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 322

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VIVEKACŪDAMAŅI
avibhaktamurti: Though spoken of as having its three features of sat, cit and ananda, as there is no internal difference in the implied meaning of that which is expansive, that which has an undifferentiated nature, i.e., without differentiating parts, or having no limbs or parts.
That Brahman thou art. Meditate on This in thy mind.
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एकमेव सदनेककारणं कारणान्तरनिरासकारणम् । कार्यकारणविलक्षणं स्वयं ब्रह्म तत्त्वमसि भावयात्मनि ॥२६१॥ ekameva sadanekakāranam kāranāntaranirāsakāranam kāryakāraṇavilaksaņam svayam brahma tattvamasi
bhāvayātmani )
That being one only, is the cause of the multiplicity, superimposed. Itself it is not caused by anything else. It is distinct both from the effect and the cause and exists by Itself. That Brahman thou art. Meditate on This in thy mind.
ekam sad anekakāraṇam: That which exists as one only is the cause as the substratum of the many that are sumperimposed on It.
kāranāntaranirāsakāranam: In accordance with the śruti parāsya saktirvividhaiva srüyate (svet.): "its supreme power is heard of variously"; not depending on a cause different from It; being the witness of the negation of everything that is seen, the cause (ground) of the negation of ākāśa etc., by the expressions 'neti neti'.
kāryakāranavilaksanam: By the śruti: tadetad brahmäpūrvam anaparam (Brh.): “This supreme Puruşa is another spoken of as the Paramātmā.” Different from Kāryam, the effect and from Kāranam, the cause. Kāryam is the world; Kāraṇam is māya — distinct from them. Also vide the Gitā: uttamaḥ puruşastavanyaḥ paramātmetyudāhrtah: But distinct from these is the Highest Spirit spoken of as the Supreme Self.
Though it is said in this bloka that it is the cause of the many (anekakāraṇam), yet, since the effect has been shown to be mithyā, the causation too should be considered to be mithyā. The attribution of the qualities of origination, preservation and dissolution are to be understood only as indicative qualities (taţasthalakşanas)