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440
VIVEKACUDAMANI
aprameyam: phalavyāpti-sunyam; what cannot be illumined by any other illumined object.
avikriyam: unchanging.
ekam eva: without internal and like difference (svagatabhedarahitam and sajātīya-bhedarahitam).
advayam: without unlike difference (vijātīya-bhedarahitam). iha: in Brahman.
kiñcana: even a little.
nānā: difference.
The śruti declares the absence of all kinds of difference. Vide the Brh.: manasaivānu draṣṭavyam neha nanāsti kiñcana mṛtyossa mṛtyumāpnoti ya iha naneva paśyati : "The atman must be perceived (realised) only by the infinitised consciousness of the antaḥkarana. He who sees difference here goes from death to death". The Chandogya Upanisad says: ekamevadvitiyam: "one only without a second;" which means ekamevādvayam, one only, not two.
466
The supreme truth is told in the words of śruti and in the guru's own words:
सद्धनं चिद्धनं नित्यमानन्दघनमक्रियम् ।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन ।। ४६६॥
sadghanam cidghanam nityam anandaghanam akriyam ekamevādvayam brahma neha nānāsti kiñcana 11
Of the nature of existence and cit whole and entire, permanent, compacted of bliss, inactive, Brahman is one only, not dual. There is no manifold here.
sadghanam: ghanam: form: with a body which is of the nature of sat, existent eternally.
cidghanam: of cit, i.e. intelligence as the body.
anandaghanam: of ananda, i.e. bliss as the body i.e., which is sat, cit and ananda in its nature.
akriyam: without the activity of creation etc.
467
प्रत्यगेकरसं पूर्णम् अनन्तं सर्वतोमुखम् । एकमेवाद्वयं ब्रह्म नेह नानाऽस्ति किंचन ।। ४६७॥
