lower? It is reminded by the use of the word vastu (what exists) that they have no absoluteness from the point of view of real existence. For, being imagined, there can be no difference. The rope cannot be said to have a second object with itself in view of the imagined serpent. 'If the world objects etc., were absolutely real, then they must shine (be found to exist) for ever. Since they are not so, they are not ultimately real. Hence it is said in the sloka: "In the state of the perfect realisation of the supreme Truth". The word 'samyak': 'perfectly' is used since till now it is understood to be otherwise by ajñāna, i.e., in that perfect condition of illumination of the supreme Truth. Vide the śruti: yatra nānyat paśyati, etc., (Chānd): "where one does not see another, etc."