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 297

VIVEKACŪDAMAŅI
249
nature of sat. Hence, the expression "sanmātram'.35 Hence also it is clearly stated tato’nyannāsti: 'than it there is is nothing which is other.'
When this is the fact, of him who says that the universe beginning with the sky etc., exists as real, delusion (ajñāna) has not vanished. It is like the prattling of a sleeping man. It is even as one in sleep speaking something or other unconnected. Therefore, to say that effect exists apart from its material is to speak without the knowledge which can be produced only after careful enquiry.
233 The meaning conveyed in accordance with the chāndogya Upanişad is shown as having an identity with the Atharva-śruti.
ब्रह्मवेदं विश्वमित्येव वाणी
श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा। तस्मादेतद् ब्रह्ममा हि विश्वं
नाधिष्ठानाद् भिन्नतारोपितस्य ॥२३३ ॥ brahmaivedam viśvamityeva vāni
srautī brūte'tharvanişthā varişthā tasmädetad brahmamätram hi viśvam . nadhisthānād bhinnatāropitasya 11
That all this universe is Brahman is the supreme declaration of the Atharva śruti. Therefore, this universe is Brahman only. There is no difference of the superimposed from the substratum.
śrauti: Pertaining to śruti. Generally it means the word of the Vedas. Here it refers to what is stated in Atharva Veda. Or, it may mean what is told by Atharva to his eldest son.
This supreme pronouncement of the Veda of the form: brahmaivedam viśvamidam variștham: “This universe is the Supreme Brahman”, says that this entire universe is Brahman only. By the particle 'eva', 'only', the existence of anything separate is denied. Therefore, it is said: 'all this universe is Brahman only.'
hi indicates conclusiveness, certainty.
The super-imposed imagined object is not different from the substratum. But it may be doubted that Brahman and the world
35 In the Taittiriya Upanişad the process is spoken of pañcikarana as earth, water, fire, air and sky. In the Chándogya Upanişad, it is referred to as trivstkarana (triplication) as earth, water and fire. The two are synonymous, the purpose being to express the breaking up of a composite whole into its elements.